The morning exercise methodized; or Certain chief heads and points of the Christian religion opened and improved in divers sermons, by several ministers of the City of London, in the monthly course of the morning exercise at Giles in the Fields. May 1659.
IN this Chapter faith is represented as the principle of obedience, conveying vigour and strength to other graces, whereby they become operative unto several ends and objects;
IN this Chapter faith is represented as the principle of Obedience, conveying vigour and strength to other graces, whereby they become operative unto several ends and objects;
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hence those acts which immediately spring from other graces as their proper stock, are attributed to faith, that being the principle of their heavenly, working;
hence those acts which immediately spring from other graces as their proper stock, Are attributed to faith, that being the principle of their heavenly, working;
in this respect, as the successe of an Army redounds to the Generals Honour, so the Victory which is effected by other Christian qualities, is here ascribed to faith, which animates them,
in this respect, as the success of an Army redounds to the Generals Honour, so the Victory which is effected by other Christian qualities, is Here ascribed to faith, which animates them,
and sea, and all things that are therein; to this they must naturally assent; as shadows represent the figure of those bodyes from whence they are derived;
and sea, and all things that Are therein; to this they must naturally assent; as shadows represent the figure of those bodies from whence they Are derived;
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Now, if man which is the most perfect of visible creatures, presuppose a Maker, then may we sufficiently inferre a Creation, where we finde far lesse perfection;
Now, if man which is the most perfect of visible creatures, presuppose a Maker, then may we sufficiently infer a Creation, where we find Far less perfection;
and not being, we may infer his power to be infinite; the greatest difference imaginable between two finite beings, admits of some proportion, and measure;
and not being, we may infer his power to be infinite; the greatest difference imaginable between two finite beings, admits of Some proportion, and measure;
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proportionably when we view the Harmony of all things in the world, and how disagreeing natures conspire together for the advantage of the whole, we may collect there is a Divine Spirit, which hath thus disposed all things;
proportionably when we view the Harmony of all things in the world, and how disagreeing nature's conspire together for the advantage of the Whole, we may collect there is a Divine Spirit, which hath thus disposed all things;
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an eminent decree of knowledge in several faculties, would but imperfectly discover the proportion and measures which the eternal minde hath observed in the frame of nature;
an eminent Decree of knowledge in several faculties, would but imperfectly discover the proportion and measures which the Eternal mind hath observed in the frame of nature;
if it were plac't in a higher or lower Orb, the jarring Elements, (which by its influence, are kept in an equal poise and proportion) would break forth into disorders;
if it were placed in a higher or lower Orb, the jarring Elements, (which by its influence, Are kept in an equal poise and proportion) would break forth into disorders;
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this animates nature, and conveys a pleasure even to these beings which are insensible; without the day, the world would be a fatal and disconsolate grave to all creatures;
this animates nature, and conveys a pleasure even to these beings which Are insensible; without the day, the world would be a fatal and disconsolate grave to all creatures;
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its darknesse enlightens us, its obscurity makes v sible the Ornaments of heaven, the stars, their aspects, their dispositions, their motions which were hid in the day;
its darkness enlightens us, its obscurity makes v sible the Ornament of heaven, the Stars, their aspects, their dispositions, their motions which were hid in the day;
for the Sun finishing its course about the world in the space of twenty four houres, causes that succession of day and night, which doth most f•tly temper our labour and repose;
for the Sun finishing its course about the world in the Molle of twenty four hours, Causes that succession of day and night, which does most f•tly temper our labour and repose;
We may farther observe a wise providence in the diversity it hath used to lengthen and shorten the dayes and nights for the advantages of several Countryes;
We may farther observe a wise providence in the diversity it hath used to lengthen and shorten the days and nights for the advantages of several Countries;
And as the difference of day and night, so the diversity of seasons proceeds from the motion of the Sun, which is a work of providence, no lesse admirable than the former;
And as the difference of day and night, so the diversity of seasons proceeds from the motion of the Sun, which is a work of providence, no less admirable than the former;
to prevent this inconvenience, the Sun makes its approaches gradually to us, the Spring is interposed between the Winter and Summer, that by its gentle and temperate heat, it may dispose our bodyes for the excesse of Summer,
to prevent this inconvenience, the Sun makes its Approaches gradually to us, the Spring is interposed between the Winter and Summer, that by its gentle and temperate heat, it may dispose our bodies for the excess of Summer,
this is of so pure a nature, that in a moment it transmits the influences of heaven to the lower world, this serves as an arsenal for thunders and lightenings, whereby God summons the world to dread and reverence;
this is of so pure a nature, that in a moment it transmits the influences of heaven to the lower world, this serves as an arsenal for Thunders and lightenings, whereby God summons the world to dread and Reverence;
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who then hath arrested its course, and stopt its violence? who hath confined it to such a place and compass, that it may not be destructive to the world? certainly no other,
who then hath arrested its course, and stopped its violence? who hath confined it to such a place and compass, that it may not be destructive to the world? Certainly no other,
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Job 38.8, 9, 10, 11, verses, Who shut up the Sea with doores, when it brake forth as if it had issued out of the womb? when I made the cloud the garment thereof,
Job 38.8, 9, 10, 11, Verses, Who shut up the Sea with doors, when it brake forth as if it had issued out of the womb? when I made the cloud the garment thereof,
and so it is the bond of the Universe, by which the most distant Nations are united, the medium of commerce and Trade, which brings great delight and advantage to men, by it the commodities which are peculiar to several Countryes are made common to all;
and so it is the bound of the Universe, by which the most distant nations Are united, the medium of commerce and Trade, which brings great delight and advantage to men, by it the commodities which Are peculiar to several Countries Are made Common to all;
'tis reckoned amongst the Magnalia Dei, Job 38.4, 6. Where wast thou when I laid the foundations of the earth? whereupon a e the foundations thereof fastened? or who hath laid the Corner-stone thereof? Moreover the various disposition of its parts, the Mountaines, the Valleys, the Rivers which are as the veins which convey nourishment to this great body, all intimate there is a God.
it's reckoned among the Magnalia Dei, Job 38.4, 6. Where wast thou when I laid the foundations of the earth? whereupon a e the foundations thereof fastened? or who hath laid the Cornerstone thereof? Moreover the various disposition of its parts, the Mountains, the Valleys, the rivers which Are as the Veins which convey nourishment to this great body, all intimate there is a God.
Thus if we behold the excellent order of the parts of the World, their mutual correspondence for their several ends, the heavens give light, the aire breath, the earth habitation, the sea commerce;
Thus if we behold the excellent order of the parts of the World, their mutual correspondence for their several ends, the heavens give Light, the air breath, the earth habitation, the sea commerce;
but how few are there who read the Name of God which is indelibly printed on the frame of nature? who see the excellency of the cause in the effect? who contemplate all things in God,
but how few Are there who read the Name of God which is indelibly printed on the frame of nature? who see the excellency of the cause in the Effect? who contemplate all things in God,
who but a God could unite such different substances, an immaterial spirit with an earthly body? who could distinguish so many parts, assigne to them their forme, scituation, temperature, with an absolute fitnesse for those uses to which they serve? we must joyne with the Apostle, Acts 17.27, 28. He is not farre from every one of us;
who but a God could unite such different substances, an immaterial Spirit with an earthly body? who could distinguish so many parts, assign to them their Form, situation, temperature, with an absolute fitness for those uses to which they serve? we must join with the Apostle, Acts 17.27, 28. He is not Far from every one of us;
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And to look inward, who hath endued the soul with such distinct and admirable faculties? The understanding which exercises an Empire on all things, which compounds the most disagreeing,
And to look inward, who hath endued the soul with such distinct and admirable faculties? The understanding which exercises an Empire on all things, which compounds the most disagreeing,
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yet 'tis impossible to conceive that the inferiour rank of creatures, whose motions flow from meer instinct, can guide themselves by any Counsel of their own:
yet it's impossible to conceive that the inferior rank of creatures, whose motions flow from mere instinct, can guide themselves by any Counsel of their own:
they are no sooner in the world, but they presently flie from their enemies, and make use either of that force or craft which they have to defend themselves;
they Are no sooner in the world, but they presently fly from their enemies, and make use either of that force or craft which they have to defend themselves;
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By what fore-sight doth the Ant prepare its store in Summer to prevent that ensuing want which otherwise it would suffer in Winter? Doth the Sun deliberate whether it shall rise,
By what foresight does the Ant prepare its store in Summer to prevent that ensuing want which otherwise it would suffer in Winter? Does the Sun deliberate whither it shall rise,
and by diffusing its beams, become the publick light of the World? or doth a Fountain advise whether it shall stream forth in a fluent and liberal manner? even the actions of men which are purely natural, are done without their direction:
and by diffusing its beams, become the public Light of the World? or does a Fountain Advice whither it shall stream forth in a fluent and liberal manner? even the actions of men which Are purely natural, Are done without their direction:
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and unites them to maintain the peace of the World? To assert that irrational creatures act for a general and unknown good, without the motion of a higher cause, is equally unreasonable,
and unites them to maintain the peace of the World? To assert that irrational creatures act for a general and unknown good, without the motion of a higher cause, is equally unreasonable,
as Saint Paul speaking of those visible Testimonies which God hath exprest to men in the Creation, saith, Acts 14.17. that he left not himself without a witnesse, giving them rain, and fruitful seasons;
as Saint Paul speaking of those visible Testimonies which God hath expressed to men in the Creation, Says, Acts 14.17. that he left not himself without a witness, giving them rain, and fruitful seasons;
by the same proportion we may say God hath not left himself without an internal witnesse, having planted in every man a conscience whereby he is dignified above the lower order of beings,
by the same proportion we may say God hath not left himself without an internal witness, having planted in every man a conscience whereby he is dignified above the lower order of beings,
as in a fierce storme at Sea, or fearful Thunder at Land, when guilty spirits are surprized with horrour, they are not liable to those fears, being wrapt up in their own innocency;
as in a fierce storm At Sea, or fearful Thunder At Land, when guilty spirits Are surprised with horror, they Are not liable to those fears, being wrapped up in their own innocency;
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the reason of their security proceeds from a belief that those terrible works of nature are ordered by an intelligent and righteous providence which is God.
the reason of their security proceeds from a belief that those terrible works of nature Are ordered by an intelligent and righteous providence which is God.
now from whence proceeds this calmnesse and serenity, this vigor and constancy of spirit, but from the apprehension of a supreme Judge, who at the last will vindicate their cause?
now from whence proceeds this calmness and serenity, this vigor and constancy of Spirit, but from the apprehension of a supreme Judge, who At the last will vindicate their cause?
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Now the shame, horror, despair, and that black train of affections which lash an offender for his vicious acts, discovers there is a principle within which threatens vengeance from a righteous and angry God:
Now the shame, horror, despair, and that black train of affections which lash an offender for his vicious acts, discovers there is a principle within which threatens vengeance from a righteous and angry God:
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let a man therefore take what course he will to hide his offence, let him sin in the closest retirement that humane policy can contrive, where there is no possibility of legal conviction,
let a man Therefore take what course he will to hide his offence, let him since in the closest retirement that humane policy can contrive, where there is no possibility of Legal conviction,
yea, sometimes a discovery of concealed sins (though certainly bringing temporal death) hath been extorted by the horror and anguish of an accusing conscience;
yea, sometime a discovery of concealed Sins (though Certainly bringing temporal death) hath been extorted by the horror and anguish of an accusing conscience;
the reason of all is because in secret sins, conscience appeals to Gods Omnisciency, who is greater than our consciences, and knows all things, 1 John 3.20.
the reason of all is Because in secret Sins, conscience appeals to God's Omnisciency, who is greater than our Consciences, and knows all things, 1 John 3.20.
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yet conscience sets their sins in order before their eyes; and these as so many armed men charge them thorow, and overwhelme them; many instances there are;
yet conscience sets their Sins in order before their eyes; and these as so many armed men charge them thorough, and overwhelm them; many instances there Are;
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Nero after the barbarous murdering of his mother, was always pursued by imaginary Divels, his distracted fancy representing to him furies and flames ready to torment him.
Nero After the barbarous murdering of his mother, was always pursued by imaginary Devils, his distracted fancy representing to him furies and flames ready to torment him.
and those who are not subject to any humane Tribunal, why do they with such fury reflect upon themselves for their crimes? certainly it proceeds from hence, that natural conscience dreads the supreme Judge, seeing nothing is able to shelter them from his Tribunal,
and those who Are not Subject to any humane Tribunal, why do they with such fury reflect upon themselves for their crimes? Certainly it proceeds from hence, that natural conscience dreads the supreme Judge, seeing nothing is able to shelter them from his Tribunal,
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In vain doth the Atheist reply that these fears are the product of a common false opinion, which is conveyed by education, to wit that there is a God who is provoked by sin;
In vain does the Atheist reply that these fears Are the product of a Common false opinion, which is conveyed by education, to wit that there is a God who is provoked by since;
desperate sinners ruffle it for a time, and drench themselves in sensual pleasures, to quench that scintilla animae, that vital spark which shines and scorches at once; but all in vain;
desperate Sinners ruffle it for a time, and drench themselves in sensual pleasures, to quench that scintilla Spirits, that vital spark which shines and scorches At once; but all in vain;
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2. The best men who enjoy a sweet calmness, and are not disquieted with the terrors of conscience, they abhor that Doctrine which discards the fear of a Deity;
2. The best men who enjoy a sweet calmness, and Are not disquieted with the terrors of conscience, they abhor that Doctrine which discards the Fear of a Deity;
What Nation so barbarous as not to worship a God? certainly that which is common to all men, hath a foundation in nature. Secondly, 'tis perpetual; falshoods are not long lived;
What nation so barbarous as not to worship a God? Certainly that which is Common to all men, hath a Foundation in nature. Secondly, it's perpetual; falsehoods Are not long lived;
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but the Character and Impression of God is indelibly sealed upon the spirits of men. Thus we see the Universal Reason of the World to Determine there is a God.
but the Character and Impression of God is indelibly sealed upon the spirits of men. Thus we see the Universal Reason of the World to Determine there is a God.
this exceeds the discovery of God in the Creation, in respect of its clearnesse and efficacy: Psalme 138.2. Thou hast magnified thy Word above all thy Name.
this exceeds the discovery of God in the Creation, in respect of its clearness and efficacy: Psalm 138.2. Thou hast magnified thy Word above all thy Name.
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and that there is a holy and righteous God from whom they proceed. There is a vehement Objection urged by Atheists in all Ages against a Divine Providence, and consequently against Gods Being:
and that there is a holy and righteous God from whom they proceed. There is a vehement Objection urged by Atheists in all Ages against a Divine Providence, and consequently against God's Being:
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The afflicted state of innocency and goodnesse, and the prosperous state of oppression and wickednesse. Honest men suffer, whilest the unrighteous and profane swim in the Streames of Prosperity;
The afflicted state of innocency and Goodness, and the prosperous state of oppression and wickedness. Honest men suffer, whilst the unrighteous and profane swim in the Streams of Prosperity;
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even the holy Prophet himself was liable to this temptation, Psal. 73.9, 10, 11, 12, 13, 14. he saw that as the clean Creatures were sacrificed every day, the Turtle and the Lamb, the Emblems of innocency and charity,
even the holy Prophet himself was liable to this temptation, Psalm 73.9, 10, 11, 12, 13, 14. he saw that as the clean Creatures were sacrificed every day, the Turtle and the Lamb, the Emblems of innocency and charity,
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the stick which is streight, being in the water seems crooked, by the refraction of the beams through a double medium; we see through flesh and spirit,
the stick which is straight, being in the water seems crooked, by the refraction of the beams through a double medium; we see through Flesh and Spirit,
but when we are not able to comprehend the particular reasons of his dispensations, yet we must conclude his judgements to be right, as will appear by observing
but when we Are not able to comprehend the particular Reasons of his dispensations, yet we must conclude his Judgments to be right, as will appear by observing
Secondly, The sufferings of the righteous do not blemish Gods justice. 1. God always strikes an offender, every man being guilty in respect of his Law.
Secondly, The sufferings of the righteous do not blemish God's Justice. 1. God always strikes an offender, every man being guilty in respect of his Law.
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and upon this account, where the judgements of God are a great deep, unfathomable by any finite understanding, yet his righteousnesse standeth like the high Mountains, (as it is in Psalme 36.) visible to every eye;
and upon this account, where the Judgments of God Are a great deep, unfathomable by any finite understanding, yet his righteousness Stands like the high Mountains, (as it is in Psalm 36.) visible to every eye;
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if the most righteous person shall look inward, and weigh his own carriage and desert, he must necessarily glorifie the justice and holinesse of God in all his proceedings.
if the most righteous person shall look inward, and weigh his own carriage and desert, he must necessarily Glorify the Justice and holiness of God in all his proceedings.
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Thirdly, The temporary prosperity of the wicked reflects no dishonour upon Gods justice or holinesse; for God measures all things by the Standard of eternity;
Thirdly, The temporary Prosperity of the wicked reflects no dishonour upon God's Justice or holiness; for God measures all things by the Standard of eternity;
he condemns them to prosperity in this world, and judges them not worth his anger, intending to poure forth the vials of his wrath on them in the next.
he condemns them to Prosperity in this world, and judges them not worth his anger, intending to pour forth the vials of his wrath on them in the next.
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Fourthly, The more sober Heathens have concluded from hence there is a judgement to come; because otherwise the best would be most miserable, and the ungodly prosperous;
Fourthly, The more Sobrium heathens have concluded from hence there is a judgement to come; Because otherwise the best would be most miserable, and the ungodly prosperous;
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the unnatural sin of Sodom was punish't with a supernatural showre of fire and brimstone: Pharaoh had made the River guilty of the blood of the Hebrew Infants;
the unnatural since of Sodom was punished with a supernatural shower of fire and brimstone: Pharaoh had made the River guilty of the blood of the Hebrew Infants;
and that strikes at the being of the object that is hated; as Malefactors desire there were no Law nor Judge, that they might escape deserved punishment.
and that strikes At the being of the Object that is hated; as Malefactors desire there were no Law nor Judge, that they might escape deserved punishment.
Well their desires are as visible to God as their actions are to men, and in the day of Revelation there will be a proportion of Wrath answerable to the Wickednesse of their hearts.
Well their Desires Are as visible to God as their actions Are to men, and in the day of Revelation there will be a proportion of Wrath answerable to the Wickedness of their hearts.
for many to reconcile their principles with their practices, that they may undisturbedly enjoy their lusts, take this as an Opiate potion, that there is no God;
for many to reconcile their principles with their practices, that they may undisturbedly enjoy their Lustiest, take this as an Opiate potion, that there is no God;
Moreover, the notion of a Deity is so deeply imprest on the Tables of all mens hearts, that to deny God, is to kill the soul in the eye, to quench the very principles of common nature, to leave never a vital spark or seed of humanity behinde;
Moreover, the notion of a Deity is so deeply impressed on the Tables of all men's hearts, that to deny God, is to kill the soul in the eye, to quench the very principles of Common nature, to leave never a vital spark or seed of humanity behind;
so it foretells the universal disease of the last Age will be Atheisme and Infidelity. Luke 18.8. Nevertheless when the Son of man cometh, shall he finde faith on the earth? it were impossible there should be such a palpable contradiction between the lives of men and this fundamental of Religion, did they with assurance and certainty believe it. Psal. 14.1. The fool hath said in his heart there is no God;
so it foretells the universal disease of the last Age will be Atheism and Infidelity. Lycia 18.8. Nevertheless when the Son of man comes, shall he find faith on the earth? it were impossible there should be such a palpable contradiction between the lives of men and this fundamental of Religion, did they with assurance and certainty believe it. Psalm 14.1. The fool hath said in his heart there is no God;
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Now the fundamental duties which we are to pay to God, are, love, fear, dependance and submission to the will of his Law, and of his Providence. 1. Love:
Now the fundamental duties which we Are to pay to God, Are, love, Fear, dependence and submission to the will of his Law, and of his Providence. 1. Love:
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this sets the understanding a work in the serious contemplation of the Divine excellencies; it diverts the thoughts from other things, and fixes them on God;
this sets the understanding a work in the serious contemplation of the Divine excellencies; it diverts the thoughts from other things, and fixes them on God;
thus we may see that God (as there is in him a union of all excellencies) challenges the most intense and vehement degree of our love, he being only fitted for it;
thus we may see that God (as there is in him a Union of all excellencies) challenges the most intense and vehement degree of our love, he being only fitted for it;
so that all the parts conspire for the ornament and service of the whole: Psal. 139.15. Thine eye did see my substance being yet imperfect, and in thy book were all my members written;
so that all the parts conspire for the ornament and service of the Whole: Psalm 139.15. Thine eye did see my substance being yet imperfect, and in thy book were all my members written;
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Now if we are obliged to expresse the dearest love to our Parents, with how much greater reason should we love God, who is the fountain of all our beings.
Now if we Are obliged to express the dearest love to our Parents, with how much greater reason should we love God, who is the fountain of all our beings.
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The understanding by knowledge rests in God as the first and highest in genere veri; the will by love embraces him as the last and greatest in genere boni; and so receives perfection and satisfaction, which is the incommunicable priviledge of the rational soul.
The understanding by knowledge rests in God as the First and highest in genere very; the will by love embraces him as the last and greatest in genere boni; and so receives perfection and satisfaction, which is the incommunicable privilege of the rational soul.
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How many Miracles of Providence do we enjoy in our preservation? how many unseen dangers do we escape? how great are our daily supplies? The provisions we receive, do serve not only for necessity, but for delight;
How many Miracles of Providence do we enjoy in our preservation? how many unseen dangers do we escape? how great Are our daily supplies? The provisions we receive, do serve not only for necessity, but for delight;
and his Rain to fall on us? 'Tis an Argument of Secret Atheisme in the heart, that in the confluence of mercies we enjoy, we do not look up to the Author of them,
and his Rain to fallen on us? It's an Argument of Secret Atheism in the heart, that in the confluence of Mercies we enjoy, we do not look up to the Author of them,
how much more when he draws us with the cords of a man, with bands of love? whosoever requites the love of God with hatred, (as every impenitent sinner doth) puts off the nature of man, and degenerates into a Divel.
how much more when he draws us with the cords of a man, with bans of love? whosoever requites the love of God with hatred, (as every impenitent sinner does) puts off the nature of man, and Degenerates into a devil.
the holy Angels cover their faces when they have the clearest views of his glory: Esay 6.1, 2, 3.. The Lord is represented as sitting on a Throne, and the Seraphims stood about, each having six wings;
the holy Angels cover their faces when they have the Clearest views of his glory: Isaiah 6.1, 2, 3.. The Lord is represented as sitting on a Throne, and the Seraphims stood about, each having six wings;
and in this sense the fear of God continues for ever, Psal. 19.9. In all our addresses to him we should compose our spirits, by the awful apprehension of that infinite distance which is between God and us. Eccles. 5.2. Let not thine heart be hasty to utter any thing before God;
and in this sense the Fear of God continues for ever, Psalm 19.9. In all our Addresses to him we should compose our spirits, by the awful apprehension of that infinite distance which is between God and us. Eccles. 5.2. Let not thine heart be hasty to utter any thing before God;
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'tis the effect of grace to represent the Divine being and glory so to the soul, that in the most social duties it may have impressions of fear; Psal. 2.11. Serve the Lord with fear, and rejoyce with trembling.
it's the Effect of grace to represent the Divine being and glory so to the soul, that in the most social duties it may have impressions of Fear; Psalm 2.11. Serve the Lord with Fear, and rejoice with trembling.
the fear of God having its actual force upon the soul, is operative and instrumental to holy walking, from whence the fear of God is taken in Scripture for the whole duty of man, it being an introduction to it.
the Fear of God having its actual force upon the soul, is operative and instrumental to holy walking, from whence the Fear of God is taken in Scripture for the Whole duty of man, it being an introduction to it.
The fear of God, and keeping his Commandments are joined together, Eccles. 12.13. This is the Prepositus which governs our actions according to Gods will;
The Fear of God, and keeping his commandments Are joined together, Eccles. 12.13. This is the Prepositus which governs our actions according to God's will;
it kills delight in sin, (by which the integrity of most men is lost;) for delight cannot dwell with fear; this is the guard and security of the soul in the days of trouble;
it kills delight in since, (by which the integrity of most men is lost;) for delight cannot dwell with Fear; this is the guard and security of the soul in the days of trouble;
but the power of God is absolute and unconfined; therefore our Saviour presses with vehemency upon his Disciples, Matth. 10.28. Fear not them which kill the body, but are not able to kill the soul;
but the power of God is absolute and unconfined; Therefore our Saviour presses with vehemency upon his Disciples, Matthew 10.28. fear not them which kill the body, but Are not able to kill the soul;
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therefore when duty and life cannot stand together, he that flies the danger by delivering up his soul, exchanges the pain of a moment for the torments of Eternity:
Therefore when duty and life cannot stand together, he that flies the danger by delivering up his soul, exchanges the pain of a moment for the torments of Eternity:
Austin upbraids the folly of such; They fear the Prison, but they fear not Hell; they fear temporal torment, but they fear not the pains of unquenchable fire;
Austin upbraids the folly of such; They Fear the Prison, but they Fear not Hell; they Fear temporal torment, but they Fear not the pains of unquenchable fire;
but the more eagerly they seek after these temporal good things, the further they run from the Fountain of goodnesse, which alone can sweeten the best things we enjoy; and counterbalance their absence;
but the more eagerly they seek After these temporal good things, the further they run from the Fountain of Goodness, which alone can sweeten the best things we enjoy; and counterbalance their absence;
Moreover, that which expresses the power of God with as great a lustre, is the turning of the hearts of many cruel enemies from their intended rage to favour his people;
Moreover, that which Expresses the power of God with as great a lustre, is the turning of the hearts of many cruel enemies from their intended rage to favour his people;
thus did he so sway the hearts of the Egyptians towards the oppressed Israelites, that instead of securing them under bondage, they encouraged their departure, by enriching them with jewels of silver and of gold, Exod. 12.35.
thus did he so sway the hearts of the egyptians towards the oppressed Israelites, that instead of securing them under bondage, they encouraged their departure, by enriching them with Jewels of silver and of gold, Exod 12.35.
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he may learn this from the universal obedience of all creatures, those which are without reason, sense or life, inviolably observe his commands. Esay 48.13.
he may Learn this from the universal Obedience of all creatures, those which Are without reason, sense or life, inviolably observe his commands. Isaiah 48.13.
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as the presence of a grave person in authority quiets a disordered multitude; so the apprehension of Gods supremacy composes our riotous thoughts and passions;
as the presence of a grave person in Authority quiets a disordered multitude; so the apprehension of God's supremacy composes our riotous thoughts and passion;
as it glorifies God, so it gives ease to us; as there is the greatest equity, so policy in our willing stooping to him. Rom. 14.11. As I live saith the Lord, every knee shall bow to me, and every tongue shall confess to God;
as it Glorifies God, so it gives ease to us; as there is the greatest equity, so policy in our willing stooping to him. Rom. 14.11. As I live Says the Lord, every knee shall bow to me, and every tongue shall confess to God;
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but the chearful resignation to his Providence, what a blessed pill of rest is this to the soul? what a Sabbath from all those sinful and penal disturbances which discompose our spirits; 'tis a lower heaven;
but the cheerful resignation to his Providence, what a blessed pill of rest is this to the soul? what a Sabbath from all those sinful and penal disturbances which discompose our spirits; it's a lower heaven;
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so according to the same measure and degree wherein we conform our wills to Gods, we proportionably enjoy the holinesse and blessednesse of that state.
so according to the same measure and degree wherein we conform our wills to God's, we proportionably enjoy the holiness and blessedness of that state.
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2. Their dignity or excellency, they are in heaven. 3. Their act, they bear record. 4. The names of the witnesses, the Father, the Word, and the Holy Ghost.
2. Their dignity or excellency, they Are in heaven. 3. Their act, they bear record. 4. The names of the Witnesses, the Father, the Word, and the Holy Ghost.
Whence is it else that the Apostle so often urges this point in this Epistle? whence is it else, that whereas it is sufficient for any truth to be confirmed by the mouth of two or three witnesses? here are no lesse than six witnesses produced to prove that the Lord Jesus is the Sonne of God; three heavenly, and three earthly;
Whence is it Else that the Apostle so often urges this point in this Epistle? whence is it Else, that whereas it is sufficient for any truth to be confirmed by the Mouth of two or three Witnesses? Here Are no less than six Witnesses produced to prove that the Lord jesus is the Son of God; three heavenly, and three earthly;
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and upon his account, whether that Argument against the traduction of the soul, that if the soul of the Father be traduced, the Father is left soul-lesse be cogent, I leave to the judgment of the learned:
and upon his account, whither that Argument against the traduction of the soul, that if the soul of the Father be traduced, the Father is left soulless be cogent, I leave to the judgement of the learned:
if God was a Father from everlasting, then Christ was a Sonne from everlasting; for relata sunt simul natura, an eternal Father must have an eternal Sonne.
if God was a Father from everlasting, then christ was a Son from everlasting; for relata sunt simul Nature, an Eternal Father must have an Eternal Son.
And therefore the Socinian, who denies the Deity of the Word, and of the Holy Ghost, will perswade you to believe that these words are to be expounded thus, these three are one; that is, sayes he, these three agree in one;
And Therefore the Socinian, who Denies the Deity of the Word, and of the Holy Ghost, will persuade you to believe that these words Are to be expounded thus, these three Are one; that is, Says he, these three agree in one;
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Resol. 1. Negatively; a divine person in the precise notion of it, is not a being or singularis substantia persona, & natura singularis clare distinguitur;
Resol. 1. Negatively; a divine person in the precise notion of it, is not a being or singularis Substance persona, & Nature singularis clare distinguitur;
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But to return, where we were, a divine person is modus divinae essentiae, the divine essence modificated, the divine essence considered three manner of wayes;
But to return, where we were, a divine person is modus Divinae essentiae, the divine essence modificated, the divine essence considered three manner of ways;
to that purpose, take into your thoughts these particulars. 1. A plurality of persons may be proved by that Scripture, Gen. 1.26. where God speaks of himself in the plural number;
to that purpose, take into your thoughts these particulars. 1. A plurality of Persons may be proved by that Scripture, Gen. 1.26. where God speaks of himself in the plural number;
Resol. 1. Although God is sometimes brought in in the Scripture speaking unto the creature, yet it is impossible that this Scripture should be expounded after this manner; For,
Resol. 1. Although God is sometime brought in in the Scripture speaking unto the creature, yet it is impossible that this Scripture should be expounded After this manner; For,
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and therefore when we read that God created the world by Jesus Christ, as in the Epistle to the Hebrews; by whom (speaking of Christ) he made the world; this particle per, or by, non est nota instrumenti,
and Therefore when we read that God created the world by jesus christ, as in the Epistle to the Hebrews; by whom (speaking of christ) he made the world; this particle per, or by, non est nota Instrument,
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operari sequitur esse; and hence it is, that although we read that God the Father made the world by Jesus Christ, yet we do not read that Jesus Christ made the world by the Father.
operari sequitur esse; and hence it is, that although we read that God the Father made the world by jesus christ, yet we do not read that jesus christ made the world by the Father.
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when he discovers most of his royalty, and power, and Majesty, as he did at the giving of the Law on Mount Sinai; and yet there he speaks in the singular number; Exod. 20.2. I am the Lord thy God, which have brought thee out of the Land of Egypt, out of the house of bondage.
when he discovers most of his royalty, and power, and Majesty, as he did At the giving of the Law on Mount Sinai; and yet there he speaks in the singular number; Exod 20.2. I am the Lord thy God, which have brought thee out of the Land of Egypt, out of the house of bondage.
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that it was not their design to rule according to will, but according to counsel; that they were willing to advise with others, and to be guided by others;
that it was not their Design to Rule according to will, but according to counsel; that they were willing to Advice with Others, and to be guided by Others;
I shall mention, and only mention for brievity sake, one place in the Prophecy of Isaiah, in the seventh verse you have mention made of Jehovah, or the Lord;
I shall mention, and only mention for brievity sake, one place in the Prophecy of Isaiah, in the seventh verse you have mention made of Jehovah, or the Lord;
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Now to close this particular, why might it not be said, that the Father was baptized in Jordan as well as the Sonne? or that the Father descended in the shape of a dove, as well as the Spirit;
Now to close this particular, why might it not be said, that the Father was baptised in Jordan as well as the Son? or that the Father descended in the shape of a dove, as well as the Spirit;
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if this were not a truth, that there are three persons in the divine essence? hence the primitive Christians used to say unto any one that doubted of the Trinity, abi ad Jordanem & videbis, go to Jordan, and you will see a Trinity.
if this were not a truth, that there Are three Persons in the divine essence? hence the primitive Christians used to say unto any one that doubted of the Trinity, abi ad Jordanem & You will see, go to Jordan, and you will see a Trinity.
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2. This doctrine may be proved from the institution of the Ordinance of Baptisme; Go ye therefore and teach all Nations, baptizing them in the Name of the Father,
2. This Doctrine may be proved from the Institution of the Ordinance of Baptism; Go you Therefore and teach all nations, baptizing them in the Name of the Father,
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for although you have not here the first institution of Baptisme, John the Baptist, who was called so from this very Ordinance, administring this Sacrament,
for although you have not Here the First Institution of Baptism, John the Baptist, who was called so from this very Ordinance, administering this Sacrament,
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for who is the object of our prayers but God? who hath authority to appoint Ordinances for his Church but God? whom are we to serve and worship but God alone? Thou shalt worship the Lord thy God, and him only shalt thou serve.
for who is the Object of our Prayers but God? who hath Authority to appoint Ordinances for his Church but God? whom Are we to serve and worship but God alone? Thou shalt worship the Lord thy God, and him only shalt thou serve.
hence is plainly proved the personality of the Holy Ghost, he is called another Comforter; now he who is distinguished from the Father and the Sonne, in the manner as to be called another comforter, is either distinguished in regard of his essence,
hence is plainly proved the personality of the Holy Ghost, he is called Another Comforter; now he who is distinguished from the Father and the Son, in the manner as to be called Another comforter, is either distinguished in regard of his essence,
let the Socinian shew me where any creature is called the true God; Concerning the Spirit also in this Chapter, it is said ver. 6. that he is truth it self;
let the Socinian show me where any creature is called the true God; Concerning the Spirit also in this Chapter, it is said ver. 6. that he is truth it self;
many things in nature may be distinguished, which cannot be divided; for instance, the cold and the moisture, which is in the water, may be distinguished, but they cannot be divided;
many things in nature may be distinguished, which cannot be divided; for instance, the cold and the moisture, which is in the water, may be distinguished, but they cannot be divided;
so in Saint Johns Gospel, the Pharisees charge our Saviour that he bare record of himself; (say they) thou bearest record of thy self, thy record is not true;
so in Saint Johns Gospel, the Pharisees charge our Saviour that he bore record of himself; (say they) thou bearest record of thy self, thy record is not true;
The Father, the first person in the Trinity, hath foundation of personal subsistence in himself; the Sonne the second person, the foundation of personal subsistence from the Father;
The Father, the First person in the Trinity, hath Foundation of personal subsistence in himself; the Son the second person, the Foundation of personal subsistence from the Father;
this I conceive to be the reason why in the Scripture sometimes you have the Sonne placed before the Father; as 2 Cor. 13.14. The grace of our Lord Jesus Christ, and the love of God, and the communion of the holy Ghost be with you all, Amen. So Gal. 1.1. Paul an Apostle not of men, neither by men, but by Jesus Christ, and God the Father, who raised him from the dead.
this I conceive to be the reason why in the Scripture sometime you have the Son placed before the Father; as 2 Cor. 13.14. The grace of our Lord jesus christ, and the love of God, and the communion of the holy Ghost be with you all, Amen. So Gal. 1.1. Paul an Apostle not of men, neither by men, but by jesus christ, and God the Father, who raised him from the dead.
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and peace from him which is, and which was, and which is to come, and from the seven Spirits which are before the Throne (by the seven Spirits there, is meant the holy Ghost) and from Jesus Christ who is the faithful witnesse, &c. The consideration of this caused that rule amongst our Divines;
and peace from him which is, and which was, and which is to come, and from the seven Spirits which Are before the Throne (by the seven Spirits there, is meant the holy Ghost) and from jesus christ who is the faithful witness, etc. The consideration of this caused that Rule among our Divines;
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Now this shews, that although one person be before another in regard of relation, and order of subsistence, yet all are equal one with another in regard of essence.
Now this shows, that although one person be before Another in regard of Relation, and order of subsistence, yet all Are equal one with Another in regard of essence.
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If you take away never so little of that honour, and glory, which is due to any of the divine Persons, you do what in you lies, to blot, to stain, to disfigure the faire and beautiful face of the blessed Trinity.
If you take away never so little of that honour, and glory, which is due to any of the divine Persons, you do what in you lies, to blot, to stain, to disfigure the fair and beautiful face of the blessed Trinity.
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1. That the light of nature without divine Revelation, cannot discover it; and for that purpose take into your thoughts these following considerations.
1. That the Light of nature without divine Revelation, cannot discover it; and for that purpose take into your thoughts these following considerations.
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1. If that which concerns the worship of God cannot be found out by the light of nature, much lesse that which concerns Gods nature, essence, or subsistence;
1. If that which concerns the worship of God cannot be found out by the Light of nature, much less that which concerns God's nature, essence, or subsistence;
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and ceremonial, it is impossible that it should be found out by the light of nature; for instance, what man could divine that the Tree of life should be a Sacrament to Adam in Paradise? How comes the Church to understand what creatures were clean, what were unclean? that the Priesthood was setled in the Tribe of Levi, and not in the Tribe of Simeon, or the Trible of Judah? certainly these lessons were not learned by the candle-light of nature.
and ceremonial, it is impossible that it should be found out by the Light of nature; for instance, what man could divine that the Tree of life should be a Sacrament to Adam in Paradise? How comes the Church to understand what creatures were clean, what were unclean? that the Priesthood was settled in the Tribe of Levi, and not in the Tribe of Simeon, or the Trible of Judah? Certainly these Lessons were not learned by the candlelight of nature.
1. If you consult the seventh to the Romans, you shall find that there were some secret moral wickednesses which Paul did not see, which Paul could not have seen by the light of nature; no,
1. If you consult the seventh to the Roman, you shall find that there were Some secret moral Wickednesses which Paul did not see, which Paul could not have seen by the Light of nature; no,
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although a Pharisee, and by that means very expert in the letter of the Law; Rom. 7.7. I had not known lust, except the Law had said, Thou shalt not covet.
although a Pharisee, and by that means very expert in the Letter of the Law; Rom. 7.7. I had not known lust, except the Law had said, Thou shalt not covet.
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The Law of nature (to our shame and grief we may speak it) is so obliterated and darkened, that it cannot show a man the least part of his wickednesse.
The Law of nature (to our shame and grief we may speak it) is so obliterated and darkened, that it cannot show a man the least part of his wickedness.
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the issue of this particular is thus much, if that which concerns the worship and service of God, cannot be found out by the light of nature, much lesse that which concerns his essence and subsistence.
the issue of this particular is thus much, if that which concerns the worship and service of God, cannot be found out by the Light of nature, much less that which concerns his essence and subsistence.
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The works of the flesh are manifest, saith the Apostle, Gal. 5.19, 20. Now why are they said to be manifest? because they stink in the nostrils of nature,
The works of the Flesh Are manifest, Says the Apostle, Gal. 5.19, 20. Now why Are they said to be manifest? Because they stink in the nostrils of nature,
for instance, it is impossible that any Sonne should know his fathers picture, unlesse first he hath seen or heard, that his father was such a person as the picture doth represent;
for instance, it is impossible that any Son should know his Father's picture, unless First he hath seen or herd, that his father was such a person as the picture does represent;
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2. 'Tis denyed that these faculties in mans soul, bear the image or likenesse of a Trinity; neither can any man by a reflex act upon his own soul, attain to the knowledge of this great mystery;
2. It's denied that these faculties in men soul, bear the image or likeness of a Trinity; neither can any man by a reflex act upon his own soul, attain to the knowledge of this great mystery;
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Now if men durst be thus bold with the Apostles, no wonder if they did not stick to deal thus with Heathens. This imposture in the Primitive times was very ordinary;
Now if men durst be thus bold with the Apostles, no wonder if they did not stick to deal thus with heathens. This imposture in the Primitive times was very ordinary;
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than in the books of Moses; and so by consequence, the Heathens should know more of the Trinity, than the Israel of God, which is flat contrary to the Scriptures. Psal. 76.1. In Judah is God known, his Name is great in Israel;
than in the books of Moses; and so by consequence, the heathens should know more of the Trinity, than the Israel of God, which is flat contrary to the Scriptures. Psalm 76.1. In Judah is God known, his Name is great in Israel;
And thus I have done with the first Assertion in answer to this question, whither the mystery of the Trinity may be found out by the light of nature? viz. that the light of nature without divine Revelation, cannot discover it.
And thus I have done with the First Assertion in answer to this question, whither the mystery of the Trinity may be found out by the Light of nature? viz. that the Light of nature without divine Revelation, cannot discover it.
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so the judgement of reason ought not to be urged against the judgement of faith. The judgement of sense, ought not to be urged against the judgement of reason;
so the judgement of reason ought not to be urged against the judgement of faith. The judgement of sense, ought not to be urged against the judgement of reason;
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for instance, sense tells us that some of the Stars are as small as spangles (I am apt to believe, that some Country men think the Sunne to be no bigger than their Cartwheele) here reason interposes, corrects sense, tells us, that there being a vast distance between us and them, they must needs be very great bodies,
for instance, sense tells us that Some of the Stars Are as small as spangle's (I am apt to believe, that Some Country men think the Sun to be no bigger than their Cartwheel) Here reason interposes, corrects sense, tells us, that there being a vast distance between us and them, they must needs be very great bodies,
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answer must be made, It is true, as to that which is finite, but not unto that which is infinite, &c. The time allotted for this exercise being spent, in the handling of the doctrinal part of this Observation, I can speak but a few words to the Use and Application.
answer must be made, It is true, as to that which is finite, but not unto that which is infinite, etc. The time allotted for this exercise being spent, in the handling of the doctrinal part of this Observation, I can speak but a few words to the Use and Application.
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the Apostle tells the Ephesians, that sometime they were Atheists, we render it without God in the world, but in the original it is NONLATINALPHABET, Atheists in the world;
the Apostle tells the Ephesians, that sometime they were Atheists, we render it without God in the world, but in the original it is, Atheists in the world;
THE DIƲINE AƲTHORITY OF THE Scriptures. 2 Tim. 3.16. All Scripture is given by inspiration of God, &c. YOu have heard there is a God, and you have had a discourse concerning the Trinity;
THE DIƲINE AƲTHORITY OF THE Scriptures. 2 Tim. 3.16. All Scripture is given by inspiration of God, etc. YOu have herd there is a God, and you have had a discourse Concerning the Trinity;
therefore I crave your attention to what the Scripture reports of it self in 2 Tim. 3.16, &c. It was motive enough to the Ephesians to plead and zealously to conte d for the image of Diana, because they said it was that which fell from Jupiter, Acts 19.35.
Therefore I crave your attention to what the Scripture reports of it self in 2 Tim. 3.16, etc. It was motive enough to the Ephesians to plead and zealously to conte d for the image of Diana, Because they said it was that which fell from Jupiter, Acts 19.35.
as Jannes and Jambres resisted Moses; Not only in the present age, (which is like the dregs of the world in comparison of the Primitive times) but even then also there were seducers and deceivers;
as Jannes and Jambres resisted Moses; Not only in the present age, (which is like the dregs of the world in comparison of the Primitive times) but even then also there were seducers and deceivers;
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and that from a childe thou hast known the Scriptures, &c. [ From a childe ] Jos phus in his book against Apion tells us, the children of the Jews were so instructed in their Laws, that they could scarce name a Law to them, but they could tell it;
and that from a child thou hast known the Scriptures, etc. [ From a child ] Jos phus in his book against Apion tells us, the children of the jews were so instructed in their Laws, that they could scarce name a Law to them, but they could tell it;
do not forsake them, why? this verse gives two reasons; first, it is of divine revelation; secondly, it's profitable for doctrine, for reproof, for correction, for instruction in righteousnesse.
do not forsake them, why? this verse gives two Reasons; First, it is of divine Revelation; secondly, it's profitable for Doctrine, for reproof, for correction, for instruction in righteousness.
All Scripture is given by inspiration of God ] Scripture in the Text, is the same with the Holy Scriptures, ver. 15. for you must know that in the Bible, the word Scripture is commonly taken for the holy Scriptures;
All Scripture is given by inspiration of God ] Scripture in the Text, is the same with the Holy Scriptures, ver. 15. for you must know that in the bible, the word Scripture is commonly taken for the holy Scriptures;
Is of Divine inspiration ] the meaning is, that the things written are not of humane invention, are not the contrivance of any mans wit, or any mans fancy;
Is of Divine inspiration ] the meaning is, that the things written Are not of humane invention, Are not the contrivance of any men wit, or any men fancy;
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but they are the real revelations of the minde and will of God: And yet those things which were thus reveal'd, good men were excited to write them, and assisted in it:
but they Are the real revelations of the mind and will of God: And yet those things which were thus revealed, good men were excited to write them, and assisted in it:
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I say, the inspiration of God comprehends in it these two things. First, the truths contained in this Scripture were not inventions of mans braine ot fancy:
I say, the inspiration of God comprehends in it these two things. First, the truths contained in this Scripture were not Inventions of men brain It fancy:
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The Text is both explain'd and confirm'd by the parallel place, 2 Pet. 1.21. Knowing this first, that no prophesie of the Scripture is of any private interpretation;
The Text is both explained and confirmed by the parallel place, 2 Pet. 1.21. Knowing this First, that no prophesy of the Scripture is of any private Interpretation;
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In ver. 16. the Apostle said, we have not followed cunningly devised fables, &c. That which we have proposed and preached to you, was nothing cunningly devised by us,
In ver. 16. the Apostle said, we have not followed cunningly devised fables, etc. That which we have proposed and preached to you, was nothing cunningly devised by us,
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There are predictions concerning Christ in the Old Testament, whereunto ye do very well that ye take heed as unto a light that shineth in a dark place untill the day dawn,
There Are predictions Concerning christ in the Old Testament, whereunto you do very well that you take heed as unto a Light that shines in a dark place until the day dawn,
Not as some Enthusiasts would interpret this, that men should mind the Old Testament till the Spirit of God should tell them the truth of this Scripture,
Not as Some Enthusiasts would interpret this, that men should mind the Old Testament till the Spirit of God should tell them the truth of this Scripture,
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either first, that this heart is the dark place till the day-star arise, and so the word [ untill ] shall not refer to the word take heed, but only to dark place; mans heart is the dark place.
either First, that this heart is the dark place till the daystar arise, and so the word [ until ] shall not refer to the word take heed, but only to dark place; men heart is the dark place.
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as you read in the Acts. Paul saith of himself, it pleased God to reveal his Sonne in him, Gal. 1.15, 16. by the Revelation of the Gospel; 1 Cor. 14.37. If any man think himself to be a Prophet, or spiritual, let him acknowledge that the things that I write unto you, are the Commandments of the Lord.
as you read in the Acts. Paul Says of himself, it pleased God to reveal his Son in him, Gal. 1.15, 16. by the Revelation of the Gospel; 1 Cor. 14.37. If any man think himself to be a Prophet, or spiritual, let him acknowledge that the things that I write unto you, Are the commandments of the Lord.
Quest. The grand enquiry will be, how may any man be truly satisfied, that this book is the Word of God? or that it hath Divine authority, or Divine inspiration?
Quest. The grand enquiry will be, how may any man be truly satisfied, that this book is the Word of God? or that it hath Divine Authority, or Divine inspiration?
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That rule is excellent, though I must not nor cannot give a reason of every thing believed, (for many things far transcend all that my short understanding is able to reach) yet I must,
That Rule is excellent, though I must not nor cannot give a reason of every thing believed, (for many things Far transcend all that my short understanding is able to reach) yet I must,
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that's the end of the promises, that we should partake of the Divine nature, 2 Pet. 1.4. it bids you be holy as God is holy, 1 Pet. 1.15. it charges upon you whatever thing is good, is just, is lovely, Phil. 4.8. it commands your very thoughts;
that's the end of the promises, that we should partake of the Divine nature, 2 Pet. 1.4. it bids you be holy as God is holy, 1 Pet. 1.15. it charges upon you whatever thing is good, is just, is lovely, Philip 4.8. it commands your very thoughts;
Behold the Scripture is a doctrine according to godlinesse, 1 Tim. 6.3. truth according to godlinesse, Tit. 1.1. the mystery of godlinesse, 1 Tim. 3.16. so that in one word, whatever God would think fit for man to do to that God that made him;
Behold the Scripture is a Doctrine according to godliness, 1 Tim. 6.3. truth according to godliness, Tit. 1.1. the mystery of godliness, 1 Tim. 3.16. so that in one word, whatever God would think fit for man to do to that God that made him;
shall I name a few? 1. Behold God is manifested in the flesh for this purpose, 1 Tim. 3.16. Is it nothing sinner, that thou wilt live foolishly, vainly? what wilt thou think to see God dwelling in humane nature? to see God live a poor, scorned, reproached, contemned life;
shall I name a few? 1. Behold God is manifested in the Flesh for this purpose, 1 Tim. 3.16. Is it nothing sinner, that thou wilt live foolishly, vainly? what wilt thou think to see God Dwelling in humane nature? to see God live a poor, scorned, reproached, contemned life;
What would you think if any of your Parents should suffer their childe to dye on the behalf of an enemy? would you not think it should move that enemy? Behold my Sonne in whom I am well-pleased!
What would you think if any of your Parents should suffer their child to die on the behalf of an enemy? would you not think it should move that enemy? Behold my Son in whom I am well-pleased!
yet this Sonne suffered for sinne, the just for the unjust, that he might bring us to God, 1 Pet. 3.18. methinks this love should constrain us, 2 Cor. 5.14. Poor soul, thou art ready to think God is become thine enemy;
yet this Son suffered for sin, the just for the unjust, that he might bring us to God, 1 Pet. 3.18. methinks this love should constrain us, 2 Cor. 5.14. Poor soul, thou art ready to think God is become thine enemy;
for we shall see him as he is, 1 Joh. 3.1, 2. And having this hope, who would not purifie himself even as God is pure? who would not live soberly, righteously and godly, looking for that blessed hope, & c? If you did but apprehend this glory, were not your minde senselesse, its impossible you could be quiet without getting an interest in it.
for we shall see him as he is, 1 John 3.1, 2. And having this hope, who would not purify himself even as God is pure? who would not live soberly, righteously and godly, looking for that blessed hope, & c? If you did but apprehend this glory, were not your mind senseless, its impossible you could be quiet without getting an Interest in it.
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Suppose we were sensible we were liable and obnoxious to Gods wrath, and could go to heaven and beseech God that he would be pleased not to execute that wrath upon us, do but think what terms you would be willing to propose to God;
Suppose we were sensible we were liable and obnoxious to God's wrath, and could go to heaven and beseech God that he would be pleased not to execute that wrath upon us, do but think what terms you would be willing to propose to God;
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What Arguments can you imagine possibly God himself could propose greater or stronger than these? what should hinder me from returning to God? That's the first part of the demonstration.
What Arguments can you imagine possibly God himself could propose greater or Stronger than these? what should hinder me from returning to God? That's the First part of the demonstration.
there's not such a word as that in all the pieces of Philosophy, not such an expression of humility and surrender, Father, not my will, &c. An innocent person, so saith the Text;
there's not such a word as that in all the Pieces of Philosophy, not such an expression of humility and surrender, Father, not my will, etc. an innocent person, so Says the Text;
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for we certainly conclude that God will not suffer a long series of things extraordinary and quite beyond the course of nature to be done to attest a lye:
for we Certainly conclude that God will not suffer a long series of things extraordinary and quite beyond the course of nature to be done to attest a lie:
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that these were proper to convince that Christ came from God, appears, Matth. 11.3.4. where when John sent to know, Art thou he that should come? that is, Art thou the Messiah? Go and tell John what you hear and see;
that these were proper to convince that christ Come from God, appears, Matthew 11.3.4. where when John sent to know, Art thou he that should come? that is, Art thou the Messiah? Go and tell John what you hear and see;
The blinde receive their sight, the lame walk, &c. John 3.2. Nicodemus saith, No man can do these miracles that thou dost, except God be with him; and John 9.13. the blinde man saith he hath opened mine eyes, and how come you to ask how he did it? great signs shall follow them that believe, Mark 16.17. and these continued in Justin Martyrs, Tertullians, Cyprians time, Gregory Nyssens time, and some part of Chrysostoms time.
The blind receive their sighed, the lame walk, etc. John 3.2. Nicodemus Says, No man can do these Miracles that thou dost, except God be with him; and John 9.13. the blind man Says he hath opened mine eyes, and how come you to ask how he did it? great Signs shall follow them that believe, Mark 16.17. and these continued in Justin Martyrs, Tertullia's, Cyprians time, Gregory Nyssens time, and Some part of Chrysostom time.
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1. They were famous and illustrious, for they were done before multitudes, Matth. 9.8. Matth. 12.22, 23. not done in a corner, John 9. when Lazarus was raised, they said, they could not deny it;
1. They were famous and illustrious, for they were done before Multitudes, Matthew 9.8. Matthew 12.22, 23. not done in a corner, John 9. when Lazarus was raised, they said, they could not deny it;
2. As they were done before a multitude, so there were a multitude of miracles, insomuch that John saith, they were so many, that if all should be written, the world could not contain the books that should be written, John 21.25. That is an Hyperbolical expression for a very great number.
2. As they were done before a multitude, so there were a multitude of Miracles, insomuch that John Says, they were so many, that if all should be written, the world could not contain the books that should be written, John 21.25. That is an Hyperbolical expression for a very great number.
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and they which were done by them and all the rest of the Prophets from the beginning of the world to the destruction of the first Temple, amounted but to one hundred and fifty miracles;
and they which were done by them and all the rest of the prophets from the beginning of the world to the destruction of the First Temple, amounted but to one hundred and fifty Miracles;
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3. They were of all sorts and of all kinds; a woman that had an issue of blood twelve years, Matth. 9.20. and a woman that had a spirit of infirmity eighteen years, Luke 13.11. and one that had an infirmity thirty eight years, John 5.8. the dead were raised, the Divels were cast out, the Sea commanded, the winds obey;
3. They were of all sorts and of all Kinds; a woman that had an issue of blood twelve Years, Matthew 9.20. and a woman that had a Spirit of infirmity eighteen Years, Lycia 13.11. and one that had an infirmity thirty eight Years, John 5.8. the dead were raised, the Devils were cast out, the Sea commanded, the winds obey;
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there was no such thing done by Christ or his Apostles, to call men out and say, Come, Il'e shew you what I can do, that should shew any kind of arrogant affectation to themselves;
there was no such thing done by christ or his Apostles, to call men out and say, Come, Il'e show you what I can do, that should show any kind of arrogant affectation to themselves;
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but the greatest humility and modesty runs through all the exercise of this mighty power, and this practice was ordinary among the common Professors then;
but the greatest humility and modesty runs through all the exercise of this mighty power, and this practice was ordinary among the Common Professors then;
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as now the Egyptians they wrought miracles, but God contradicted all their testimony by Moses. Now observe, the end of all Christian Religion is to preach truth, to glorifie God, to honour God, to save a mans soul.
as now the egyptians they wrought Miracles, but God contradicted all their testimony by Moses. Now observe, the end of all Christian Religion is to preach truth, to Glorify God, to honour God, to save a men soul.
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would you have him come down from heaven, and dye that you might see it? and would you have him dye quite thorow the world at the same time? which must be if you would imagine we must see every thing our selves;
would you have him come down from heaven, and die that you might see it? and would you have him die quite thorough the world At the same time? which must be if you would imagine we must see every thing our selves;
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Austin was troubled himself in this case, he had been cheated before, and now he was resolved he would believe nothing but what should be plain to him;
Austin was troubled himself in this case, he had been cheated before, and now he was resolved he would believe nothing but what should be plain to him;
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so if I never were out of this Town, it's madnesse for a man to say there's never another Town in England; or to say there is no Sea because I saw it not.
so if I never were out of this Town, it's madness for a man to say there's never Another Town in England; or to say there is no Sea Because I saw it not.
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and say this is of God, and when he hath done ventures life, children, family, have we not reason to believe it? If you will not believe, 'tis either because the first persons were deceived themselves,
and say this is of God, and when he hath done ventures life, children, family, have we not reason to believe it? If you will not believe, it's either Because the First Persons were deceived themselves,
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they were witnesses, and delivered what they saw, Luke 1.2. 7. Prop. As we have rational evidence the Scripture is the Word of God, so we have evidence also from inward sensation;
they were Witnesses, and Delivered what they saw, Lycia 1.2. 7. Prop. As we have rational evidence the Scripture is the Word of God, so we have evidence also from inward sensation;
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born we are with principles of conscience, and the truths in this book are so homogeneal to man, that he shall finde something within himself to give testimony for it. 2 Cor. 4.2. By manifestation of the truth, commending our selves to every mans conscience in the sight of God. Joh. 5.44. Men believe not, because they receive honour one of another;
born we Are with principles of conscience, and the truths in this book Are so homogeneal to man, that he shall find something within himself to give testimony for it. 2 Cor. 4.2. By manifestation of the truth, commending our selves to every men conscience in the sighed of God. John 5.44. Men believe not, Because they receive honour one of Another;
and in Scripture they that would not believe, are they that would not repent, Mat. 21.28 to the 33. men that practice drunkennesse, whoredome, sensuality, covetousnesse, pride,
and in Scripture they that would not believe, Are they that would not Repent, Mathew 21.28 to the 33. men that practice Drunkenness, whoredom, sensuality, covetousness, pride,
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for I cannot understand what should be meant by the testimony of the Spirit, except we either mean miracles wrought, which in Scripture is called the testimony of the Spirit of Christ, Acts 15.8, 9. the giving of the Holy Ghost, it's the giving of those extraordinary miracles that fell down among them, so Heb. 2.4. Acts 5.32.
for I cannot understand what should be meant by the testimony of the Spirit, except we either mean Miracles wrought, which in Scripture is called the testimony of the Spirit of christ, Acts 15.8, 9. the giving of the Holy Ghost, it's the giving of those extraordinary Miracles that fell down among them, so Hebrew 2.4. Acts 5.32.
I say if by the testimony of the Spirit you mean this, then you can mean nothing else but the Spirit assisting, enabling, helping our faculties to see the strength of that Argument God hath given us,
I say if by the testimony of the Spirit you mean this, then you can mean nothing Else but the Spirit assisting, enabling, helping our faculties to see the strength of that Argument God hath given us,
or suppose I could tell you that there's in France or Germany a book that God himself writ, I am confident men may draw all the money out of your purses to get that book;
or suppose I could tell you that there's in France or Germany a book that God himself writ, I am confident men may draw all the money out of your purses to get that book;
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Ʋnderstandest thou what thou readest? he was glad of it, Acts 8, 27, 28. one great end of the year of release was that the Law might be read, Deut, 31.9. it's the wisdome of God that speaks in the Scripture, Luke 11.49. therefore whatever else you mind, really and carefully study this Bible.
Ʋnderstandest thou what thou Readest? he was glad of it, Acts 8, 27, 28. one great end of the year of release was that the Law might be read, Deuteronomy, 31.9. it's the Wisdom of God that speaks in the Scripture, Lycia 11.49. Therefore whatever Else you mind, really and carefully study this bible.
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But how shall I finde out truth by Scripture? For thy own satisfaction remember this, have an explicite faith in all that plainly appears to be Gods minde,
But how shall I find out truth by Scripture? For thy own satisfaction Remember this, have an explicit faith in all that plainly appears to be God's mind,
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1. Take heed of passion and sensual lusts. 2 Tim. 4.3. you read of some that will not endure sound doctrine, but after their own lusts shall heap to themselves Teachers.
1. Take heed of passion and sensual Lustiest. 2 Tim. 4.3. you read of Some that will not endure found Doctrine, but After their own Lustiest shall heap to themselves Teachers.
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search the Scripture, 2 Tim. 2.7. Consider what I say, &c. They that are busied for veines of silver, they hold the rod even poized in their hand, till at length it moves in that vein where it lies in the earth;
search the Scripture, 2 Tim. 2.7. Consider what I say, etc. They that Are busied for Veins of silver, they hold the rod even poised in their hand, till At length it moves in that vein where it lies in the earth;
Many have parts enough to be witty, but none but sober and conscientious persons will have true wisdome. Prov. 14.9. A scorner seeks knowledge, and finds it not.
Many have parts enough to be witty, but none but Sobrium and conscientious Persons will have true Wisdom. Curae 14.9. A scorner seeks knowledge, and finds it not.
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for what will enable you to resist temptation, if you do not believe the Scripture? 1 John 2.14. I write unto you young men, saith the Apostle, because ye are strong;
for what will enable you to resist temptation, if you do not believe the Scripture? 1 John 2.14. I write unto you young men, Says the Apostle, Because you Are strong;
as now I am perswaded I speak, how should I long for this glory? how would every child wail for this inheritance? how ful of prayers? how chearful in our spirits? how should we welcome death? how should we long til these Tabernacles of dust were crumbled to nothing? when affliction comes,
as now I am persuaded I speak, how should I long for this glory? how would every child wail for this inheritance? how full of Prayers? how cheerful in our spirits? how should we welcome death? how should we long till these Tabernacles of dust were crumbled to nothing? when affliction comes,
how should I rejoyce in that I believe that all shall work for good because I love God? with what a quiet spirit should I passe through the great Wildernesse of this World? The devil knows if he can but beat you from this sort, he will quickly beat you out of all other sorts.
how should I rejoice in that I believe that all shall work for good Because I love God? with what a quiet Spirit should I pass through the great Wilderness of this World? The Devil knows if he can but beatrice you from this sort, he will quickly beatrice you out of all other sorts.
you will alwayes finde men make shipwrack of a good conscience and of faith together, 1 Tim. 6.10, 21. 2 Tim. 3.8. 1 Tim. 1.19. Remember the Apostles advice, Rom. 12.2. Be not conformed to this world, but be renewed in your minds, that you may prove what is the good and acceptable Will of God.
you will always find men make shipwreck of a good conscience and of faith together, 1 Tim. 6.10, 21. 2 Tim. 3.8. 1 Tim. 1.19. remember the Apostles Advice, Rom. 12.2. Be not conformed to this world, but be renewed in your minds, that you may prove what is the good and acceptable Will of God.
Never fear it, while thy mind is but willing to be rul'd by God, while thy soul is teachable and tractable, this will give thee evidence this book is from God,
Never Fear it, while thy mind is but willing to be ruled by God, while thy soul is teachable and tractable, this will give thee evidence this book is from God,
since we have this reason to believe the Scripture is Gods Word, then never wonder that you find Ministers, Parents, Masters, to presse real piety upon you,
since we have this reason to believe the Scripture is God's Word, then never wonder that you find Ministers, Parents, Masters, to press real piety upon you,
In the verse immediately foregoing, the Preacher speaks his own experience, touching each sexe distributively; how rare it was to meet with a wise and good man,
In the verse immediately foregoing, the Preacher speaks his own experience, touching each sex distributively; how rare it was to meet with a wise and good man,
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though these qualities are not exprest) then in the Text gives this verdict touching both collectively, tending to acquit their Maker of their universal depravation, and convict them.
though these qualities Are not expressed) then in the Text gives this verdict touching both collectively, tending to acquit their Maker of their universal depravation, and convict them.
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The second touching his defection by sinne, but they have sought, &c. Together with a solemn Preface introducing both, and recommending them as well-weighed truths, Lo this only have I found, &c. q. d.
The second touching his defection by sin, but they have sought, etc. Together with a solemn Preface introducing both, and recommending them as well-weighed truths, Lo this only have I found, etc. q. worser.
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no, but I solemnly pronounce it, as that which I have found out by serious study and diligent exploration, That God made man upright, &c. The Termes are not obscure, and are fitly rendered.
no, but I solemnly pronounce it, as that which I have found out by serious study and diligent exploration, That God made man upright, etc. The Terms Are not Obscure, and Are fitly rendered.
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Nor is it altogether improbable that in this expression, some reference may be had to that curious desire of knowing much that tempted Adam and Eve into the first transgression.
Nor is it altogether improbable that in this expression, Some Referente may be had to that curious desire of knowing much that tempted Adam and Eve into the First Transgression.
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Many inventions ] seems to be spoken in opposition to that simplicity and singlenesse of heart which this original rectitude did include; truth is but one; falshood, manifold. God made man upright, i. e.
Many Inventions ] seems to be spoken in opposition to that simplicity and singleness of heart which this original rectitude did include; truth is but one; falsehood, manifold. God made man upright, i. e.
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(Though the latter part of the Text, would afford a sufficient ground to treat of the state of man now fallen; yet that being by agreement left to another hand, I observe no more from it then what concerns the manner of his fall, and that only as it depended on a mutable will.)
(Though the latter part of the Text, would afford a sufficient ground to Treat of the state of man now fallen; yet that being by agreement left to Another hand, I observe no more from it then what concerns the manner of his fallen, and that only as it depended on a mutable will.)
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1. About the former, that God endued, &c. take these Propositions for explication. 1. All created rectitude consists in conformity to some rule or Law.
1. About the former, that God endued, etc. take these Propositions for explication. 1. All created rectitude consists in conformity to Some Rule or Law.
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and that this reasonablenesse, justice and goodnesse by which it is so, should be subjected any where but in God himself, none that know what God is (according to our more obvious notions of him) can possibly think.
and that this reasonableness, Justice and Goodness by which it is so, should be subjected any where but in God himself, none that know what God is (according to our more obvious notions of him) can possibly think.
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That the main body of laws whereby man was to be governed, should be at first given no other way than by stamping them upon his mind and heart, was a thing congruous enough to his innocent state (as it is to Angels and Saints in glory) it being then exactly contempered to his nature, highly approvable to his reason (as is evident in that being faln, his reason ceases not to approve it, Rom. 2.18.) fully sutable to the inclination and tendency of his will,
That the main body of laws whereby man was to be governed, should be At First given no other Way than by stamping them upon his mind and heart, was a thing congruous enough to his innocent state (as it is to Angels and Saints in glory) it being then exactly contempered to his nature, highly approvable to his reason (as is evident in that being fallen, his reason ceases not to approve it, Rom. 2.18.) Fully suitable to the inclination and tendency of his will,
Yet was it most reasonable also, that some positive commands should be superadded, that Gods right of dominion and government over him as Creatour, might be more expresly asserted,
Yet was it most reasonable also, that Some positive commands should be superadded, that God's right of dominion and government over him as Creator, might be more expressly asserted,
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as well as others, because they appeared to him in their own nature reasonable and fit to be done (for so the whole of what God requires of man, is fitly distinguished into some things which he commands, because they are just;
as well as Others, Because they appeared to him in their own nature reasonable and fit to be done (for so the Whole of what God requires of man, is fitly distinguished into Some things which he commands, Because they Are just;
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though that expression comprehends more than we now speak of, as his immortality, dominion over the inferiour creatures, &c.) which uprightness or rectitude consisted in the habitual conformity, or conformability of all his natural powers to this whole Law of God;
though that expression comprehends more than we now speak of, as his immortality, dominion over the inferior creatures, etc.) which uprightness or rectitude consisted in the habitual conformity, or conformability of all his natural Powers to this Whole Law of God;
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And hence (as Davenant well observes) according to the parts (if I may so speak) of the subject wherein it was, Mans original rectitude must be understood to consist of 1. A perfect illumination of mind to understand and know the Will of God. 2. A compliance of heart and will therewith. 3. An obedient subordination of the sensitive appetite,
And hence (as Davenant well observes) according to the parts (if I may so speak) of the Subject wherein it was, men original rectitude must be understood to consist of 1. A perfect illumination of mind to understand and know the Will of God. 2. A compliance of heart and will therewith. 3. an obedient subordination of the sensitive appetite,
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and other inferiour powers, that in nothing they might resist the former. That it comprehends all these, appears by comparing Col. 3.10. where the image of God, wherein man was created, is said to consist in knowledge, that hath its seat and subject in the mind, with Ephes. 4.24. where righteousness and holiness are also mentioned;
and other inferior Powers, that in nothing they might resist the former. That it comprehends all these, appears by comparing Col. 3.10. where the image of God, wherein man was created, is said to consist in knowledge, that hath its seat and Subject in the mind, with Ephesians 4.24. where righteousness and holiness Are also mentioned;
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And besides, that work of sanctification (which in these Scriptures is expresly called a renovation of man according to the image of God wherein he was created) doth in other Scriptures appear (as the forementioned Authour also observes) to consist of parts proportionable to these I mention, viz. illumination of mind, Ephes. 1.18. conversion of heart, Psal. 51.10. victory over concupiscence, Rom. 6.7. throughout.
And beside, that work of sanctification (which in these Scriptures is expressly called a renovation of man according to the image of God wherein he was created) does in other Scriptures appear (as the forementioned Author also observes) to consist of parts proportionable to these I mention, viz. illumination of mind, Ephesians 1.18. conversion of heart, Psalm 51.10. victory over concupiscence, Rom. 6.7. throughout.
This habitual conformity, was, as of the whole soul, so to the whole Law, i. e. to both the parts or kinds of it, natural and positive. He was furnish't with particular principles inclining him to comply with whatsoever the Law of nature had laid before him,
This habitual conformity, was, as of the Whole soul, so to the Whole Law, i. e. to both the parts or Kinds of it, natural and positive. He was furnished with particular principles inclining him to comply with whatsoever the Law of nature had laid before him,
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so it consisted of certain practical notions about good and evil, right and wrong, &c. 2. As subjected in his heart, so it consisted in certain habitual inclinations to conform to those principles.
so it consisted of certain practical notions about good and evil, right and wrong, etc. 2. As subjected in his heart, so it consisted in certain habitual inclinations to conform to those principles.
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Now these inclinations of the heart, though they are a rule to actions, they are yet something ruled in reference to those notions in the mind; and their conformity thereto makes one part of Original rectitude.
Now these inclinations of the heart, though they Are a Rule to actions, they Are yet something ruled in Referente to those notions in the mind; and their conformity thereto makes one part of Original rectitude.
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and consonant thereto, so I doubt not but it was natural to him. 6. This rectitude of mans nature, could not but infer and include his actual blessednesse,
and consonant thereto, so I doubt not but it was natural to him. 6. This rectitude of men nature, could not but infer and include his actual blessedness,
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and the rectitude of his will and affections, the acceptance and enjoyment thereof; as Augustine in this case, nullum bonum abesset homini quod recta voluntas optare posset, &c.
and the rectitude of his will and affections, the acceptance and enjoyment thereof; as Augustine in this case, nullum bonum abesset Homini quod Recta Voluntas Optare posset, etc.
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This Scripture is ful of , and experience and common observation puts it beyond dispute. 'Tis left then, that sinne must have had some Original among men.
This Scripture is full of, and experience and Common observation puts it beyond dispute. It's left then, that sin must have had Some Original among men.
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4. It was not possible that either external objects, or the temptation of the Divel should necessitate the will of man to sinne. External objects could not;
4. It was not possible that either external objects, or the temptation of the devil should necessitate the will of man to sin. External objects could not;
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for if he create objects with such an allective power in them, and create such an appetite in man as cannot but work inordinately and sinfully towards those objects, it must needs inferre his efficacious necessitation of sinne, being it would destroy the truth already established, that God created man with such a rectitude as that there was a sufficient ability in his Superiour powers for the cohibition and restraint of the Inferiour, that they should not work inordinately towards their objects.
for if he create objects with such an allective power in them, and create such an appetite in man as cannot but work inordinately and sinfully towards those objects, it must needs infer his efficacious necessitation of sin, being it would destroy the truth already established, that God created man with such a rectitude as that there was a sufficient ability in his Superior Powers for the cohibition and restraint of the Inferior, that they should not work inordinately towards their objects.
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yet that by this means (which he could in many respects manage most advantagiously) he did much help forward the first sinne, Scripture leaves us not to doubt.
yet that by this means (which he could in many respects manage most advantageously) he did much help forward the First sin, Scripture leaves us not to doubt.
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but I take the Argument to be irrefragable, (notwithstanding the Cavils made against it) that is drawn from that common Maxime, that omne ens positivum est vel primum, vel à primo.
but I take the Argument to be irrefragable, (notwithstanding the Cavils made against it) that is drawn from that Common Maxim, that omne ens positivum est vel primum, vel à primo.
so capable of government by a Law, of being moved by promises and threats, he should for some time hold him as a viator, in a state of tryal unconfirmed, (as he did also the innocent Angels) that it might be seen how he would behave himself towards his Maker,
so capable of government by a Law, of being moved by promises and Treats, he should for Some time hold him as a viator, in a state of trial unconfirmed, (as he did also the innocent Angels) that it might be seen how he would behave himself towards his Maker,
The liberty therefore of the Viators and the Comprehensors Gibieuf well distinguishes into inchoata or consummabilis, and perfecta or consummata; the former such as Adams was at his Creation;
The liberty Therefore of the Viators and the Comprehensors Gibieuf well Distinguishes into inchoatam or consummabilis, and perfecta or Consummated; the former such as Adams was At his Creation;
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The Use follows which shall be only in certain practical Inferences that will issue from these truths, partly considered singly and severally; partly together and in conjunction.
The Use follows which shall be only in certain practical Inferences that will issue from these truths, partly considered singly and severally; partly together and in conjunction.
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1. Did God create man upright as hath been shewn, then how little reason had man to sinne? how little reason had he to desert God? to be weary of his first estate;
1. Did God create man upright as hath been shown, then how little reason had man to sin? how little reason had he to desert God? to be weary of his First estate;
and the natural course of his affections towards himself, a reason why he should forsake him? what was there in his state that should make it grievous to him? was his duty too much for him? God made him upright,
and the natural course of his affections towards himself, a reason why he should forsake him? what was there in his state that should make it grievous to him? was his duty too much for him? God made him upright,
2. Was our primitive state so good and happy, how justly may we reflect and look back towards our first state? how fitly might we take up Jobs words? O that I were as in months past;
2. Was our primitive state so good and happy, how justly may we reflect and look back towards our First state? how fitly might we take up Jobs words? Oh that I were as in months past;
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when with pure and undefiled souls we could embrace and rest, and rejoyce in the eternal and incomprehensible good? when we remember these things, do not our bowels turn? are not our souls poured out within us?
when with pure and undefiled Souls we could embrace and rest, and rejoice in the Eternal and incomprehensible good? when we Remember these things, do not our bowels turn? Are not our Souls poured out within us?
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1. Did man so voluntarily ruine himself? how unlikely is he now to be his own saviour? he that was a self-destroyer from the beginning, that ruined himself as soon as God had made him, is he likely now to save himself? is it easier for him to recover his station than to have kept it? or hath he improved himself by sinning? and gain'd strength by his fall for a more difficult undertaking;
1. Did man so voluntarily ruin himself? how unlikely is he now to be his own Saviour? he that was a self-destroyer from the beginning, that ruined himself as soon as God had made him, is he likely now to save himself? is it Easier for him to recover his station than to have kept it? or hath he improved himself by sinning? and gained strength by his fallen for a more difficult undertaking;
2. How little reason hath he to blame God, though he finally perish? what would he have had God to have done more to prevent it? he gave his Law to direct him, his threatning to warn him;
2. How little reason hath he to blame God, though he finally perish? what would he have had God to have done more to prevent it? he gave his Law to Direct him, his threatening to warn him;
is God to be charg'd with this? sins upon no necessity, with no pretence; but that he must be seeking out inventions, trying experiments, assaying to better his state,
is God to be charged with this? Sins upon no necessity, with no pretence; but that he must be seeking out Inventions, trying experiments, assaying to better his state,
And can it be said we are wrong'd by the common Ruler of the world, that we do not inherit from our father, the righteousnesse and felicity we had wilfully lost long before we were his children? If we think it hard, we should be tyed to termes we never consented to:
And can it be said we Are wronged by the Common Ruler of the world, that we do not inherit from our father, the righteousness and felicity we had wilfully lost long before we were his children? If we think it hard, we should be tied to terms we never consented to:
Might not an heire as well quarrel with the Magistrate, that he suffers him to become liable to his fathers debts? and to lie in prison if he have not to pay?
Might not an heir as well quarrel with the Magistrate, that he suffers him to become liable to his Father's debts? and to lie in prison if he have not to pay?
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But besides, who can imagine but we should have consented, had all man-kind been at that time existent in innocency together? i. e. Let the case be stated thus;
But beside, who can imagine but we should have consented, had all mankind been At that time existent in innocency together? i. e. Let the case be stated thus;
Let it be supposed, that he did propound it to the whole race of man-kind together, that he would capitulate with their common Parent on their behalf, according to the termes of that first Covenant;
Let it be supposed, that he did propound it to the Whole raze of mankind together, that he would capitulate with their Common Parent on their behalf, according to the terms of that First Covenant;
Let it be considered, that if this had not been consented to, God might (without the least colour of exception, being as yet under no engagement to the contrary) have annihilated the whole species;
Let it be considered, that if this had not been consented to, God might (without the least colour of exception, being as yet under no engagement to the contrary) have annihilated the Whole species;
for wherein can it seem hard, that what was nothing but the last moment, should the next moment be suffered to relapse into nothing again? Let it also be considered, that Adams own personal interest,
for wherein can it seem hard, that what was nothing but the last moment, should the next moment be suffered to relapse into nothing again? Let it also be considered, that Adams own personal Interest,
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and a mighty natural affectton towards so vast a progeny, might well be thought certainly to engage him to the uttermost care and circumspection on his own and their behalf.
and a mighty natural affectton towards so vast a progeny, might well be Thought Certainly to engage him to the uttermost care and circumspection on his own and their behalf.
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It must also be remembred, that all being now in perfect innocency, no defect of reason, no frowardnesse or perversenesse of will can be supposed in any, to hinder their right judgement,
It must also be remembered, that all being now in perfect innocency, no defect of reason, no frowardness or perverseness of will can be supposed in any, to hinder their right judgement,
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he bears a natural affection to me, his own concernment is included, he hath power over his own will, his obedience for us all, will be no more difficult than each mans for himself;
he bears a natural affection to me, his own concernment is included, he hath power over his own will, his Obedience for us all, will be no more difficult than each men for himself;
yet are not the hopes of an everlasting blessednesse as greatly consolatory and encouraging? and besides, the hazard will be but for a time, which if we passe safely, we shall shortly receive a full and glorious confirmation and advancement.
yet Are not the hope's of an everlasting blessedness as greatly consolatory and encouraging? and beside, the hazard will be but for a time, which if we pass safely, we shall shortly receive a full and glorious confirmation and advancement.
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Certainly no reasonable man, all this considered (though there had been no mention made of a means of recovery in case of falling, the consideration whereof is yet also to be taken in by us) would have refused to consent;
Certainly no reasonable man, all this considered (though there had been no mention made of a means of recovery in case of falling, the consideration whereof is yet also to be taken in by us) would have refused to consent;
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for if it be certain we should have consented, and our own hearts tell us we should, doth the power of a Creatour over his creatures, signifie so little that he might not take this for an actual consent? for is it not all one,
for if it be certain we should have consented, and our own hearts tell us we should, does the power of a Creator over his creatures, signify so little that he might not take this for an actual consent? for is it not all one,
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whether you did consent, or certainly would have done it, if you had been treated with? Covenants betwixt Superiours and Inferiours, differ much from those betwixt equals;
whither you did consent, or Certainly would have done it, if you had been treated with? Covenants betwixt Superiors and Inferiors, differ much from those betwixt equals;
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Gods prescience of the event (besides that no man knows what it is, yet) whatever it is, 'tis wholly immanent in himself (as also his decrees) therefore could have no influence into the event,
God's prescience of the event (beside that no man knows what it is, yet) whatever it is, it's wholly immanent in himself (as also his decrees) Therefore could have no influence into the event,
1. Were we once so happy? and have we now undone our selves? how acceptable should this render the means of our recovery to us? That 'tis a recovery we are to endeavour (which implies the former truth) that supposes us once happy, who would not be taken with such an overture for the regaining of an happinesse, which he hath lost and faln from;
1. Were we once so happy? and have we now undone our selves? how acceptable should this render the means of our recovery to us? That it's a recovery we Are to endeavour (which Implies the former truth) that supposes us once happy, who would not be taken with such an overture for the regaining of an happiness, which he hath lost and fallen from;
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Yea, and 'tis a recovery after self - destruction (which asserts the former truth) such a destruction as might reduce us to an utter despaire of remedies,
Yea, and it's a recovery After self - destruction (which asserts the former truth) such a destruction as might reduce us to an utter despair of remedies,
how joyful an entertainment should our hearts give them upon both these accounts? how greatly doth Scripture command the love and grace of Christ under the notion of Redeeming? a word that doth not signifie deliverance from simple misery only,
how joyful an entertainment should our hearts give them upon both these accounts? how greatly does Scripture command the love and grace of christ under the notion of Redeeming? a word that does not signify deliverance from simple misery only,
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but also connote a precedent better state as they expound it, who take the phrase as Scripture uses it, to allude to the buying out of Captives from their bondage.
but also connote a precedent better state as they expound it, who take the phrase as Scripture uses it, to allude to the buying out of Captives from their bondage.
And how should it ravish the heart of any man to have mercy and help offered him by another hand, who hath perished by his own? how taking should Gospel-grace be upon this account? how should this consideration engage souls to value and embrace it? 'tis urged (we see) to that purpose Hosea 13.9. O Israel, thou hast destroyed thy self, but in me is thy help;
And how should it ravish the heart of any man to have mercy and help offered him by Another hand, who hath perished by his own? how taking should Gospel-grace be upon this account? how should this consideration engage Souls to valve and embrace it? it's urged (we see) to that purpose Hosea 13.9. Oh Israel, thou hast destroyed thy self, but in me is thy help;
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and verse 10. it follows, I will be thy King; where is any other that will save thee, &c. And chap. 14.1. O Israel, return unto the Lord, for thou hast fallen by thine iniquity.
and verse 10. it follows, I will be thy King; where is any other that will save thee, etc. And chap. 14.1. Oh Israel, return unto the Lord, for thou hast fallen by thine iniquity.
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2. Was our state so good, but mutable? what cause have we to admire the grace of God through Christ, that whom it recovers, it confirmes? It was a blessed state, that by our own free will we fell from;
2. Was our state so good, but mutable? what cause have we to admire the grace of God through christ, that whom it recovers, it confirms? It was a blessed state, that by our own free will we fell from;
THe next head in the body of our Religion which falls this Morning to be spoken to in Course, is, Gods Covenant made with Adam before the fall, which we call a Covenant of Works;
THe next head in the body of our Religion which falls this Morning to be spoken to in Course, is, God's Covenant made with Adam before the fallen, which we call a Covenant of Works;
As Lords when they let out their Lands to Husbandmen, reserve somewhat to themselves which the Tenants are not to meddle with, that they may have some check upon them; so God here.
As lords when they let out their Lands to Husbandmen, reserve somewhat to themselves which the Tenants Are not to meddle with, that they may have Some check upon them; so God Here.
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in which sense also, the Ark of Noah, the fire which descended and burn't the Sacrifice, the Baptisme of the Red Sea and Cloud, the Manna, the water out of the Rock, the pouring out of the blood of the Sacrifices, the Land of Canaan, the Tabernacle, Temple, Ark of the Testimony, the propitiatory, the golden Candlestick, the twelve stones taken out of Jordan, with the pool of Bethesda;
in which sense also, the Ark of Noah, the fire which descended and burnt the Sacrifice, the Baptism of the Read Sea and Cloud, the Manna, the water out of the Rock, the pouring out of the blood of the Sacrifices, the Land of Canaan, the Tabernacle, Temple, Ark of the Testimony, the propitiatory, the golden Candlestick, the twelve stones taken out of Jordan, with the pool of Bethesda;
By these the Lord did signifie and seal to our first Parents, that they should alwayes enjoy that happy state of life in which they were made, upon condition of obedience to his Commandments;
By these the Lord did signify and seal to our First Parents, that they should always enjoy that happy state of life in which they were made, upon condition of Obedience to his commandments;
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This obedience as it was Characteristical to Adams Covenant, and Contradistinguished to the Covenant of Grace, was perfect, personal, and perpetual. In a sense,
This Obedience as it was Characteristical to Adams Covenant, and Contradistinguished to the Covenant of Grace, was perfect, personal, and perpetual. In a sense,
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though different from the other, those three things are required in our obedience under the Covenant of Grace, not in reference to the Covenant, nor to justification;
though different from the other, those three things Are required in our Obedience under the Covenant of Grace, not in Referente to the Covenant, nor to justification;
Answ. The word in the Hebrew is NONLATINALPHABET Berith, which hath a threefold derivation, very fit to be taken notice of for clearing of the nature of the Covenant.
Answer The word in the Hebrew is Berith, which hath a threefold derivation, very fit to be taken notice of for clearing of the nature of the Covenant.
Indeed Gods Covenant with man is not only with his elect and chosen ones, but a fruit and effect of our election; yea, the Lord doth encline our wills to make choice of him, and of his terms.
Indeed God's Covenant with man is not only with his elect and chosen ones, but a fruit and Effect of our election; yea, the Lord does incline our wills to make choice of him, and of his terms.
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2. Or else this word Berith Covenant may be taken from Barah to eat, because they were wont to eat together of the Sacrifice slain and provided at the making of the Covenant, at which time they had a Feast; hence the Apostle speaking of the Eucharist, the signe and seal of the Covenant, and which is a spiritual Food and Feast upon a Covenant account, saith, This Cup is the New Testament,
2. Or Else this word Berith Covenant may be taken from Barah to eat, Because they were wont to eat together of the Sacrifice slave and provided At the making of the Covenant, At which time they had a Feast; hence the Apostle speaking of the Eucharist, the Signen and seal of the Covenant, and which is a spiritual Food and Feast upon a Covenant account, Says, This Cup is the New Testament,
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and laid one piece against another, Ver. 9.10. And behold a burning Lamp passed between those pieces, in that same day the Lord made a Covenant with Abraham.
and laid one piece against Another, Ver. 9.10. And behold a burning Lamp passed between those Pieces, in that same day the Lord made a Covenant with Abraham.
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This cutting of the sacrifice into pieces, and passing thorow was a lively and dreadful signe, that the party who should break Covenant, should be cut asunder,
This cutting of the sacrifice into Pieces, and passing thorough was a lively and dreadful Signen, that the party who should break Covenant, should be Cut asunder,
notable to this purpose is that in the Prophet Jeremy, I will give the men that have transgressed my Covenant, which have not performed the words of the Covenant which they made before me,
notable to this purpose is that in the Prophet Jeremiah, I will give the men that have transgressed my Covenant, which have not performed the words of the Covenant which they made before me,
and all the People of the Land, which passed between the parts of the Calf, I will even give them into the hand of their enemy, into the hand of them that se k their life, &c. — that is, to be slain and cut in pieces by the Sword.
and all the People of the Land, which passed between the parts of the Calf, I will even give them into the hand of their enemy, into the hand of them that see k their life, etc. — that is, to be slave and Cut in Pieces by the Sword.
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And herein I take the Emphasis of the expression to lie, I will bring a Sword upon you which shall avenge the quarrel of my Covenant; i. e. by cutting them asunder.
And herein I take the Emphasis of the expression to lie, I will bring a Sword upon you which shall avenge the quarrel of my Covenant; i. e. by cutting them asunder.
and to name no more, Titus Livius speaking of the League between the Romans, and Albans, the Foecialis, Herald or Minister of those Ceremonies, cryed, If the Romans shall falsifie by publick and wicked fraud, in that day O Jupiter do thou so smite the Romans,
and to name no more, Titus Livius speaking of the League between the Roman, and Albans, the Foecialis, Herald or Minister of those Ceremonies, cried, If the Roman shall falsify by public and wicked fraud, in that day Oh Jupiter do thou so smite the Roman,
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and Moses took the blood and sprinkled it on the people and said, Behold the blood of the Covenant which the Lord hath made with you concerning all these words:
and Moses took the blood and sprinkled it on the people and said, Behold the blood of the Covenant which the Lord hath made with you Concerning all these words:
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So much shall serve for the first Question, setting forth in our Answer to it the name and nature of a Covenant in general; the second Question follows.
So much shall serve for the First Question, setting forth in our Answer to it the name and nature of a Covenant in general; the second Question follows.
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it is a nice cavil in Socinians to call fot the word Satisfaction; others for the word Sacrament, others for the word Trinity, others for the words Faith alone justifying, others for the word Sabbath for Lords day, &c. and thence to conclude against Satisfaction, Sacraments, Trinity, Justification by faith alone,
it is a Nicaenae cavil in socinians to call fot the word Satisfaction; Others for the word Sacrament, Others for the word Trinity, Others for the words Faith alone justifying, Others for the word Sabbath for lords day, etc. and thence to conclude against Satisfaction, Sacraments, Trinity, Justification by faith alone,
so in this case of Gods Covenant with Adam, we have 1. Gods Command which lays man under an obligation. 2. We have Gods promise upon condition of obedience. 3. We have Gods threatning upon his disobedience;
so in this case of God's Covenant with Adam, we have 1. God's Command which lays man under an obligation. 2. We have God's promise upon condition of Obedience. 3. We have God's threatening upon his disobedience;
4. We have their understanding it so, as appears in Eves words to the Serpent. 5. We have the two Trees as signs and symbols of the Covenant. 6. We have a second Covenant,
4. We have their understanding it so, as appears in Eves words to the Serpent. 5. We have the two Trees as Signs and symbols of the Covenant. 6. We have a second Covenant,
Object. If any shall say by first and old Covenant was meant Gods Covenant with Israel, and not with Adam; and so by Covenant of Works the same is meant,
Object. If any shall say by First and old Covenant was meant God's Covenant with Israel, and not with Adam; and so by Covenant of Works the same is meant,
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There is a repetition of the Covenant of Works with Adam in the Law of Moses, as in that of the Apostle to the Galatians, The Law is not of faith, b•t the man that doth these things shall live in them;
There is a repetition of the Covenant of Works with Adam in the Law of Moses, as in that of the Apostle to the Galatians, The Law is not of faith, b•t the man that does these things shall live in them;
2. A second Characteristical signe of the Covenant of Works is this, that in and under it man is left to stand upon his own legs and bottome, to live upon his own stock, and by his own industry;
2. A second Characteristical Signen of the Covenant of Works is this, that in and under it man is left to stand upon his own legs and bottom, to live upon his own stock, and by his own industry;
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Mark our Text, Thou shalt dye the death, by which doubling of the words in the Hebrew Idiom of speech, is meant Ʋehemency and Certainty, which was effected,
Mark our Text, Thou shalt die the death, by which doubling of the words in the Hebrew Idiom of speech, is meant Ʋehemency and Certainty, which was effected,
but leaves him hopelesse and helplesse under a fearful expectation of wrath and fury indignation. 5. The Lord in the Covenant of Works accepts the person for the Works sake;
but leaves him hopeless and helpless under a fearful expectation of wrath and fury Indignation. 5. The Lord in the Covenant of Works accepts the person for the Works sake;
that is, he mainly looks at the work how adequate it is to the command and rule which he so exactly heeds, that upon the least failer his justice breaks out in wrath,
that is, he mainly looks At the work how adequate it is to the command and Rule which he so exactly heeds, that upon the least failer his Justice breaks out in wrath,
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much lesse can any rich or honourable man in his fools Paradise here in this world, say his Mountain is unmoveable, his glory unchangeable, seeing it passeth away as a Pageant, 1 Cor. 7.31. if Adams Paradise was so mutable, much more theirs;
much less can any rich or honourable man in his Fools Paradise Here in this world, say his Mountain is Unmovable, his glory unchangeable, seeing it passes away as a Pageant, 1 Cor. 7.31. if Adams Paradise was so mutable, much more theirs;
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8. The Covenant of Works was made with all men in Adam, who was made and stood as a publick person, head and root in a common and comprehensive capacity;
8. The Covenant of Works was made with all men in Adam, who was made and stood as a public person, head and root in a Common and comprehensive capacity;
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for we finde many in the world under the headship of Satan and Antichrist, and old Adam, who are out of Christ, not only because unconverted as Saints themselves are before regeneration,
for we find many in the world under the headship of Satan and Antichrist, and old Adam, who Are out of christ, not only Because unconverted as Saints themselves Are before regeneration,
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Thus I have briefly opened the distinguishing Characters of the Covenant of Works, which might have been more enlarged by those of the Covenant of Grace, which is easily done by way of opposition and comparison one with the other;
Thus I have briefly opened the distinguishing Characters of the Covenant of Works, which might have been more enlarged by those of the Covenant of Grace, which is Easily done by Way of opposition and comparison one with the other;
1. They were tyed to Commandments under a curse. 2. Blessing is promised to obedience; they are both set down by Moses at large in Deuteronomy, chap. 28. and elsewhere.
1. They were tied to commandments under a curse. 2. Blessing is promised to Obedience; they Are both Set down by Moses At large in Deuteronomy, chap. 28. and elsewhere.
and how averse and head-strong against all good; this is done by a Law of Works, Rom. 7.7. to the 13. ver. This indeed is Gods clear glasse by which he discovers to us the moral and penal evil of sin; so Rom. 3.20. 2. That hereby the Lord might hold men in to obedience by a strong curb;
and how averse and headstrong against all good; this is done by a Law of Works, Rom. 7.7. to the 13. ver. This indeed is God's clear glass by which he discovers to us the moral and penal evil of since; so Rom. 3.20. 2. That hereby the Lord might hold men in to Obedience by a strong curb;
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because we are so apt to break fence, he hedgeth up our way with thornes, Hos. 2.5, 6. 3. That God might stop every mouth, and make all guilty before him, Rom. 3.19.
Because we Are so apt to break fence, he hedgeth up our Way with thorns, Hos. 2.5, 6. 3. That God might stop every Mouth, and make all guilty before him, Rom. 3.19.
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and by performance of duties, as Jews, Turks, Philosophers, Papists, Socinians, Pelagians, these are all under a Covenant of Works, they are not under grace;
and by performance of duties, as jews, Turks, Philosophers, Papists, socinians, Pelagians, these Are all under a Covenant of Works, they Are not under grace;
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they are of Hagar the Bond-woman, of Mount Sinai which answers to Jerusalem which now is, which is in bondage with her children, as the Apostle speaks in his elegant Allegory.
they Are of Hagar the Bondwoman, of Mount Sinai which answers to Jerusalem which now is, which is in bondage with her children, as the Apostle speaks in his elegant Allegory.
3. He made the first offer, he prevented us by his grace, he loved us first, 1 John 4.10, 19. all this appeared in the first Covenant with us, in vouchsafing us to make any at all with him:
3. He made the First offer, he prevented us by his grace, he loved us First, 1 John 4.10, 19. all this appeared in the First Covenant with us, in vouchsafing us to make any At all with him:
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Ineffabilis misericordiae Divinae Argumentum quod ipsum numen, ipse inquam Deus Aeternus faedus ipsum primus offert, nullis ad hoc hominum meritis adactus,
Ineffabilis Mercy Divinae Argumentum quod ipsum numen, ipse inquam Deus Eternal Faedus ipsum primus offered, nullis ad hoc hominum Meritis adactus,
thus a grave Authour, which will the more inhance the love of God; if we 4. Consider that he makes Covenant upon Covenant after breaches and forfeitures, renews them again,
thus a grave Author, which will the more inhance the love of God; if we 4. Consider that he makes Covenant upon Covenant After Breaches and forfeitures, renews them again,
and which he doth to every elect soul in the Sacraments, and after grosse and grievous Apostasies; See Jerem. 3.1. Ezek. 16.60, 61, 62, 63. Hos. 2. O admire and adore this love!
and which he does to every elect soul in the Sacraments, and After gross and grievous Apostasies; See Jeremiah 3.1. Ezekiel 16.60, 61, 62, 63. Hos. 2. O admire and adore this love!
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1. Because they are easiiy mistaken, and many do mistake them; Rom. 10.2, 3. 2. Because the mistake is dangerous, like a man in the dark as he travels, findes two wayes;
1. Because they Are easiiy mistaken, and many do mistake them; Rom. 10.2, 3. 2. Because the mistake is dangerous, like a man in the dark as he travels, finds two ways;
Labour then to discern the difference, search Scriptures, and thy own heart, go to the Lord by prayer, and to his M nisters, that they may shew thee thy way,
Labour then to discern the difference, search Scriptures, and thy own heart, go to the Lord by prayer, and to his M nisters, that they may show thee thy Way,
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I mean the promises of the new Covenant which are called better promises, because absolute pr•mises; because they work that in us and for us which God requires of us,
I mean the promises of the new Covenant which Are called better promises, Because absolute pr•mises; Because they work that in us and for us which God requires of us,
As the new Covenant is the best Covenant, and the promises of it the best promises, so the mercies of it are the best mercies, for they are the sure mercies of David, 2 Sam. 23.5. Corol. 7. Blesse the Lord that ye are under the best dispensation, and clearest discovery of the Covenant of grace, better than Adams after the promise was made to him upon his fall;
As the new Covenant is the best Covenant, and the promises of it the best promises, so the Mercies of it Are the best Mercies, for they Are the sure Mercies of David, 2 Sam. 23.5. Corol. 7. Bless the Lord that you Are under the best Dispensation, and Clearest discovery of the Covenant of grace, better than Adams After the promise was made to him upon his fallen;
better than Noahs after the flood, better than Israels in the Wildernesse, yea, better than the Patriarchs and Prophets who had much legality and obscurity in their administrations, in comparison of us who behold with open face the glory of God, 2 Cor. 3.18. That it is the lot of us Gentiles to be brought into the knowledge and participation of the Gospel in the last and best time;
better than Noahs After the flood, better than Israel's in the Wilderness, yea, better than the Patriarchs and prophets who had much legality and obscurity in their administrations, in comparison of us who behold with open face the glory of God, 2 Cor. 3.18. That it is the lot of us Gentiles to be brought into the knowledge and participation of the Gospel in the last and best time;
now that the natural branches should be cut off to make way for the ingrafting of us wildings, is matter of praise to the High God for his rich grace to us Gentiles, Ephes. 3.8. Corol. 8. Labour for a spirit of self-denial and debasement;
now that the natural branches should be Cut off to make Way for the engrafting of us wildings, is matter of praise to the High God for his rich grace to us Gentiles, Ephesians 3.8. Corol. 8. Labour for a Spirit of self-denial and debasement;
for as the Old Covenant spirit is a spirit of pride and boasting to advance natural abilities, to glory in our own personal endowments and performances;
for as the Old Covenant Spirit is a Spirit of pride and boasting to advance natural abilities, to glory in our own personal endowments and performances;
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and increase our sorrows by drawing us under Gods displeasure by sin, forfeiting Covenant mercies by Covenant breaches, which mercies though they are not lost finally to Gods Elect,
and increase our sorrows by drawing us under God's displeasure by since, forfeiting Covenant Mercies by Covenant Breaches, which Mercies though they Are not lost finally to God's Elect,
Besides Satan will perswade men to slight and renounce their Baptisme, as when he makes Witches, and turns Christians to be Mahumetans, because thereby he knows they renounce their Covenant with God to make one with himself;
Beside Satan will persuade men to slight and renounce their Baptism, as when he makes Witches, and turns Christians to be Mahumetans, Because thereby he knows they renounce their Covenant with God to make one with himself;
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Be not ignorant of Satans Devices in these back-sliding and fedifragous times, Remember from whence ye are fallen, and walk stedfast in Gods Covenant; you that stand, learn by others falls to take heed.
Be not ignorant of Satan Devices in these backsliding and fedifragous times, remember from whence you Are fallen, and walk steadfast in God's Covenant; you that stand, Learn by Others falls to take heed.
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batteries raised by Pelagius his pride, Philosophers ignorance, Papists policy, and Hereticks idolized reason. Or 2. if we consider the dependances of other doctrines upon this truth.
batteries raised by Pelagius his pride, Philosophers ignorance, Papists policy, and Heretics idolized reason. Or 2. if we Consider the dependences of other doctrines upon this truth.
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By a strict survey of Original sin, we may better understand the honour of justification, the power of grace and sanctification, the sweetnesse of a Christ, the necessity of a Gospel, the preciousnesse of a Ministry;
By a strict survey of Original since, we may better understand the honour of justification, the power of grace and sanctification, the sweetness of a christ, the necessity of a Gospel, the preciousness of a Ministry;
and therefore it was a futilous and malicious assertion of Celestius of old, to call the doctrine of Original sin, rem questionis, non fidei;
and Therefore it was a futilous and malicious assertion of Celestius of old, to call the Doctrine of Original since, remembering questionis, non fidei;
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and the Hereticks of late, to reproach it with the stile of Austins figment. 3. If we consider the influence of this truth upon our practice; The knowledge of Original sin;
and the Heretics of late, to reproach it with the style of Austins figment. 3. If we Consider the influence of this truth upon our practice; The knowledge of Original since;
into Original sin Originating, and into Original sin Originated; into the Cause, and into the Subject of this sin, the fountains and its streames;
into Original since Originating, and into Original since Originated; into the Cause, and into the Subject of this since, the fountains and its streams;
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the condemnation we are obliged in by the first, and the pardon we are enriched with by the second, the first is a poysonous spring, the second is a cleansing fountain.
the condemnation we Are obliged in by the First, and the pardon we Are enriched with by the second, the First is a poisonous spring, the second is a cleansing fountain.
If we look at the parts of the Text, they are three. 1. We have an unhappy Parent, viz. Adam; not only by his offence undoing himself, but making a bankrupt world.
If we look At the parts of the Text, they Are three. 1. We have an unhappy Parent, viz. Adam; not only by his offence undoing himself, but making a bankrupt world.
Adam was one, non tantum in individuo, sed in specie; one comprehending the whole root, representing the whole stock, the seed and generation of man-kind;
Adam was one, non Tantum in Individuo, sed in specie; one comprehending the Whole root, representing the Whole stock, the seed and generation of mankind;
Some suppose the death of the body, as Ambrose; some the death of the soul, as the Pelagians; but as Haymo observes, mors animae & corporis in omnes pertranstit;
some suppose the death of the body, as Ambrose; Some the death of the soul, as the Pelagians; but as Haymo observes, mors Spirits & corporis in omnes pertranstit;
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so that by death in the Text, we must necessarily understand the death of soul and body, with all the antecedents and consequents of both, sicknesse, weaknesse, corruption, guilt, horrour, despair.
so that by death in the Text, we must necessarily understand the death of soul and body, with all the antecedents and consequents of both, sickness, weakness, corruption, guilt, horror, despair.
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For all have sinned ] For the opening of this, I shall only give you the glance of Musculus; In Adam omnes fuimus, in lumbis ejus, &c. we were all in the loynes of offending Adam; from that masse we sprung;
For all have sinned ] For the opening of this, I shall only give you the glance of Musculus; In Adam omnes fuimus, in Lumbis His, etc. we were all in the loins of offending Adam; from that mass we sprung;
Now the mournful truth that the Text presents us with, is this, viz. That our first Parent by his transgression, hath left an unhappy portion of sinne and death to all his posterity;
Now the mournful truth that the Text presents us with, is this, viz. That our First Parent by his Transgression, hath left an unhappy portion of sin and death to all his posterity;
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and it is very considerable the Original phrase, NONLATINALPHABET, in his image, in his likeness; the word is as it were redoubled, to set the greater brand upon corrupt nature;
and it is very considerable the Original phrase,, in his image, in his likeness; the word is as it were redoubled, to Set the greater brand upon corrupt nature;
Nay, th s truth David seems to bedue with tears, and deplore with sighs, Psal. 51.5. Behold, I was shapen in iniquity, and in sinne did my mother conceive me.
Nay, that s truth David seems to bedue with tears, and deplore with sighs, Psalm 51.5. Behold, I was shapen in iniquity, and in sin did my mother conceive me.
In the times of the Gospel, this spot is more clearly discernable, and from whence we received the contagion, Rom. 5.19. By God we are creatures, by Adam we are sinners; so that Text;
In the times of the Gospel, this spot is more clearly discernible, and from whence we received the contagion, Rom. 5.19. By God we Are creatures, by Adam we Are Sinners; so that Text;
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By one mans disobedience, many were made sinners. And so most remarkably, 1 Cor. 15.49. And as we have borne the image of the earthly, &c. Nor is that gloss of Cyprian upon the place to be over-passed;
By one men disobedience, many were made Sinners. And so most remarkably, 1 Cor. 15.49. And as we have born the image of the earthly, etc. Nor is that gloss of Cyprian upon the place to be overpassed;
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Imaginem terreni portavimus, peccandi propens••nem, & mortem; imaginem caelestis portemus, constantiam in sanctitate, instaurationem ex morte & corruptione, ad vitam & immortalitatem; (i. e.) We have borne the image of the earthly Adam, a propensity to sin and death;
Imaginem Terreni portavimus, Peccandi propens••nem, & mortem; imaginem caelestis portemus, constantiam in Sanctitude, instaurationem ex morte & corruption, ad vitam & immortalitatem; (i. e.) We have born the image of the earthly Adam, a propensity to since and death;
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1. To demonstrate more particularly the transmission of Adams sin to us. Now Adams sin is transmitted to posterity two wayes. 1. By imputation. 2. By inhaesion;
1. To demonstrate more particularly the transmission of Adams sin to us. Now Adams since is transmitted to posterity two ways. 1. By imputation. 2. By inhesion;
God makes his Covenant with Christ as Head and Mediatour of his Church, with Abraham as the father of the faithful, with Adam as the stock of man-kind;
God makes his Covenant with christ as Head and Mediator of his Church, with Abraham as the father of the faithful, with Adam as the stock of mankind;
Now Adam violating the Covenant, the guilt of that violation descends upon all his posterity, Rom. 5.19. Constituti sunt peccatores, they were constituted sinners;
Now Adam violating the Covenant, the guilt of that violation descends upon all his posterity, Rom. 5.19. Constituti sunt Peccatores, they were constituted Sinners;
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2. Ratione Collationis. The Apostle in two places makes a remarkable comparison between Adam and Christ, the first and second Adam, comparing the good of the last, with the evil of the first, the grace of the one, with the sin of the other;
2. Ration Collationis. The Apostle in two places makes a remarkable comparison between Adam and christ, the First and second Adam, comparing the good of the last, with the evil of the First, the grace of the one, with the since of the other;
the life conveyed by the one, with the death transmitted by the other, Rom. 5.12, &c. 1 Cor. 15.45, &c. Now the righteousnesse of Christ redounds to believers to justification;
the life conveyed by the one, with the death transmitted by the other, Rom. 5.12, etc. 1 Cor. 15.45, etc. Now the righteousness of christ redounds to believers to justification;
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1. From the confession of some of the best of Gods Saints, Psal. 51.5. The soul of David was no sooner united to his body, than sin was united to both;
1. From the Confessi of Some of the best of God's Saints, Psalm 51.5. The soul of David was no sooner united to his body, than since was united to both;
of an evil within him, verse 19. of a law of his members, verse 23. These groans of such eminent Saints are too pregnant an argument, that the sin of Adam transmitted to us, doth not only cast guilt on our persons, but filth on our natures;
of an evil within him, verse 19. of a law of his members, verse 23. These groans of such eminent Saints Are too pregnant an argument, that the since of Adam transmitted to us, does not only cast guilt on our Persons, but filth on our nature's;
Here may that observable passage of Austin come in, Vidi ego zelantem puerum, &c. I have seen, saith Augustin, a child with his eye full of envy, venting his malice, &c. Whence comes this incurvation and waywardness of nature,
Here may that observable passage of Austin come in, Vidi ego zelantem puerum, etc. I have seen, Says Augustin, a child with his eye full of envy, venting his malice, etc. Whence comes this incurvation and waywardness of nature,
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2. The second thing to be opened for the dispatching of the doctrinal part of the Text, it is this, To vindicate the righteousnesse of God in this transmission and conveyance;
2. The second thing to be opened for the dispatching of the doctrinal part of the Text, it is this, To vindicate the righteousness of God in this transmission and conveyance;
God doth not usually strike the son for the fathers crime, and make the son feel the bruise of the fathers fall, that the father should merit the stroak, and the posterity feel it;
God does not usually strike the son for the Father's crime, and make the son feel the bruise of the Father's fallen, that the father should merit the stroke, and the posterity feel it;
for as the righteousnesse of Christ, ita communicatur membris, ut quis { que } fidelis dicere possit, illam esse suam, &c. as Bucan well observes, is so communicated to us, that every believer may say, This righteousnesse is mine;
for as the righteousness of christ, ita communicatur membris, ut quis { que } Fidelis dicere possit, Illam esse suam, etc. as Bucan well observes, is so communicated to us, that every believer may say, This righteousness is mine;
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we expected that the beauty of his mind, the harmony of his will, the holinesse of his desires, the absolutenesse of his Soveragnty should have fallen to us as a Princely inheritance;
we expected that the beauty of his mind, the harmony of his will, the holiness of his Desires, the absoluteness of his Sovereignty should have fallen to us as a Princely inheritance;
3. Now the third thing to be opened, in the finishing of which, the doctrinal part will be dispatcht, is to shew, that Adams sin is not propagated to us by imitation,
3. Now the third thing to be opened, in the finishing of which, the doctrinal part will be dispatched, is to show, that Adams since is not propagated to us by imitation,
Si peccatum originis sit tantùm ab imitatione, Paulus non dixisset ex Adamo fluxisse peccatum, sed à Diabolo; quia ipse peccandi exemplum dedit: (i. e.) If original sin were only propagated in a way of imitation, Paul would never have said, that sin entred the world by Adam, but by Satan;
Si peccatum originis sit tantùm ab imitation, Paulus non dixisset ex Adam fluxisse peccatum, sed à Diabolo; quia ipse Peccandi exemplum dedit: (i. e.) If original since were only propagated in a Way of imitation, Paul would never have said, that since entered the world by Adam, but by Satan;
1. If the guilt of Adams sin be not imputed to us, why do our Infants of en labour under the wracking torments of some distempers? and why often is the Cradle turn'd into a Coffin? why come they crying and moaning into the world? why doth palenesse of face, plenteousnesse of tears,
1. If the guilt of Adams since be not imputed to us, why do our Infants of en labour under the wracking torments of Some distempers? and why often is the Cradle turned into a Coffin? why come they crying and moaning into the world? why does paleness of face, plenteousness of tears,
2. If Adams sin be not inherent in us, why have we not free will to good? why do we not naturally burn in love to Jesus Christ? and flourish with all vivacity in duty;
2. If Adams since be not inherent in us, why have we not free will to good? why do we not naturally burn in love to jesus christ? and flourish with all vivacity in duty;
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what was then the inoffensivenesse of infancy, thus to envenome our natures? how came in the evil heart of unbelief? Hebrews 3.12. 3. This Truth of original sin was generally held in the Church till Pelagius, who liv'd in the fifth Century ▪ confirmed by divers Councels in the Primitive times;
what was then the inoffensiveness of infancy, thus to envenom our nature's? how Come in the evil heart of unbelief? Hebrews 3.12. 3. This Truth of original since was generally held in the Church till Pelagius, who lived in the fifth Century ▪ confirmed by diverse Counsels in the Primitive times;
Plato complained, Homines naturâ suâ esse pravos, & induci non posse ut justitiam colant; (i. e.) That men were naturally very evil, and could not be induced to the embracement of what was righteous:
Plato complained, Homines naturâ suâ esse pravos, & Induce non posse ut justitiam colant; (i. e.) That men were naturally very evil, and could not be induced to the embracement of what was righteous:
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A lapide in his Comment on the Romans acknowledgeth that that one act of Adams in eating the forbidden fruit, wherein he offended, is to be imputed to all men,
A Lapide in his Comment on the Romans acknowledgeth that that one act of Adams in eating the forbidden fruit, wherein he offended, is to be imputed to all men,
and here we might suppena and summon two witnesses for the further verification of it; our own aversenesse to good, and our natural propensity to evil.
and Here we might suppena and summon two Witnesses for the further verification of it; our own averseness to good, and our natural propensity to evil.
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2. Let our losse by the first Adam be an incentive to us, to pursue advantage in the second Adam: Musculus observes, this is one of the general uses we should make of this doctrine;
2. Let our loss by the First Adam be an incentive to us, to pursue advantage in the second Adam: Musculus observes, this is one of the general uses we should make of this Doctrine;
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we are bankrupts in the first, let us look after an estate in the second Adam; the first Adam hath betrayed us, let us study that the second may betroth us;
we Are Bankrupts in the First, let us look After an estate in the second Adam; the First Adam hath betrayed us, let us study that the second may betrothed us;
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but ye do not see those Mountains of guilt that lie upon him, those waves of corruption, which rowle up and down in the dead Sea of his corrupted nature;
but you do not see those Mountains of guilt that lie upon him, those waves of corruption, which roll up and down in the dead Sea of his corrupted nature;
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and what blood must quench that hell of sin within: as Peter Martyr well observes, Commendat malitia hujus peccati, dignitatem satisfactionis acceptae per Christum.
and what blood must quench that hell of since within: as Peter Martyr well observes, Commendat malitia hujus peccati, dignitatem satisfactionis acceptae per Christ.
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and shall the opening of Gods hand to thee, procure the lifting up of thy heel against him? you and your despised brother, were both co-heirs of original sin;
and shall the opening of God's hand to thee, procure the lifting up of thy heel against him? you and your despised brother, were both coheirs of original since;
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Adam divided that portion exactly between you. 6. Let us see the nature of sin; one sin of Adam can subject the whole world to pollution and destruction.
Adam divided that portion exactly between you. 6. Let us see the nature of since; one since of Adam can Subject the Whole world to pollution and destruction.
how should this raise our holy zeale against sinne? and how should we arme our selves with holy resolutions against this ruinous evil? sin is a ball of poyson that can destroy a world.
how should this raise our holy zeal against sin? and how should we arm our selves with holy resolutions against this ruinous evil? since is a ball of poison that can destroy a world.
Oh that Parents would study, as instruments, to propagate life to their posterity! he propagated sin, let us study to propagate holinesse to our children;
O that Parents would study, as Instruments, to propagate life to their posterity! he propagated since, let us study to propagate holiness to our children;
sinful Parents that are miscarrying copies to their children, and serve to poyson the creature of their own generation, they are indeed the true children of Adam, they are in some sense like Sampson, that will destroy others with themselves.
sinful Parents that Are miscarrying copies to their children, and serve to poison the creature of their own generation, they Are indeed the true children of Adam, they Are in Some sense like Sampson, that will destroy Others with themselves.
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let our holy Conversation preserve our issue; and though Adam were our common Parent, let him not be our authentick pattern. 2. By their watchful care:
let our holy Conversation preserve our issue; and though Adam were our Common Parent, let him not be our authentic pattern. 2. By their watchful care:
Hannah by prayer obtain'd a Samuel, let us by prayer endeavour to make our children Samuels; the God of grace can give grace to our issue upon the account of prayer:
Hannah by prayer obtained a Samuel, let us by prayer endeavour to make our children Samuels; the God of grace can give grace to our issue upon the account of prayer:
but from whom comes our actual? he left us a stock of sin, but who hath improved this stock? Perditio nostra ex nobis; our destruction is from our selves;
but from whom comes our actual? he left us a stock of since, but who hath improved this stock? Perdition nostra ex nobis; our destruction is from our selves;
Now to urge his already believing Romans to further sanctity, the Apostle uses the consideration of their Baptisme as a special motive in the 3.4, 5. verses,
Now to urge his already believing Romans to further sanctity, the Apostle uses the consideration of their Baptism as a special motive in the 3.4, 5. Verses,
Knowing this; or we all know and grant this (the participle by an Hebraisme being put for the verb ) which hath reference unto the foregoing part of the Chapter.
Knowing this; or we all know and grant this (the participle by an Hebraism being put for the verb) which hath Referente unto the foregoing part of the Chapter.
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Of which the words following in my Text, are the sum and conclusion, viz. That our old man is crucified with him, &c. Which words contain, 1. A duty or priviledge; for in Religion the same thing is both;
Of which the words following in my Text, Are the sum and conclusion, viz. That our old man is Crucified with him, etc. Which words contain, 1. A duty or privilege; for in Religion the same thing is both;
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Concerning which — I suppose you have in the former Sermon seen this fountain of death opened. I am only to shew you the streames that are from it overflowing in every one of us.
Concerning which — I suppose you have in the former Sermon seen this fountain of death opened. I am only to show you the streams that Are from it overflowing in every one of us.
And in the handling of this subject, give me leave to propound some things first more generally, (remembring that this discourse is intended partly in the nature of a common place, ) and then I shall speak to it more particularly from the words now before us.
And in the handling of this Subject, give me leave to propound Some things First more generally, (remembering that this discourse is intended partly in the nature of a Common place,) and then I shall speak to it more particularly from the words now before us.
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Alas, these poor men, like those that admired Nilus 's streams, but were ignorant of its spring-head, they could not see so far as to the true cause of all this sinful misery; they could complain that none were content with their condition;
Alas, these poor men, like those that admired Nilus is streams, but were ignorant of its springhead, they could not see so Far as to the true cause of all this sinful misery; they could complain that none were content with their condition;
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where 'tis said that Adam who had been created in the likenesse of God, ver. 1. after his fall by sin, begat a son in his own likeness, who had now made himself like unto the beast that perish,
where it's said that Adam who had been created in the likeness of God, ver. 1. After his fallen by since, begat a son in his own likeness, who had now made himself like unto the beast that perish,
or far worse, for an Oxe knows his Owner, &c. Now what is it for God to create man in his likenesse? 'tis sanctus sanctum. A holy God creared man holy;
or Far Worse, for an Ox knows his Owner, etc. Now what is it for God to create man in his likeness? it's Sanctus sanctum. A holy God creared man holy;
and by consequence for Adam to beget Seth in his likenesse, is corruptus corruptum; defiled Adam begat defiled, polluted Seth; and indeed who can bring a clean thing out of that which is unclean? if the root be corrupt, the fruit is not sound;
and by consequence for Adam to beget Seth in his likeness, is Corruptus corruptum; defiled Adam begat defiled, polluted Seth; and indeed who can bring a clean thing out of that which is unclean? if the root be corrupt, the fruit is not found;
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if the Parents be leprous, or infected with some other disease not to be named, they entail their malady as well as their nature upon their unhappy off-spring.
if the Parents be leprous, or infected with Some other disease not to be nam, they entail their malady as well as their nature upon their unhappy offspring.
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It is very remarkable that the like phrase is not used when Scripture speaks of Adams begetting Cain, or Abel, (though both these were begotten in Adams likenesse too) because Abel being to dye without issue,
It is very remarkable that the like phrase is not used when Scripture speaks of Adams begetting Cain, or Abel, (though both these were begotten in Adams likeness too) Because Abel being to die without issue,
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and not in that likenesse which was Gods, in which God at first made him. Nay, though the Parents be regenerated, yet their children by nature are altogether defiled;
and not in that likeness which was God's, in which God At First made him. Nay, though the Parents be regenerated, yet their children by nature Are altogether defiled;
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their children are like to what they were by nature, and cannot without the same Almighty mercy be like what they are through grace, witnesse Josiah 's and Hezekiah 's children;
their children Are like to what they were by nature, and cannot without the same Almighty mercy be like what they Are through grace, witness Josiah is and Hezekiah is children;
for what need all that are saved, to be saved by Christ, if in themselves they are not ruined? Destruction is first asserted to be from our selves, and then it follows,
for what need all that Are saved, to be saved by christ, if in themselves they Are not ruined? Destruction is First asserted to be from our selves, and then it follows,
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is not Christ made to all those that shall come to heaven and happinesse, wisdome, righteousnesse, sanctification and redemption? Does not his death satisfie for their debts? his Spirit sanctifie their hearts? Thus none go unto the Father but by him,
is not christ made to all those that shall come to heaven and happiness, Wisdom, righteousness, sanctification and redemption? Does not his death satisfy for their debts? his Spirit sanctify their hearts? Thus none go unto the Father but by him,
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why was Circumcision appointed to do it away? if we have no filth, what needs baptismal washing? and if we may borrow light from any shadows of the Ceremonial Law,
why was Circumcision appointed to do it away? if we have no filth, what needs baptismal washing? and if we may borrow Light from any shadows of the Ceremonial Law,
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why should women be so long unclean, and need solemne purification after their child-birth, if the fruit of their womb had been so immaculate and pure as some would make us believe? 'Tis true, the Virgin Mary offer'd, though she brought forth a holy Childe, but he was by imputation sinne; for we know he bare in Gods account our iniquities.
why should women be so long unclean, and need solemn purification After their childbirth, if the fruit of their womb had been so immaculate and pure as Some would make us believe? It's true, the Virgae Marry offered, though she brought forth a holy Child, but he was by imputation sin; for we know he bore in God's account our iniquities.
Another passage of his I shall the willinglier quote, because many that oppose this truth, pretend much to reverence antiquity. Wherefore dost thou say this childe,
another passage of his I shall the willinglier quote, Because many that oppose this truth, pretend much to Reverence antiquity. Wherefore dost thou say this child,
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or this person is sound, and hath no disease? why then dost thou runne to the Physitian with him? art not afraid lest he should say unto thee, Take him away that is sound? — The Sonne of man came not but to seek,
or this person is found, and hath no disease? why then dost thou run to the physician with him? art not afraid lest he should say unto thee, Take him away that is found? — The Son of man Come not but to seek,
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why didst thou bring him unto me, if he were not lost? And in his tract against Julian the Pelagian, the same father quotes several that were his predecessors in the maintaining of this very truth,
why didst thou bring him unto me, if he were not lost? And in his tract against Julian the Pelagian, the same father quotes several that were his predecessors in the maintaining of this very truth,
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if we be so spiritually foolish, as not to believe there is such impurity in us from any other Arguments produc'd for the proof of it, experience may be our Mistresse to teach it.
if we be so spiritually foolish, as not to believe there is such impurity in us from any other Arguments produced for the proof of it, experience may be our Mistress to teach it.
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And what have these sheep done? When I see a childe lying bound hand and foot in its swadling clouts, skreaming and crying out, I cann't believe but God and nature would never have dealt so hardly with it (so noble a creature especially) if guilt had not procur'd these bonds and miseries;
And what have these sheep done? When I see a child lying bound hand and foot in its swaddling clouts, skreaming and crying out, I canned believe but God and nature would never have dealt so hardly with it (so noble a creature especially) if guilt had not procured these bonds and misery's;
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Wherefore does a living man so much as complaine? 'tis for the punishment of his sinne, Lam. 3.39. Death which raigned over all, Rom. 5.14. is the wages of sinne, Rom. 6.23.
Wherefore does a living man so much as complain? it's for the punishment of his sin, Lam. 3.39. Death which reigned over all, Rom. 5.14. is the wages of sin, Rom. 6.23.
Does any man gather thornes of a fig-tree, or thistles of a vine? if our nature be yet so sweet and good, whence do the unsavoury fruits of vanity and rebellion (in the youngest ones) that I do not say of blasphemy and impurity, whence do these grow? why must young ones be so long under the menaces and rods of their Parents and Masters,
Does any man gather thorns of a Fig tree, or thistles of a vine? if our nature be yet so sweet and good, whence do the unsavoury fruits of vanity and rebellion (in the youngest ones) that I do not say of blasphemy and impurity, whence do these grow? why must young ones be so long under the menaces and rods of their Parents and Masters,
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and damning their immortal souls? is not vertue as amiable as vice, if we did but look upon them indifferently? can there be more said for the ways of sin,
and damning their immortal Souls? is not virtue as amiable as vice, if we did but look upon them indifferently? can there be more said for the ways of since,
for though it be not found in Scripture, yet that which we intend by it, being so clearly grounded on Scripture, the name cannot distaste any, who have not a quarrel against the thing; no more than the name of Trinity or Sacraments, and the like.
for though it be not found in Scripture, yet that which we intend by it, being so clearly grounded on Scripture, the name cannot distaste any, who have not a quarrel against the thing; no more than the name of Trinity or Sacraments, and the like.
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And in these too, conveniunt rebus nomina; there is good reason why 'tis so call'd. For 1. 'Tis call'd original sinne, because 'tis in every one from his original;
And in these too, conveniunt rebus nomina; there is good reason why it's so called. For 1. It's called original sin, Because it's in every one from his original;
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As for Scripture names, Chemnitius in his Common place upon this subject reckons up above twenty whereby it is called in the Word of God: I shall not insist on any besides those which I shall have by and by out of this Text to speak unto.
As for Scripture names, Chemnitz in his Common place upon this Subject reckons up above twenty whereby it is called in the Word of God: I shall not insist on any beside those which I shall have by and by out of this Text to speak unto.
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Which I should be too much prevented in, if I should set down any certain definition of it to be here explained, besides what every one may gather from what hath been already said;
Which I should be too much prevented in, if I should Set down any certain definition of it to be Here explained, beside what every one may gather from what hath been already said;
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but a present indisposition, &c. And though original sinne be not actual, yet 'tis active; actuosum, though not actuale. The flesh l•steth against the Spirit,
but a present indisposition, etc. And though original sin be not actual, yet it's active; actuosum, though not actual. The Flesh l•steth against the Spirit,
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to think that it is rasa tabul•, like white paper without any thing good or bad written in it, is but a Philosophical fiction, which Scripture no where owns, and Christianity every where explodes;
to think that it is rasa tabul•, like white paper without any thing good or bad written in it, is but a Philosophical fiction, which Scripture no where owns, and Christianity every where explodes;
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there are but two Cities made out of mankinde, Jerusalem and Babylon; there will be but two sorts at the last day, Sheep and Goats, and unto which should these neuters or indifferent ones belong?
there Are but two Cities made out of mankind, Jerusalem and Babylon; there will be but two sorts At the last day, Sheep and Goats, and unto which should these neuters or indifferent ones belong?
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A mans soul cannot be as some artificial picture representing on the one side a beauty, on the other side a Monster; light and darknesse; God and Mammon;
A men soul cannot be as Some artificial picture representing on the one side a beauty, on the other side a Monster; Light and darkness; God and Mammon;
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that is, man by it, is not what God is, holy, &c. and is what God is not, unholy, &c. so thirdly in this sin, is considerable that debt which man owes unto Divine Justice, to satisfie for this h•s irregularity. God might require, that man should make him satisfaction for this injury;
that is, man by it, is not what God is, holy, etc. and is what God is not, unholy, etc. so Thirdly in this since, is considerable that debt which man owes unto Divine justice, to satisfy for this h•s irregularity. God might require, that man should make him satisfaction for this injury;
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And thus I have spoken to this subject i'th general, and more by way of common place. I shall now confine my self in that which is behind, to speak of it only under those notions which this Text affords.
And thus I have spoken to this Subject in the general, and more by Way of Common place. I shall now confine my self in that which is behind, to speak of it only under those notions which this Text affords.
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Our whole Fabrick is so overspread with this leprosie, that it can never be sufficiently cleans'd, till it be wholly taken down. Its strength indeed is abated;
Our Whole Fabric is so overspread with this leprosy, that it can never be sufficiently cleansed, till it be wholly taken down. Its strength indeed is abated;
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that as the subjectum NONLATINALPHABET is every man in a natural way propagated from Adam: it may be said of every such one, he is guilty of this sin, he is infected with this Original sinne; So the subjectum NONLATINALPHABET,
that as the Subjectum is every man in a natural Way propagated from Adam: it may be said of every such one, he is guilty of this since, he is infected with this Original sin; So the Subjectum,
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but to the Father, who hath reveal'd these things unto them. Certainly did we know the things of God more, we should love them better; Good, when discover'd, is attractive;
but to the Father, who hath revealed these things unto them. Certainly did we know the things of God more, we should love them better; Good, when discovered, is Attractive;
and his Spirit is a Spirit of illumination and revelation: Believers were darknesse, but now they are light in the Lord, Ephes. 5.8. What needs St. Paul to have prayed so earnestly that the eyes of the Ephesians understanding might be enlightned, if they of themselves had not been blinde? Ephes. 1.18. The will is distemper'd with t•is sin also;
and his Spirit is a Spirit of illumination and Revelation: Believers were darkness, but now they Are Light in the Lord, Ephesians 5.8. What needs Saint Paul to have prayed so earnestly that the eyes of the Ephesians understanding might be enlightened, if they of themselves had not been blind? Ephesians 1.18. The will is distempered with t•is since also;
it hath not seized only upon the head, but upon the heart. The imagination of the thought of mans heart is evil, and only evil, Gen. 6.5. & Gen. 21.17. Jer. 9. I forbear glossing upon those places;
it hath not seized only upon the head, but upon the heart. The imagination of the Thought of men heart is evil, and only evil, Gen. 6.5. & Gen. 21.17. Jer. 9. I forbear glossing upon those places;
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can any man give a reason (which he will not be ashamed of at that great day) why he loves God no more? What iniquity have ye found in me? says the Lord.
can any man give a reason (which he will not be ashamed of At that great day) why he loves God no more? What iniquity have you found in me? Says the Lord.
so God hath endued rational creatures with a will and affections to carry them forth towards the enjoying of himself who only is the Center of their happinesse,
so God hath endued rational creatures with a will and affections to carry them forth towards the enjoying of himself who only is the Centre of their happiness,
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But does the will of man by nature do him this good office to carry him unto God as his only blisse? why then do we see and hear of so many that are in the search of other things, not once to be named with God? how many are there of whom it may be said, God was never thus to be sure in all their thoughts!
But does the will of man by nature do him this good office to carry him unto God as his only bliss? why then do we see and hear of so many that Are in the search of other things, not once to be nam with God? how many Are there of whom it may be said, God was never thus to be sure in all their thoughts!
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like the Israelites they are scattered up and down gathering straw; nay, drosse and dung in the Apostles sense, is frequently preferr'd before Jesus Christ.
like the Israelites they Are scattered up and down gathering straw; nay, dross and dung in the Apostles sense, is frequently preferred before jesus christ.
to be an instrument of unrighteousnesse, ver. 13. a servant to uncleanness, ver. 19. The temper or rather distemper of the body enclining often, sometimes to one, sometimes to another sinne, which the Divel (who is best seen in our constitutions) makes much use of in suiting his temptations;
to be an Instrument of unrighteousness, ver. 13. a servant to uncleanness, ver. 19. The temper or rather distemper of the body inclining often, sometime to one, sometime to Another sin, which the devil (who is best seen in our constitutions) makes much use of in suiting his temptations;
hence he frequently tempts those that are melancholy to despair, and the sanguine he tempts to presume, with no small disadvantage to their souls from the several inclinations of their bodies.
hence he frequently tempts those that Are melancholy to despair, and the sanguine he tempts to presume, with no small disadvantage to their Souls from the several inclinations of their bodies.
To be sure, whil'st a man is or should be providing for his soul, the body too often interrupts him with What shall I eat? what shall I drink? wherewith shall I be cloathed? And if there be any fear of suffering,
To be sure, whilst a man is or should be providing for his soul, the body too often interrupts him with What shall I eat? what shall I drink? wherewith shall I be clothed? And if there be any Fear of suffering,
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though for Christ and his Gospel, the body cryes Spare thy self, this may not come unto thee, &c. So that with Adam by reason of sinne we need a cloathing for,
though for christ and his Gospel, the body cries Spare thy self, this may not come unto thee, etc. So that with Adam by reason of sin we need a clothing for,
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So that in every one methinks I see another Adam; if you consider the parallel, you shall finde Adams image and likenesse in each of his unhappy off-spring.
So that in every one methinks I see Another Adam; if you Consider the parallel, you shall find Adams image and likeness in each of his unhappy offspring.
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Durst men undertake that wickednesse under the sense of Gods seeing of them, which they would be asham'd of if men look'd upon them, were they not thus blind?
Durst men undertake that wickedness under the sense of God's seeing of them, which they would be ashamed of if men looked upon them, were they not thus blind?
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And this also sin hath brought upon the posterity of Adam; they do not delight in communion with God; in their hearts and lives too they forsake God.
And this also since hath brought upon the posterity of Adam; they do not delight in communion with God; in their hearts and lives too they forsake God.
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We do not read that Adam after the commission of his sin, did so much as once think of God, till he heard the voice of the Lord, walking in the garden in the cool of the day, in order to the calling of him to an account for his sin,
We do not read that Adam After the commission of his since, did so much as once think of God, till he herd the voice of the Lord, walking in the garden in the cool of the day, in order to the calling of him to an account for his since,
I confesse there are many difficulties concerning this subject, of which we may say, as of other depths in Religion, with the Woman of Samaria, John 4.25. When the Messias comes, he will teach us all things.
I confess there Are many difficulties Concerning this Subject, of which we may say, as of other depths in Religion, with the Woman of Samaria, John 4.25. When the Messias comes, he will teach us all things.
It is ours, too nearly cleaving to us, but it is not our selves. Whence we must learn to put a difference betwixt the corruption of nature, and nature it self. Mans nature is from God,
It is ours, too nearly cleaving to us, but it is not our selves. Whence we must Learn to put a difference betwixt the corruption of nature, and nature it self. men nature is from God,
And this original sinne is not NONLATINALPHABET, any substantial part of man, but NONLATINALPHABET as the Apostle sayes of it, Heb. 12.1. The sin that so easily besets us.
And this original sin is not, any substantial part of man, but as the Apostle Says of it, Hebrew 12.1. The since that so Easily besets us.
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1. In that a body, though it seems never so beautiful and fair, yet 'tis in it self but a stinking carcasse, made of base, loathsome matter, &c. So sin and wickednesse,
1. In that a body, though it seems never so beautiful and fair, yet it's in it self but a stinking carcase, made of base, loathsome matter, etc. So since and wickedness,
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hence a single eye, a pure heart, &c. And on the other side that sin is a body, and is thus universally in us, the Apostle shews, Rom. 3.13, 14. and the Prophet saith it hath over-spread us;
hence a single eye, a pure heart, etc. And on the other side that since is a body, and is thus universally in us, the Apostle shows, Rom. 3.13, 14. and the Prophet Says it hath overspread us;
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The body leads poor Captives whether it lists, and says to this man G•, and he goeth, &c. so does this sin, we are held Captive by it, till the Son of God sets us free.
The body leads poor Captives whither it lists, and Says to this man G•, and he Goes, etc. so does this since, we Are held Captive by it, till the Son of God sets us free.
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it must hang on Christs Crosse, NONLATINALPHABET, a Metaphor taken from those that are crucified, who hanging on the Crosse upon nailes, grow weaker and weaker, till they expire and dye;
it must hang on Christ Cross,, a Metaphor taken from those that Are Crucified, who hanging on the Cross upon nails, grow Weaker and Weaker, till they expire and die;
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It is truly and properly sin, it is not only a defect, but a sin; it is against the holy will of God, and is chargeable upon us by the justice of God;
It is truly and properly since, it is not only a defect, but a since; it is against the holy will of God, and is chargeable upon us by the Justice of God;
and our sinful state should be more terrible to us than our dying condition. To convince us of this, know that this original corruption becomes our sin.
and our sinful state should be more terrible to us than our dying condition. To convince us of this, know that this original corruption becomes our since.
and yet Christ is made of God unto us wisdome, righteousness, &c. and we have no other righteousness to appeare in for justification before him at that great day.
and yet christ is made of God unto us Wisdom, righteousness, etc. and we have no other righteousness to appear in for justification before him At that great day.
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Hence Rivet well observes, that the Church hath ever found and still does, that those very men who are enemies to the doctrine of Original sin, are enemies also to the doctrine of the grace of God in Christ.
Hence Rivet well observes, that the Church hath ever found and still does, that those very men who Are enemies to the Doctrine of Original since, Are enemies also to the Doctrine of the grace of God in christ.
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what is it then to mar Gods curious workmanship, which this sin does in man? Consider that God is many moneths in the framing of the body, (for we are wonderfully made by him) and when this body is fitted, he unites it to a soul more worth than a world of bodies.
what is it then to mar God's curious workmanship, which this since does in man? Consider that God is many months in the framing of the body, (for we Are wonderfully made by him) and when this body is fitted, he unites it to a soul more worth than a world of bodies.
every actual sin hath some particular faculty in soul or body, which it does defile and charge with guilt, wherein it was conceiv'd, or whereby it was acted;
every actual since hath Some particular faculty in soul or body, which it does defile and charge with guilt, wherein it was conceived, or whereby it was acted;
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And let it not seem strange, that God should suffer this original sin to be so vastly diffusive, that he should not exempt his own people wholly from it.
And let it not seem strange, that God should suffer this original since to be so vastly diffusive, that he should not exempt his own people wholly from it.
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There is the same reason that corruption should remaine amongst them, which there was for the abode of the Canaanites amongst the Israel of God of old;
There is the same reason that corruption should remain among them, which there was for the Abided of the Canaanites among the Israel of God of old;
It tryes them and brings them often to Bochim, and makes their life a vall y of teares; and whilst they go on their w•y weeping and crying unto God by reason of it, they beare precious fruit;
It tries them and brings them often to Bochim, and makes their life a vall y of tears; and while they go on their w•y weeping and crying unto God by reason of it, they bear precious fruit;
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The first Adam was a head of clay, of the earth earthly. The second Adam is a head of gold, The Lord from heaven. Though we were made holy in the first Adam, yet having a mutable will, we might under him perish everlastingly;
The First Adam was a head of clay, of the earth earthly. The second Adam is a head of gold, The Lord from heaven. Though we were made holy in the First Adam, yet having a mutable will, we might under him perish everlastingly;
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And in the mean while as the Israelites who were before but Brick-burners, and potters, by reason of the Canaanites amongst them, learn'd the art of warre, and became Renowned soldiers;
And in the mean while as the Israelites who were before but Brick-burners, and potters, by reason of the Canaanites among them, learned the art of war, and became Renowned Soldiers;
so the true Israel of God by this meanes put on their whole spiritual Armour, and dayly fight the good fight of faith, and become more than Conquerors (to conquer a lust, being more glorious than to conquer a Kingdome) through Christ that strengthens them;
so the true Israel of God by this means put on their Whole spiritual Armour, and daily fight the good fight of faith, and become more than Conquerors (to conquer a lust, being more glorious than to conquer a Kingdom) through christ that strengthens them;
when these Philistines are upon them, (as upon Sampson ) then the Spirit of the Lord comes upon them 〈 ◊ 〉, and what lust is able to stand before his Spirit? As Joshuah took the five Kings and shut them up in the Cave at Makkedah till the Battel was over, and then slew them:
when these philistines Are upon them, (as upon Sampson) then the Spirit of the Lord comes upon them 〈 ◊ 〉, and what lust is able to stand before his Spirit? As Joshua took the five Kings and shut them up in the Cave At Makkedah till the Battle was over, and then slew them:
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And therefore holy Paul who cryes out, Who shall deliver me? addes presently, I thank God, &c. as if he had breathed the same breath out in praise, which he had taken in, in prayer for deliverance;
And Therefore holy Paul who cries out, Who shall deliver me? adds presently, I thank God, etc. as if he had breathed the same breath out in praise, which he had taken in, in prayer for deliverance;
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so soon does God answer prayer made against this sin according to his will. And thus we have seen something towards the explaining of this difficult matter.
so soon does God answer prayer made against this sin according to his will. And thus we have seen something towards the explaining of this difficult matter.
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1. If we all have corruption thus by nature inherent in us, it may silence all complaints against God for exposing of us to such wants and miseries at our very entrance into the world,
1. If we all have corruption thus by nature inherent in us, it may silence all complaints against God for exposing of us to such Wants and misery's At our very Entrance into the world,
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2. Hence it follows that in the very best there is a mixture, borh in their principles and actions. There was two in Rebecca 's womb, there are two in their hearts;
2. Hence it follows that in the very best there is a mixture, borh in their principles and actions. There was two in Rebecca is womb, there Are two in their hearts;
if thou beest a stranger to thine own heart, and dost not know that it is desperately wicked. The very Heathens apprehended this precept, NONLATINALPHABET, Know thy self, to be of such consequence,
if thou Best a stranger to thine own heart, and dost not know that it is desperately wicked. The very heathens apprehended this precept,, Know thy self, to be of such consequence,
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if thou cuttest but the branches off, and for a while refrainest only the outward acts of sin, upon the next temptation or occasion they will grow the faster;
if thou cuttest but the branches off, and for a while refrainest only the outward acts of since, upon the next temptation or occasion they will grow the faster;
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and Judas repented only of the outward act committed, but neither of their tears or sorrow went to the root, to bewaile the Original of all this their impiety, which we have seen Paul did, and we know David practis'd; Psal. 51.5.
and Judas repented only of the outward act committed, but neither of their tears or sorrow went to the root, to bewail the Original of all this their impiety, which we have seen Paul did, and we know David practised; Psalm 51.5.
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Possibly you would think much if I should recommend Austines example to you, who confessed he had need of mercy not only to pardon those sins which he had committed,
Possibly you would think much if I should recommend Austine's Exampl to you, who confessed he had need of mercy not only to pardon those Sins which he had committed,
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Set your selves against this sin in your own hearts. Thou canst not be a man after Gods own heart, till thy heart be cleansed, and made like unto God.
Set your selves against this since in your own hearts. Thou Canst not be a man After God's own heart, till thy heart be cleansed, and made like unto God.
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A true Christian takes more care to get rid of the evil, than to rejoyce in the good that is in him (though both be a duty) being it is better not to see a friend which we know will do us no hurt,
A true Christian Takes more care to get rid of the evil, than to rejoice in the good that is in him (though both be a duty) being it is better not to see a friend which we know will do us no hurt,
When Elisha would cure the waters of Jericho, he did not cast salt into the pots or dishes (that might take it up) but into the spring that sent it forth.
When Elisha would cure the waters of Jericho, he did not cast salt into the pots or Dishes (that might take it up) but into the spring that sent it forth.
they are blind, lame, poor, naked, and what not that speaks misery? Oh hard-hearted Parents, that have not once gone to the heavenly Physitian for their poor children!
they Are blind, lame, poor, naked, and what not that speaks misery? O hardhearted Parents, that have not once gone to the heavenly physician for their poor children!
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They do but pledge you in this cup of deadly wine, and will ye not the rather be instrumental to help them to the cure, being ye have help'd them to the disease? Wherefore do ye think your ch ldren came into the world in such a piteous manner? what do they cry for? the Naturalist will tell you 'tis out of want that some body might cloath them, feed them, care for them, &c. But a Christian will tell you, God hath given them bitter teares and cryes to lament their spiritual necessities, and to beg spiritual remedyes.
They do but pledge you in this cup of deadly wine, and will you not the rather be instrumental to help them to the cure, being you have helped them to the disease? Wherefore do you think your changed ldren Come into the world in such a piteous manner? what do they cry for? the Naturalist will tell you it's out of want that Some body might cloth them, feed them, care for them, etc. But a Christian will tell you, God hath given them bitter tears and cries to lament their spiritual necessities, and to beg spiritual remedies.
Oh carry us to the Laver of regeneration; let us be washed in the fountaine set open for sinne, &c. Surely, God who hath not caused their tender voice to be in vain for their bodies, (though they know not what it means) would not have it to be in vaine for their soules;
O carry us to the Laver of regeneration; let us be washed in the fountain Set open for sin, etc. Surely, God who hath not caused their tender voice to be in vain for their bodies, (though they know not what it means) would not have it to be in vain for their Souls;
and diseases (which are but the effects of sin) we endure, we cannot but be of Theophrastus his mind, that the soule payes a deare rent for the body which it dwells in;
and diseases (which Are but the effects of since) we endure, we cannot but be of Theophrastus his mind, that the soul pays a deer rend for the body which it dwells in;
being then we cannot be without these enemies, these mischiefs, let us be content when God pulls down the house of sinne in which they all are, that he may bury them all in the rubbish of our mortality,
being then we cannot be without these enemies, these mischiefs, let us be content when God pulls down the house of sin in which they all Are, that he may bury them all in the rubbish of our mortality,
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As to the Coherence briefly, The Apostles scope is, to display the glory of the Lords grace, by comparing the sinful and cursed estate of the Ephesians and others by nature, with the dignity and priviledges conferred on them in Christ. He insists mainly on three heads.
As to the Coherence briefly, The Apostles scope is, to display the glory of the lords grace, by comparing the sinful and cursed estate of the Ephesians and Others by nature, with the dignity and privileges conferred on them in christ. He insists mainly on three Heads.
2. He applies the whole equally and indifferently, to himself, and to the whole body of the Jewish Nation, ver. 3. among whom also we all had our Conversation, &c. q. d.
2. He Applies the Whole equally and indifferently, to himself, and to the Whole body of the Jewish nation, ver. 3. among whom also we all had our Conversation, etc. q. worser.
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though he knew full well that this point went exceeding crosse to the grain of that people, who greatly boasted themselves to be the holy seed, and children of Abraham, and despised the Gentiles as an idolatrous, unclean, bastard brood;
though he knew full well that this point went exceeding cross to the grain of that people, who greatly boasted themselves to be the holy seed, and children of Abraham, and despised the Gentiles as an idolatrous, unclean, bastard brood;
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but thought and spake contemptibly of Gods heritage, viz. the common people of their own Nation as a base and cursed crew, John 7.49. & chap. 9.34. He pricks this bladder, affirming roundly of himself and all the Jews without exception, that as to their course, whilest unregenerate, they did whatsoever their sensual and carnal man willed, liked and inclined to;
but Thought and spoke contemptibly of God's heritage, viz. the Common people of their own nation as a base and cursed crew, John 7.49. & chap. 9.34. He pricks this bladder, affirming roundly of himself and all the jews without exception, that as to their course, whilst unregenerate, they did whatsoever their sensual and carnal man willed, liked and inclined to;
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The great temporary difference flowing from grace, Psal. 147.19, 20. hindered not their being the very same with the Gentiles by nature; this and no other was the estate and course of the Jews likewise.
The great temporary difference flowing from grace, Psalm 147.19, 20. hindered not their being the very same with the Gentiles by nature; this and no other was the estate and course of the jews likewise.
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3. He sets over against all this, in them both, the quickning and recovering grace of Christ; in the Gentile, ver. 1. and in the Jew, ver. 4. The words read, contain a brief comprehensive description of the misery that Jews, and consequently Gentiles with them, are under by nature. And in the words observe these two particulars.
3. He sets over against all this, in them both, the quickening and recovering grace of christ; in the Gentile, ver. 1. and in the Jew, ver. 4. The words read, contain a brief comprehensive description of the misery that jews, and consequently Gentiles with them, Are under by nature. And in the words observe these two particulars.
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1. The Case of all men, Jews and Gentiles alike described, children of wrath; Do not understand this actively, as children of disobedience, ver. 2. are disobedient children,
1. The Case of all men, jews and Gentiles alike described, children of wrath; Do not understand this actively, as children of disobedience, ver. 2. Are disobedient children,
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viz. the Lords wrath; yet includes consequently the wrath and power of Satan, the terrours and rage of conscience, the vengeance and assaults of every creature, &c. The Hebraisme, children of wrath, implies 1. Desert. Deut. 25.2.
viz. the lords wrath; yet includes consequently the wrath and power of Satan, the terrors and rage of conscience, the vengeance and assaults of every creature, etc. The Hebraism, children of wrath, Implies 1. Desert. Deuteronomy 25.2.
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and to be beaten before his face, &c. which the Sept. solidly renders, NONLATINALPHABET, worthy of stripes. And so the Targums in like manner concurrently with our Bibles, a sonne guilty and worthy to be beaten; so Mat. 23.15. Ye make him twofold more the childe of hell;
and to be beaten before his face, etc. which the Sept solidly renders,, worthy of stripes. And so the Targums in like manner concurrently with our Bibles, a son guilty and worthy to be beaten; so Mathew 23.15. You make him twofold more the child of hell;
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that is, more worthy of hell-fire, than your selves. 2. Tendency, bent and addictnesse to involve themselves under wrath, John 17.12. But the sonne of perdition, which poured out himself in ways of self-destruction.
that is, more worthy of hell-fire, than your selves. 2. Tendency, bent and addictnesse to involve themselves under wrath, John 17.12. But the son of perdition, which poured out himself in ways of self-destruction.
He had many and excellent means to the contrary, but nothing would hold him back; self-damnation is not proper to Judas, but a very common sin; and men ordinarily, Rom. 2.5. treasure up to themselves wrath, Prov. 8.36. love death.
He had many and excellent means to the contrary, but nothing would hold him back; self-damnation is not proper to Judas, but a very Common since; and men ordinarily, Rom. 2.5. treasure up to themselves wrath, Curae 8.36. love death.
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3. The event and issue which shall befall them, if they do abide such; viz. that they shall be destroyed, and the eternal wrath of God abide upon them;
3. The event and issue which shall befall them, if they do abide such; viz. that they shall be destroyed, and the Eternal wrath of God abide upon them;
so Judas gave up himself to those sins, that not only deserved and tended to destruction, but would certainly destroy him; so 1 Sam. 20.31. he is the son of death;
so Judas gave up himself to those Sins, that not only deserved and tended to destruction, but would Certainly destroy him; so 1 Sam. 20.31. he is the son of death;
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from the first original, and moment of our being, we received with all a liliablenesse to the wrath and curse of God, Psalme 51.5. Behold I was shapen in iniquity, and in sin did my mother conceive me!
from the First original, and moment of our being, we received with all a liliablenesse to the wrath and curse of God, Psalm 51.5. Behold I was shapen in iniquity, and in since did my mother conceive me!
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This very nature leads to, deserves, and will lodge under eternal wrath, every mothers child in whom regeneration and transplantation into Christ are not found.
This very nature leads to, deserves, and will lodge under Eternal wrath, every mother's child in whom regeneration and transplantation into christ Are not found.
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and the Proselytes of the Pharisees only to be children of hell, when it knocks at every of our doors, Jew and Gentile promiscuously: Neither people nor Ministers, not Apostles can exempt themselves;
and the Proselytes of the Pharisees only to be children of hell, when it knocks At every of our doors, Jew and Gentile promiscuously: Neither people nor Ministers, not Apostles can exempt themselves;
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1. Take some Cautions, that we may duly conceive of wrath, the root of all penal afflictions on Gods part, as sin is the meritori•us root on mans part.
1. Take Some Cautions, that we may duly conceive of wrath, the root of all penal afflictions on God's part, as since is the meritori•us root on men part.
All wars with men begin in wrath; Animosities first boyle within, and then wars break out. James 4.1. From whence come wars and fightings among you? Come they not hence, from your lusts which war in your memb rs? and in special, this of wrath; so there is somewhat proportionable in God, if understood sutably to his glorious Being; namely, wrath perfectly clean from all dregs of, 1. Folly;
All wars with men begin in wrath; Animosities First boil within, and then wars break out. James 4.1. From whence come wars and fightings among you? Come they not hence, from your Lustiest which war in your Member rs? and in special, this of wrath; so there is somewhat proportionable in God, if understood suitably to his glorious Being; namely, wrath perfectly clean from all dregs of, 1. Folly;
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that is, sets it aloft that every body may discern, and take notice of it; but the Lord is, 1 Sam. 2.3. A God of knowledge by whom actions are weighed. 2. Injustice;
that is, sets it aloft that every body may discern, and take notice of it; but the Lord is, 1 Sam. 2.3. A God of knowledge by whom actions Are weighed. 2. Injustice;
he strikes, wounds, destroys from the infinite holinesse and justice of his nature, declaring it self against all sin with the exactest serenity and oneness of minde and frame within himself from everlasting to everlasting.
he strikes, wounds, Destroys from the infinite holiness and Justice of his nature, declaring it self against all since with the Exactest serenity and oneness of mind and frame within himself from everlasting to everlasting.
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This is the root of all wars with sinful men; Moses saw the plague growing up out of this root. Num. 16.46. Wrath is gone out from the Lord, and the plague is begun. Job 21.17. He distributeth sorrows in his anger.
This is the root of all wars with sinful men; Moses saw the plague growing up out of this root. Num. 16.46. Wrath is gone out from the Lord, and the plague is begun. Job 21.17. He distributeth sorrows in his anger.
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though never so goodly a vernish of Religion be above, yet if nothing but nature be underneath; Isa. 10.6. an hypocritical Nation are the people of the Lords wrath.
though never so goodly a varnish of Religion be above, yet if nothing but nature be underneath; Isaiah 10.6. an hypocritical nation Are the people of the lords wrath.
No created understanding can conceive exactly what this displeasure is. Psal. 90.11. Who knoweth the power of thy anger? even according to thy fear, so is thy wrath.
No created understanding can conceive exactly what this displeasure is. Psalm 90.11. Who Knoweth the power of thy anger? even according to thy Fear, so is thy wrath.
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who so provoketh him to anger, sinneth against his own soul; that is, acteth as an enemy to his own life; and Prov. 16.14. The wrath of a King is as the Messengers of death, but the wise man will pacifie it, as that which he cannot resist. Eccles. 8.4.
who so provokes him to anger, Sinneth against his own soul; that is, Acts as an enemy to his own life; and Curae 16.14. The wrath of a King is as the Messengers of death, but the wise man will pacify it, as that which he cannot resist. Eccles. 8.4.
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Where the Word of a King is, there is power, and who may say to him What do thou? that is, where not only the name, but the reality of a King is, he sustains the person of the Common-wealth,
Where the Word of a King is, there is power, and who may say to him What doe thou? that is, where not only the name, but the reality of a King is, he sustains the person of the Commonwealth,
and what dreadful Furnaces he hath put the Vessels of mercy into, to take away their tin from them. Mal. 3.2. Who may abide the day of his coming? and who shall stand when he appeareth? for he is like a Refiners fire:
and what dreadful Furnaces he hath put the Vessels of mercy into, to take away their tin from them. Malachi 3.2. Who may abide the day of his coming? and who shall stand when he appears? for he is like a Refiners fire:
If men cannot bear Christs coming with a refining fire, to purge out drosse, much lesse not his coming with flaming fire, 2 Thes. 1.8. to consume and burn up persons and drosse together.
If men cannot bear Christ coming with a refining fire, to purge out dross, much less not his coming with flaming fire, 2 Thebes 1.8. to consume and burn up Persons and dross together.
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for our God, that is related to us in Christ, is a consuming fire, Hebr. 12.28, 29. 4. What afflictions are, how very bitter, yet separated from wrath, they may be born with comfort.
for our God, that is related to us in christ, is a consuming fire, Hebrew 12.28, 29. 4. What afflictions Are, how very bitter, yet separated from wrath, they may be born with Comfort.
The mingling of fire with the haile in Egypt, made it so very dreadful, Exod. 9.24. The fire of the Lords wrath mingled with stormes, renders them so grievous to be stood unde.
The mingling of fire with the hail in Egypt, made it so very dreadful, Exod 9.24. The fire of the lords wrath mingled with storms, renders them so grievous to be stood unde.
Hell it self would not be so dreadful, did not the breath of the Lord, that is, the wrath of the Lord, like a streame of brimstone kindle it, Isa. 30.33. The Prophet submits to any stroaks, only deprecates wrath, as worse than any stroaks, and more deadly than death it self. Jer. 10.24. Correct me O Lord, but not in thine anger.
Hell it self would not be so dreadful, did not the breath of the Lord, that is, the wrath of the Lord, like a stream of brimstone kindle it, Isaiah 30.33. The Prophet submits to any Strokes, only deprecates wrath, as Worse than any Strokes, and more deadly than death it self. Jer. 10.24. Correct me Oh Lord, but not in thine anger.
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Apprehensions of wrath were the dregs in Jobs Cup. Job 14.13. O that thou wouldest hide me in the grave, and keep me in sec et till thy wrath be passed over.
Apprehensions of wrath were the dregs in Jobs Cup. Job 14.13. Oh that thou Wouldst hide me in the grave, and keep me in sec et till thy wrath be passed over.
with fire and brimstone, and tempest, that hath •atred in it? Psa. 11.5, 6. 5. What the Lords glory is, when it is proclaimed, and passeth forth in a way of grace;
with fire and brimstone, and tempest, that hath •atred in it? Psa. 11.5, 6. 5. What the lords glory is, when it is proclaimed, and passes forth in a Way of grace;
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Moses needs putting in a clift of the Rock, and to be covered with the Lords hand, while the Lords glory passed by, Exodus 33.22. Peter is swallowed up at a glimpse of the power of Christ. Luke 5.8. Depart from me, for I am a sinful man, oh Lord;
Moses needs putting in a clift of the Rock, and to be covered with the lords hand, while the lords glory passed by, Exodus 33.22. Peter is swallowed up At a glimpse of the power of christ. Lycia 5.8. Depart from me, for I am a sinful man, o Lord;
There is a terrour when a Prince convenes and rates his Rebels for their conspiracies, and insurrections against him, though not yet brought to the barre or block. Hab. 3.16. When I heard, my belly trembled, my lips quivered at the voice, rottenness entered into my bones, &c. Josiah his heart was tender, 2 King. 22.19. When he heard what the Lord spake against Jerusalem, and against the inhabitants thereof.
There is a terror when a Prince convenes and rates his Rebels for their conspiracies, and insurrections against him, though not yet brought to the bar or block. Hab. 3.16. When I herd, my belly trembled, my lips quivered At the voice, rottenness entered into my bones, etc. Josiah his heart was tender, 2 King. 22.19. When he herd what the Lord spoke against Jerusalem, and against the inhabitants thereof.
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8. What Christ himself did, under the sense of this wrath to be poured forth, though supported with all the fulnesse of the Godhead dwelling bodily in him, and saw the glory beyond, and the certainty of his resurrection,
8. What christ himself did, under the sense of this wrath to be poured forth, though supported with all the fullness of the Godhead Dwelling bodily in him, and saw the glory beyond, and the certainty of his resurrection,
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You that are yet in the mire of meer nature, steep your thoughts in these things, that ye may have a little taste, what an evil and bitter thing it is, that Gods wrath and displeasure is out against you. But this is not all;
You that Are yet in the mire of mere nature, steep your thoughts in these things, that you may have a little taste, what an evil and bitter thing it is, that God's wrath and displeasure is out against you. But this is not all;
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God may be displeased, and very highly with his own people. Isa. 47.6. I was wroth and polluted mine inheritance, viz. dealt with it as if a polluted and unclean thing.
God may be displeased, and very highly with his own people. Isaiah 47.6. I was wroth and polluted mine inheritance, viz. dealt with it as if a polluted and unclean thing.
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as his enemies. Gods tender-hearted servants, have not been able to bear the apprehension of this. Job 19.11. He hath kindled his wrath against me, and counteth me to him as his enemies;
as his enemies. God's tender-hearted Servants, have not been able to bear the apprehension of this. Job 19.11. He hath kindled his wrath against me, and counteth me to him as his enemies;
and what he hath said of those he reckons his enemies, will have a further glimpse of the dreadfulnesse of this condition. Nahum. 1.2. He reserveth wrath for his enemies;
and what he hath said of those he reckons his enemies, will have a further glimpse of the dreadfulness of this condition. Nahum. 1.2. He reserveth wrath for his enemies;
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that is, he hath built and made wide the storehouses of hell, that there might be wrath enough in due season to be drawn forth for them. Luke 19.27. Those mine enemies, that would not that I should reign over them, bring hither, and slay them before me. Isa. 1.24. Ah, I will ease me of my Adversaries, and avenge me of my enemies. Heb. 10.27. Judgement and fiery indignation shall devoure the Adversaries.
that is, he hath built and made wide the storehouses of hell, that there might be wrath enough in due season to be drawn forth for them. Lycia 19.27. Those mine enemies, that would not that I should Reign over them, bring hither, and slay them before me. Isaiah 1.24. Ah, I will ease me of my Adversaries, and avenge me of my enemies. Hebrew 10.27. Judgement and fiery Indignation shall devour the Adversaries.
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And this must be applied to both sorts of enemies. 1. Close. That go closely on in wayes of sin, secretly correspond with the Divel and his temptations,
And this must be applied to both sorts of enemies. 1. Close. That go closely on in ways of since, secretly correspond with the devil and his temptations,
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Flatter him with their lips, and lye to him with their tongues, Psal. 78.36. 2. Open enemies, that proclaime and declare warre against heaven, that do and will do what they please, let the Lord say and do what he will to the contrary. As Pharaoh, Exod. 5.2. Who is the Lord that I should obey his voice? Psal. 12.4. Our lips are our own, who is Lord ov r us? Luk. 19.14. His Citizens hated him, and sent a message after him, saying, We will not have this man reign ver us.
Flatter him with their lips, and lie to him with their tongues, Psalm 78.36. 2. Open enemies, that proclaim and declare war against heaven, that do and will do what they please, let the Lord say and do what he will to the contrary. As Pharaoh, Exod 5.2. Who is the Lord that I should obey his voice? Psalm 12.4. Our lips Are our own, who is Lord ov r us? Luk. 19.14. His Citizens hated him, and sent a message After him, saying, We will not have this man Reign for us.
To others, the Lord distributes sorrows with sorrow; and speaks of himself as grieved, when he puts them to grief, Judg. 10.16. Lam. 3.33. Isa. 63.9.
To Others, the Lord distributes sorrows with sorrow; and speaks of himself as grieved, when he puts them to grief, Judges 10.16. Lam. 3.33. Isaiah 63.9.
But here he is comforted, in making them the resting place of his fury, Prov. 1.26. The heat and height of his fury poured forth upon incurable sinners, is comfortable and pleasing to him. Isa. 30.32. In every place where the grounded staff shall passe, which the Lord shall cause to rest upon him, it shall be with Tabrets and Harps.
But Here he is comforted, in making them the resting place of his fury, Curae 1.26. The heat and height of his fury poured forth upon incurable Sinners, is comfortable and pleasing to him. Isaiah 30.32. In every place where the grounded staff shall pass, which the Lord shall cause to rest upon him, it shall be with Tabrets and Harps.
2. Every natural man and woman is exposed to and under the Curse of the Law. Is this nothing to have the Word against thee? and to have the Lord write bitterly against thee in that very Book which is the storehouse of comforts and supports to others? Dreadful is that language of Ahab, concerning Micaiah, 1 King. 22.8.
2. Every natural man and woman is exposed to and under the Curse of the Law. Is this nothing to have the Word against thee? and to have the Lord write bitterly against thee in that very Book which is the storehouse of comforts and supports to Others? Dreadful is that language of Ahab, Concerning Micaiah, 1 King. 22.8.
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1. His sinne; The Word faithfully disovers Gods streightness, and mans crookedness, and swervings from that platforme and rule, to which he should be conformed as the Counter-part to the Original.
1. His sin; The Word faithfully disovers God's straightness, and men crookedness, and swervings from that platform and Rule, to which he should be conformed as the Counterpart to the Original.
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This charges omissions, commissions, and bunglings in the good which he does do, and sets all in order before his eyes, if possible, to make him ashamed and confounded in himself.
This charges omissions, commissions, and bunglings in the good which he does doe, and sets all in order before his eyes, if possible, to make him ashamed and confounded in himself.
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and not liable to the Curse of the Law. Gal. 3.10. Cursed is every one that continueth not in every thing that is written in the Book of the Law, to do it.
and not liable to the Curse of the Law. Gal. 3.10. Cursed is every one that Continueth not in every thing that is written in the Book of the Law, to do it.
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for then he should have been legally acquitted, not graciously pardoned. Those will never take heaven of grace, that take not hell as their proper desert.
for then he should have been legally acquitted, not graciously pardoned. Those will never take heaven of grace, that take not hell as their proper desert.
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Nothing so heightens grace as this, that persons deserving to suffer, are yet freed in Christ from suffering eternal wrath, as if they had not deserved it. This desert, was no doubtful and dark point in the consciences of the Hearthens themselves, Rom. 1. ult. They know the judgement of God, that they which commit such things, are worthy of death.
Nothing so heightens grace as this, that Persons deserving to suffer, Are yet freed in christ from suffering Eternal wrath, as if they had not deserved it. This desert, was no doubtful and dark point in the Consciences of the Hearthens themselves, Rom. 1. ult. They know the judgement of God, that they which commit such things, Are worthy of death.
The Word opens the promises, but knocks his fingers off from touching and eating of this Tree of life. This is none of the meanest heart-cutting terrors to natural men, to see many come from the East and West,
The Word Opens the promises, but knocks his fingers off from touching and eating of this Tree of life. This is none of the Meanest heart-cutting terrors to natural men, to see many come from the East and West,
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and sit down with Abraham, and Isaac, and Jacob, in the Kingdome of heaven, and themselves cast out, Mat. 8.11, 12. incorporated with the Patriarchs, into fellowship of the same grace,
and fit down with Abraham, and Isaac, and Jacob, in the Kingdom of heaven, and themselves cast out, Mathew 8.11, 12. incorporated with the Patriarchs, into fellowship of the same grace,
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and themselves justled off from any intermedling, as to present application or grounds of application of them as their own. I met lately with a godly woman who heard a Sermon full of choice comforting supporting promises to weary and heavy laden sinners, which warmed her heart,
and themselves justled off from any intermeddling, as to present application or grounds of application of them as their own. I met lately with a godly woman who herd a Sermon full of choice comforting supporting promises to weary and heavy laden Sinners, which warmed her heart,
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and inforces this partly from the will and justice of God, that hath made indignation and wrath, tribulation and anguish the portion of every soul that goeth on to do evil, Rom. 2.8.9. and partly from the nature and circumstances of sin it self.
and enforces this partly from the will and Justice of God, that hath made Indignation and wrath, tribulation and anguish the portion of every soul that Goes on to do evil, Rom. 2.8.9. and partly from the nature and Circumstances of since it self.
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Debts may be so great, so long owing, so growing, and the negligence and boldnesse of the debtor such, that makes it necessary in point of wisdome, not to keep the writ longer off from his back. 3. The Word excites terrours.
Debts may be so great, so long owing, so growing, and the negligence and boldness of the debtor such, that makes it necessary in point of Wisdom, not to keep the writ longer off from his back. 3. The Word excites terrors.
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These terrours hold the sinner in bondage, or all his life time subject unto bondage, Heb. 2.15. This is the second branch of the misery of a natural estate, to be in all these respects under the Curse of the Law, and to have the Lord fight against him with the sword of his mouth, Revel. 2.16. Here is patience, that the Lord will fight with this sword first, that he may reclaime and lead to repentance, rather than destroy him;
These terrors hold the sinner in bondage, or all his life time Subject unto bondage, Hebrew 2.15. This is the second branch of the misery of a natural estate, to be in all these respects under the Curse of the Law, and to have the Lord fight against him with the sword of his Mouth, Revel. 2.16. Here is patience, that the Lord will fight with this sword First, that he may reclaim and led to Repentance, rather than destroy him;
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then there remains nothing else but a certain fearful looking for of judgment and fiery indignation, which shall devoure the adversaries, Heb. 10.27.
then there remains nothing Else but a certain fearful looking for of judgement and fiery Indignation, which shall devour the Adversaries, Hebrew 10.27.
these argue not special sin, Joh. 9.2. yet had never been without sin; look upon all diseases natural or adventitious, John 5.14. Sin no more, lest a worse thing come unto thee;
these argue not special since, John 9.2. yet had never been without since; look upon all diseases natural or adventitious, John 5.14. since no more, lest a Worse thing come unto thee;
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We pity the ruines which War hath made in goodly Palaces, but those are nothing to the havock which sin hath made in the more noble Fabricks of our own bodies.
We pity the ruins which War hath made in goodly Palaces, but those Are nothing to the havoc which since hath made in the more noble Fabrics of our own bodies.
We plough and sowe, and reap not; earne and put in a bag with holes. Hag. 1.6. Look upon shameful nakednesse: We have lost our Robes of glory, and need now the spoiles of beasts to cover our shame with.
We plough and sow, and reap not; earn and put in a bag with holes. Hag. 1.6. Look upon shameful nakedness: We have lost our Robes of glory, and need now the spoils of beasts to cover our shame with.
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and grace doth not quite pluck them forth. 1 Tim. 2.15. Look upon the assaults made even to our ruine, by those things that otherwise were under our feet, Psal. 8.6.
and grace does not quite pluck them forth. 1 Tim. 2.15. Look upon the assaults made even to our ruin, by those things that otherwise were under our feet, Psalm 8.6.
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these are a very small part, and only bare hints of those confusions, and effects of the Lords wrath, which sin hath let into the body, which else had been invulnerable in the very heel. 2. Upon the soul; Consider,
these Are a very small part, and only bore hints of those confusions, and effects of the lords wrath, which since hath let into the body, which Else had been invulnerable in the very heel. 2. Upon the soul; Consider,
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1. The minde: O what blindness, ignorance, thick darknesse in the apprehensions of God, his very being, most self-evidencing Attributes, in the very mysteries of the first magnitude, which are the rules of our duty,
1. The mind: Oh what blindness, ignorance, thick darkness in the apprehensions of God, his very being, most self-evidencing Attributes, in the very Mysteres of the First magnitude, which Are the rules of our duty,
doubts, distrust, mistakes, wandrings after that which is not light, and into wayes that seem right, but the end of them are the ways of death, Prov. 14.12.
doubts, distrust, mistakes, wanderings After that which is not Light, and into ways that seem right, but the end of them Are the ways of death, Curae 14.12.
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These are sins, and yet are rushing in further, as the recompences of former sins, which are meet, Rom. 1.27. 2. The memory: Things stick there that a man would gladly learn, and count it a singular mercy to attain the art of forgetfulnesse of;
These Are Sins, and yet Are rushing in further, as the recompenses of former Sins, which Are meet, Rom. 1.27. 2. The memory: Things stick there that a man would gladly Learn, and count it a singular mercy to attain the art of forgetfulness of;
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These arrows abide in, and the venome of them invades more and more, and that is a very dreadful effect of the wrath of God. 4. The Will. There are sad strokes there.
These arrows abide in, and the venom of them invades more and more, and that is a very dreadful Effect of the wrath of God. 4. The Will. There Are sad Strokes there.
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Aversenesse and impotence unto that which is spiritually good, Phil. 2.13. Psal. 110.4. Inclinations and byasses, to drink in the very first, and the very worst motions and suggestions unto sin.
Averseness and impotence unto that which is spiritually good, Philip 2.13. Psalm 110.4. Inclinations and Byasses, to drink in the very First, and the very worst motions and suggestions unto since.
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Lustings after evil things, Job 15.16. and against the Spirit, Gal. 5.17. stubbornnesse, Rom. 8.3. Contempt of the offers of reconciliation, Joh. 5.40. Ezek. 33.11. incompliance with the counsels of the Holy Ghost, Act. 7.51. These are cords of mans twisting, and the Lord in dreadful wrath sayes, Be it so; and pinions him with them to the last judgement.
Lustings After evil things, Job 15.16. and against the Spirit, Gal. 5.17. stubbornness, Rom. 8.3. Contempt of the offers of reconciliation, John 5.40. Ezekiel 33.11. incompliance with the Counsels of the Holy Ghost, Act. 7.51. These Are cords of men twisting, and the Lord in dreadful wrath Says, Be it so; and pinions him with them to the last judgement.
into the Publick state, Confusions, stumbling-blocks, underminings of civil and spiritual liberties, &c. into the particular estates of men, snarles, damages, wrongs, powlings;
into the Public state, Confusions, stumbling-blocks, underminings of civil and spiritual Liberties, etc. into the particular estates of men, snarls, damages, wrongs, powlings;
troubling their own flesh, dampers in the wayes of God, suddenly strucken, and the greatest comforts leave the smartest wounds after them, &c. Ʋnfaithful servants looking only to the Masters eye, invading that which is not theirs, imbezeling or suffering to go to wrack, that which by care they might and ought to preserve.
troubling their own Flesh, dampers in the ways of God, suddenly strucken, and the greatest comforts leave the Smartest wounds After them, etc. Ʋnfaithful Servants looking only to the Masters eye, invading that which is not theirs, embezzling or suffering to go to wrack, that which by care they might and ought to preserve.
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Children sickly, unnatural, taking to no Callings, or not diligent and faithful in them, dispose themselves without consent, run themselves into bryers,
Children sickly, unnatural, taking to no Callings, or not diligent and faithful in them, dispose themselves without consent, run themselves into briers,
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The Lords, not with savour, closenesse, authority, &c. to us. The very book of the Covenant needs sprinkling, Heb. 9.19. The Law which is pure and clean, Psal. 19.8, 9. is made a killing letter, 2 Cor. 3.7. The Gospel which is the grace of God bringing salvation, Tit. 2.11. is made a savour of death unto death, 2 Cor. 2.16. the Lords Supper an eating and drinking judgmsnt to our selves, 1 Cor. 11.29. and Christ himself is made for falling, Luke 2.34. and a stone of stumbling, and rock of offence, 1 Pet. 2.8. without Christs blood taking away sin, the very book of grace had never been opened, Rev. 5.4.
The lords, not with savour, closeness, Authority, etc. to us. The very book of the Covenant needs sprinkling, Hebrew 9.19. The Law which is pure and clean, Psalm 19.8, 9. is made a killing Letter, 2 Cor. 3.7. The Gospel which is the grace of God bringing salvation, Tit. 2.11. is made a savour of death unto death, 2 Cor. 2.16. the lords Supper an eating and drinking judgmsnt to our selves, 1 Cor. 11.29. and christ himself is made for falling, Lycia 2.34. and a stone of stumbling, and rock of offence, 1 Pet. 2.8. without Christ blood taking away since, the very book of grace had never been opened, Rev. 5.4.
The first finders of a Craft, are Fathers; and Successors and Imitators in the Craft are called children, Gen. 4.20. we naturally and freely do the Divels work; John 8.44.
The First finders of a Craft, Are Father's; and Successors and Imitators in the Craft Are called children, Gen. 4.20. we naturally and freely do the Devils work; John 8.44.
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2. From Gods end, and his Apostles and Ministers, in the writing, explanation and application of the Scripture. 1 John 1.3. That which we have seen and heard, declare we unto you, that ye may have fellowship with us;
2. From God's end, and his Apostles and Ministers, in the writing, explanation and application of the Scripture. 1 John 1.3. That which we have seen and herd, declare we unto you, that you may have fellowship with us;
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A taste of the goodnesse of God, made the world and the lives of the Martyrs nothing to them. Psal. 30.5. In thy favour is life; & Psal. 63.3. Thy loving kindnesse is better than life.
A taste of the Goodness of God, made the world and the lives of the Martyrs nothing to them. Psalm 30.5. In thy favour is life; & Psalm 63.3. Thy loving kindness is better than life.
The losse of him is the losse of the Fountain from which all kinde of good doth or can come. The losse of the cause, is the losse of all the effects, of all the blessed affections, influences, and promises of God;
The loss of him is the loss of the Fountain from which all kind of good does or can come. The loss of the cause, is the loss of all the effects, of all the blessed affections, influences, and promises of God;
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The wife having all for use, and the husbands heart; hath nothing, because not the authority, dominion, and disposition, which is proper to the husband.
The wife having all for use, and the Husbands heart; hath nothing, Because not the Authority, dominion, and disposition, which is proper to the husband.
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Israel have bread and quailes from heaven, and water from the Rock that followed them; a table everywise furnished for need, and for delight, and yet grumble because not meat for their lusts. Many have all things very good,
Israel have bred and quails from heaven, and water from the Rock that followed them; a table everywise furnished for need, and for delight, and yet grumble Because not meat for their Lustiest. Many have all things very good,
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and take thy leave and farewell of contentment and satisfaction. 4. He is grown a Wolf and Devil to his brethren. Biting and devouring, Gal. 5.15. tearing, pulling, catching at advantage, flying upon the necks of the weaker.
and take thy leave and farewell of contentment and satisfaction. 4. He is grown a Wolf and devil to his brothers. Biting and devouring, Gal. 5.15. tearing, pulling, catching At advantage, flying upon the necks of the Weaker.
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Men execute much of the wrath of God in these feuds among themselves; so that the Caution is very necessary, Matth. 10.17. Beware of men; in a sort, as of any wild beast, or the very Devils themselves.
Men execute much of the wrath of God in these feuds among themselves; so that the Caution is very necessary, Matthew 10.17. Beware of men; in a sort, as of any wild beast, or the very Devils themselves.
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and with the trump of God, and shall be revealed. 2 Thes. 1.7. with his mighty Angels in flaming fire, terribly to execute the curses of that Law which was so terrible in the promulgation. Then shall the sinner be forced from his grave, dragged to the barre, arraigned, the books opened, all the secrets of darknesse, and of the heart made manifest;
and with the trump of God, and shall be revealed. 2 Thebes 1.7. with his mighty Angels in flaming fire, terribly to execute the curses of that Law which was so terrible in the Promulgation. Then shall the sinner be forced from his grave, dragged to the bar, arraigned, the books opened, all the secrets of darkness, and of the heart made manifest;
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and the Goats put on the left hand, and have that dismal sentence, Go ye cursed, &c. Mat. 25.41. 2. There shall be dreadful and final execution, and this stands in two things.
and the Goats put on the left hand, and have that dismal sentence, Go you cursed, etc. Mathew 25.41. 2. There shall be dreadful and final execution, and this Stands in two things.
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and from the good things of the world which they grasped, and were their portion; from all hopes of grace, all preachings of peace, all strivings of the Spirit;
and from the good things of the world which they grasped, and were their portion; from all hope's of grace, all preachings of peace, all strivings of the Spirit;
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2. In sense; which is sometimes termed, suffering the vengeance of eternal fire, Jude ver. 7. Wrath to come, 1 Thes. 1.10. where there shall be with the damned Angels, subjection to the eternal wrath of God, the worm of a guilty conscience that never dies;
2. In sense; which is sometime termed, suffering the vengeance of Eternal fire, U^de ver. 7. Wrath to come, 1 Thebes 1.10. where there shall be with the damned Angels, subjection to the Eternal wrath of God, the worm of a guilty conscience that never die;
where the Lord will beare up the creature with one hand, that it continue in being, and beat it with the other, that it shall be ever dying; in death alwayes, and never dead.
where the Lord will bear up the creature with one hand, that it continue in being, and beatrice it with the other, that it shall be ever dying; in death always, and never dead.
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God saw every thing that he had made, and behold it was very good, and therefore blessed; but sin hath taken him from Mount Gerizim, and set him upon Ebal; and the misery now is such, that if the Lord should open the same to the conscience fully, the very view would drive men out of their wits,
God saw every thing that he had made, and behold it was very good, and Therefore blessed; but since hath taken him from Mount Gerizim, and Set him upon Ebal; and the misery now is such, that if the Lord should open the same to the conscience Fully, the very view would drive men out of their wits,
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and men could not tarry in their beds, or rellish a morsel of bread till delivered, and blessed with some evidence of deliverance out of that condition.
and men could not tarry in their Beds, or relish a morsel of bred till Delivered, and blessed with Some evidence of deliverance out of that condition.
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1. Is there a parallel to the offence, taken here in any other case in the whole earth? Who is angry with a watchman for giving notice that the house is beset,
1. Is there a parallel to the offence, taken Here in any other case in the Whole earth? Who is angry with a watchman for giving notice that the house is beset,
Who storms at a passenger that sticks up a bough in a Quagmire, that other Travellers going securely on, may not be laid fast ere they think of any danger? Who takes it ill of a friend, that seeing a bearded arrow coming that would strike the stander next him mortally, puls him aside with that force possibly as to draw his arme out of joint,
Who storms At a Passenger that sticks up a bough in a Quagmire, that other Travellers going securely on, may not be laid fast ere they think of any danger? Who Takes it ill of a friend, that seeing a bearded arrow coming that would strike the stander next him mortally, puls him aside with that force possibly as to draw his arm out of joint,
and the arrow goes not through his heart? Who thinks amisse of a Lawyer that opens the badnesse of his Clients cause to him, that he may not insist on a wrong point, in which necessarily he must be cast?
and the arrow Goes not through his heart? Who thinks amiss of a Lawyer that Opens the badness of his Clients cause to him, that he may not insist on a wrong point, in which necessarily he must be cast?
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2. Should we to avoide your displ•asure, not give you warning, and so draw Gods displeasure, and the blood of you perishing upon our heads? is this good for you or us?
2. Should we to avoid your displ•asure, not give you warning, and so draw God's displeasure, and the blood of you perishing upon our Heads? is this good for you or us?
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3. Do you well to provoke poor Ministers to bauke that part of their office which flesh and blood makes us too willing to have our edge taken off in? Desire we to be messengers of sad tydings,
3. Do you well to provoke poor Ministers to bauke that part of their office which Flesh and blood makes us too willing to have our edge taken off in? Desire we to be messengers of sad tidings,
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or rather to come in the abundance of the comforts of the Gospel? A pettish Patient makes the Chyrurgion search the wound lesse than is necessary to a through cure.
or rather to come in the abundance of the comforts of the Gospel? A pettish Patient makes the Chirurgeon search the wound less than is necessary to a through cure.
Who shall declare his way to his face, viz. that is respited, and prospers, and tramples the doctrine under foot, and turns again, and tears the Preacher?
Who shall declare his Way to his face, viz. that is respited, and prospers, and tramples the Doctrine under foot, and turns again, and tears the Preacher?
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and Satan will lay in your dish, and the Lord will pay into your bosome. Will those flye in the Lords face, and of conscience, telling this story to them,
and Satan will lay in your dish, and the Lord will pay into your bosom. Will those fly in the lords face, and of conscience, telling this story to them,
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The Law is not so fiery in comminations against sin, but the Gospel is as full of grace and promises to wayes of duty. Now bring things to the bar of reason it self,
The Law is not so fiery in comminations against since, but the Gospel is as full of grace and promises to ways of duty. Now bring things to the bar of reason it self,
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and may not the Lord annex this dreadful wrath to sin, that doth annex such glorious incomprehensible promises to the duties and weak services of his people? sin strictly deserves; these not.
and may not the Lord annex this dreadful wrath to since, that does annex such glorious incomprehensible promises to the duties and weak services of his people? since strictly deserves; these not.
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May not he punish severely, that rewards eminently? how just is it that persons invited to the Supper, and making excuses, should not taste thereof? that despisers of the recompences of God should suffer eternal losse of them,
May not he Punish severely, that rewards eminently? how just is it that Persons invited to the Supper, and making excuses, should not taste thereof? that despisers of the recompenses of God should suffer Eternal loss of them,
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Faith in the threatning engenders fear, as faith in the promise genders hope; faith and fear were conjoyned in Noah, Heb. 11.7. and wrought together in his obedience and preservation. 2. To make all things else little that meet them in the world, to shoulder them off from the truth and homage of Christ.
Faith in the threatening engenders Fear, as faith in the promise genders hope; faith and Fear were conjoined in Noah, Hebrew 11.7. and wrought together in his Obedience and preservation. 2. To make all things Else little that meet them in the world, to shoulder them off from the truth and homage of christ.
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so terrours propounded that all other terrours may be over-looked, and incurred rather than these. 3. To worme out the esteems of the world, and the sensual pleasures, honours and profits thereof, the fewel of lust; there is need of violence to pull out of this fire.
so terrors propounded that all other terrors may be overlooked, and incurred rather than these. 3. To worm out the esteems of the world, and the sensual pleasures, honours and profits thereof, the fuel of lust; there is need of violence to pull out of this fire.
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That had need be very bitter, that shall make those very sweets bitter to us: No lesser evils would work the sense of that evil of sin into the conscience.
That had need be very bitter, that shall make those very sweets bitter to us: No lesser evils would work the sense of that evil of since into the conscience.
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and the Apothecary doth Preservatives out of rank poysons; so the Lord not actively glorified, doth fetch the glory of his power and vindictive justice out of sin it self.
and the Apothecary does Preservatives out of rank poisons; so the Lord not actively glorified, does fetch the glory of his power and vindictive Justice out of since it self.
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and hold correspondence with the worst of his enemies, makes the sin rise, and his judgement without pity. Should a Christian fall from a mild and gracious Prince without a cause, and side with the Turk, or worshipper of the devil, against him, we should think no punishment too much for him.
and hold correspondence with the worst of his enemies, makes the since rise, and his judgement without pity. Should a Christian fallen from a mild and gracious Prince without a cause, and side with the Turk, or worshipper of the Devil, against him, we should think no punishment too much for him.
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He that doth the same against the Judge of Assize, or the King upon the Throne, that is Treason, and his life and estate are hardly enough to make amends for it.
He that does thee same against the Judge of Assize, or the King upon the Throne, that is Treason, and his life and estate Are hardly enough to make amends for it.
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4. This may inform us of the distemper and pride of mans heart, that will charge his misery anywhere rather than upon himself. 1. Upon instruments forreign that do inflict, rather than sin within, for which the same is inflicted.
4. This may inform us of the distemper and pride of men heart, that will charge his misery anywhere rather than upon himself. 1. Upon Instruments foreign that do inflict, rather than since within, for which the same is inflicted.
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They have no Warrant to do, and yet we justly suffer from them as Organs of wrath in Gods hand. 2. Upon God himself. Prov. 19.3. The foolishnesse of man perverteth his way, and his heart fretteth against the Lord.
They have no Warrant to do, and yet we justly suffer from them as Organs of wrath in God's hand. 2. Upon God himself. Curae 19.3. The foolishness of man perverteth his Way, and his heart fretteth against the Lord.
When beaten, consider the fault that thou art beaten for, and accept of the punishment of thy iniquity, Lev. 26.41. Thy eye cannot turn, but there are remembrances of sin, and provocations to lay thy self in the dust before the Lord.
When beaten, Consider the fault that thou art beaten for, and accept of the punishment of thy iniquity, Lev. 26.41. Thy eye cannot turn, but there Are remembrances of since, and provocations to lay thy self in the dust before the Lord.
6. This may informe us of their folly, that kindle this wrath yet more. The Princes spake well to the two Tribes and a half, Josh. 22.17. Is the iniquity of Peor too little for us, from which we are not cleansed untill this day? &c. So are those wrath-provoking pollutions of nature too little for us, by which we are so far defiled and troubled unto this day, that by increases of sin we should augment yet the fierce anger of the Lord? Num. 32.14. while abiding in this estate, ye do this more and more continually.
6. This may inform us of their folly, that kindle this wrath yet more. The Princes spoke well to the two Tribes and a half, Josh. 22.17. Is the iniquity of Peor too little for us, from which we Are not cleansed until this day? etc. So Are those wrath-provoking pollutions of nature too little for us, by which we Are so Far defiled and troubled unto this day, that by increases of since we should augment yet the fierce anger of the Lord? Num. 32.14. while abiding in this estate, you do this more and more continually.
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Use 2. Exhort. and this is double. 1. To carnal and unregenerate persons: Arise ye and depart, for this is not your rest, Micah 2.10. This is not an estate to be quietly abode one moment in.
Use 2. Exhort. and this is double. 1. To carnal and unregenerate Persons: Arise you and depart, for this is not your rest, micah 2.10. This is not an estate to be quietly Abided one moment in.
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which like a woman with childe will travel, till it have brought forth judgment against all the enemies of the Lord though upon Thrones, and having Nations under their feet, Psal. 78.30, 31. Was Sodom a City fit to be dwelt in, especially for Lot, when the Lord had given him notice of the cloud of fire and brimstone hovering,
which like a woman with child will travel, till it have brought forth judgement against all the enemies of the Lord though upon Thrones, and having nations under their feet, Psalm 78.30, 31. Was Sodom a city fit to be dwelled in, especially for Lot, when the Lord had given him notice of the cloud of fire and brimstone hovering,
Why should ye make the Furnace-hotter, and to the Fathers wrath which is quenchable in the blood of Christ, superadde the wrath of the Lambe, which is absolutely unquenchable? Shall we only stand forth to clear the justice of the Lord against you in the last day?
Why should you make the Furnace-hotter, and to the Father's wrath which is quenchable in the blood of christ, superadd the wrath of the Lamb, which is absolutely unquenchable? Shall we only stand forth to clear the Justice of the Lord against you in the last day?
3. The great and swaying care of all Gods people assoon as ever they saw themselves in the glasse of the Law of liberty, was to be found in Christ, Phil. 3.9.
3. The great and swaying care of all God's people As soon as ever they saw themselves in the glass of the Law of liberty, was to be found in christ, Philip 3.9.
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and to have his Image legibly ingraven upon him; the like care should be ours. 1. Stir up shame, and sorrow, and fear, and indignation against your selves;
and to have his Image legibly engraven upon him; the like care should be ours. 1. Stir up shame, and sorrow, and Fear, and Indignation against your selves;
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Is it a light thing to the house of Judah that they commit the abominations which they commit here? Take this oppositely to a double evil. 1. Men pare and lessen their sins,
Is it a Light thing to the house of Judah that they commit the abominations which they commit Here? Take this oppositely to a double evil. 1. Men pare and lessen their Sins,
and make a very small matter of them, and consider not, that lessening their own indignation, they increase Gods. Prov. 14.9. Fools make a mock at sin; chap. 10.23. It is a sport to a fool to do mischief: So those, Isa. 57.4.
and make a very small matter of them, and Consider not, that lessening their own Indignation, they increase God's Curae 14.9. Fools make a mock At since; chap. 10.23. It is a sport to a fool to do mischief: So those, Isaiah 57.4.
2. That there is no other remedy propounded to remove this wrath, which we came into the world children and heires of, but only Christ. He hath the keyes of hell and death, to let the soul out of the body,
2. That there is no other remedy propounded to remove this wrath, which we Come into the world children and Heirs of, but only christ. He hath the keys of hell and death, to let the soul out of the body,
If any receive not him, this wrath tarries still, and will cleave to, and abide upon him for ever. He speaks with authority. Luke 19.27. Those mine enemies — bring them and slay them before me;
If any receive not him, this wrath tarries still, and will cleave to, and abide upon him for ever. He speaks with Authority. Lycia 19.27. Those mine enemies — bring them and slay them before me;
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and it shall be done. 3. That the Psalmist makes it (as it is) a point of wisdome in the greatest, to kisse the Son with a kisse of homage and subjection, least he be angry; what is the danger of that? and ye perish in the war;
and it shall be done. 3. That the Psalmist makes it (as it is) a point of Wisdom in the greatest, to kiss the Son with a kiss of homage and subjection, lest he be angry; what is the danger of that? and you perish in the war;
4. That then ye may plead with the Lord with humble boldnesse. Psal. 74.1. Why doth thine anger smoak against the Sheep of thy Pasture? remember thy Congregation which thou hast purchased of old, the rod of thine inheritance which thou hast redeemed, &c. 5. And assure your hearts of welcome. Prov. 21.14. A gift in secret pacifieth wrath, and a reward in the bosome strong wrath. Mark their policy, Acts 12.10. and be assured the relations of Christ, are beloved of the Father. Job 33.24. Then he is gracious to him, and saith, Deliver him from going down to the pit, I have found a ransome.
4. That then you may plead with the Lord with humble boldness. Psalm 74.1. Why does thine anger smoke against the Sheep of thy Pasture? Remember thy Congregation which thou hast purchased of old, the rod of thine inheritance which thou hast redeemed, etc. 5. And assure your hearts of welcome. Curae 21.14. A gift in secret pacifieth wrath, and a reward in the bosom strong wrath. Mark their policy, Acts 12.10. and be assured the relations of christ, Are Beloved of the Father. Job 33.24. Then he is gracious to him, and Says, Deliver him from going down to the pit, I have found a ransom.
He gives the Holy Ghost to them which ask him. 4. Excussions and communings with your selves. Prov. 20.27. The spirit of man is the candle of the Lord, searching all the inward parts of the belly;
He gives the Holy Ghost to them which ask him. 4. Excussions and communings with your selves. Curae 20.27. The Spirit of man is the candle of the Lord, searching all the inward parts of the belly;
God writes in great letters in the world, what he had first written in the Scriptures; every breach by sin, should lead down into more hatred, brokennesse of spirit,
God writes in great letters in the world, what he had First written in the Scriptures; every breach by since, should led down into more hatred, brokenness of Spirit,
grace makes not changes of richer comfort, than sin doth of dismal consequence; it is made by the Holy Ghost an argument of the infinity of the power of God to pardon and subdue sinne, Micah 7.18. 3. Bear all afflictions incident to an holy course chearfully.
grace makes not changes of Richer Comfort, than sin does of dismal consequence; it is made by the Holy Ghost an argument of the infinity of the power of God to pardon and subdue sin, micah 7.18. 3. Bear all afflictions incident to an holy course cheerfully.
bore their Crosse easily, because no curse and damnation to them in Christ Jesus, Gal. 3.13. 4. Reduce your anger to the similitude of Gods, which is very slowly kindled, and is an intense holy displicence only against sin;
boar their Cross Easily, Because no curse and damnation to them in christ jesus, Gal. 3.13. 4. Reduce your anger to the similitude of God's, which is very slowly kindled, and is an intense holy displicence only against since;
in the first the Apostle layes down the comfortable fruits and priviledges of a justified estate; in the second he argues the firmnesse of these comforts,
in the First the Apostle lays down the comfortable fruits and privileges of a justified estate; in the second he argues the firmness of these comforts,
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and 2. Christ with Adam. Christ with Christ, or one benefit that we have by him with another, from the Text to ver. 12. then Christ with Adam; the second Adam with the first, to the end of the Chapter.
and 2. christ with Adam. christ with christ, or one benefit that we have by him with Another, from the Text to for. 12. then christ with Adam; the second Adam with the First, to the end of the Chapter.
if Christ had a love to us when sinners, and his love prevailed with him to die for us, much more may we expect his love when made friends; if when we were in sin and misery, shiftless, and helpless, Christ had the heart to die for us,
if christ had a love to us when Sinners, and his love prevailed with him to die for us, much more may we expect his love when made Friends; if when we were in sin and misery, shiftless, and helpless, christ had the heart to die for us,
will he cast us off after we are justified and accepted with God in him? this love of Christ is asserted in the 6. verse, amplified in the 7. and 8. verses;
will he cast us off After we Are justified and accepted with God in him? this love of christ is asserted in the 6. verse, amplified in the 7. and 8. Verses;
The second Comparison is of the efficacy of the death of Christ, and the efficacy of the life of Christ; 'tis absurd to think that Christ rising from the dead,
The second Comparison is of the efficacy of the death of christ, and the efficacy of the life of christ; it's absurd to think that christ rising from the dead,
The third Comparison is the privative mercy, or being saved from hell, with the positive mercy, or obtaining a title to heaven. Verse 11. and not only so, but we joy in God,
The third Comparison is the privative mercy, or being saved from hell, with the positive mercy, or obtaining a title to heaven. Verse 11. and not only so, but we joy in God,
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2. For the comparison between Christ and Adam, the sum of it is, that Christ is more able to save, than Adam to destroy; and therefore justified persons need to fear nothing.
2. For the comparison between christ and Adam, the sum of it is, that christ is more able to save, than Adam to destroy; and Therefore justified Persons need to Fear nothing.
and only was all us by divine institution; but Christ besides the institution of God, was an infinite person; and therefore there is a NONLATINALPHABET, a much more upon Christ;
and only was all us by divine Institution; but christ beside the Institution of God, was an infinite person; and Therefore there is a, a much more upon christ;
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1. The condition wherein we are by nature, is set forth by two notions, ungodly, and without strength; the one noteth we have no worth to move God to help us,
1. The condition wherein we Are by nature, is Set forth by two notions, ungodly, and without strength; the one notes we have no worth to move God to help us,
for we were ungodly; the other, that we have no power to help our selves, for we were without strength; we were without strength, and so need help; ungodly, and so refused help.
for we were ungodly; the other, that we have no power to help our selves, for we were without strength; we were without strength, and so need help; ungodly, and so refused help.
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That man faln, is destitute of all power and means of rising again, or helping himself out of that misery into which he hath plunged himself by sin.
That man fallen, is destitute of all power and means of rising again, or helping himself out of that misery into which he hath plunged himself by since.
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This will appeare if you consider his condition with respect to the Law, or with respect to the Gospel, and those terms of grace which God offers in Christ;
This will appear if you Consider his condition with respect to the Law, or with respect to the Gospel, and those terms of grace which God offers in christ;
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that will be understood by a view of that Scripture that expresseth the tenour of the Law; Gal. 3.10. Cursed is every one that continueth not in all the words of this Law to do them;
that will be understood by a view of that Scripture that Expresses the tenor of the Law; Gal. 3.10. Cursed is every one that Continueth not in all the words of this Law to do them;
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1. The duty it exacts; an innocent nature that is presupposed for the person must continue; it doth not say Now being; the sentence of the Law, doth not suppose man as lapsed and faln, or as having already broken with God,
1. The duty it exacts; an innocent nature that is presupposed for the person must continue; it does not say Now being; the sentence of the Law, does not suppose man as lapsed and fallen, or as having already broken with God,
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this is personally exacted of all men, as long as they abide under Adams Covenant; he that doth them shall live in them, and the sould that sinnes shall dye.
this is personally exacted of all men, as long as they abide under Adams Covenant; he that does them shall live in them, and the should that Sins shall die.
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what shall he poor wretch do? so that here we are without strength, altogether unable to come up to the obedience of the Law of works. Rom. 8.3. The Law can make nothing perfect, because 'tis become weak through our flesh;
what shall he poor wretch do? so that Here we Are without strength, altogether unable to come up to the Obedience of the Law of works. Rom. 8.3. The Law can make nothing perfect, Because it's become weak through our Flesh;
his prayer is turned into sin; his hearing, the savour of death unto death; all his toyle and labour in outward service is to no purpose. Prov. 21.27. The sacrifice of the wicked is abomination, how much more when he bringeth it with a wicked mind? At the best 'tis but an abomination, God will not accept an offering at his hands, much more when 'tis pulluted with sinful and evil aimes; but this is not all;
his prayer is turned into since; his hearing, the savour of death unto death; all his toil and labour in outward service is to no purpose. Curae 21.27. The sacrifice of the wicked is abomination, how much more when he brings it with a wicked mind? At the best it's but an abomination, God will not accept an offering At his hands, much more when it's pulluted with sinful and evil aims; but this is not all;
he is cursed for evermore, the Law bindeth him over body and soul to everlasting torments, and in time he shall hear that dreadful sentence, Matth. 25.41. Go ye cursed into everlasting fire prepared for the Divel and his Angels;
he is cursed for evermore, the Law binds him over body and soul to everlasting torments, and in time he shall hear that dreadful sentence, Matthew 25.41. Go you cursed into everlasting fire prepared for the devil and his Angels;
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if God do but a little break in upon his heart, do what he can, he lies under the bondage of a wounded spirit, and where ever he goes (like the Divels) he carrieth his own hell about with him.
if God do but a little break in upon his heart, do what he can, he lies under the bondage of a wounded Spirit, and where ever he Goes (like the Devils) he Carrieth his own hell about with him.
and goeth like a fool to the correction of the stocks. Thirdly, it irritateth their inbred corruption. Rom. 7.9. The Commandment came, that is, in full conviction and power, and sin revived, and I dyed; the more we understand of the necessity of our subjection to God, the more opposite is the soul to him;
and Goes like a fool to the correction of the stocks. Thirdly, it irritateth their inbred corruption. Rom. 7.9. The Commandment Come, that is, in full conviction and power, and since revived, and I died; the more we understand of the necessity of our subjection to God, the more opposite is the soul to him;
Or Fourthly, It breedeth a sottish despaire. Jer. 18.12. There is no hope, therefore we will walk after our own devices, and do every one according to the evil imaginations of our own heart;
Or Fourthly, It breeds a sottish despair. Jer. 18.12. There is no hope, Therefore we will walk After our own devices, and do every one according to the evil Imaginations of our own heart;
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'tis to no purpose to speak to us, or strive further about us; (as if they had said) there is no hope, and therefore we will live as we list without any further care of turning to God;
it's to no purpose to speak to us, or strive further about us; (as if they had said) there is no hope, and Therefore we will live as we list without any further care of turning to God;
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this is the worst kinde of despaire, when a man is given up to his own hearts lust, and runneth headlong in the way of destruction without hope of returning;
this is the worst kind of despair, when a man is given up to his own hearts lust, and Runneth headlong in the Way of destruction without hope of returning;
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there is more hope of them that are under despairing fears, or a terrified conscience, than there is of those which are under despairing resolutions, or a stupid and sottish obstinacy: thus as to the Law man is helplesse.
there is more hope of them that Are under despairing fears, or a terrified conscience, than there is of those which Are under despairing resolutions, or a stupid and sottish obstinacy: thus as to the Law man is helpless.
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he is still without strength, not only in a damnable condition by the Law, but without grace, unable to accept the Gospel; this will appear by two considerations.
he is still without strength, not only in a damnable condition by the Law, but without grace, unable to accept the Gospel; this will appear by two considerations.
the Scripture sets forth mans condition thus, that he is born in sin, Psal. 51.5. and things natural are not easily altered; greedy of sin, Job 16.15. He drinketh in iniquity like water; it noteth a vehement propension;
the Scripture sets forth men condition thus, that he is born in since, Psalm 51.5. and things natural Are not Easily altered; greedy of since, Job 16.15. He Drinketh in iniquity like water; it notes a vehement propension;
but this you will say is but now and then in a great temptation, or vehement passion; no, Gen. 6.5. Every imagination of the thought of his heart is evil, only evil, and that continually;
but this you will say is but now and then in a great temptation, or vehement passion; no, Gen. 6.5. Every imagination of the Thought of his heart is evil, only evil, and that continually;
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there is in him a Mint alwayes at work, his minde coyning evil thoughts, his heart evil desires, and carnal motions, and his memory is the closet and store house wherein they are kept.
there is in him a Mint always At work, his mind coining evil thoughts, his heart evil Desires, and carnal motions, and his memory is the closet and store house wherein they Are kept.
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But may not a man be reclaimed, is not this his bondage and trouble? no, his heart is a heart of stone, Ezek. 36.26. that is, inflexible, insensible; when God useth the Word, some common motions of his Spirit, some rouzing providences, yet all in vain;
But may not a man be reclaimed, is not this his bondage and trouble? no, his heart is a heart of stone, Ezekiel 36.26. that is, inflexible, insensible; when God uses the Word, Some Common motions of his Spirit, Some Rousing providences, yet all in vain;
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for mans heart is deceitful above all things, and desperately wicked, Jer. 17.9. inventing shifts and excuses to avoid God, and to cheat it self of its own happinesse.
for men heart is deceitful above all things, and desperately wicked, Jer. 17.9. inventing shifts and excuses to avoid God, and to cheat it self of its own happiness.
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there you will finde man represented as a childe of wrath by nature, Ephes. 2.3. even the Elect as well as others, to be a servant of sin, Rom. 6.17. Never such an imperious Master, never such a willing servant; sin never leaveth commanding, and we love the work;
there you will find man represented as a child of wrath by nature, Ephesians 2.3. even the Elect as well as Others, to be a servant of since, Rom. 6.17. Never such an imperious Master, never such a willing servant; since never Leaveth commanding, and we love the work;
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you will finde him again expressed as one averse from God, alienated from his life, Ephes. 4.18. 'Tis a melancholy thought to a carnal heart to think of the life of God, as an enemy to the Law, Rom. 8.7. One that neither can, nor will please God;
you will find him again expressed as one averse from God, alienated from his life, Ephesians 4.18. It's a melancholy Thought to a carnal heart to think of the life of God, as an enemy to the Law, Rom. 8.7. One that neither can, nor will please God;
as blind, and knoweth not what to do, 2 Pet. 1.9. and this blindnesse spiritual, is worse than bodily; a man that is blind in body, seeketh for a fit guide, as Elymas when he was stricken blinde, sought about for one to lead him by the hand, Acts 13.11. as weak and without strength here in the Text, yea, stark dead in trespasses and sins, Ephes. 2.5. yea, worse than dead;
as blind, and Knoweth not what to do, 2 Pet. 1.9. and this blindness spiritual, is Worse than bodily; a man that is blind in body, seeks for a fit guide, as Elymas when he was stricken blind, sought about for one to led him by the hand, Acts 13.11. as weak and without strength Here in the Text, yea, stark dead in Trespasses and Sins, Ephesians 2.5. yea, Worse than dead;
and you may spell out mans misery, what a wretched impotent creature he is in his natural estate; the Scripture does not speak this by glances or short touches; neither is it an Hyperbole used once or twice,
and you may spell out men misery, what a wretched impotent creature he is in his natural estate; the Scripture does not speak this by glances or short touches; neither is it an Hyperbole used once or twice,
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and did often think evil, and not continually; that man were somewhat obstinate, and not a stone, an adamant; if the Scripture had only said that men were indifferent to God,
and did often think evil, and not continually; that man were somewhat obstinate, and not a stone, an adamant; if the Scripture had only said that men were indifferent to God,
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and not a professed enemy; if a captive of sin, and not a servant; if only weak, and not dead; if only a neuter, and not a rebel; then there might be something in man,
and not a professed enemy; if a captive of since, and not a servant; if only weak, and not dead; if only a neuter, and not a rebel; then there might be something in man,
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2. The Cure; certainly to remedy so great an evil requires an Almighty power, and the al-sufficiency of grace; therefore 'tis good to see how conversion is described in Scripture;
2. The Cure; Certainly to remedy so great an evil requires an Almighty power, and the All-sufficiency of grace; Therefore it's good to see how conversion is described in Scripture;
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sometimes by enlightning the minde, Ephes. 1.18. and the eyes of your understandings being enlightned, &c. Man the wisest creature on this side heaven, is stark blinde in the things of God;
sometime by enlightening the mind, Ephesians 1.18. and the eyes of your understandings being enlightened, etc. Man the Wisest creature on this side heaven, is stark blind in the things of God;
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though he hath the light of nature, and can put on the spectacles of Art, and dresse his notions of divine things by the glasse of the Word, yet ere the cure is wrought, something must be done upon the faculty; the eyes of our understandings must be enlightned, as well as the object revealed; I but this infusion of light is not all;
though he hath the Light of nature, and can put on the spectacles of Art, and dress his notions of divine things by the glass of the Word, yet ere the cure is wrought, something must be done upon the faculty; the eyes of our understandings must be enlightened, as well as the Object revealed; I but this infusion of Light is not all;
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well then the mind must be enlightned, and the heart opened; if these words are not emphatical enough, you will finde conversi•n expressed by regeneration. Joh. 3.3.
well then the mind must be enlightened, and the heart opened; if these words Are not emphatical enough, you will find conversi•n expressed by regeneration. John 3.3.
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But that which hath been, may be againe; therefore 'tis called a Creation, Eph. 2.10. we are NONLATINALPHABET his workmanship, 2 Cor. 4.6. 2 Cor. 5.17. Psal. 51.10. yea, further 'tis expressed by victory, 1 Joh. 4.4. or the beating and binding the strong man, by one that is stronger than he.
But that which hath been, may be again; Therefore it's called a Creation, Ephesians 2.10. we Are his workmanship, 2 Cor. 4.6. 2 Cor. 5.17. Psalm 51.10. yea, further it's expressed by victory, 1 John 4.4. or the beating and binding the strong man, by one that is Stronger than he.
as let us gather them up a little, there must be not only light in the mind, but the heart must be moved, and that not a little stirred, but changed, fashioned anew, born again; and because generation supposeth a previous disposition in the matter, not only is it called regeneration, but the term resurrection is used, in which the matter is wholly unprepared; but yet because still here is matter to work upon,
as let us gather them up a little, there must be not only Light in the mind, but the heart must be moved, and that not a little stirred, but changed, fashioned anew, born again; and Because generation Supposeth a previous disposition in the matter, not only is it called regeneration, but the term resurrection is used, in which the matter is wholly unprepared; but yet Because still Here is matter to work upon,
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therefore 'tis expressed by victory, implying the opposition of Gods work, and the resistance that there is in the heart of man, till it be over-powered by grace.
Therefore it's expressed by victory, implying the opposition of God's work, and the resistance that there is in the heart of man, till it be overpowered by grace.
or to do any thing that is spiritually good; as when 'tis said he cannot know, 1 Cor. 2.14. he cannot believe, Joh. 6.44. he cannot obey, Rom. 8.7. nay to instance in single acts, he cannot think a good thought of himself, 2 Cor. 3.5. he cannot speak a good word, Mat. 12.34. How can ye, being evil, speak good things? he cannot do any thing, John 15.5. He doth not say, nihil magnum, but, nihil; not no great thing, but without me ye can do nothing.
or to do any thing that is spiritually good; as when it's said he cannot know, 1 Cor. 2.14. he cannot believe, John 6.44. he cannot obey, Rom. 8.7. nay to instance in single acts, he cannot think a good Thought of himself, 2 Cor. 3.5. he cannot speak a good word, Mathew 12.34. How can you, being evil, speak good things? he cannot do any thing, John 15.5. He does not say, nihil magnum, but, nihil; not no great thing, but without me you can do nothing.
If it be so, how can these things stand with the mercy of God, as the Creatour of man kind, to require the debt of him that is not able to pay? with the Justice of God as the Judge of the world, to punish him with eternal death, for the neglect of that which he could not performe? or with the wisdome of the supreme law-giver, to exhort him by promises which hath no power, to do what he is exhorted unto?
If it be so, how can these things stand with the mercy of God, as the Creator of man kind, to require the debt of him that is not able to pay? with the justice of God as the Judge of the world, to Punish him with Eternal death, for the neglect of that which he could not perform? or with the Wisdom of the supreme lawgiver, to exhort him by promises which hath no power, to do what he is exhorted unto?
I answer to the first; God doth not lose his right, though man hath lost his power; their impotency doth not dissolve their obligation; a drunken servant is a servant, and 'tis against all reason the Master should lose his right to command by the servants default; a Prodigal debtour that hath nothing to pay,
I answer to the First; God does not loose his right, though man hath lost his power; their impotency does not dissolve their obligation; a drunken servant is a servant, and it's against all reason the Master should loose his right to command by the Servants default; a Prodigal debtor that hath nothing to pay,
God contracted with us in Adam; and that obedience he requireth is not only due by Covenant, but by Law; not only by positive Law, and contract, but by immutable right; 'tis harsh men think to suffer for Adams fault, to which they were not conscious,
God contracted with us in Adam; and that Obedience he requires is not only due by Covenant, but by Law; not only by positive Law, and contract, but by immutable right; it's harsh men think to suffer for Adams fault, to which they were not conscious,
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and actually consenting; but every man will finde an Adam in his own heart; the old man is there, wasting away the few remaines of natural light and strength; and shall not God challenge the debt of obedience from a debtour that is both proud and prodigal? we are proud; for when we are miserable, we think our selves happy; and when we are poor, we think our selves rich; and when we are blind, we conceit our selves very seeing; and when we are naked, we think our selves well clad, Rev. 3.17.
and actually consenting; but every man will find an Adam in his own heart; the old man is there, wasting away the few remains of natural Light and strength; and shall not God challenge the debt of Obedience from a debtor that is both proud and prodigal? we Are proud; for when we Are miserable, we think our selves happy; and when we Are poor, we think our selves rich; and when we Are blind, we conceit our selves very seeing; and when we Are naked, we think our selves well clad, Rev. 3.17.
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and as man is proud, so he is Prodigal; we spend what is left, and throw away those relicks of conscience, and moral inclinations, which escaped out of the ruines of the fall.
and as man is proud, so he is Prodigal; we spend what is left, and throw away those Relics of conscience, and moral inclinations, which escaped out of the ruins of the fallen.
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I answer, our natural impotency is voluntary. We must not consider man only as impotent to good, but as delighting in evil, and loving it with all his heart;
I answer, our natural impotency is voluntary. We must not Consider man only as impotent to good, but as delighting in evil, and loving it with all his heart;
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For answer, suppose we should say, This is only for the elects sake, who certainly are the called according to purpose, Rom. 8.28. whereas others are called obiter, by the by;
For answer, suppose we should say, This is only for the elects sake, who Certainly Are the called according to purpose, Rom. 8.28. whereas Others Are called obiter, by the by;
the raine falls upon the Rocks and Mountains, as well as the fruitful Ʋalleys; so are exhortations of duty promiscuously rendred to good and bad; this might be answer enough:
the rain falls upon the Rocks and Mountains, as well as the fruitful Ʋalleys; so Are exhortations of duty promiscuously rendered to good and bad; this might be answer enough:
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but that which I rather say, is, that these exhortations have their use, for they carry their own blessing with them, to them to whom God means them for good;
but that which I rather say, is, that these exhortations have their use, for they carry their own blessing with them, to them to whom God means them for good;
the lamenesse of the arme is found in exercise; apply thy heart to understanding, then cry for knowledge, Prov. 2.2, 3. Whosoever sets himself in good earnest to get any grace, will be forced to cry for it before he hath done;
the lameness of the arm is found in exercise; apply thy heart to understanding, then cry for knowledge, Curae 2.2, 3. Whosoever sets himself in good earnest to get any grace, will be forced to cry for it before he hath done;
3. To lessen our guilt; for when men do not use the means, they have no excuse, 'tis plaine lazinesse, and want of will, not want of power; when we will not so much as try to come out of our condition, we love our bondage, and shut the door upon our selves;
3. To lessen our guilt; for when men do not use the means, they have no excuse, it's plain laziness, and want of will, not want of power; when we will not so much as try to come out of our condition, we love our bondage, and shut the door upon our selves;
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it keeps it from stinking, though it does not restore life. 2. Without the use of means they can never hope for any thing. Rom. 10.14. How shall they believe without a Preacher? If ever I meet with God, with Christ, it must be in this way ;
it keeps it from stinking, though it does not restore life. 2. Without the use of means they can never hope for any thing. Rom. 10.14. How shall they believe without a Preacher? If ever I meet with God, with christ, it must be in this Way;
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no man abstaineth from marriage because he cannot beget a reasonable soul; so grace is of God; but hearing, reading, praying, are the instituted meanes, and we must not abstaine from these means,
no man abstaineth from marriage Because he cannot beget a reasonable soul; so grace is of God; but hearing, reading, praying, Are the instituted means, and we must not abstain from these means,
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'tis the ordinary practice of his free grace so to do, and its good to make tryal upon a common hope. Acts 8.22. Pray if it be possible, &c. There is a great uncertainty; yet pray;
it's the ordinary practice of his free grace so to do, and its good to make trial upon a Common hope. Acts 8.22. Pray if it be possible, etc. There is a great uncertainty; yet pray;
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who would forbear ploughing because in one year of ten there may happen a dearth or a lean harvest? Act, God may come in (for usually he doth) with his influence and blessing.
who would forbear ploughing Because in one year of ten there may happen a dearth or a lean harvest? Act, God may come in (for usually he does) with his influence and blessing.
first, the freenesse of his grace, for God hath shut up all under the curse, that there may be no way of escape but by his mercy; their eternal ruine and damnation is else certain and inevitable. Rom. 11.32. God hath concluded them all under unbelief, that he might have mercy upon all;
First, the freeness of his grace, for God hath shut up all under the curse, that there may be no Way of escape but by his mercy; their Eternal ruin and damnation is Else certain and inevitable. Rom. 11.32. God hath concluded them all under unbelief, that he might have mercy upon all;
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Jew and Gentile lies fast bound with a chaine that can be Loosened by no hands but Gods; so Gal. 3.22. The Scripture hath concluded all under sin, that the promises by faith might be given to them that believe;
Jew and Gentile lies fast bound with a chain that can be Loosened by no hands but God's; so Gal. 3.22. The Scripture hath concluded all under since, that the promises by faith might be given to them that believe;
'tis the same word and notion, we may mourn and sigh through the grates of the flaming prison, but can never get out till God look upon us in mercy thorough Christ:
it's the same word and notion, we may mourn and sighs through the grates of the flaming prison, but can never get out till God look upon us in mercy through christ:
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When we consider it, we may wonder at it that ever such a change should be wrought in us that are so carnal, so obstinate. 1 Pet. 2.9. Wo hath called us out of darkness into his marvellous light;
When we Consider it, we may wonder At it that ever such a change should be wrought in us that Are so carnal, so obstinate. 1 Pet. 2.9. Woe hath called us out of darkness into his marvellous Light;
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'tis indeed marvellous that ever we should get out of the prison of sinne; more miraculous than Peters getting out of prison, having so many chaines and doores, and keepers upon him, Acts 12.
it's indeed marvellous that ever we should get out of the prison of sin; more miraculous than Peter's getting out of prison, having so many chains and doors, and keepers upon him, Acts 12.
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2. To humble the creature throughly by a sense of their own guilt, unworthinesse and nothingness; in our natural state we are ungodly and without strength; why has God permitted it? that every mouth might be stopped,
2. To humble the creature thoroughly by a sense of their own guilt, unworthiness and nothingness; in our natural state we Are ungodly and without strength; why has God permitted it? that every Mouth might be stopped,
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and all the world may become guilty before God. Rom. 3.19. NONLATINALPHABET, liable to the processe of his revenging justice, and so to humble us for our inability and obstinacy that we may go complainingly to God, saying, Lord, I am as a Bullock unaccustomed to the yoke. Jer. 31.18. Whosoever hath passed this tryal, doth sensibly finde it. Use of all;
and all the world may become guilty before God. Rom. 3.19., liable to the process of his revenging Justice, and so to humble us for our inability and obstinacy that we may go complainingly to God, saying, Lord, I am as a Bullock unaccustomed to the yoke. Jer. 31.18. Whosoever hath passed this trial, does sensibly find it. Use of all;
1. To the unconverted, to be sensible of their condition, and mourn over it to God, acknowledge the debt, confesse your impotency, beg pardon and grace, and in an humble sense of your misery endeavour earnestly to come out of it.
1. To the unconverted, to be sensible of their condition, and mourn over it to God, acknowledge the debt, confess your impotency, beg pardon and grace, and in an humble sense of your misery endeavour earnestly to come out of it.
which is the far more kindly work; some mens hearts and lusts are exasperated, and they rage and starme when they are warned of their danger by a closer application; Oh 'tis better to bemoane your selves, than fret against the Lord,
which is the Far more kindly work; Some men's hearts and Lustiest Are exasperated, and they rage and starme when they Are warned of their danger by a closer application; O it's better to bemoan your selves, than fret against the Lord,
and yield to a sottish despaire; there is some hope when conviction ends in groaning rather than murmuring: And you do not fret against the Lords Soveraignty, but complaine to him of the naughtinesse of your hearts, begging his grace for Christs sake;
and yield to a sottish despair; there is Some hope when conviction ends in groaning rather than murmuring: And you do not fret against the lords Sovereignty, but complain to him of the naughtiness of your hearts, begging his grace for Christ sake;
I shall never of my self flie the evil forbidden, performe the good commanded, renounce these bewitching lusts, take up such a course of service to thy blessed Majesty;
I shall never of my self fly the evil forbidden, perform the good commanded, renounce these bewitching Lustiest, take up such a course of service to thy blessed Majesty;
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O blessed be God that opened the Prison door, and proclaimed deliverance by Christ to poor Captives, and not onely proclaimed it, but wrought it for us;
O blessed be God that opened the Prison door, and proclaimed deliverance by christ to poor Captives, and not only proclaimed it, but wrought it for us;
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Consider it, and bless God for your escape. Blessed be the Lord that gave me counsel in my reines, Psal. 16.7. 3. Let us compassionate others that are in this estate, poor souls in what a sad condition are they!
Consider it, and bless God for your escape. Blessed be the Lord that gave me counsel in my reins, Psalm 16.7. 3. Let us compassionate Others that Are in this estate, poor Souls in what a sad condition Are they!
We have not usually such a deep sense of their misery as we should have; Israel was to pity strangers, because they were once strangers in the Land of Egypt;
We have not usually such a deep sense of their misery as we should have; Israel was to pity Strangers, Because they were once Strangers in the Land of Egypt;
Especially doth this concern the Ministery; they that do induere personam Christi, that stand in the stead of Christ, should induere viscera Christi, put on the bowels of Christ. Phil. 1.8. God is my Record how greatly I long after you in the bowels of Christ Jesus;
Especially does this concern the Ministry; they that do Indure Personam Christ, that stand in the stead of christ, should Indure viscera Christ, put on the bowels of christ. Philip 1.8. God is my Record how greatly I long After you in the bowels of christ jesus;
and employ thy Talent to Edification? Oh if we had more weighty thoughts about the worth and danger of souls, we would not do the Lords work so sleepily as usually we do,
and employ thy Talon to Edification? O if we had more weighty thoughts about the worth and danger of Souls, we would not do the lords work so sleepily as usually we do,
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but as co-workers with God we would beseech you with all earnestnesse not to receive the grace of God in vain, 2 Cor. 6.1. Every advantage should be taken hold off;
but as coworkers with God we would beseech you with all earnestness not to receive the grace of God in vain, 2 Cor. 6.1. Every advantage should be taken hold off;
so should we presse you to improve all closer applications and Ministerial helps, and that with compassion and tendernesse, as having our selves been acquainted with the heart of a poor impotent captive sinner.
so should we press you to improve all closer applications and Ministerial helps, and that with compassion and tenderness, as having our selves been acquainted with the heart of a poor impotent captive sinner.
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O Fall the Prophets, this Prophet Isaiah was the most Evangelical Prophet; ( Hierome calls him Isaiah the Evangelist ) Of all the Prophesies of this Prophet, that which you have in this Chapter, is the most Evangelical Prophesie. I do not remember any one piece of Scripture in the Old Testament,
Oh Fallen the prophets, this Prophet Isaiah was the most Evangelical Prophet; (Jerome calls him Isaiah the Evangelist) Of all the prophecies of this Prophet, that which you have in this Chapter, is the most Evangelical Prophesy. I do not Remember any one piece of Scripture in the Old Testament,
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— And the matter of it is so convictive, from that cleare light that goes along with it, that several of the Jews in the reading of this Chapter, have been brought over to the Christian Religion,
— And the matter of it is so convictive, from that clear Light that Goes along with it, that several of the jews in the reading of this Chapter, have been brought over to the Christian Religion,
I come to that Branch which I am to insist upon, When thou shalt make his soul an offering for sin, he shall see his seed, &c. In the verse before you have Christs innocency, he had done no violence, neither was any deceit in his mouth;
I come to that Branch which I am to insist upon, When thou shalt make his soul an offering for since, he shall see his seed, etc. In the verse before you have Christ innocency, he had done no violence, neither was any deceit in his Mouth;
How could the Father, salvâ justitiâ, deale thus with an innocent person, and with his own Son too? I answer, Christ had now put himself in the sinners stead,
How could the Father, salvâ justitiâ, deal thus with an innocent person, and with his own Son too? I answer, christ had now put himself in the Sinners stead,
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and upon this the Father might, without any injustice, and actually did, for the manifestation of the unsearchable riches of his wisdome and love, bruise him and put him to grief.
and upon this the Father might, without any injustice, and actually did, for the manifestation of the unsearchable riches of his Wisdom and love, bruise him and put him to grief.
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The Lord Jesus had no sin in him by inhaesion; he was holy, harmless, undefiled, &c. but he had a great deale of sin upon him by imputation; He was made sin, that knew no sin, that we might be made the righteousnesse of God in him.
The Lord jesus had no since in him by inhesion; he was holy, harmless, undefiled, etc. but he had a great deal of since upon him by imputation; He was made since, that knew no since, that we might be made the righteousness of God in him.
If you ask further, what had Christ to encourage him either to, or in these sufferings? Though there was infinite love in Christ to put him upon all this,
If you ask further, what had christ to encourage him either to, or in these sufferings? Though there was infinite love in christ to put him upon all this,
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and to carry him thorough all this, yet there must be something more; you have therefore here very precious promises, made to Christ upon this his undertaking;
and to carry him through all this, yet there must be something more; you have Therefore Here very precious promises, made to christ upon this his undertaking;
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as that, he should see his seed, he should prolong his dayes, the pleasure of the Lord should prosper in his hand, he should see the travel of his soul,
as that, he should see his seed, he should prolong his days, the pleasure of the Lord should prosper in his hand, he should see the travel of his soul,
namely, the opening of the Covenant of Redemption. You have heard of the misery of man by Nature, of the inability of man to help himself in this lost condition, &c. I am now to speak something to his recovery or restauration,
namely, the opening of the Covenant of Redemption. You have herd of the misery of man by Nature, of the inability of man to help himself in this lost condition, etc. I am now to speak something to his recovery or restauration,
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By which Covenant, I mean that faederal transaction that was betwixt God the Father, and the Son from everlasting, about the Redemption of lost and fallen man. Understand me here aright;
By which Covenant, I mean that federal transaction that was betwixt God the Father, and the Son from everlasting, about the Redemption of lost and fallen man. Understand me Here aright;
'Tis true, the Covenant of Redemption is a Covenant of grace, but 'tis not strictly and properly that Covenant of grace, which the Scripture holds out in opposition to the Covenant of works;
It's true, the Covenant of Redemption is a Covenant of grace, but it's not strictly and properly that Covenant of grace, which the Scripture holds out in opposition to the Covenant of works;
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Amongst other things wherein these two Covenants do differ, this is one, they differ in the faederati; for in the Covenant of Redemption, the faederati are God and Christ; but in the Covenant of grace, the confederates are God and Believers. I lay down this as my judgement with much submission,
among other things wherein these two Covenants do differ, this is one, they differ in the faederati; for in the Covenant of Redemption, the faederati Are God and christ; but in the Covenant of grace, the confederates Are God and Believers. I lay down this as my judgement with much submission,
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the Mediator of this better Covenant, Heb. 12.24. the surety of this Covenant, Heb. 7.22. the Testator of this Covenant, Hebr. 9.16, 17. The Messenger of this Covenant, Mal. 3.1. All this is very clear;
the Mediator of this better Covenant, Hebrew 12.24. the surety of this Covenant, Hebrew 7.22. the Testator of this Covenant, Hebrew 9.16, 17. The Messenger of this Covenant, Malachi 3.1. All this is very clear;
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and therefore whereas the promise is said to be made to the seed, and that seed is Christ, Gal. 3.16. you are to take Christ there not personally, but mystically as you have it taken, 1 Cor. 12.12. So also is Christ.
and Therefore whereas the promise is said to be made to the seed, and that seed is christ, Gal. 3.16. you Are to take christ there not personally, but mystically as you have it taken, 1 Cor. 12.12. So also is christ.
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The Covenant of Redemption (I say) is that foederal transaction, or mutual stipulation that was betwixt God and Christ in the great work of mans Redemption.
The Covenant of Redemption (I say) is that federal transaction, or mutual stipulation that was betwixt God and christ in the great work of men Redemption.
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'tis (as Civilians define it) a mutual stipulation or agreement betwixt Party and Party upon such and such Termes, with Reciprocal Obligations each of the other.
it's (as Civilians define it) a mutual stipulation or agreement betwixt Party and Party upon such and such Terms, with Reciprocal Obligations each of the other.
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That the businesse of Mans Redemption was transacted betwixt the Father and the Son is very clear. Zech. 6.13. The Counsel of peace shall be betwixt them both; the Counsel of Reconciliation:
That the business of men Redemption was transacted betwixt the Father and the Son is very clear. Zechariah 6.13. The Counsel of peace shall be betwixt them both; the Counsel of Reconciliation:
the Reconciliation is not only on the sinners part, but on Gods also) this Counsel or Consultation shall be betwixt them both; (that is) Father and Son. I know some interpret it of Christs offices;
the Reconciliation is not only on the Sinners part, but on God's also) this Counsel or Consultation shall be betwixt them both; (that is) Father and Son. I know Some interpret it of Christ Offices;
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and wronged God (so far forth as he was capable of such a thing;) in this case therefore God will have satisfaction, in the Reparation of his Honour, in the Manifestation of his Truth, in the Vindication of his Holin•sse and Justice.
and wronged God (so Far forth as he was capable of such a thing;) in this case Therefore God will have satisfaction, in the Reparation of his Honour, in the Manifestation of his Truth, in the Vindication of his Holin•sse and justice.
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but supposito decreto, (some go higher, even to Gods nature, which necessarily puts him upon the punishment of sin.) I say, supposing Gods decree, he having decreed thus and thus,
but supposito Decreto, (Some go higher, even to God's nature, which necessarily puts him upon the punishment of since.) I say, supposing God's Decree, he having decreed thus and thus,
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yet for the carrying on, and execution of his purpose herein, he stands upon terms for the satisfying of his justice, (which Attribute God will advance as well as his Mercy; for all are alike dear to God) he will have an offering for sin in an expiatory and propiatory way;
yet for the carrying on, and execution of his purpose herein, he Stands upon terms for the satisfying of his Justice, (which Attribute God will advance as well as his Mercy; for all Are alike dear to God) he will have an offering for sin in an expiatory and Propitiatory Way;
And in order unto this, or for the manifestation of this, you do not only read in Scripture of Election as to believers, but also as to Christ, whom God calls his Elect, Isa. 42.1. The Father chooses him, and sets forth, or •ore-ordains him, as 'tis Rom. 3.25. To make satisfaction, without which fallen man shall not be taken into his favour again:
And in order unto this, or for the manifestation of this, you do not only read in Scripture of Election as to believers, but also as to christ, whom God calls his Elect, Isaiah 42.1. The Father chooses him, and sets forth, or •ore-ordains him, as it's Rom. 3.25. To make satisfaction, without which fallen man shall not be taken into his favour again:
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who shall be redeemed and justified, but in such a way that God may declare his righteousnesse: The Apostle doubles his Expression as to this, To declare his righteousnesse for the remission of sins;
who shall be redeemed and justified, but in such a Way that God may declare his righteousness: The Apostle doubles his Expression as to this, To declare his righteousness for the remission of Sins;
To declare I say his righteousnesse, that he might be just, and the justifier of h•m which bel•eveth in Jesus, Rom. 3.25, 26. You will have this great truth more fully insisted upon by another in the carrying on of this exercise;
To declare I say his righteousness, that he might be just, and the justifier of h•m which bel•eveth in jesus, Rom. 3.25, 26. You will have this great truth more Fully insisted upon by Another in the carrying on of this exercise;
I will here say no more to it. Secondly, The Father you see demands satisfaction; well, To this he annexes many excellent, great and preci•us promises;
I will Here say no more to it. Secondly, The Father you see demands satisfaction; well, To this he annexes many excellent, great and preci•us promises;
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1. He fits him for this work, both in a large effusion of the graces and gifts of the Spirit upon him. John 3.34. God giveth not the Spirit by measure unto him.
1. He fits him for this work, both in a large effusion of the graces and Gifts of the Spirit upon him. John 3.34. God gives not the Spirit by measure unto him.
And also in the preparing of a body for him, Hebr. 10.5. 2. He strengthens him, and supports him in the work. Isa. 42.1. Behold my servant (Christ is our Lord, but in the work of Redemption he was the Fathers servant) whom I uphold; and therefore you finde when Christ was put upon the greatest tryals, God gave in eminent succour to him;
And also in the preparing of a body for him, Hebrew 10.5. 2. He strengthens him, and supports him in the work. Isaiah 42.1. Behold my servant (christ is our Lord, but in the work of Redemption he was the Father's servant) whom I uphold; and Therefore you find when christ was put upon the greatest trials, God gave in eminent succour to him;
as in the case of temptation, Matth. 4.11. and in his agony in the Garden, Luke 22.43. And there appeared an Angel unto him from heaven, strengthning of him.
as in the case of temptation, Matthew 4.11. and in his agony in the Garden, Lycia 22.43. And there appeared an Angel unto him from heaven, strengthening of him.
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The Fathers gift lies in Election; such and such individual persons he gives to Christ; Thine they were, and thou gavest them me, John 17.6. We are a free gift to Christ in El•ction, as Christ is a free gift to us in Redemption. The Sons gift lies in the giving of himself for us, Who gave himsel• for us, that he might redeem us from all iniquity, &c. Tit. 2.14.
The Father's gift lies in Election; such and such Individu Persons he gives to christ; Thine they were, and thou Gavest them me, John 17.6. We Are a free gift to christ in El•ction, as christ is a free gift to us in Redemption. The Sons gift lies in the giving of himself for us, Who gave himsel• for us, that he might Redeem us from all iniquity, etc. Tit. 2.14.
he gives up himself to the Lord, 2 Cor. 8.5. The Father giving believers to Christ, and promising that believers in time should also give themselves to him, was a great encouragement to Christ to give himself for believers;
he gives up himself to the Lord, 2 Cor. 8.5. The Father giving believers to christ, and promising that believers in time should also give themselves to him, was a great encouragement to christ to give himself for believers;
and if you read John 17. you shall see there, that Christ when he had done his work, takes much notice of the accomplishment of this promise to him, in believers (who are his seed) owning of him, and closing with him.
and if you read John 17. you shall see there, that christ when he had done his work, Takes much notice of the accomplishment of this promise to him, in believers (who Are his seed) owning of him, and closing with him.
God hath exalted him far above all principality and power, hath put all things under his feet, made him to be head over all things to the Church, given him a Name which is above every name, that at the Name of Jesus every knee should bowe;
God hath exalted him Far above all principality and power, hath put all things under his feet, made him to be head over all things to the Church, given him a Name which is above every name, that At the Name of jesus every knee should bow;
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God had been dishonoured by the violation of his Law, and the disobedience and non-performance of it was that which kept God and the sinner at a distance,
God had been dishonoured by the violation of his Law, and the disobedience and non-performance of it was that which kept God and the sinner At a distance,
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You must know this, that though a sinner as to himself, is justified upon the termes of the Covenant of grace, yet as to his surety, he is justified upon the Covenant of works; for the surety must pay the whole debt,
You must know this, that though a sinner as to himself, is justified upon the terms of the Covenant of grace, yet as to his surety, he is justified upon the Covenant of works; for the surety must pay the Whole debt,
Object. Where is then, some will say, the freenesse of grace in the justifying and acquitting of a sinner? if God will be satisfied to the utmost, what becomes of mercy? if the surety pay the debt to the Creditor, is it any great favour for the Creditor to let the debtor out of prison?
Object. Where is then, Some will say, the freeness of grace in the justifying and acquitting of a sinner? if God will be satisfied to the utmost, what becomes of mercy? if the surety pay the debt to the Creditor, is it any great favour for the Creditor to let the debtor out of prison?
and notwithstanding the latter the former is very glorious, partly because God himself found out this way of satisfaction, partly because God accepts it for the good of the sinner,
and notwithstanding the latter the former is very glorious, partly Because God himself found out this Way of satisfaction, partly Because God accepts it for the good of the sinner,
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That place of the Apostle is observable, Being justified freely by his grace, through the Redemption that is in Jesus Christ, Rom. 3.24. Notwithstanding Redemption by Christ, yet we are justified freely;
That place of the Apostle is observable, Being justified freely by his grace, through the Redemption that is in jesus christ, Rom. 3.24. Notwithstanding Redemption by christ, yet we Are justified freely;
When the fulnesse 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, that we might receive the adoption of Sonnes, Gal. 4.4, 5. And he submits not only to the duty of 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, that we might receive the adoption of Sons, Gal. 4.4, 5. And he submits not only to the duty of the Law,
and therefore when he comes into the world, his eye was upon this; Thus it becometh us to fulfill all righteousnesse, Mat. 3.15. I am not come to destroy the Law, but to fulfill, Mat. 5.17.
and Therefore when he comes into the world, his eye was upon this; Thus it Becometh us to fulfil all righteousness, Mathew 3.15. I am not come to destroy the Law, but to fulfil, Mathew 5.17.
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And all this Christ did for our good, that the righteousnesse of the Law might be fulfilled in us, Rom. 8.4. a very convincing place for the imputation of Christs active obedience.
And all this christ did for our good, that the righteousness of the Law might be fulfilled in us, Rom. 8.4. a very convincing place for the imputation of Christ active Obedience.
I lay down my life, this Commandment have I received of my Fath•r, Joh. 10.18. Christ as Mediator had a command from his Father to die, and he observes it;
I lay down my life, this Commandment have I received of my Fath•r, John 10.18. christ as Mediator had a command from his Father to die, and he observes it;
Fourthly, In this faederal transaction betwixt the Father and the Son, both parties were free; here was no necessity, co-action, or any thing of this Nature, but both were free.
Fourthly, In this federal transaction betwixt the Father and the Son, both parties were free; Here was no necessity, coaction, or any thing of this Nature, but both were free.
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'Tis true, without this, God had not had satisfaction to his justice, (for if Adam and his posterity had burned in hell to all eternity, all would have been nothing in a way of satisfaction) but there had not been the least diminution of his essential glory and blessednesse in himself.
It's true, without this, God had not had satisfaction to his Justice, (for if Adam and his posterity had burned in hell to all eternity, all would have been nothing in a Way of satisfaction) but there had not been the least diminution of his essential glory and blessedness in himself.
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and in the fulnesse of time, freely engages in the making of them good. Heb. 10.5. Lo I come to do thy Will, O God. Psal. 40.8. I delight to do thy Will, O God, yea, thy Law is within my heart.
and in the fullness of time, freely engages in the making of them good. Hebrew 10.5. Lo I come to do thy Will, Oh God. Psalm 40.8. I delight to do thy Will, Oh God, yea, thy Law is within my heart.
As the servant in the Law, when he was willing to stay with his Master, and to do his work, h•s eare was bored; so 'twas with Christ, he was willing to serve his Father in this businesse, the greatest that ever was carried on in the world,
As the servant in the Law, when he was willing to stay with his Master, and to do his work, h•s ear was bored; so 'twas with christ, he was willing to serve his Father in this business, the greatest that ever was carried on in the world,
Before the coming of Christ, the Father takes up the Patriarchs and others to heaven, upon assurance of this, that Christ in the fulnesse of time, would take our nature upon him, and therein make full satisfaction:
Before the coming of christ, the Father Takes up the Patriarchs and Others to heaven, upon assurance of this, that christ in the fullness of time, would take our nature upon him, and therein make full satisfaction:
and therefore having performed the conditions on his part, he now makes his claime both for himself and his members, that the Father will make good the conditions on his part.
and Therefore having performed the conditions on his part, he now makes his claim both for himself and his members, that the Father will make good the conditions on his part.
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Father, I will, that they also whom thou hast given me, be with me where I am, that they may behold my glory, &c. I will; not only I pray, or beseech, but I will;
Father, I will, that they also whom thou hast given me, be with me where I am, that they may behold my glory, etc. I will; not only I pray, or beseech, but I will;
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I having done thus and thus, 'tis but my due (for though glory is a gift to us, 'tis a debt to Christ ) and so I claime it, that those whom thou hast given me, may be with me in glory.
I having done thus and thus, it's but my endue (for though glory is a gift to us, it's a debt to christ) and so I claim it, that those whom thou hast given me, may be with me in glory.
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I'le adde but one thing more, and then I have done with the Explicatory part. This federal transaction betwixt the Father and the Son, it was from all eternity.
I'll add but one thing more, and then I have done with the Explicatory part. This federal transaction betwixt the Father and the Son, it was from all eternity.
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it was not made when Christ was just coming into the world, but from everlasting. Two Scriptures seem to hold out this, 2 Tim. 1.9. Who hath saved us, and called us with an holy calling;
it was not made when christ was just coming into the world, but from everlasting. Two Scriptures seem to hold out this, 2 Tim. 1.9. Who hath saved us, and called us with an holy calling;
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when was this given? before the world began, (h. e.) from all eternity: So, Tit. 1.2. In hope of eternal life, which God that cannot l•e, promised before the world began.
when was this given? before the world began, (h. e.) from all eternity: So, Tit. 1.2. In hope of Eternal life, which God that cannot l•e, promised before the world began.
How was this life promised before the world begun, but in this everlasting Covenant, wherein the Father promised unto Christ eternal life for all his seed?
How was this life promised before the world begun, but in this everlasting Covenant, wherein the Father promised unto christ Eternal life for all his seed?
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God so loved the world, that he gave his only begotten Son, &c. I might instance in several particulars to set out the Fathers love in our Redemption;
God so loved the world, that he gave his only begotten Son, etc. I might instance in several particulars to Set out the Father's love in our Redemption;
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that he should call his Son, and say, Come, let us consult together, (I speak after the manner of men) Is there no way to be found that man may yet live? he is now obnoxious to me,
that he should call his Son, and say, Come, let us consult together, (I speak After the manner of men) Is there no Way to be found that man may yet live? he is now obnoxious to me,
Blessed Jesus, that ever thou shouldst consent to lay down thy life for me, to wash away my sins in thine own blood, to give thy soul as an offering for sin, upon this encouragement and motive, that thou mightest s•e such a poor worme as I brought in to God, that thou shouldst set thy self as a Skreen betwixt Gods wrath and my poor soul,
Blessed jesus, that ever thou Shouldst consent to lay down thy life for me, to wash away my Sins in thine own blood, to give thy soul as an offering for since, upon this encouragement and motive, that thou Mightest s•e such a poor worm as I brought in to God, that thou Shouldst Set thy self as a Skreen betwixt God's wrath and my poor soul,
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But now grace, pardon of sin, adoption, &c. these are blessings that abide for ever, Rom. 11.29. 2. They are sure also for performance; I mean, whatever blessing God hath put into this Covenant, (as 'tis full of blessings) all shall certainly be made good to believers;
But now grace, pardon of since, adoption, etc. these Are blessings that abide for ever, Rom. 11.29. 2. They Are sure also for performance; I mean, whatever blessing God hath put into this Covenant, (as it's full of blessings) all shall Certainly be made good to believers;
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'tis called an everlasting Covenant, Gen. 17.7. Hebr. 13.20. a Covenant that shall stand fast, Psal. 89.28. a Covenant ordered in all things, and sure, 2 Sam. 23.5. The Covenant of Grace is so firmly ratified, that there can be no nulling of it.
it's called an everlasting Covenant, Gen. 17.7. Hebrew 13.20. a Covenant that shall stand fast, Psalm 89.28. a Covenant ordered in all things, and sure, 2 Sam. 23.5. The Covenant of Grace is so firmly ratified, that there can be no Nulling of it.
1. God hath ratified it by his Oath, Gen. 22.16. Hebr. 6.13, 14, 15, 16, 17, 18. His promise is enough, but surely h•s oath must put all out of question;
1. God hath ratified it by his Oath, Gen. 22.16. Hebrew 6.13, 14, 15, 16, 17, 18. His promise is enough, but surely h•s oath must put all out of question;
What was sealed by the Kings ring could not be altered: Esther 8.8. God hath set his seal to this Covenant, his broad seal in the Sacraments, his privy seal in the witnesse of his Spirit;
What was sealed by the Kings ring could not be altered: Esther 8.8. God hath Set his seal to this Covenant, his broad seal in the Sacraments, his privy seal in the witness of his Spirit;
And therefore as in other respects, so in this also, the Covenant may be said to be confirmed of God in Christ, Gal. 3.17. with respect to that paction and stipulation that was betwixt them.
And Therefore as in other respects, so in this also, the Covenant may be said to be confirmed of God in christ, Gal. 3.17. with respect to that paction and stipulation that was betwixt them.
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Davids Faith did so, when death was in his eye, and affliction in his eye; Yet he hath made with me an everlasting Covenant, ordered in all things, and sure;
Davids Faith did so, when death was in his eye, and affliction in his eye; Yet he hath made with me an everlasting Covenant, ordered in all things, and sure;
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how far are you and I interested in it, or like to receive benefit by it? Was it universal that all men should have an equal share in it? Some very learned men I know tell us of Pactum universale betwixt the Father and the Son;
how Far Are you and I interested in it, or like to receive benefit by it? Was it universal that all men should have an equal share in it? some very learned men I know tell us of Pact universal betwixt the Father and the Son;
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Redemption on the Sons part shall be no larger than Election on the Fathers part, that there may be a perfect Harmony and Agreement betwixt them in their love.
Redemption on the Sons part shall be no larger than Election on the Father's part, that there may be a perfect Harmony and Agreement betwixt them in their love.
So then Beloved, if you would draw down comfort to your selves from this Covenant, you must finde out this, that you are the Elect of God, chosen of him to be Vessels of his mercy before the world was;
So then beloved, if you would draw down Comfort to your selves from this Covenant, you must find out this, that you Are the Elect of God, chosen of him to be Vessels of his mercy before the world was;
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otherwise the Apostle would never have urged this as a duty upon Christians, To make their Election sure, 2 Pet. 1.10. Paul knew that the Thessalonians were elected of God, 1 Thess. 1.4.
otherwise the Apostle would never have urged this as a duty upon Christians, To make their Election sure, 2 Pet. 1.10. Paul knew that the Thessalonians were elected of God, 1 Thess 1.4.
I grant à parte ante, so it cannot be known, so the book is cl•sped and sealed, and none can open it, but the Lyon of the Tribe of Judah; but à parte post, by such and such effects and operations upon the heart, so it may be known.
I grant à parte ante, so it cannot be known, so the book is cl•sped and sealed, and none can open it, but the lion of the Tribe of Judah; but à parte post, by such and such effects and operations upon the heart, so it may be known.
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Several of these might be set before you out of the Word, but I'le only instance in the grace of Faith. He that believes, is certainly in the number of Gods Elect, he's a chosen Vessel of mercy.
Several of these might be Set before you out of the Word, but I'll only instance in the grace of Faith. He that believes, is Certainly in the number of God's Elect, he's a chosen Vessel of mercy.
All the Elect shall believe, sooner or later they shall close with Christ upon the termes of the Gospel. John 6.37. All that the Father giveth me (there's Election) shall come to me. (there's Faith) Acts 13.48. As many as were ordained to eternal life, believed.
All the Elect shall believe, sooner or later they shall close with christ upon the terms of the Gospel. John 6.37. All that the Father gives me (there's Election) shall come to me. (there's Faith) Acts 13.48. As many as were ordained to Eternal life, believed.
The sum of all then for the clearing up of your interest in this Covenant of Redemption is this, Have you the precious Faith of Gods Elect? Are your hearts wrought up to a blessed accepting of Christ? Have you ever had such a sense of sin and guilt,
The sum of all then for the clearing up of your Interest in this Covenant of Redemption is this, Have you the precious Faith of God's Elect? are your hearts wrought up to a blessed accepting of christ? Have you ever had such a sense of since and guilt,
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and misery, as to go out of your selves, and only to rest upon the Lord Christ? Do you venture your souls upon his all-sufficient merits? And is this Faith a working Faith,
and misery, as to go out of your selves, and only to rest upon the Lord christ? Do you venture your Souls upon his All-sufficient merits? And is this Faith a working Faith,
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an heart - purifying Faith, a sin - mortifying Faith, a world - overcoming Faith? a Faith that closes with Christ as a Lord, as well as a Saviour? a Faith that is for obedience,
an heart - purifying Faith, a since - mortifying Faith, a world - overcoming Faith? a Faith that closes with christ as a Lord, as well as a Saviour? a Faith that is for Obedience,
But now hath he obtained a more excellent ministry, by how much also he is the Mediatour of a better Covenant, which was established upon better promises.
But now hath he obtained a more excellent Ministry, by how much also he is the Mediator of a better Covenant, which was established upon better promises.
THE general design of this Epistle, is my special design in this Text, viz. to demonstrate to you, that you live under the best of gracious dispensations;
THE general Design of this Epistle, is my special Design in this Text, viz. to demonstrate to you, that you live under the best of gracious dispensations;
and by the faithful discharge of that Ministry, more excellent benefits than either Moses, the Messenger-Mediator, or the Levitical Priests, the Stationary-Mediators of the Old Covenant.
and by the faithful discharge of that Ministry, more excellent benefits than either Moses, the Messenger-Mediator, or the Levitical Priests, the Stationary-Mediators of the Old Covenant.
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A more excellent ministry ] NONLATINALPHABET, a Minister, is he that doth something at the command of another, Heb. 1.7. and so 'tis said of Magistrates, Rom. 13.6. they are Gods Ministers;
A more excellent Ministry ], a Minister, is he that does something At the command of Another, Hebrew 1.7. and so it's said of Magistrates, Rom. 13.6. they Are God's Ministers;
but 'tis chiefly spoken of the Priests, Nehemiah 10.39. The Priests that minister; because they offer those things that God requires, they are said to minister, Exodus 28.35, 43. Christs ministry is more excellent thatn the Levitical;
but it's chiefly spoken of the Priests, Nehemiah 10.39. The Priests that minister; Because they offer those things that God requires, they Are said to minister, Exodus 28.35, 43. Christ Ministry is more excellent thatn the Levitical;
he executes it partly on earth, and partly in heaven; but he amplifies the excellency, chiefly from the excellency of the Covenant ; and therefore it follows,
he executes it partly on earth, and partly in heaven; but he amplifies the excellency, chiefly from the excellency of the Covenant; and Therefore it follows,
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the Prince promises justice, clemency, and defence; the people promise love, obedience, and gratitude; so in the Covenant of grace, the first and chief part, whereof is [ I will be thy God,
the Prince promises Justice, clemency, and defence; the people promise love, Obedience, and gratitude; so in the Covenant of grace, the First and chief part, whereof is [ I will be thy God,
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the promises of the New Covenant, are chiefly remission of sins, sanctification by the Spirit, &c. and the Covenant is said to be established; the word is NONLATINALPHABET, q. d.
the promises of the New Covenant, Are chiefly remission of Sins, sanctification by the Spirit, etc. and the Covenant is said to be established; the word is, q. worser.
They kept not the Covenant of God, and refused to walk in his Law, Psal. 78.10. The New Covenant containeth certain precepts, which every one must obey that will obtaine the promise.
They kept not the Covenant of God, and refused to walk in his Law, Psalm 78.10. The New Covenant Containeth certain Precepts, which every one must obey that will obtain the promise.
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A Covenant is, amicus status interfaederatos; so Martin. a friendly state between Allies; 'pray ' consider the several Covenants the Scripture mentions, and they are three;
A Covenant is, Amicus status interfaederatos; so Martin. a friendly state between Allies; pray ' Consider the several Covenants the Scripture mentions, and they Are three;
and promiseth a most blessed life in Paradise to those that obey him, and threateneth eternal death to those that disobey him, that it may appeare to all how he loves righteousnesse and holinesse;
and promises a most blessed life in Paradise to those that obey him, and threateneth Eternal death to those that disobey him, that it may appear to all how he loves righteousness and holiness;
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Now that God will deale with man not summo jure, not imperiously, and threateningly; but magna comitate, that God will deale with man, as with his friend;
Now that God will deal with man not Summo jure, not imperiously, and threateningly; but Magna comitate, that God will deal with man, as with his friend;
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whence would have proceeded piety to God, justice and love to man, this was mans natural duty; for we must distinguish the duty from the Symbole of duty.
whence would have proceeded piety to God, Justice and love to man, this was men natural duty; for we must distinguish the duty from the Symbol of duty.
Natural duty consisteth in those things that are good in their own nature, and not in those things that are only good because God commands them; the Law about the forbidden fruit, was only for the tryal of mans obedience;
Natural duty Consisteth in those things that Are good in their own nature, and not in those things that Are only good Because God commands them; the Law about the forbidden fruit, was only for the trial of men Obedience;
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3. The last thing I shall mention concerning this Natural Covenant, is the Promise of Reward; now that consisted in a perpetual life, flowing with all manner of good things, agreeable to the soule and body of man in that perfect estate.
3. The last thing I shall mention Concerning this Natural Covenant, is the Promise of Reward; now that consisted in a perpetual life, flowing with all manner of good things, agreeable to the soul and body of man in that perfect estate.
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2. The second Covenant was the Legal; now the Legal Covenant, is that whereby God did r•quire of the people of Israel, obedience to the Moral, Ceremonial and Judicial Law;
2. The second Covenant was the Legal; now the Legal Covenant, is that whereby God did r•quire of the people of Israel, Obedience to the Moral, Ceremonial and Judicial Law;
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and all to this end, that he might bring them to the future Messiah. Here I shall propose the same considerations, as in the former Covenant; only something more. Therefore consider:
and all to this end, that he might bring them to the future Messiah. Here I shall propose the same considerations, as in the former Covenant; only something more. Therefore Consider:
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and the truth is, it was but need that they should have particular direction, when their Legal Covenant neither admitted of faith in the Redeemer, nor repentance of sin;
and the truth is, it was but need that they should have particular direction, when their Legal Covenant neither admitted of faith in the Redeemer, nor Repentance of since;
but thanks to the Gospel for those promises; the Apostle tells us, Gal. 3.17. The Covenant that was confirmed before of God in Christ, the Law which was foure hundred and thirty years after, cannot disannull, that it should make the promise of none effect;
but thanks to the Gospel for those promises; the Apostle tells us, Gal. 3.17. The Covenant that was confirmed before of God in christ, the Law which was foure hundred and thirty Years After, cannot disannul, that it should make the promise of none Effect;
the Morning Star of the Gospel Covenant that shone upon Abraham foure hundred and thirty years before the Legal Covenant was given, did shine thorough that dark dispensation. ]
the Morning Star of the Gospel Covenant that shone upon Abraham foure hundred and thirty Years before the Legal Covenant was given, did shine through that dark Dispensation. ]
4. The fourth thing considerable in this Covenant which had no place at all in the former, is a Mediator; Now the Mediator of the Covenant strictly legal was Moses; for That needed only a meer man, it not admitting of satisfaction,
4. The fourth thing considerable in this Covenant which had no place At all in the former, is a Mediator; Now the Mediator of the Covenant strictly Legal was Moses; for That needed only a mere man, it not admitting of satisfaction,
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Moses might serve as a Messenger to make known the minde of God unto the people. Deut. 5.5. I stood b•tween the Lord and you at that time, to shew you the Word of the Lord;
Moses might serve as a Messenger to make known the mind of God unto the people. Deuteronomy 5.5. I stood b•tween the Lord and you At that time, to show you the Word of the Lord;
as what he should be, than what he was; and so a meer man was able in the name of the people to promise obedience, and in the name of God to promise a reward, and this Moses did;
as what he should be, than what he was; and so a mere man was able in the name of the people to promise Obedience, and in the name of God to promise a reward, and this Moses did;
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Ver. 28.29, 30. And the Lord heard the voice of your words when ye spake unto me, I have heard the voice of the words of this people which they have spoken unto thee, they have well said all that they have spoken;
Ver. 28.29, 30. And the Lord herd the voice of your words when you spoke unto me, I have herd the voice of the words of this people which they have spoken unto thee, they have well said all that they have spoken;
The Gospel Covenant is that whereby God upon the condition propounded of faith in Christ, promiseth remission of sins in his blood, and a heavenly life, and that for this end, that he might shew forth the riches of his mercy .
The Gospel Covenant is that whereby God upon the condition propounded of faith in christ, promises remission of Sins in his blood, and a heavenly life, and that for this end, that he might show forth the riches of his mercy.
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1. Consider Gods gracious condescention. And now Beloved, that I have named Gods gracious condescention, were my heart but duly affected with it, it would constrain me to stop,
1. Consider God's gracious condescension. And now beloved, that I have nam God's gracious condescension, were my heart but duly affected with it, it would constrain me to stop,
and put in a large Parenthesis of admiration before I should speak a word more. Will God after the loss of the natural communion, wherein he created man;
and put in a large Parenthesis of admiration before I should speak a word more. Will God After the loss of the natural communion, wherein he created man;
O the incomprehensible •ondescention of such unsearchable riches of grace! that grace should abound according to sins abounding, when sin over-flow d all its banks;
O the incomprehensible •ondescention of such unsearchable riches of grace! that grace should abound according to Sins abounding, when since overflow worser all its banks;
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3. The third thing considerable in the Gospel Covenant, is the promise: Now the promise of the Gospel Covenant is comprehended in the word Salvation; therefore the Gospel is called the salvation of God: Acts 28.28.
3. The third thing considerable in the Gospel Covenant, is the promise: Now the promise of the Gospel Covenant is comprehended in the word Salvation; Therefore the Gospel is called the salvation of God: Acts 28.28.
Rom. 4. and 5. Gal. 3. and 4. but in a word, if you would know the preciousness of this promise, Ask those that have but felt what sin is, and they will tell you.
Rom. 4. and 5. Gal. 3. and 4. but in a word, if you would know the preciousness of this promise, Ask those that have but felt what since is, and they will tell you.
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2. The second promise contained in Gospel salvation, is Sanctification. Rom. 8.2, 3, 4. The Law of the Sp•rit of life in Christ hath made me free from the Law of sin and death;
2. The second promise contained in Gospel salvation, is Sanctification. Rom. 8.2, 3, 4. The Law of the Sp•rit of life in christ hath made me free from the Law of since and death;
and for sin condemned sin in the flesh, that the righteousnesse of the Law might be fulfilled in us, who walk not after the flesh, but after the Spirit:
and for since condemned since in the Flesh, that the righteousness of the Law might be fulfilled in us, who walk not After the Flesh, but After the Spirit:
God hath cloathed his Son with our flesh, to take away the guilt and power of sin, that his perfect righteousnesse might be imputed to us, and fulfill•d by us; that we might not live according to the motion of our sinful nature,
God hath clothed his Son with our Flesh, to take away the guilt and power of since, that his perfect righteousness might be imputed to us, and fulfill•d by us; that we might not live according to the motion of our sinful nature,
and though believers dye, yet it is as a corne of wheat falls into the ground, they thereby ob•ain a multiplied life. John 6.54. Whoso eateth my flesh, and drinke•h my blood, hath Eternal life, and I will raise him up at the last day.
and though believers die, yet it is as a corn of wheat falls into the ground, they thereby ob•ain a multiplied life. John 6.54. Whoso Eateth my Flesh, and drinke•h my blood, hath Eternal life, and I will raise him up At the last day.
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therefore when the guilt of sin is taken away by Justification; and the filthinesse of sin is taken away by Sanctification; and the penalty of sin taken away by Resurrection; then, what can hinder our communion with God? when we have once obtained perfect holinesse, nothing can hinder us of perfect happinesse. Thus you have the promise of the Gospel-Covenant, which was the third considerable in it.
Therefore when the guilt of since is taken away by Justification; and the filthiness of since is taken away by Sanctification; and the penalty of since taken away by Resurrection; then, what can hinder our communion with God? when we have once obtained perfect holiness, nothing can hinder us of perfect happiness. Thus you have the promise of the Gospel covenant, which was the third considerable in it.
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how much more shall the blood of Christ, who through the Eternal Spirit offered himself without spot to God, &c. And he is not only the Author of Eternal salvation by his merit and efficacy, but the most absolute example and pattern to us,
how much more shall the blood of christ, who through the Eternal Spirit offered himself without spot to God, etc. And he is not only the Author of Eternal salvation by his merit and efficacy, but the most absolute Exampl and pattern to us,
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how we should walk that we may obtain his purchased salvation. Rom. 8.29. God did predestinate us to be conformable to the Image of his Sonne, that he might be the first born among many brethren. 1 Cor. 15.49. And as we have born the Image of the Earthly, we shall also bear the Image of the heavenly.
how we should walk that we may obtain his purchased salvation. Rom. 8.29. God did predestinate us to be conformable to the Image of his Son, that he might be the First born among many brothers. 1 Cor. 15.49. And as we have born the Image of the Earthly, we shall also bear the Image of the heavenly.
the Old Covenant as Legal, take it without its sprinkling of Gospel, and so chiefly Moses, but in all respects meer men were Mediators; but of the New Covenant Christ was Mediator; but this I shall leave to be enlarged by another.
the Old Covenant as Legal, take it without its sprinkling of Gospel, and so chiefly Moses, but in all respects mere men were Mediators; but of the New Covenant christ was Mediator; but this I shall leave to be enlarged by Another.
for it is said, John 3.36. NONLATINALPHABET abides ] which shews that the wrath was brought upon them by the violation of the former Covenant, he speaks as of that which was upon them already.
for it is said, John 3.36. abides ] which shows that the wrath was brought upon them by the violation of the former Covenant, he speaks as of that which was upon them already.
[ But yet mistake not, as if refusing the Gospel were no sin, or not punished; they sin more grievously, that sin against Gospel love, than they that sin only against Legal goodness; but wrath doth not properly belong to the Essence of the Gospel. ]
[ But yet mistake not, as if refusing the Gospel were no since, or not punished; they sin more grievously, that since against Gospel love, than they that sin only against Legal Goodness; but wrath does not properly belong to the Essence of the Gospel. ]
[ Only suppose, to prevent mistakes, that each Covenant is in its own kind most perfect, and most accommodated to the state of the people, and to the purposes for which they were instituted. This premised: ]
[ Only suppose, to prevent mistakes, that each Covenant is in its own kind most perfect, and most accommodated to the state of the people, and to the Purposes for which they were instituted. This premised: ]
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First, The New Covenant of Grace is better than the Covenant of Nature; I forbear to speak of the agreement and diff•rence of them, I shall speak only of the excellency of this better Covenant.
First, The New Covenant of Grace is better than the Covenant of Nature; I forbear to speak of the agreement and diff•rence of them, I shall speak only of the excellency of this better Covenant.
Secondly, The Gospel-Covenant is better than the Old Covenant of Grace. Beloved, you may observe, I do not say better than the Covenant strictly Legal; but better than the whole Dispensation which the Jews, and all other Believers lived under, before Christs Incarnation;
Secondly, The Gospel covenant is better than the Old Covenant of Grace. beloved, you may observe, I do not say better than the Covenant strictly Legal; but better than the Whole Dispensation which the jews, and all other Believers lived under, before Christ Incarnation;
better than the Old Doctrine of spiritual grace delivered by Moses and the Prophets, openly promising Eternal life unto the Fathers; and the Dull people of the Jews, under the condition of perfect obedience to the Moral Law, together with the intolerable burdens of Legal rights,
better than the Old Doctrine of spiritual grace Delivered by Moses and the prophets, openly promising Eternal life unto the Father's; and the Dull people of the jews, under the condition of perfect Obedience to the Moral Law, together with the intolerable burdens of Legal rights,
but covertly under the condition of repentance, and faith in the future Messiah, prefigured in the shadowes and types of Ceremonies, that by this forme of Divine worship and policy, a stiffe-necked people might partly be tamed, and partly be brought to Christ, that lay hid under those Ceremonies.
but covertly under the condition of Repentance, and faith in the future Messiah, prefigured in the shadows and types of Ceremonies, that by this Form of Divine worship and policy, a Stiffnecked people might partly be tamed, and partly be brought to christ, that lay hid under those Ceremonies.
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and the Apostle plainly so expresseth himself, 2 Cor. 3.14. Untill this day remaineth the same vaile untaken away in the reading of the Old Testament, which vaile is done away in Christ;
and the Apostle plainly so Expresses himself, 2 Cor. 3.14. Until this day remains the same veil untaken away in the reading of the Old Testament, which veil is done away in christ;
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This Covenant was made by God to Adam, presently after the fall, G n. 3.15. afterward to Abraham and his posterity, Gen. 17.1, 2, 7, 8. The symbole of this Covenant was circumcision;
This Covenant was made by God to Adam, presently After the fallen, G n. 3.15. afterwards to Abraham and his posterity, Gen. 17.1, 2, 7, 8. The symbol of this Covenant was circumcision;
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from verse 10. to the 14. I forbear further particularising to whom it was often renewed and confirmed, whereupon it is called the Covenants, Rom. 9.4. Ephes. 2.12.
from verse 10. to the 14. I forbear further particularising to whom it was often renewed and confirmed, whereupon it is called the Covenants, Rom. 9.4. Ephesians 2.12.
The Gospel is the Table of the New Testament, longè divinio• quam smaragdina Hermetis, far beyond the Emerauld Table of Hermes, which the Chymists vainly boast to yield the Philosophers stone to enrich all persons;
The Gospel is the Table of the New Testament, long divinio• quam smaragdina Hermetis, Far beyond the Emerald Table of Hermes, which the chemists vainly boast to yield the Philosophers stone to enrich all Persons;
in spiritual practice they yield spiritual help to each other; Justin Martyr saith, that grace is not according to the Law, nor against the Law, but above the Law;
in spiritual practice they yield spiritual help to each other; Justin Martyr Says, that grace is not according to the Law, nor against the Law, but above the Law;
therefore they are not adversa, but diversa; the Gospel in Scripture, is called the Law, Isa. 2.3. only 'tis the Law of faith, Rom. 3.27. and the Law of the Spirit, Rom. 8.2. therefore when we advance the Gospel, Rom. 3.31. do we then make voide the Law through faith? God forbid, yea, we establish the Law. Gal. 3.21. Is the Law then against the promises of God? God forbid;
Therefore they Are not adversa, but diversa; the Gospel in Scripture, is called the Law, Isaiah 2.3. only it's the Law of faith, Rom. 3.27. and the Law of the Spirit, Rom. 8.2. Therefore when we advance the Gospel, Rom. 3.31. do we then make void the Law through faith? God forbid, yea, we establish the Law. Gal. 3.21. Is the Law then against the promises of God? God forbid;
The believers in the Old Testament, were saved by the free mercy of God in Christ. Heb. 9.15. He is the Mediator of the New Testament, and by means of death, for the Redemption of the transgressions that were under the first Testament, they which are called, might receive the promise of eternal inheritance.
The believers in the Old Testament, were saved by the free mercy of God in christ. Hebrew 9.15. He is the Mediator of the New Testament, and by means of death, for the Redemption of the transgressions that were under the First Testament, they which Are called, might receive the promise of Eternal inheritance.
it was written in mans heart at the first, and the character is not wholly worne out; Rom. 2.15. The Gentiles shew the work of the Law written in their hearts;
it was written in men heart At the First, and the character is not wholly worn out; Rom. 2.15. The Gentiles show the work of the Law written in their hearts;
1 Cor. 2.9, 10, 14, 15. Eye hath not seen, nor ear heard, neither hath it entered into the heart of man, the things which God hath prepared for them that love him;
1 Cor. 2.9, 10, 14, 15. Eye hath not seen, nor ear herd, neither hath it entered into the heart of man, the things which God hath prepared for them that love him;
but the Gospel-Covenant was who•ly new, revealed from the bosome of the Father, it was administred by new Officers, confirmed by new Sacraments, let into the hearts of people by new pourings out of the Spirit;
but the Gospel covenant was who•ly new, revealed from the bosom of the Father, it was administered by new Officers, confirmed by new Sacraments, let into the hearts of people by new pourings out of the Spirit;
and what the riches of the glory of his inheritance in the Saints. God would never have instituted the Legal Covenant but for the Gospels sake, Galat. 3.24. Wher•fore the Law was our School-master to bring us unto Christ;
and what the riches of the glory of his inheritance in the Saints. God would never have instituted the Legal Covenant but for the Gospels sake, Galatians 3.24. Wher•fore the Law was our Schoolmaster to bring us unto christ;
The Law was a sharp School-master, by meanes whereof, the refractory and contumacious minds of the Jewish people might be tamed; for Rom. 10.4. Christ is the end of the Law for righteousness to ev•ry one that believeth.
The Law was a sharp Schoolmaster, by means whereof, the refractory and contumacious minds of the Jewish people might be tamed; for Rom. 10.4. christ is the end of the Law for righteousness to ev•ry one that Believeth.
the Law was a Doctrine of works, commanding and prescribing what we should be, and what we should do; Gal. 3.12. And the Law is not of faith, but the man that doth them, shall live in them.
the Law was a Doctrine of works, commanding and prescribing what we should be, and what we should do; Gal. 3.12. And the Law is not of faith, but the man that does them, shall live in them.
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But now the Gospel requires faith in Christ for righteousnesse and salvation. Rom. 3.21. But now the righteousnesse of God without the Law is manifested;
But now the Gospel requires faith in christ for righteousness and salvation. Rom. 3.21. But now the righteousness of God without the Law is manifested;
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for there was not one way of salvation then, and another since. Acts 10.43. To him give all the Prophets witness, that through his Name, whosoever believeth in him, shall receive remission of sinnes.
for there was not one Way of salvation then, and Another since. Acts 10.43. To him give all the prophets witness, that through his Name, whosoever Believeth in him, shall receive remission of Sins.
partly through Prophesies of things a great way off, and partly through types; Christ was wrapt up in shadowes, and figures; in the Gospel, the body of those shadowes, and the truth of those types is exhibited;
partly through prophecies of things a great Way off, and partly through types; christ was wrapped up in shadows, and figures; in the Gospel, the body of those shadows, and the truth of those types is exhibited;
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the Land of Canaan was a type of heaven; Israel according to the flesh, was a type of Israel according to the Spirit; the spirit of bondage, of the spirit of Adoption; the blood of the Sacrifices, of the blood of Christ; the glory of divine grace was reserved for Christs coming;
the Land of Canaan was a type of heaven; Israel according to the Flesh, was a type of Israel according to the Spirit; the Spirit of bondage, of the Spirit of Adoption; the blood of the Sacrifices, of the blood of christ; the glory of divine grace was reserved for Christ coming;
Christ was at first but as a morning starre, 2 Pet. 1.19. though soon after he was as the sun in the firmament, Mal. 4.2. The Apostle saith, Heb. 10.1. The Law having a shadow of good things to come, and not the very image of the things;
christ was At First but as a morning star, 2 Pet. 1.19. though soon After he was as the sun in the firmament, Malachi 4.2. The Apostle Says, Hebrew 10.1. The Law having a shadow of good things to come, and not the very image of the things;
but perform'd to us, Rom. 1.1, 2. It was hid to them, and revealed to us, Rom. 16.25, 26. and not only by fulfilling of Prophesies, which we may see by the comparing of Scripture,
but performed to us, Rom. 1.1, 2. It was hid to them, and revealed to us, Rom. 16.25, 26. and not only by fulfilling of prophecies, which we may see by the comparing of Scripture,
They had but a poor discovery of Christ, but we have the riches of this mystery made known unto us, Col. 1.26, 27 . The old Covenant leads to Christ, but ▪ 'tis a great way about; the Gospel Covenant goeth directly to him;
They had but a poor discovery of christ, but we have the riches of this mystery made known unto us, Col. 1.26, 27. The old Covenant leads to christ, but ▪ it's a great Way about; the Gospel Covenant Goes directly to him;
the promises of the Law are conditional, and require perfect obedience. Lev. 18.5. Ye shall therefore keep my statutes and my judgements, which if a man do, he shall live in them;
the promises of the Law Are conditional, and require perfect Obedience. Lev. 18.5. You shall Therefore keep my statutes and my Judgments, which if a man do, he shall live in them;
the condition you see is impossible. Beloved, 'pray ' mistake not; there is expresse mention of eternal life in the Old Testament, Isa. 45.17. Israel shall be saved in the Lord with an everlasting salvation;
the condition you see is impossible. beloved, pray ' mistake not; there is express mention of Eternal life in the Old Testament, Isaiah 45.17. Israel shall be saved in the Lord with an everlasting salvation;
and the Gospels, but he shall receive an hundred fold, now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions;
and the Gospels, but he shall receive an hundred fold, now in this time, houses, and brothers, and Sisters, and mother's, and children, and Lands, with persecutions;
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All good works shall be rewarded, and he promiseth to give a present temporal reward, in part of payment. Eph. 6.8. Whatsoever good thing any man doth, the same shall he receive of the Lord, whether he be bond or free;
All good works shall be rewarded, and he promises to give a present temporal reward, in part of payment. Ephesians 6.8. Whatsoever good thing any man does, the same shall he receive of the Lord, whither he be bound or free;
because they are thrown in, as meer additions to spiritual promises . Ma. 16.33. Seek ye first the Kingdome of God, and his righteousnesse, and all these things shall be added unto you; this for temporal promises.
Because they Are thrown in, as mere additions to spiritual promises. Ma. 16.33. Seek you First the Kingdom of God, and his righteousness, and all these things shall be added unto you; this for temporal promises.
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not only the conditions of those promises are more easie; for whereas it was, Do this and live, Gal. 3.15. now it is, Believe, and thou shalt not come into condemnation , Joh. 3.18. but the condition is also promised, Jer. 31.34. I will make a New Covenant with the House of Israel, and with the House of Judah;
not only the conditions of those promises Are more easy; for whereas it was, Do this and live, Gal. 3.15. now it is, Believe, and thou shalt not come into condemnation, John 3.18. but the condition is also promised, Jer. 31.34. I will make a New Covenant with the House of Israel, and with the House of Judah;
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not according to the Covenant, that I made with their Fathers in the day that I took them by the hand to bring them out of the Land of Egypt, which my C•venant they brake,
not according to the Covenant, that I made with their Father's in the day that I took them by the hand to bring them out of the Land of Egypt, which my C•venant they brake,
and were not only Prophetical, so as to concern another people , I grant it. Rom. 3.19. We know that what things soever the Law saith, it saith to them who are under the Law.
and were not only Prophetical, so as to concern Another people, I grant it. Rom. 3.19. We know that what things soever the Law Says, it Says to them who Are under the Law.
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But they had not that efficacy of the Spirit to make these promises so effectual, as was Prophesied and promised, for the times of the Gospel ; Joel 2.28. And it shall come to passe afterwards;
But they had not that efficacy of the Spirit to make these promises so effectual, as was Prophesied and promised, for the times of the Gospel; Joel 2.28. And it shall come to pass afterwards;
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mark that, afterwards, I will poure out my Spirit upon all flesh, &c. The measure of the Spirit which they did receive, tended mostly to bondage, Gal. 4.24, 25. but the Spirit is to us a Spirit of Adoption, Rom. 8.15.
mark that, afterwards, I will pour out my Spirit upon all Flesh, etc. The measure of the Spirit which they did receive, tended mostly to bondage, Gal. 4.24, 25. but the Spirit is to us a Spirit of Adoption, Rom. 8.15.
And therefore the Gospel is specially called the Word of Gods grace, Acts 20.32. as if all the grace that God had formerly expressed, had been nothing in comparison of this. Rom. 6.14. Ye are not under the Law, but under grace;
And Therefore the Gospel is specially called the Word of God's grace, Acts 20.32. as if all the grace that God had formerly expressed, had been nothing in comparison of this. Rom. 6.14. You Are not under the Law, but under grace;
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for by the Law is the knowledge of sinne. It subjects us under the curse, and condemneth sinners, for the transgressing of Gods commands. Deut. 27.26. Cursed be he that confirmeth not all the words of this Law to do them:
for by the Law is the knowledge of sin. It subject's us under the curse, and Condemneth Sinners, for the transgressing of God's commands. Deuteronomy 27.26. Cursed be he that confirmeth not all the words of this Law to do them:
in the Gospel, as remitting sin, and repairing righteousnesse; and therefore the Word of the Gospel is called good seed, Mat. 13.3. The seed of Regeneration, 1 Pet. 1.23. The Word of Reconciliation, 2 Cor. 5.18, 19. The Ministration of the Spirit, Gal. 3.2. The Word of faith, Rom. 10.8. The Word of life, Phil. 2.16. The power of God, Rom. 1.16. That whereby the righteousnesse of God is manifest, Rom. 3.21. The destruction of unbelievers is not the end of the Gospel;
in the Gospel, as remitting sin, and repairing righteousness; and Therefore the Word of the Gospel is called good seed, Mathew 13.3. The seed of Regeneration, 1 Pet. 1.23. The Word of Reconciliation, 2 Cor. 5.18, 19. The Ministration of the Spirit, Gal. 3.2. The Word of faith, Rom. 10.8. The Word of life, Philip 2.16. The power of God, Rom. 1.16. That whereby the righteousness of God is manifest, Rom. 3.21. The destruction of unbelievers is not the end of the Gospel;
but that is through their own fault, eventus adventitius, an accidental event. God abundantly declares in the Gospel, that he delights not in the death of sinners,
but that is through their own fault, eventus adventitius, an accidental event. God abundantly declares in the Gospel, that he delights not in the death of Sinners,
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but in the saving translation of them by faith and repentance, from the power of darknesse, into the Kingdome of his dear Son. The best effect of the Legal Covenant, is the bringing man into the Gospel - Covenant;
but in the Saving Translation of them by faith and Repentance, from the power of darkness, into the Kingdom of his dear Son. The best Effect of the Legal Covenant, is the bringing man into the Gospel - Covenant;
though he be restrained from sin, yet it is but a kinde of coactior; it ends best, when it ends in a spontaneous and voluntary inclination of the minde to forsake sin,
though he be restrained from since, yet it is but a kind of coactior; it ends best, when it ends in a spontaneous and voluntary inclination of the mind to forsake sin,
3. The Old Covenant works fear; when sin hath been committed, and the raging of the affections are a little appeased, then the minde returns unto its self,
3. The Old Covenant works Fear; when since hath been committed, and the raging of the affections Are a little appeased, then the mind returns unto its self,
and the Spirit that was resisted, brings to remembrance those grievous and unavoidabl• threanings which the Law denounceth, whereupon there follows NONLATINALPHABET NONLATINALPHABET, a Legal repentance;
and the Spirit that was resisted, brings to remembrance those grievous and unavoidabl• threanings which the Law Denounceth, whereupon there follows, a Legal Repentance;
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1. In respect of the number: The Old Covenant belonged only to one people; the New, to Jews and Gentiles; Abraham and his posterity were taken into Covenant,
1. In respect of the number: The Old Covenant belonged only to one people; the New, to jews and Gentiles; Abraham and his posterity were taken into Covenant,
but now the partition Wall is broken down, which as it were, shut up the mercy of God in the confines of Israel: Now peace is proclaimed to those that are far off, as well as to those that are near, that they might become one people;
but now the partition Wall is broken down, which as it were, shut up the mercy of God in the confines of Israel: Now peace is proclaimed to those that Are Far off, as well as to those that Are near, that they might become one people;
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Certainly all may well say so, as we are poor Gentiles, and we are made nigh by the blood of his Crosse, Col. 1.20, 21. 2. The Gospel-Covenant is better in respect of the quality of the persons taken into it;
Certainly all may well say so, as we Are poor Gentiles, and we Are made High by the blood of his Cross, Col. 1.20, 21. 2. The Gospel covenant is better in respect of the quality of the Persons taken into it;
the Law is proposed to wicked, secure, and hardened sinners. 1 Tim. 1.9. The Law is not made for a righteous man, but for the lawless, and disobedient,
the Law is proposed to wicked, secure, and hardened Sinners. 1 Tim. 1.9. The Law is not made for a righteous man, but for the lawless, and disobedient,
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for men-slayers, for whoremongers, &c. to restrain and bridle them; but the Gospel lifts up broken-hearted sinners. Luk. 4.18. He hath sent me to heale the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord:
for men-slayers, for whoremongers, etc. to restrain and bridle them; but the Gospel lifts up brokenhearted Sinners. Luk. 4.18. He hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sighed to the blind, to Set At liberty them that Are Bruised, to preach the acceptable year of the Lord:
7. The last excellency I shall name, is this, the Gospel-Covenant is every way faultlesse, it is the last and best Dispensation of Divine grace. Hebr. 8.7. If the first Covenant had been faultlesse, then should no place have been sought for the second;
7. The last excellency I shall name, is this, the Gospel covenant is every Way faultless, it is the last and best Dispensation of Divine grace. Hebrew 8.7. If the First Covenant had been faultless, then should no place have been sought for the second;
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plainly, this is so excellent, we cannot desire a better. The Old Covenant is abrogated: 1. As to the circumstance, de futuro, it all related to the future Messiah;
plainly, this is so excellent, we cannot desire a better. The Old Covenant is abrogated: 1. As to the circumstance, de futuro, it all related to the future Messiah;
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2. 'Tis abrogated as to the impossible condition of perfect obedience; the Gospel sincerity of the meanest believer, is better than the exactest obedience of the highest Legalist.
2. It's abrogated as to the impossible condition of perfect Obedience; the Gospel sincerity of the Meanest believer, is better than the Exactest Obedience of the highest Legalist.
4. The Old Covenant is abrogated as to the yoke of Mosaical policy; we have nothing to do with the Judicial Laws of the Jews, any farther than they are Moral, or of a Moral equity: Luk. 16.16. The Law and the Prophets were untill John. Hebr. 7.12. The Priesthood being changed, there is made of necessity a change of the Law:
4. The Old Covenant is abrogated as to the yoke of Mosaical policy; we have nothing to do with the Judicial Laws of the jews, any farther than they Are Moral, or of a Moral equity: Luk. 16.16. The Law and the prophets were until John. Hebrew 7.12. The Priesthood being changed, there is made of necessity a change of the Law:
APPLICATION. 1. This retorts wicked mens Reproaches into their own faces. They cry out against the Ministers of the Gospel for preaching terrour to them.
APPLICATION. 1. This retorts wicked men's Reproaches into their own faces. They cry out against the Ministers of the Gospel for preaching terror to them.
'Tis true, the Law was given with Thunder and Lightning, and terrible Miracles; the Gospel was attested with a comfortable voice from heaven, and healing Miracles;
It's true, the Law was given with Thunder and Lightning, and terrible Miracles; the Gospel was attested with a comfortable voice from heaven, and healing Miracles;
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ex. gr. Ask a sober man whether the lashing of drunkennesse makes him smart or not? Ask a chaste person whether the naming of such Texts as Prov. 22.14. The mouth of strange women is a deep pit;
ex. Great. Ask a Sobrium man whither the lashing of Drunkenness makes him smart or not? Ask a chaste person whither the naming of such Texts as Curae 22.14. The Mouth of strange women is a deep pit;
he that is abhorred of the Lord shall fall therein. Prov. 23.27. An whore is a deep ditch, and a strange woman is a narrow pit; reproach him? in short;
he that is abhorred of the Lord shall fallen therein. Curae 23.27. an whore is a deep ditch, and a strange woman is a narrow pit; reproach him? in short;
2. Here's matter of Admiration, Admiration of Gods rich Grace, and unparallel'd Providence to us; that God should cast our Lots in to such places and times, wherein we enjoy the best of the best gracious Dispensations. Acts 17.26.
2. Here's matter of Admiration, Admiration of God's rich Grace, and unparalleled Providence to us; that God should cast our Lots in to such places and times, wherein we enjoy the best of the best gracious Dispensations. Acts 17.26.
Sirs, what doth this call for? what shall we render to the Lord for this — (I know not what to call it, 'tis such) unspeakable love? Beloved, I must both give,
Sirs, what does this call for? what shall we render to the Lord for this — (I know not what to call it, it's such) unspeakable love? beloved, I must both give,
O that we now as sinking down in a Swoun, and as unable to stand under the thoughts of such love, might be even strowed and boulstered up with the comfortable doctrines of the Gospel-Covenant, and all through impatience of love.
O that we now as sinking down in a Swoon, and as unable to stand under the thoughts of such love, might be even strowed and bolstered up with the comfortable doctrines of the Gospel covenant, and all through impatience of love.
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The love of God to such inconsiderable persons, should carry the soul out of it self, to do more than languish with desire after more extasying communications;
The love of God to such inconsiderable Persons, should carry the soul out of it self, to do more than languish with desire After more extasying communications;
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This sin hath the guilt of all other sins in it. John 15.22. If I had not come and spoken unto them, they had not had sin, but now they have no cloke for their sin.
This since hath the guilt of all other Sins in it. John 15.22. If I had not come and spoken unto them, they had not had since, but now they have no cloak for their since.
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nay, you are wooed and entreated to be Christs Bride: You make light of it, you have the profits and the pleasures of the world, to take up your thoughts, you will not be perswaded to believe that Christ is better than your lusts;
nay, you Are wooed and entreated to be Christ Bride: You make Light of it, you have the profits and the pleasures of the world, to take up your thoughts, you will not be persuaded to believe that christ is better than your Lustiest;
2. The penalty for the contempt of this Gospel-Covenant is most dreadful. John 3.19. This is the condemnation that light is come into the world, and men love darknesse rather than light;
2. The penalty for the contempt of this Gospel covenant is most dreadful. John 3.19. This is the condemnation that Light is come into the world, and men love darkness rather than Light;
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this brings persons under the very utmost of the wrath of God. 1 Thess. 2.16. when the Jews sinned against the Legal Dispensation, then Dan. 9.12. Daniel complains, Under the whole heavens hath not been done as hath b•en done upon Je•usalem;
this brings Persons under the very utmost of the wrath of God. 1 Thess 2.16. when the jews sinned against the Legal Dispensation, then Dan. 9.12. daniel complains, Under the Whole heavens hath not been done as hath b•en done upon Je•usalem;
but what now will become of those that refuse the Gospel? Heb. 10.29. Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God? Can any thing be worse than to dye without mercy? yes, saith the Apostle;
but what now will become of those that refuse the Gospel? Hebrew 10.29. Of how much Sorer punishment, suppose you, shall he be Thought worthy, who hath trodden under foot the Son of God? Can any thing be Worse than to die without mercy? yes, Says the Apostle;
for the blood of Christ to cry to heaven against sinners, this is dreadful! this made Christ to weep over Jerusalem, Luke 19.40.41. These persons passe judgment upon themselves, though not with their lips, yet with their lives;
for the blood of christ to cry to heaven against Sinners, this is dreadful! this made christ to weep over Jerusalem, Lycia 19.40.41. These Persons pass judgement upon themselves, though not with their lips, yet with their lives;
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they pronounce themselves unworthy to be saved, Acts 13.46. O Sirs, I beseech you consider, though persons brake the Covenant of Works, there was salvation to be had by another Covenant;
they pronounce themselves unworthy to be saved, Acts 13.46. O Sirs, I beseech you Consider, though Persons brake the Covenant of Works, there was salvation to be had by Another Covenant;
but if this be violated, there is no other Covenant to relieve this: The Gospel-Covenant is our Refuge, when the other Covenant pursues us. Hebr. 6.18. Contemptuous carriage against Grace is beyond all help;
but if this be violated, there is no other Covenant to relieve this: The Gospel covenant is our Refuge, when the other Covenant pursues us. Hebrew 6.18. Contemptuous carriage against Grace is beyond all help;
Beloved, I would I could say, with due meltings of heart, it grieves me for you, to think how many hundreds in this Congregation are yet without Christ, being Aliens from the Commonwealth of Israel,
beloved, I would I could say, with due meltings of heart, it grieves me for you, to think how many hundreds in this Congregation Are yet without christ, being Aliens from the Commonwealth of Israel,
Christ invited me only into his Garden of Nuts, where I might sooner break my teeth with the hard Shell of Ceremonies, than get to the (little more than bitter) Kenel of Gospel promises; you have those promises in abundance with more ease. Cant. 6.11. q. d.
christ invited me only into his Garden of Nuts, where I might sooner break my teeth with the hard Shell of Ceremonies, than get to the (little more than bitter) Kenel of Gospel promises; you have those promises in abundance with more ease. Cant 6.11. q. worser.
Their Nuts were ripe, but their Pomegranates full of sweet Kernels of Gospel-grace, were not then budded. The Jew may complain, that in the best of their Sacrifices the smoak fill'd their Temple; smoak only to provoke them to weep for a clearer manifestation. 2 Cor. 3.14. Those of the Jews that were most enraged against Christ, yet had they known him, they would not have crucified the Lord of glory. 1 Cor. 2.8. The Jew may say, Though we could but groap after Christ, your eyes are dazled with his glory:
Their Nuts were ripe, but their Pomegranates full of sweet Kernels of Gospel-grace, were not then budded. The Jew may complain, that in the best of their Sacrifices the smoke filled their Temple; smoke only to provoke them to weep for a clearer manifestation. 2 Cor. 3.14. Those of the jews that were most enraged against christ, yet had they known him, they would not have Crucified the Lord of glory. 1 Cor. 2.8. The Jew may say, Though we could but groap After christ, your eyes Are dazzled with his glory:
2. I perish Eternally, may the poor Pagan say, without all possibility of Reconciliation, and have only sinned against the Covenant of Works, having never heard of a Gospel - Covenant,
2. I perish Eternally, may the poor Pagan say, without all possibility of Reconciliation, and have only sinned against the Covenant of Works, having never herd of a Gospel - Covenant,
had Christ been but once offered to me, what do you think would I have done? would I have hearkened to any thing you could say, to Refuse Christ and Salvation? Could you,
had christ been but once offered to me, what do you think would I have done? would I have harkened to any thing you could say, to Refuse christ and Salvation? Could you,
God is pleased to enter into Bond to make good his Deed of Gift. What God doth for the heires of promise, it is no more than what is debt to Christ, and what through him he is graciously engaged for us.
God is pleased to enter into Bound to make good his Deed of Gift. What God does for the Heirs of promise, it is no more than what is debt to christ, and what through him he is graciously engaged for us.
his Bond may be good to day, and may be to morrow insoluble. There are ways more than we know of to evade the strictest Covenant, to disanull the strongest Oath;
his Bound may be good to day, and may be to morrow insoluble. There Are ways more than we know of to evade the Strictest Covenant, to disannul the Strongest Oath;
and that they shall be as Jewels and Ornaments, matter of much honour to her by their e dowments with spiritual graces: Thus Gospel-Covenanters shall be qualified.
and that they shall be as Jewels and Ornament, matter of much honour to her by their e dowments with spiritual graces: Thus Gospel-Covenanters shall be qualified.
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and 'tis the great excellency of this Covenant of Grace, that 'tis Established in such a Mediator, even Jesus Christ. And one Mediator between, &c. This Epistle (as ot the substance and main design of it) is a short directory unto Timothy, how he might faithfully discharge that great Office to which the Lord had called him in the Church of Ephesus. In the first Chapter, he instructs him concerning the doctrine he should Preach.
and it's the great excellency of this Covenant of Grace, that it's Established in such a Mediator, even jesus christ. And one Mediator between, etc. This Epistle (as It the substance and main Design of it) is a short directory unto Timothy, how he might faithfully discharge that great Office to which the Lord had called him in the Church of Ephesus. In the First Chapter, he instructs him Concerning the Doctrine he should Preach.
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and enemies to every thing of Christ in others, yet pray for them. There are indeed some persons, whom Christ leaves out of his prayers, Joh. 17.9. and would have us leave o•t of ours, 1 John 5.16.
and enemies to every thing of christ in Others, yet pray for them. There Are indeed Some Persons, whom christ leaves out of his Prayers, John 17.9. and would have us leave o•t of ours, 1 John 5.16.
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for though God by his preceptive Will commands every individual man in the world, to mind his salvation, Acts 17.30. and by his approving Will, delights in saving lost creatures;
for though God by his preceptive Will commands every Individu man in the world, to mind his salvation, Acts 17.30. and by his approving Will, delights in Saving lost creatures;
for did God peremptorily and determinately Will the salvation of every particular person in the world, mans stubbornnesse could not be too strong for God,
for did God peremptorily and determinately Will the salvation of every particular person in the world, men stubbornness could not be too strong for God,
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as God is not the God of Jews only, but of the Gentiles also, Rom. 3.29, 30. so is Christ a Mediator for all. And one Mediator, &c. In the words 1. The only way of friendly intercourse between God and man, 'tis through a Mediator. 2. The only Mediator between God and man, one Mediator, the Man Christ Jesus.
as God is not the God of jews only, but of the Gentiles also, Rom. 3.29, 30. so is christ a Mediator for all. And one Mediator, etc. In the words 1. The only Way of friendly intercourse between God and man, it's through a Mediator. 2. The only Mediator between God and man, one Mediator, the Man christ jesus.
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And therefore were not it for a Mediator, ( i. e. a middle person interposing between God and us who are at variance, to procure reconciliation and friendship,
And Therefore were not it for a Mediator, (i. e. a middle person interposing between God and us who Are At variance, to procure reconciliation and friendship,
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as the word NONLATINALPHABET imports) we could not but so dread the presence of this God, that like our first Parents (in that dark interval 'twixt their sinning,
as the word imports) we could not but so dread the presence of this God, that like our First Parents (in that dark interval betwixt their sinning,
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Papists acknowledge one Mediator of reconciliation, but contend for many of intercession. But as God (in the former part of this verse) is said to be one God by way of exclusion of all others;
Papists acknowledge one Mediator of reconciliation, but contend for many of Intercession. But as God (in the former part of this verse) is said to be one God by Way of exclusion of all Others;
and who had in that Nature been so frequently promised; as in the first Gospel that ever was preached, Gen. 3.15. he is promised as the seed of the Woman.
and who had in that Nature been so frequently promised; as in the First Gospel that ever was preached, Gen. 3.15. he is promised as the seed of the Woman.
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that denotes the work and businesse for which he came into the world, as appeares from the reason which the Angel (that came from heaven as an Herauld to proclaim his incarnat•on) gives of the imposition of this Name.
that denotes the work and business for which he Come into the world, as appears from the reason which the Angel (that Come from heaven as an Herald to proclaim his incarnat•on) gives of the imposition of this Name.
Thou shalt call his Name J•sus, f•r he shall save his people from their sins. This Name, though it be given to others in Scripture, yet to him eminently;
Thou shalt call his Name J•sus, f•r he shall save his people from their Sins. This Name, though it be given to Others in Scripture, yet to him eminently;
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that denotes the several Offices, in the exercise whereof he executes this work of salvation. Christ in the Greek, being the same with Messiah in the Hebrew; i. e. anointed.
that denotes the several Offices, in the exercise whereof he executes this work of salvation. christ in the Greek, being the same with Messiah in the Hebrew; i. e. anointed.
From the words thus briefly explained, arise these two Observations. 1. That there is now no other way of friendly communion between God and man, but through a Mediator.
From the words thus briefly explained, arise these two Observations. 1. That there is now no other Way of friendly communion between God and man, but through a Mediator.
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how vastly disproportionable, how unspeakably unsuitable our very natures are to his, how is it possible there should be any sweet communion betwixt them, who are not only so infinitely distant, but so extreamly contrary.
how vastly disproportionable, how unspeakably unsuitable our very nature's Are to his, how is it possible there should be any sweet communion betwixt them, who Are not only so infinitely distant, but so extremely contrary.
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and can there be any communion, any friendship between such? Can too walk together, except they be agreed? And what agreement can there ever be but through a Mediator?
and can there be any communion, any friendship between such? Can too walk together, except they be agreed? And what agreement can there ever be but through a Mediator?
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If ever we be reconciled to God, it must be through a Mediator, because of that radicated enmity that is in our natures to every thing of God, and our impotency to it;
If ever we be reconciled to God, it must be through a Mediator, Because of that radicated enmity that is in our nature's to every thing of God, and our impotency to it;
and that we may not be unwilling to be friends to him, there needs a Mediatour, 2 Cor. 5.19. compared with Joh. 14.6. Doctr. 2. That there's no other Mediator betwen God and man but Jesus Christ.
and that we may not be unwilling to be Friends to him, there needs a Mediator, 2 Cor. 5.19. compared with John 14.6. Doctrine 2. That there's no other Mediator between God and man but jesus christ.
The fondnesse of Papists in their multiplicity of Mediators, not only unto God, but to our Mediator himself, having no other foundation than only their superstition, cannot be of moment with them, who labour to be wise according to Scripture.
The fondness of Papists in their Multiplicity of Mediators, not only unto God, but to our Mediator himself, having no other Foundation than only their Superstition, cannot be of moment with them, who labour to be wise according to Scripture.
This Title of Mediator, is throughout the New Testament appropriated unto Christ, Heb. 8.6. H•b. 9.15 Heb. 12.24. and indeed there's none else fit for so high a work as this, but only he.
This Title of Mediator, is throughout the New Testament appropriated unto christ, Hebrew 8.6. H•b. 9.15 Hebrew 12.24. and indeed there's none Else fit for so high a work as this, but only he.
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not only NONLATINALPHABET, but NONLATINALPHABET, of the like nature, but of the same nature, as is excellently cleared by that famous Champion for the Deity of Christ against the Arrians, Athanasius. Col. 2.9. In him dwelleth the fulness of the God-head bodily;
not only, but, of the like nature, but of the same nature, as is excellently cleared by that famous Champion for the Deity of christ against the Arians, Athanasius. Col. 2.9. In him dwells the fullness of the Godhead bodily;
for upon this it is that the Jews ground their charge of blasphemy against him, that he said God was his Father, making himself equal with God, Joh. 5.18. The force of their reason lies in this;
for upon this it is that the jews ground their charge of blasphemy against him, that he said God was his Father, making himself equal with God, John 5.18. The force of their reason lies in this;
That Christ hath these Names ascribed to him, appeares from these instances. He is not only stiled God, the Word was God, Joh. 1.1. but God with such additional discrimination•, 〈 ◊ 〉 neither Magistrates (who because they are Gods Depu•ies and Vicegerents here on earth, are sometimes called Gods) nor a•y creature is capable of. The great God, Tit. 2.13. The true God, 1 Joh. 5.20. The mighty God, Isa. 9.6. Over all, God blessed for ever, Rom. 9.5. The Lord of glory, 1 Cor. 2.8. The Lord from heaven, 1 Cor. 15.48.
That christ hath these Names ascribed to him, appears from these instances. He is not only styled God, the Word was God, John 1.1. but God with such additional discrimination•, 〈 ◊ 〉 neither Magistrates (who Because they Are God's Depu•ies and Vicegerents Here on earth, Are sometime called God's) nor a•y creature is capable of. The great God, Tit. 2.13. The true God, 1 John 5.20. The mighty God, Isaiah 9.6. Over all, God blessed for ever, Rom. 9.5. The Lord of glory, 1 Cor. 2.8. The Lord from heaven, 1 Cor. 15.48.
2. He in whom are those high and eminent perfections, those glorious attributes, of which no c•eature is capable, must needs be more than a creature, and consequently God.
2. He in whom Are those high and eminent perfections, those glorious attributes, of which no c•eature is capable, must needs be more than a creature, and consequently God.
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but Christ is said to be Almighty, Rev. 1.8. The Lord God Omnipotent, Rev. 19.6. 2. He that is Omniscient, that searcheth hearts, that hath a window into every mans breast, that can look into all the rooms and corners of our souls, that can see through all those Veils and coverings, which no creature-eye can pierce, must needs be God;
but christ is said to be Almighty, Rev. 1.8. The Lord God Omnipotent, Rev. 19.6. 2. He that is Omniscient, that Searches hearts, that hath a window into every men breast, that can look into all the rooms and corners of our Souls, that can see through all those Veils and coverings, which no creature-eye can pierce, must needs be God;
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He needed not that any should testifie of man, because he knew what was in man, Joh. 2.25. I am he which searcheth the heart and reines, Rev. 2.23. He knew their thoughts, Luke 6.8. so Mark 2.8. Joh. 13.19, &c. 3. He that fills heaven and earth, and all places with his presence, must needs be God;
He needed not that any should testify of man, Because he knew what was in man, John 2.25. I am he which Searches the heart and reins, Rev. 2.23. He knew their thoughts, Lycia 6.8. so Mark 2.8. John 13.19, etc. 3. He that fills heaven and earth, and all places with his presence, must needs be God;
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and thus was Christ in heaven, while he was on earth. The Son of man which is in heaven, Joh. 3.13. That where I am, Joh. 14.3. Christ as God, was then in heaven, when as man, he was on earth.
and thus was christ in heaven, while he was on earth. The Son of man which is in heaven, John 3.13. That where I am, John 14.3. christ as God, was then in heaven, when as man, he was on earth.
they shall perish, but thou shalt endure, &c. but thou art the same, and thy years shall have no end, Psal. 102.25, 26, 27. so is Christ the everlasting Father, Isa. 9.6. The same yesterdy, to day, and for ever, Heb. 13.8. 5. He that hath life in himself, and is the fountain of life to others, must needs be God;
they shall perish, but thou shalt endure, etc. but thou art the same, and thy Years shall have no end, Psalm 102.25, 26, 27. so is christ the everlasting Father, Isaiah 9.6. The same yesterdy, to day, and for ever, Hebrew 13.8. 5. He that hath life in himself, and is the fountain of life to Others, must needs be God;
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and thus is Christ the Prince of life to others, Acts 3.15. and hath life in himselfe, Joh. 5.26. 3. He to whom those works of infinitenesse are ascribed, to which no lesse a power is sufficient than that of Omnipotency, he must needs be more than a creature.
and thus is christ the Prince of life to Others, Acts 3.15. and hath life in himself, John 5.26. 3. He to whom those works of infiniteness Are ascribed, to which no less a power is sufficient than that of Omnipotency, he must needs be more than a creature.
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that could pardon sin, destroy him that had power of death, subdue principalities and powers, Redeem his Church, carry his people triumphing into heaven; he must needs be God.
that could pardon since, destroy him that had power of death, subdue principalities and Powers, redeem his Church, carry his people triumphing into heaven; he must needs be God.
the work of Creation, Without him was nothing made of all that was made, Joh. 1.3. Of conservation, Ʋpholding all things by the Word of his power, Heb. 1.3. of redemption, which he purchased with his blood, Acts 20.28. 4. He whom Angels adore, before whom the highest and best of creatures fall down, giving that worship which is peculiarly due to God, must needs be more than a creature;
the work of Creation, Without him was nothing made of all that was made, John 1.3. Of conservation, Ʋpholding all things by the Word of his power, Hebrew 1.3. of redemption, which he purchased with his blood, Acts 20.28. 4. He whom Angels adore, before whom the highest and best of creatures fallen down, giving that worship which is peculiarly due to God, must needs be more than a creature;
and thus it is to Christ. Let all the Angels of God worship him, Heb. 1.6. so Mat. 2.11. I might adde the equality of Christ in all those solemn benedictions and praises upon Record in the New Testament;
and thus it is to christ. Let all the Angels of God worship him, Hebrew 1.6. so Mathew 2.11. I might add the equality of christ in all those solemn benedictions and praises upon Record in the New Testament;
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He that grew in wisdome and knowledge, as 'tis said of Christ, Luke 1.80. Luke 2.40. he whose knowledge was bounded and limited, as was also said of Christ.
He that grew in Wisdom and knowledge, as it's said of christ, Lycia 1.80. Lycia 2.40. he whose knowledge was bounded and limited, as was also said of christ.
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The whole Nature of man was corrupted, destroyed, and therefore 'twas needful Christ should take upon him whole man, that the whole might be repaired and saved.
The Whole Nature of man was corrupted, destroyed, and Therefore 'twas needful christ should take upon him Whole man, that the Whole might be repaired and saved.
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By the right understanding of this, we may be very much helped in reconciling those seeming contradictions, which frequently occurre in Scripture concerning Christ.
By the right understanding of this, we may be very much helped in reconciling those seeming contradictions, which frequently occurre in Scripture Concerning christ.
Thus 'tis said the Jews c•ucified the Lord of glory, 1 Cor. 2.8. i. e. they crucified that person who was the Lord of glory. Acts 20.28. God is said to purchase his Church by his blood;
Thus it's said the jews c•ucified the Lord of glory, 1 Cor. 2.8. i. e. they Crucified that person who was the Lord of glory. Acts 20.28. God is said to purchase his Church by his blood;
'Tis observed by learned Writers, that the dividing of the person which is but one, and the confounding of the natures which are two, hath occasioned those grand Errors in this Article of faith, by which the peace of the Church hath been so much disturbed.
It's observed by learned Writers, that the dividing of the person which is but one, and the confounding of the nature's which Are two, hath occasioned those grand Errors in this Article of faith, by which the peace of the Church hath been so much disturbed.
2. The Apollinarians, who maimed and misinterpreted his humane nature, against whom the Council of Constantinople Determined that he was compleat and perfect Man.
2. The Apollinarians, who maimed and Misinterpreted his humane nature, against whom the Council of Constantinople Determined that he was complete and perfect Man.
3. The Nestorians, who divided Christ into two persons, because of his two natures, against whom the Council of Ephesus Determined that he was God-man in one person.
3. The Nestorians, who divided christ into two Persons, Because of his two nature's, against whom the Council of Ephesus Determined that he was God-man in one person.
4. The Eutichians, who confounded these two natures in one person, against whom the Council of Chalcedon Determined that he was God-man in one person without confusion or mutation of natures.
4. The Eutychians, who confounded these two nature's in one person, against whom the Council of Chalcedon Determined that he was God-man in one person without confusion or mutation of nature's.
Well might the Apostle cry out by way of admiration, Without controversie great is the mystery of godlinesse, God was manifest in the flesh, 1 Tim. 3.16. 5. The singular fitnesse of Christ for this work of Mediation, arises from his being God-man in two natures, united in one person without Confusion or Transmutation.
Well might the Apostle cry out by Way of admiration, Without controversy great is the mystery of godliness, God was manifest in the Flesh, 1 Tim. 3.16. 5. The singular fitness of christ for this work of Mediation, arises from his being God-man in two nature's, united in one person without Confusion or Transmutation.
it was God that had been offended, an infinite Majesty that had been despised. The person therefore interposing must have some equality with him to whom he interposes.
it was God that had been offended, an infinite Majesty that had been despised. The person Therefore interposing must have Some equality with him to whom he interposes.
2. Had he not been compleatly man, he had been no way capable of performing that indispensibly necessary condition, upon which God was willing to be reconciled;
2. Had he not been completely man, he had been no Way capable of performing that Indispensibly necessary condition, upon which God was willing to be reconciled;
That therefore he might be capable of dying, (which as God he could not) and that the justice of God might be satisfied in the same nature by which it had been offended, 'twas necessary he should be man.
That Therefore he might be capable of dying, (which as God he could not) and that the Justice of God might be satisfied in the same nature by which it had been offended, 'twas necessary he should be man.
Lev. 4.16, 17, 18, 19, &c. 2. Intercession unto God on their behalf, Levit. 16.12, 13. Both which were verified in Christ our great high Priest, Hebr. 4.14.
Lev. 4.16, 17, 18, 19, etc. 2. Intercession unto God on their behalf, Levit. 16.12, 13. Both which were verified in christ our great high Priest, Hebrew 4.14.
And hence it is that the Apostle encourages us to come with boldness unto the Throne of Grace, Hebr. 4.16. What was done by others Typically, was done by Christ Really.
And hence it is that the Apostle encourages us to come with boldness unto the Throne of Grace, Hebrew 4.16. What was done by Others Typically, was done by christ Really.
they offered the blood of Bullocks, &c. Hebr. 9.13, 14. but Christ the blood of God, Acts 20.28. They offered many sacrifices, and Christ but one, but such a one as infinitely exceeded all their many;
they offered the blood of Bullocks, etc. Hebrew 9.13, 14. but christ the blood of God, Acts 20.28. They offered many Sacrifices, and christ but one, but such a one as infinitely exceeded all their many;
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his Intercession is performed chiefly in heaven: by the former he purchased pardon and Reconciliation, 2 Cor. 5.19. compared with Verse 21. by the latter he applies the benefits he hath purchased;
his Intercession is performed chiefly in heaven: by the former he purchased pardon and Reconciliation, 2 Cor. 5.19. compared with Verse 21. by the latter he Applies the benefits he hath purchased;
his sufferings, though they were but while he was on earth, yet the benefit of them extends to all ages of the Church, both before and since his passion;
his sufferings, though they were but while he was on earth, yet the benefit of them extends to all ages of the Church, both before and since his passion;
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that God that regards the cry of Ravens, that will not altogether neglect the humiliation of Ahab, that God that is so ready to answer and honour the prayers of his own people, cannot but much more regard the prayers of his only Son, praying by his blood,
that God that regards the cry of Ravens, that will not altogether neglect the humiliation of Ahab, that God that is so ready to answer and honour the Prayers of his own people, cannot but much more regard the Prayers of his only Son, praying by his blood,
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and is therefore stiled by way of eminency, that light, John 1.8. and the true light, Joh. 1.9. The execution of this Prophetical Office, is partly by revealing so much of the Will of God as was necessary to our salvation, partly by making those revelations powerful and effectual.
and is Therefore styled by Way of eminency, that Light, John 1.8. and the true Light, John 1.9. The execution of this Prophetical Office, is partly by revealing so much of the Will of God as was necessary to our salvation, partly by making those revelations powerful and effectual.
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the only begotten Son, which is in the bosome of the Father, he hath declared him, Joh. 1.18. The manner of revealing the mind of God, hath been different in several ages.
the only begotten Son, which is in the bosom of the Father, he hath declared him, John 1.18. The manner of revealing the mind of God, hath been different in several ages.
as under the Law, the Priests whose lips should preserve knowledge; and under the Gospel, Pastors and Teachers: Or else extraordinary; as Prophets under the Law;
as under the Law, the Priests whose lips should preserve knowledge; and under the Gospel, Pastors and Teachers: Or Else extraordinary; as prophets under the Law;
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and Apostles, and Evangelists, in the first plantation of the Gospel. 2. For sometime instructing his Church immediately in his own person, Heb. 1.1, 2. 2. In enlightening effectually the souls of his people:
and Apostles, and Evangelists, in the First plantation of the Gospel. 2. For sometime instructing his Church immediately in his own person, Hebrew 1.1, 2. 2. In enlightening effectually the Souls of his people:
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Thus he instructs by his Word, and by his Spirit, 1 Pet. 1.12. and by that Soveraignty he hath over the hearts of men, opens their hearts to receive his counsels.
Thus he instructs by his Word, and by his Spirit, 1 Pet. 1.12. and by that Sovereignty he hath over the hearts of men, Opens their hearts to receive his Counsels.
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and in making them a willing people in the day of his power, Psal. 110.3. 2. In governing that people by Laws, Officers, and Censures of his own ordaining, Isaiah 33.22.
and in making them a willing people in the day of his power, Psalm 110.3. 2. In governing that people by Laws, Officers, and Censures of his own ordaining, Isaiah 33.22.
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4. In restraining, over-ruling, and at last destroying all his and his Churches enemies, Psalme 110.1. those who will not submit to the Scepter of his grace, he rules with his Iron rod, and will at last dash them in pieces like a Potters Vessel, Psal. 2.9.
4. In restraining, overruling, and At last destroying all his and his Churches enemies, Psalm 110.1. those who will not submit to the Sceptre of his grace, he rules with his Iron rod, and will At last dash them in Pieces like a Potters Vessel, Psalm 2.9.
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there is but one Mediator, but one way of Reconciliation unto God, but one way of having sin pardoned, our natures cleansed, the favour of God restored, our lost condition recovered,
there is but one Mediator, but one Way of Reconciliation unto God, but one Way of having since pardoned, our nature's cleansed, the favour of God restored, our lost condition recovered,
and shall it be said of any of us? as Christ himself speaks of those foolishly obstinate Jews, they would not come unto him, that they might have life, Joh. 5.40. There is in Christ the life of Justification, to free us from that eternal death the Law sentences us unto;
and shall it be said of any of us? as christ himself speaks of those foolishly obstinate jews, they would not come unto him, that they might have life, John 5.40. There is in christ the life of Justification, to free us from that Eternal death the Law sentences us unto;
'tis mentioned as an astonishing act of love in God, that he should so love the world, as to give his only begotten Son, &c. Joh. 3.16. so ] beyond all comparison, so ] beyond all expression;
it's mentioned as an astonishing act of love in God, that he should so love the world, as to give his only begotten Son, etc. John 3.16. so ] beyond all comparison, so ] beyond all expression;
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and oh what an amazing condescention was it in Christ, who though he th•ught it no robbery to be equal with God, was yet pleased to make himself of no reputation,
and o what an amazing condescension was it in christ, who though he th•ught it no robbery to be equal with God, was yet pleased to make himself of no reputation,
2. You hereby reade your condition, the same with Pagans; the emphasis of whose misery, consists in this, that they are without Christ, and therefore without hope. Nay, the same with Devils, who have no Mediator interposing on their behalf to God;
2. You hereby read your condition, the same with Pagans; the emphasis of whose misery, consists in this, that they Are without christ, and Therefore without hope. Nay, the same with Devils, who have no Mediator interposing on their behalf to God;
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The danger of this sin, you may find awakeningly set down by the Apostle, Hebrews 2.3. Hebr. 10.28, 29, 30. Hebrews 12.25. Ʋse. Be perswaded then to make use of Christ in all his Offices, in whom you have an universal antidote against all discouragements.
The danger of this since, you may find awakeningly Set down by the Apostle, Hebrews 2.3. Hebrew 10.28, 29, 30. Hebrews 12.25. Ʋse. Be persuaded then to make use of christ in all his Offices, in whom you have an universal antidote against all discouragements.
Are your consciences alarum'd with the thunder of Scripture-threats, and curses of the Law, fly to that blood of sprinkling, the voice whereof is much louder than the cry of your sinnes.
are your Consciences alarmed with the thunder of Scripture-threats, and curses of the Law, fly to that blood of sprinkling, the voice whereof is much Louder than the cry of your Sins.
Are you discouraged from prayer, because your prayers have hitherto been so sinfully defective? consider the Intercession of Christ, and take encouragement from thence.
are you discouraged from prayer, Because your Prayers have hitherto been so sinfully defective? Consider the Intercession of christ, and take encouragement from thence.
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Are you disquieted with doubts and feares, in respect of your own perseverance? though temptations are boysterous, and corruptions violent, look up to him who sits at the right hand, till all his enemies become his foot-stoole, that he would strengthen you.
are you disquieted with doubts and fears, in respect of your own perseverance? though temptations Are boisterous, and corruptions violent, look up to him who sits At the right hand, till all his enemies become his footstool, that he would strengthen you.
The Apostle is in one of his high streins and raptures of Rhetorick, conjuring the Philipians (as it were) by all that they accounted dear and precious,
The Apostle is in one of his high strains and raptures of Rhetoric, conjuring the Philippians (as it were) by all that they accounted dear and precious,
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but made himself of no reputation, &c. As if he had said, Jesus Christ was as high as the highest, coequal with God, it was his right to stand upon even ground with his Father,
but made himself of no reputation, etc. As if he had said, jesus christ was as high as the highest, coequal with God, it was his right to stand upon even ground with his Father,
Christ himself hath just such another Argument; John 13.14. If I your Lord and Master have washed your feet, ye ought also to wash one anothers feet.
christ himself hath just such Another Argument; John 13.14. If I your Lord and Master have washed your feet, you ought also to wash one another's feet.
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even the death of the Cross. 2. The Manner of his humiliation, where we may note these two remarkable circumstances. 1. His voluntarinesse, he humbled himself. 2. His obedience, he became obedient unto death.
even the death of the Cross. 2. The Manner of his humiliation, where we may note these two remarkable Circumstances. 1. His voluntariness, he humbled himself. 2. His Obedience, he became obedient unto death.
The Scripture hath observed to us these three special steps of Christs humiliation. 1. He stoop't down to become a man. 2. He condescended to put his neck under the yoke of the Law. 3. He appeared in the likenesse of sinful flesh.
The Scripture hath observed to us these three special steps of Christ humiliation. 1. He stooped down to become a man. 2. He condescended to put his neck under the yoke of the Law. 3. He appeared in the likeness of sinful Flesh.
that this goodly frame of the Creation should be unpinned and annihilated, or crowded into the narrow compasse of one single a•ome, is infinitely a lesse wonder,
that this goodly frame of the Creation should be unpinned and annihilated, or crowded into the narrow compass of one single a•ome, is infinitely a less wonder,
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The greatest step of Christs humiliation, was his Incarnation; for that being man he should dye, is nothing so astonishing a wonder, and inconceivable,
The greatest step of Christ humiliation, was his Incarnation; for that being man he should die, is nothing so astonishing a wonder, and inconceivable,
and though that be very much, yet there is more added, made under the Law. Though every man that is born of a woman, every mothers childe among us, be necessarily subject to a Law,
and though that be very much, yet there is more added, made under the Law. Though every man that is born of a woman, every mother's child among us, be necessarily Subject to a Law,
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Christ submitted to the Ceremonial Law in his circumcision, put his neck under the yoke of the moral Law, to fulfill the preceptive part by his Perfect obedience,
christ submitted to the Ceremonial Law in his circumcision, put his neck under the yoke of the moral Law, to fulfil the preceptive part by his Perfect Obedience,
Christs appearing in the likenesse of sinful flesh, must not be understood as though his flesh were only a likenesse and appearance, or he had only an aerial, and phantastical body;
Christ appearing in the likeness of sinful Flesh, must not be understood as though his Flesh were only a likeness and appearance, or he had only an aerial, and fantastical body;
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and what not, that might cause and increase contempt? We hid (as it were) our faces from him, (saith the Prophet) he was despised, and we esteemed him not;
and what not, that might cause and increase contempt? We hid (as it were) our faces from him, (Says the Prophet) he was despised, and we esteemed him not;
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but the hiding of his Fathers face even broke his heart, as a burden intolerable. 5. And lastly, Christ submitted to death, and that's ano•her likenesse of sin.
but the hiding of his Father's face even broke his heart, as a burden intolerable. 5. And lastly, christ submitted to death, and that's ano•her likeness of since.
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In the further Amplification of this, I shall endeavour to shew three things. 1. What kinde of death Christ humbled himselfe unto. 2. In what manner Christ underwent that death. 3. Upon what grounds Christ thus humbled himself to death.
In the further Amplification of this, I shall endeavour to show three things. 1. What kind of death christ humbled himself unto. 2. In what manner christ underwent that death. 3. Upon what grounds christ thus humbled himself to death.
but such a violent death, as had in it a more than ordinary violence, a death by crucifying, which hath these three imbittering Circumstances. 1. Pain. 2. Shame. 3. Curse.
but such a violent death, as had in it a more than ordinary violence, a death by crucifying, which hath these three embittering circumstances. 1. Pain. 2. Shame. 3. Curse.
Oh my gowty feet, saith Asa! O my cold benum'd body, saith David! O my leprous skin, saith Uzziah! O my pained a king head cryes the son of the Shunamite! but in the death of Christ there was the pain of many deaths put together;
O my gouty feet, Says Asa! Oh my cold benumbed body, Says David! Oh my leprous skin, Says Uzziah! Oh my pained a King head cries the son of the Shunamite! but in the death of christ there was the pain of many death's put together;
and the pain so violent which he was to encounter, that he screwed up his request to the highest pin, if it be possible; wise and resolute men do not use to complain of a little;
and the pain so violent which he was to encounter, that he screwed up his request to the highest pin, if it be possible; wise and resolute men do not use to complain of a little;
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oh but what shall we say of the bitternesse of that death, where the Author of all their strength, God and man bewrayes passions? how much dregs was there in that Cup which Christ was so loth to drink of?
o but what shall we say of the bitterness of that death, where the Author of all their strength, God and man betrays passion? how much dregs was there in that Cup which christ was so loath to drink of?
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from nine in the morning, till three in the afternoon, six compleat houres — When bloody Tyrants would make any mans death more than ordinarily painful, they have devised wayes to cause a lingring death;
from nine in the morning, till three in the afternoon, six complete hours — When bloody Tyrants would make any men death more than ordinarily painful, they have devised ways to cause a lingering death;
they spit in his face, and that's a notable mark of infamy, such an one as God allotted for the reproach of him that refused to build up his Brothers house.
they spit in his face, and that's a notable mark of infamy, such an one as God allotted for the reproach of him that refused to built up his Brother's house.
lest forsooth, he might have polluted it. This the Apostle takes special notice of; Jesus, that he might sanctifie the people with his own Blood, suffered without the Gate;
lest forsooth, he might have polluted it. This the Apostle Takes special notice of; jesus, that he might sanctify the people with his own Blood, suffered without the Gate;
as Hezekiah, Asa, Josiah, reformed and purged the City and Temple of Idolatry, they cast the abominable and cursed things into the brook Kidron. Christ was in his sufferings, to drink of the brook in the way, to passe over,
as Hezekiah, Asa, Josiah, reformed and purged the city and Temple of Idolatry, they cast the abominable and cursed things into the brook Kidron. christ was in his sufferings, to drink of the brook in the Way, to pass over,
both for our consolation and imitation. Now as to the manner of his death, three circumstances call for our consideration. He dyed Willingly. Obediently. Humbly and Meekly.
both for our consolation and imitation. Now as to the manner of his death, three Circumstances call for our consideration. He died Willingly. Obediently. Humbly and Meekly.
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as what a rout did one Angel once make in Sennacheribs army? but I could put twelve legions into battel array for my rescue, were not I as ready to be crucified,
as what a rout did one Angel once make in Sennacherib's army? but I could put twelve legions into battle array for my rescue, were not I as ready to be Crucified,
Answ. This doth not oppose, but rather testifie and evidence Christs willingnesse to dye; for he may be considered as a private person, of the same natural affections, desires, and abhorrencies with other men;
Answer This does not oppose, but rather testify and evidence Christ willingness to die; for he may be considered as a private person, of the same natural affections, Desires, and abhorrencies with other men;
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and this willingnesse of Christ, ratione officii, was so much the greater, because rati•ne naturae, he could not but have strong reluctancies against it.
and this willingness of christ, ratione Officii, was so much the greater, Because rati•ne naturae, he could not but have strong Reluctancies against it.
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but in obedience to his Fathers. We have them both conjoyned, Heb. 10.7. Lo I come to do thy Will, O God. And Joh. 10.18. I lay down my life of my self;
but in Obedience to his Father's. We have them both conjoined, Hebrew 10.7. Lo I come to do thy Will, Oh God. And John 10.18. I lay down my life of my self;
Friend (saith he) to Judas, betrayest thou the Son of man with a kisse? What meeknesse was here? though I confesse there was a tart rebuke in that kinde compellation,
Friend (Says he) to Judas, Betrayest thou the Son of man with a kiss? What meekness was Here? though I confess there was a tart rebuke in that kind compellation,
all which represent him as coming in died garments from Bozrah. The first Scripture that ever mentions Christ, shews him a bleeding and crucified Saviour.
all which represent him as coming in died garments from Bozrah. The First Scripture that ever mentions christ, shows him a bleeding and Crucified Saviour.
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In Saint Matthews Gospel this is very remarkable, who above all the rest hath most punctually observed the fulfilling of Prophesies, with whom the burden and under-song of almost every event is, ut impleretur, that it might be fulfilled which was spoken by the mouth of the Prophets.
In Saint Matthews Gospel this is very remarkable, who above all the rest hath most punctually observed the fulfilling of prophecies, with whom the burden and undersong of almost every event is, ut impleretur, that it might be fulfilled which was spoken by the Mouth of the prophets.
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many whereof were to decipher and prefigure the death of Christ, as Isaac 's being offered, the slaying of the Sacrifices, the lifting up of the Serpent;
many whereof were to decipher and prefigure the death of christ, as Isaac is being offered, the slaying of the Sacrifices, the lifting up of the Serpent;
Suppose a man have a Legacy of a thousand pounds given him, he is not one whit the richer so long as his friend liveth, the Will holds not good in Law,
Suppose a man have a Legacy of a thousand pounds given him, he is not one whit the Richer so long as his friend lives, the Will holds not good in Law,
but not according to that plentiful proportion, which he intended and promised in his Will. The Legacy was paid but in part, because the Testator was yet alive;
but not according to that plentiful proportion, which he intended and promised in his Will. The Legacy was paid but in part, Because the Testator was yet alive;
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What the chief Priests said concerning Christ, is true in some sense, though false in theirs, He saved others, himself he cannot save: Justice was to have its penni-worths out of our Surety,
What the chief Priests said Concerning christ, is true in Some sense, though false in theirs, He saved Others, himself he cannot save: justice was to have its pennyworth out of our Surety,
God hath set forth Christ to be a propitiation through faith in his blood, to declare his righteousnesse for the remission of sins, that he might be just.
God hath Set forth christ to be a propitiation through faith in his blood, to declare his righteousness for the remission of Sins, that he might be just.
It fared with Satan, as it is storied of a certain Souldier, who being cu iously inquisitive after the time of his death, went to an Astrologer, who of a long time would make him no answer, till at the length overcome by his importunity, he told him that he should dye within three dayes;
It fared with Satan, as it is storied of a certain Soldier, who being cu iously inquisitive After the time of his death, went to an Astrologer, who of a long time would make him no answer, till At the length overcome by his importunity, he told him that he should die within three days;
and therefore it is very observable when the death of Christ approached, and being in view, Satan perceived how great disadvantage was like thereby to accrue to him and his Kingdome;
and Therefore it is very observable when the death of christ approached, and being in view, Satan perceived how great disadvantage was like thereby to accrue to him and his Kingdom;
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viz. sinne: And verily had all the Divels in hell been routed, and sin, that Divel in the bosome remain'd undisturbed, it had been an inconsiderable victory;
viz. sin: And verily had all the Devils in hell been routed, and since, that devil in the bosom remained undisturbed, it had been an inconsiderable victory;
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The Messiah shall be cut off, to finish transgression, and make an •nd of sins. There is a double finishing of sin, by consummation, and by consumption;
The Messiah shall be Cut off, to finish Transgression, and make an •nd of Sins. There is a double finishing of since, by consummation, and by consumption;
the meaning is not as though Christ compleated that which sinners had left imperfect, or varnisht over those sins which came out of their hands rude and unpolished;
the meaning is not as though christ completed that which Sinners had left imperfect, or varnished over those Sins which Come out of their hands rude and unpolished;
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this made the love of Christ of such efficacy, and constraining influence upon the Apostle Paul, Be ause we thus judge, that if one dyed for all, than were all dead.
this made the love of christ of such efficacy, and constraining influence upon the Apostle Paul, Be ause we thus judge, that if one died for all, than were all dead.
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Blessed and dear Saviour, whither hath thy love to sinners carried thee? Well might the Apostle in an holy rapture and extasie expresse himself in an elegant contradiction,
Blessed and dear Saviour, whither hath thy love to Sinners carried thee? Well might the Apostle in an holy rapture and ecstasy express himself in an elegant contradiction,
2. Hence learn the horrible and cursed evil of sin; there is sure an abominable filthinesse in that, which nothing but the blood of God could purge and expiate.
2. Hence Learn the horrible and cursed evil of since; there is sure an abominable filthiness in that, which nothing but the blood of God could purge and expiate.
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Its a desperate disease that requires such a desperate cure; sin is an infinitely mischievous evil, which nothing could remove, but infinitely precious blood.
Its a desperate disease that requires such a desperate cure; since is an infinitely mischievous evil, which nothing could remove, but infinitely precious blood.
and obscure the Sun in brightest Noon-day lustre, you would doubtlesse conclude there must needs be a strange and preternatural malignity in that vapour.
and Obscure the Sun in Brightest Noonday lustre, you would doubtless conclude there must needs be a strange and preternatural malignity in that vapour.
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What shall we then think of sin, that brought down the Son of God from heaven, darkned his glory, took away his life, laid him in the dust? After whom is the King of Israel come out? (saith David to Saul) after whom dost thou pursue,
What shall we then think of since, that brought down the Son of God from heaven, darkened his glory, took away his life, laid him in the dust? After whom is the King of Israel come out? (Says David to Saul) After whom dost thou pursue,
after a dead dog, after a flea? As if he had said, methinks the King of Israel should never trouble himself about such a sorry and inconsiderable thing as I am; a dead dog cannot bite;
After a dead dog, After a flay? As if he had said, methinks the King of Israel should never trouble himself about such a sorry and inconsiderable thing as I am; a dead dog cannot bite;
but justice was inexorable, he was upon such terms that it was not possible: God hath set forth Christ to be a propitiation through faith in his blood, to declare his righteousnesse that he may be just.
but Justice was inexorable, he was upon such terms that it was not possible: God hath Set forth christ to be a propitiation through faith in his blood, to declare his righteousness that he may be just.
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but ten thousand woes to them that have the blood of Christ pleading against them: And where it cries not for pardon, it cries out for vengeance with a witnesse.
but ten thousand woes to them that have the blood of christ pleading against them: And where it cries not for pardon, it cries out for vengeance with a witness.
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They are the enemies of the Crosse of Christ, (saith the Apostle) whose end is destruction: And what better end could it rationally be hoped they should come to, that have an enmity against the Crosse of Christ? If that which is light in th e be darkness, how great is that darknesse? If the healing, saving blood of Christ be destruction,
They Are the enemies of the Cross of christ, (Says the Apostle) whose end is destruction: And what better end could it rationally be hoped they should come to, that have an enmity against the Cross of christ? If that which is Light in that e be darkness, how great is that darkness? If the healing, Saving blood of christ be destruction,
and if God would not hearken to the prayers of his Son, how is it likely he should be moved with the cry of Rebels and Enemies? When God sent the Prophet Jeremiah upon his Errand to the Nations with the Cup of his fury, that they should drink, and be drunken,
and if God would not harken to the Prayers of his Son, how is it likely he should be moved with the cry of Rebels and Enemies? When God sent the Prophet Jeremiah upon his Errand to the nations with the Cup of his fury, that they should drink, and be drunken,
upon case of their refusal to drink, tell them (saith he) that loe I begin to bring evil on the City which is called by my Name, and sh uld ye be utterly unpunished? ye shall not be unpunished.
upon case of their refusal to drink, tell them (Says he) that lo I begin to bring evil on the city which is called by my Name, and sh uld you be utterly unpunished? you shall not be unpunished.
and how, or with what face can they expect to escape? What! will God say to such a one, Behold, he whose judgment was not to drink of the Cup, hath assuredly drunken, and art thou he that shalt altogether go unpunished? thou shalt not go unpunished,
and how, or with what face can they expect to escape? What! will God say to such a one, Behold, he whose judgement was not to drink of the Cup, hath assuredly drunken, and art thou he that shalt altogether go unpunished? thou shalt not go unpunished,
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And he further explaines his meaning, Ver. 6. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.
And he further explains his meaning, Ver. 6. Knowing this, that our old man is Crucified with him, that the body of since might be destroyed, that henceforth we should not serve since.
and when Satan presents to you a sugred, spiced cup, tempting you to the commission of any sin, say as David of the waters of Bethlehem, Farre be it from me, oh Lord, that I should do this;
and when Satan presents to you a sugared, spiced cup, tempting you to the commission of any since, say as David of the waters of Bethlehem, far be it from me, o Lord, that I should do this;
and shall two or three duties, a few shreds, and odde parcels of holinesse serve to return back to Christ? What can we think too much for him, that thought not much of his blood for us? the blood of Christ is as well for the purity,
and shall two or three duties, a few shreds, and odd parcels of holiness serve to return back to christ? What can we think too much for him, that Thought not much of his blood for us? the blood of christ is as well for the purity,
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3. Did Christ thus humble himself to death for us? let us then prize him exceedingly, and raise him in our esteem above riches, honour, pleasure, father, mother, husband, wife, friend,
3. Did christ thus humble himself to death for us? let us then prize him exceedingly, and raise him in our esteem above riches, honour, pleasure, father, mother, husband, wife, friend,
how ought he to be prized and preferred above all things, that prized such in considerable nothings as we are, at so high rates as his own blood? if you put Christ into one end of the scale, be sure he out-ballances every thing that can be laid in the other.
how ought he to be prized and preferred above all things, that prized such in considerable nothings as we Are, At so high rates as his own blood? if you put christ into one end of the scale, be sure he out-ballances every thing that can be laid in the other.
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Whatever he had heretofore accounted excellent, when his judgement was byassed with wrong apprehensions, he now accounts drosse, dung, dogs meat, for the excellency of the knowledge of Christ Jesus his Lord;
Whatever he had heretofore accounted excellent, when his judgement was biased with wrong apprehensions, he now accounts dross, dung, Dogs meat, for the excellency of the knowledge of christ jesus his Lord;
Christ that best knows the worth of souls, for he paid for them, so values them, that he tells us the gaine of the world were no sufficient or satisfactory compensa•ion for he losse but of one of them;
christ that best knows the worth of Souls, for he paid for them, so value's them, that he tells us the gain of the world were no sufficient or satisfactory compensa•ion for he loss but of one of them;
Do not pawn your soules to Satan, that is, do not adventure upon the commission of any sin, with this reserve, I will repent before I dye, and then all is well;
Do not pawn your Souls to Satan, that is, do not adventure upon the commission of any since, with this reserve, I will Repent before I die, and then all is well;
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or any such toyes and trifles, but canst thou subtile Tempter, give any thing aequivalent to the blood of God, the price that hath been already paid for it? our souls were not Redeemed with silve• and gold;
or any such toys and trifles, but Canst thou subtle Tempter, give any thing equivalent to the blood of God, the price that hath been already paid for it? our Souls were not Redeemed with silve• and gold;
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there are two things in the death of Christ, that may animate and embolden us into a willingnesse to dye for him. 1. A motive, one good turne requires another. 2. A pattern, Christ suffered for us, leaving us an example, that ye should follow his steps.
there Are two things in the death of christ, that may animate and embolden us into a willingness to die for him. 1. A motive, one good turn requires Another. 2. A pattern, christ suffered for us, leaving us an Exampl, that you should follow his steps.
Come (quoth he) reckon up thy sins in order, as thou hast committed them, that I may carry them in a Catalogue to Gods Tribunal, whether thou art going;
Come (quoth he) reckon up thy Sins in order, as thou hast committed them, that I may carry them in a Catalogue to God's Tribunal, whither thou art going;
The Apostles triumphant NONLATINALPHABET is very remarkable, O death, where is thy sting? O grave, where is thy victory? thanks be to God, who giveth us the victory through our Lord Jesus Christ.
The Apostles triumphant is very remarkable, Oh death, where is thy sting? O grave, where is thy victory? thanks be to God, who gives us the victory through our Lord jesus christ.
He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Saints need never feare putting Christ to too much trouble, in any thing they have for him to do;
He that spared not his own Son, but Delivered him up for us all, how shall he not with him also freely give us all things? Saints need never Fear putting christ to too much trouble, in any thing they have for him to do;
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5. Here's yet further comfort to a believer, in that by the blood of Christ heaven is opened, and we have boldnesse to enter into the holyest, by the blood of Jesus.
5. Here's yet further Comfort to a believer, in that by the blood of christ heaven is opened, and we have boldness to enter into the Holiest, by the blood of jesus.
which excellently typifies, that the death of Christ hath removed, and rent away all obstacles and obstructions that might interpose betwixt believers, and the blessednesse of glory.
which excellently typifies, that the death of christ hath removed, and rend away all obstacles and obstructions that might interpose betwixt believers, and the blessedness of glory.
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The Rivers lead to the Sea, the stream of Christs blood (if thou beest imbarqued by faith) runs directly into the Ocean of endlesse, boundlesse, bottomlesse happinesse.
The rivers led to the Sea, the stream of Christ blood (if thou Best embarked by faith) runs directly into the Ocean of endless, boundless, bottomless happiness.
The former Doctrine shews you the Son of man in the forme of a servant, but this represents Christ to you the Son of God like himself, in the glorious estate of Triumphant Majesty.
The former Doctrine shows you the Son of man in the Form of a servant, but this represents christ to you the Son of God like himself, in the glorious estate of Triumphant Majesty.
You have heard how Christ died for our sins, and how we are Reconciled by his death; and now you shall heare how he rose for our justification, and how we are saved by his life.
You have herd how christ died for our Sins, and how we Are Reconciled by his death; and now you shall hear how he rose for our justification, and how we Are saved by his life.
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In his Humiliation there was neither form, nor beauty, nor comliness did appear; but now you will see him in the excellency and brightness of his Fathers glory.
In his Humiliation there was neither from, nor beauty, nor comeliness did appear; but now you will see him in the excellency and brightness of his Father's glory.
the sufferings of Christ (like a dark shadow to a curious picture, or a black vaile to a beautiful face) do make the glory of his Exaltation the more glorious.
the sufferings of christ (like a dark shadow to a curious picture, or a black veil to a beautiful face) do make the glory of his Exaltation the more glorious.
The height of Christs Exaltation, is best known by considering the depth of his humiliation; the Cross of Christ (as one saith) being the best Jacobs staff to take the height of this morning Star,
The height of Christ Exaltation, is best known by considering the depth of his humiliation; the Cross of christ (as one Says) being the best Jacobs staff to take the height of this morning Star,
or rather Sunne of Righteousness, breaking forth most gloriously from under a dark Cloud. In these three verses we have these Particulars considerable.
or rather Sun of Righteousness, breaking forth most gloriously from under a dark Cloud. In these three Verses we have these Particulars considerable.
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2. The Doctrine of Christs Exaltation laid down, God hath highly exalted him. 3. The end of Christs Exaltation, it was for the glory of God the Father.
2. The Doctrine of Christ Exaltation laid down, God hath highly exalted him. 3. The end of Christ Exaltation, it was for the glory of God the Father.
Before we come to the Doctrine of Christs Exaltation, we will a little consider the connexion of these three Verses with the three preceding Verses, viz. 6, 7, 8. — where it is said, that Jesus Christ being in the forme of God,
Before we come to the Doctrine of Christ Exaltation, we will a little Consider the connexion of these three Verses with the three preceding Verses, viz. 6, 7, 8. — where it is said, that jesus christ being in the Form of God,
even the death of the Cross; wherefo•e God also hath highly exalted him, &c. It is a Question amongst Divines, whether the Humiliation of Christ be the Meritorious cause, or only the Antecedent of his Exaltation; and yet they that dispute this, do all agree in this, That Jesus did not by his Humiliation and sufferings merit such things as he was invested withal before he suffered;
even the death of the Cross; wherefo•e God also hath highly exalted him, etc. It is a Question among Divines, whither the Humiliation of christ be the Meritorious cause, or only the Antecedent of his Exaltation; and yet they that dispute this, do all agree in this, That jesus did not by his Humiliation and sufferings merit such things as he was invested withal before he suffered;
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and so hold that Christ by his Humiliation, did merit his Exalta•ion; and of this opinion was Augustine, who calls Christs Humiliation the meritori•us cause of his Exaltation;
and so hold that christ by his Humiliation, did merit his Exalta•ion; and of this opinion was Augustine, who calls Christ Humiliation the meritori•us cause of his Exaltation;
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That for the joy that was set before him, he endured the Cross, and despised the shame, as if having an eye to the Recompence of the Reward, enabled Christ to persevere with more patience,
That for the joy that was Set before him, he endured the Cross, and despised the shame, as if having an eye to the Recompense of the Reward, enabled christ to persevere with more patience,
and so far even in his Exaltation humble himself, to receive glory in the way of obedience, which he might have challenged by vertue of his personal union.
and so Far even in his Exaltation humble himself, to receive glory in the Way of Obedience, which he might have challenged by virtue of his personal Union.
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3. The freeness of Gods love in giving Christ, and of Christs in giving himself for us, was such, that the main intention of God, was, that not Christs,
3. The freeness of God's love in giving christ, and of Christ in giving himself for us, was such, that the main intention of God, was, that not Christ,
4. It is fit to be considered, that the glory which Christ hath in Heaven, in sitting at the right hand of God, is such, that it cannot be merited by the sufferings of the Humane nature of Christ.
4. It is fit to be considered, that the glory which christ hath in Heaven, in sitting At the right hand of God, is such, that it cannot be merited by the sufferings of the Humane nature of christ.
I find it the judgement of some of our Learned Divines, That there need be no Controversie about this thing, for the Particle NONLATINALPHABET notes order;
I find it the judgement of Some of our Learned Divines, That there needs be no Controversy about this thing, for the Particle notes order;
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1. For if we look upon Jesus Christ as rewarded for his sufferings for us, we may thence be assured, that our sufferings for him (though of another nature) shall be eternally rewarded.
1. For if we look upon jesus christ as rewarded for his sufferings for us, we may thence be assured, that our sufferings for him (though of Another nature) shall be eternally rewarded.
2. Or if you note the order only, that Jesus Christ was first humbled, and then exalted, we may thence learn that before honour is humility, and that if we Humble our selves under the mighty hand of God, in due time he will exalt us.
2. Or if you note the order only, that jesus christ was First humbled, and then exalted, we may thence Learn that before honour is humility, and that if we Humble our selves under the mighty hand of God, in due time he will exalt us.
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Thus it pleased God, that he who had humbled himself to the death of the Cross, should be made higher than the Heavens; and he who had taken on him the form of a Servant, should now appear in Heaven like himself, the Prince of life; and he that made himself of no reputation, should now be in Heaven the Lord of Glory; and the same Jesus who was crucified, God hath made both Lord and Christ;
Thus it pleased God, that he who had humbled himself to the death of the Cross, should be made higher than the Heavens; and he who had taken on him the from of a Servant, should now appear in Heaven like himself, the Prince of life; and he that made himself of no reputation, should now be in Heaven the Lord of Glory; and the same jesus who was Crucified, God hath made both Lord and christ;
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and He who took not on him the nature of Angels, but took on him the seed of Abraham, is exalted above Angels, being gone into Heaven, and is on the Right Hand of God;
and He who took not on him the nature of Angels, but took on him the seed of Abraham, is exalted above Angels, being gone into Heaven, and is on the Right Hand of God;
The Apostle hath a notable word, Ephes. 3.8. NONLATINALPHABET, lesse than the least of Saints; and here we have a no less remarkable word, NONLATINALPHABET, he hath highly exalted him;
The Apostle hath a notable word, Ephesians 3.8., less than the least of Saints; and Here we have a no less remarkable word,, he hath highly exalted him;
So it is sa•d here, the Lord Jesus Christ was very highly exalted; he was exalted with all Exaltation. Jesus Christ in his Resurrection was exalted; in his Ascension he was highly exalted; in his sitting at the right hand of God, he was very highly exalted above all Exaltation.
So it is sa•d Here, the Lord jesus christ was very highly exalted; he was exalted with all Exaltation. jesus christ in his Resurrection was exalted; in his Ascension he was highly exalted; in his sitting At the right hand of God, he was very highly exalted above all Exaltation.
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Christ in his Resurrection, was exalted above the Grave; in his Ascension, above the Earth, and in his Session at Gods right hand, he was exalted above the highest Heavens.
christ in his Resurrection, was exalted above the Grave; in his Ascension, above the Earth, and in his Session At God's right hand, he was exalted above the highest Heavens.
First, His Incarnation, by which he was made of a woman, and so became man; he was made sinne, and so became out Surety; he was made a Curse, and so became our Sacrifice. This was the largest step of Christs Descension and Humiliation;
First, His Incarnation, by which he was made of a woman, and so became man; he was made sin, and so became out Surety; he was made a Curse, and so became our Sacrifice. This was the Largest step of Christ Descension and Humiliation;
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Answerable to this degree of his Humiliation, was his Resurrection; for as by his Incarnation he was manifest in the flesh, the son of man, made of the seed of David according to the flesh, so by his Resurrection from the dead, he was declared to be the Son of God, with power according to the Spirit of holiness.
Answerable to this degree of his Humiliation, was his Resurrection; for as by his Incarnation he was manifest in the Flesh, the son of man, made of the seed of David according to the Flesh, so by his Resurrection from the dead, he was declared to be the Son of God, with power according to the Spirit of holiness.
He was alwayes the Son of God, even during the dayes of his flesh; but then he was openly declared to be the Sonne of God, that he could by his own Almighty Power, raise up the Temple of his Body, which the Jewes had Destroy'd.
He was always the Son of God, even during the days of his Flesh; but then he was openly declared to be the Son of God, that he could by his own Almighty Power, raise up the Temple of his Body, which the Jews had Destroyed.
he had not where to lay his head, he was reproached, and counted a Sabbath-breaker, a wine-bibb r, an enemy to Caesar, a Blasphemer, he was counted every thing but what he was.
he had not where to lay his head, he was reproached, and counted a Sabbath breaker, a wine-bibb r, an enemy to Caesar, a Blasphemer, he was counted every thing but what he was.
and cursed death of the Cross is now taken away by Christ his ascending up into heaven, sitting at Gods right hand, and all the Angels of God worshipping him.
and cursed death of the Cross is now taken away by christ his ascending up into heaven, sitting At God's right hand, and all the Angels of God worshipping him.
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He that came at first to be judged, shall come the second time to judge the world. We have in the Scriptures several descriptions of Christs glorious coming to judge the world;
He that Come At First to be judged, shall come the second time to judge the world. We have in the Scriptures several descriptions of Christ glorious coming to judge the world;
the day of judgement is therefore called the Day of Christ; and the Judgement-seat, is the Tribunal of Christ; the appearing, the coming, the revealing of Jesus Christ the judge of quick and dead.
the day of judgement is Therefore called the Day of christ; and the Judgement-seat, is the Tribunal of christ; the appearing, the coming, the revealing of jesus christ the judge of quick and dead.
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God (saith he) hath appointed a day in the which he will judge the world in righteousnesse, by that man whom he hath ordained, wher•of he hath given assuranc• unto all m•n, in that he hath raised him from the dead.
God (Says he) hath appointed a day in the which he will judge the world in righteousness, by that man whom he hath ordained, wher•of he hath given assuranc• unto all m•n, in that he hath raised him from the dead.
And this committing all judgement to the Lord Jesus Christ, is that he might be glorified; the Father hath committed all judgement to the Son, that all men should honour the Son, as they honour the Father.
And this committing all judgement to the Lord jesus christ, is that he might be glorified; the Father hath committed all judgement to the Son, that all men should honour the Son, as they honour the Father.
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and then the Lord Jesus who before shewed his patience, will shew his power; and he who was so unjustly condemned, shall judge the world in righteo•sness;
and then the Lord jesus who before showed his patience, will show his power; and he who was so unjustly condemned, shall judge the world in righteo•sness;
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By his Ascension, and sitting on the right hand of God, he hath Triumphed openly over them; and by his being appointed Judge of all, he will avenge himself of all his enemies, when all must appeare before that High Court of Justice, from which there is no appeal.
By his Ascension, and sitting on the right hand of God, he hath Triumphed openly over them; and by his being appointed Judge of all, he will avenge himself of all his enemies, when all must appear before that High Court of justice, from which there is no appeal.
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by his sitting at Gods right hand, he is advanced above the heavens; and by being the Judge of all, he is Exalted above Angels, Principalities, and Powers;
by his sitting At God's right hand, he is advanced above the heavens; and by being the Judge of all, he is Exalted above Angels, Principalities, and Powers;
And of this Name was the High Priest Joshuah, the Son of Josedek, Haggai 1.1. 2. Neither is Christ a name above every name, for Saul is called the Lords anointed, Christus Domini.
And of this Name was the High Priest Joshua, the Son of Josedek, Chaggai 1.1. 2. Neither is christ a name above every name, for Saul is called the lords anointed, Christus Domini.
And so also the Prophet speaking of Cyrus, calleth him the anointed of the Lord. We cannot therefore understand this of any name, either of Jesus or Christ;
And so also the Prophet speaking of Cyrus, calls him the anointed of the Lord. We cannot Therefore understand this of any name, either of jesus or christ;
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What we read famous men, is in the Hebrew, Men of Names; and thus the glory which Christ is invested withal, is the Glory of the only begotten of the Father.
What we read famous men, is in the Hebrew, Men of Names; and thus the glory which christ is invested withal, is the Glory of the only begotten of the Father.
2. By Name in Scripture-phrase, is meant power, and Authority, and the Soveraignty by which Christ is King of Nations, and King of Saints; and thus the Scripture speaks;
2. By Name in Scripture phrase, is meant power, and authority, and the Sovereignty by which christ is King of nations, and King of Saints; and thus the Scripture speaks;
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So then, we are to understand by Name, that Honour, Authority, and Dignity, which Christ now enjoyes in Heaven, of which he spake when he was ascending into Heaven, All power is given me in Heaven and Earth;
So then, we Are to understand by Name, that Honour, authority, and Dignity, which christ now enjoys in Heaven, of which he spoke when he was ascending into Heaven, All power is given me in Heaven and Earth;
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First, This is a Name above every Name, that Jesus Christ should be the only Saviour of the World, that his Name should be the Only One Name by which we are saved.
First, This is a Name above every Name, that jesus christ should be the only Saviour of the World, that his Name should be the Only One Name by which we Are saved.
He is indeed the Christ, the Saviour of the World; which we may understand not only emin•ntly, but exclusively; He is the Saviour, there is none besides him.
He is indeed the christ, the Saviour of the World; which we may understand not only emin•ntly, but exclusively; He is the Saviour, there is none beside him.
Such a Saviour was Moses to the Israelites from the Egyptians, Joshua from the Canaanites, Gideon from the Midianites, Jeptha from the Ammorites, and Sampson from the Philistims; but all these were but partial, petty, and temporal Saviours.
Such a Saviour was Moses to the Israelites from the egyptians, joshua from the Canaanites, gideon from the midianites, Jephtha from the Amorites, and Sampson from the philistines; but all these were but partial, Petty, and temporal Saviors.
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It was unto this only Name, the Saviour, that all the Prophets bare witness. He, he it was, that was Jacobs Shiloh, Davids Lord, Isaiahs Immanuel, Jeremies Branch, Daniels Messiah, and Haggie's desire of all Nations.
It was unto this only Name, the Saviour, that all the prophets bore witness. He, he it was, that was Jacobs Shiloh, Davids Lord, Isaiah's Immanuel, Jeremies Branch, Daniel's Messiah, and Haggie's desire of all nations.
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Secondly, Jesus Christ hath a Name above every Name, in that he is exalted to sit at the Right hand of God, which is a Name or honour which never the Angels nor Arch-Angels had.
Secondly, jesus christ hath a Name above every Name, in that he is exalted to fit At the Right hand of God, which is a Name or honour which never the Angels nor Arch-Angels had.
4. God is Almighty; and how shall the Potters Vessel endure the least touch of his hand? how shall the chaffe stand before the Whirl-wind of his wrath? how shall the stubble dwell with everlasting burnings? and such are all Sinners out of Christ.
4. God is Almighty; and how shall the Potters Vessel endure the least touch of his hand? how shall the chaff stand before the Whirlwind of his wrath? how shall the stubble dwell with everlasting burnings? and such Are all Sinners out of christ.
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but in Christ Jesus he is most merciful, gracious, and full of compassion to pity and pardon his children, Even as a Father pitieth his Children, so the Lord pitieth them that fear him.
but in christ jesus he is most merciful, gracious, and full of compassion to pity and pardon his children, Even as a Father Pitieth his Children, so the Lord Pitieth them that Fear him.
And thus the Name of Christ is a Name above every Name, because through his Name, it is that the Name and Attributes of God become comfortable unto us.
And thus the Name of christ is a Name above every Name, Because through his Name, it is that the Name and Attributes of God become comfortable unto us.
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Fourthly, And Lastly, The Name of Christ is a Name above every Name, because his Name should be most precious and powerful in his Church throughout all Generations;
Fourthly, And Lastly, The Name of christ is a Name above every Name, Because his Name should be most precious and powerful in his Church throughout all Generations;
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3. The third thing propounded, is, How are we to understand the word NONLATINALPHABET God hath given him a Name, &c. I answer, This must be understood of Christ;
3. The third thing propounded, is, How Are we to understand the word God hath given him a Name, etc. I answer, This must be understood of christ;
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Quest. 2. Who are they must bow the knee to Christ, and be in subjection unto him? Answ. All Creatures; for the Enumeration is full; which Chrysostome thus Expounds;
Quest. 2. Who Are they must bow the knee to christ, and be in subjection unto him? Answer All Creatures; for the Enumeration is full; which Chrysostom thus Expounds;
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and a whole Hoste of them who sang together, and shouted for joy at the Creation of the world, do with a song Celebrate Christs Nativity, Glory be to God on High, &c. 4. When Jesus Christ was in danger to be kill'd by Herod, an Angel warnes of the danger, and directs his Mother to flee with him into Egypt.
and a Whole Host of them who sang together, and shouted for joy At the Creation of the world, do with a song Celebrate Christ Nativity, Glory be to God on High, etc. 4. When jesus christ was in danger to be killed by Herod, an Angel warns of the danger, and directs his Mother to flee with him into Egypt.
5. When he was tempted by Satan forty dayes together, a little before he entered upon the work of his Ministry, behold Angels came and Ministred unto him.
5. When he was tempted by Satan forty days together, a little before he entered upon the work of his Ministry, behold Angels Come and Ministered unto him.
6. When he was in his Agony in the Garden, ready to take the cup of trembling out of his Fathers hand, there appeared an Angel from heaven strengthening him.
6. When he was in his Agony in the Garden, ready to take the cup of trembling out of his Father's hand, there appeared an Angel from heaven strengthening him.
10. And Lastly, When Christ shall come at the last day to judge both quick and dead, he will come with all his holy Angels with him, and shall be Revealed from Heaven with his mighty Angels;
10. And Lastly, When christ shall come At the last day to judge both quick and dead, he will come with all his holy Angels with him, and shall be Revealed from Heaven with his mighty Angels;
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All this service the good Angels performe unto Christ, not only as he is their Creator (for by him were created even the things that are in heaven) But they yield him this Subjection as he is their Head and Governour; and so he is called the Head of all Principality and Power; i. e. Of Angels.
All this service the good Angels perform unto christ, not only as he is their Creator (for by him were created even the things that Are in heaven) But they yield him this Subjection as he is their Head and Governor; and so he is called the Head of all Principality and Power; i. e. Of Angels.
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And this voluntary subjection to Jesus Christ, is because they have benefit by Christ, though not in a way of Redemption, yet they owe their Confirmation unto Christ.
And this voluntary subjection to jesus christ, is Because they have benefit by christ, though not in a Way of Redemption, yet they owe their Confirmation unto christ.
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The good Angels, though they were created good and excellent creatures, yet as creatures their state is mutable; and they had in them a potentiality and a possibility to sin and fall,
The good Angels, though they were created good and excellent creatures, yet as creatures their state is mutable; and they had in them a potentiality and a possibility to since and fallen,
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as well as those Angels which left their first station. But this possibility is removed by Christ, who by his grace did lift up fallen man, and by his Powen, preserves the Angels that they shall not fall.
as well as those Angels which left their First station. But this possibility is removed by christ, who by his grace did lift up fallen man, and by his Powen, preserves the Angels that they shall not fallen.
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and hast made us unto our God, Kings and Priests, &c. This is the daily work of glorified Saints in Heaven, to cast down their Crownes before that Throne where Christ sitteth.
and haste made us unto our God, Kings and Priests, etc. This is the daily work of glorified Saints in Heaven, to cast down their Crowns before that Throne where christ Sitteth.
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The Saints departed, are discharged from those weights and clogs of corruption, which did hinder them from this duty while they were in the body, and cumbred and pestred with the body of death. They are never weary, though they never rest day nor night, saying, Holy, holy, holy Lord God Almighty, which was,
The Saints departed, Are discharged from those weights and clogs of corruption, which did hinder them from this duty while they were in the body, and cumbered and pestered with the body of death. They Are never weary, though they never rest day nor night, saying, Holy, holy, holy Lord God Almighty, which was,
And thus I have shewed you how things in Heaven do bow the knee, and are subject to the Name and Authority of the Lord Jesus. II. Things on earth, i. e. Good men, and Bad men.
And thus I have showed you how things in Heaven do bow the knee, and Are Subject to the Name and authority of the Lord jesus. II Things on earth, i. e. Good men, and Bad men.
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for such is the heart-turning power of Gods Grace, that of unwilling, he makes us willing; God by degrees removes out of our necks the Iron sinew, that hinders us from stooping and bowing to Christ.
for such is the heart-turning power of God's Grace, that of unwilling, he makes us willing; God by Degrees removes out of our necks the Iron sinew, that hinders us from stooping and bowing to christ.
and so sweetly and powerfully inclines their wills, that they follow the Lamb wherever he goes, and have Respect unto all the Commandments of Christ, and not one of them is grievous. A Child of God willingly submits his Neck to the Yoke of Christ.
and so sweetly and powerfully inclines their wills, that they follow the Lamb wherever he Goes, and have Respect unto all the commandments of christ, and not one of them is grievous. A Child of God willingly submits his Neck to the Yoke of christ.
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and partly through the awakening of a natural conscience, partly by a spirit of bondage, and fear of wrath, they are as it were compelled to render many unwilling services and subjections unto Christ.
and partly through the awakening of a natural conscience, partly by a Spirit of bondage, and Fear of wrath, they Are as it were compelled to render many unwilling services and subjections unto christ.
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The wicked do give honour to Christ as unwillingly as ever Haman cloathed Mordecai, and proclaimed before him, Thus shall it be done to the man whom the King will honour. III.
The wicked do give honour to christ as unwillingly as ever Haman clothed Mordecai, and proclaimed before him, Thus shall it be done to the man whom the King will honour. III.
The Devils were not only subject to his Person, but to those that commanded them in his Name; for so the seventy Disciples returning, gave Christ an account;
The Devils were not only Subject to his Person, but to those that commanded them in his Name; for so the seventy Disciples returning, gave christ an account;
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1. First one of the Devils in the name of all the rest, thus supplicates Christ, What have I to do with thee, Jesus, thou Sonne of God Most High? I beseech thee Torment me not.
1. First one of the Devils in the name of all the rest, thus supplicates christ, What have I to do with thee, jesus, thou Son of God Most High? I beseech thee Torment me not.
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2. When Christ commanded the uncleane spirits to come out of the man, they besought him that he would not command them to go out into the deep, that is, into Hell.
2. When christ commanded the unclean spirits to come out of the man, they besought him that he would not command them to go out into the deep, that is, into Hell.
And therefore much more now Chr•st is exalted, do the devils tremble; We read that Christ spoiled principalities and powers, and made a shew of them openly, Triumphing over them;
And Therefore much more now Chr•st is exalted, do the Devils tremble; We read that christ spoiled principalities and Powers, and made a show of them openly, Triumphing over them;
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alluding still to the manner of the Romane Triumphs, when the Victor in a Chariot of State, ascended up to the Capitol, the Prisoners following his Chariot;
alluding still to the manner of the Roman Triumphos, when the Victor in a Chariot of State, ascended up to the Capitol, the Prisoners following his Chariot;
The Devil ever since the death, Resurrection, and Ascension of Christ, hath been overcome and spoiled. For by the death of Christ, the Devil was unarmed, and shackled;
The devil ever since the death, Resurrection, and Ascension of christ, hath been overcome and spoiled. For by the death of christ, the devil was unarmed, and shackled;
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and they forced to bow, though unwillingly to Jesus Christ. Hence it is said that the Devils tremble, because they know Christ as their Judge, but not as their Saviour.
and they forced to bow, though unwillingly to jesus christ. Hence it is said that the Devils tremble, Because they know christ as their Judge, but not as their Saviour.
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Object. If all the Devils in Hell, and all the wicked men here on earth, do bow the knee to Christ, how comes it then to pass, that the Devil and his instruments do continue their Rebellion and mischief against Christ and his Church.
Object. If all the Devils in Hell, and all the wicked men Here on earth, do bow the knee to christ, how comes it then to pass, that the devil and his Instruments do continue their Rebellion and mischief against christ and his Church.
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1. To this is answered, that even the Devils of Hell are bound to bow the knee unto Jesus Christ, though like wicked Rebels they have refused to do it.
1. To this is answered, that even the Devils of Hell Are bound to bow the knee unto jesus christ, though like wicked Rebels they have refused to do it.
And so much we gather from that Answer of Christ to the Devil, who when he had the impudence and audaciousness to bid the Son of God fall down and worship him;
And so much we gather from that Answer of christ to the devil, who when he had the impudence and audaciousness to bid the Son of God fallen down and worship him;
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The Devil could not take away either Jobs Cattle, Servants, Children, or Health, but as far as Gods permissive Providence was pleased to lengthen the chain;
The devil could not take away either Jobs Cattle, Servants, Children, or Health, but as Far as God's permissive Providence was pleased to lengthen the chain;
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1. In this life; for though the patience of God be long-suffering, yet it is not alwayes suffering; and though he do beare long, yet he will avenge his elect.
1. In this life; for though the patience of God be long-suffering, yet it is not always suffering; and though he do bear long, yet he will avenge his elect.
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I have sworne by my self, the word is gone out of my mouth in righteousness, and shall not return, that unto me every knee shall bow, every tongue shall sweare.
I have sworn by my self, the word is gone out of my Mouth in righteousness, and shall not return, that unto me every knee shall bow, every tongue shall swear.
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and if you ask when shall this vniversal subjection be unto Christ? the Apostle will answer you in his Epistle to the Romanes. To this end Christ both died,
and if you ask when shall this universal subjection be unto christ? the Apostle will answer you in his Epistle to the Romans. To this end christ both died,
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Answ. 1. Some understand every tongue for every Nation; and then the meaning is, that the Name of Christ shall be acknowledged and worshipped by every Nation;
Answer 1. some understand every tongue for every nation; and then the meaning is, that the Name of christ shall be acknowledged and worshipped by every nation;
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The Heathen shall be his inheritance, and the uttermost ends of the earth his possession; and they that dwell in the Wildernesse, shall bow before him;
The Heathen shall be his inheritance, and the uttermost ends of the earth his possession; and they that dwell in the Wilderness, shall bow before him;
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and so they shall cast down their Crowns at his feet, and with everlasting Hallelujahs sing, Worthy is the Lamb that was slaine, to receive Wisdom, Power,
and so they shall cast down their Crowns At his feet, and with everlasting Hallelujahs sing, Worthy is the Lamb that was slain, to receive Wisdom, Power,
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There is but one thing more to be opened in this Scripture, and that is the end of Christs Exaltation, which was NONLATINALPHABET, to the Glory of God the Father.
There is but one thing more to be opened in this Scripture, and that is the end of Christ Exaltation, which was, to the Glory of God the Father.
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1. Some by NONLATINALPHABET, do understand that Jesus Christ is exalted unto the same glory with the Father in Heaven, being now sate down at his right hand;
1. some by, do understand that jesus christ is exalted unto the same glory with the Father in Heaven, being now sat down At his right hand;
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2. We shall therefore take these words, Ʋnto the glory of God the Father, as signifying the great end of Christs Humiliation and Exaltation, to wit the glory of God. As God had no motive without himself, so he had no end beyond himself, in giving of Christ.
2. We shall Therefore take these words, Ʋnto the glory of God the Father, as signifying the great end of Christ Humiliation and Exaltation, to wit the glory of God. As God had no motive without himself, so he had no end beyond himself, in giving of christ.
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Having spoken of the Exaltation of Christ, as the Apostle handles the Doctrine of it in these Verses, I shall conclude all with the improvement and Application thereof. I. Use of Information;
Having spoken of the Exaltation of christ, as the Apostle handles the Doctrine of it in these Verses, I shall conclude all with the improvement and Application thereof. I. Use of Information;
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we may learn from hence, that as Christ first suffered, and entered into his glory, even so must we, through many Tribulations enter into the Kingdom of Heaven.
we may Learn from hence, that as christ First suffered, and entered into his glory, even so must we, through many Tribulations enter into the Kingdom of Heaven.
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1. What the Jews, and Pilate, and Herod, and the Souldiers did in scorne, let us do in sinc•rity. They put a Crown of Thornes on his head, let us cast down our Crowns at his foot-stool.
1. What the jews, and Pilate, and Herod, and the Soldiers did in scorn, let us do in sinc•rity. They put a Crown of Thorns on his head, let us cast down our Crowns At his footstool.
whereas the Cross was his Throne, the nailes his Scepter, his Robe was made Purple with his own blood, his Crown was Thornes, his attendants were the Executioners; Say then, O blessed Saviour!
whereas the Cross was his Throne, the nails his Sceptre, his Robe was made Purple with his own blood, his Crown was Thornes, his attendants were the Executioners; Say then, Oh blessed Saviour!
do not say, Who is the Lord, that we should obey his voice? Do not say, Who is Lord over us? Do not, O do not say, We will not have Christ to reign over us.
do not say, Who is the Lord, that we should obey his voice? Do not say, Who is Lord over us? Do not, Oh do not say, We will not have christ to Reign over us.
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It is a vaine thing to expect the Priviledges and Dignities that come by Christ, and not to submit to the duties and services which are due unto Christ.
It is a vain thing to expect the Privileges and Dignities that come by christ, and not to submit to the duties and services which Are due unto christ.
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Would the Brethren of Joseph (think you) have so despised, and despitefully used Joseph, if ever they had thought that there would come a day, that they must supplicate to him for their lives and liberties? The proudest sinner will at the last day, cry, Lord, Lord, &c. Do not then lift up the heel against him, to whom thou must one day bow the knee.
Would the Brothers of Joseph (think you) have so despised, and despitefully used Joseph, if ever they had Thought that there would come a day, that they must supplicate to him for their lives and Liberties? The proudest sinner will At the last day, cry, Lord, Lord, etc. Do not then lift up the heel against him, to whom thou must one day bow the knee.
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and shall we, we Christians, put the Lord of glory to open shame, who do believe that he is sate down at the right hand of the Majesty on High? The Jews many of them, both Rulers and people, knew not that Jesus was the Christ; they had a hand in his death,
and shall we, we Christians, put the Lord of glory to open shame, who do believe that he is sat down At the right hand of the Majesty on High? The jews many of them, both Rulers and people, knew not that jesus was the christ; they had a hand in his death,
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by his Death he paid the debt; by his Resurrection he came out of Prison; and by his Ascension he shews himself openly to God the Creditor, and pleads satisfaction.
by his Death he paid the debt; by his Resurrection he Come out of Prison; and by his Ascension he shows himself openly to God the Creditor, and pleads satisfaction.
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He is not only a faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people, but he is a merciful high Priest, to remember the sufferings of his people,
He is not only a faithful High Priest in things pertaining to God, to make reconciliation for the Sins of the people, but he is a merciful high Priest, to Remember the sufferings of his people,
The dayes of his Passion are ended, but not of his compassion; as Joseph, though he was the Favourite of Egypt, yet was not ashamed to own his Brethren who were poor Shepherds;
The days of his Passion Are ended, but not of his compassion; as Joseph, though he was the Favourite of Egypt, yet was not ashamed to own his Brothers who were poor Shepherd's;
Just when Christ was going into heaven, he sends this comfortable message to his Disciples, I ascend to your God and my God, to your Fa her and my Fa her.
Just when christ was going into heaven, he sends this comfortable message to his Disciples, I ascend to your God and my God, to your Fa her and my Fa her.
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Our great High Priest hath all the names, and necessities of his people written upon his Breast-plate; Believers are engraven upon the palmes of his hands;
Our great High Priest hath all the names, and necessities of his people written upon his Breastplate; Believers Are engraven upon the palms of his hands;
In all the several parts of the Humiliation and Exaltation of Christ, he acted not as a single person, but as the Second Adam; representatively, as a publick person;
In all the several parts of the Humiliation and Exaltation of christ, he acted not as a single person, but as the Second Adam; representatively, as a public person;
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In a word, our Lord Jesus Christ, who is now possest of the glory of heaven, will come again to fetch us to heaven, that we may be where he is, that we may not only see his glory, but partake of it;
In a word, our Lord jesus christ, who is now possessed of the glory of heaven, will come again to fetch us to heaven, that we may be where he is, that we may not only see his glory, but partake of it;
Having in the 19. verse, asserted Christs fitness for that work, it pleased the Father, that in him should all fulness dwell, &c. Besides that infinite fulness which he had as God, by natural and necessary generation, there was another unmeasured fulness depending upon Gods NONLATINALPHABET and good pleasure, and thereby imparted unto Christ.
Having in the 19. verse, asserted Christ fitness for that work, it pleased the Father, that in him should all fullness dwell, etc. Beside that infinite fullness which he had as God, by natural and necessary generation, there was Another unmeasured fullness depending upon God's and good pleasure, and thereby imparted unto christ.
Secondly, By its instrument, that is, the blood of the Cross by him. Thirdly, The object of it, which are, All things, whether they be things in earth, or things in heaven:
Secondly, By its Instrument, that is, the blood of the Cross by him. Thirdly, The Object of it, which Are, All things, whither they be things in earth, or things in heaven:
forasmuch as it is commonly acknowledged, that Adam (who was under the same Covenant with the Angels) if he had continued in the observation of Gods precepts;
forasmuch as it is commonly acknowledged, that Adam (who was under the same Covenant with the Angels) if he had continued in the observation of God's Precepts;
as God and Head over all things, than as Mediatour (The actions of Christ as Mediatour, supposing a breach, according to that place, Gal. 3.20. A M•diatour is not a Mediatour of one; i. e.
as God and Head over all things, than as Mediator (The actions of christ as Mediator, supposing a breach, according to that place, Gal. 3.20. A M•diatour is not a Mediator of one; i. e.
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And therefore I rather understand it of departed Saints, Patriarchs, Prophets, &c. who, as they went to Heaven, not to any Limbus; so this expression is used to insinuate, that they were saved by the grace of Jesus Christ,
And Therefore I rather understand it of departed Saints, Patriarchs, prophets, etc. who, as they went to Heaven, not to any Limbus; so this expression is used to insinuate, that they were saved by the grace of jesus christ,
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So then here you have mans Reconciliation, Justification, and Salvation described, together with the procuring cause of it, set forth 1. More generally, By him.
So then Here you have men Reconciliation, Justification, and Salvation described, together with the procuring cause of it, Set forth 1. More generally, By him.
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Amongst all those heresies which God hath suffered to spring among us (that they that are approved, may be manifest) none are more dangerous than those which concern the person and office of Christ;
among all those heresies which God hath suffered to spring among us (that they that Are approved, may be manifest) none Are more dangerous than those which concern the person and office of christ;
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I shall not here meddle with that nice question, Whether God was so far obliged to punish it by his nature, that he could not pardon sin without satisfaction; but this is manifest:
I shall not Here meddle with that Nicaenae question, Whither God was so Far obliged to Punish it by his nature, that he could not pardon since without satisfaction; but this is manifest:
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The Scripture describes God in such manner, not only in regard of his Will, but also in respect of his Nature, Hab. 1.13. Thou art of purer eyes than to behold evil, and canst not look on iniquity, &c. Exod. 34.6. where the nature of the Divine Majesty is represented;
The Scripture describes God in such manner, not only in regard of his Will, but also in respect of his Nature, Hab. 1.13. Thou art of Purer eyes than to behold evil, and Canst not look on iniquity, etc. Exod 34.6. where the nature of the Divine Majesty is represented;
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(This man is a Murderer, whom though he hath escaped the Sea, yet Ʋengeance suffereth him not to live.) Vengeance, NONLATINALPHABET, a supposed Goddesse,
(This man is a Murderer, whom though he hath escaped the Sea, yet Ʋengeance suffers him not to live.) Vengeance,, a supposed Goddess,
so that you see mans punishment was necessary for Gods glory, and the Worlds good. Fourthly, The punishment to be inflicted, must be sutable to sins Nature, and Gods Majesty;
so that you see men punishment was necessary for God's glory, and the World's good. Fourthly, The punishment to be inflicted, must be suitable to Sins Nature, and God's Majesty;
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as he was God, could have so speedily and effectually delivered us from this punishment, by suffering it himself, whereby Gods justice was satisfied, his hatred against the sinner removed,
as he was God, could have so speedily and effectually Delivered us from this punishment, by suffering it himself, whereby God's Justice was satisfied, his hatred against the sinner removed,
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1. From the consideration of Christs death I shall offer six Arguments. 1. Its Possibility. 2. Necessity. 3. Nature. 4. Cause. 5. Vicegerency. 6. Peculiarity. First, From the possibility:
1. From the consideration of Christ death I shall offer six Arguments. 1. Its Possibility. 2. Necessity. 3. Nature. 4. Cause. 5. Vicegerency. 6. Peculiarity. First, From the possibility:
And a debt of his own he had none, he was a Lamb without blemish, and without spot, 1 Pet. 1.19. Holy, blameless, undefiled, separate from sinners, Hebr. 7.26. He knew no sin, 2 Cor. 5.21.
And a debt of his own he had none, he was a Lamb without blemish, and without spot, 1 Pet. 1.19. Holy, blameless, undefiled, separate from Sinners, Hebrew 7.26. He knew no since, 2 Cor. 5.21.
You have seen he had no debt, no sin of his own, (he professeth of himself that he did alwayes those things which pleased his Father, John 8.29.) and therefore he must needs dye for our debts;
You have seen he had no debt, no since of his own, (he Professes of himself that he did always those things which pleased his Father, John 8.29.) and Therefore he must needs die for our debts;
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And the Apostle proves the sin of Infants (expressed by that Periphrasis, such as have not sinned after the similitude of Adams transgression ) from the death of Infants; and in Adam all dyed;
And the Apostle Proves the since of Infants (expressed by that Periphrasis, such as have not sinned After the similitude of Adams Transgression) from the death of Infants; and in Adam all died;
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but properly it is not the death, but resurrection of Christ, which is the ground of our hope, 1 Cor. 15.14. If Christ be not risen, your faith is vain;
but properly it is not the death, but resurrection of christ, which is the ground of our hope, 1 Cor. 15.14. If christ be not risen, your faith is vain;
so that those ends are improper and insufficient: And to strike it dead, I urge but one place, Gal. 2.21. — If righteousnesse come by the Law, Christ is dead in vain.
so that those ends Are improper and insufficient: And to strike it dead, I urge but one place, Gal. 2.21. — If righteousness come by the Law, christ is dead in vain.
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What can be more plain, if righteousnesse be not by Christ, that the death of Christ be not the procuring cause of our Justification, Christ is dead in vain, to no end,
What can be more plain, if righteousness be not by christ, that the death of christ be not the procuring cause of our Justification, christ is dead in vain, to no end,
2. Christs death is a Sacrifice, and a sin-expiating Sacrifice. 1. I say Sacrifices did expiate sin, Levit. 1.4. He shall put his hands upon the head of the burnt-offering, and it shall be accepted for him; and many such places.
2. Christ death is a Sacrifice, and a sin-expiating Sacrifice. 1. I say Sacrifices did expiate since, Levit. 1.4. He shall put his hands upon the head of the Burnt-offering, and it shall be accepted for him; and many such places.
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And this they did typically, (which strengthens the cause we have in hand) as representing and fore-signifying Christ, without which it was not possible for the blood of Buls and Goats to take away sins, Hebr. 10.4.
And this they did typically, (which strengthens the cause we have in hand) as representing and foresignifying christ, without which it was not possible for the blood of Bulls and Goats to take away Sins, Hebrew 10.4.
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And the sins pardoned under the Old Testament, were pardoned thorough Christ, and not through any vertue of their Sacrifices, Christ being a Mediatour for the Redemption of the Transgressions that were under the first Testament, Hebrewes 9.15.
And the Sins pardoned under the Old Testament, were pardoned through christ, and not through any virtue of their Sacrifices, christ being a Mediator for the Redemption of the Transgressions that were under the First Testament, Hebrews 9.15.
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nor false names, but such as discover the nature of things) it is called NONLATINALPHABET, an Oblation, or offering up of himself, Ephes. 5.2. NONLATINALPHABET, 1 John 2.2. NONLATINALPHABET, Rom. 3.25. to omit others;
nor false names, but such as discover the nature of things) it is called, an Oblation, or offering up of himself, Ephesians 5.2., 1 John 2.2., Rom. 3.25. to omit Others;
he is our High Priest for this end, to make reconciliation for the sins of the people, Heb. 2.17. NONLATINALPHABET, being by an Enallage put for NONLATINALPHABET, to pacifie God, reconcile God, turn away his wrath.
he is our High Priest for this end, to make reconciliation for the Sins of the people, Hebrew 2.17., being by an Enallagen put for, to pacify God, reconcile God, turn away his wrath.
1. That Christ is expresly said to be Sacrificed. 2. That he is called a Passeover, which at the best seems to have been both a Sacrifice and a Sacrament:
1. That christ is expressly said to be Sacrificed. 2. That he is called a Passover, which At the best seems to have been both a Sacrifice and a Sacrament:
Nothing more plaine than that he had a very deep sense of, and sharp conflict with Gods wrath, from those dreadful horrours in the Garden (where his soul was exceeding sorrowful unto death;
Nothing more plain than that he had a very deep sense of, and sharp conflict with God's wrath, from those dreadful horrors in the Garden (where his soul was exceeding sorrowful unto death;
why hast thou forsaken me? Now then, seeing God being naturally gracious, and perfectly righteous, cannot, will not be displeased with any without cause;
why hast thou forsaken me? Now then, seeing God being naturally gracious, and perfectly righteous, cannot, will not be displeased with any without cause;
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Primitive Hereticks. Two things are written with a Sunbeam. 1. That Christ died for our good as the final cause. Dan. 9.26. — The Messiah shall be cut off, but not for himself.
Primitive Heretics. Two things Are written with a Sunbeam. 1. That christ died for our good as the final cause. Dan. 9.26. — The Messiah shall be Cut off, but not for himself.
2. That he died for our sins as the deserving cause; Rom. 4.25. Who was delivered ( viz. unto death) for our offences; not only upon the occasion of our sins (as the Socinians gloss it) but for the merit of our sins.
2. That he died for our Sins as the deserving cause; Rom. 4.25. Who was Delivered (viz. unto death) for our offences; not only upon the occasion of our Sins (as the socinians gloss it) but for the merit of our Sins.
To suffer for sin, alwayes implies sin to be the meritorious cause of it. 1 Kings 14.16. He shall give up Israel because of the sins of Jeroboam. Deut. 24.16. The Father shall not be put to death for the children;
To suffer for since, always Implies since to be the meritorious cause of it. 1 Kings 14.16. He shall give up Israel Because of the Sins of Jeroboam. Deuteronomy 24.16. The Father shall not be put to death for the children;
And it is sufficient to confirm any judicious man in this Truth, to read the miserable evasions which the Socinians use to shift off the force of this Argument, which as time will not give me leave to mention,
And it is sufficient to confirm any judicious man in this Truth, to read the miserable evasions which the socinians use to shift off the force of this Argument, which as time will not give me leave to mention,
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if one be more emphatical than another, all shall concur to assert this truth, NONLATINALPHABET, Rom. 4.25. NONLATINALPHABET, 1 Cor. 15.3. NONLATINALPHABET, 1 Pet. 3.18.
if one be more emphatical than Another, all shall concur to assert this truth,, Rom. 4.25., 1 Cor. 15.3., 1 Pet. 3.18.
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which is so evident, that Crellius that Master-builder of the Socinian Fabrick, confesseth, That for the most part to beare sins, is to endure the punishments due to sin:
which is so evident, that Crellius that Master-builder of the Socinian Fabric, Confesses, That for the most part to bear Sins, is to endure the punishments due to since:
And he said no more than he was forced to by the invincible clearness of Scripture-expressions; Lev. 5.1. & 7.18. & 20.17. Notorious Offenders, it is said of them, They shall beare their iniquity.
And he said no more than he was forced to by the invincible clearness of Scriptural expressions; Lev. 5.1. & 7.18. & 20.17. Notorious Offenders, it is said of them, They shall bear their iniquity.
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but also NONLATINALPHABET, which is to beare upon his shoulders, as a Porter beares a Burden, but never to take away. Isaiah 53.4. He hath borne our griefs, and car•yed our sorrows.
but also, which is to bear upon his shoulders, as a Porter bears a Burden, but never to take away. Isaiah 53.4. He hath born our griefs, and car•yed our sorrows.
Object. (Which is one of the most plausible Arguments they have in this cause) But Mat. 8.16, 17. where Christ took away diseases which he did not bear, it is said the saying of Esaias was fulfilled therein.
Object. (Which is one of the most plausible Arguments they have in this cause) But Mathew 8.16, 17. where christ took away diseases which he did not bear, it is said the saying of Isaiah was fulfilled therein.
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and Calovius his excellent discourse De satisfactione Christi, in his Socinismus prostigatus ) A Scripture is said to be fulfilled, either wholly, or in part:
and Calovius his excellent discourse De satisfaction Christ, in his Socinismus prostigatus) A Scripture is said to be fulfilled, either wholly, or in part:
Now then you must know, that although it be a truth, which we conclude against the Papists, That there are no more than one of literal and co-ordinate senses of every place of Scripture,
Now then you must know, that although it be a truth, which we conclude against the Papists, That there Are no more than one of literal and coordinate Senses of every place of Scripture,
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Thus the fulfilling of the same Scripture, is applied to the spiritual preservation of the Apostles, John 17.12. and to the temporal preservation of them, John 18.9.
Thus the fulfilling of the same Scripture, is applied to the spiritual preservation of the Apostles, John 17.12. and to the temporal preservation of them, John 18.9.
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And as it were false and fallacious reasoning for any man to infer, that Christs keeping of his Apostles, cannot be understood spiritually of keeping them in his Name,
And as it were false and fallacious reasoning for any man to infer, that Christ keeping of his Apostles, cannot be understood spiritually of keeping them in his Name,
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and keeping them from Apostacy, as it is said John 17.12. because John 18.9. it is said to be fulfilled in a rescue of them from a temporal destruction;
and keeping them from Apostasy, as it is said John 17.12. Because John 18.9. it is said to be fulfilled in a rescue of them from a temporal destruction;
as by the dawning of the day, we see the approach of the Sun. And this may serve for the untying of that hard knot, which I had almost said, is the only thing of moment the Socinians have in this Controversie. But to return, Isa. 53.5. He was wounded for our transgressions, he was bruised for our iniquities;
as by the dawning of the day, we see the approach of the Sun. And this may serve for the untying of that hard knot, which I had almost said, is the only thing of moment the socinians have in this Controversy. But to return, Isaiah 53.5. He was wounded for our transgressions, he was Bruised for our iniquities;
If it were lawful for the highest Antisocinian in the world to coyne a Scripture for his purpose, he could not devise a place of a more favourable aspect to his cause than this.
If it were lawful for the highest Antisocinian in the world to coin a Scripture for his purpose, he could not devise a place of a more favourable aspect to his cause than this.
of this I now come to Treat Briefly (for I have been wonderfully prevented) 1 Pet. 3.18. Christ suffered for sins, the just for the unjust. 2 Cor. 5.14. If one died for all, then were we 〈 ◊ 〉 ••d; i. e.
of this I now come to Treat Briefly (for I have been wonderfully prevented) 1 Pet. 3.18. christ suffered for Sins, the just for the unjust. 2 Cor. 5.14. If one died for all, then were we 〈 ◊ 〉 ••d; i. e.
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Now the word NONLATINALPHABET alwayes signifies a commutation, saith the then famous, but afterwards Apostate Grotius, eye for eye, NONLATINALPHABET, Matth. 5.38. that is, one instead of the other, Matth. 2.22. Archelaus reigned NONLATINALPHABET in the room of his Father Herod. So 2 Sam. 18.33. Would God I had died for thee O Absalom; i. e.
Now the word always signifies a commutation, Says the then famous, but afterwards Apostate Grotius, eye for eye,, Matthew 5.38. that is, one instead of the other, Matthew 2.22. Archelaus reigned in the room of his Father Herod. So 2 Sam. 18.33. Would God I had died for thee Oh Absalom; i. e.
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in thy stead, so that thou hadst lived. Thus Christ died for us; so John 11.50. Caiaphas said, It is expedient fo• us, that one man should die for the people; i. e.
in thy stead, so that thou Hadst lived. Thus christ died for us; so John 11.50. Caiaphas said, It is expedient fo• us, that one man should die for the people; i. e.
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The Gentiles being used in case of some great and common calamities, threatning destruction to all, to offer up some one man in the name and stead of all, which was a shadow of that great truth of Christs dying for all.
The Gentiles being used in case of Some great and Common calamities, threatening destruction to all, to offer up Some one man in the name and stead of all, which was a shadow of that great truth of Christ dying for all.
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Christ is called NONLATINALPHABET, a Ransome, or Price, a NONLATINALPHABET; (there is one Argument, that his Blood was the price of our Redemption) and a Ransome in our stead. 1 Tim. 2.6. Who gave himself NONLATINALPHABET a Ransome for all. Gal. 3.13. Christ hath Redeemed us from the cu•se of the Law, himself being made a curse for us; i. e.
christ is called, a Ransom, or Price, a; (there is one Argument, that his Blood was the price of our Redemption) and a Ransom in our stead. 1 Tim. 2.6. Who gave himself a Ransom for all. Gal. 3.13. christ hath Redeemed us from the cu•se of the Law, himself being made a curse for us; i. e.
What a cluster of Arguments might be gathered here? It is prodigious boldness in Socinians to turn this Article of Faith into a streame of Rhetorick, Paulus amavit in voce execrationis argutus esse: But Manum de tabula.
What a cluster of Arguments might be gathered Here? It is prodigious boldness in socinians to turn this Article of Faith into a stream of Rhetoric, Paulus amavit in voce execrationis argutus esse: But Manum de tabula.
Paul tells the Co 〈 ◊ 〉 he suffered for them, i. i. for their good; Col. 1.24. and yet ••lls the Corinthians, he did not suffer for them. 1 Cor. 1.13. Was Paul crucified for you? i. e.
Paul tells the Co 〈 ◊ 〉 he suffered for them, i. i. for their good; Col. 1.24. and yet ••lls the Corinthians, he did not suffer for them. 1 Cor. 1.13. Was Paul Crucified for you? i. e.
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And Aristotle somewhere lays down this Conclusion, That when once man is well setled in any truth, he ought not to be moved from it by some subtle Objection, which he cannot well answer.
And Aristotle somewhere lays down this Conclusion, That when once man is well settled in any truth, he ought not to be moved from it by Some subtle Objection, which he cannot well answer.
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but a moment of his sufferings was equal in worth to our eternal sufferings, the dignity of the person being always considerable in the estimation of the action, or the suffering.
but a moment of his sufferings was equal in worth to our Eternal sufferings, the dignity of the person being always considerable in the estimation of the actium, or the suffering.
you heard David wish he had dyed for Absalom; and Jehu threatens those who should let any of them escape, That his life shall go for his life, 2 Kings 10.24. and Histories tell us of one man dying for another.
you herd David wish he had died for Absalom; and Jehu threatens those who should let any of them escape, That his life shall go for his life, 2 Kings 10.24. and Histories tell us of one man dying for Another.
Answ. It is not unjust, if any will voluntarily undertake it; volenti non sit injuria. Besides that, God gives Laws to us, Deut. 24.16. but not to himself.
Answer It is not unjust, if any will voluntarily undertake it; volenti non sit injuria. Beside that, God gives Laws to us, Deuteronomy 24.16. but not to himself.
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Ʋse 1. Hence see the excellency of Christian Religion, which shews the true way to life, and settles doubting consciences. Heathens were miserably plunged;
Ʋse 1. Hence see the excellency of Christian Religion, which shows the true Way to life, and settles doubting Consciences. heathens were miserably plunged;
Use 4. It shews us the stability and certainty of our Justification and Salvation. It is procured, purchased, the price paid, received, God cannot now recall it.
Use 4. It shows us the stability and certainty of our Justification and Salvation. It is procured, purchased, the price paid, received, God cannot now Recall it.
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this Chapter is the richest division in that knot, furnished with sweetest flowres of Consolation, antidoting the remnants of corruption that there are in our hearts,
this Chapter is the Richest division in that knot, furnished with Sweetest flowers of Consolation, antidoting the remnants of corruption that there Are in our hearts,
for what can sooner revive a drooping soul, than to be assured that all things shall work together for good? We (saith the great Apostle) do not think, imagine, conjecture, but know, partly by Divine Revelation, partly by our own experience, that all things; not only all Gifts, Graces, Ordinances;
for what can sooner revive a drooping soul, than to be assured that all things shall work together for good? We (Says the great Apostle) do not think, imagine, conjecture, but know, partly by Divine Revelation, partly by our own experience, that all things; not only all Gifts, Graces, Ordinances;
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(Homo oppugnans, Diabolus insidians) the persecutions of men, the temptations of the Divel, shall work not singly and apart it may be, but together for good. For good!
(Homo oppugnans, Diabolus insidians) the persecutions of men, the temptations of the devil, shall work not singly and apart it may be, but together for good. For good!
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and most mature deliberation, to be disappointed if he have power to accomplish them? the holy purposes of God, as they are ordered and directed by infinite Wisdome,
and most mature deliberation, to be disappointed if he have power to accomplish them? the holy Purposes of God, as they Are ordered and directed by infinite Wisdom,
Hence the conclusion is certain, That all things shall work together for good to them that love God, to them that are Called according to his Purpose. But I forget my self;
Hence the conclusion is certain, That all things shall work together for good to them that love God, to them that Are Called according to his Purpose. But I forget my self;
How many of the poor Ministers of the Gospel may complain of multitudes in this generation, saying, with the children that sate in the Market place, Luke 7.32. We have piped unto you, and ye have not danced;
How many of the poor Ministers of the Gospel may complain of Multitudes in this generation, saying, with the children that sat in the Market place, Lycia 7.32. We have piped unto you, and you have not danced;
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The houre is coming, and now is, when the dead shall hear the voice of the Son of God, John 5.25. This work of grace is presented to our view in a various dresse of words;
The hour is coming, and now is, when the dead shall hear the voice of the Son of God, John 5.25. This work of grace is presented to our view in a various dress of words;
in the Scriptures it is sometimes a teaching, sometimes a drawing, sometimes a conversion, sometimes a regeneration; and all these in divers respects, which I cannot stand to unfold.
in the Scriptures it is sometime a teaching, sometime a drawing, sometime a conversion, sometime a regeneration; and all these in diverse respects, which I cannot stand to unfold.
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All natural men minde something else than God would have them, they minde earthly things. Herod mindeth the dancing of a lewd Strumpet, more than the preaching of the holy Baptist;
All natural men mind something Else than God would have them, they mind earthly things. Herod minds the dancing of a lewd Strumpet, more than the preaching of the holy Baptist;
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the young man mindeth his great possessions; the Epicure his belly; the Farmer his barn; Judas his bag; the Silversmith his Shrines; the Gadarenes their Swine;
the young man minds his great possessions; the Epicure his belly; the Farmer his barn; Judas his bag; the Silversmith his Shrines; the Gadarenes their Swine;
Let the best men speak ingenuously, and they must needs confesse that there were many things (if I may call them things, rather nothings) which they minded more than God or Christ,
Let the best men speak ingenuously, and they must needs confess that there were many things (if I may call them things, rather nothings) which they minded more than God or christ,
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they were all Gallios in respect of these things, they cared for none of them, till they were rouzed out of their waking dreams by the Effectual Call of the most gracious God.
they were all Gallios in respect of these things, they cared for none of them, till they were roused out of their waking dreams by the Effectual Call of the most gracious God.
now I clearly see that the fruit and issue of the impure copulation of my soul with her, is nothing else but the shame of my face, the stain of my reputation, the Rack and horrour of my conscience;
now I clearly see that the fruit and issue of the impure copulation of my soul with her, is nothing Else but the shame of my face, the stain of my reputation, the Rack and horror of my conscience;
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I slept securely in the lap of this Dalilah, she robb'd me of my strength, she delivered me up to Philistines that dealt unworthily with me, that put me upon base and low employments;
I slept securely in the lap of this Delilah, she robbed me of my strength, she Delivered me up to philistines that dealt unworthily with me, that put me upon base and low employments;
Secondly, Of the vanity and emptiness of the creature, which we have Idolized, confiding in it as the staff of our hopes, breathing and pursuing after it as the perfection of our happiness.
Secondly, Of the vanity and emptiness of the creature, which we have Idolized, confiding in it as the staff of our hope's, breathing and pursuing After it as the perfection of our happiness.
2. In the second place, this Translation is wrought by a powerful inclination, and conversion of the will to close with Christ upon his own termes, to embrace him as Soveraign as well as Saviour;
2. In the second place, this translation is wrought by a powerful inclination, and conversion of the will to close with christ upon his own terms, to embrace him as Sovereign as well as Saviour;
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In a word, to make a voluntary tender, and resignation of thy self unto him, solemnly avouching, that from this time forward, thou wilt count thy self more his, than thou art thine own;
In a word, to make a voluntary tender, and resignation of thy self unto him, solemnly avouching, that from this time forward, thou wilt count thy self more his, than thou art thine own;
but if you can tell me how the bones do grow in the womb of her that is with child, I also will tell you how the parts of the new man are formed in the heart;
but if you can tell me how the bones do grow in the womb of her that is with child, I also will tell you how the parts of the new man Are formed in the heart;
The Angels that kept not thei• first estate, but left their own habitation, are never recalled, but reserved in everlasting chaines under darknesse, to the judgement of the great day.
The Angels that kept not thei• First estate, but left their own habitation, Are never Recalled, but reserved in everlasting chains under darkness, to the judgement of the great day.
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which by the way may serve to convince them of their vanity and folly, that make the multitude of actors an Argument to prove the rectitude of actions,
which by the Way may serve to convince them of their vanity and folly, that make the multitude of actors an Argument to prove the rectitude of actions,
are they not Gods? who dare make any challenges against the Almighty? hath not he a Scepter strong enough to secure his Crown? those that will be plucking Jewels out of his Royal Diadem,
Are they not God's? who Dare make any challenges against the Almighty? hath not he a Sceptre strong enough to secure his Crown? those that will be plucking Jewels out of his Royal Diadem,
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Now if it be not in the power of any creature to raise the body from the grave of death (upon which account it is used as an Argument of the Divinity of Christ, that he raised himself) much less is it in the power of any creature to raise the soul from the grave of sinne.
Now if it be not in the power of any creature to raise the body from the grave of death (upon which account it is used as an Argument of the Divinity of christ, that he raised himself) much less is it in the power of any creature to raise the soul from the grave of sin.
2. This effectual vocation, is a new Creation of the soul, whence we are said to be Created in Christ Jesus, when we are called unto an experimental knowledge of him, and unfeigned Faith in him;
2. This effectual vocation, is a new Creation of the soul, whence we Are said to be Created in christ jesus, when we Are called unto an experimental knowledge of him, and unfeigned Faith in him;
Though the Angels excell in strength, and wonderful things have been performed by them, when they have as Ministers executed Gods pleasure in the punishment of the wicked, and protection of the righteous;
Though the Angels excel in strength, and wondered things have been performed by them, when they have as Ministers executed God's pleasure in the punishment of the wicked, and protection of the righteous;
There is a worse Chaos, a worse confusion upon the heart of man, when God undertaketh his new Creation, than there was upon the face of the earth in the Old Creation: In the earth,
There is a Worse Chaos, a Worse confusion upon the heart of man, when God undertaketh his new Creation, than there was upon the face of the earth in the Old Creation: In the earth,
Gods by the way of a principal efficiency, and not only by way of motion or perswasion, as some would have it, wherein I fear a piece of cursed brokeage for their own glory.
God's by the Way of a principal efficiency, and not only by Way of motion or persuasion, as Some would have it, wherein I Fear a piece of cursed brokeage for their own glory.
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Suppose I should go to some wealthy Citizen, and present him an object of charity, using the most cogent Considerations which my Art and Wit could invent, to inforce a liberal Contribution;
Suppose I should go to Some wealthy Citizen, and present him an Object of charity, using the most cogent Considerations which my Art and Wit could invent, to enforce a liberal Contribution;
tell me now to which of us is he mainly engaged to return thanks? to me the mover, or to him the bestower? I make no question but your Judicious thoughts have made an award of the chief acknowledgement to the Latter.
tell me now to which of us is he mainly engaged to return thanks? to me the mover, or to him the bestower? I make no question but your Judicious thoughts have made an award of the chief acknowledgement to the Latter.
Not by works of righteousnesse which we have done, but according to his mercy he hath saved us, Tit. 3.5. Indeed we cannot do any works of righteousness before our Calling;
Not by works of righteousness which we have done, but according to his mercy he hath saved us, Tit. 3.5. Indeed we cannot do any works of righteousness before our Calling;
men account them righteous that conform to Customes, Laws, and Constitutions of men, if at least they be likewise conformable to the Letter of the Law of God.
men account them righteous that conform to Customs, Laws, and Constitutions of men, if At least they be likewise conformable to the letter of the Law of God.
But God reckons none righteous besides those that have a singular regard to the Spirit of the Law, (if I may so call it) which layeth an Obligation upon the inward man as well as the outward, which binds the heart as well as the hand;
But God reckons none righteous beside those that have a singular regard to the Spirit of the Law, (if I may so call it) which Layeth an Obligation upon the inward man as well as the outward, which binds the heart as well as the hand;
but this is a mercy above all mercies, That we are called from darkness unto marvelous light, and from the power of Satan, to the service of, and fellowship with the only living and true God;
but this is a mercy above all Mercies, That we Are called from darkness unto marvelous Light, and from the power of Satan, to the service of, and fellowship with the only living and true God;
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as there is no question but it doth the Reprobates, who are ready to tell all the world what King William Rufus told the Bishop (if the partial Monk do not belye him) God shall never make me good by the evil I suffer from him;
as there is no question but it does the Reprobates, who Are ready to tell all the world what King William Rufus told the Bishop (if the partial Monk do not belie him) God shall never make me good by the evil I suffer from him;
or which is yet more unlikely, when we are brought home by prosperity, God overcoming our evil with his good, heaping as it were Coals of fire upon our heads,
or which is yet more unlikely, when we Are brought home by Prosperity, God overcoming our evil with his good, heaping as it were Coals of fire upon our Heads,
the place he opened was the Epistle to the Romans, where he first cast his eye upon the thirteenth Chapter, the words these, not in gluttony, and drunkennesse, not in chambering,
the place he opened was the Epistle to the Roman, where he First cast his eye upon the thirteenth Chapter, the words these, not in gluttony, and Drunkenness, not in chambering,
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But the most ordinary means of our Effectual Calling, is the Preaching of the Word; which though the world account foolishness, is the power of God unto Salvation.
But the most ordinary means of our Effectual Calling, is the Preaching of the Word; which though the world account foolishness, is the power of God unto Salvation.
and because he is pleased to make use of the Word they Preach as seed, therefore it it his Will and pleasure that his people should own and reverence them as their Fathers. In Christ Jesus I have begotten you through the Gospel;
and Because he is pleased to make use of the Word they Preach as seed, Therefore it it his Will and pleasure that his people should own and Reverence them as their Father's. In christ jesus I have begotten you through the Gospel;
and therefore I am confident, they can have no good evidences of their Christian Calling, that secretly despise, openly revile, secretly undermine, openly oppugne the Ministerial Calling.
and Therefore I am confident, they can have no good evidences of their Christian Calling, that secretly despise, openly revile, secretly undermine, openly oppugn the Ministerial Calling.
What but that which is the end of all things, the glory of God? what but that which should be the end that all men should aime at, the salvation of their souls? Here we may see the glory of Gods free grace and mercy, the immutabilitie of his purposes, the holiness of his nature, in that he makes us fit for communion with himself,
What but that which is the end of all things, the glory of God? what but that which should be the end that all men should aim At, the salvation of their Souls? Here we may see the glory of God's free grace and mercy, the immutability of his Purposes, the holiness of his nature, in that he makes us fit for communion with himself,
For here the blind eyes, and deaf ears are opened, the withered hands, and lame legs are restored, the bloody issue stanched, the Leper cleansed, Legions of Devils cast out, the dead soul raised to walk before God in the Land of the Living;
For Here the blind eyes, and deaf ears Are opened, the withered hands, and lame legs Are restored, the bloody issue staunched, the Leper cleansed, Legions of Devils cast out, the dead soul raised to walk before God in the Land of the Living;
called therefore the acceptable yeare of the Lord, the accepted time, the day of visitation, the day of Salvation. What hour of the day God will please to call any person in, is to us uncertain;
called Therefore the acceptable year of the Lord, the accepted time, the day of Visitation, the day of Salvation. What hour of the day God will please to call any person in, is to us uncertain;
I cannot but wonder at the impudence of profane men, that they should call themselves Christians, that they should call God Father, that they should call Christ Saviour;
I cannot but wonder At the impudence of profane men, that they should call themselves Christians, that they should call God Father, that they should call christ Saviour;
a learned Critick supposeth that the Apostle in bestowing this Epitath (high) upon our Calling, alludeth unto the Olympick games; (an allusion which indeed he much delighteth in throughout all his Epistles) there the Master, a Ruler of the game, who was also the Keeper and Bestower of the prize, stood upon the higher ground, called to those that were engaged to that noble exercise, to begin the Race;
a learned Critic Supposeth that the Apostle in bestowing this Epitaph (high) upon our Calling, alludeth unto the Olympic games; (an allusion which indeed he much delights in throughout all his Epistles) there the Master, a Ruler of the game, who was also the Keeper and Bestower of the prize, stood upon the higher ground, called to those that were engaged to that noble exercise, to begin the Raze;
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proportionably unto this, Christians having a Race set before them, which they must run with patience at the call of their great Director, who utters his voice from heaven unto their hearts, they first start;
proportionably unto this, Christians having a Raze Set before them, which they must run with patience At the call of their great Director, who utters his voice from heaven unto their hearts, they First start;
all the exercises and employments that a Christian is Called to, they are exceeding high; such as are the service of God, the mortification of lusts, the fighting against principalities and pow•rs of darkness, the trampling upon all the gilded glisterring vanities of this world;
all the exercises and employments that a Christian is Called to, they Are exceeding high; such as Are the service of God, the mortification of Lustiest, the fighting against principalities and pow•rs of darkness, the trampling upon all the gilded glisterring vanities of this world;
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such are the denial of a mans self, the taking up the Crosse daily, the following of Christ, and the shewing forth all his vertues that hath called us;
such Are the denial of a men self, the taking up the Cross daily, the following of christ, and the showing forth all his Virtues that hath called us;
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such are warme devotions, spiritual meditations, fervent supplications, holy breathings and aspirings after communion with the ever blessed God, in a conscientious use of his Ordinances;
such Are warm devotions, spiritual meditations, fervent supplications, holy breathings and aspirings After communion with the ever blessed God, in a conscientious use of his Ordinances;
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Yet farther, this Calling is high, not only in regard of the Director and the Race; but in regard of the prize, as the reward that we shall receive from the righteous Judge.
Yet farther, this Calling is high, not only in regard of the Director and the Raze; but in regard of the prize, as the reward that we shall receive from the righteous Judge.
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but Crowns, and no mean Crowns, but glorious ones; no fading Crowns, but everlasting ones: Who would not (with the Apostle) but pressed toward the mark?
but Crowns, and no mean Crowns, but glorious ones; no fading Crowns, but everlasting ones: Who would not (with the Apostle) but pressed towards the mark?
Lastly, That we may have greater comfort and assurance, that we shall not wax weary, and faint in our course, and consequently not misse of those glorious rewards.
Lastly, That we may have greater Comfort and assurance, that we shall not wax weary, and faint in our course, and consequently not miss of those glorious rewards.
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all the people of God are constant sollicitors for us at the Throne of Grace, besides those helps they afford us by their watching over us by their counsels, instructions, admonitions, rebukes, examples;
all the people of God Are constant solicitors for us At the Throne of Grace, beside those helps they afford us by their watching over us by their Counsels, instructions, admonitions, rebukes, Examples;
A good Divine calls it an in visible Call. Occultis itineribus sapor nobis vitalis infunditur, as Ennodius speaks, by hidden paths and passages the vital savour is infused into us;
A good Divine calls it an in visible Call. Occultis itineribus sapor nobis Vitalis Poured, as Ennodius speaks, by hidden paths and passages the vital savour is infused into us;
but it is likely the holy Baptist cou•d not, in whom the Father saith, there was a Spirit of grace as soon as a Spirit of life. The corruptions of some will out as it were by insensible breathings;
but it is likely the holy Baptist cou•d not, in whom the Father Says, there was a Spirit of grace as soon as a Spirit of life. The corruptions of Some will out as it were by insensible breathings;
for a man of a good nature, (as they call it) liberal education, much restraining grace, to take and give notice punctua•ly when his state is changed, is very difficult;
for a man of a good nature, (as they call it) liberal education, much restraining grace, to take and give notice punctua•ly when his state is changed, is very difficult;
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This I have the rather spoken, that I might enter a Caveat ag•inst those rig•d and severe Tryers of mens spiritual estates, whom (as I have heard) nothing will satisfie but the Precise time of Conversion.
This I have the rather spoken, that I might enter a Caveat ag•inst those rig•d and severe Tryers of men's spiritual estates, whom (as I have herd) nothing will satisfy but the Precise time of Conversion.
I make no Question b t a weak Christians soul may be as sadly strained to give an Account of his Graces, as it would have been to give an Account of his Sinnes, had he lived in the dayes of Auricular Confession. Beware my Fr•ends of the Devils Sophistry.
I make no Question b tO a weak Christians soul may be as sadly strained to give an Account of his Graces, as it would have been to give an Account of his Sinnes, had he lived in the days of Auricular Confessi. Beware my Fr•ends of the Devils Sophistry.
Tell me then, is the whole frame of your hearts altered? Is sinne odious? Is Christ precious? Doth the prcie of heavenly Commodities rise in your hearts,
Tell me then, is the Whole frame of your hearts altered? Is sin odious? Is christ precious? Does the prcie of heavenly Commodities rise in your hearts,
and the price of earthly Trumpery fall? Do you love God, and his Sonne Jesus Christ in sincerity? Then I can assure you, not in the word of a mortal man, which is as good as nothing;
and the price of earthly Trumpery fallen? Do you love God, and his Son jesus christ in sincerity? Then I can assure you, not in the word of a Mortal man, which is as good as nothing;
Secondly, If you be Effectually Called, Why do you not answer that Call, in receiving Christ in all his Offices, in obeying Christ in all his Commands, in meeting Christ in all his Ordinances?
Secondly, If you be Effectually Called, Why do you not answer that Call, in receiving christ in all his Offices, in obeying christ in all his Commands, in meeting christ in all his Ordinances?
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Why do you not give all Diligence to make your Calling and Election sure? Shall the Children of this World still be wiser in their Generation than the Children of light? They rest not till they have assured (as they suppose) their Earthly Tenements;
Why do you not give all Diligence to make your Calling and Election sure? Shall the Children of this World still be Wiser in their Generation than the Children of Light? They rest not till they have assured (as they suppose) their Earthly Tenements;
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when they found Christ born in Bethlem? Is it not matter of greater joy to finde Christ born in your hearts? Tell me, is it nothing to have your Names written in the Book of Life? To have God for your Father? Christ for your Husband and Brother? The Spirit of Christ for your Comforter? The Angels for your Servitors? All the Creatures at your Beck?
when they found christ born in Bethlehem? Is it not matter of greater joy to find christ born in your hearts? Tell me, is it nothing to have your Names written in the Book of Life? To have God for your Father? christ for your Husband and Brother? The Spirit of christ for your Comforter? The Angels for your Servitors? All the Creatures At your Beck?
Why are you not more careful to walk worthy of this Grace? There is a Decorum, a seemlinesse that appertains to every Calling. This made Scipio that he would not accept the offer of an Harlot,
Why Are you not more careful to walk worthy of this Grace? There is a Decorum, a seemliness that appertains to every Calling. This made Scipio that he would not accept the offer of an Harlot,
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When you suffer your selves to be drawn away by your lusts, to be ensnared by the World, to be captivated by the Divel, you forget the Decorum, that should attend your Christian Calling: Remember I beseech you,
When you suffer your selves to be drawn away by your Lustiest, to be Ensnared by the World, to be captivated by the devil, you forget the Decorum, that should attend your Christian Calling: remember I beseech you,
Secondly, It is an High Calling; Do you live High, Scorne Basenesse, Blush to appear in your Old Raggs, To be seen Catering for your Lusts as you use to do;
Secondly, It is an High Calling; Do you live High, Scorn Baseness, Blush to appear in your Old Rags, To be seen Catering for your Lustiest as you use to do;
The Foundation of God standeth sure, (though the Foundation of States be Overturned, Overturned, Overturned) the Lord knoweth who are his, and will cause all things to Work together for their good.
The Foundation of God Stands sure, (though the Foundation of States be Overturned, Overturned, Overturned) the Lord Knoweth who Are his, and will cause all things to Work together for their good.
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YOU have lately seen the Portraicture of our Lord Jesus drawn, as it were at length, both as to his Person and Offices, together with the Means and Mann•r, how he hath dearly purcha'st Redemption for us.
YOU have lately seen the Portraiture of our Lord jesus drawn, as it were At length, both as to his Person and Offices, together with the Means and Mann•r, how he hath dearly purchased Redemption for us.
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There we had the balme of Gilead, and the plaister spread; what remains, but that it be now applied. There we had a Bethesda, an healing Fountain open'd;
There we had the balm of Gilead, and the plaster spread; what remains, but that it be now applied. There we had a Bethesda, an healing Fountain opened;
Salvation for sinners cannot be obtain'd without a pu•chase; this purchase is not significant without possession; this possession not to be procured without application; this application made only by union; this union clearly held forth in the Text, viz. He that is joyned unto the Lord, is one Spirit.
Salvation for Sinners cannot be obtained without a pu•chase; this purchase is not significant without possession; this possession not to be procured without application; this application made only by Union; this Union clearly held forth in the Text, viz. He that is joined unto the Lord, is one Spirit.
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In the close of this Chapter, our Apostle seriously dehorts his Corinthians from that grosse, that soul-polluting sinne of Fornication. His Arguments (which he lets flie as so many Barbed Arrows at the fifth Rib of Uncleanness ) are drawn
In the close of this Chapter, our Apostle seriously dehorts his Corinthians from that gross, that soul-polluting sin of Fornication. His Arguments (which he lets fly as so many Barbed Arrows At the fifth Rib of Uncleanness) Are drawn
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The body is for the Lord, Ver. 13. The body was made for the God of holinesse, therefore not to be prostituted to Lust and uncleannesse. The Holy Ghosts Temple ought not to be converted into a Stye for Satan. That's the first.
The body is for the Lord, Ver. 13. The body was made for the God of holiness, Therefore not to be prostituted to Lust and uncleanness. The Holy Ghosts Temple ought not to be converted into a Stye for Satan. That's the First.
Know ye not that our bodies are the members of Christ? Ver. 15. Believers bodies are the members of Christ, therefore not to be debauch't so far as to be made the members of an Harlot.
Know you not that our bodies Are the members of christ? Ver. 15. Believers bodies Are the members of christ, Therefore not to be debauched so Far as to be made the members of an Harlot.
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There is a near and dear union betwixt the Lord Jesus and true believers, much what resembling that which is betwixt the head and members: Only here's the difference, that union is carnal, this spiritual. He that is joyn'd to the Lord, is one Spirit: i. e.
There is a near and dear Union betwixt the Lord jesus and true believers, much what resembling that which is betwixt the head and members: Only here's the difference, that Union is carnal, this spiritual. He that is joined to the Lord, is one Spirit: i. e.
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but shall extract out of them such an Observation as I conceive strikes a full eighth to the minde of the Spirit of God in them. And 'tis plainly this.
but shall extract out of them such an Observation as I conceive strikes a full eighth to the mind of the Spirit of God in them. And it's plainly this.
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Such as these are said to believe in Christ, John 3.23. and yet they are such, so hollow, so false, that Christ dares not trust them, Ver. 24. These are dead Branches, John 15.2. Saplesse stakes in the Churches hedge:
Such as these Are said to believe in christ, John 3.23. and yet they Are such, so hollow, so false, that christ dares not trust them, Ver. 24. These Are dead Branches, John 15.2. Sapless stakes in the Churches hedge:
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Reformad•'s and Hangby's only in Christs Regiment, whose names are not registred in Aeternitatis Albo: Wooden legs of Christs body, such as have no true, spiritual, vital functions and operations.
Reformad•'s and Hangby's only in Christ Regiment, whose names Are not registered in Aeternitatis Albo: Wooden legs of Christ body, such as have no true, spiritual, vital functions and operations.
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Such as have a f•rme of godlinesse, but deny the power thereof, 2 Tim. 3.5. Sardys - like, they have indeed a name that they live, but are dead, Rev. 3.2. With th se our Proposition meddles not. 2. But true believers; i. e.
Such as have a f•rme of godliness, but deny the power thereof, 2 Tim. 3.5. Sardis - like, they have indeed a name that they live, but Are dead, Rev. 3.2. With that see our Proposition meddles not. 2. But true believers; i. e.
such as are united u•to Christ by Internal Implantation, Living, fruit-bearing branches, John 15.5. Such as have not only Christs picture drawn on their fore-heads, but Christs Spirit quickning their hearts, Ephes. 3.17. Nathanaels, Israelites indeed, John 1.47. Jews inwardly, Rom. 2.29. Such as are really and effectually by the Spirit and Word of God call'd out of a state of sin, enmity, misery, into an estate of grace, union, reconciliation;
such as Are united u•to christ by Internal Implantation, Living, Fruit bearing branches, John 15.5. Such as have not only Christ picture drawn on their foreheads, but Christ Spirit quickening their hearts, Ephesians 3.17. Nathanaels, Israelites indeed, John 1.47. jews inwardly, Rom. 2.29. Such as Are really and effectually by the Spirit and Word of God called out of a state of since, enmity, misery, into an estate of grace, Union, reconciliation;
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so that now Christ is in them, and they in Christ, John 17.21, 23. They reposing themselves in Christs bosome by love, and Christ dwelling in their hearts by faith. These are the Believers our Observation intends.
so that now christ is in them, and they in christ, John 17.21, 23. They reposing themselves in Christ bosom by love, and christ Dwelling in their hearts by faith. These Are the Believers our Observation intends.
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Believers make not one person with Christ, but one body, and that not one body natural, but mystical. True indeed, the Church is call'd Christ, 1 Cor. 12.12. but that is meant of the whole Church, made up of head and members, which is Christ mystical. Now 'tis not rational to apply that to any one single Believer, which is proper only to the whole body.
Believers make not one person with christ, but one body, and that not one body natural, but mystical. True indeed, the Church is called christ, 1 Cor. 12.12. but that is meant of the Whole Church, made up of head and members, which is christ mystical. Now it's not rational to apply that to any one single Believer, which is proper only to the Whole body.
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But to us as there is but one Father, so but one Lord Jesus, 1 Cor. 8.6. Add, that then very action of Believers would be of infinite value, as is the obedience of Christs Humane nature, by reason of its hypostatical union.
But to us as there is but one Father, so but one Lord jesus, 1 Cor. 8.6. Add, that then very actium of Believers would be of infinite valve, as is the Obedience of Christ Humane nature, by reason of its hypostatical Union.
viz. Being Godded with God, and Christed with Christ, are harsh and dangerous, if not blasphemous. To aver that Believers are partakers of the substance of Christs Godhead, is to ascribe that to Believers, which we dare not affirme of Chrissis Manhood it self;
viz. Being Godded with God, and Christed with christ, Are harsh and dangerous, if not blasphemous. To aver that Believers Are partakers of the substance of Christ Godhead, is to ascribe that to Believers, which we Dare not affirm of Chrissis Manhood it self;
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True indeed, Believers are said to be partakers of the Divine nature; but how? not of Gods substance, which •s wholly incommun cable; but Believers, by the exceeding great and precious promises,
True indeed, Believers Are said to be partakers of the Divine nature; but how? not of God's substance, which •s wholly incommun cable; but Believers, by the exceeding great and precious promises,
as by so many Conduit-pipes, have excellent graces conveyed unto them, whereby they are made like to God in knowledge, righteousnesse, and true holinesse, wherein the Image of God which was stamp't on man at his Creation consists. Ephes. 4.24. Col. 3.10. 4. Not such an union as mounts up Believers to an equality with Christ in any respect.
as by so many Conduit-pipes, have excellent graces conveyed unto them, whereby they Are made like to God in knowledge, righteousness, and true holiness, wherein the Image of God which was stamped on man At his Creation consists. Ephesians 4.24. Col. 3.10. 4. Not such an Union as mounts up Believers to an equality with christ in any respect.
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He is the blessed and only Potentate, the King of Kings, and Lord of Lords, 1 Tim. 6.15. In all things he hath, and must have the preheminence, Col. 1.18. The best of Saints have but their Ephah, their Homer, their stint and measure of excellencies and Divine Endowments.
He is the blessed and only Potentate, the King of Kings, and Lord of lords, 1 Tim. 6.15. In all things he hath, and must have the pre-eminence, Col. 1.18. The best of Saints have but their Ephah, their Homer, their stint and measure of excellencies and Divine Endowments.
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But now Jesus Christ in his Humane nature united to the Divine, was sanctified and anointed with the Holy Spirit above measure; we have but our mites, drams, scruples, in him are hid all the treasures of wisdome and knowledge, Col. 2.3. Our Lord Jesus is his Fathers Gazophylacium, the great Magazine and Store-house of infinite excellencies. It pleased the Father that in him should all fulnesse dwell, Col. 1.19.
But now jesus christ in his Humane nature united to the Divine, was sanctified and anointed with the Holy Spirit above measure; we have but our mites, drams, scruples, in him Are hid all the treasures of Wisdom and knowledge, Col. 2.3. Our Lord jesus is his Father's Gazophylacium, the great Magazine and Storehouse of infinite excellencies. It pleased the Father that in him should all fullness dwell, Col. 1.19.
Yea, in him dwells all the fulnesse of the Godhead bodily, Col. 2.9. Three gradations, the Godhead, the fulnesse of the Godhead, all the fulnesse of the Godhead dwells in Christ bodily; NONLATINALPHABET; i. e.
Yea, in him dwells all the fullness of the Godhead bodily, Col. 2.9. Three gradations, the Godhead, the fullness of the Godhead, all the fullness of the Godhead dwells in christ bodily;; i. e.
not only truly and really, in opposition to the Ark and Temple in which the Godhead was typically; but personally, to distinguish the indwelling of the Manhood of Christ from all accidental, extrinsecal, and integral unions. Thus Negatively.
not only truly and really, in opposition to the Ark and Temple in which the Godhead was typically; but personally, to distinguish the indwelling of the Manhood of christ from all accidental, extrinsical, and integral unions. Thus Negatively.
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one with Christ, not in a grosse and carnal, but spiritual manner. As man and wife united make one flesh, Gen. 2.24. so Christ and Believers united by the Spirit and Faith, make up one spiritual Christ. Believers are made partakers of one and the same Spirit with Christ;
one with christ, not in a gross and carnal, but spiritual manner. As man and wife united make one Flesh, Gen. 2.24. so christ and Believers united by the Spirit and Faith, make up one spiritual christ. Believers Are made partakers of one and the same Spirit with christ;
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of three distinct persons united in one God, 1 John 5.7. of two distinct natures meeting in one person, in our Immanuel, Luke 1.35. Col. 2.9. of two distinct natures and persons united by one Spirit, that's the union betwixt Christ and true Believers.
of three distinct Persons united in one God, 1 John 5.7. of two distinct nature's meeting in one person, in our Immanuel, Lycia 1.35. Col. 2.9. of two distinct nature's and Persons united by one Spirit, that's the Union betwixt christ and true Believers.
Christ in the Father, Believers in Christ, and Christ in Believers, Joh. 14.20. So Christ prayes, Joh. 17.21. that they all may be one, as thou Father art in me, and I in thee, that they also may be one in us. Hence may be gathered a likeness, though not an equality of union.
christ in the Father, Believers in christ, and christ in Believers, John 14.20. So christ prays, John 17.21. that they all may be one, as thou Father art in me, and I in thee, that they also may be one in us. Hence may be gathered a likeness, though not an equality of Union.
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No, but we are as really united unto Christ, as the members of the body are to the head. Hence are we said to be members of his body, of his flesh, and his bones:
No, but we Are as really united unto christ, as the members of the body Are to the head. Hence Are we said to be members of his body, of his Flesh, and his bones:
As the head communicates real influences to the body, so doth Christ to Believers; communicates to us his Sp•rit, graces, fulnesse, spiritual light, life, strength, comfort, Joh. 1.16. 4. A close, near, dear, intimate union:
As the head communicates real influences to the body, so does christ to Believers; communicates to us his Sp•rit, graces, fullness, spiritual Light, life, strength, Comfort, John 1.16. 4. A close, near, dear, intimate Union:
Like that of the food with the body which it nourisheth. Hence Believers are said to eat Christs flesh, and to drink his blood, John 6.54. Such an intimate union, as that one possessive particle is not sufficient to expresse it;
Like that of the food with the body which it Nourishes. Hence Believers Are said to eat Christ Flesh, and to drink his blood, John 6.54. Such an intimate Union, as that one possessive particle is not sufficient to express it;
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I am perswaded that neither life nor death, &c. Believers are held in Christs hand; he that would break this union, must first be too hard of fist for Christ,
I am persuaded that neither life nor death, etc. Believers Are held in Christ hand; he that would break this Union, must First be too hard of fist for christ,
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So likewise this union is ascribed to the Sonne. The dead shall hear the voice of the Sonne of God and live, Joh. 5.25. & Joh. 10.16. 2. But more especially the Spirit of God in a more peculiar sense, is said to be the principal Author of this union:
So likewise this Union is ascribed to the Son. The dead shall hear the voice of the Son of God and live, John 5.25. & John 10.16. 2. But more especially the Spirit of God in a more peculiar sense, is said to be the principal Author of this Union:
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Look as Creation in some respect is appropriated to the Father, Redemption to the Son; so the Application of that Redemption to the Holy Ghost. 'Tis by one Spirit that we are all baptized into one body, 1 Cor. 12.13. 'Tis by the Holy Spirit the Comforter, That we are convinced of sin, righteousnesse and judgment, Joh. 16.7, 8, 9. 'Tis by the Holy Ghost that we are renewed, Tit. 3.5. 2. Lesse principal, or the means or instruments of union. These are twofold; outward, inward.
Look as Creation in Some respect is appropriated to the Father, Redemption to the Son; so the Application of that Redemption to the Holy Ghost. It's by one Spirit that we Are all baptised into one body, 1 Cor. 12.13. It's by the Holy Spirit the Comforter, That we Are convinced of since, righteousness and judgement, John 16.7, 8, 9. It's by the Holy Ghost that we Are renewed, Tit. 3.5. 2. Less principal, or the means or Instruments of Union. These Are twofold; outward, inward.
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'Tis by hearing and learning of the Father that we come to Christ, Joh. 6.44, 45. The Holy Scriptures were written for this end, that through them we might have fellowship with the Father and his Sonne, 1 Joh. 1.3. The way to have Christs company, is to keep Christs words, Joh. 14.23. 2. The Sacraments, those spiritual Seals and Labels which God hath fix't to his Covenant of Grace.
It's by hearing and learning of the Father that we come to christ, John 6.44, 45. The Holy Scriptures were written for this end, that through them we might have fellowship with the Father and his Son, 1 John 1.3. The Way to have Christ company, is to keep Christ words, John 14.23. 2. The Sacraments, those spiritual Seals and Labels which God hath fixed to his Covenant of Grace.
Hence we are said to be buried with Christ by Baptisme into death, Rom. 6.3, 4. Baptisme styled the Laver of regeneration, Tit. 3.5. By Baptisme we put on Christ, Gal. 3.7.
Hence we Are said to be buried with christ by Baptism into death, Rom. 6.3, 4. Baptism styled the Laver of regeneration, Tit. 3.5. By Baptism we put on christ, Gal. 3.7.
We are all made to drink into one Spirit, 1 Cor. 12.13. Hence that, 1 Cor. 10.16. The bread which we break, is it not the communion of ( means, arg•ments, evidences of our communion with) the body of Christ.
We Are all made to drink into one Spirit, 1 Cor. 12.13. Hence that, 1 Cor. 10.16. The bred which we break, is it not the communion of (means, arg•ments, evidences of our communion with) the body of christ.
No, but a living, working, justifying, saving faith. Christ comes to dwell in our hearts by faith, Ephes. 3.17. 'Tis by faith alone that we receive Christ, Joh. 1.12. That we come unto him, and feed upon him, Joh. 6.56. 'Tis by faith that a Believer lives in and to Christ, and Christ lives in and for a Believer, Gal. 2.20.
No, but a living, working, justifying, Saving faith. christ comes to dwell in our hearts by faith, Ephesians 3.17. It's by faith alone that we receive christ, John 1.12. That we come unto him, and feed upon him, John 6.56. It's by faith that a Believer lives in and to christ, and christ lives in and for a Believer, Gal. 2.20.
Thus much for the Explication of the termes of our Proposition, for the fixing of it on a right Basis. I now proceed to the second part of my discourse; viz.
Thus much for the Explication of the terms of our Proposition, for the fixing of it on a right Basis. I now proceed to the second part of my discourse; viz.
So are Believers said to abide in Christ, as he abides in them, 1 Joh. 4.16. & Joh. 15.17. To dwell in Christ, as Christ in them, Joh. 6.56. To put on Christ, to be cloathed with him, Gal. 3.27. Each of these expressions clearly import that near and intimate union that is betwixt the Lord Jesus and true Believers.
So Are Believers said to abide in christ, as he abides in them, 1 John 4.16. & John 15.17. To dwell in christ, as christ in them, John 6.56. To put on christ, to be clothed with him, Gal. 3.27. Each of these expressions clearly import that near and intimate Union that is betwixt the Lord jesus and true Believers.
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another on earth, a Tabernacle of flesh, the heart of a Believer, which is the seat of his delight, Prov. 8.31. his lesser Heaven, Isa. 57.15. — 66.1, 2. 2. From those several similitudes by which the Scriptures shadow out this union.
Another on earth, a Tabernacle of Flesh, the heart of a Believer, which is the seat of his delight, Curae 8.31. his lesser Heaven, Isaiah 57.15. — 66.1, 2. 2. From those several Similitudes by which the Scriptures shadow out this Union.
Believers are said to be lively stones, 1 Pet. 2.4, 5, 6. Christ the living foundation, the chief corner-stone on which they are built, Ephes. 2.20, 21. Believers are styled living branches. Christ the true Ʋine, into whom they are engraffed,
Believers Are said to be lively stones, 1 Pet. 2.4, 5, 6. christ the living Foundation, the chief cornerstone on which they Are built, Ephesians 2.20, 21. Believers Are styled living branches. christ the true Ʋine, into whom they Are engrafted,
and in whom they bring forth fruit, Joh. 15.1.5. Christ the faithful, loving, discreet Bridegroom; Believers his Loyal, Affectionate, obedient Spouse, Ephes. 5.31, 32. Cant. 2.16. — 5.1. Believers are intitled Christs body, Ephes. 1.23. Bone of his bone, flesh of his flesh, Ephes. 5.30. Christ, the Believers head, Ephes. 1.22. In a word, the head and mystical body are call'd Christ, 1 Cor. 12.12. In all these Resemblances, he that runs may read the union betwixt Christ and Believers, pourtrayed out to the life unto us.
and in whom they bring forth fruit, John 15.1.5. christ the faithful, loving, discreet Bridegroom; Believers his Loyal, Affectionate, obedient Spouse, Ephesians 5.31, 32. Cant 2.16. — 5.1. Believers Are entitled Christ body, Ephesians 1.23. Bone of his bone, Flesh of his Flesh, Ephesians 5.30. christ, the Believers head, Ephesians 1.22. In a word, the head and mystical body Are called christ, 1 Cor. 12.12. In all these Resemblances, he that runs may read the Union betwixt christ and Believers, portrayed out to the life unto us.
In his life and graces, by habitual and real infusion, and in-dwelling of his Spirit to Sanctification, 1 Cor. 1.2. In his priviledges and dignities; such I mean as are communicable. Is he a King? a Priest? So are Believers, Rev. 1.6. A Royal Priesthood, 1 Pet. 2.9. Is he a Son? an Heir by Nature? Saints are so by Adoptior, Joint-heirs with Christ, Rom. 8.17. In his Ʋictories; Believers are more than Conquerours through him, Rom. 8.37. In the midst of their enemies insultations, and their own distresses;
In his life and graces, by habitual and real infusion, and indwelling of his Spirit to Sanctification, 1 Cor. 1.2. In his privileges and dignities; such I mean as Are communicable. Is he a King? a Priest? So Are Believers, Rev. 1.6. A Royal Priesthood, 1 Pet. 2.9. Is he a Son? an Heir by Nature? Saints Are so by Adoptior, Joint heirs with christ, Rom. 8.17. In his Ʋictories; Believers Are more than Conquerors through him, Rom. 8.37. In the midst of their enemies insultations, and their own Distresses;
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they share with him in his Throne; all that Believers are is from the Grace of Christ, 1 Cor. 15.10. All that they do, is from the strength of Christ, Phil. 4.13.
they share with him in his Throne; all that Believers Are is from the Grace of christ, 1 Cor. 15.10. All that they do, is from the strength of christ, Philip 4.13.
So that they do not so properly live, as Christ in them, Gal. 2.20. On the other side, Christ communicates in the Believers graces, affections, duties.
So that they do not so properly live, as christ in them, Gal. 2.20. On the other side, christ communicates in the Believers graces, affections, duties.
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He gathers myrrhe and spice out of their Gardens, eats of their honey and honey-comb, Cant. 5.1. Their man-drakes are laid up for their Lord. As they live in the Spirit, so they walk in the Spirit, Gal. 5.25. They tune their souls to his key; their voice is sweet in his Ears;
He gathers myrrh and spice out of their Gardens, eats of their honey and honeycomb, Cant 5.1. Their mandrakes Are laid up for their Lord. As they live in the Spirit, so they walk in the Spirit, Gal. 5.25. They tune their Souls to his key; their voice is sweet in his Ears;
3. Application, which I shall couch under these foure Heads, viz. Information, Examination, Consolation, Exhortation. 1. Information. Are believers thus closely united unto Christ? Hence see,
3. Application, which I shall couch under these foure Heads, viz. Information, Examination, Consolation, Exhortation. 1. Information. are believers thus closely united unto christ? Hence see,
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who though he hath no passion, yet hath he much compassion, and in all their afflictions, is afflicted, Isa. 63.9. In touching them, they touch the apple of his eye, Zech. 2.8. Saul, Saul, why persecutest thou me? Acts 9.4. so cryes the Head in heaven, while Saul treads on the foot on earth.
who though he hath no passion, yet hath he much compassion, and in all their afflictions, is afflicted, Isaiah 63.9. In touching them, they touch the apple of his eye, Zechariah 2.8. Saul, Saul, why Persecutest thou me? Acts 9.4. so cries the Head in heaven, while Saul treads on the foot on earth.
2. Hence learn, the heighth, length, depth, and breadth of the love of Christ that passeth knowledge, to believers beyond and above all others in the world.
2. Hence Learn, the height, length, depth, and breadth of the love of christ that passes knowledge, to believers beyond and above all Others in the world.
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Oh Beloved, that the Lord should leave other plants in the woods and waste ground, let them alone in the Wildernesse, suffer them to grow up to be fit fuel for eternal flames,
O beloved, that the Lord should leave other plants in the woods and waste ground, let them alone in the Wilderness, suffer them to grow up to be fit fuel for Eternal flames,
and make choice of them (who by nature are as wild olives, as the worst) and ingraffe them into himself, who is the True O•ive, and make them partakers of his fulnesse!
and make choice of them (who by nature Are as wild Olive, as the worst) and ingraff them into himself, who is the True O•ive, and make them partakers of his fullness!
that he should cull them out, who are by nature dead in trespasses and sinnes, and implant them into himself, raise them up together, and make them sit together in heavenly places with himself!
that he should cull them out, who Are by nature dead in Trespasses and Sins, and implant them into himself, raise them up together, and make them fit together in heavenly places with himself!
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Oh this speaks love beyond expression, beyond imagination! This argues grace, riches of grace, exceeding riches of grace, Eph. 2.1, 4, 5, 6, 8. 3. Observe hence not only the love which Christ vouchsafes to, but the high honour which he casts upon believers.
O this speaks love beyond expression, beyond imagination! This argues grace, riches of grace, exceeding riches of grace, Ephesians 2.1, 4, 5, 6, 8. 3. Observe hence not only the love which christ vouchsafes to, but the high honour which he Cast upon believers.
Was it an honour for Mordecai to be cloat•ed with Ahashuerus Royal apparel, to ride on the Kings H•rs•, having the Royal Crown on his head? Esther 6.11. what an honour then was it, for a poor Esther to be taken into the Kings bed and bos•me? Esther 2.17.
Was it an honour for Mordecai to be cloat•ed with Ahasuerus Royal apparel, to ride on the Kings H•rs•, having the Royal Crown on his head? Esther 6.11. what an honour then was it, for a poor Esther to be taken into the Kings Bed and bos•me? Esther 2.17.
If it seemed not a light thing in Davids eyes, but rather an high dignity to be son in law to a King, what is it then to be united to a God? the highest pitch and pinnacle of honour;
If it seemed not a Light thing in Davids eyes, but rather an high dignity to be son in law to a King, what is it then to be united to a God? the highest pitch and pinnacle of honour;
This; the Ela, the Neplus ultra of true dignity; an honour not vouchsaft by God to those glistering Courtiers of heaven, the Angels. True indeed, they are Christs servants, subjects, not his members. To which of the Ang ls said he at any time, Thou art bone of my bone, flesh of my flesh? C•rist took not on him the nature of Angels, but is united to the seed of Abraham, Heb. 2.16. 4. Hence we conclude the stability, fixednesse, perseverance of the Saints in their estate of grace.
This; the Ela, the Neplus ultra of true dignity; an honour not vouchsafed by God to those glistering Courtiers of heaven, the Angels. True indeed, they Are Christ Servants, subject's, not his members. To which of the Ang Ls said he At any time, Thou art bone of my bone, Flesh of my Flesh? C•rist took not on him the nature of Angels, but is united to the seed of Abraham, Hebrew 2.16. 4. Hence we conclude the stability, fixedness, perseverance of the Saints in their estate of grace.
Here, here, believers, is a firme basis, on which to build the Sai•ts c•nstant progresse in the paths of holiness, till they fully arrive at their Port of happinesse. True believers are united unto Christ;
Here, Here, believers, is a firm basis, on which to built the Sai•ts c•nstant progress in the paths of holiness, till they Fully arrive At their Port of happiness. True believers Are united unto christ;
Therefore mauger the malice and power of all unruly corruptions from within, of all subtile temptations, violent assaults, decoying smiles, or threatening frowns from without, they must and shall persevere.
Therefore maugre the malice and power of all unruly corruptions from within, of all subtle temptations, violent assaults, decoying smiles, or threatening frowns from without, they must and shall persevere.
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Kept they are, and shall be by the power of that Christ, to whom they are united through faith unto salvation, 1 Pet. 1.5. Whil'st there is sap in Christ their root, it shall ascend into the true Branches. Joh. 11.16. and 4.14. Let the raine descend, and the floods come, and the winds blow, and beat upon these living stones, these spiritual Houses, they shall not fall totally, finally, for they are built on that Rock of Ages.
Kept they Are, and shall be by the power of that christ, to whom they Are united through faith unto salvation, 1 Pet. 1.5. Whilst there is sap in christ their root, it shall ascend into the true Branches. John 11.16. and 4.14. Let the rain descend, and the floods come, and the winds blow, and beatrice upon these living stones, these spiritual Houses, they shall not fallen totally, finally, for they Are built on that Rock of Ages.
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True believers are Christs Members, and should he lose the least of them, he would be a maimed, an imperfect Christ, 1 Cor. 12.27. Of those whom thou hast given me, I have not lost one, Joh. 17.12. True Believers are Christs Spouse, married to him, and whatever men have done, or may do, Christ will not give a Bill of utter Divorce, Jer. 3.14.
True believers Are Christ Members, and should he loose the least of them, he would be a maimed, an imperfect christ, 1 Cor. 12.27. Of those whom thou hast given me, I have not lost one, John 17.12. True Believers Are Christ Spouse, married to him, and whatever men have done, or may do, christ will not give a Bill of utter Divorce, Jer. 3.14.
one with them, their Head, their Surety, (who in conspectu fori, is but one person with the debtor) and this by his own voluntary undertaking, the debtors consent, and the Judges approbation: therefore 'tis rational, just, equal, that what our Christ, our Head, Representative, Surety, hath done and suff•red for us;
one with them, their Head, their Surety, (who in conspectu Fori, is but one person with the debtor) and this by his own voluntary undertaking, the debtors consent, and the Judges approbation: Therefore it's rational, just, equal, that what our christ, our Head, Representative, Surety, hath done and suff•red for us;
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That since he hath borne our griefs, and carried our sorrows; since he was wounded for our transgressions, and bruised for our iniquities, 'tis but just that our Peace should be obtain'd by his chastisements, and that by his stripes we should be healed, Isa. 53.4, 5, 6, &c. 6. If believers, &c. Hence we gather a cogent, and conclusive Argument for the Saints blessed Resurrection at the last day.
That since he hath born our griefs, and carried our sorrows; since he was wounded for our transgressions, and Bruised for our iniquities, it's but just that our Peace should be obtained by his chastisements, and that by his stripes we should be healed, Isaiah 53.4, 5, 6, etc. 6. If believers, etc. Hence we gather a cogent, and conclusive Argument for the Saints blessed Resurrection At the last day.
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risen as their Head: risen as the se•ond Adam. From hence the Apostle strongly argues for the Saints glorious resurrection, 1 Cor. 15.13, 14, 15, &c. If the head be got above,
risen as their Head: risen as the se•ond Adam. From hence the Apostle strongly argues for the Saints glorious resurrection, 1 Cor. 15.13, 14, 15, etc. If the head be god above,
surely the body shall not away lie under water. True indeed, the ungodly and unbelievers shall be raised also, Dan. 12.2. Joh. 5.29. There shall be a general resurrection of the dead, both of the just and unjust, Acts 24.15. and 17.31. But here's the difference;
surely the body shall not away lie under water. True indeed, the ungodly and unbelievers shall be raised also, Dan. 12.2. John 5.29. There shall be a general resurrection of the dead, both of the just and unjust, Acts 24.15. and 17.31. But here's the difference;
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The bodies of the wicked shall be raised up in dishonour by Christ, as a powerful and offended Judge, John 5.27, 28, 29. To receive their just sentence and condemnation, 2 Thes. 1.6, 8, 9. Matth. 25.33.
The bodies of the wicked shall be raised up in dishonour by christ, as a powerful and offended Judge, John 5.27, 28, 29. To receive their just sentence and condemnation, 2 Thebes 1.6, 8, 9. Matthew 25.33.
as their Head, shall be raised in power, spiritual, incorruptible, and made like to his glorious body, 1 Cor. 15.20, 22, 23, 42, 43, 44. Because he lives, they shall live also, and have livery and seisin given them of those joyes and gloryes, which neither eye hath seen,
as their Head, shall be raised in power, spiritual, incorruptible, and made like to his glorious body, 1 Cor. 15.20, 22, 23, 42, 43, 44. Because he lives, they shall live also, and have livery and seisin given them of those Joys and Glories, which neither eye hath seen,
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Thus much by way of Corollary for information of the judgement. I now proceed to the second Ʋse, which more immediately reflects on the heart and life; and that is an Use of,
Thus much by Way of Corollary for information of the judgement. I now proceed to the second Ʋse, which more immediately reflects on the heart and life; and that is an Use of,
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Quest. 1. Hath Christ given unto you his holy Spirit? He that is joyn'd to the Lord, is one Spirit, saith the Text. If any man have not the Spirit of Christ, he is none of his, Rom. 8.9.
Quest. 1. Hath christ given unto you his holy Spirit? He that is joined to the Lord, is one Spirit, Says the Text. If any man have not the Spirit of christ, he is none of his, Rom. 8.9.
1. A praying Spirit, a Spirit of supplication; of faithful, sincere, fervent, constant, humble supplication, Zech. 12.10. Ask then thy soul, Canst thou, Dost thou go to God, and cry as a child, with reverence and confidence, Abba-Father, Rom. 8.15. Does this Spirit help thine infirmities? Rom. 8.26.
1. A praying Spirit, a Spirit of supplication; of faithful, sincere, fervent, constant, humble supplication, Zechariah 12.10. Ask then thy soul, Canst thou, Dost thou go to God, and cry as a child, with Reverence and confidence, Abba-Father, Rom. 8.15. Does this Spirit help thine infirmities? Rom. 8.26.
and enable thee to understand both for whom, and what, and how thy prayer is to be made? Does it work and quicken in thy heart (at least at some times, in some measure ) such apprehensions, affections and graces, as are requisite for the right and acceptable performance of so heavenly a duty?
and enable thee to understand both for whom, and what, and how thy prayer is to be made? Does it work and quicken in thy heart (At least At Some times, in Some measure) such apprehensions, affections and graces, as Are requisite for the right and acceptable performance of so heavenly a duty?
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Tell me then poor soul, Art thou apt ever and anon to strike on thy breast with the contrite Publican? to smite on thy thigh with broken-hearted Ephraim, and in an holy consternation of spirit, to ask thy self, What, oh what have I do••? Does thy Gods bottle,
Tell me then poor soul, Art thou apt ever and anon to strike on thy breast with the contrite Publican? to smite on thy thigh with brokenhearted Ephraim, and in an holy consternation of Spirit, to ask thy self, What, o what have I do••? Does thy God's Bottle,
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1. Sinnes. The Spirit, where ever it is, mortifies the deeds of the flesh, Rom. 8.13. Speak then, is thine old man crucified (at least as to dominion ) with thy Christ? Rom. 6.6.
1. Sinnes. The Spirit, where ever it is, Mortifies the Deeds of the Flesh, Rom. 8.13. Speak then, is thine old man Crucified (At least as to dominion) with thy christ? Rom. 6.6.
more especially, (not to speak of thy more grosse, dangerous, dishonourable sins) Dost thou spit out the sweet morsel under thy tongue? Dost thou with Samuel, hue thy delicate Agag in pieces? with David, keep thee from thine iniquity, that iniquity to which thy constitution, custome, calling, interest, mostly incline thee? what sayst thou to thy Isaac, Benjamine, Absolom, Dalilah, Herodias, the Calves at Dan and Bethel? Tell me, Art thou apt sadly to remember thine own evil wayes,
more especially, (not to speak of thy more gross, dangerous, dishonourable Sins) Dost thou spit out the sweet morsel under thy tongue? Dost thou with Samuel, hue thy delicate Agag in Pieces? with David, keep thee from thine iniquity, that iniquity to which thy constitution, custom, calling, Interest, mostly incline thee? what Sayest thou to thy Isaac, Benjamin, Absalom, Delilah, Herodias, the Calves At Dan and Bethel? Tell me, Art thou apt sadly to Remember thine own evil ways,
and to loath thy self in thine own sight for all thine iniquities, and for all thine abominations? Ezek. 36.31. 2. Graces. Speak Believer, Art thou renewed in the Spirit of thy mind? hath the Spirit of God re-instampt that glorious Image of God, viz. Knowledge, Righteousnesse, and true Holinesse, which thou lost in Adam? Ephes. 4.24.
and to loath thy self in thine own sighed for all thine iniquities, and for all thine abominations? Ezekiel 36.31. 2. Graces. Speak Believer, Art thou renewed in the Spirit of thy mind? hath the Spirit of God re-instampt that glorious Image of God, viz. Knowledge, Righteousness, and true Holiness, which thou lost in Adam? Ephesians 4.24.
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As thy cloathing is of wrought gold, so especially is all thy glory, thy chiefest glory within? Dost thou find thy graces stirred up, increast, and strengthened with might by the Spirit in the Innerman? Eph. 3.16. Hath the North-wind so risen, the Southwind so come, and blown upon thy Garden, that the spices thereof flow forth? Cant. 4.16. In a word, Dost thou more and more grow in grace? 2 Pet. 3.18. Beholding the glory of the Lord, art thou changed into the same image from glory to glory, even as by the Spirit of the Lord? 2 Cor. 3.18. Art thou still perfecting holinesse in the fear of God? 2 Cor. 7.1.
As thy clothing is of wrought gold, so especially is all thy glory, thy chiefest glory within? Dost thou find thy graces stirred up, increased, and strengthened with might by the Spirit in the Innerman? Ephesians 3.16. Hath the Northwind so risen, the South wind so come, and blown upon thy Garden, that the spices thereof flow forth? Cant 4.16. In a word, Dost thou more and more grow in grace? 2 Pet. 3.18. Beholding the glory of the Lord, art thou changed into the same image from glory to glory, even as by the Spirit of the Lord? 2 Cor. 3.18. Art thou still perfecting holiness in the Fear of God? 2 Cor. 7.1.
and to do them, Ezek. 36.27. It worketh in believers, both to will and to do, Philip. 2.13. To performe natural, moral, spiritual duties, to spiritual ends, in a spiritual manner: and that,
and to do them, Ezekiel 36.27. It works in believers, both to will and to do, Philip. 2.13. To perform natural, moral, spiritual duties, to spiritual ends, in a spiritual manner: and that,
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1. Freely. Where the Spirit of the Lord is, there is liberty, 2 Cor. 3.17. Christs people in the day of his power, are a willing people; voluntiers in his service, Psal. 110.3. What say'st thou, art thou drag'd to duty, as a Bull to a stake, as a Swine to slaughter? or rather, is it thy meat and drink to do thy Gods Will? John 4.34.
1. Freely. Where the Spirit of the Lord is, there is liberty, 2 Cor. 3.17. Christ people in the day of his power, Are a willing people; Volunteers in his service, Psalm 110.3. What Sayest thou, art thou dragged to duty, as a Bull to a stake, as a Swine to slaughter? or rather, is it thy meat and drink to do thy God's Will? John 4.34.
2. Regularly. Those that live in the Spirit, walk in the Spirit, Gal. 5.25. i. e. by the Spirits light, according to the Spirits rule, the Word of God, the great standard of Truth.
2. Regularly. Those that live in the Spirit, walk in the Spirit, Gal. 5.25. i. e. by the Spirits Light, according to the Spirits Rule, the Word of God, the great standard of Truth.
and in the sparks that thou hast kindled? my meaning is, Dost thou forsake the Law and Testimony, Gods cloud and pillar, and follow the guidance of that ignis fatuus, thy refined reason, or others corrupt example, or a pretended tradition, or some extatical Revelation contrary to the Word? All these will lead thee into boggs, and this shalt thou have of Gods hands, Thou shalt lie down in sorrow, Isa. 50.11.
and in the sparks that thou hast kindled? my meaning is, Dost thou forsake the Law and Testimony, God's cloud and pillar, and follow the guidance of that ignis fatuus, thy refined reason, or Others corrupt Exampl, or a pretended tradition, or Some ecstatical Revelation contrary to the Word? All these will led thee into bogs, and this shalt thou have of God's hands, Thou shalt lie down in sorrow, Isaiah 50.11.
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the Word, Saints, enemies, as overcomes the world, its Midianitish smiles, its Anakimlik frowns? If thou hast such a faith, remember it as an infallible and momentous truth, That faiths Application of Christ to a Believer, i• saving, is alwayes joyn'd with a Believers Application of himself to Christ.
the Word, Saints, enemies, as overcomes the world, its Midianitish smiles, its Anakimlik frowns? If thou hast such a faith, Remember it as an infallible and momentous truth, That faiths Application of christ to a Believer, i• Saving, is always joined with a Believers Application of himself to christ.
If the Spouse avers Christ to be hers, My Beloved is mine; she as freely acknowledges that she is Christs, I am his, Cant. 2.16. 'T s with a Believer and Christ in this case, not as with a man clasping about a Tree, but as with two loving friends mutually embracing each other.
If the Spouse avers christ to be hers, My beloved is mine; she as freely acknowledges that she is Christ, I am his, Cant 2.16. IT s with a Believer and christ in this case, not as with a man clasping about a Tree, but as with two loving Friends mutually embracing each other.
Ask then thy soul, thy conscience, Canst thou truly say with David, Lord save me, I am thine? Psal. 119.94. Dost thou indeed, not only lean on thy Beloved, but cleave to thy Christ with full purpose of heart? Acts 11.23.
Ask then thy soul, thy conscience, Canst thou truly say with David, Lord save me, I am thine? Psalm 119.94. Dost thou indeed, not only lean on thy beloved, but cleave to thy christ with full purpose of heart? Acts 11.23.
Does it content thee to apply Christ to thy soul, only as a plaister to a wound, to have healing from him? or not rather as a seal to the wax, which takes an impression from it? Hath thy faith two hands? as with the one thou pretendest to lay hold on Christ, dost thou with the other, resign up thy self to Christ? Art thou apt with the Romane Spouse to say, Ʋbi tu Caius, ibi ego Caja? Art thou as ready,
Does it content thee to apply christ to thy soul, only as a plaster to a wound, to have healing from him? or not rather as a seal to the wax, which Takes an impression from it? Hath thy faith two hands? as with the one thou pretendest to lay hold on christ, dost thou with the other, resign up thy self to christ? Art thou apt with the Roman Spouse to say, Ʋbi tu Caius, There ego Caja? Art thou as ready,
when he proposes the strictest Precepts, to say, Lord I am thine, as when he proclaimes the sweetest promises, to say, Lo d thou art mine? Art thou as ready to offer up thy self a burnt-offering, an Holocaust Rom. 12.1. to God in obedience, as to tender for thy self, thy Christ, as a sin-offering for satisfaction? Lev. 5.7. Oh examine thy heart sincerely, whether thou art thus in the faith; or rather, whether such a faith be in thee. That's the second.
when he proposes the Strictest Precepts, to say, Lord I am thine, as when he proclaims the Sweetest promises, to say, Lo d thou art mine? Art thou as ready to offer up thy self a Burnt-offering, an Holocaust Rom. 12.1. to God in Obedience, as to tender for thy self, thy christ, as a sin-offering for satisfaction? Lev. 5.7. O examine thy heart sincerely, whither thou art thus in the faith; or rather, whither such a faith be in thee. That's the second.
Quest. 3. Dost thou crucifie the flesh with its affections and lusts? They that are united unto Christ do so, Gal. 5.24. Rom. 8.13. Dost thou detest, loath, hate sin, all sin, in thought, word, deed;
Quest. 3. Dost thou crucify the Flesh with its affections and Lustiest? They that Are united unto christ do so, Gal. 5.24. Rom. 8.13. Dost thou detest, loath, hate sin, all since, in Thought, word, deed;
and that not so much for its effects, as its nature? dost thou hate it rather as hell, than for hell? That is our duty, Rom. 12.9. is it our sincere endeavour? Didst thou ever groan out under the sense of that intolerable burthen? of that Wolf that lies in thy bosome? does it make thee cry out as Paul, O wretched man that I am, Rom. 7.24.
and that not so much for its effects, as its nature? dost thou hate it rather as hell, than for hell? That is our duty, Rom. 12.9. is it our sincere endeavour? Didst thou ever groan out under the sense of that intolerable burden? of that Wolf that lies in thy bosom? does it make thee cry out as Paul, Oh wretched man that I am, Rom. 7.24.
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Dost thou when thou appearest before the Lord in prayer, or at his Word, or at a Sacrament, put thy Uriah, thy dearest darling sinnes in the front of the Battle, that when Christ discharges his keenest arrows, they may be sure to be hit and slaine? When God sends a Tempest, is it thy first, greatest care to throw those Jonahs overboard? when God seems to beleaguer thee with sharp and threatning providences, is it thy main endeavour to cast the heads of those Sheba's over the Wall? But,
Dost thou when thou appearest before the Lord in prayer, or At his Word, or At a Sacrament, put thy Uriah, thy dearest darling Sins in the front of the Battle, that when christ discharges his keenest arrows, they may be sure to be hit and slain? When God sends a Tempest, is it thy First, greatest care to throw those Jonahs overboard? when God seems to beleaguer thee with sharp and threatening providences, is it thy main endeavour to cast the Heads of those Sheba's over the Wall? But,
Hast thou a new head, heart, lip, life? canst thou now properly say, Ego non sum ego? is the Lyon become a Lamb, the Raven a Dove, the Wolf a Kid, the persecutor a Preacher, or more,
Hast thou a new head, heart, lip, life? Canst thou now properly say, Ego non sum ego? is the lion become a Lamb, the Raven a Dove, the Wolf a Kid, the persecutor a Preacher, or more,
Dost thou now level at new ends, the best, the highest ends? is thy main scope and aime now not so much at a clod of earth, a vapor, a puff of honour, a tickling pleasure? No,
Dost thou now level At new ends, the best, the highest ends? is thy main scope and aim now not so much At a clod of earth, a vapor, a puff of honour, a tickling pleasure? No,
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but rather is it thy chiefest end, plot, design, to advance thy Creators, Redeemers, Comforters glory? and with it, the spiritual, eternal salvation of thy precious and immortal Soule? Is this thy white, thy mark, thy center? Canst thou in sincerity of soul, say with the Psalmist, Whom have I in heaven but thee, &c. Psa. 73.25. Quest. 5. Dost thou bring forth fruit? Every branch in Christ, is a fruit-bearing branch, John 15.5. Art thou fill'd with all the fruits of righteousnesse? first and second Table-fruits? art thou fruitful in every good word and work? Col. 1.10. Dost thou bring forth fruit sutable to the means vouchsaft? or does the seed of an Homer bring forth only an Ephah? dost thou remember, that where much is given, not a little is required? Luke 12.48. Briefly, dost thou bring forth fruit like the Land of Egypt, by handfulls? Hast thou any bunches of Pomgranates to shew? is thy soul a spiritual Eshcol? and then too, art thou so desirous of bringing forth more, that thou lookest on the Vintage of thy attainments only as gleanings? In a word, dost thou bring forth fruit constantly, every month, in old age? Psa. 92.14.
but rather is it thy chiefest end, plot, Design, to advance thy Creators, Redeemer's, Comforters glory? and with it, the spiritual, Eternal salvation of thy precious and immortal Soul? Is this thy white, thy mark, thy centre? Canst thou in sincerity of soul, say with the Psalmist, Whom have I in heaven but thee, etc. Psa. 73.25. Quest. 5. Dost thou bring forth fruit? Every branch in christ, is a Fruit bearing branch, John 15.5. Art thou filled with all the fruits of righteousness? First and second Table-fruits? art thou fruitful in every good word and work? Col. 1.10. Dost thou bring forth fruit suitable to the means vouchsafed? or does the seed of an Homer bring forth only an Ephah? dost thou Remember, that where much is given, not a little is required? Lycia 12.48. Briefly, dost thou bring forth fruit like the Land of Egypt, by handfuls? Hast thou any bunches of Pomegranates to show? is thy soul a spiritual Eshcol? and then too, art thou so desirous of bringing forth more, that thou Lookest on the Vintage of thy attainments only as gleanings? In a word, dost thou bring forth fruit constantly, every Monn, in old age? Psa. 92.14.
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Art thou ever green and flourishing? do not those Apples of Sodome, bitter fruits of Apostacy, in principles, in practices, spring from thee? Are not thy grapes turned into thornes, thy figs into Thistles? Art thou not like Orpah, that tother day kist and complemented,
Art thou ever green and flourishing? do not those Apples of Sodom, bitter fruits of Apostasy, in principles, in practices, spring from thee? are not thy grapes turned into thorns, thy figs into Thistles? Art thou not like Orpah, that tother day kissed and Complemented,
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If thy heart and conscience can give a comfortable answer to these Quaeries, then Believer open thy mouth, open it wide, that thou mayst suck and be satisfied with the next Use of our Point, which is a Breast of,
If thy heart and conscience can give a comfortable answer to these Queries, then Believer open thy Mouth, open it wide, that thou Mayest suck and be satisfied with the next Use of our Point, which is a Breast of,
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How blessed are the people that are in such a case! Psalme 144.15. Their happinesse will more distinctly appear, if we reflect on it, either with relation to Christ, or believers.
How blessed Are the people that Are in such a case! Psalm 144.15. Their happiness will more distinctly appear, if we reflect on it, either with Relation to christ, or believers.
No, but he is an Ocean of sweetnesse without the least dram of gall: Christ, that perfect beauty, without the least spot; That fairest of ten thousand, Can•. 5.10. That altogether lovely one, Ver. 16. This Christ is theirs; Christ that indeficient, never-failing good is theirs, Heb. 13.5.
No, but he is an Ocean of sweetness without the least dram of Gall: christ, that perfect beauty, without the least spot; That Fairest of ten thousand, Can•. 5.10. That altogether lovely one, Ver. 16. This christ is theirs; christ that indeficient, never-failing good is theirs, Hebrew 13.5.
in whom is compleatly treasured up whatsoever an angry God can require for his satisfaction, or an empty creature desire for its perfection. This is the person in whom Saints by union have a real interest. 2. In Christs properties.
in whom is completely treasured up whatsoever an angry God can require for his satisfaction, or an empty creature desire for its perfection. This is the person in whom Saints by Union have a real Interest. 2. In Christ properties.
has Christ an Arme of power, 'tis for your protection? has he an Eye of knowledge, depth of wisdome? 'tis for your direction. A Stock, a Treasury of perfect righteousnesse? 'tis for your justification: A Spirit of holinesse? 'tis for your sanctification. Has he rowling, yearning bowels of mercy? 'tis that he may shew you compassion. A Lapp of All-sufficiency for your provision; Arms of Grace,
has christ an Arm of power, it's for your protection? has he an Eye of knowledge, depth of Wisdom? it's for your direction. A Stock, a Treasury of perfect righteousness? it's for your justification: A Spirit of holiness? it's for your sanctification. Has he rolling, yearning bowels of mercy? it's that he may show you compassion. A Lap of All-sufficiency for your provision; Arms of Grace,
an heaven of glory for your reception, Psal. 73.24. 3. In Christs promises: In all those great, rich, precious, gracious promises, 2 Pet. 1.4. wherein all they wan•, and infinitely more than they can desire or imagine, is made over to them, 2 Cor. 1.20. Christs promises are the Believers Magna Charta, to the confirmation whereof God has been pleased to adde bo•h his Oath and Blood, Hebr. 6.17, 18. for Seals.
an heaven of glory for your reception, Psalm 73.24. 3. In Christ promises: In all those great, rich, precious, gracious promises, 2 Pet. 1.4. wherein all they wan•, and infinitely more than they can desire or imagine, is made over to them, 2 Cor. 1.20. Christ promises Are the Believers Magna Charta, to the confirmation whereof God has been pleased to add bo•h his Oath and Blood, Hebrew 6.17, 18. for Seals.
4. In all Christs Providences, let them seem never so black and gloomy. The hottest Furnace they are thrown into, does but loose their bonds, and the scorching flames become a warme Sun, Dan. 3.25. This is the fruit of Gods sharpest rods, the taking away of their sin. The Lyon affords them meat;
4. In all Christ Providences, let them seem never so black and gloomy. The hottest Furnace they Are thrown into, does but lose their bonds, and the scorching flames become a warm Sun, Dan. 3.25. This is the fruit of God's Sharpest rods, the taking away of their since. The lion affords them meat;
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but is sweetned and sanctified. The saddest Providences like the Snow falling on them, and descending to the hem of their garments, there freeze into a gem to deck them. 5. In all: i. e.
but is sweetened and sanctified. The Saddest Providences like the Snow falling on them, and descending to the hem of their garments, there freeze into a gem to deck them. 5. In all: i. e.
and as it were despairing to give in an exact acc•unt of the particulars, is faine to couch them in one sum total: All are yours, 1 Cor. 3.22, 23. Wherein are observable, 1. The Believers portion, the fullest imaginable, All are yours: Then the term, for life and death too; in possession and reversion:
and as it were despairing to give in an exact acc•unt of the particulars, is feign to couch them in one sum total: All Are yours, 1 Cor. 3.22, 23. Wherein Are observable, 1. The Believers portion, the Fullest imaginable, All Are yours: Then the term, for life and death too; in possession and reversion:
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1. Their persons. Believers being united unto Christ, they are, they cannot but be his Fathers Jedidiahs, Beulahs, Hephziba 's, dearly accepted in the Beloved, Ephes. 1.6. They are also his own delight, Prov. 8.31. He rejoyceth over them, as a Bridegroom over his Bride. They are to him as the Seal on his Arme;
1. Their Persons. Believers being united unto christ, they Are, they cannot but be his Father's Jedidiahs, Beulahs, Hephzibah is, dearly accepted in the beloved, Ephesians 1.6. They Are also his own delight, Curae 8.31. He Rejoiceth over them, as a Bridegroom over his Bride. They Are to him as the Seal on his Arm;
2. Their graces. True Believers graces are in themselves very defective and imperfect: The eye of their faith, like that of Leah, a blear-eye. The hand of their confidence, like that of Jeroboam, much withered and blasted. The fire of their love, like that of green wood, apt soon to expire. The anchor of their hope very much crackt; shoulders of patience sorely bruised; feet of obe•ience, like Mephibosheth, lame; yet because united unto Christ, all accepted, all hold scale and weight in heaven,
2. Their graces. True Believers graces Are in themselves very defective and imperfect: The eye of their faith, like that of Leah, a blear-eye. The hand of their confidence, like that of Jeroboam, much withered and blasted. The fire of their love, like that of green wood, apt soon to expire. The anchor of their hope very much cracked; shoulders of patience sorely Bruised; feet of obe•ience, like Mephibosheth, lame; yet Because united unto christ, all accepted, all hold scale and weight in heaven,
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How often do they pray, as if afraid to be heard; hear, as if afraid to learn; learn, as if afraid to do; do, as if afraid to please; and yet being united unto Christ,
How often do they pray, as if afraid to be herd; hear, as if afraid to Learn; Learn, as if afraid to do; do, as if afraid to please; and yet being united unto christ,
how acceptable are their persons and performances! Their weak prayers sound like melody. Their broken sighs smell like Incense; Their very stammerings seem Rhetorical, Cant. 2.14. Not a good word falls from their lips, but 'tis recorded, Mal. 3.16. Not a tear drops from their eye, but 'tis taken up, and bottel'd, Psal. 56.8. Mites received as if they were Talents. Cups of Cold water, Ram-skins, Goats-hair, any thing;
how acceptable Are their Persons and performances! Their weak Prayers found like melody. Their broken sighs smell like Incense; Their very stammerings seem Rhetorical, Cant 2.14. Not a good word falls from their lips, but it's recorded, Malachi 3.16. Not a tear drops from their eye, but it's taken up, and botteled, Psalm 56.8. Mites received as if they were Talents. Cups of Cold water, Ram skins, goat hair, any thing;
desires instead of performances; the will for the deed; grief for want of will, for the will it self, 2 Cor. 8.12. and all because from such as are united unto Christ, in whom the Lord is so well-pleased, Matth. 3.17.
Desires instead of performances; the will for the deed; grief for want of will, for the will it self, 2 Cor. 8.12. and all Because from such as Are united unto christ, in whom the Lord is so well-pleased, Matthew 3.17.
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that he looks on the very smoke of his Saints performance, mixt with Christs merits as a sweet perfume. Having done with the Consolation arising from this truth, we proceed to the last Use, which is of
that he looks on the very smoke of his Saints performance, mixed with Christ merits as a sweet perfume. Having done with the Consolation arising from this truth, we proceed to the last Use, which is of
in the next Scene expect the Executioner. He that believeth not, is condemned already, Joh. 3.18, 19. Poor soul, a deluge of wrath is pouring down in full streams upon thee,
in the next Scene expect the Executioner. He that Believeth not, is condemned already, John 3.18, 19. Poor soul, a deluge of wrath is pouring down in full streams upon thee,
Poor self-destroying Caitiff, Look yonder on that amiable Jesus Christ; (for a marriage between whom and thy precious soul I am now woing ) Do but observe his condescending willingnesse to be united to thee:
Poor Self-destroying Caitiff, Look yonder on that amiable jesus christ; (for a marriage between whom and thy precious soul I am now wooing) Do but observe his condescending willingness to be united to thee:
is infinitely happy without thee, yet is not, cannot be satisfied but with thee. Heark how he commands, intreats, begs thee to be reconciled, 2 Cor. 5.20. Swears and pawns his life upon it, that he desires not thy death, Ezek. 33.11.
is infinitely happy without thee, yet is not, cannot be satisfied but with thee. Hark how he commands, intreats, begs thee to be reconciled, 2 Cor. 5.20. Swears and pawns his life upon it, that he Desires not thy death, Ezekiel 33.11.
after all this obdurate obstinacy, is resolved still to wait, that he may be gracious, Isa. 30.18. Stands yet and knocks, though his head be wet with rain, and h•s locks with the dew of the night;
After all this obdurate obstinacy, is resolved still to wait, that he may be gracious, Isaiah 30.18. Stands yet and knocks, though his head be wet with rain, and h•s locks with the due of the night;
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Beware of committing, of approving thy self in the least compliance with any the least sin. Say not as Lot of Zoar, is it not a little one? Sin approved is that very Dalilah that cuts off the locks,
Beware of committing, of approving thy self in the least compliance with any the least since. Say not as Lot of Zoar, is it not a little one? since approved is that very Delilah that cuts off the locks,
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but my Beloved had withdrawn himself, and was gone, Cant. 5.6. Sin is that that will soon grieve away that holy Spirit, by which we are seal'd to the day of Redemption, Ephes. 4.30. 2. Wis•ly improve this your union with Christ.
but my beloved had withdrawn himself, and was gone, Cant 5.6. since is that that will soon grieve away that holy Spirit, by which we Are sealed to the day of Redemption, Ephesians 4.30. 2. Wis•ly improve this your Union with christ.
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as the branch does sap from the root, as the members do influence from the head, as the pipe does water from the fountain. This your union then must be improved
as the branch does sap from the root, as the members do influence from the head, as the pipe does water from the fountain. This your Union then must be improved
Now, now let faith recollect it self and say, Why, I am united unto Christ, in whose wounds is room enough to hold, and in whose heart readinesse enough to receive all that flie unto him, Matth. 11.28. True indeed, there is a terrible storme of justice gathering over my head, ready to fall upon me;
Now, now let faith recollect it self and say, Why, I am united unto christ, in whose wounds is room enough to hold, and in whose heart readiness enough to receive all that fly unto him, Matthew 11.28. True indeed, there is a terrible storm of Justice gathering over my head, ready to fallen upon me;
but I am got into the Ark. Destruction near, but Christ is my Passeover, my little Sanctuary. Able, willing, to save to the uttermost, with all kinds and degrees of salvation, Hebr. 7.25.
but I am god into the Ark Destruction near, but christ is my Passover, my little Sanctuary. Able, willing, to save to the uttermost, with all Kinds and Degrees of salvation, Hebrew 7.25.
2. In solicitations unto sin; when sin comes like a Potiphars wife, and offers deadly poyson in a golden Cup. Now, now let faith answer, I would consent,
2. In solicitations unto since; when since comes like a Potiphars wife, and offers deadly poison in a golden Cup. Now, now let faith answer, I would consent,
let faith use them frequently, reverently; but not in the least rest on them, or be satisfied with them, any farther than they advance our union and communion with Christ. Look on prayer without a Christ, as meer words and sounds.
let faith use them frequently, reverently; but not in the least rest on them, or be satisfied with them, any farther than they advance our Union and communion with christ. Look on prayer without a christ, as mere words and sounds.
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Sacraments without a Christ, as empty Vials without a cordial. Hearing without Christ, as a Cabinet without a Jewel. Be only so far satisfied with the Ordinances,
Sacraments without a christ, as empty Vials without a cordial. Hearing without christ, as a Cabinet without a Jewel. Be only so Far satisfied with the Ordinances,
as to be united to so poor a worme, a clod of earth, a masse of sin, a nothing, a lesse, a worse than nothing, Isa. 40.15, 17. That strength should be united unto weakness, light unto darknesse, life unto death, heaven unto earth, unto hell! That incorruption should marry it self unto corruption: Immortality to mortality: The King of Kings, the Lord of Lords, to such a captive, unpared, unwash't, unshaven captive as I! Ezek. 16.4, 5, 6. 2. A trusting, relying, depending frame o• spirit for supply of all temporals :
as to be united to so poor a worm, a clod of earth, a mass of since, a nothing, a less, a Worse than nothing, Isaiah 40.15, 17. That strength should be united unto weakness, Light unto darkness, life unto death, heaven unto earth, unto hell! That incorruption should marry it self unto corruption: Immortality to mortality: The King of Kings, the Lord of lords, to such a captive, unpared, unwashed, unshaven captive as I! Ezekiel 16.4, 5, 6. 2. A trusting, relying, depending frame o• Spirit for supply of all temporals:
He that hath given thee an Ocean, will not deny thee a Drop. If thou hast the Kernel, thou shalt not want the Shell; if thy Father vouchsafe thee bread, Manna, the Ring, a Kisse, he cannot well deny thee husks. If thou hast his Benjamin, thou shalt be sure not to go without thy Messe, thy five Messes: Seek first the Kingdome of God,
He that hath given thee an Ocean, will not deny thee a Drop. If thou hast the Kernel, thou shalt not want the Shell; if thy Father vouchsafe thee bred, Manna, the Ring, a Kiss, he cannot well deny thee husks. If thou hast his Benjamin, thou shalt be sure not to go without thy Mess, thy five Messes: Seek First the Kingdom of God,
Believer, being united unto Christ, thou art indeed cloathed with the Sun, and therefore thou shouldst like uhy mother, tread the Moon under thy feet, Rev. 12.1. We should never fix our hearts on that whereon our God would have us put our feet. Such Eagles as Believers should not stoop at Flies; 'tis not for persons united unto Christ to be fond on these beautiful vanities, fair-faced nothings, chases in Arras, handsome pictures drawn on Ice; such are all enjoyments on this side Christ.
Believer, being united unto christ, thou art indeed clothed with the Sun, and Therefore thou Shouldst like uhy mother, tread the Moon under thy feet, Rev. 12.1. We should never fix our hearts on that whereon our God would have us put our feet. Such Eagles as Believers should not stoop At Flies; it's not for Persons united unto christ to be found on these beautiful vanities, fair-faced nothings, chases in Arras, handsome pictures drawn on Ice; such Are all enjoyments on this side christ.
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Poor souls they are sinking, drowning; thou art safe on the shoar, got into the Ark. They are frying, burning in Sodom; Thou safe in Zoar, a brand pluck't out of the fire.
Poor Souls they Are sinking, drowning; thou art safe on the shore, god into the Ark They Are frying, burning in Sodom; Thou safe in Zoar, a brand plucked out of the fire.
1. Walk zealously; Be wisely zealous in and for the promoting the honour of this Christ to whom you are united. Make it your only plot and businesse to advance his honour;
1. Walk zealously; Be wisely zealous in and for the promoting the honour of this christ to whom you Are united. Make it your only plot and business to advance his honour;
He that toucheth him, his Person, Natures, Offices, Days, Ordinances, Ministers, Servants, let him be thought to touch the apple of thine eye, Zech. 2.8. Let the zeal of his house even eat thee up, Psal. 69.9. 2. Walk fruitfully; so it becomes every branch ingraffed into Christ the true Vine, Phil. 1.11. Thy fruitfulnesse adds much to thy Christs honour; the plenty of the crop sets a glosse on the Husbandmans care; The fully loaden branch reflects an honour on the root: If men see our good works, our fruitfulnesse in every good work, they will then glorifie our Father, Matth. 5.16. John 15.16. 3. Walk lovingly, tenderly towards believers, fellow-members;
He that touches him, his Person, Nature's, Offices, Days, Ordinances, Ministers, Servants, let him be Thought to touch the apple of thine eye, Zechariah 2.8. Let the zeal of his house even eat thee up, Psalm 69.9. 2. Walk fruitfully; so it becomes every branch Ingrafted into christ the true Vine, Philip 1.11. Thy fruitfulness adds much to thy Christ honour; the plenty of the crop sets a gloss on the Husbandman's care; The Fully loaded branch reflects an honour on the root: If men see our good works, our fruitfulness in every good work, they will then Glorify our Father, Matthew 5.16. John 15.16. 3. Walk lovingly, tenderly towards believers, Fellow members;
They that are so happy as to be united unto one head, should be very careful to be of one heart. Believers formerly were so, of one heart, and one soul, as if animated with one and the same soul;
They that Are so happy as to be united unto one head, should be very careful to be of one heart. Believers formerly were so, of one heart, and one soul, as if animated with one and the same soul;
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Oh Beloved, that Brethren, Joseph and Benjamin, Moses and Aaron, Abraham and Lot should fall out, especially when the Canaani•e is in the Land. Shall Gebal, Ammon, Amal k,
O beloved, that Brothers, Joseph and Benjamin, Moses and Aaron, Abraham and Lot should fallen out, especially when the Canaani•e is in the Land. Shall Gebal, Ammon, Amal k,
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and the Philistines, shall these agree? and shall Ephraim and Judah be at variance? shall the Wolf, Lyon, Bear, Leopa•d associate? and shall not Lambs and Doves! O let such their sin and shame never be publish't in Gath, nor spoken in the street of Askelon. Believers, you have heard the fable of the contest between belly and members. The moral of it bids you consult;
and the philistines, shall these agree? and shall Ephraim and Judah be At variance? shall the Wolf, lion, Bear, Leopa•d associate? and shall not Lambs and Dove! Oh let such their since and shame never be published in Gaza, nor spoken in the street of Ashkelon. Believers, you have herd the fable of the contest between belly and members. The moral of it bids you consult;
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if not your duty, yet your safety. By your divisions, you do but dig your own graves. Remember Saints, we are all one by spiritual relation; why should we not be one in our affection? I shall close all with that of the Apostle, Ephes. 4.3. to 7. wherein he draws this arrow to the very head. Keep the unity of the Spirit in the bond of peace:
if not your duty, yet your safety. By your divisions, you do but dig your own graves. remember Saints, we Are all one by spiritual Relation; why should we not be one in our affection? I shall close all with that of the Apostle, Ephesians 4.3. to 7. wherein he draws this arrow to the very head. Keep the unity of the Spirit in the bound of peace:
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Our businesse therefore is to discover the processe at Gods bar, in the justification of a sinner, which will be best done by comparing it with that at mans, which we are familiarly acquainted with.
Our business Therefore is to discover the process At God's bar, in the justification of a sinner, which will be best done by comparing it with that At men, which we Are familiarly acquainted with.
To be justified, therefore implies in general three things. 1. The person is charg'd with guilt. 2. Pleads to the charge. 3. Upon that plea is discharged by the Judge.
To be justified, Therefore Implies in general three things. 1. The person is charged with guilt. 2. Pleads to the charge. 3. Upon that plea is discharged by the Judge.
And as the threatening it self is in the nature of it a guard to the Law, to prevent the breach of it, bidding as it were the transgressour come at his peril, break the Law if he dare, be wise before hand,
And as the threatening it self is in the nature of it a guard to the Law, to prevent the breach of it, bidding as it were the transgressor come At his peril, break the Law if he Dare, be wise before hand,
so the punishment in the very nature of it, is a vindication of the equity of the injur'd Law, the reparation and amends it makes it self for the wrong done it, by damnifying the person, injuring her proportionally to the injury:
so the punishment in the very nature of it, is a vindication of the equity of the injured Law, the reparation and amends it makes it self for the wrong done it, by damnifying the person, injuring her proportionally to the injury:
and by consequence with desert of punishment, appears, because otherwise if a man be pronounced tighteous, whom no body ever accused or questioned, he is only praised, not justified.
and by consequence with desert of punishment, appears, Because otherwise if a man be pronounced tighteous, whom no body ever accused or questioned, he is only praised, not justified.
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I must speak to both cases, and shew what pleas are requisite in each, and which of them is the plea upon which a sinner is justified at the Bar of God.
I must speak to both cases, and show what pleasant Are requisite in each, and which of them is the plea upon which a sinner is justified At the Bar of God.
To bring this to the present businesse, I shall demonstrate that we can never be justified at the Bar of God, by pleading not guilty; For, First, the plea is false.
To bring this to the present business, I shall demonstrate that we can never be justified At the Bar of God, by pleading not guilty; For, First, the plea is false.
as grieving the comforting, the sealing Spirit, abusing the Redeemers grace, &c. yet nothing short of universal innocence, nothing but a perfect righteousnesse, a total exemption from all manner of guilt will entitle us before Gods Tribunal to this plea;
as grieving the comforting, the sealing Spirit, abusing the Redeemer's grace, etc. yet nothing short of universal innocence, nothing but a perfect righteousness, a total exemption from all manner of guilt will entitle us before God's Tribunal to this plea;
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The wages of sinne (NONLATINALPHABET of every single sinne) is death, Romans 6.23. 2. Because he that offends in one point, affronteth the authority of all, as is excellently observed in the next verse;
The wages of sin (of every single sin) is death, Romans 6.23. 2. Because he that offends in one point, affronteth the Authority of all, as is excellently observed in the next verse;
or to repeat the same sins again and again, (though excited with still weaker and weaker temptations) for as frequent acts strengthen the habit of sin,
or to repeat the same Sins again and again, (though excited with still Weaker and Weaker temptations) for as frequent acts strengthen the habit of since,
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for the books shall be opened at the last day, and the dead shall be judged out of those things which are written in the books, according to their works.
for the books shall be opened At the last day, and the dead shall be judged out of those things which Are written in the books, according to their works.
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of this God hath given us a counterpart to keep in our own bosomes, the Register of conscience (though a very imperfect copy, full of blots, mistakes, omissions,
of this God hath given us a counterpart to keep in our own bosoms, the Register of conscience (though a very imperfect copy, full of blots, mistakes, omissions,
for every sinner will be his own accuser and condemner, rising up as an Advocate in the behalf of the great Judge, against himself at the day of judgement.
for every sinner will be his own accuser and condemner, rising up as an Advocate in the behalf of the great Judge, against himself At the day of judgement.
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And as in the last case, when an innocent person upon his pleading not guilty is discharg'd, that is pure justification, but no pardon: so here quite contrary;
And as in the last case, when an innocent person upon his pleading not guilty is discharged, that is pure justification, but no pardon: so Here quite contrary;
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Whence it follows, that the Socinians, who to avoid the necessity of acknowledging Christs satisfaction to Divine Justice, affirm that Justification is nothing but meer Remission of sins, do abuse the Wo•d, and contradict themselves;
Whence it follows, that the socinians, who to avoid the necessity of acknowledging Christ satisfaction to Divine justice, affirm that Justification is nothing but mere Remission of Sins, do abuse the Wo•d, and contradict themselves;
for who seeth not that to be pardon'd gratis, out of pure mercy (without the least reparation made either for the injury and indignity done to the Law,
for who sees not that to be pardoned gratis, out of pure mercy (without the least reparation made either for the injury and indignity done to the Law,
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or satisfaction to the honour, justice and authority of the Law-giver, by the sin affronted) is not to b• justified at all, NONLATINALPHABET, but only to be gratified, NONLATINALPHABET; i. e.
or satisfaction to the honour, Justice and Authority of the Lawgiver, by the since affronted) is not to b• justified At all,, but only to be gratified,; i. e.
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discharged upon the sole account of mercy, without any consideration had of justice. This is the first way of pleading when guilty, meer mercy for mercies sake;
discharged upon the sole account of mercy, without any consideration had of Justice. This is the First Way of pleading when guilty, mere mercy for Mercies sake;
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Therefore secondly, the only plea for a guilty person to be justified upon, is to plead mercy for the sake of some satisfaction made to the justice and honour of the Law.
Therefore secondly, the only plea for a guilty person to be justified upon, is to plead mercy for the sake of Some satisfaction made to the Justice and honour of the Law.
nor any creature for him. 2. That the Lord Christ hath made such full satisfaction, that it stands now with the honour of the holy God, to justifie sinners upon the termes of the Gospel.
nor any creature for him. 2. That the Lord christ hath made such full satisfaction, that it Stands now with the honour of the holy God, to justify Sinners upon the terms of the Gospel.
for that being infinite, requires an infinite continuance under it (there bei•g no other way for an finite creature to suffer infinitely) and so the whole penalty will ever be suffering, but can never be suffered;
for that being infinite, requires an infinite Continuance under it (there bei•g no other Way for an finite creature to suffer infinitely) and so the Whole penalty will ever be suffering, but can never be suffered;
nay, infinitely more, for that which is past, is but a finite time of suffering; though millions of ages are past, but an eternity of suffering is yet to come;
nay, infinitely more, for that which is past, is but a finite time of suffering; though millions of ages Are past, but an eternity of suffering is yet to come;
Secondly, not by any act of service, which amounts to a valuable consideration worthy to be accepted of the Judge as satisfactory to his affronted justice, for two Reasons.
Secondly, not by any act of service, which amounts to a valuable consideration worthy to be accepted of the Judge as satisfactory to his affronted Justice, for two Reasons.
Now the least act of disobedience or sin, being injury and Treason, thereby a new obligation is contracted, viz. to suffer condigne punishment, the former obligation unto duty remaining eternally in as full force as ever;
Now the least act of disobedience or since, being injury and Treason, thereby a new obligation is contracted, viz. to suffer condign punishment, the former obligation unto duty remaining eternally in as full force as ever;
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which if we could discharge, yet were we but unprofitable servants, Luke 17.10. Can a man be profitable to God? Job 22.2. If thou be righteous, what givest thou to him? or what receiveth he of thine hand? Job 35.7. An eternity of service in the highest perfection, is every creatures debt as a creature;
which if we could discharge, yet were we but unprofitable Servants, Lycia 17.10. Can a man be profitable to God? Job 22.2. If thou be righteous, what givest thou to him? or what receives he of thine hand? Job 35.7. an eternity of service in the highest perfection, is every creatures debt as a creature;
since therefore all that the whole Creation can do for ever, would but just satisfie the first natural obligation unto pure justic•, viz. the debt of obedience;
since Therefore all that the Whole Creation can do for ever, would but just satisfy the First natural obligation unto pure justic•, viz. the debt of Obedience;
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it •s qu•te impossible that ever any creature should supererogate, or spare any thing from hence, towards satisfying the secondary superadded ob igation unto offend d iustice, viz. the debt of punishment, either in its own behalf or anothers.
it •s qu•te impossible that ever any creature should supererogate, or spare any thing from hence, towards satisfying the secondary superadded ob igation unto offend worser Justice, viz. the debt of punishment, either in its own behalf or another's.
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Here we must enquire into these three things. 1. The matter of this satisfaction. 2. The forme, or that which makes it infinitely satisfactory and meritorious.
Here we must inquire into these three things. 1. The matter of this satisfaction. 2. The Form, or that which makes it infinitely satisfactory and meritorious.
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First, For the matter of Christs satisfaction, I humbly conceive that the whole state of his humiliation, from his conception to his resurrection (for at his resurrection began the second state of Christ as Mediatior;
First, For the matter of Christ satisfaction, I humbly conceive that the Whole state of his humiliation, from his conception to his resurrection (for At his resurrection began the second state of christ as Mediatior;
and God shall be thenceforward all in all, 1 Cor. 15.24, 28.) that this state (I say) of our Redeemers humiliation, is entirely lookt upon by God as the valuable consideration, wherein his justice with honour acquiesceth, and rests satisfied. It hath two parts.
and God shall be thenceforward all in all, 1 Cor. 15.24, 28.) that this state (I say) of our Redeemer's humiliation, is entirely looked upon by God as the valuable consideration, wherein his Justice with honour acquiesceth, and rests satisfied. It hath two parts.
the second Adam revives the in•ocency of the first; those eyes could without disparagement behold his manhood, which are purer than to behold iniquity;
the second Adam revives the in•ocency of the First; those eyes could without disparagement behold his manhood, which Are Purer than to behold iniquity;
so that he can now with honour, exercise good will towards it. Secondly, His management of this state, consists in his active and passive righteousnesse.
so that he can now with honour, exercise good will towards it. Secondly, His management of this state, consists in his active and passive righteousness.
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his persecution by Herod in his infancy, after by the Scribes and Pharisees, his hunger and temptation in the Wildernesse, his poverty and straits, he had not where to lay his head;
his persecution by Herod in his infancy, After by the Scribes and Pharisees, his hunger and temptation in the Wilderness, his poverty and straits, he had not where to lay his head;
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the Latine cruciari, to be tormented, is derived à cruce, from being crucified. 2. A reproachful one, Gal. 3.13. Heb. 13.13. it was the Roman death for slaves and Malefactors.
the Latin cruciari, to be tormented, is derived à Cruce, from being Crucified. 2. A reproachful one, Gal. 3.13. Hebrew 13.13. it was the Roman death for slaves and Malefactors.
But secondly, most of all he suffered in his soule, witnesse those expressions, NONLATINALPHABET, Mat. 26.37. Mark 14.33. adde his bemoaning himself to his Disciples in the following words, and his passionate prayer thrice repeated, Abba Father, if it be p•ssible let this cup passe;
But secondly, most of all he suffered in his soul, witness those expressions,, Mathew 26.37. Mark 14.33. add his bemoaning himself to his Disciples in the following words, and his passionate prayer thrice repeated, Abba Father, if it be p•ssible let this cup pass;
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for certainly it stood not with his goodnesse, had not Christ as the second Adam been a publick person, a Representative, on whom the Lord laid the iniquities of us all, Isa. 53.6.
for Certainly it stood not with his Goodness, had not christ as the second Adam been a public person, a Representative, on whom the Lord laid the iniquities of us all, Isaiah 53.6.
But if we consider (which they deny) that Christ was then satisfying his Fathers Justice, we need not wonder at those horrours and consternations of the manhood;
But if we Consider (which they deny) that christ was then satisfying his Father's justice, we need not wonder At those horrors and consternations of the manhood;
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for he knew the vastnesse of his undertaking, the numberlesse numbers, and aggravations of sins, the dreadful weight of his Fathers wrath, the sharpnesse of that sword, Zech. 13.7. which he was going now to feele (not that God was angry with Christ upon the Crosse, quoad affectum; no, he never more dearly loved him;
for he knew the vastness of his undertaking, the numberless numbers, and aggravations of Sins, the dreadful weight of his Father's wrath, the sharpness of that sword, Zechariah 13.7. which he was going now to feel (not that God was angry with christ upon the Cross, quoad affectum; no, he never more dearly loved him;
but quoad effectum ) adde Christs infinite abhorrence of the sins he bore, and that infinite zeal wherewith he was inflam'd to vindicate the honour of Divine justice.
but quoad effectum) add Christ infinite abhorrence of the Sins he boar, and that infinite zeal wherewith he was inflamed to vindicate the honour of Divine Justice.
But here to resolve that great question, whether Christs passive Righteousnesse alone, or active and passive joyntly, are the matter of Christs satisfaction, which believers plead at Gods Bar for their Justification,
But Here to resolve that great question, whither Christ passive Righteousness alone, or active and passive jointly, Are the matter of Christ satisfaction, which believers plead At God's Bar for their Justification,
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as rather than sin should go unpunish'd, and his justice want its glory, the righteous, eternal Son of God must be made an example, what guilty man had deserved.
as rather than since should go unpunished, and his Justice want its glory, the righteous, Eternal Son of God must be made an Exampl, what guilty man had deserved.
and rendred each of them Triumphant, in making his righteous Son an example of his sin-avenging justice, that guilty sinners (repenting and believing) might be made examples of his sin-pardoning-goodnesse.
and rendered each of them Triumphant, in making his righteous Son an Exampl of his Sin-avenging Justice, that guilty Sinners (repenting and believing) might be made Examples of his sin-pardoning-goodnesse.
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In the third place, both Christs active and passive Righteousnesse, what he did, and what he suffered, partake in common of the forme of •atisfaction; therefore they are both integral parts, or joynt ingredients thereof;
In the third place, both Christ active and passive Righteousness, what he did, and what he suffered, partake in Common of the Form of •atisfaction; Therefore they Are both integral parts, or joint ingredients thereof;
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and for him to suffer as a Malefactor between Malefactors, who was God blessed for evermore, renders also his passive righteousnesse infinitely meritorious;
and for him to suffer as a Malefactor between Malefactors, who was God blessed for evermore, renders also his passive righteousness infinitely meritorious;
And this is the Reason why the Righteousnesse of one, redounds unto all for the justification of life, Rom. 5.18, 19. because his active and passive Righteousnesse is infinitely of more value,
And this is the Reason why the Righteousness of one, redounds unto all for the justification of life, Rom. 5.18, 19. Because his active and passive Righteousness is infinitely of more valve,
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And this infinite worthinesse of the Redeemers person, you have excellently described, as irradiating and infinitely exalting all he did and suffered, Phil. 2.6, 7, 8, 9. Heb. 7.24, 25, 28.
And this infinite worthiness of the Redeemer's person, you have excellently described, as irradiating and infinitely exalting all he did and suffered, Philip 2.6, 7, 8, 9. Hebrew 7.24, 25, 28.
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1. His obedience to the Ceremonial Law was a meer supererogation, for the substance to comply with the shadows, the Antitype to do homage to its ow• types;
1. His Obedience to the Ceremonial Law was a mere supererogation, for the substance to comply with the shadows, the Antitype to do homage to its ow• types;
besides, he submitted to those very Ordinances, whose end and institution supposeth guilt, and wh•se Nature argues them designed only for the use of sinners;
beside, he submitted to those very Ordinances, whose end and Institution Supposeth guilt, and wh•se Nature argues them designed only for the use of Sinners;
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what foreskin of impurity had he to be cut off in circumc•sion? what filth to be washt aw•y in baptism? did the holy childe Jesus defile his mothers womb,
what foreskin of impurity had he to be Cut off in circumc•sion? what filth to be washed aw•y in Baptism? did the holy child jesus defile his mother's womb,
and his mother offered for her purification, Luke 1.21, 22. ch. 3.21. No imaginable obligation lay on him to these submissions, being to him meer ciphers wholly insignificant.
and his mother offered for her purification, Lycia 1.21, 22. changed. 3.21. No imaginable obligation lay on him to these submissions, being to him mere ciphers wholly insignificant.
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for what but his own infinite love could ever move the eternal Word to pitch his Tent in our Nature? what obligation lay on the Heir of all things to take the form of a servant? who bound the eternal Son of God to become in the fulnesse of time the Son of man?
for what but his own infinite love could ever move the Eternal Word to pitch his Tent in our Nature? what obligation lay on the Heir of all things to take the from of a servant? who bound the Eternal Son of God to become in the fullness of time the Son of man?
1. What is become of the Law of that first Covenant made with Adam in Paradise? Gen. 2.17. repeated again to the Jews, Deut: 27.26. The sum of which you have fully expressed, Ezek. 18.4. The soul that sinneth, it shall dye. I answer:
1. What is become of the Law of that First Covenant made with Adam in Paradise? Gen. 2.17. repeated again to the jews, Deuteronomy: 27.26. The sum of which you have Fully expressed, Ezekiel 18.4. The soul that Sinneth, it shall die. I answer:
besides all manner of chastisements and afflictions, Psal. 89.30, 31, 32. And also that Law is totally executed upon finally impenitent unbelievers, over whom not the first only,
beside all manner of chastisements and afflictions, Psalm 89.30, 31, 32. And also that Law is totally executed upon finally impenitent unbelievers, over whom not the First only,
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but the second death also hath power, 2 Thess. 1.8. For he that believeth not is condemned already, John 3.18. That is, the Gospel finds him, and every one in a state of condemnation;
but the second death also hath power, 2 Thess 1.8. For he that Believeth not is condemned already, John 3.18. That is, the Gospel finds him, and every one in a state of condemnation;
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Thirdly, I answer therefore positively, that the first Covenant is released, and dispensed with, by super-inducing a New Covenant of Grace over it, that whosoever closeth with,
Thirdly, I answer Therefore positively, that the First Covenant is released, and dispensed with, by super-inducing a New Covenant of Grace over it, that whosoever closeth with,
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They never shall complain under the eternal and destructive; yet they do complain under the temporal and corrective punishment of their sinnes, Lam. 3.39.
They never shall complain under the Eternal and destructive; yet they do complain under the temporal and corrective punishment of their Sins, Lam. 3.39.
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after such satisfaction and amends made, it requires perfect conformity still as at first, absolute obedience to all Gods commands being the eternal debt of the reasonable creature to that God that made it in his own Image;
After such satisfaction and amends made, it requires perfect conformity still as At First, absolute Obedience to all God's commands being the Eternal debt of the reasonable creature to that God that made it in his own Image;
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if therefore we could (which hath already been proved to be impossible) ever have satisfied Gods injur'd Law for our past breach, the Law would still have come upon us for future, exact conformity to pay the residue of that eternal debt;
if Therefore we could (which hath already been proved to be impossible) ever have satisfied God's injured Law for our past breach, the Law would still have come upon us for future, exact conformity to pay the residue of that Eternal debt;
though imperfect performances, in the book of my remembrance, Mal. 3.16. and blot out your transgressions when repented of, out of the book of my remembrance.
though imperfect performances, in the book of my remembrance, Malachi 3.16. and blot out your transgressions when repented of, out of the book of my remembrance.
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If any doubt how it stands with Gods veracity and immutability, having once declared that the soul that sinneth shall dye, to contradict it by declaring that, He that believeth shall never dye, but have eternal life. I answer:
If any doubt how it Stands with God's veracity and immutability, having once declared that the soul that Sinneth shall die, to contradict it by declaring that, He that Believeth shall never die, but have Eternal life. I answer:
but if he claime his right to, and interest in the benefit, by vertue of the promise, it cannot be detained without notorious wrong and injury, which God forbid we should charge him with;
but if he claim his right to, and Interest in the benefit, by virtue of the promise, it cannot be detained without notorious wrong and injury, which God forbid we should charge him with;
but man being in honour continued not, but became like the Beast that perisheth. Thirdly, All Religion had been extinguish't, and frozen by despair unavoidably;
but man being in honour continued not, but became like the Beast that Perishes. Thirdly, All Religion had been extinguished, and frozen by despair avoidable;
But now his Name is excellent in all the earth; even that Name Proclaimed to Moses, Exod. 34.6. The Lord is known in Judah, and his Name is great in Israel, Psal. 79.1. 2. As the causes inducing are weighty, so the terms on which he dispenseth with his Law are as honourable;
But now his Name is excellent in all the earth; even that Name Proclaimed to Moses, Exod 34.6. The Lord is known in Judah, and his Name is great in Israel, Psalm 79.1. 2. As the Causes inducing Are weighty, so the terms on which he dispenseth with his Law Are as honourable;
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but by way of Satisfaction, as a Mediator and Intercessor, offering a valuable consideration to the offended Judge of the world, in lieu of the Laws executing the penalty threatned upon the sin er:
but by Way of Satisfaction, as a Mediator and Intercessor, offering a valuable consideration to the offended Judge of the world, in lieu of the Laws executing the penalty threatened upon the since er:
Look what a wife doth in a Marriage-Covenant to her husband, that doth a soul in believing unto Christ, it saith unto him, NONLATINALPHABET thou art my husband, Hos. 2.16.
Look what a wife does in a Marriage covenant to her husband, that does a soul in believing unto christ, it Says unto him, thou art my husband, Hos. 2.16.
And he saith unto his Spouse, NONLATINALPHABET you are my people. But then this justifying faith hath two daughters that inseparably attend her. 1. Repentance:
And he Says unto his Spouse, you Are my people. But then this justifying faith hath two daughters that inseparably attend her. 1. Repentance:
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Here sinful man retracts and undoes his faults, cryes peccavi, weeps, wrings his hands, smites upon his breast, and cryes What have I done? Laments after the Lord,
Here sinful man retracts and undoes his Faults, cries peccavi, weeps, wrings his hands, smites upon his breast, and cries What have I done? Laments After the Lord,
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but hath left us under the government and command of the Law. The whole matter is excellently expressed, 1 John 2.1. My little children, these things I write unto you that you sin not;
but hath left us under the government and command of the Law. The Whole matter is excellently expressed, 1 John 2.1. My little children, these things I write unto you that you sin not;
And secondly, that he pleads to the charge, (where I have largely opened the nature of that plea) I come now to the third general point, to shew how upon his plea he is discharged or justified.
And secondly, that he pleads to the charge, (where I have largely opened the nature of that plea) I come now to the third general point, to show how upon his plea he is discharged or justified.
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and therefore faith is imputed to him for righteousnesse, Rom. 4.22, 23, 24. because faith is the keeping of the New Covenant, which therefore is called the Law of faith, Rom. 3.27.
and Therefore faith is imputed to him for righteousness, Rom. 4.22, 23, 24. Because faith is the keeping of the New Covenant, which Therefore is called the Law of faith, Rom. 3.27.
in opposition to the Old Covenant, called there by the Apostle, the Law of Works. As therefore innocency, or perfect obedience, would have justified Adam, had he stood by vertue of the Law of Works,
in opposition to the Old Covenant, called there by the Apostle, the Law of Works. As Therefore innocency, or perfect Obedience, would have justified Adam, had he stood by virtue of the Law of Works,
because he hath not believed in the Name of the only begotten Son of God, Joh. 3.18. That is, because the unbeliever is NONLATINALPHABET, without the protection of the Gospel, or Law of faith, he cometh not up to its righteousnesse;
Because he hath not believed in the Name of the only begotten Son of God, John 3.18. That is, Because the unbeliever is, without the protection of the Gospel, or Law of faith, he comes not up to its righteousness;
but God who is rich in mercy, through his great love wherewith he hath loved us, (his immense NONLATINALPHABET) when we were dead in sins and trespasses, hath sent his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life.
but God who is rich in mercy, through his great love wherewith he hath loved us, (his immense) when we were dead in Sins and Trespasses, hath sent his only begotten Son, that whosoever Believeth in him, should not perish, but have everlasting life.
And here it will be richly worth our very heedful Observation, that although a Believer hath not the righteousnesse of the Law of Works, i•herent in himself; (for if he had, he were not a sinner,
And Here it will be richly worth our very heedful Observation, that although a Believer hath not the righteousness of the Law of Works, i•herent in himself; (for if he had, he were not a sinner,
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but should be justified by that Law) yet by faith he lays hold upon Christs satisfaction, which in the very eye of the Law of Works is an unexceptionably perfect, an infinitely glorious righteousnesse:
but should be justified by that Law) yet by faith he lays hold upon Christ satisfaction, which in the very eye of the Law of Works is an unexceptionably perfect, an infinitely glorious righteousness:
So that faith justifieth us even at the Bar of the Law of Works, Ratione objecti, as it lays hold on Christs satisfaction, which is our Legal righteousnesse;
So that faith Justifieth us even At the Bar of the Law of Works, Ration Object, as it lays hold on Christ satisfaction, which is our Legal righteousness;
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But that with all requisite distinctnesse we may apprehend this great affair, let us take a view of some of the most considerable and important causes which concur to the producing this excellent effect, the discharge and justification of a sinner,
But that with all requisite distinctness we may apprehend this great affair, let us take a view of Some of the most considerable and important Causes which concur to the producing this excellent Effect, the discharge and justification of a sinner,
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Its contribution is that of a proegumenal cause, or internal motive, disposing God to send his Son, John 3.16. That sinners (believing) might be justified freely by his grace, through the Redemption that is in Christ Jesus, Rom. 3.24.
Its contribution is that of a proegumenal cause, or internal motive, disposing God to send his Son, John 3.16. That Sinners (believing) might be justified freely by his grace, through the Redemption that is in christ jesus, Rom. 3.24.
For Christ dyed not to render God good, (he was so eternally) but that with the honour of his justice he might exert and display his goodnesse, which contriv'd and made it self this way to break forth into the world.
For christ died not to render God good, (he was so eternally) but that with the honour of his Justice he might exert and display his Goodness, which contrived and made it self this Way to break forth into the world.
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Secondly, Christs satisfaction is doubly concern'd in our Justification. 1. In respect of God, as a procatartick cause of infinite merit, and impetrative power;
Secondly, Christ satisfaction is doubly concerned in our Justification. 1. In respect of God, as a Procatartick cause of infinite merit, and impetrative power;
for the sake of which God is reconciling himself unto the world in Christ, not imputing their trespasses unto them, 2 Cor. 5.19. 2. In respect of the Law of Works, Christs satisfaction justifieth us formally, as our proper Legal righteousnesse;
for the sake of which God is reconciling himself unto the world in christ, not imputing their Trespasses unto them, 2 Cor. 5.19. 2. In respect of the Law of Works, Christ satisfaction Justifieth us formally, as our proper Legal righteousness;
faith being our Gospel title, by pleading which, we lay claim to all the benefits accruing from the merit of Christs performance, to a•l effects, uses and purposes,
faith being our Gospel title, by pleading which, we lay claim to all the benefits accrueing from the merit of Christ performance, to a•l effects, uses and Purposes,
Thirdly, The Gospel justifieth quâ Lex lata, as it is the Law of faith; for the very tenor of the Gospel-Covenant is, Believe, and thou shalt be saved.
Thirdly, The Gospel Justifieth quâ Lex lata, as it is the Law of faith; for the very tenor of the Gospel covenant is, Believe, and thou shalt be saved.
nor can it shew any other title to be it self our Evangelical righteousnesse, but only Gods sanction, who chose this act of believing to the honour of being the justifying act,
nor can it show any other title to be it self our Evangelical righteousness, but only God's sanction, who chosen this act of believing to the honour of being the justifying act,
1. As a Legislator, enacting by his Soveraign Authority that sweet and gracious Law of the New Covenant, by vertue of whose tenor, every sinner that believes is justified from the guilt of sin;
1. As a Legislator, enacting by his Sovereign authority that sweet and gracious Law of the New Covenant, by virtue of whose tenor, every sinner that believes is justified from the guilt of since;
from which he could not be justified by the Law of Moses, Acts 13.38, 9. This Law of justification by faith, is Gods own act and deed, the great Instrumentum pacis, between God and man;
from which he could not be justified by the Law of Moses, Acts 13.38, 9. This Law of justification by faith, is God's own act and deed, the great Instrument pacis, between God and man;
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the King of heaven and earth hath in the Gospel (our Magna Charta ) given his Warrant under his own broad Seal, that he that believeth, shall not be condemned.
the King of heaven and earth hath in the Gospel (our Magna Charta) given his Warrant under his own broad Seal, that he that Believeth, shall not be condemned.
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a justified estate emergeth actually, as soon as faith, the Law-title thereunto emergeth as a necessary resultance by vertue of the tenor of the Gospel-Law, which only justified vertually, potentially,
a justified estate emergeth actually, as soon as faith, the Law-title thereunto emergeth as a necessary resultance by virtue of the tenor of the Gospel law, which only justified virtually, potentially,
Secondly, At the moment of dissolution God justifieth as the Judge of all the earth, passing a private sentence and award unto everlasting life upon every believing soul.
Secondly, At the moment of dissolution God Justifieth as the Judge of all the earth, passing a private sentence and award unto everlasting life upon every believing soul.
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Justification is a judicial act of God, as Law-giver and Judge of the world, gracioussly discharging a Believer for the sake of Christs satisfaction, from the condemnation of the Law of Works, by the tenor of the Gospel-Law,
Justification is a judicial act of God, as Lawgiver and Judge of the world, gracioussly discharging a Believer for the sake of Christ satisfaction, from the condemnation of the Law of Works, by the tenor of the Gospel law,
see Rom. 3.25, 6, 7, 8. Rom. 4.5. Phil. 3.9. To improve it now, (which was my other task) by way of refutation, I infer against the Antimonians, first, That justification is not from eternity.
see Rom. 3.25, 6, 7, 8. Rom. 4.5. Philip 3.9. To improve it now, (which was my other task) by Way of refutation, I infer against the Antinomians, First, That justification is not from eternity.
for if faith justifie us not before God, but only at the bar of conscience; then there will be no justification at Gods bar at all once mention'd in Scripture;
for if faith justify us not before God, but only At the bar of conscience; then there will be no justification At God's bar At all once mentioned in Scripture;
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Gods decrees are immanent acts, and passe nothing actually upon the creature. 3. A justified person was actually under condemnation whil'st he was an unbeliever, Rom. 3.18. He that believeth not, is condemned already;
God's decrees Are immanent acts, and pass nothing actually upon the creature. 3. A justified person was actually under condemnation whilst he was an unbeliever, Rom. 3.18. He that Believeth not, is condemned already;
Secondly, I infer against them, that they are dangerously mistaken, in thinking that a Believer is righteous in the sight of God, with the self-same active and passive righteousnesse wherewith Christ was righteous,
Secondly, I infer against them, that they Are dangerously mistaken, in thinking that a Believer is righteous in the sighed of God, with the selfsame active and passive righteousness wherewith christ was righteous,
as though Believers suffered in Christ, and obeyed in Christ, and were as righteous in Gods esteem as Christ himself, having his personal righteousnesse made personally theirs by imputa•ion.
as though Believers suffered in christ, and obeyed in christ, and were as righteous in God's esteem as christ himself, having his personal righteousness made personally theirs by imputa•ion.
This is their fundamental mistake, and from hence (tanquam ex equo Trojano) issue out a throng of such false and corrupt deductions and consequences as these.
This is their fundamental mistake, and from hence (tanquam ex Horse Trojano) issue out a throng of such false and corrupt deductions and consequences as these.
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that obedience to Gods Commandments is not properly a Believers debt, but that all the obligation which lies upon him to holinesse, is only the voluntary expression of his love and gratitude to God, not as what is due, but what is comely:
that Obedience to God's commandments is not properly a Believers debt, but that all the obligation which lies upon him to holiness, is only the voluntary expression of his love and gratitude to God, not as what is due, but what is comely:
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it is not by way of Solution, but of Satisfaction. Clearly thus, our case to God is not properly that of debtors, but that of criminal Subjects. Gods aspect to usward, not properly that of a Creditor, but that of a Rector and Judge: The person Christ sustained,
it is not by Way of Solution, but of Satisfaction. Clearly thus, our case to God is not properly that of debtors, but that of criminal Subject's. God's aspect to usward, not properly that of a Creditor, but that of a Rector and Judge: The person christ sustained,
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And indeed the very nature of a Law is such, as it is quite impossible that the obligation either of its threatning or command, should in a proper sense be fulfilled, by any other than the very person threatned and commanded;
And indeed the very nature of a Law is such, as it is quite impossible that the obligation either of its threatening or command, should in a proper sense be fulfilled, by any other than the very person threatened and commanded;
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for the obligation as to punishment lies on the person threatned, (noxa caput sequitur) and that to duty on the person commanded, it cannot be fulfilled in kind by another,
for the obligation as to punishment lies on the person threatened, (noxa caput sequitur) and that to duty on the person commanded, it cannot be fulfilled in kind by Another,
yet it may be such another thing (and Christs Righteousnesse (both active and passive) really is such) as the Rector or Judge may accept of with honour,
yet it may be such Another thing (and Christ Righteousness (both active and passive) really is such) as the Rector or Judge may accept of with honour,
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True indeed, a Surety that dischargeth a Bond by full payment in kinde, he sustaines and beares only the person of the Debtor, minds only his indemnity; doth what he doth upon his account, and for his sake.
True indeed, a Surety that dischargeth a Bound by full payment in kind, he sustains and bears only the person of the Debtor, minds only his indemnity; does what he does upon his account, and for his sake.
and therefore NONLATINALPHABET, get you hence all you that either yet never did, or that do not now repent, believe, and conscientiously endeavour to obey;
and Therefore, get you hence all you that either yet never did, or that do not now Repent, believe, and conscientiously endeavour to obey;
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for how infinite soever the merit of Christs satisfaction is, it conferreth nothing actually upon any person that hath not actually a Gospel-claime and title to plead it before God.
for how infinite soever the merit of Christ satisfaction is, it conferreth nothing actually upon any person that hath not actually a Gospel-claime and title to plead it before God.
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Now the keeping this Gospel-Covenant, God expects from us in person (though by the assistance of his Spirit, which he hath promised to give to them that humbly and earnestly ask it of him, Luke 11.1.) To affirme that Christ hath kept the Gospel for us too, is to utter the most self-contradicting blasphemy and absurdity imaginable;
Now the keeping this Gospel covenant, God expects from us in person (though by the assistance of his Spirit, which he hath promised to give to them that humbly and earnestly ask it of him, Lycia 11.1.) To affirm that christ hath kept the Gospel for us too, is to utter the most Self-contradicting blasphemy and absurdity imaginable;
Such strange extreames do some men run into, that to avoid Justification by works (by an NONLATINALPHABET) are as extravagant on the other hand, thinking the grace of God cannot be free,
Such strange extremes do Some men run into, that to avoid Justification by works (by an) Are as extravagant on the other hand, thinking the grace of God cannot be free,
or (wich is worst of all) a Licence to sin by Prerogative. Let the Apostles NONLATINALPHABET chastise this insolence. Rom. 6.15. Shall we sin because we are not under the Law, but under grace? God forbid.
or (which is worst of all) a Licence to sin by Prerogative. Let the Apostles chastise this insolence. Rom. 6.15. Shall we sin Because we Are not under the Law, but under grace? God forbid.
If Christ had obeyed the Law for us in the sense of paying a debt, or discharging a Bond, the Apostles answer could not stand, Rom. 3.31. Do we then make void the Law through faith? yea, we establish the Law.
If christ had obeyed the Law for us in the sense of paying a debt, or discharging a Bound, the Apostles answer could not stand, Rom. 3.31. Do we then make void the Law through faith? yea, we establish the Law.
untill by hearty repentance, and fresh applications by faith to the blood of sprinkling (which are the only Titles good in Law, the only Gospel-claimes to pardon) he hath sued out a new pardon (for actual Remission is only of past sins, Rom. 3.25.) according to the tenor of the New Covenant, which is a perpetual Law of pardoning, repenting and believing sinners, whomsoever, whensoever, but as such.
until by hearty Repentance, and fresh applications by faith to the blood of sprinkling (which Are the only Titles good in Law, the only Gospel-claimes to pardon) he hath sued out a new pardon (for actual Remission is only of past Sins, Rom. 3.25.) according to the tenor of the New Covenant, which is a perpetual Law of pardoning, repenting and believing Sinners, whomsoever, whensoever, but as such.
True, indeed upon Christs satisfaction made, God and he are agreed, that a believing sinner should not be punished with the everlasting destructive penalty threatened (for whosoever believes shall not perish) but they are not, that he shall not be, for he is, punished with the temporal corrective punishments of the threatening, as sicknesse, and natural death;
True, indeed upon Christ satisfaction made, God and he Are agreed, that a believing sinner should not be punished with the everlasting destructive penalty threatened (for whosoever believes shall not perish) but they Are not, that he shall not be, for he is, punished with the temporal corrective punishments of the threatening, as sickness, and natural death;
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but meer mercy; and so no justification of a sinner, but meer pardon, if the person satisfying had been only God.) Again, Consider that a meer creature could never satisfie,
but mere mercy; and so no justification of a sinner, but mere pardon, if the person satisfying had been only God.) Again, Consider that a mere creature could never satisfy,
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The person therefore that must satisfie, must neither be finite, nor infinite; neither the creature, nor the Creator; neither God, nor man; yet must be both.
The person Therefore that must satisfy, must neither be finite, nor infinite; neither the creature, nor the Creator; neither God, nor man; yet must be both.
Here now, the understandings of men and Angels must have been tyred to all eternity, and lost for ever in a bottomlesse gulf of horror and amazement to finde out such a person.
Here now, the understandings of men and Angels must have been tired to all eternity, and lost for ever in a bottomless gulf of horror and amazement to find out such a person.
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O the depth of the riches of the wisdome and knowledge of God! Thirdly, To adore the infinite riches of his grace, Rom. 3.24. in justification; and here consider,
Oh the depth of the riches of the Wisdom and knowledge of God! Thirdly, To adore the infinite riches of his grace, Rom. 3.24. in justification; and Here Consider,
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Secondly, Consider he inviteth thee as a sinner to come in unto this Gospel-righteousnesse, in the general tenor of his Proclamation, Whosoever believes, &c. If any man sin, we have an Advocate with the Father, &c. An Whosoever, excludes none that excludes not himself.
Secondly, Consider he Inviteth thee as a sinner to come in unto this Gospel righteousness, in the general tenor of his Proclamation, Whosoever believes, etc. If any man since, we have an Advocate with the Father, etc. an Whosoever, excludes none that excludes not himself.
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Thirdly, Consider, Christ assures thee, (that art the person I now speak to) he who is the Truth assures thee thou shalt be welcome: Matth. 11.28. Come unto me all ye that labour, and are heavy-laden, and I will give you rest, &c. This is your very case:
Thirdly, Consider, christ assures thee, (that art the person I now speak to) he who is the Truth assures thee thou shalt be welcome: Matthew 11.28. Come unto me all you that labour, and Are heavy-laden, and I will give you rest, etc. This is your very case:
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Heark, the Master call•th you, will you not be of good courage, and Go, when he saith Come! he that never yet cast out any that came unto him, that never will, he saith so himself;
Hark, the Master call•th you, will you not be of good courage, and Go, when he Says Come! he that never yet cast out any that Come unto him, that never will, he Says so himself;
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God hath pardoned as great sinners; see Ephraims case, Jer. 31.18. see the Corinthians example, 1 Cor. 6.10, 11. see Pauls, 1 Tim. 1.13. Whoever goes and doth likewise, shall receive likewise;
God hath pardoned as great Sinners; see Ephraim's case, Jer. 31.18. see the Corinthians Exampl, 1 Cor. 6.10, 11. see Paul's, 1 Tim. 1.13. Whoever Goes and does likewise, shall receive likewise;
Fifthly, Consider it is the very designe of God in giving his Son, and of Christ in giving himself to dye for us, to justifie such as thou art, Isa. 16.1. Luke 4.19, 20. Jer. 3.12. 1 John 5.9. Ʋse 4. Exhort. First, To the Unconverted.
Fifthly, Consider it is the very Design of God in giving his Son, and of christ in giving himself to die for us, to justify such as thou art, Isaiah 16.1. Lycia 4.19, 20. Jer. 3.12. 1 John 5.9. Ʋse 4. Exhort. First, To the Unconverted.
Why are ye unwilling to be healed? Turn ye, Turn ye, why will ye dye? Would it be a hard matter to perswade a condemned person to be willing not to be executed, were he not distracted? if having a pardon offered upon the easie terms of confessing his fault,
Why Are you unwilling to be healed? Turn you, Turn you, why will you die? Would it be a hard matter to persuade a condemned person to be willing not to be executed, were he not distracted? if having a pardon offered upon the easy terms of confessing his fault,
Is it well done of thee sinner? is this thy kindnesse to thy own soul? is this thy thanks to thy Redeemer? How inexcusable art thou? thy self being Judge, thou canst not answer it to thy conscience, to thy God, with the least colour or shadow of a reason.
Is it well done of thee sinner? is this thy kindness to thy own soul? is this thy thanks to thy Redeemer? How inexcusable art thou? thy self being Judge, thou Canst not answer it to thy conscience, to thy God, with the least colour or shadow of a reason.
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Why dost thou hate thy soul, and say I will not? why wilt thou not? Is it because it doth not concern thee? or because eternal life and death are trifles, small, little things, not worth thy considering? or doth any body hinder thee? No, no;
Why dost thou hate thy soul, and say I will not? why wilt thou not? Is it Because it does not concern thee? or Because Eternal life and death Are trifles, small, little things, not worth thy considering? or does any body hinder thee? No, no;
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am I justified or no? if not, what will become of me, if it should happen (sometimes such things fall out) that I should dye now presently? I cannot promise my self that I shall see to morrow morning.
am I justified or no? if not, what will become of me, if it should happen (sometime such things fallen out) that I should die now presently? I cannot promise my self that I shall see to morrow morning.
1. Thou wilt deeply humble thy self before the Majesty of the Judge of all the earth, with that self-abhorrence and confusion, that becomes one who feels himself (even himself being Judge) most righteously condemned.
1. Thou wilt deeply humble thy self before the Majesty of the Judge of all the earth, with that self-abhorrence and confusion, that becomes one who feels himself (even himself being Judge) most righteously condemned.
2. Thou wilt sollicite and assail the Throne of Grace with all redoubled favours, and holy passionate importunities of prayer and supplication, giving God no rest till he hath given thee his Spirit, according to his own promise, Luke 11.13. Ezek. 36.26, 27. To help thee to performe the conditions of the Gospel-Covenant, plead his own promise with him.
2. Thou wilt solicit and assail the Throne of Grace with all redoubled favours, and holy passionate importunities of prayer and supplication, giving God no rest till he hath given thee his Spirit, according to his own promise, Lycia 11.13. Ezekiel 36.26, 27. To help thee to perform the conditions of the Gospel covenant, plead his own promise with him.
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He that commands us to work out our salvation with fear and trembling, he it is that worketh in us both to will and to do of his own good pleasure, Phil. 2.12, 13.
He that commands us to work out our salvation with Fear and trembling, he it is that works in us both to will and to do of his own good pleasure, Philip 2.12, 13.
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I conclude this particular (and the whole discourse) with, the happy effects and fruits of Justification, which every Believer hath as good a right and title to,
I conclude this particular (and the Whole discourse) with, the happy effects and fruits of Justification, which every Believer hath as good a right and title to,
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and rejoyce in the hope of the glory of God, 3. And not only so, but we glory in tribulation, knowing that tribulation worketh patience, 4. And patience experience, and experience hope, 5. And hope maketh not ashamed,
and rejoice in the hope of the glory of God, 3. And not only so, but we glory in tribulation, knowing that tribulation works patience, 4. And patience experience, and experience hope, 5. And hope makes not ashamed,
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THE BELIEVERS DIGNITY and DƲTY, LAID OPEN, In the High-Birth wherewith he is PRIƲILEDGED, And the honourable Employment to which He is called. John 1.12, 13.
THE BELIEVERS DIGNITY and DƲTY, LAID OPEN, In the High-Birth wherewith he is PRIƲILEDGED, And the honourable Employment to which He is called. John 1.12, 13.
IN this Chapter, Christ the principal Subject of the Gospel, is admirably and Seraphically described. 1. By his Divintiy, as co-eternal and co-essential with the Father, verse 1. & 2.
IN this Chapter, christ the principal Subject of the Gospel, is admirably and Seraphically described. 1. By his Divintiy, as coeternal and coessential with the Father, verse 1. & 2.
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2. By his discovery or manifestation. 1. In the work of Creation, ver. 3. & 10. 2. In the work of common providence, ver. 4.5, 9. 3. In the work of gracious providence, he being in the world,
2. By his discovery or manifestation. 1. In the work of Creation, ver. 3. & 10. 2. In the work of Common providence, ver. 4.5, 9. 3. In the work of gracious providence, he being in the world,
the Church sleighted and rejected him, as Rebels do their natural Prince, ver 11. And such entertainment Christ meets with at this day, in his Truths, Ordinances, Graces, Ministers, and his poor members, &c.
the Church sleighted and rejected him, as Rebels do their natural Prince, for 11. And such entertainment christ meets with At this day, in his Truths, Ordinances, Graces, Ministers, and his poor members, etc.
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Object. Was not Christ entertained by them? what else means their harbouring him at Capèrnaum, their flocking after him, admiring of him, seeking to make him a King? &c. Answ. True, they entertain'd him for a while civilly and formally upon self-interest, but not spiritually by saving Faith, Love and Obedience, John 6.26. Matthew 11.21, 23.
Object. Was not christ entertained by them? what Else means their harbouring him At Capèrnaum, their flocking After him, admiring of him, seeking to make him a King? etc. Answer True, they entertained him for a while civilly and formally upon self-interest, but not spiritually by Saving Faith, Love and obedience, John 6.26. Matthew 11.21, 23.
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some did receive him cordially, verse 12. and were more graciously entertained by him, ib. and this was his active entertainment, he dignifying all who received him with the priviledge of Adoption, ver. 12.
Some did receive him cordially, verse 12. and were more graciously entertained by him, ib. and this was his active entertainment, he dignifying all who received him with the privilege of Adoption, ver. 12.
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Answ. Not from their own free will, or good nature, but from the especial grace of God regenerating them, whereby they were made able and willing to close with Christ, whom others (as likely,
Answer Not from their own free will, or good nature, but from the especial grace of God regenerating them, whereby they were made able and willing to close with christ, whom Others (as likely,
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In the words absolutely considered, you have a singular commendation or Encomium of Faith. 1. From its nature, a receiving of Christ. 2. From its root, Regeneration,
In the words absolutely considered, you have a singular commendation or Encomium of Faith. 1. From its nature, a receiving of christ. 2. From its root, Regeneration,
they had a great priviledge given them, and so were made Sons by Adoption. In handling this excellent Doctrine, my work shall be Explication, Confirmation, Application.
they had a great privilege given them, and so were made Sons by Adoption. In handling this excellent Doctrine, my work shall be Explication, Confirmation, Application.
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this the doctrine of Regeneration and Adoption in particular, they being distinct kinds of Filiation. For the first in general, a Person may be a Son foure wayes. 1. By Creation;
this the Doctrine of Regeneration and Adoption in particular, they being distinct Kinds of Filiation. For the First in general, a Person may be a Son foure ways. 1. By Creation;
and thus, 1. The Angels, Job 38.7. 2. Adam, Luke 3.38. 3. Christ according to his Humane Nature was the Son of God, Luke 1.35. Not that Christs Humane Nature was a Son or a Person, lest we make two Sons or two Persons in one Christ.
and thus, 1. The Angels, Job 38.7. 2. Adam, Lycia 3.38. 3. christ according to his Humane Nature was the Son of God, Lycia 1.35. Not that Christ Humane Nature was a Son or a Person, lest we make two Sons or two Persons in one christ.
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and this is, 1. Eternal or temporary; eternal, as in Christ, John 1. ver. 1, 14, 18. compare Isa. 53.8. Temporary, as in other men. 2. Natural or spiritual;
and this is, 1. Eternal or temporary; Eternal, as in christ, John 1. ver. 1, 14, 18. compare Isaiah 53.8. Temporary, as in other men. 2. Natural or spiritual;
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spiritual, as in Regeneration, James 1.18. 3. By contract of Marriage; and thus Joseph was the Legal son of Heli, Luke 3.23. but the natural son of Jacob, Mat. 1.16.
spiritual, as in Regeneration, James 1.18. 3. By contract of Marriage; and thus Joseph was the Legal son of Heli, Lycia 3.23. but the natural son of Jacob, Mathew 1.16.
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which is, 1. External and federal, Exod. 4.22. Rom. 9.4. by virtue of external profession and Church-member-ship, Gen. 6.1. compare Job 1.6. By Sons of God in this last place, may be understood either Professors, or the Angels.
which is, 1. External and federal, Exod 4.22. Rom. 9.4. by virtue of external profession and Church-membership, Gen. 6.1. compare Job 1.6. By Sons of God in this last place, may be understood either Professors, or the Angels.
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This Sonship may be lost, as is evident by the Jews who are now cut off, Rom. 9.7, 8. & 11. ver. 15, 19, 20, 23, 31. yet so high is this priviledge, that in comparison of such Adopted Children, Persons without the Pale are called Dogs, Matthew 15.26. 2. Adoption is internal and real, which leads me to the particular Explication.
This Sonship may be lost, as is evident by the jews who Are now Cut off, Rom. 9.7, 8. & 11. ver. 15, 19, 20, 23, 31. yet so high is this privilege, that in comparison of such Adopted Children, Persons without the Pale Are called Dogs, Matthew 15.26. 2. Adoption is internal and real, which leads me to the particular Explication.
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Relations, we say, are minimae entitatis, but maximae efficaciae: and if one endearing relation draw so much love, what wi l all do? especially considering God and Christ will be sure to fill every relation with love and grace;
Relations, we say, Are minimae entitatis, but maximae efficaciae: and if one endearing Relation draw so much love, what Wi l all doe? especially considering God and christ will be sure to fill every Relation with love and grace;
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the Church (and by proportion every true believer) is Christs childe and mother, his brother and sister, his Spouse, body and member, Cant. 5.1. Matth. 12.50. & 1 Cor. 12.27.
the Church (and by proportion every true believer) is Christ child and mother, his brother and sister, his Spouse, body and member, Cant 5.1. Matthew 12.50. & 1 Cor. 12.27.
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how much love may such expect from Christ in every kinde? No wonder Gods people are such gainers by their losses and sufferings for Christ, who is an hundred fold better to them in this life,
how much love may such expect from christ in every kind? No wonder God's people Are such gainers by their losses and sufferings for christ, who is an hundred fold better to them in this life,
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For the first, The word (Adoption) is used but five times in the New Testament, Rom. 8.15, 23. & 9, 4. Gal. 4.5. & Ephes. 1.5. In the Original, its NONLATINALPHABET, as NONLATINALPHABET, and signifies the putting or placing one for a Son. It's applyed to other things besides man;
For the First, The word (Adoption) is used but five times in the New Testament, Rom. 8.15, 23. & 9, 4. Gal. 4.5. & Ephesians 1.5. In the Original, its, as, and signifies the putting or placing one for a Son. It's applied to other things beside man;
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to Adopt a Plant when we give it a name, as Lysimachus did to the herb Lysimachia, and Artemisia to the herb Artemisia; and thus one branch is said to adopt another by inoculation, according to the Poet, Venerit insitio, fac ramum ramus adoptet;
to Adopt a Plant when we give it a name, as Lysimachus did to the herb Lysimachia, and Artemisia to the herb Artemisia; and thus one branch is said to adopt Another by inoculation, according to the Poet, Venerit insitio, fac ramum ramus adoptet;
Adoption is the acceptance of a stranger into the Relation and Priviledges of a Son. It was much in use among the Romans; and was ratified by the Law of the chief Magistrate,
Adoption is the acceptance of a stranger into the Relation and Privileges of a Son. It was much in use among the Romans; and was ratified by the Law of the chief Magistrate,
wherein great respect was had to the ho inesse and dignity of persons (whence a Patrician might not adopt a Plebeian, &c.) lest the dignity of the Adopter should be stain'd by the meanness of the Adopted:
wherein great respect was had to the ho inesse and dignity of Persons (whence a Patrician might not adopt a Plebeian, etc.) lest the dignity of the Adopter should be stained by the meanness of the Adopted:
though in this gracious act those two most glorious persons stoop infinitely below themselves. Thus Moses was the adopted son of Pharaohs daughter, Exod. 2.10. and Esther was the adopted childe of her cousin Mordecai, E• her 2.7. both which illustrate Gods singular grace to us, who are before Adoption Captives, slaves, and lost creatures.
though in this gracious act those two most glorious Persons stoop infinitely below themselves. Thus Moses was the adopted son of Pharaohs daughter, Exod 2.10. and Esther was the adopted child of her Cousin Mordecai, E• her 2.7. both which illustrate God's singular grace to us, who Are before Adoption Captives, slaves, and lost creatures.
1. Hence it follows, that Adoption presupposes effectual vocation, Regeneration, Faith, Justification, and Reconciliation, which are (as it were) its secondary foundations; compare Rom. 8.30.
1. Hence it follows, that Adoption presupposes effectual vocation, Regeneration, Faith, Justification, and Reconciliation, which Are (as it were) its secondary foundations; compare Rom. 8.30.
1. Of Redemption. 2. Of Adoption. See both together, Rom. 8.23. 3. This shews how Christ is applyed in Justification, namely as a fountaine and garment:
1. Of Redemption. 2. Of Adoption. See both together, Rom. 8.23. 3. This shows how christ is applied in Justification, namely as a fountain and garment:
how in Adoption, namely as an elder Brother, and Prince of Salvation, Hebrews 2. ver. 10, 11, 12. 4. Hence its evident, our Sonship far excels Adams filiation.
how in Adoption, namely as an elder Brother, and Prince of Salvation, Hebrews 2. ver. 10, 11, 12. 4. Hence its evident, our Sonship Far excels Adams filiation.
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as we now are, Gal. 4. ver. 4, 5. 5. Hence we have the true reason, why Gods Name is called upon us ( Jerem. 14.9. & 1 John 3.1. compare Gen. 48.5, 6, 16.) as well as called upon by us, 1 Pet. 1.17. 6. This shews why we are in an especial manner of Gods Houshold, Eph. 2.19. not as Bastards, Sojourners, Borders, Hirelings, Slaves, Exod. 12.45. Judg. 11.1, 2. Heb. 12.8. but as his honourable Servants, his Spouse, and his Adopted Children.
as we now Are, Gal. 4. ver. 4, 5. 5. Hence we have the true reason, why God's Name is called upon us (Jeremiah 14.9. & 1 John 3.1. compare Gen. 48.5, 6, 16.) as well as called upon by us, 1 Pet. 1.17. 6. This shows why we Are in an especial manner of God's Household, Ephesians 2.19. not as Bastards, Sojourners, Borders, Hirelings, Slaves, Exod 12.45. Judges 11.1, 2. Hebrew 12.8. but as his honourable Servants, his Spouse, and his Adopted Children.
Compare 2 Sam. 9.7, 11, 13, & Esther 2.7. Quest. 2. Wherein doth Divine Adoption differ from, and excell Humane adoption? This Head is a powerful motive.
Compare 2 Sam. 9.7, 11, 13, & Esther 2.7. Quest. 2. Wherein does Divine Adoption differ from, and excel Humane adoption? This Head is a powerful motive.
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and as his Birth, so his Adoption is high, even as high as heaven, John 1.12, 13. It's honourable to be the Son of a King, much more to be the Son of God;
and as his Birth, so his Adoption is high, even as high as heaven, John 1.12, 13. It's honourable to be the Son of a King, much more to be the Son of God;
to be Gods Servant, 2 Sam. 7.5, 8. (Witnesse Theodosius the Emperour) much more to be Gods Son, 1 John 3.1. The honour of Sonship ever rises or falls with the honour of Fatherhood.
to be God's Servant, 2 Sam. 7.5, 8. (Witness Theodosius the Emperor) much more to be God's Son, 1 John 3.1. The honour of Sonship ever rises or falls with the honour of Fatherhood.
This second property flows from the first. That which is precious must needs be Honourable, Isa. 43.4. Whence the same word signifies both preciousnesse and honour, compare Psal. 45.9. 3. It's a free Relation.
This second property flows from the First. That which is precious must needs be Honourable, Isaiah 43.4. Whence the same word signifies both preciousness and honour, compare Psalm 45.9. 3. It's a free Relation.
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and first as to the Adopter, who is not moved by any thing in the Creature, to bestow this high favour, Ephes. 1. ver. 4, 5. God adopts not out of necessity, but liberty;
and First as to the Adopter, who is not moved by any thing in the Creature, to bestow this high favour, Ephesians 1. ver. 4, 5. God adopts not out of necessity, but liberty;
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and many created Sons, who were very like him, and liking to him) but out of redundancy of goodnesse. 2. In a passive sense its free also as to the adopted, without, yea, against their deservings.
and many created Sons, who were very like him, and liking to him) but out of redundancy of Goodness. 2. In a passive sense its free also as to the adopted, without, yea, against their deservings.
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2. Divine immutability is engaged in the Covenant of grace, of which Adoption is one great Branch. Compare Rom. 9.4. & 11.29. & Heb. 6.17, 18. 3. If any thing unchild them, it must be their Apostacy: But,
2. Divine immutability is engaged in the Covenant of grace, of which Adoption is one great Branch. Compare Rom. 9.4. & 11.29. & Hebrew 6.17, 18. 3. If any thing unchild them, it must be their Apostasy: But,
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All Gods adopted Children bear their Fathers Image, as Gideons Brethren d d his, Judg. 8.18. They are like God, 1. In holinesse. 2. In dignity. In holinesse;
All God's adopted Children bear their Father's Image, as Gideons Brothers worser worser his, Judges 8.18. They Are like God, 1. In holiness. 2. In dignity. In holiness;
as Christ beares their Natural, so they bear his Spiritual Image. Compare Heb. 2.7. & Rom. 8.29. Their principles and actions prove them the children of their heavenly Father, Matth. 5.45. This one truth unchilds most Professours, who look not at holinesse as a Priviledge:
as christ bears their Natural, so they bear his Spiritual Image. Compare Hebrew 2.7. & Rom. 8.29. Their principles and actions prove them the children of their heavenly Father, Matthew 5.45. This one truth unchilds most Professors, who look not At holiness as a Privilege:
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but let genuine children remember, that holinesse is not only a duty, 1 Pet. 1.14, 15, 16. but also a prerogative, Exod. 19.5, 6. & 1 Pet. 2.9. Many hope to be like God hereafter, who affect not to be like him here;
but let genuine children Remember, that holiness is not only a duty, 1 Pet. 1.14, 15, 16. but also a prerogative, Exod 19.5, 6. & 1 Pet. 2.9. Many hope to be like God hereafter, who affect not to be like him Here;
but genuine Sons affect the one, as well as they hope for the other, 1 Joh. 3.2, 3. The hope of the former, will at farthest dye with themselves, Job 8.13, 14, 15, & 11, 20. Next, Gods adopted children are like him in Dignity. This Dignity appeares, 1. In their Titles. 2. In their Offices. 3. In their Dominion.
but genuine Sons affect the one, as well as they hope for the other, 1 John 3.2, 3. The hope of the former, will At farthest die with themselves, Job 8.13, 14, 15, & 11, 20. Next, God's adopted children Are like him in Dignity. This Dignity appears, 1. In their Titles. 2. In their Offices. 3. In their Dominion.
In their Titles, they are called his treasure, Exod. 19.5. his jewels, Mal. 3.17. his first-fruits, and holinesse to the Lord, Jerem. 2.3. Heires, Gal. 3.19. first-born Heires, Heb. 12.23. compare Deutr. 21.16. yea, joynt-heires with Christ, Rom. 8.17. each of them having right to, and possession of that Inheritance which hath no Corruption, Succession, Division.
In their Titles, they Are called his treasure, Exod 19.5. his Jewels, Malachi 3.17. his Firstfruits, and holiness to the Lord, Jeremiah 2.3. Heirs, Gal. 3.19. firstborn Heirs, Hebrew 12.23. compare Deuteronomy 21.16. yea, Joint heirs with christ, Rom. 8.17. each of them having right to, and possession of that Inheritance which hath no Corruption, Succession, Division.
1. No corruption, 1 Pet. 1.4. It's not corrupted by outward principles, as fire, violence, &c. Nor by inward principles, as sin and other taints which defile;
1. No corruption, 1 Pet. 1.4. It's not corrupted by outward principles, as fire, violence, etc. Nor by inward principles, as since and other taints which defile;
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or prutribility, as the best things here below, are from their own or their subjects innate principles, Isa. 29.14. & 1 P•t. 1.18. compare James 5.2. 2. It hath no Succession;
or prutribility, as the best things Here below, Are from their own or their subject's innate principles, Isaiah 29.14. & 1 P•t. 1.18. compare James 5.2. 2. It hath no Succession;
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the Father and Children alwayes living upon the same Inheritance; whence, as Christs Priesthood, so their inheritance is unchangeable, Hebrews 7.24. 3. It hath no Division;
the Father and Children always living upon the same Inheritance; whence, as Christ Priesthood, so their inheritance is unchangeable, Hebrews 7.24. 3. It hath no Division;
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not half (with Ahashuerus and Herod ) but his whole Kingdome. Compare Gen. 25.5. & 2 Chron. 21.3. & Rev. 21.7. It's otherwise with Heires and Wives here below, because their interests are divisible, Luke 12.13. Gen. 30.15. & 1 Sam. 1.6, 7. Their Dignity appeares, 2. In their high Offices.
not half (with Ahasuerus and Herod) but his Whole Kingdom. Compare Gen. 25.5. & 2 Chronicles 21.3. & Rev. 21.7. It's otherwise with Heirs and Wives Here below, Because their interests Are divisible, Lycia 12.13. Gen. 30.15. & 1 Sam. 1.6, 7. Their Dignity appears, 2. In their high Offices.
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Like Christ their Head, they are Gods anointed ones, 1 John 2.20, 27. and that to a threefold Office, Prophetical, Priestly, Kingly, Psalme 105.15. Revel. 1.6. Where the Prophetical Office is not mentioned, probably upon this account, because included in the Priestly Office.
Like christ their Head, they Are God's anointed ones, 1 John 2.20, 27. and that to a threefold Office, Prophetical, Priestly, Kingly, Psalm 105.15. Revel. 1.6. Where the Prophetical Office is not mentioned, probably upon this account, Because included in the Priestly Office.
The first-born in every Family were typical Kings, Priests and Prophets, Exodus 24.5. which therefore were the Birth-right of Reuben, who by his sin forfeited the Government to Judah, the Priest-hood to Levi, and the double portion or inheritance to Joseph, 1 Chron. 5.1, 2. see Numb. 3.45.
The firstborn in every Family were typical Kings, Priests and prophets, Exodus 24.5. which Therefore were the Birthright of Reuben, who by his since forfeited the Government to Judah, the Priesthood to Levi, and the double portion or inheritance to Joseph, 1 Chronicles 5.1, 2. see Numb. 3.45.
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but the best among the Sonnes of God. 3. By their Right, and pure use of all, Tit. 1.15. Job 5.24. 4. By the benefit and advantage redounds to them out of all, Rom. 8.28. There's no creature but owes homage, and payes Tribute to these Lords.
but the best among the Sons of God. 3. By their Right, and pure use of all, Tit. 1.15. Job 5.24. 4. By the benefit and advantage redounds to them out of all, Rom. 8.28. There's no creature but owes homage, and pays Tribute to these lords.
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Kings children have great immunities, Matth. 17.25, 26. but Gods children have all immunities, being priviledged from the hurt of every thing, Luke 10.19. Rom. 8.35, 38, 39. This for the Explication of the first Branch of the Doctrine:
Kings children have great immunities, Matthew 17.25, 26. but God's children have all immunities, being privileged from the hurt of every thing, Lycia 10.19. Rom. 8.35, 38, 39. This for the Explication of the First Branch of the Doctrine:
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then prove and apply both together. Quest. What is Regeneration? Here I shall endeavour to open, First, The Name. Secondly, The Thing. The Name is NONLATINALPHABET.
then prove and apply both together. Quest. What is Regeneration? Here I shall endeavour to open, First, The Name. Secondly, The Thing. The Name is.
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because he wanted a gracious Regeneration. Its Synonima's in Scripture are very Emphatical. Thus its called a quickening, Ephes. 2.1. a formation, Gal. 4.19. a Birth, John 3.3, 8. a Baptizing, Matth. 3.11. a renewing of the minde, Rom. 12.2. a new heart and spirit, Ezek. 36.26. that being renewed by saving knowledge, this by saving grace;
Because he wanted a gracious Regeneration. Its Synonima's in Scripture Are very Emphatical. Thus its called a quickening, Ephesians 2.1. a formation, Gal. 4.19. a Birth, John 3.3, 8. a Baptizing, Matthew 3.11. a renewing of the mind, Rom. 12.2. a new heart and Spirit, Ezekiel 36.26. that being renewed by Saving knowledge, this by Saving grace;
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a new creature, which is the product of Omnipotency, 2 Cor. 5.17. The new man, it renewing the whole, Ephes. 4.24. and the Divine Nature, in respect of its transcendent excellency, 2 Pet. 1.4. For the thing it self;
a new creature, which is the product of Omnipotency, 2 Cor. 5.17. The new man, it renewing the Whole, Ephesians 4.24. and the Divine Nature, in respect of its transcendent excellency, 2 Pet. 1.4. For the thing it self;
Generation is the foundation, as of humane, so also of Divine Filiation; and as by faith we are adopted Sons, so by Regeneration we are begotten Sons. Quest. What is Regeneration?
Generation is the Foundation, as of humane, so also of Divine Filiation; and as by faith we Are adopted Sons, so by Regeneration we Are begotten Sons. Quest. What is Regeneration?
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so every child of the promise before Regeneration, is a non entity in grace, 1 Cor. 13.2. Gal. 6.3. and as in Generation there is a formation, or the introduction of a new forme, which gives being, distinction and operation;
so every child of the promise before Regeneration, is a non entity in grace, 1 Cor. 13.2. Gal. 6.3. and as in Generation there is a formation, or the introduction of a new Form, which gives being, distinction and operation;
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so is it likewise in Regeneration, Gal. 4.19. This forme is nothing else but truth of grace infused. 3. As in nature the corruption of one thing is the Generation of another;
so is it likewise in Regeneration, Gal. 4.19. This Form is nothing Else but truth of grace infused. 3. As in nature the corruption of one thing is the Generation of Another;
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as in natural Generation no forme is introduced but by various preparations and previous dispositions; so in Regeneration, much Legal and Evangelical preparation ushers in the New Birth;
as in natural Generation no Form is introduced but by various preparations and previous dispositions; so in Regeneration, much Legal and Evangelical preparation ushers in the New Birth;
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which preparation consists especially in Conviction, Illumination, &c. The Nature of Regeneration will appeare more distinctly, by comparing it more particularly with natural Generation;
which preparation consists especially in Conviction, Illumination, etc. The Nature of Regeneration will appear more distinctly, by comparing it more particularly with natural Generation;
in both there is, 1. A principal cause; and thus God is the Regenerate mans Father, witnesse the Text, Isa. 6.9. & Heb. 2.11, 13. the Church is his Mother, Gal. 4.26, 27. 2. There are subordinate and instrumental causes;
in both there is, 1. A principal cause; and thus God is the Regenerate men Father, witness the Text, Isaiah 6.9. & Hebrew 2.11, 13. the Church is his Mother, Gal. 4.26, 27. 2. There Are subordinate and instrumental Causes;
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such are Christs Ministers, who are therefore sometimes called Fathers, 1 Cor. 4.15. and sometimes Mothers, Gal. 4.19. Compare 1 Thes. 2.7. 3. The constitutive cause;
such Are Christ Ministers, who Are Therefore sometime called Father's, 1 Cor. 4.15. and sometime Mother's, Gal. 4.19. Compare 1 Thebes 2.7. 3. The constitutive cause;
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a seed, which is partly material•, namely the Word, 1 Pet. 1.23. partly spiritual, the influence and efficacy of the Holy Ghost, John 3.5. without which the material seed or letter is ineffectual, 2 Cor. 3.6. 2. They agree, 2. In the manner of production. In both there is, 1. A conception;
a seed, which is partly material•, namely the Word, 1 Pet. 1.23. partly spiritual, the influence and efficacy of the Holy Ghost, John 3.5. without which the material seed or Letter is ineffectual, 2 Cor. 3.6. 2. They agree, 2. In the manner of production. In both there is, 1. A conception;
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This holds true in other Generations, Matth. 13.23. unlesse the seed of the Word be received and retained, there can be no new man, no good and honest heart. 2. There is a formation.
This holds true in other Generations, Matthew 13.23. unless the seed of the Word be received and retained, there can be no new man, no good and honest heart. 2. There is a formation.
Gods Art is wonderful in the formation of our outward man, Psalme 139.14, 15, 16. but far more stupendious in the formation of our inward man, Gal. 4.19. which is no mean part of the mystery of godlinesse, 1 Tim. 3.16. 3. Quickening, 1 Cor. 15.36. Eph. 2.2. Gal. 2.20. which is perceived by spiritual motion. 4. Longing.
God's Art is wondered in the formation of our outward man, Psalm 139.14, 15, 16. but Far more stupendious in the formation of our inward man, Gal. 4.19. which is no mean part of the mystery of godliness, 1 Tim. 3.16. 3. Quickening, 1 Cor. 15.36. Ephesians 2.2. Gal. 2.20. which is perceived by spiritual motion. 4. Longing.
How doth God, Christ and his Ministers long for the natural mans conversion? Ezek. 18.23. Luke 13.34. Phil. 1.8. Never did a teeming woman long more for fruit, or deliverance, than these do for a new-born babe in Christ.
How does God, christ and his Ministers long for the natural men conversion? Ezekiel 18.23. Lycia 13.34. Philip 1.8. Never did a teeming woman long more for fruit, or deliverance, than these do for a newborn babe in christ.
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Oh the pangs of our spiritual Mothers, Gal. 4.19. do not increase them by sticking in the birth! Hosea 13.13. Compare 2 Kings 19.3. Oh the feare and danger of miscarriage, both before and after this spiritual childing!
O the pangs of our spiritual Mother's, Gal. 4.19. do not increase them by sticking in the birth! Hosea 13.13. Compare 2 Kings 19.3. O the Fear and danger of miscarriage, both before and After this spiritual childing!
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Gal. 4.20, 11. & 1 Thes. 3.5. and in this miscarrying age, how frequent is the curse of Ephraim? Hosea 9.13, 14. But is the Babe exempted from paine, sorrow and danger? In no wise.
Gal. 4.20, 11. & 1 Thebes 3.5. and in this miscarrying age, how frequent is the curse of Ephraim? Hosea 9.13, 14. But is the Babe exempted from pain, sorrow and danger? In no wise.
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The New, as well as the Old Creation, travails with paine, Rom. 8.22, 23. The foundation of the second Temple, is ever laid in weeping, Ezra 3.12, 13. and God still layes the beames of his Chambers in the waters, &c. Psalme 104.3. Each of these may be a taste and touch of our new-birth;
The New, as well as the Old Creation, travails with pain, Rom. 8.22, 23. The Foundation of the second Temple, is ever laid in weeping, Ezra 3.12, 13. and God still lays the beams of his Chambers in the waters, etc. Psalm 104.3. Each of these may be a taste and touch of our New birth;
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As in Generation, so in Regeneration, there is, 1. A new nature with new principles, 2 Cor. 5.17. Gal. 6.15. In Generation there is still the same first matter, but under several and successive formes;
As in Generation, so in Regeneration, there is, 1. A new nature with new principles, 2 Cor. 5.17. Gal. 6.15. In Generation there is still the same First matter, but under several and successive forms;
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& Ephes. 4.22, 24. There's a new eye, a Circumcised eare, a spiritual taste, appetite, language, motion, &c. 3. And lastly. There are new priviledges.
& Ephesians 4.22, 24. There's a new eye, a Circumcised ear, a spiritual taste, appetite, language, motion, etc. 3. And lastly. There Are new privileges.
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Next follow the termes of difference or dissimilitude, which may be applyed to each of the Heads of Agreement, the second Birth far excelling the first Birth,
Next follow the terms of difference or dissimilitude, which may be applied to each of the Heads of Agreement, the second Birth Far excelling the First Birth,
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1. Regeneration is rare: As few men are generated in comparison of all other creatures, so few persons are new borne, in comparison of those who are borne:
1. Regeneration is rare: As few men Are generated in comparison of all other creatures, so few Persons Are new born, in comparison of those who Are born:
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No more are Regenerated, than shall be saved, and those are but few in comparison, Mat. 7.14. compare Luke 13.23. 2. Its far more secret than the natural birth; compare Eccl. 11.5. Joh. 3.8. & Colos. 3.3. Whatever Solomon might understand of Generation, both he and every man else is very purblinde in discerning the nature of Regeneration;
No more Are Regenerated, than shall be saved, and those Are but few in comparison, Mathew 7.14. compare Lycia 13.23. 2. Its Far more secret than the natural birth; compare Ecclesiastes 11.5. John 3.8. & Colos 3.3. Whatever Solomon might understand of Generation, both he and every man Else is very purblind in discerning the nature of Regeneration;
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Its like the Generation of the Son of God, who was begotten from eternity, and is still a begetting, Psal. 2.7. Hebr. 13.8. In natural Generation, sooner or later, death marrs the birth;
Its like the Generation of the Son of God, who was begotten from eternity, and is still a begetting, Psalm 2.7. Hebrew 13.8. In natural Generation, sooner or later, death mars the birth;
the one is of gift, and by actual faith; the other is of birth. There's a wide difference between NONLATINALPHABET, applied to Adoption, and NONLATINALPHABET, which expresses Regeneration; compare Matth. 2.1. Joh. 1.2.14. & Gal. 4.4. where both words are joyned together.
the one is of gift, and by actual faith; the other is of birth. There's a wide difference between, applied to Adoption, and, which Expresses Regeneration; compare Matthew 2.1. John 1.2.14. & Gal. 4.4. where both words Are joined together.
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because he purchased our Adoption as well as our Regeneration, Ephes. 1.5. Tit. 3.5, 6. The third ground is Divine glory, which is the end of all Gods Works, much more of such gracious Dispensations as are Regeneration and Adoption, Ephes. 1.5, 6. Isaiah 43.21. The fourth ground is encouragement unto faith by the favours and priviledges vouchsafed unto Believers, 1 Tim. 1.16.
Because he purchased our Adoption as well as our Regeneration, Ephesians 1.5. Tit. 3.5, 6. The third ground is Divine glory, which is the end of all God's Works, much more of such gracious Dispensations as Are Regeneration and Adoption, Ephesians 1.5, 6. Isaiah 43.21. The fourth ground is encouragement unto faith by the favours and privileges vouchsafed unto Believers, 1 Tim. 1.16.
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First, A dead man, as dead in Law, Joh. 3.18. dead in sin, Ephes. 2.1. dead under wrath and curse, Joh. 3.36. Gal. 3.10. compared with Gen. 2.17. dead in expectation and fear, Hebr. 10.27. Whoever hath not a part in the second Birth, shall be sure to have a part in the second Death.
First, A dead man, as dead in Law, John 3.18. dead in since, Ephesians 2.1. dead under wrath and curse, John 3.36. Gal. 3.10. compared with Gen. 2.17. dead in expectation and Fear, Hebrew 10.27. Whoever hath not a part in the second Birth, shall be sure to have a part in the second Death.
Secondly, Unbelievers being not children of God, can expect nothing from God as a Father. Now the state of unregeneracy excludes them from both filiations;
Secondly, Unbelievers being not children of God, can expect nothing from God as a Father. Now the state of unregeneracy excludes them from both filiations;
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for unlesse God be a Father by Regeneration, he will be no Father by Adoption. Nor can unregenerate persons be children by Adoption because they have no faith.
for unless God be a Father by Regeneration, he will be no Father by Adoption. Nor can unregenerate Persons be children by Adoption Because they have no faith.
But are they altogether fatherlesse? No verily; therefore Thirdly, They have woful parents; namely, sin and disobedience, Ephes. 2.2. wrath and curse, Ephes. 2.3. & 2 Pet. 2, 14. and lastly, Satan, Joh. 8.44. who is also their God, 2 Cor. 4.4. as God is the Believers Father.
But Are they altogether fatherless? No verily; Therefore Thirdly, They have woeful Parents; namely, since and disobedience, Ephesians 2.2. wrath and curse, Ephesians 2.3. & 2 Pet. 2, 14. and lastly, Satan, John 8.44. who is also their God, 2 Cor. 4.4. as God is the Believers Father.
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nor only for barely nominal and foederal children, Deut. 32.5, 19. compared with 1 Cor. 7.14. but even for such as groundedly call God Father, yet carry not themselves as children to such a Father.
nor only for barely nominal and federal children, Deuteronomy 32.5, 19. compared with 1 Cor. 7.14. but even for such as groundedly call God Father, yet carry not themselves as children to such a Father.
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2. They are palpably worldly, as if they had no Father to care for them, no hope nor portion but in this life, Jerem. 45.5. Matth. 6.28, 30. That worldlinesse which reigns in Natural men, tyrannizeth too often in Regenerate men.
2. They Are palpably worldly, as if they had no Father to care for them, no hope nor portion but in this life, Jeremiah 45.5. Matthew 6.28, 30. That worldliness which reigns in Natural men, tyrannizes too often in Regenerate men.
3. They behave not themselves as Brethren of Christ, and as Children of one Father; compare Hebr. 2.11. with Ephes. 4. ver. 3. to ver. 6. & Malach. 2.10.
3. They behave not themselves as Brothers of christ, and as Children of one Father; compare Hebrew 2.11. with Ephesians 4. ver. 3. to ver. 6. & Malachi 2.10.
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but rather the promoting of a party and faction in the Church, to the shame of Religion, the scandal of the weak, (who by reason of our differences are puzled which way to choose) and the opening of the mouth of the enemy.
but rather the promoting of a party and faction in the Church, to the shame of Religion, the scandal of the weak, (who by reason of our differences Are puzzled which Way to choose) and the opening of the Mouth of the enemy.
and true Catholick unity is making way for Atheisme, or for Popish Catholick unity? 3. Of Exhortation: And first, unto strangers; secondly, unto children.
and true Catholic unity is making Way for Atheism, or for Popish Catholic unity? 3. Of Exhortation: And First, unto Strangers; secondly, unto children.
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This will blow up the fire of grace, light the candle of comfort, and beam forth in thy conversation to the conviction, conversion and edification of others. To this end;
This will blow up the fire of grace, Light the candle of Comfort, and beam forth in thy Conversation to the conviction, conversion and edification of Others. To this end;
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•econdly, Obey thy Father, 1 Pet. 1.14. this flowes from the former, and is part of the honour Children owe to their Parents, ( Ephes. 6.1, 2. Colos. 3.20.) and much more we to our heavenly Father, Hebr. 12.9. whose commands are all of them so holy, equitable, profitable; compare 2 Kings 5.13.
•econdly, Obey thy Father, 1 Pet. 1.14. this flows from the former, and is part of the honour Children owe to their Parents, (Ephesians 6.1, 2. Colos 3.20.) and much more we to our heavenly Father, Hebrew 12.9. whose commands Are all of them so holy, equitable, profitable; compare 2 Kings 5.13.
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and if we be Gods children, wee must walk not only with him, but also like him, 1 Joh. 4.17. & 2.6. Especially imitate God in endeavouring to bring many to glory, Hebr. 2.10.
and if we be God's children, we must walk not only with him, but also like him, 1 John 4.17. & 2.6. Especially imitate God in endeavouring to bring many to glory, Hebrew 2.10.
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Fifthly, Depend universally upon Divine provision and protection; casting all thy fears, cares and burdens upon thy Father, Matth. 6.25. & 1 Pet. 5.7. Psal. 55.22. Faith is both the mother and nurse of Adoption.
Fifthly, Depend universally upon Divine provision and protection; casting all thy fears, Cares and burdens upon thy Father, Matthew 6.25. & 1 Pet. 5.7. Psalm 55.22. Faith is both the mother and nurse of Adoption.
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Thy sin is exceedingly aggravated by the d•gnity of the party offended, and offending, (as well as by Gods singular love to thee) Lev. 4.3, 13, 22, 27. & 21.9.
Thy since is exceedingly aggravated by the d•gnity of the party offended, and offending, (as well as by God's singular love to thee) Lev. 4.3, 13, 22, 27. & 21.9.
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God may well say to thee, Et tu fili! Seventhly, Wait and long for the perfecting of thy Adoption, Rom. 8.23. Here below, children cannot without impiety desire and long for the full inheritance.
God may well say to thee, Et tu fili! Seventhly, Wait and long for the perfecting of thy Adoption, Rom. 8.23. Here below, children cannot without impiety desire and long for the full inheritance.
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The general ground of Consolation, is our filial priviledges; which are more particularly. 1. Fatherly affections, which for tendernesse and vehemency, are called mothers bowels, Isa. 49.15.
The general ground of Consolation, is our filial privileges; which Are more particularly. 1. Fatherly affections, which for tenderness and vehemency, Are called mother's bowels, Isaiah 49.15.
God will never fall under the foule aspersion of being worse than an Infidel, which he blames so much in unnatural Christians, 1 Tim. 5.8. This priviledge Relates to the necessities of Gods Children.
God will never fallen under the foul aspersion of being Worse than an Infidel, which he blames so much in unnatural Christians, 1 Tim. 5.8. This privilege Relates to the necessities of God's Children.
To have necessities immediately supplied, is the happinesse of glorified Saints; To have necessities mediately supplyed, is the comfor of Saints on earth;
To have necessities immediately supplied, is the happiness of glorified Saints; To have necessities mediately supplied, is the Comfort of Saints on earth;
To have necessities without any supply, is the misery of the damned. Now Divine provision undertakes for all these supplies, mediately here, immediately hereafter.
To have necessities without any supply, is the misery of the damned. Now Divine provision undertakes for all these supplies, mediately Here, immediately hereafter.
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and God provides no lesse than all good things for his Children, Psal. 34.9, 10. & 1 Tim. 4.8. especially the best things. Compare Matth. 7.11. & Luk. 11.13. Secondly, A calling.
and God provides no less than all good things for his Children, Psalm 34.9, 10. & 1 Tim. 4.8. especially the best things. Compare Matthew 7.11. & Luk. 11.13. Secondly, A calling.
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Gods care extends to the particular calling of every one of his Children, much more to their general calling, 1 Cor. 7.20. Rom. 1.7. Thirdly, Marriage;
God's care extends to the particular calling of every one of his Children, much more to their general calling, 1 Cor. 7.20. Rom. 1.7. Thirdly, Marriage;
Though their portion be not here below, yet God gives them portion in things here below, which sweetens and sanctifies all their enjoyments, Gen. 33.5.
Though their portion be not Here below, yet God gives them portion in things Here below, which sweetens and Sanctifies all their enjoyments, Gen. 33.5.
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3. Fatherly protection, Deut. 32.6, 10, 11, 12. which is ever seasonable for time, sutable for kinde, proportionable for degree, universal against every danger,
3. Fatherly protection, Deuteronomy 32.6, 10, 11, 12. which is ever seasonable for time, suitable for kind, proportionable for degree, universal against every danger,
and constant as long as danger threatneth: immediate by God himself, Isa. 27.3. Or mediate by Creatures, Ordinances, Providences, Comforts, Crosses, Graces, Temptations, &c. 2 Cor. 12.7. 4. Fatherly education, with all requisites thereunto;
and constant as long as danger threatens: immediate by God himself, Isaiah 27.3. Or mediate by Creatures, Ordinances, Providences, Comforts, Crosses, Graces, Temptations, etc. 2 Cor. 12.7. 4. Fatherly education, with all requisites thereunto;
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Secondly, Teaching, by precepts, direction, examples, illumination, manuduction, exercise and inclination, making them willing to learn, Job 36.22. Thirdly, Correction, and that
Secondly, Teaching, by Precepts, direction, Examples, illumination, manuduction, exercise and inclination, making them willing to Learn, Job 36.22. Thirdly, Correction, and that
1. By chastisements, bodily or spiritual. 2. By crossing their will and worldly designs. 3. By teaching them to crosse their own wills, Psal. 94.12. This correction is a great branch of the Covenant, Psal. 89.30. — 34. All these priviledges God affords them gratis. Children pay nothing for provision, protection, education, &c. Matth. 17.26. 5. Fatherly Communion. A Father is very familiar: First, With his little Children. Secondly, With his grown Children.
1. By chastisements, bodily or spiritual. 2. By crossing their will and worldly designs. 3. By teaching them to cross their own wills, Psalm 94.12. This correction is a great branch of the Covenant, Psalm 89.30. — 34. All these privileges God affords them gratis. Children pay nothing for provision, protection, education, etc. Matthew 17.26. 5. Fatherly Communion. A Father is very familiar: First, With his little Children. Secondly, With his grown Children.
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Namely, How shall I make it out that I am a genuine Son, and not a Bastard or Stranger? In managing this discovery I shall mix together the tryals of both filiations, by Regeneration and Adoption.
Namely, How shall I make it out that I am a genuine Son, and not a Bastard or Stranger? In managing this discovery I shall mix together the trials of both filiations, by Regeneration and Adoption.
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This in its measure holds true of Gods Children, who resemble their Father. 1. In light, Ephes. 5.8. 2. In love, 1 John 4.7. 3. In life, Ephes. 4.18. & 5.1.
This in its measure holds true of God's Children, who resemble their Father. 1. In Light, Ephesians 5.8. 2. In love, 1 John 4.7. 3. In life, Ephesians 4.18. & 5.1.
Secondly, Children honour their Parents, Mal. 1.6. and that 1. By Reverence, 1 Pet. 1.17. 2. By Obedience, 1 Pet. 1.14. 3. By pliablenesse, Rom. 8.14.
Secondly, Children honour their Parents, Malachi 1.6. and that 1. By reverence, 1 Pet. 1.17. 2. By obedience, 1 Pet. 1.14. 3. By pliableness, Rom. 8.14.
Thirdly, We may know our Sonship by our spirit; every Childe of God hath 1. A Spirit of faith and dependance, 2 Cor. 4.13. 2. A Spirit of prayer, Rom. 8.15. The first cry after the New Birth, is Abba, Father, Acts 9.11. God hath no Childe but can ask his heavenly Father blessing.
Thirdly, We may know our Sonship by our Spirit; every Child of God hath 1. A Spirit of faith and dependence, 2 Cor. 4.13. 2. A Spirit of prayer, Rom. 8.15. The First cry After the New Birth, is Abba, Father, Acts 9.11. God hath no Child but can ask his heavenly Father blessing.
4. A Spirit of liberty, 2 Cor. 3.17. of liberty from the bondage of sin, Satan, the world and fear, Joh. 8.32. Hebr. 2.15. of liberty to Christ and duty, Psal. 119.32. 5. A Spirit of waiting, Rom. 8.23. Sixthly and lastly, A Spirit of love;
4. A Spirit of liberty, 2 Cor. 3.17. of liberty from the bondage of since, Satan, the world and Fear, John 8.32. Hebrew 2.15. of liberty to christ and duty, Psalm 119.32. 5. A Spirit of waiting, Rom. 8.23. Sixthly and lastly, A Spirit of love;
not only to God and his children, 1 John 5.2. but also to our very enemies, Mat. 5.44, 45. Hence Gods Children, (like their Father) are peace-makers, Mat. 5.9. To conclude;
not only to God and his children, 1 John 5.2. but also to our very enemies, Mathew 5.44, 45. Hence God's Children, (like their Father) Are peacemakers, Mathew 5.9. To conclude;
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Art thou like God? dost thou honour God as a Father? hast thou the Spirit of God? then mayst thou comfortably claime and enjoy all the forementioned priviledges,
Art thou like God? dost thou honour God as a Father? hast thou the Spirit of God? then Mayest thou comfortably claim and enjoy all the forementioned privileges,
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THe words are the satisfactory Answer of Paul and Silas to their Keepers serious demand, to whose strictest care and custody they were committed by the Magistrates of Philippi upon the complaint of the covetous Masters of a gainful Servant-maid possessed with a spirit of Divination, upon whom the Apostle wrought an undesired and displeasing cure,
THe words Are the satisfactory Answer of Paul and Silas to their Keepers serious demand, to whose Strictest care and custody they were committed by the Magistrates of Philippi upon the complaint of the covetous Masters of a gainful servant-maid possessed with a Spirit of Divination, upon whom the Apostle wrought an undesired and displeasing cure,
after eminent Testimony born by her to them and their Doctrine; God answereth their couragious singing in Prison by an earthquake shaking the foundations of the house, and the stout heart of the Jaylor; the doors were opened to,
After eminent Testimony born by her to them and their Doctrine; God Answers their courageous singing in Prison by an earthquake shaking the foundations of the house, and the stout heart of the Jailor; the doors were opened to,
but is desirous of, and inquisitive after an eternal life; Sirs, what must I do to be saved? And they said, Believe, &c. My allotted work at this time is from this clear and full Text to speak of Saving Faith; in the entry whereof let me once for all premise;
but is desirous of, and inquisitive After an Eternal life; Sirs, what must I do to be saved? And they said, Believe, etc. My allotted work At this time is from this clear and full Text to speak of Saving Faith; in the entry whereof let me once for all premise;
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Thirdly, I am not solicitous about, nor is it possible to please all in method and terms belonging to it (those NONLATINALPHABET:) Method and words I always account are servants to matter.
Thirdly, I am not solicitous about, nor is it possible to please all in method and terms belonging to it (those:) Method and words I always account Are Servants to matter.
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Fourthly, In this great part of the Body of Christian Religion, I can only shew the Sceleton, without reading an Explanatory Lecture; or give the bones and sinews without cloathing them with a due proportion of flesh, for that would take up too much room.
Fourthly, In this great part of the Body of Christian Religion, I can only show the Skeleton, without reading an Explanatory Lecture; or give the bones and sinews without clothing them with a due proportion of Flesh, for that would take up too much room.
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To engage attention, consider, This is that great Work of God, a main part of the Mystery of Godliness, a Principle and foundation; at this when excelling, Christ wondered; by this Glory is every way given to God; to this all things are possible (it sharing with God in his otherwise incommunicable Omnipotency) and accordingly the Effects of the Divine Power are attributed unto Faith; Pretious and enriching Faith, though in it self,
To engage attention, Consider, This is that great Work of God, a main part of the Mystery of Godliness, a Principle and Foundation; At this when excelling, christ wondered; by this Glory is every Way given to God; to this all things Are possible (it sharing with God in his otherwise incommunicable Omnipotency) and accordingly the Effects of the Divine Power Are attributed unto Faith; Precious and enriching Faith, though in it self,
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and by which they obtained a good report: This is the end of the Law (subordinate unto Christ, Rom. 10.4.) and the sum of the Gospel, commonly named and pretended to,
and by which they obtained a good report: This is the end of the Law (subordinate unto christ, Rom. 10.4.) and the sum of the Gospel, commonly nam and pretended to,
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yea, the essential Word of God, the promised Seed, the Object of Faith, is by that word understood by learned persons. 1. Fides qua creditur, Faith by which we believe;
yea, the essential Word of God, the promised Seed, the Object of Faith, is by that word understood by learned Persons. 1. Fides qua creditur, Faith by which we believe;
and this (to begin at the remotest and meanest) is either First, Without knowledge, the ignorant implicite Faith and profession of many owning Christ as the founder of their Order and way;
and this (to begin At the Remotest and Meanest) is either First, Without knowledge, the ignorant implicit Faith and profession of many owning christ as the founder of their Order and Way;
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Secondly, With some knowledge without assent (which scarce deserves the name of Faith) and this is a Profession of the Faith, either customary, following education and example; or compulsive, through fear;
Secondly, With Some knowledge without assent (which scarce deserves the name of Faith) and this is a Profession of the Faith, either customary, following education and Exampl; or compulsive, through Fear;
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Thirdly, With knowledge and assent, of which some Faith respecteth the Truth of God (for Doctrine sake I may thus distinguish) which is called Historical; thus the Devils believe and tremble; wicked men believe and sometimes tremble,
Thirdly, With knowledge and assent, of which Some Faith respecteth the Truth of God (for Doctrine sake I may thus distinguish) which is called Historical; thus the Devils believe and tremble; wicked men believe and sometime tremble,
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in neither is affection to the Revealer or things revealed: This is not right though it believe never so rightly concerning Christs Person, Natures, Offices, &c.
in neither is affection to the Revealer or things revealed: This is not right though it believe never so rightly Concerning Christ Person, Nature's, Offices, etc.
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Some Faith respecteth the Truth and power of God, and hath for its ground ordinarily some special Word, and this is called Faith of Miracles; and this is either active, Matth. 17.20. (which is peculiarly the Faith of Miracles,
some Faith respecteth the Truth and power of God, and hath for its ground ordinarily Some special Word, and this is called Faith of Miracles; and this is either active, Matthew 17.20. (which is peculiarly the Faith of Miracles,
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and the Faith it self though grounded on a special word, yet is but a common gift (in it self) as opposed to saving; as appeareth in Judas, and those that at last would cry Lord, Lord; and in the nine Lepers: Though sometimes indeed it had the actings of the best,
and the Faith it self though grounded on a special word, yet is but a Common gift (in it self) as opposed to Saving; as appears in Judas, and those that At last would cry Lord, Lord; and in the nine Lepers: Though sometime indeed it had the actings of the best,
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even Saving Faith twisted with it, Mat. 8.10.15.28. Some Faith respecteth the Truth, Power, and Goodness of God, and this grounded upon General Promises, and words of encouragement of an unlimited truth and concernment to time and persons:
even Saving Faith twisted with it, Mathew 8.10.15.28. some Faith respecteth the Truth, Power, and goodness of God, and this grounded upon General Promises, and words of encouragement of an unlimited truth and concernment to time and Persons:
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Now that bold affian•e is not true Faith, whereby men carry it at that rate of confidence as if Christ died to save all from hell, that are not willing to go thither;
Now that bold affian•e is not true Faith, whereby men carry it At that rate of confidence as if christ died to save all from hell, that Are not willing to go thither;
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for in some it is without savor and affections suitable (which I may call altogether fained Faith ) as in the generality of Formalists now, who presume all is well, God loveth them, and Christ died for them.
for in Some it is without savour and affections suitable (which I may call altogether feigned Faith) as in the generality of Formalists now, who presume all is well, God loves them, and christ died for them.
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which in regard of its continuance, and thereby usefulness to its end Salvation (though I make not that the only difference) is called either temporary, springing from sleighty and perishing causes,
which in regard of its Continuance, and thereby usefulness to its end Salvation (though I make not that the only difference) is called either temporary, springing from sleighty and perishing Causes,
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as that of the stony ground, and the Virgins: Or else lasting, durable, altogether true and unfeigned, justifying and saving Faith. This indeed is but one, as well as the Object;
as that of the stony ground, and the Virgins: Or Else lasting, durable, altogether true and unfeigned, justifying and Saving Faith. This indeed is but one, as well as the Object;
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in some it is small and weak, as a bruised reed; through dimness and scantiness of knowledge; (as a building laid upon a weak or narrow foundation cannot be strong) weakness of assent; strength of temptations; natural timorousness, suspiciousness and lowness of spirit:
in Some it is small and weak, as a Bruised reed; through dimness and scantiness of knowledge; (as a building laid upon a weak or narrow Foundation cannot be strong) weakness of assent; strength of temptations; natural timorousness, suspiciousness and lowness of Spirit:
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In others it is strong, and they are full of Faith, as Steven, having clear and large knowledge, &c. Both weaker and stronger may be considered either as Habitual in the root and principle,
In Others it is strong, and they Are full of Faith, as Steven, having clear and large knowledge, etc. Both Weaker and Stronger may be considered either as Habitual in the root and principle,
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but take up with that full and excellent one of the late Judicious Assemb•y, in their larger Catechism (that Christians may with more readiness and safety entertain it.)
but take up with that full and excellent one of the late Judicious Assemb•y, in their larger Catechism (that Christians may with more readiness and safety entertain it.)
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and of the disability in himself and all other creatures to recover him out of that lost condition, not only assenteth to the truth of the promise of the Gospel,
and of the disability in himself and all other creatures to recover him out of that lost condition, not only assenteth to the truth of the promise of the Gospel,
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there is assent to things revealed as true; and acceptance of things offered as good, receiving, embracing with suitable affections to the Revealer and things revealed.
there is assent to things revealed as true; and acceptance of things offered as good, receiving, embracing with suitable affections to the Revealer and things revealed.
for man upright is not capable of this Faith, which is in God through a Mediator: Believing the word of another concerning restoral and reparation speaketh loss and decay;
for man upright is not capable of this Faith, which is in God through a Mediator: Believing the word of Another Concerning restoral and reparation speaks loss and decay;
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acceptance of alms, poverty. Indeed Adam might and must thus far exercise Faith in beleiving and trusting God (it belongeth to the first commandment) that he continuing upright, there would be a continuation of Gods love and his happiness;
acceptance of alms, poverty. Indeed Adam might and must thus Far exercise Faith in believing and trusting God (it belongeth to the First Commandment) that he Continuing upright, there would be a continuation of God's love and his happiness;
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but Faith apprehending the promise of God of acceptation through the righteousness of another, necessarily speaketh man a sinner, as Justification which is by Faith is of the ungodly.
but Faith apprehending the promise of God of acceptation through the righteousness of Another, necessarily speaks man a sinner, as Justification which is by Faith is of the ungodly.
the election obtained it, the rest were hardned, and therefore is it called the Faith of Gods elect. Remarkable is that expression, As many as were ordained unto life beleived;
the election obtained it, the rest were hardened, and Therefore is it called the Faith of God's elect. Remarkable is that expression, As many as were ordained unto life believed;
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and therefore calling is one of the links of the golden chain of Salvation, and goeth before Justification by Faith; in which Call, the Terminus â quo is Satan, sin, misery, death, we are called from;
and Therefore calling is one of the links of the golden chain of Salvation, and Goes before Justification by Faith; in which Call, the Terminus â quo is Satan, since, misery, death, we Are called from;
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that which and in which we believe, is not God immediately though primarily, Heb. 6.1. but Christ immediately, and the Promises which are in him yea and amen, and God through Christ, 1 Pet. 1.21. he that believeth not in the Son, believeth not in the Father;
that which and in which we believe, is not God immediately though primarily, Hebrew 6.1. but christ immediately, and the Promises which Are in him yea and Amen, and God through christ, 1 Pet. 1.21. he that Believeth not in the Son, Believeth not in the Father;
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Repentance is peculiarly referred to God, and Faith to the Lord Jesus Christ. Faith also and the Promises, or God through Christ promising, are Correlates;
Repentance is peculiarly referred to God, and Faith to the Lord jesus christ. Faith also and the Promises, or God through christ promising, Are Correlates;
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and of all Promises those that concern righteousness and life through the blood of a Mediator, are the peculiar object. Believing the witness of remission, and the recrod of giving eternal li e is mentioned:
and of all Promises those that concern righteousness and life through the blood of a Mediator, Are the peculiar Object. Believing the witness of remission, and the recrod of giving Eternal li e is mentioned:
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It is true that Faith doth believe and apply every word of God: Some things reductively and secondarily are the object of Faith in a sequacious Spirit, credulous to whatever is contained in Scripture, as that Abimelech had a wife, &c. Some things are more directly the Word of God expressed and asserted in the History of the Bible, yet being believed have not an immediate connexion with Justification and Salvation thereby:
It is true that Faith does believe and apply every word of God: some things reductively and secondarily Are the Object of Faith in a sequacious Spirit, credulous to whatever is contained in Scripture, as that Abimelech had a wife, etc. some things Are more directly the Word of God expressed and asserted in the History of the bible, yet being believed have not an immediate connexion with Justification and Salvation thereby:
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But the grand testimony of and through Christ, Faith as saving principally respecteth, and as assenting in the mind looks upon the Promise, as accepting in the Will and Affections respecteth Christ.
But the grand testimony of and through christ, Faith as Saving principally respecteth, and as assenting in the mind looks upon the Promise, as accepting in the Will and Affections respecteth christ.
Of all Four Causes I shall speak in order, and first of the Efficient, which is either Principal or less Principal. The Principal Cause may be considered,
Of all Four Causes I shall speak in order, and First of the Efficient, which is either Principal or less Principal. The Principal Cause may be considered,
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and therefore it is called the gift of God; and to you it is given to believe; Jesus also is called the Author; this is wrought by the Spirit, it is called one of the fruits thereof,
and Therefore it is called the gift of God; and to you it is given to believe; jesus also is called the Author; this is wrought by the Spirit, it is called one of the fruits thereof,
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and he called the (g) Spirit of Faith, for indeed the word and letter is dead, the Spirit quickneth; and this powerfully and certainly, yet sweetly, making willing to beleive in the day of his power; for it is not the Word of truth only,
and he called the (g) Spirit of Faith, for indeed the word and Letter is dead, the Spirit Quickeneth; and this powerfully and Certainly, yet sweetly, making willing to believe in the day of his power; for it is not the Word of truth only,
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but the power of God that made the Apostles warfare so victorious in subduing souls to the obedience of the Faith; It is so great a thing to bring blind, proud, self-destroying man to own Gods way of Salvation by the righteousness of another, to accept all from another,
but the power of God that made the Apostles warfare so victorious in subduing Souls to the Obedience of the Faith; It is so great a thing to bring blind, proud, Self-destroying man to own God's Way of Salvation by the righteousness of Another, to accept all from Another,
even such as raised Christ from the dead. NONLATINALPHABET, est facultas ipsa: NONLATINALPHABET, ipsius sese exerentis virtus; NONLATINALPHABET, ipsisius effectus sive NONLATINALPHABET.
even such as raised christ from the dead., est facultas ipsa:, Himself seize exerentis virtus;, ipsisius effectus sive.
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Bez: in loc. though other sence is put upon that place, yet by many judicious Expositors is this sence followed, which we find in the Gr. Schol. NONLATINALPHABET NONLATINALPHABET, &c. None can come to the Son except the Father draw them, in which the Author and powerful manner of operation in causing Faith are contained.
Bez: in loc. though other sense is put upon that place, yet by many judicious Expositors is this sense followed, which we find in the Great Schol., etc. None can come to the Son except the Father draw them, in which the Author and powerful manner of operation in causing Faith Are contained.
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And all this in effectual calling and regeneration, (before which is no part and degree, no act and demonstration of spiritual life, for we are dead:) which is not of him that willeth, not of flesh and blood, and the will of man, but of God, and this is spoken of the Believer, to whom God opens the door of Faith.
And all this in effectual calling and regeneration, (before which is no part and degree, no act and demonstration of spiritual life, for we Are dead:) which is not of him that wills, not of Flesh and blood, and the will of man, but of God, and this is spoken of the Believer, to whom God Opens the door of Faith.
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4. The growth and increase of Faith are from God, who giveth all increase; and therefore it was well prayed for unto the Lord to help unbelief, and to increase Faith.
4. The growth and increase of Faith Are from God, who gives all increase; and Therefore it was well prayed for unto the Lord to help unbelief, and to increase Faith.
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and highest degree it can reach, or is necessary for the Saints it should reach to in the world, fulfilling all the good pleasure of his goodness, and the work of Faith with power, and because he hath begun, perfecting it, NONLATINALPHABET.
and highest degree it can reach, or is necessary for the Saints it should reach to in the world, fulfilling all the good pleasure of his Goodness, and the work of Faith with power, and Because he hath begun, perfecting it,.
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in which sence it is called the gift of God, and the election obtain it, even those that are ordained to life believe. Not improvement of Reason, not use of means appointed for the attainment of Faith, that merit this gift, but God worketh all of his own good pleasure, NONLATINALPHABET, which appears in that not many noble,
in which sense it is called the gift of God, and the election obtain it, even those that Are ordained to life believe. Not improvement of Reason, not use of means appointed for the attainment of Faith, that merit this gift, but God works all of his own good pleasure,, which appears in that not many noble,
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and interest in the promise through Faith, there being no other name, and he that believeth not being condemned: So that here is the necessary condition,
and Interest in the promise through Faith, there being no other name, and he that Believeth not being condemned: So that Here is the necessary condition,
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and causa sine qua non, of Faith, sense of misery and inability in self, and all creatures to recover a man out of his lost estate, whence ariseth renouncing and throwing away all our own righteousnesses, those filthy rags, not having or not depending upon our own righteousness, or any thing short of Christ. The outwardly Moving Cause, Procatarctica.
and causa sine qua non, of Faith, sense of misery and inability in self, and all creatures to recover a man out of his lost estate, whence arises renouncing and throwing away all our own Righteousness, those filthy rags, not having or not depending upon our own righteousness, or any thing short of christ. The outwardly Moving Cause, Procatarctica.
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Ambr. in Ephes. 1. As from the father of lights, so through the the Sun of righteousness; none come to the Father, nothing cometh from the Father but by him, whom by this means the Father will make to be honored as himself. As salvation was purchased by Christ upon terms of believing,
Ambrose in Ephesians 1. As from the father of lights, so through the the Sun of righteousness; none come to the Father, nothing comes from the Father but by him, whom by this means the Father will make to be honoured as himself. As salvation was purchased by christ upon terms of believing,
and therefore that Spirit which is called the Spirit of Faith is by Christ promised, upon his purchase making and ascending to be sent to convince the world of that great sin of unbelief.
and Therefore that Spirit which is called the Spirit of Faith is by christ promised, upon his purchase making and ascending to be sent to convince the world of that great since of unbelief.
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He that believeth receiveth the Word of God as the word of God, and seteth to his seal that God is true, accounting him faithful that hath promised; the ground of Faith being Gods faithfulness, and the object the Promise. God's having spoken, NONLATINALPHABET, was enough to Abraham, in a difficult case.
He that Believeth receives the Word of God as the word of God, and seateth to his seal that God is true, accounting him faithful that hath promised; the ground of Faith being God's faithfulness, and the Object the Promise. God's having spoken,, was enough to Abraham, in a difficult case.
Here is the Resolutio fidei into its stable foundadation, Gods unquestionable Truth, who is Prima veritas, & NONLATINALPHABET, so that the believer hath the witness in himself, and his evidence is better,
Here is the Resolution fidei into its stable foundadation, God's unquestionable Truth, who is Prima veritas, &, so that the believer hath the witness in himself, and his evidence is better,
Therefore sometimes divine testimony is added to rational discovery (as in this point, that there is another life, &c. ) because of the certainty and distinctness of knowledge by revelation, above all other ways.
Therefore sometime divine testimony is added to rational discovery (as in this point, that there is Another life, etc.) Because of the certainty and distinctness of knowledge by Revelation, above all other ways.
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and Christ offered, which otherwise I would always unite) the moving Cause of Faith in the sinner, is his power, as an All-sufficient Saviour, able to save to the uttermost, being anointed with authority and abilities, commission and qualifications for that work:
and christ offered, which otherwise I would always unite) the moving Cause of Faith in the sinner, is his power, as an All-sufficient Saviour, able to save to the uttermost, being anointed with Authority and abilities, commission and qualifications for that work:
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1. The Instrument by which the Spirit of God produceth Faith is the Word of God, in whatever way coming to us, to be considered and meditated on by us:
1. The Instrument by which the Spirit of God Produceth Faith is the Word of God, in whatever Way coming to us, to be considered and meditated on by us:
The Word read by us or to us, the Word expounded and enforced by the Publick Ordinance, preaching Ex Officio; the private Ordinance, conference ex fraternâ charitate. By believing the soul answereth to Gods call, which supposeth a Word, therefore it is called the Word and Doctrine of Faith; and Faith cometh by hearing, men cannot believe in him of whom they have not heard:
The Word read by us or to us, the Word expounded and Enforced by the Public Ordinance, preaching Ex Officio; the private Ordinance, conference ex fraternâ charitate. By believing the soul Answers to God's call, which Supposeth a Word, Therefore it is called the Word and Doctrine of Faith; and Faith comes by hearing, men cannot believe in him of whom they have not herd:
Christ must be preached, before believed on; for by the Gospel preached, God puts forth his power in making men believe to salvation, the efficacy whereof (it being accompanied with that spiritual and powerful demonstration, mentioned 1 Cor. 2.4.) the Apostle to the Corinthians explaineth and extolleth, God having in due time manifested his Word through preaching.
christ must be preached, before believed on; for by the Gospel preached, God puts forth his power in making men believe to salvation, the efficacy whereof (it being accompanied with that spiritual and powerful demonstration, mentioned 1 Cor. 2.4.) the Apostle to the Corinthians Explaineth and extolleth, God having in due time manifested his Word through preaching.
the eyes of the mind enlightning, goes before the working of Gods power in our believing: so Pauls sending was to turn from darkness to light, before Faith in Christ is mentioned:
the eyes of the mind enlightening, Goes before the working of God's power in our believing: so Paul's sending was to turn from darkness to Light, before Faith in christ is mentioned:
In so much that the knowledge of the Word and Christ, as the means to get Faith, is highly advanced and called life eternal; yea, put for believing to which it leads, by his knowledge, Objectivè.
In so much that the knowledge of the Word and christ, as the means to get Faith, is highly advanced and called life Eternal; yea, put for believing to which it leads, by his knowledge, Objectivè.
they seal and confirm (seals are for this end to confirm the Faith of him to whom the Deed is delivered:) and ('tis usually said by learned Divines) they actually exhibit for our growth by feeding.
they seal and confirm (Seals Are for this end to confirm the Faith of him to whom the Deed is Delivered:) and (it's usually said by learned Divines) they actually exhibit for our growth by feeding.
3. Prayer, as in that man, Lord help mine unbelief; and the Disciples, Lord encrease our faith; and St. Paul for the Thessalonians. Quoties de Fidei constantia (& incremento) agitur, ad preces confugiendum est. Calv. in Jud. 20. v. I might add another Ternary of means for the encrease of faith, inferior to the former. 1. The Cross, Afflictions, Temptations;
3. Prayer, as in that man, Lord help mine unbelief; and the Disciples, Lord increase our faith; and Saint Paul for the Thessalonians. How often de Fidei constantia (& incremento) agitur, ad preces confugiendum est. Calvin in Jud. 20. v. I might add Another Ternary of means for the increase of faith, inferior to the former. 1. The Cross, Afflictions, Temptations;
Therefore the trial of Faith is called pr cious, because it burnisheth and encreaseth precious Faith; the trial of Faith worketh patience, patience experience, and that is a good ground for more Hope and Faith; they are conjoyned, 2 Thess. 1.3, 4. 2. By frequent actings and exercise, Faith is encreased:
Therefore the trial of Faith is called Pr cious, Because it burnisheth and increases precious Faith; the trial of Faith works patience, patience experience, and that is a good ground for more Hope and Faith; they Are conjoined, 2 Thess 1.3, 4. 2. By frequent actings and exercise, Faith is increased:
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3. By seeing and considering the Example of others, the cloud of Witnesses, whose Faith the Apostolical command is that we follow: Thus many were of weak made strong, beholding the faith of the Martyrs,
3. By seeing and considering the Exampl of Others, the cloud of Witnesses, whose Faith the Apostolical command is that we follow: Thus many were of weak made strong, beholding the faith of the Martyrs,
There must not only be knowledge NONLATINALPHABET, but also NONLATINALPHABET, acknowledgement, as necessary and essential to Faith, and that arising from the full assurance of understanding, NONLATINALPHABET:
There must not only be knowledge, but also, acknowledgement, as necessary and essential to Faith, and that arising from the full assurance of understanding,:
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Now to this end that this full assent and acknowledgement of the mind, which is a necessary ingredient of true Faith, may be had, The Divine Authority of the Scriptures, confirmed by miracles and other characters, is to be studied, that we may build our Assent,
Now to this end that this full assent and acknowledgement of the mind, which is a necessary ingredient of true Faith, may be had, The Divine authority of the Scriptures, confirmed by Miracles and other characters, is to be studied, that we may built our Assent,
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The Formal Cause, which doth straiten the general nature of Faith, and distinguish true Saving Faith from all other Faiths (forma vel aliquid formae analogum ponitur differentiae loco) in which may be Notitia & Assensus, is Fiducial receiving of Christ offered by God in the Promises of the Gospel.
The Formal Cause, which does straiten the general nature of Faith, and distinguish true Saving Faith from all other Faiths (forma vel Aliquid Formae Analogum ponitur differentiae loco) in which may be Notitia & assensus, is Fiducial receiving of christ offered by God in the Promises of the Gospel.
Faith is that hand which doth touch the top of the golden Scepter, or that closeth with and entertaineth what God offereth, receiving Christ; hence a weak Faith is true Faith and saving, as well as strong,
Faith is that hand which does touch the top of the golden Sceptre, or that closeth with and entertaineth what God Offereth, receiving christ; hence a weak Faith is true Faith and Saving, as well as strong,
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Sicut accepistis, & quomodo accipitur? Fide. So the good things purchased by Christ, and following upon our receiving of Christ, are said to be received as the atonement, abundance of grace, the gift of righteousness, NONLATINALPHABET,
Sicut accepistis, & quomodo accipitur? Fide. So the good things purchased by christ, and following upon our receiving of christ, Are said to be received as the atonement, abundance of grace, the gift of righteousness,,
2. Innitency, recumbency of soul upon a Christ received, entrusting him entirely with, and committing to him the care of Soul and salvation, staying the soul upon him, leaning upon the beloved, rouling the soul upon him, resting with whole weight upon him, as faithful, able, loving:
2. Innitency, recumbency of soul upon a christ received, entrusting him entirely with, and committing to him the care of Soul and salvation, staying the soul upon him, leaning upon the Beloved, ruling the soul upon him, resting with Whole weight upon him, as faithful, able, loving:
more than Credere Christum, & Christo, to believe a Christ (that he is) and to believe Christ (or his word.) It is a phrase in Prophane writers unusual,
more than Believe Christ, & Christ, to believe a christ (that he is) and to believe christ (or his word.) It is a phrase in Profane writers unusual,
To this belong those expressions of the eyes being toward God, and looking to him: even as the Serpent was lifted up, to be looked upon with expectation of healing vertue;
To this belong those expressions of the eyes being towards God, and looking to him: even as the Serpent was lifted up, to be looked upon with expectation of healing virtue;
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and thereby works, as meriting, and so mans confidence in, and boasting of himself are excluded, and Gods glory entirely secured and advanced by mens submit•ing to the righteousness of God by Faith;
and thereby works, as meriting, and so men confidence in, and boasting of himself Are excluded, and God's glory entirely secured and advanced by men's submit•ing to the righteousness of God by Faith;
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That Mans Salvation is an end of Faith, all the New Testament witnesseth, even that we believe to the saving of our souls, and receive the end of our Faith, in the salvation of our Souls.
That men Salvation is an end of Faith, all the New Testament Witnesseth, even that we believe to the Saving of our Souls, and receive the end of our Faith, in the salvation of our Souls.
1. Union with Christ, who is our life, and so we live by Faith: What can more necessarily and immediately follow upon the offer on Gods part in the Gospel of Christ to be ours,
1. union with christ, who is our life, and so we live by Faith: What can more necessarily and immediately follow upon the offer on God's part in the Gospel of christ to be ours,
and our receiving him by Faith, than union to his person, though no personal union. Hence having Christ in us, and our being in the Faith, are made the same,
and our receiving him by Faith, than Union to his person, though no personal Union. Hence having christ in us, and our being in the Faith, Are made the same,
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Whatever the Spirit on Christs part doth before by way of uniting us to Christ, apprehending us for Christ Jesus (as some understand, Phil. 3.12.) Faith is the hand on our part that receives,
Whatever the Spirit on Christ part does before by Way of uniting us to christ, apprehending us for christ jesus (as Some understand, Philip 3.12.) Faith is the hand on our part that receives,
2. Hence follow Remission of sins, and justification of the person through Christ and his righteousness apprehended and appropriated. This Peter testifies to be the witness of the Prophets, even that through his name, whosoever believeth in him, shall receive remission of sins:
2. Hence follow Remission of Sins, and justification of the person through christ and his righteousness apprehended and appropriated. This Peter Testifies to be the witness of the prophets, even that through his name, whosoever Believeth in him, shall receive remission of Sins:
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The pardoned alone live, for the guilty are dead in Law, which the people sensibly bewailed in saying, if our iniquities be upon us, and we pine away in them,
The pardoned alone live, for the guilty Are dead in Law, which the people sensibly bewailed in saying, if our iniquities be upon us, and we pine away in them,
how shall we then live? Joyn this with our living by Faith, and you see Faiths necessity and efficacy towards pardon. It was St. Pauls ardent desire, that he having won Christ (got him, been united to him) might be found in him, having the righteousness which is of God through faith in Christ.
how shall we then live? Join this with our living by Faith, and you see Faiths necessity and efficacy towards pardon. It was Saint Paul's Ardent desire, that he having wone christ (god him, been united to him) might be found in him, having the righteousness which is of God through faith in christ.
Nothing more frequent than the assertions and demonstrations of Justification by Faith; in S. Pauls Epistles, especially to the Romans and Galatians: The manner of Faiths efficacy wherein, is by a judicious person of our own well expressed,
Nothing more frequent than the assertions and demonstrations of Justification by Faith; in S. Paul's Epistles, especially to the Romans and Galatians: The manner of Faiths efficacy wherein, is by a judicious person of our own well expressed,
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for the cutting off those two eager controversies about the Instrumentality and conditionality of Faith. It is (saith he) the general opinion of the Orthodox, wherein all agree, That Faith is a means appointed by God, in the use whereof the chi dr n of men are made partakers of Justification.
for the cutting off those two eager controversies about the Instrumentality and conditionality of Faith. It is (Says he) the general opinion of the Orthodox, wherein all agree, That Faith is a means appointed by God, in the use whereof the chi dr n of men Are made partakers of Justification.
3. Adoption; That our receiving into the number, and having a right to the Priviledges of the Sons of God (the Spirit of Adoption, boldness at the Throne of Grace, present supply, future inheritance) is the fruit and product of Faith, appears from Scripture and consequence. To as many as received him, or believed on his name, gave he power to become the Sons of God.
3. Adoption; That our receiving into the number, and having a right to the Privileges of the Sons of God (the Spirit of Adoption, boldness At the Throne of Grace, present supply, future inheritance) is the fruit and product of Faith, appears from Scripture and consequence. To as many as received him, or believed on his name, gave he power to become the Sons of God.
For indeed we being by Faith united to Christ, and the faultiness of our persons taken away through Christ, what more immediately follows from this loveliness in him,
For indeed we being by Faith united to christ, and the faultiness of our Persons taken away through christ, what more immediately follows from this loveliness in him,
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and oneness with him, than communication of Sonship, which cannot be in that way that Christ is a Son, and therefore is by the Adoption of children by Jesus Christ:
and oneness with him, than communication of Sonship, which cannot be in that Way that christ is a Son, and Therefore is by the Adoption of children by jesus christ:
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Adoption therefore is the effect of Faith, through union to, and Justification through Christ, intermediately caused thereby; Causa causae est causa causati.
Adoption Therefore is the Effect of Faith, through Union to, and Justification through christ, intermediately caused thereby; Causa causae est causa causati.
Yea, the efficacy of the prayer of Faith is by him asserted; and throughout Scripture by remarkable expressions and instances abundantly confirmed and proved.
Yea, the efficacy of the prayer of Faith is by him asserted; and throughout Scripture by remarkable expressions and instances abundantly confirmed and proved.
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5. Acceptance to the person in all services, together with the distinction of, and denomination of Good given to habits and actions flowes from Faith. Without Faith it is universally and utterly impossible to please God. By Faith our Sacrifices become excellent, and we with them, we and they please God; and therefore it is not without good reason usually accounted that Wedding garment which renders our presence welcome to the Lord in any Ordinance or service.
5. Acceptance to the person in all services, together with the distinction of, and denomination of Good given to habits and actions flows from Faith. Without Faith it is universally and utterly impossible to please God. By Faith our Sacrifices become excellent, and we with them, we and they please God; and Therefore it is not without good reason usually accounted that Wedding garment which renders our presence welcome to the Lord in any Ordinance or service.
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if it be considered, That even that eminent Grace of Love is nothing without Faith, (as no Faith without it could be any thing) and doth nothing without it, Faith worketh by Love; not Love, but Faith by it;
if it be considered, That even that eminent Grace of Love is nothing without Faith, (as no Faith without it could be any thing) and does nothing without it, Faith works by Love; not Love, but Faith by it;
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Sorrow for sin would not deserve the name of Repentance, nor Confession be ingenuous, but for the hand of Faith laid on the head of the Scape-goat: Faith believing Gods promise, concerning the Moderation, Sanctification, removal of Affliction, worketh in a way of Patience, and this Faith accompanying ennobles Christian Patience, and makes it not to be Obstinacy, or Insensibility: So it makes a Christians contempt of the World, not to be a Vain-glorious pretence, or a sullen morose reservedness:
Sorrow for since would not deserve the name of Repentance, nor Confessi be ingenuous, but for the hand of Faith laid on the head of the Scapegoat: Faith believing God's promise, Concerning the Moderation, Sanctification, removal of Affliction, works in a Way of Patience, and this Faith accompanying ennobles Christian Patience, and makes it not to be Obstinacy, or Insensibility: So it makes a Christians contempt of the World, not to be a Vainglorious pretence, or a sullen morose reservedness:
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for if we resist, the General of the adverse party will flee; only we must resist him stedfast in the Faith, holding up that shield, that will repel and quench all his darts: For the life of sence, in the lusts of the flesh and of the eye, and the pride of life;
for if we resist, the General of the adverse party will flee; only we must resist him steadfast in the Faith, holding up that shield, that will repel and quench all his darts: For the life of sense, in the Lustiest of the Flesh and of the eye, and the pride of life;
so St. John beareth testimony in most significant phrase to the power of Faith herein, calling it the Victory whereby we overcome the world, because certain victory attends,
so Saint John bears testimony in most significant phrase to the power of Faith herein, calling it the Victory whereby we overcome the world, Because certain victory attends,
Can a man carry fire in his bosom and not discover it? Can a man have the Spirit of Faith, and believe, yet not speak? The Apostolical command is, not only that we stand fast in the Faith, but also that we hold fast the profession of our Faith;
Can a man carry fire in his bosom and not discover it? Can a man have the Spirit of Faith, and believe, yet not speak? The Apostolical command is, not only that we stand fast in the Faith, but also that we hold fast the profession of our Faith;
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Yea, by the same St. Paul and others of the faithful looked at those eternal good things which are not seen, for they walked by Faith and not by sight.
Yea, by the same Saint Paul and Others of the faithful looked At those Eternal good things which Are not seen, for they walked by Faith and not by sighed.
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It gives a present subsistence to certain futures, and is the evidence of things hoped for, and not seen; for which cause the believers conversation will be in heaven, where he seeth his treasure is,
It gives a present subsistence to certain futures, and is the evidence of things hoped for, and not seen; for which cause the believers Conversation will be in heaven, where he sees his treasure is,
9. Joy and Peace in some degree is an immediate effect of true Faith, (and no true Joy is without Faith) though higher degrees flow through Assurance. There is joy and peace in believing;
9. Joy and Peace in Some degree is an immediate Effect of true Faith, (and no true Joy is without Faith) though higher Degrees flow through Assurance. There is joy and peace in believing;
Believing in the Lord brings establishment, not only as to the condition and state of the person, but also as to the disposition and frame of the mind. We finde it in other cases, believing the promise,
Believing in the Lord brings establishment, not only as to the condition and state of the person, but also as to the disposition and frame of the mind. We find it in other cases, believing the promise,
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I make not this Constitutive of Faith, nor inseparable from Faith, lest I condemn and sadden causelesly the Generation of the just, but whereever it is it proceeds from Faith.
I make not this Constitutive of Faith, nor inseparable from Faith, lest I condemn and sadden causelessly the Generation of the just, but wherever it is it proceeds from Faith.
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and that NONLATINALPHABET, boldness and access with confidence and assurance is by faith in Christ. And thus believing doth through assurance (the soul by a reflex act preceiving its own Faith, and thence interest in the O ject of Faith) brings the joy unspeakable and full of glory.
and that, boldness and access with confidence and assurance is by faith in christ. And thus believing does through assurance (the soul by a reflex act preceiving its own Faith, and thence Interest in the Oh Jet of Faith) brings the joy unspeakable and full of glory.
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This, though not absolutely necessary, all believers should labor after, that the comfort of it may confort (according to the notation of the word) and strengthen them, for the joy of the Lord is our strength.
This, though not absolutely necessary, all believers should labour After, that the Comfort of it may Comfort (according to the notation of the word) and strengthen them, for the joy of the Lord is our strength.
11. And lastly, Salvation is the effect and inseparable consequent of true Faith, according to the Text. Now this being that great and last effect which the others made way for, the object of our desires, the reward of our endeavours, the only and perfect happiness of man:
11. And lastly, Salvation is the Effect and inseparable consequent of true Faith, according to the Text. Now this being that great and last Effect which the Others made Way for, the Object of our Desires, the reward of our endeavours, the only and perfect happiness of man:
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and this is peculiarly one of those things which are called NONLATINALPHABET, having, accompanying, laying hold of salvation. It is the Testimony of Truth it self, that this is Gods great end in sending his Son into the world, that whosoever believeth might have eternal life:
and this is peculiarly one of those things which Are called, having, accompanying, laying hold of salvation. It is the Testimony of Truth it self, that this is God's great end in sending his Son into the world, that whosoever Believeth might have Eternal life:
Accordingly he that hath all power committed to him, giveth commission and command to his Disciples to preach, that whosoever believeth shall be saved:
Accordingly he that hath all power committed to him, gives commission and command to his Disciples to preach, that whosoever Believeth shall be saved:
And ascertaines their salvation by his prayer for all that should believe through his Disciples word, John 17.20. Saint Paul testifies, he that believeth in his heart shall be saved;
And ascertaines their salvation by his prayer for all that should believe through his Disciples word, John 17.20. Saint Paul Testifies, he that Believeth in his heart shall be saved;
declares that they that have the gift of righteousness (which he defends to be by Faith) shall reign in life, and accordingly conjoynes justified (viz. by Faith) and glorified;
declares that they that have the gift of righteousness (which he defends to be by Faith) shall Reign in life, and accordingly conjoins justified (viz. by Faith) and glorified;
and asserteth this to be according to Gods design in Election, and terms in Vocation; sets forth himself as an encouraging example of the exceeding abundant grace of our Lord through Faith, to all though great sinners like himself, that should believe on Christ to life everlasting. NONLATINALPHABET. Cyril.
and Asserteth this to be according to God's Design in Election, and terms in Vocation; sets forth himself as an encouraging Exampl of the exceeding abundant grace of our Lord through Faith, to all though great Sinners like himself, that should believe on christ to life everlasting.. Cyril.
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yea, so fit is faith as to be necessary upon supposition of Gods saving sinners by a New Covenant in the hands of a Mediatour, and Surety, and his Righteousnesse:
yea, so fit is faith as to be necessary upon supposition of God's Saving Sinners by a New Covenant in the hands of a Mediator, and Surety, and his Righteousness:
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Even as Sacramental signes, are and must be fit to represent what they are appointed for; (as Aug. Epist. 23. ad Bonif. Oportet similitudinem habeant earum rerum, quarum sunt Sacramenta, quam si non haberent, non essent Sacramenta) yet they work not naturally, but by Divine institution, as a means of Faiths maintaining and increase; so Faith to Salvation.
Even as Sacramental Signs, Are and must be fit to represent what they Are appointed for; (as Aug. Epistle 23. and Bonif Oportet similitudinem habeant earum rerum, Whom sunt Sacraments, quam si non haberent, non essent Sacraments) yet they work not naturally, but by Divine Institution, as a means of Faiths maintaining and increase; so Faith to Salvation.
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3. The Dignity and Merit of the object of Faith is to be considered; for though it be said, 1 Pet. 1.9. Receiving (NONLATINALPHABET mercedem, as Beza rendreth it) the end, the reward of your Faith; yet is it not of merit; for the way of Salvation by Faith, is altogether of Grace, as Saint Paul industriously and abundantly proveth.
3. The Dignity and Merit of the Object of Faith is to be considered; for though it be said, 1 Pet. 1.9. Receiving (mercedem, as Beza rendereth it) the end, the reward of your Faith; yet is it not of merit; for the Way of Salvation by Faith, is altogether of Grace, as Saint Paul industriously and abundantly Proves.
for who attaines the highest degrees of faith? and if perfect in its kind, yet but an imperfect Righteousnesse, being the fulfilling but of one Gospel-command.
for who attains the highest Degrees of faith? and if perfect in its kind, yet but an imperfect Righteousness, being the fulfilling but of one Gospel-command.
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Thirdly, Why there is this undivided connexion between Faith and Salvation The Prime reason, and that which it must be ultimately resolved into, is the good pleasure of God, according to which he worketh all things.
Thirdly, Why there is this undivided connexion between Faith and Salvation The Prime reason, and that which it must be ultimately resolved into, is the good pleasure of God, according to which he works all things.
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There is nothing in faith bearing proportion to this effect and attainment, so that we may admiringly say, Even so Father, because it pleaseth thee. Secondary and Subordinate reasons:
There is nothing in faith bearing proportion to this Effect and attainment, so that we may admiringly say, Even so Father, Because it Pleases thee. Secondary and Subordinate Reasons:
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and weigheth, and casteth up all accompts, and compareth all things together, misery by sin, undonnesse in self, termes of salvation, self-denial a fundamental one, taking up the Crosse, following Christ, universally sincere obedience,
and weigheth, and Cast up all accounts, and compareth all things together, misery by since, undonnesse in self, terms of salvation, self-denial a fundamental one, taking up the Cross, following christ, universally sincere Obedience,
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though they are farther compleated afterward upon the sense of Gods pardoning and accepting love; Then shalt thou be ashamed, &c. Repent and believe;
though they Are farther completed afterwards upon the sense of God's pardoning and accepting love; Then shalt thou be ashamed, etc. repent and believe;
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The inconsistency between Faith and Pride, is evident in that opposition of the souls lifting up, and living by Faith; and the hinderance of the Jews believing, John 5.44. The Centurions and womans Faith were attended with eminent humility. Did not humility and godly sorrow accompany and bring in faith, the Law could not be our School-master to bring us to Christ.
The inconsistency between Faith and Pride, is evident in that opposition of the Souls lifting up, and living by Faith; and the hindrance of the jews believing, John 5.44. The Centurions and woman's Faith were attended with eminent humility. Did not humility and godly sorrow accompany and bring in faith, the Law could not be our Schoolmaster to bring us to christ.
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Saint John wrote to those that did believe, that they might believe, Ʋt credatis, credere pergatis (which belongs to the last Head) & fide crescatis. Beza in loc. i. e.
Saint John wrote to those that did believe, that they might believe, Ʋt credatis, Believe pergatis (which belongs to the last Head) & fide crescatis. Beza in loc. i. e.
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grow in faith, according to the general Apostolical precept of growing in all grace. The same Author accounts this the most plain and natural interpretation of that of Paul, from Faith to Faith, Fide, quae quotidiè incrementum accipiat; confirming it by that of Clement of Alexandria, The Apostle speaks not of a double Faith,
grow in faith, according to the general Apostolical precept of growing in all grace. The same Author accounts this the most plain and natural Interpretation of that of Paul, from Faith to Faith, Fide, Quae quotidiè Incrementum Accept; confirming it by that of Clement of Alexandria, The Apostle speaks not of a double Faith,
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but of one, and that receiving growth and perfecting. The Apostles NONLATINALPHABET furtherance of faith, Phil. 1.25. and NONLATINALPHABET, establishing and abounding in the Faith;
but of one, and that receiving growth and perfecting. The Apostles furtherance of faith, Philip 1.25. and, establishing and abounding in the Faith;
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pollutions of flesh and spirit taken away by faith, receiving the promise of the undefiled inheritance; the believer will purifie himself, as he is pure in whom he trusteth and hopeth.
pollutions of Flesh and Spirit taken away by faith, receiving the promise of the undefiled inheritance; the believer will purify himself, as he is pure in whom he Trusteth and Hopes.
for this is an indispensable duty, to add to Faith temperance, patience, brotherly kindnesse. Faith with many other graces, are called in the singular number (NONLATINALPHABET) the fruit of the Spirit, because connex and inseparable, Gal. 5.22. Besides that the growth, and strength, and activity of other graces have dependance upon it;
for this is an indispensable duty, to add to Faith temperance, patience, brotherly kindness. Faith with many other graces, Are called in the singular number () the fruit of the Spirit, Because connex and inseparable, Gal. 5.22. Beside that the growth, and strength, and activity of other graces have dependence upon it;
there will be patience, for he that believeth will not make hast. See more tending to this under the fifth effect of faith. Let not men speak of their faith then,
there will be patience, for he that Believeth will not make haste. See more tending to this under the fifth Effect of faith. Let not men speak of their faith then,
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Seventhly, True and saving Faith is working and fruitful; though love and good works are not the form of it, (as the Papists plead) yet it alway hath love accompanying. Eph. 1.15.
Seventhly, True and Saving Faith is working and fruitful; though love and good works Are not the from of it, (as the Papists plead) yet it always hath love accompanying. Ephesians 1.15.
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Quomodo accipitur? fide: quomodo ambulatur in eo? ad praescriptum voluntatis ejus vitam instituendo, & ex ejus Spiritu vivendo. Zanch. in Col. 2.6. Faith is obediential, and cannot but be so;
Quomodo accipitur? fide: quomodo ambulatur in eo? ad praescriptum voluntatis His vitam instituendo, & ex His Spiritu vivendo. Zanchius in Col. 2.6. Faith is obediential, and cannot but be so;
for he that believeth really, his labour shall not be in vain in the Lord, cannot in reason and holy ingenuity, but think it meet he be fruitful and abounding alway in the work of the Lord;
for he that Believeth really, his labour shall not be in vain in the Lord, cannot in reason and holy ingenuity, but think it meet he be fruitful and abounding always in the work of the Lord;
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Yea indeed that assurance I before spake of, proceeds from Faith through obedience; By this we know that we know him (know put for believe, Zanch. in loc. as Isa. 53.11.) if we keep his Commandments:
Yea indeed that assurance I before spoke of, proceeds from Faith through Obedience; By this we know that we know him (know put for believe, Zanchius in loc. as Isaiah 53.11.) if we keep his commandments:
I shall therefore, according to St. Pauls command to Titus, affirm constantly this as a faithful saying, That they which have believed, must be careful to maintain good works.
I shall Therefore, according to Saint Paul's command to Titus, affirm constantly this as a faithful saying, That they which have believed, must be careful to maintain good works.
NONLATINALPHABET, but to the unperswadable, he is a stone of stumbling, without form or comeliness; they ask the believer What is thy beloved more than another? And no wonder;
, but to the unperswadable, he is a stone of stumbling, without from or comeliness; they ask the believer What is thy Beloved more than Another? And no wonder;
for none but the believer hath a cleared eye to behold things that a•e spiritually discerned: None but he hath that special interest which inhanceth the price and valuation:
for none but the believer hath a cleared eye to behold things that a•e spiritually discerned: None but he hath that special Interest which inhanceth the price and valuation:
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But sight, propriety, and experience will make him inestimably precious, and the meditation of him sweet; Faith that seeth his necessity, seeth also his excellency,
But sighed, propriety, and experience will make him inestimably precious, and the meditation of him sweet; Faith that sees his necessity, sees also his excellency,
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1. Ignorance, bilndness, darkness (of the inconsistency of which with Faith, see before of the Word, the Instrumental Cau•e ) This either is invincible Ignorance, where means of cure are wanting:
1. Ignorance, bilndness, darkness (of the inconsistency of which with Faith, see before of the Word, the Instrumental Cau•e) This either is invincible Ignorance, where means of cure Are wanting:
2. Unperswadableness to assent to the truth of the Word and Promise: NONLATINALPHABET, Impersuasibilitas: When men are not satisfied in the grounds of believing, and so assent not:
2. Unpersuadableness to assent to the truth of the Word and Promise:, Impersuasibilitas: When men Are not satisfied in the grounds of believing, and so assent not:
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an almost perswasion, which yet is ineffectual. 3. Error in Fundamentals; especially those that concern Faith, Christ, the Promises, Justification and salvation.
an almost persuasion, which yet is ineffectual. 3. Error in Fundamentals; especially those that concern Faith, christ, the Promises, Justification and salvation.
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2. Disbelief, when men through dissatisfaction with the reasons to believe, or through pride, stubbornn•ss, uncompliance of spirit, WILL not come to Christ for life, will not submit to the righteousness of God.
2. Disbelief, when men through dissatisfaction with the Reasons to believe, or through pride, stubbornn•ss, uncompliance of Spirit, WILL not come to christ for life, will not submit to the righteousness of God.
1. Heresie is Privatively Opposite: Such as joyn obstinacy and promulgation to their errors, whose words eat like a gangrene, are to be rejected, as men void of, and enemies to the Faith.
1. Heresy is Privatively Opposite: Such as join obstinacy and Promulgation to their errors, whose words eat like a gangrene, Are to be rejected, as men void of, and enemies to the Faith.
These never were of the Faith, else would they not have gone from it. This is a dangerous thing, drawing back to perdition; in such God hath no pleasure: It had been better for them never to have known, &c. This commonly ends in bitterest enmity to the Faith and true professors of it.
These never were of the Faith, Else would they not have gone from it. This is a dangerous thing, drawing back to perdition; in such God hath no pleasure: It had been better for them never to have known, etc. This commonly ends in Bitterest enmity to the Faith and true professors of it.
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By Flesh and blood is meant Sense, living by sence is the great hinderer and supplanter of Faith: Also Carnal reason judging every thing by its own unsuitable apprehensions,
By Flesh and blood is meant Sense, living by sense is the great hinderer and supplanter of Faith: Also Carnal reason judging every thing by its own unsuitable apprehensions,
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This taketh notice of the meanness of the faithful in the world, and stumbleth at it, &c. Abraham left both these Servants below when he went up into the Mount to the Lord, to exercise that eminent Faith of his:
This Takes notice of the meanness of the faithful in the world, and stumbleth At it, etc. Abraham left both these Servants below when he went up into the Mount to the Lord, to exercise that eminent Faith of his:
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Secondly, Satans assaults: He not only at first keeps out Faith, by blinding mens minds, but afterwards doth with Faith as the King of S ria charged his Captains to do with the King of Israel: He knows what an enemy to h•s kingdom Faith is;
Secondly, Satan assaults: He not only At First keeps out Faith, by blinding men's minds, but afterwards does with Faith as the King of S ria charged his Captains to do with the King of Israel: He knows what an enemy to h•s Kingdom Faith is;
by it we resist him, and consequent•y put him to flight and quench his darts: He knows if our Faith fail, all fails, and therefore he desires to winnow the soul,
by it we resist him, and consequent•y put him to flight and quench his darts: He knows if our Faith fail, all fails, and Therefore he Desires to winnow the soul,
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Contrariorum contraria est consequentia. Remember what hath been spoken before of the excellent Effects and Consequents o• Faith, Union with Christ, Justification, Adoption, &c. and that great and everlasting fruit Salvation:
Contrary contraria est consequentia. remember what hath been spoken before of the excellent Effects and Consequents o• Faith, union with christ, Justification, Adoption, etc. and that great and everlasting fruit Salvation:
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upon all which we may co•clude with the Apostle, blessed are they w•ich be of F•ith (or believe) with faithful Abraham: yea therefore blessed is he tha b•liev•th,
upon all which we may co•clude with the Apostle, blessed Are they w•ich be of F•ith (or believe) with faithful Abraham: yea Therefore blessed is he than b•liev•th,
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but separation and distance fr•m Christ: No pardon of sin, reconciliation and justification, but guilt in fu l force, the curse of the Law, (and so he is left to stand or fall by himself) and the wrath of God are upon him:
but separation and distance fr•m christ: No pardon of since, reconciliation and justification, but guilt in fu l force, the curse of the Law, (and so he is left to stand or fallen by himself) and the wrath of God Are upon him:
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No Adoption of Sons, but rejection as spurious, and a Sonship to the Devil, the god of this world, &c. No Salvation, but inevitable condemnation; He that believeth not shall be condemned,
No Adoption of Sons, but rejection as spurious, and a Sonship to the devil, the god of this world, etc. No Salvation, but inevitable condemnation; He that Believeth not shall be condemned,
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for who then should be saved? for such were some (yea all) of them that are justified by faith in the name of the Lord Jesus, as the Apostle speaks of other sinners.
for who then should be saved? for such were Some (yea all) of them that Are justified by faith in the name of the Lord jesus, as the Apostle speaks of other Sinners.
Oh! how much better were it for them among us that believe not, that they had never had offers of Salvation, never heard the Gospel of the Grace of God!
Oh! how much better were it for them among us that believe not, that they had never had offers of Salvation, never herd the Gospel of the Grace of God!
and without it there is no Salvation: Should Christ now come, should he finde Faith on the earth? Alas, the small number of those that shall be saved, there being so few Believers,
and without it there is no Salvation: Should christ now come, should he find Faith on the earth? Alas, the small number of those that shall be saved, there being so few Believers,
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In the altogether contradictory life of most to that Faith they pretend to have, which (as well as Repentance ) should have fruits meet for it brought forth,
In the altogether contradictory life of most to that Faith they pretend to have, which (as well as Repentance) should have fruits meet for it brought forth,
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and accordingly it is known. No wonder if they that take true Saving Faith to be no more than Assent, a•d a professed owning the Doctrine of the Gospel, a Confidence (at all adventures) of Gods love, &c. or some such thing, think the way to heaven broad,
and accordingly it is known. No wonder if they that take true Saving Faith to be no more than Assent, a•d a professed owning the Doctrine of the Gospel, a Confidence (At all adventures) of God's love, etc. or Some such thing, think the Way to heaven broad,
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1. That God requireth no more but Believe: Other things indeed are required, but they naturally flow from faith, are inseparably linked with faith, and faith cannot be without them;
1. That God requires no more but Believe: Other things indeed Are required, but they naturally flow from faith, Are inseparably linked with faith, and faith cannot be without them;
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faith is the great work of God, and command of the Gospel. 2. That this is so suitable: Without faith no salvation can be apprehended as attainable by the new Covenant; by it comes union to,
faith is the great work of God, and command of the Gospel. 2. That this is so suitable: Without faith no salvation can be apprehended as attainable by the new Covenant; by it comes Union to,
4. Behold the danger of ignorance, or mistake in this great fundamental point, upon which salvation or damnation have such immediate and necessary dependance;
4. Behold the danger of ignorance, or mistake in this great fundamental point, upon which salvation or damnation have such immediate and necessary dependence;
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if you are ignorant of Gods righteousnesse (which is by faith in the Son of God) you will take other ways in which ye cannot find salvation, ye will ye will go about to establish your own righteousnesse, Rom. 10.3. 5. The usefulnesse and needfulnes of a Gospel-Ministry is hence manifest.
if you Are ignorant of God's righteousness (which is by faith in the Son of God) you will take other ways in which you cannot find salvation, you will you will go about to establish your own righteousness, Rom. 10.3. 5. The usefulness and needfulness of a Gospel ministry is hence manifest.
Faith cometh by hearing; How shall they believe on him of whom they have not heard? and how shall they hear without a Preacher? &c. How beautiful upon the Mountains are their feet, that bring the glad-tidings of salvation,
Faith comes by hearing; How shall they believe on him of whom they have not herd? and how shall they hear without a Preacher? etc. How beautiful upon the Mountains Are their feet, that bring the Glad-tidings of salvation,
Yet spend not so much time in trying whether you have it, as in exercising it, (in this many weak Christians are very faulty;) and this will be the way to make all sure for you,
Yet spend not so much time in trying whither you have it, as in exercising it, (in this many weak Christians Are very faulty;) and this will be the Way to make all sure for you,
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2. Bless God and boast not; there's no cause of boasting, faith is the gift of God; there's cause of thansgiving, it's the hand to receive all other gifts.
2. Bless God and boast not; there's no cause of boasting, faith is the gift of God; there's cause of thanksgiving, it's the hand to receive all other Gifts.
If ye hope for salvation by faith, be humble and glory not, for boasting is excluded by the Law of Faith, the constitution of faith for the salvation of sinners thereby.
If you hope for salvation by faith, be humble and glory not, for boasting is excluded by the Law of Faith, the constitution of faith for the salvation of Sinners thereby.
5. Pity them that do not believe, and labour to propagate your faith. Whose soul, that by faith are themselves secured, would not bleed in consideration of the dangerous,
5. Pity them that do not believe, and labour to propagate your faith. Whose soul, that by faith Are themselves secured, would not bleed in consideration of the dangerous,
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yea, certainly miserable estate (as before described) of unbelieving friends, relations, acquaintance? Warn them, exhort them while it is called to day, pray for them;
yea, Certainly miserable estate (as before described) of unbelieving Friends, relations, acquaintance? Warn them, exhort them while it is called to day, pray for them;
REPENTANCE NOT TO BE Repented, Plainly Asserted, and Practically Explained. Acts 5.31. Him hath God exalted with his right hand to be a Prince and a Saviour,
REPENTANCE NOT TO BE Repented, Plainly Asserted, and Practically Explained. Acts 5.31. Him hath God exalted with his right hand to be a Prince and a Saviour,
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And therefore praetermitting the doctrines, let me propound to your serious consideration, these four things, viz. the, 1. Nature Of Gospel-Repentance. 2. Necessity Of Gospel-Repentance. 3. Notes or Characters Of Gospel-Repentance. 4. Next way or means Of Gospel-Repentance.
And Therefore praetermitting the doctrines, let me propound to your serious consideration, these four things, viz. thee, 1. Nature Of Gospel repentance. 2. Necessity Of Gospel repentance. 3. Notes or Characters Of Gospel repentance. 4. Next Way or means Of Gospel repentance.
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2. The believing sinner is the subject of true Gospel-Repentance, whereby the believing sinner, &c. 3. Sense of, and sorrow for sin as committed against God, are the precursive acts of true Repentance:
2. The believing sinner is the Subject of true Gospel repentance, whereby the believing sinner, etc. 3. Sense of, and sorrow for since as committed against God, Are the precursive acts of true Repentance:
and first of the first, (viz.) Repentance is a grace supernatural. It is a grace in its nature, supernatural in its Authour, Original, quality and operation;
and First of the First, (viz.) Repentance is a grace supernatural. It is a grace in its nature, supernatural in its Author, Original, quality and operation;
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That which I intend you especially to note, when we say Repentance is a grace, is this, (viz.) that it is an habit, power, principle, spring, root, and disposition;
That which I intend you especially to note, when we say Repentance is a grace, is this, (viz.) that it is an habit, power, principle, spring, root, and disposition;
The power and principle is divine, but act and exercise of repentance is humane; God plants the root whereby man brings forth fruit worthy repentance, Matth. 3.8. Repentance is no other but a spirit of grace, animating men to mourn, Zech. 12.10.
The power and principle is divine, but act and exercise of Repentance is humane; God plants the root whereby man brings forth fruit worthy Repentance, Matthew 3.8. Repentance is no other but a Spirit of grace, animating men to mourn, Zechariah 12.10.
Repentance is not the work of an houre, or a day, but a constant frame, course and bent of the soul, on all renewed guilt flowing afresh, and bringing forth renewed acts.
Repentance is not the work of an hour, or a day, but a constant frame, course and bent of the soul, on all renewed guilt flowing afresh, and bringing forth renewed acts.
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When the mighty hand of God doth smite the flinty heart of man, it loseth its stone and hardinesse, becomes pliable to divine pleasure, is inclined to relent,
When the mighty hand of God does smite the flinty heart of man, it loses its stone and hardiness, becomes pliable to divine pleasure, is inclined to relent,
as in its nature Repentance is a grace, so in its Original and operation it is supernatural; a grace freely given from above, not acquired by any means or merit of our own,
as in its nature Repentance is a grace, so in its Original and operation it is supernatural; a grace freely given from above, not acquired by any means or merit of our own,
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for birth, breeding, education, instruction, art, knowledge, moral swasion, friendly advice, and Gospel Ministry it self cannot work it, without the immediate operation of an omnipotent Spirit;
for birth, breeding, education, instruction, art, knowledge, moral suasion, friendly Advice, and Gospel Ministry it self cannot work it, without the immediate operation of an omnipotent Spirit;
It is the sole and singular prerogative of Christ Jesus exalted, to give Repentanc; all means and Ministry are but a Moses Rod, a meer passive instrument;
It is the sole and singular prerogative of christ jesus exalted, to give Repentance; all means and Ministry Are but a Moses Rod, a mere passive Instrument;
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whil'st (God knoweth) they may see their set time (though that it self is doubtful) and yet find no place for repentance, though they seek it with teares;
whilst (God Knoweth) they may see their Set time (though that it self is doubtful) and yet find no place for Repentance, though they seek it with tears;
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preached by the Gospel, promised in the Covenant, sealed in Baptisme, produced by the Spirit, properly flowing from the blood of Christ, a•d so is every way supernatural;
preached by the Gospel, promised in the Covenant, sealed in Baptism, produced by the Spirit, properly flowing from the blood of christ, a•d so is every Way supernatural;
and the praise of Repentance obtained, must be returned to God alone, as him from whom it hath been derived; for 'tis a grace supernatural; But secondly,
and the praise of Repentance obtained, must be returned to God alone, as him from whom it hath been derived; for it's a grace supernatural; But secondly,
and the Lord Jesus saith, he came not to call the righteous, but the sinner to repentance, Matth. 9.12. Returns do follow upon deviations, remorse upon disobedience, and repentance is the work of a transgressor.
and the Lord jesus Says, he Come not to call the righteous, but the sinner to Repentance, Matthew 9.12. Returns do follow upon deviations, remorse upon disobedience, and Repentance is the work of a transgressor.
But the Subject of Gospel-Repentance, must be a believ•ng sinner; a sinner not only of sense, but also of hope; not only of conviction, but also of confidence, seeing a pardon procured for sin committed.
But the Subject of Gospel repentance, must be a believ•ng sinner; a sinner not only of sense, but also of hope; not only of conviction, but also of confidence, seeing a pardon procured for since committed.
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Gods common complaint of impenitent Israel, is, they believed not, Psal. 78. Then faith must needs unlock and release the soule unto its returne to God;
God's Common complaint of impenitent Israel, is, they believed not, Psalm 78. Then faith must needs unlock and release the soul unto its return to God;
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Saint Ambrose calls faith incendium poenitentiae, the spur of repentance; and the Scripture doth suggest to be the pumpe of repentance. Psal. 130.4. There is mercy with thee, that thou shouldest be feared.
Saint Ambrose calls faith incendium poenitentiae, the spur of Repentance; and the Scripture does suggest to be the pump of Repentance. Psalm 130.4. There is mercy with thee, that thou Shouldst be feared.
Israel mourned, but made no returne untill Shecaniah cryed, There is yet hope in Israel concerning this thing, Ezra 10.2. The Assyrians put halters on their necks, knowing that the Kings of Israel are merciful.
Israel mourned, but made no return until Shecaniah cried, There is yet hope in Israel Concerning this thing, Ezra 10.2. The Assyrians put halters on their necks, knowing that the Kings of Israel Are merciful.
Mount Calvary is the proper Bochim; the sufferings of a Saviour the sad comments upon sin; the sighs and groanes of a Redeemer, most rending to r•gardlesse hearts;
Mount Calvary is the proper Bochim; the sufferings of a Saviour the sad comments upon since; the sighs and groans of a Redeemer, most rending to r•gardlesse hearts;
but neither reason nor faith can allow a priority of the daughter before the mother. I well know many Divines assert the precedency of Repentance unto faith;
but neither reason nor faith can allow a priority of the daughter before the mother. I well know many Divines assert the precedency of Repentance unto faith;
1. Order of Scripture doth not alwayes conclude order of nature; in 2 Pet. 1.10. Calling is mentioned before Election, yet who will deny Election to be first in nature? for whom God predestinated, them he also called, Rom. 8.30. Again, in 1 Tim. 1.5. The pure heart, and good conscience is mentioned before faith; yet none can deny them to be the effects of faith, which purifieth the heart;
1. Order of Scripture does not always conclude order of nature; in 2 Pet. 1.10. Calling is mentioned before Election, yet who will deny Election to be First in nature? for whom God predestinated, them he also called, Rom. 8.30. Again, in 1 Tim. 1.5. The pure heart, and good conscience is mentioned before faith; yet none can deny them to be the effects of faith, which Purifieth the heart;
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for to the unbelieving, nothing is pure, but their very minde and conscience is defiled, Tit. 1.15. 2. Humane sense is in many things the Dictator of Scripture order:
for to the unbelieving, nothing is pure, but their very mind and conscience is defiled, Tit. 1.15. 2. Humane sense is in many things the Dictator of Scripture order:
Such as deem common illumination and conviction to be Repentance, and Assurance of pardon, joy and peace to be the formality of faith, may very well place Repentance before Faith; but such as understand the acceptance of Christ in order to pardon, to be true and saving faith;
Such as deem Common illumination and conviction to be Repentance, and Assurance of pardon, joy and peace to be the formality of faith, may very well place Repentance before Faith; but such as understand the acceptance of christ in order to pardon, to be true and Saving faith;
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and a ceasing from sin, and serious application of our selves to piety, to be the formality of Repentance, will plainly see that faith uniting us to Christ,
and a ceasing from since, and serious application of our selves to piety, to be the formality of Repentance, will plainly see that faith uniting us to christ,
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and are sometimes affected with, and afflicted for their sin, but do not accept of Jesus Christ as tendred to be Lord and Saviour, do fix their Engine too low to force the waters of Repentance into the soul;
and Are sometime affected with, and afflicted for their since, but do not accept of jesus christ as tendered to be Lord and Saviour, do fix their Engine too low to force the waters of Repentance into the soul;
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but the true frame of a Gospel Penitent, is by saving faith to see salvation (through the satisfaction of Christ our Saviour) extended to sinners, himself not excluded;
but the true frame of a Gospel Penitent, is by Saving faith to see salvation (through the satisfaction of christ our Saviour) extended to Sinners, himself not excluded;
and Repenting from iniquity, Acts 8.22. and from dead works, Hebr. 6.1. This distinction, or rather distribution of Repentance, is not only dictated by the denominations of Repentance, which in the Hebrew is called Nacham, An irking of the soul;
and Repenting from iniquity, Acts 8.22. and from dead works, Hebrew 6.1. This distinction, or rather distribution of Repentance, is not only dictated by the denominations of Repentance, which in the Hebrew is called Nacham, an irking of the soul;
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so in the Greek, Metamelia, After-grief; and Metanoia, After-wit; and in the Latine, Paenitentia, and Resipiscentia; the one expressing the sense and sorrow of the soul;
so in the Greek, Metamelia, After-grief; and Metanoia, Afterwit; and in the Latin, Penitence, and Repentance; the one expressing the sense and sorrow of the soul;
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but the Scripture also doth clearly suggest, nay, speak out these distinct parts of Repentance, Humiliation and Conversion; requir•ng sometimes the one, sometimes the other,
but the Scripture also does clearly suggest, nay, speak out these distinct parts of Repentance, Humiliation and Conversion; requir•ng sometime the one, sometime the other,
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nay, the whole work of Repentance is in Scripture expressed by Humiliation; in the promise of pardon to the penitent, their Repentance is described to be an humbling of the uncircumcised heart, and acceptance of the punishment of their sin, Lev. 26.41.
nay, the Whole work of Repentance is in Scripture expressed by Humiliation; in the promise of pardon to the penitent, their Repentance is described to be an humbling of the uncircumcised heart, and acceptance of the punishment of their since, Lev. 26.41.
Working not only as a cause but complement, perfecting, finishing, and compleating Repentance, and therefore the Apostle James requires them that draw nigh to God, and clean their h art,
Working not only as a cause but compliment, perfecting, finishing, and completing Repentance, and Therefore the Apostle James requires them that draw High to God, and clean their h art,
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and purifie their hands, that they be afflicted, mourn and weep, and humble themselves under the hand of God, James 2.8, 9, 10. And the Covenant of Grace promising Repentance, doth expresse it self by these two acts;
and purify their hands, that they be afflicted, mourn and weep, and humble themselves under the hand of God, James 2.8, 9, 10. And the Covenant of Grace promising Repentance, does express it self by these two acts;
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So that according to the expressions of Scripture, as well as the experiences of the Saints, Humi•iation of the s•ul is an essential act, and eminent part of Repentance;
So that according to the expressions of Scripture, as well as the experiences of the Saints, Humi•iation of the s•ul is an essential act, and eminent part of Repentance;
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The first part of humiliation is, A Spirit of Conviction, or sight of sin in every penitent soul, which is no other than the operation of the Holy Ghost opening the blinde eye to see the deviations of the soul,
The First part of humiliation is, A Spirit of Conviction, or sighed of since in every penitent soul, which is no other than the operation of the Holy Ghost opening the blind eye to see the deviations of the soul,
and reason of death and condemnation; the will of God dictating duty, and disswading iniquity; awarding recompence according to obedience or disobedience:
and reason of death and condemnation; the will of God dictating duty, and dissuading iniquity; awarding recompense according to Obedience or disobedience:
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the soul seeth clearly that the Law is in nature and necessity, a Schoolmaster to bring us unto Christ, whil'st by serious consideration of its genuine sense,
the soul sees clearly that the Law is in nature and necessity, a Schoolmaster to bring us unto christ, whilst by serious consideration of its genuine sense,
but God sends his Prophets rising up early, and sending them to read the Law in the ears of men, that Israel may see his sinne, and Judah her transgression:
but God sends his prophets rising up early, and sending them to read the Law in the ears of men, that Israel may see his sin, and Judah her Transgression:
the first language of a turning soul, is Lord, what wouldest thou have me to do? So that the soul humbling, self-examinant, seeing the Law to be holy, just and good, that which must be the rule and reason of its condition, it being to arraign and condemn it self, becomes studious of the Law in its full sense,
the First language of a turning soul, is Lord, what Wouldst thou have me to do? So that the soul humbling, self-examinant, seeing the Law to be holy, just and good, that which must be the Rule and reason of its condition, it being to arraign and condemn it self, becomes studious of the Law in its full sense,
and now he communeth with his hear•, considereth his ways, examineth him •l•, makes an exact comparison of his life with Gods Law, layeth the li•e close to h s carriage:
and now he communeth with his hear•, Considereth his ways, examineth him •l•, makes an exact comparison of his life with God's Law, Layeth the li•e close to h s carriage:
nay, he cometh on this consideration to be convinced of his anomy and ataxy, the pravity of his nature, that enmity to the Law, which is implanted in his very being,
nay, he comes on this consideration to be convinced of his anomy and ataxy, the pravity of his nature, that enmity to the Law, which is implanted in his very being,
the conscience of his guilt concludes him under the condemnation of the Law, that he seeth cause to wonder at his very being, concludeth himself unworthy the least of mercy,
the conscience of his guilt concludes him under the condemnation of the Law, that he sees cause to wonder At his very being, Concludeth himself unworthy the least of mercy,
and so proceedeth to judge himself, and seal up his own soul under the curse, standing under the continual expectation of Gods fiery indignation to be revealed from heaven;
and so Proceedeth to judge himself, and seal up his own soul under the curse, standing under the continual expectation of God's fiery Indignation to be revealed from heaven;
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but app yeth them unto himself, confessing unto him belongs shame and confusion, hell and horrour, wo and eternal misery, that he knoweth not how to escape,
but App yeth them unto himself, confessing unto him belongs shame and confusion, hell and horror, woe and Eternal misery, that he Knoweth not how to escape,
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and judicial method of conviction, is brought to a sight of sin, to see God offended, the Law violated, the soul damned and destinated to everlast•ng woe,
and judicial method of conviction, is brought to a sighed of since, to see God offended, the Law violated, the soul damned and destinated to everlast•ng woe,
if not Redeemed by the mercy of a God, who hath established Jesus Christ his Son to be a Lord and Saviour, to g ve Remissi•n and Repentance, and so it proceeds to the sorrow for his sin as committed against God.
if not Redeemed by the mercy of a God, who hath established jesus christ his Son to be a Lord and Saviour, to g ve Remissi•n and Repentance, and so it proceeds to the sorrow for his since as committed against God.
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Well, seeing that all contending with God, is but a da kening counsel by words wi hout knowledge, and so he becomes submisse and silent under the saddest of affliction inflicted by God;
Well, seeing that all contending with God, is but a da kening counsel by words with hout knowledge, and so he becomes submiss and silent under the Saddest of affliction inflicted by God;
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And why should a living man complaine for the punishment of his sin? the soul is in it self, confounded on the sense that God claps his hands against him for his sin, therefore his hea•t cannot endure, or his hands be strong, Ezek. 22.13, 14. Compunction of spir•t is the only condition of the convinced Penitent;
And why should a living man complain for the punishment of his since? the soul is in it self, confounded on the sense that God claps his hands against him for his since, Therefore his hea•t cannot endure, or his hands be strong, Ezekiel 22.13, 14. Compunction of spir•t is the only condition of the convinced Penitent;
he seeth he is liable to the curse of the Law, and his only outcry is, What shall we do to be saved? He being convinced that he hath crucified the Lord of life, is pricked at the heart; and in all approaches unto God he is ashamed and amazed, bec•use a man o• polluted lips;
he sees he is liable to the curse of the Law, and his only outcry is, What shall we do to be saved? He being convinced that he hath Crucified the Lord of life, is pricked At the heart; and in all Approaches unto God he is ashamed and amazed, bec•use a man o• polluted lips;
like Paul slaine with the sense of sin, and constrained to cry out, O wretched man that I am, who shall deliver me from this body of sin? it soon seeth and saluteth Christ for his Saviour, with an, I thank God through Jesus Christ, I have gained the victory.
like Paul slain with the sense of since, and constrained to cry out, Oh wretched man that I am, who shall deliver me from this body of since? it soon sees and salutes christ for his Saviour, with nias, I thank God through jesus christ, I have gained the victory.
How acceptable is the fountain of living waters to the chased panting heart, and the blood of Christ to the thirsty soul and conscience scorched with the sense of Gods wrath!
How acceptable is the fountain of living waters to the chased panting heart, and the blood of christ to the thirsty soul and conscience scorched with the sense of God's wrath!
and the shakings of the prison to the heart-ake of the Jaylor, makes him pliable to divine pleasure, What shall I do to be saved? Sense of sin is a principle of submission under affliction;
and the shakings of the prison to the heart-ake of the Jailor, makes him pliable to divine pleasure, What shall I do to be saved? Sense of since is a principle of submission under affliction;
Why should a living man complaine for the punishment of his sin? Sins revival unto remorse of conscience, constrains Pauls outcry, O wretched man that I am, who shall deliver me from this body of corruption!
Why should a living man complain for the punishment of his since? Sins revival unto remorse of conscience, constrains Paul's outcry, Oh wretched man that I am, who shall deliver me from this body of corruption!
They are not stiff-necked, but give their hand to the Lord to be led by him, 2 Chron. 30.8. and therefore God will teach the humbl• his way, Psal. 25.9. A bruised heart is like soft waxe prepared for divine impression;
They Are not Stiffnecked, but give their hand to the Lord to be led by him, 2 Chronicles 30.8. and Therefore God will teach the humbl• his Way, Psalm 25.9. A Bruised heart is like soft wax prepared for divine impression;
so that to the end Christ may be of esteem as a Lord and Saviour, the penitent soul must on due conviction cry out, Wherewith shall I come before the Lord,
so that to the end christ may be of esteem as a Lord and Saviour, the penitent soul must on due conviction cry out, Wherewith shall I come before the Lord,
and bow my self before the High God? shall I come before him wit• burnt-offerings, with Calves of a year old? will the Lord be pleased with thousands of Rams,
and bow my self before the High God? shall I come before him wit• Burnt offerings, with Calves of a year old? will the Lord be pleased with thousands of Rams,
and so work us into a willingnesse to do or suffer the Will of God, making us with earnestnesse and resolution, cry when pricked at the heart, What shall we do to be saved? so that a sight of,
and so work us into a willingness to do or suffer the Will of God, making us with earnestness and resolution, cry when pricked At the heart, What shall we do to be saved? so that a sighed of,
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We may not indeed deny that humiliation, especially in the external acts and expressions goeth many times without conversion and compleated repentance,
We may not indeed deny that humiliation, especially in the external acts and expressions Goes many times without conversion and completed Repentance,
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and the order of Scripture doth alwayes call to a communing with our hearts, that we may stand in awe, and not sin; Psal. 4.5. a searching and trying our wayes, before we turn unto the Lord;
and the order of Scripture does always call to a communing with our hearts, that we may stand in awe, and not since; Psalm 4.5. a searching and trying our ways, before we turn unto the Lord;
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before the spirit of Adoption, of power, love, and a sound minde, Rom. 8.15. Preaching Repentance is the opening the blind eye, and the bringing the Prodigal into his right minde, that in the sense of his sad estate, he may go unto his father and seek mercy.
before the Spirit of Adoption, of power, love, and a found mind, Rom. 8.15. Preaching Repentance is the opening the blind eye, and the bringing the Prodigal into his right mind, that in the sense of his sad estate, he may go unto his father and seek mercy.
to affect men with guilt and danger, that they may with fervency cry, What shall we do to be saved? to convince that the issues of death, will be the end of the way in which they now walk, that they may flee with desire, and returne without delay.
to affect men with guilt and danger, that they may with fervency cry, What shall we do to be saved? to convince that the issues of death, will be the end of the Way in which they now walk, that they may flee with desire, and return without Delay.
and offence done to infinitenesse, that the soule may down on its knees, prostrate it self at the foot-stoole of mercy, fly to Jesus Christ as its Redeemer, Surety,
and offence done to infiniteness, that the soul may down on its knees, prostrate it self At the footstool of mercy, fly to jesus christ as its Redeemer, Surety,
and alone satisfaction, and so sue out its pardon by a serious return to God; and these are as it were, the pangs of the New Birth, natural, and necessary, though sometimes abortive and miscarrying;
and alone satisfaction, and so sue out its pardon by a serious return to God; and these Are as it were, the pangs of the New Birth, natural, and necessary, though sometime abortive and miscarrying;
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Sincere conversion is the summa totale, and ratio formalis of a Gospel-penitent; Remorse for sin without a returne from sin, will afford you no comfort;
Sincere conversion is the summa total, and ratio Formalis of a Gospel penitent; Remorse for since without a return from since, will afford you no Comfort;
whenever repentance is promised or predicated, and spoken of in Scripture, it is ordinary by this terme, of turning, and returning to the Lord, Isa. 19.22. Isa. 59.20. and that not only in the Old, but also in the New Testament, 1 Pet. 2.25. We were like sheep that were going astray, but are now returned unto the Shepherd and Bishop of our soules.
whenever Repentance is promised or predicated, and spoken of in Scripture, it is ordinary by this term, of turning, and returning to the Lord, Isaiah 19.22. Isaiah 59.20. and that not only in the Old, but also in the New Testament, 1 Pet. 2.25. We were like sheep that were going astray, but Are now returned unto the Shepherd and Bishop of our Souls.
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and return to our Father, from whom we have madly run away, so that the very formality of repentance, is returning. All Judas conviction and confession,
and return to our Father, from whom we have madly run away, so that the very formality of Repentance, is returning. All Judas conviction and Confessi,
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nay, contrition and condemnation will not constitute a Gospel-penitent for want of conversion. Repentance when it is true and saving, makes the sinner sadly smite on his thigh,
nay, contrition and condemnation will not constitute a Gospel penitent for want of conversion. Repentance when it is true and Saving, makes the sinner sadly smite on his thigh,
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but a very Changeling, that it may be said of them as of Onesimus in time past, unprofitable, but now profitable, Philem. 11. Or as of the Corinthians, they were Thieves, Fornicators, Idolaters, Adulterers, Effeminate, Covetous, Drunkards, Revilers, Extortioners, What not;
but a very Changeling, that it may be said of them as of Onesimus in time past, unprofitable, but now profitable, Philemon 11. Or as of the Corinthians, they were Thieves, Fornicators, Idolaters, Adulterers, Effeminate, Covetous, Drunkards, Revilers, Extortioners, What not;
and renewing of the Holy Ghost, are as the Apostles themselves were, Foolish, Disobedient, Deceived, serving divers lusts and pleasures, rebellious to Gods holy will, running from his gracious presence, and continually going astray;
and renewing of the Holy Ghost, Are as the Apostles themselves were, Foolish, Disobedient, Deceived, serving diverse Lustiest and pleasures, rebellious to God's holy will, running from his gracious presence, and continually going astray;
but being transformed by the renewing of our minde, to be holy as God is holy, Rom. 12.2. 1 Pet. 1.14, 15. So that the first part of Conversion is a Recession from all sin;
but being transformed by the renewing of our mind, to be holy as God is holy, Rom. 12.2. 1 Pet. 1.14, 15. So that the First part of Conversion is a Recession from all since;
as the Septuagint rendreth it, a resting, and being quiet from the practice of iniquity, so in Isa. 1.16. and at after a forsaking of his evil ways, utterly deserting and relinquishing sin, Isa. 55.7.
as the septuagint rendereth it, a resting, and being quiet from the practice of iniquity, so in Isaiah 1.16. and At After a forsaking of his evil ways, utterly deserting and relinquishing since, Isaiah 55.7.
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this is that which the Apostle calleth a casting off, flinging from us with detestation, and anger the works of darkness, Rom. 13.12. so as never more to have f•llowship with the unfruitful works of darknesse, but rather reprove them, Ephes. 5.8.
this is that which the Apostle calls a casting off, flinging from us with detestation, and anger the works of darkness, Rom. 13.12. so as never more to have f•llowship with the unfruitful works of darkness, but rather reprove them, Ephesians 5.8.
and proclaime open war against it, notwithstanding all those engagements that lie upon us; let him depart saith our Translation, in the Original, Apostatize from unrighteousnesse, 2 Tim. 2.19.
and proclaim open war against it, notwithstanding all those engagements that lie upon us; let him depart Says our translation, in the Original, Apostatise from unrighteousness, 2 Tim. 2.19.
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First, By the apprehension of his minde, seeing sin and its sinfulnesse, he discerns the contrariety of it to the Image of God, by the Law, which is by the Spirit of Repentance engraven on his heart;
First, By the apprehension of his mind, seeing since and its sinfulness, he discerns the contrariety of it to the Image of God, by the Law, which is by the Spirit of Repentance engraven on his heart;
that he shall not more disallow, than detest the sinfulnesse of sin; he no sooner seeth his iniquity, but he loatheth himself because of his abominations;
that he shall not more disallow, than detest the sinfulness of since; he no sooner sees his iniquity, but he Loathes himself Because of his abominations;
the very existency of sin in him, is his intolerable burden, Oh wretched man that I am, who shall deliver me from this body of corruption, is his outcry? death is desired,
the very existency of since in him, is his intolerable burden, O wretched man that I am, who shall deliver me from this body of corruption, is his outcry? death is desired,
his study is to mortifie his earthly members, and his resolution that sin shall not raigne in his mor•al body, that he should obey it in the lust thereof;
his study is to mortify his earthly members, and his resolution that since shall not Reign in his mor•al body, that he should obey it in the lust thereof;
he will not indulge his right eye, or right hand in opposition to Gods holinesse: No pleasure, profit or honour shall willingly hi•e him to the least iniquity;
he will not indulge his right eye, or right hand in opposition to God's holiness: No pleasure, profit or honour shall willingly hi•e him to the least iniquity;
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for he is turned from all evil; yet take along with you this cautionary Note, that you run not into sinful despaire and despondency, in observing your penitent Recession from sinne. (viz.)
for he is turned from all evil; yet take along with you this cautionary Note, that you run not into sinful despair and despondency, in observing your penitent Recession from sin. (viz.)
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Sins existency, and sometimes prevalency, is consistent with a penitent recession, and turning from it. Sin may remain, though it doth not raigne in a gracious soul.
Sins existency, and sometime prevalency, is consistent with a penitent recession, and turning from it. since may remain, though it does not Reign in a gracious soul.
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no, it is a constant militation, and course of mortification; an habit and principle of perpetual use, not action of an houre, o• little time, as we have Noted before;
no, it is a constant militation, and course of mortification; an habit and principle of perpetual use, not actium of an hour, o• little time, as we have Noted before;
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the true penitent doth evidence the truth and strength of his Repentance, by not admiting sins dictates without resi••ance; not acting sins precepts without reluctance; when he deviseth evil, his minnde is to serve the Law of God;
the true penitent does evidence the truth and strength of his Repentance, by not admitting Sins dictates without resi••ance; not acting Sins Precepts without reluctance; when he devises evil, his minnde is to serve the Law of God;
he may safely say it is no more I, but sin that dwelleth in me; for his servants you are to whom you yield your selves servants, Rom. 6.16. and comfortably conclude that as a Gospel-penitent he turneth from all sin;
he may safely say it is no more I, but since that dwells in me; for his Servants you Are to whom you yield your selves Servants, Rom. 6.16. and comfortably conclude that as a Gospel penitent he turns from all since;
all sin doth agree in this, that it is an aversion from God, and the cure of it by Repentance must be conversion to God; when God calls for true Repentance, it is with an if thou wilt return O Israel, return unto me;
all since does agree in this, that it is an aversion from God, and the cure of it by Repentance must be conversion to God; when God calls for true Repentance, it is with an if thou wilt return Oh Israel, return unto me;
and when provoked by others, it is to return to the Lord their God, Hosea 14.1. and when God calleth, and chargeth their Repentance with hypocrisie, it is with this complaint, They cryed, but nat unto me;
and when provoked by Others, it is to return to the Lord their God, Hosea 14.1. and when God calls, and charges their Repentance with hypocrisy, it is with this complaint, They cried, but nat unto me;
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and they returned, but not unto the most High, Hosea 7.14, 16. The Gospel penitent turneth not from sin to sin, as do the profane; nor from sinful rudenesse to common civility, or only moral honesty, as do the civil honest man; but unto piety, acts of Religion, unto God: God is the sole object of his affection and adoration;
and they returned, but not unto the most High, Hosea 7.14, 16. The Gospel penitent turns not from since to since, as do the profane; nor from sinful rudeness to Common civility, or only moral honesty, as do the civil honest man; but unto piety, acts of Religion, unto God: God is the sole Object of his affection and adoration;
from sitting in the seat of the scorneful, unto meditating on the Law of God night and day, his earnest out-cry is, Lord, what wouldest thou have me to do? for he is transformed in the spirit of his minde to prove what is the good and acceptable will of the Lord! Rom. 12.3. and full well knoweth it is life eternal to know God, and Jesus Christ, and therefore having once tasted that the Lord is gracious, he as a new-born babe desireth the sincere milk of the Word;
from sitting in the seat of the scornful, unto meditating on the Law of God night and day, his earnest outcry is, Lord, what Wouldst thou have me to do? for he is transformed in the Spirit of his mind to prove what is the good and acceptable will of the Lord! Rom. 12.3. and full well Knoweth it is life Eternal to know God, and jesus christ, and Therefore having once tasted that the Lord is gracious, he as a newborn babe Desires the sincere milk of the Word;
Gods Word is his great delight, and beautiful in his eyes are their feet that bring glad tydings from Zion. The will and affections return from all evil, unto a resolution, and ready acceptance of the good, and acceptable will of God;
God's Word is his great delight, and beautiful in his eyes Are their feet that bring glad tidings from Zion. The will and affections return from all evil, unto a resolution, and ready acceptance of the good, and acceptable will of God;
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nor any in heaven acceptable to the soul besides God, Psal. 73.25. The Lord becomes his very dread and delight; he rejoyceth in the Lord, and continually feareth before him;
nor any in heaven acceptable to the soul beside God, Psalm 73.25. The Lord becomes his very dread and delight; he Rejoiceth in the Lord, and continually fears before him;
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And if any man love any thing better than Christ, he is not worthy of him, Matth. 10.37. and so he accounteth all things drosse and dung in comparison of Christ, Phil. 3.7. The Lord is his chiefest among ten thousand, his all in all; and so his outward man is ready in the utmost of endeavours to do the will of God;
And if any man love any thing better than christ, he is not worthy of him, Matthew 10.37. and so he accounteth all things dross and dung in comparison of christ, Philip 3.7. The Lord is his chiefest among ten thousand, his all in all; and so his outward man is ready in the utmost of endeavours to do the will of God;
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he is wholly resigned to Divine pleasure, to do or suffer any thing: God shall not enjoyne what his attempts and utmost industry shall not be to performe,
he is wholly resigned to Divine pleasure, to do or suffer any thing: God shall not enjoin what his attempts and utmost industry shall not be to perform,
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under sharpest sorrows he is dumb, and openeth not his mouth because God did it; in saddest disasters he complains not, because he hath sinned against the Lord;
under Sharpest sorrows he is dumb, and Openeth not his Mouth Because God did it; in Saddest disasters he complains not, Because he hath sinned against the Lord;
However he may with Hezekiah, slip and fall in his life time, yet the support of his soul at death is, Lord, Remember I have walked before thee with an upright and perfect heart,
However he may with Hezekiah, slip and fallen in his life time, yet the support of his soul At death is, Lord, remember I have walked before thee with an upright and perfect heart,
The true penitent is not only the sinner of sense, but of hope, and therefore a supp•iant at the Throne of Grace, prostrate at the foot-stool of mercy, confessing sin,
The true penitent is not only the sinner of sense, but of hope, and Therefore a supp•iant At the Throne of Grace, prostrate At the footstool of mercy, confessing since,
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every penitent soul comes to God, like Benhadad to the King of Israel, wi•h an Halter about his Neck, praying, Forgive us our trespasses. David is no sooner brought to Repentance by Nathan, but he is brought on his knees before the Lord, with an I hav• sinned before the Lord, 2 Sam. 12.13. Returning Israel must take with them words, and say, Receive us graciously, take away all iniquity;
every penitent soul comes to God, like Benhadad to the King of Israel, wi•h an Halter about his Neck, praying, Forgive us our Trespasses. David is no sooner brought to Repentance by Nathan, but he is brought on his knees before the Lord, with an I hav• sinned before the Lord, 2 Sam. 12.13. Returning Israel must take with them words, and say, Receive us graciously, take away all iniquity;
and hath scattered her wayes to the strangers, &c. Nay, the very promise of pardon to the penitent, is entailed on an humble suppliant confession of sin;
and hath scattered her ways to the Strangers, etc. Nay, the very promise of pardon to the penitent, is entailed on an humble suppliant Confessi of since;
First, The vent of grief; they give ease and quiet to the penitent perplexed soul; conviction concealed, is like a burning bile, in which the ill humours in a mans body do rancour and swell, burn and pain the whole body,
First, The vent of grief; they give ease and quiet to the penitent perplexed soul; conviction concealed, is like a burning boil, in which the ill humours in a men body do rancour and swell, burn and pain the Whole body,
David acknowledgeth, and cryeth out, Against thee, thee onely have I sinned, and done this evil in thy sight, that thou mayst be justified when thou speakest,
David acknowledgeth, and Cries out, Against thee, thee only have I sinned, and done this evil in thy sighed, that thou Mayest be justified when thou Speakest,
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and clear when thou judgest, Psal. 51.3. and therefore confession is said to be a giving glory to God. Josh. 7.19. Jerem. 13.16. It quells all quarrelling passions against God, Why should a living man complain? a man for the punishment of his sinne.
and clear when thou Judges, Psalm 51.3. and Therefore Confessi is said to be a giving glory to God. Josh. 7.19. Jeremiah 13.16. It quells all quarreling passion against God, Why should a living man complain? a man for the punishment of his sin.
Ephraim cannot sooner relent under Gods hand, than he repent of his anger. I heard Ephraim bemoaning himself, saying, I was as a Bullock unaccustomed to the yoke, I was ashamed, I was confounded;
Ephraim cannot sooner relent under God's hand, than he Repent of his anger. I herd Ephraim bemoaning himself, saying, I was as a Bullock unaccustomed to the yoke, I was ashamed, I was confounded;
turn me, and I shall be turned, moves Gods very bowels to pity, Is not Ephraim my dear son? Is he not a pleasant childe? I will surely have mercy upon him, Jer. 31.18, 19, 20. We see then that there is much reason why the Gospel-penitent must be a confessing suppliant;
turn me, and I shall be turned, moves God's very bowels to pity, Is not Ephraim my dear son? Is he not a pleasant child? I will surely have mercy upon him, Jer. 31.18, 19, 20. We see then that there is much reason why the Gospel penitent must be a confessing suppliant;
but before I passe this Conclusion, let me briefly propound unto you the Rules which must guide our Confession, evidencing and accompanying our Repentance; and they are these.
but before I pass this Conclusion, let me briefly propound unto you the Rules which must guide our Confessi, evidencing and accompanying our Repentance; and they Are these.
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1. Confession must spring from Conviction, and spread it self unto Condemnation. Soul-sense of guilt unto sighing, must make the tongue speak of it unto shame;
1. Confessi must spring from Conviction, and spread it self unto Condemnation. Soul-sense of guilt unto sighing, must make the tongue speak of it unto shame;
compunction of spirit must be expressed by supplication: Then shall you remember your own evil wayes, and your doings that were not good, and shall loath your selves;
compunction of Spirit must be expressed by supplication: Then shall you Remember your own evil ways, and your doings that were not good, and shall loath your selves;
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our common Translation reads it, But shall judge your selves not worthy to live, as other and better Translations read, for your iniquities, and your abominations, is the promise of the Covenant of Grace, Ezek. 36.13.
our Common translation reads it, But shall judge your selves not worthy to live, as other and better Translations read, for your iniquities, and your abominations, is the promise of the Covenant of Grace, Ezekiel 36.13.
Confession of sin wh ch springs not from sensible conviction, and spreads not to self-condemnation, is an historical narration, & verbal recitation of sin;
Confessi of since Where changed springs not from sensible conviction, and spreads not to self-condemnation, is an historical narration, & verbal recitation of since;
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the penitent prodigal begins with I have sinned, and ends with I am not worthy; it is an easie matter for Saul to say I have sin•ed, I have transgressed the Commandment of the Lord,
the penitent prodigal begins with I have sinned, and ends with I am not worthy; it is an easy matter for Saul to say I have sin•ed, I have transgressed the Commandment of the Lord,
to men ordinarily, as when the Church is scandalized, or the particular person is offended and damnified; and in this last case, restitution must be added to our confession, Zacheus like; where we have wronged any, we must make acknowledgement and reparation;
to men ordinarily, as when the Church is scandalized, or the particular person is offended and damnified; and in this last case, restitution must be added to our Confessi, Zacchaeus like; where we have wronged any, we must make acknowledgement and reparation;
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The auricular confession of the Papists, is vanity, superstition, and evil; but particular acknowledgements of sin to God, and sometimes to men, is duty indispensable;
The auricular Confessi of the Papists, is vanity, Superstition, and evil; but particular acknowledgements of since to God, and sometime to men, is duty indispensable;
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Confession springs from the Saints, as Elihu his plea for God against Job, I am full of matter, the Spirit of the Lord constraineth me, saith he to Job, Job 32.18, 19, 20. The confession of the wicked is constrained,
Confessi springs from the Saints, as Elihu his plea for God against Job, I am full of matter, the Spirit of the Lord constrains me, Says he to Job, Job 32.18, 19, 20. The Confessi of the wicked is constrained,
so Pharaoh his plagues, and Judas his anxiety may extort an I have sinned; however the children of God must be sometimes pinched and whipped into their complaints,
so Pharaoh his plagues, and Judas his anxiety may extort an I have sinned; however the children of God must be sometime pinched and whipped into their complaints,
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but in its particular species and parts; as Israel, We have forsaken the Lord, and served Baal; in Judg. 10.10. and we have to all our sins added this evil, to ask us a King, to go about to change our Government, 1 Sam. 12.19.
but in its particular species and parts; as Israel, We have forsaken the Lord, and served Baal; in Judges 10.10. and we have to all our Sins added this evil, to ask us a King, to go about to change our Government, 1 Sam. 12.19.
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or Judas complaine of betraying innocent bl•od, whilst he makes no mention of his covetousnesse. 5. Shame and sorrow must seize on the confessing suppliant for sinnes pardon.
or Judas complain of betraying innocent bl•od, while he makes no mention of his covetousness. 5. Shame and sorrow must seize on the confessing suppliant for Sins pardon.
Contrition of heart, and confusion of face, must be the result of confession; dayes of atonement, were dayes of soul-affliction, because of confession of sin;
Contrition of heart, and confusion of face, must be the result of Confessi; days of atonement, were days of Soul affliction, Because of Confessi of since;
mercy my Lord mercy. Judas 's confession was therefore false, because fearful, and flying to his own destruction, not the innocent blood by him betrayed, that he might have been saved;
mercy my Lord mercy. Judas is Confessi was Therefore false, Because fearful, and flying to his own destruction, not the innocent blood by him betrayed, that he might have been saved;
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Thus then Beloved, I have laid before you the true nature of true repentance. I well know it is a common Theme, and much Treated of, but little practiced;
Thus then beloved, I have laid before you the true nature of true Repentance. I well know it is a Common Theme, and much Treated of, but little practiced;
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How many pretenders are there among us, that may yet ponder the nature of Gospel-repentance? which if it be well understood, will neither appeare to be so lightly come by,
How many pretenders Are there among us, that may yet ponder the nature of Gospel repentance? which if it be well understood, will neither appear to be so lightly come by,
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and effect of the blood of Christ, as some Divines suggest. 4. That c•nviction, contrition, and confession, are not necessary to repentance, as the Antinomians teach;
and Effect of the blood of christ, as Some Divines suggest. 4. That c•nviction, contrition, and Confessi, Are not necessary to Repentance, as the Antinomians teach;
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but you may find and make it specially useful to conviction, and discovery of false repentance, with which men are apt to take up and content themselves;
but you may find and make it specially useful to conviction, and discovery of false Repentance, with which men Are apt to take up and content themselves;
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nay, and that in a way of superstition, and will-worship like the self-cuttings, and torments of the Priests of Baal, and like to finde the same acceptance;
nay, and that in a Way of Superstition, and will-worship like the self-cuttings, and torments of the Priests of Baal, and like to find the same acceptance;
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Thus Alexander when sober, repents the slaughter of his friend Clitus, in a drunken humour, and consults the Philosophers as so many Ministers for the pacification of his conscience;
Thus Alexander when Sobrium, repents the slaughter of his friend Clitus, in a drunken humour, and consults the Philosophers as so many Ministers for the pacification of his conscience;
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The prophane mans repentance, Pharaoh - like, repenting of good, and returning to evil; having let Israel go, pursueth them to bring them againe to bondage;
The profane men Repentance, Pharaoh - like, repenting of good, and returning to evil; having let Israel go, pursueth them to bring them again to bondage;
Like the repentance of Ananias and Saphira, who run as farre as others in selling their estates for the common good of the Church, but soon repent to the retaining some part,
Like the Repentance of Ananias and Sapphira, who run as Far as Others in selling their estates for the Common good of the Church, but soon Repent to the retaining Some part,
and the sow to her wallowing in the mire. The formalist and legal repen•ance; these men are eminent, and exact in the external and precursive acts of repentance;
and the sow to her wallowing in the mire. The formalist and Legal repen•ance; these men Are eminent, and exact in the external and precursive acts of Repentance;
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like Herod, heare John gladly, but retain their Herodias; and like Foelix, tremble to heare of righteousnesse, temperance, and judgement to come; but yet look for a bribe,
like Herod, hear John gladly, but retain their Herodias; and like Felix, tremble to hear of righteousness, temperance, and judgement to come; but yet look for a bribe,
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yet he that staved off the Prophets reproof as long as he could, at last stifleth his conscience, by pleading the feare of the people whom he pretended to fear and obey;
yet he that staved off the prophets reproof as long as he could, At last stifleth his conscience, by pleading the Fear of the people whom he pretended to Fear and obey;
like Shimei his repentance for cursing David, occasioned only by the change of Davids condition, and crosse of his own expectation, which yet at length leads him to sin against his soul,
like Shimei his Repentance for cursing David, occasioned only by the change of Davids condition, and cross of his own expectation, which yet At length leads him to sin against his soul,
many men turn out of sin, because it turns Wife and children out of doors, deprives them of expected preferment, disposeth them into distresse and anguish of soul or body, or both;
many men turn out of since, Because it turns Wife and children out of doors, deprives them of expected preferment, Disposeth them into distress and anguish of soul or body, or both;
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nor worthy the least refutation, it is so notoriously prophane and ridiculous, were it not too much successeful in these sad times, in which God hath given us up to a spirit of delusion,
nor worthy the least refutation, it is so notoriously profane and ridiculous, were it not too much successful in these sad times, in which God hath given us up to a Spirit of delusion,
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this is the Repentance whereby men following the pretended light within them, are suddenly converted from extreame loosenesse, to extreame strictnesse of behaviour;
this is the Repentance whereby men following the pretended Light within them, Are suddenly converted from extreme looseness, to extreme strictness of behaviour;
it is to be wondred at, to see what a sudden leap the lewdest men make by this rude spirit, from the most horrid lewdnesse, to the most strange, solitary, and self-affected way of behaviour;
it is to be wondered At, to see what a sudden leap the lewdest men make by this rude Spirit, from the most horrid Lewdness, to the most strange, solitary, and self-affected Way of behaviour;
these men we must not deny to be changed, unlesse we will deny our senses; nor own to be Gospel-penitents, unlesse we deny our Religion, and very reason;
these men we must not deny to be changed, unless we will deny our Senses; nor own to be Gospel penitents, unless we deny our Religion, and very reason;
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but is contrary to the dictates thereof in natural and civil society, darkening, nay, declaiming against those very notes of distinction, which God and nature hath in all Nations made between man and man;
but is contrary to the dictates thereof in natural and civil society, darkening, nay, declaiming against those very notes of distinction, which God and nature hath in all nations made between man and man;
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being violent, sudden, and precipitate by some absession or enthusiastique impulse as from the Devil, not by any moral swasion or intellectual conviction, which is proper to a reasonable soule,
being violent, sudden, and precipitate by Some absession or enthusiastic impulse as from the devil, not by any moral suasion or intellectual conviction, which is proper to a reasonable soul,
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so that in the very forme thereof, men of reason and the least measure of Religion, must needs conclude their conversion Devilish, not Divine; yet in the effect of it, their repentance must needs appear not to be true Gospel,
so that in the very Form thereof, men of reason and the least measure of Religion, must needs conclude their conversion Devilish, not Divine; yet in the Effect of it, their Repentance must needs appear not to be true Gospel,
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for however it turns them from sin, yet not with due contrition and confession, or on due conviction, not from sin as sin; they retain pride, railing, disrespect to men, are void of natural affection, despise dominion, speak evil of dignities,
for however it turns them from since, yet not with due contrition and Confessi, or on due conviction, not from since as since; they retain pride, railing, disrespect to men, Are void of natural affection, despise dominion, speak evil of dignities,
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and all Inferiours to Superiours, decline God, disown and declaime against holinesse, praying, hearing Sabbath and Sacraments are to them as the vices they do detest;
and all Inferiors to Superiors, decline God, disown and declaim against holiness, praying, hearing Sabbath and Sacraments Are to them as the vices they do detest;
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I have done with the first general part considerable, viz. the nature of repentance, and shall now proceed to the second, and that is, The NECESSITY of Repentance.
I have done with the First general part considerable, viz. the nature of Repentance, and shall now proceed to the second, and that is, The NECESSITY of Repentance.
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Repentance in the very nature of it, which hath been explained, doth appeare useful and necessary. It is not a thing base and vile, to be despised, neglected,
Repentance in the very nature of it, which hath been explained, does appear useful and necessary. It is not a thing base and vile, to be despised, neglected,
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for however proud men prophanely deem and damne it as a puling property, and pusillanimous temper of spirit, below a man, on every ordinary action to sit drooping and pensive,
for however proud men profanely deem and damn it as a puling property, and pusillanimous temper of Spirit, below a man, on every ordinary actium to fit drooping and pensive,
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Secondly, Authour and Original, a grace supernatural grows not in natures Garden, cannot be acquired by the most accurate industry or endowments of nature;
Secondly, Author and Original, a grace supernatural grows not in nature's Garden, cannot be acquired by the most accurate industry or endowments of nature;
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or good nature? so that to men that seek excellent endowments, and are for high and honourable atchievements, I must say, Repent, Repen•: This is Alexanders honour, this is the only ornament of nature;
or good nature? so that to men that seek excellent endowments, and Are for high and honourable achievements, I must say, repent, Repen•: This is Alexanders honour, this is the only ornament of nature;
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First, Then Repentance is necessary to anticipate, and remove the wrath and judgments of God. Repentance is the only fence to be made against feared judgments;
First, Then Repentance is necessary to anticipate, and remove the wrath and Judgments of God. Repentance is the only fence to be made against feared Judgments;
there is no way to appease Divine fury, but by Repentance; judgments threatned may be thus diverted and prevented, and evil inflicted may be thus removed;
there is no Way to appease Divine fury, but by Repentance; Judgments threatened may be thus diverted and prevented, and evil inflicted may be thus removed;
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Behold, at what time I shall speak against a Nation or Kingdome, if that Nation against whom I have pronounced, shall turn from their evil, I will repent of the evil I thought to do unto it, Jerem. 18.8. Accordingly Gods hand is stayed by the but-seeming Repentance of men;
Behold, At what time I shall speak against a nation or Kingdom, if that nation against whom I have pronounced, shall turn from their evil, I will Repent of the evil I Thought to do unto it, Jeremiah 18.8. Accordingly God's hand is stayed by the but-seeming Repentance of men;
Repentance is the main errand of Gods judgments, and if it will be effected by reproof and threatning, God will never handle the rod, or inflict evil;
Repentance is the main errand of God's Judgments, and if it will be effected by reproof and threatening, God will never handle the rod, or inflict evil;
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before he come with force and armes to subdue them, Mat. 21.36, 37, 38, 39, 40. Gods judgments are never inflicted, untill mens impenitency be upbraided;
before he come with force and arms to subdue them, Mathew 21.36, 37, 38, 39, 40. God's Judgments Are never inflicted, until men's impenitency be upbraided;
he always begins his corrections with an how often would I have gathered you, and ye would not; and aggravates the affliction with a thy destruction is of thy self;
he always begins his corrections with an how often would I have gathered you, and you would not; and aggravates the affliction with a thy destruction is of thy self;
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he damned not the souls which are now in Prison, untill by Noah the Preacher of Righteousnesse, he had called them to Repentance, and sealed them up under disobedience.
he damned not the Souls which Are now in Prison, until by Noah the Preacher of Righteousness, he had called them to Repentance, and sealed them up under disobedience.
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neither Nature nor Scripture doth require it; how much lesse is the Lord thereunto obliged; therefore agree with thine adversary quick•y, whil'st th u art in the way with him,
neither Nature nor Scripture does require it; how much less is the Lord thereunto obliged; Therefore agree with thine adversary quick•y, whilst that u art in the Way with him,
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Repentance is not only a means to prevent judgments threatned, but to remove them when inflicted. Impenitency kindles Gods fury, but obduracy maketh it flame.
Repentance is not only a means to prevent Judgments threatened, but to remove them when inflicted. Impenitency kindles God's fury, but obduracy makes it flame.
the proudest Pharaoh that can out-face a threat with a What is the Lord that I should let Israel go, is yet apt to cry under his plagues poured out, I have sinned against the Lord.
the proudest Pharaoh that can outface a threat with a What is the Lord that I should let Israel go, is yet apt to cry under his plagues poured out, I have sinned against the Lord.
He walks contrary unto them that walk contrary unto him, and comes on them with seven times more plagues, untill the uncircumcised heart be humbled, and they confesse their iniquities;
He walks contrary unto them that walk contrary unto him, and comes on them with seven times more plagues, until the uncircumcised heart be humbled, and they confess their iniquities;
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they that are hardened under his hands, he handleth to their utter ruine; Repentance is the natural genuine result of the Rod; of heart-rending plagues;
they that Are hardened under his hands, he handleth to their utter ruin; Repentance is the natural genuine result of the Rod; of heartrending plagues;
it is a note of the highest impiety to persist in sin under punishment; of all the Kings of Israel, Ahaz is marked with this brand of incorrigiblenesse:
it is a note of the highest impiety to persist in since under punishment; of all the Kings of Israel, Ahaz is marked with this brand of incorrigibleness:
This is that King Ahaz, who in his distresse did trespass yet more against the Lord, 2 Chron. 28.22. Where there is any ingenuity, there will be a repenting under the Rod by them that resisted the Word.
This is that King Ahaz, who in his distress did trespass yet more against the Lord, 2 Chronicles 28.22. Where there is any ingenuity, there will be a repenting under the Rod by them that resisted the Word.
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Thou hast consumed them, but they have refused to receive correction, and have made their faces harder than a Rock, they have refused to return, Jerem. 5.3.
Thou hast consumed them, but they have refused to receive correction, and have made their faces harder than a Rock, they have refused to return, Jeremiah 5.3.
Well may the Prophet conclude, They are poor and foolish, and know not the Lord, o• the judgment of their God, ver. 4. For even iron and steel is soft whil'st in the fire;
Well may the Prophet conclude, They Are poor and foolish, and know not the Lord, o• the judgement of their God, ver. 4. For even iron and steel is soft whilst in the fire;
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How many, and heavy judgments hang over our heads? threatning the extirpation of the Church, eradication of the Gospel, and desolation of our Nations:
How many, and heavy Judgments hang over our Heads? threatening the extirpation of the Church, eradication of the Gospel, and desolation of our nations:
And what is our remedy to remove what we feel, or prevent what we fear? is it not Repentance? is not this ENGLANDS Unum Necessarium, One thing necessary? Should not all the Ministers of God cry, Repent ENGLAND, Repent, Repent? Must not all conclude in this respect, Repentance is a grace of absolute necessity; but
And what is our remedy to remove what we feel, or prevent what we Fear? is it not Repentance? is not this ENGLANDS Unum necessary, One thing necessary? Should not all the Ministers of God cry, repent ENGLAND, repent, repent? Must not all conclude in this respect, Repentance is a grace of absolute necessity; but
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Secondly, Repentance is necessary to answer the call of the Gospel. We are called Christians, and do professe subjection to the Gospel of Jesus Christ;
Secondly, Repentance is necessary to answer the call of the Gospel. We Are called Christians, and do profess subjection to the Gospel of jesus christ;
for indeed Repentance is the great duty imposed by the Gospel; and all such as will conform unto the commands of the Gospel must repent. Acts 17.30. Now God commandeth all men everywhere to repent.
for indeed Repentance is the great duty imposed by the Gospel; and all such as will conform unto the commands of the Gospel must Repent. Acts 17.30. Now God commands all men everywhere to Repent.
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John the Baptist, the harbinger of the Messiah, and first publisher of the Gospel, came preaching Repentance; and therefore his whole Doctrine and Administration, is called the Baptisme of Repentance, Mark 1.4.
John the Baptist, the harbinger of the Messiah, and First publisher of the Gospel, Come preaching Repentance; and Therefore his Whole Doctrine and Administration, is called the Baptism of Repentance, Mark 1.4.
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And the Lord Jesus, the great Prophet and Apostle of the Gospel, made his first appearance in the world, at the imprisonment of John, preaching Repentance, for that th• Kingdome of God was at hand;
And the Lord jesus, the great Prophet and Apostle of the Gospel, made his First appearance in the world, At the imprisonment of John, preaching Repentance, for that th• Kingdom of God was At hand;
and the great disrespect he chargeth on the Jews, was, that they repented not, either at the preach•ng of John, or himself, though both differently administred; to anticipate their caption;
and the great disrespect he charges on the jews, was, that they repented not, either At the preach•ng of John, or himself, though both differently administered; to anticipate their caption;
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so that the great work of both appeareth to have been to bring men to Repentance. The first Sermon that ever Peter preached after Christ his Ascension, was to perswade Repentance; this was,
so that the great work of both appears to have been to bring men to Repentance. The First Sermon that ever Peter preached After christ his Ascension, was to persuade Repentance; this was,
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he is exalted and made a Prince, and a Saviour to give Repentance; the prime grace conveyed unto us by the Covenant of grace contained in the Gospel, is Re entance; he taking away the st•ny heart,
he is exalted and made a Prince, and a Saviour to give Repentance; the prime grace conveyed unto us by the Covenant of grace contained in the Gospel, is Re Entrance; he taking away the st•ny heart,
to make us partakers of the Divine nature, escaping the corruptions that ar• in the world through lust, 2 Pet. 7.4. The proposals of glory and happinesse, are the principles of purity and holinesse;
to make us partakers of the Divine nature, escaping the corruptions that ar• in the world through lust, 2 Pet. 7.4. The proposals of glory and happiness, Are the principles of purity and holiness;
the Word preached, perswades Repentance; th• Sacraments received, stir up and seal Repentance; the communion of the Saints carrieth on the work of Repentance, Exhorting one another daily,
the Word preached, persuades Repentance; th• Sacraments received, stir up and seal Repentance; the communion of the Saints Carrieth on the work of Repentance, Exhorting one Another daily,
lest any be hardened by the deceitfulness of sin, Hebr. 3.13. The Gospel is the great Charter of our priviledges purchased by Jesus Christ, and they all run into this, Repentance; this is the benefit by Christs death, Resurrection and Ascension;
lest any be hardened by the deceitfulness of since, Hebrew 3.13. The Gospel is the great Charter of our privileges purchased by jesus christ, and they all run into this, Repentance; this is the benefit by Christ death, Resurrection and Ascension;
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the mystery of Redemption, Christs Incarnation, Death, Resurrection, Ascension and Exaltation, and all the Ministrations of the Gospel, are in vain to the impenitent.
the mystery of Redemption, Christ Incarnation, Death, Resurrection, Ascension and Exaltation, and all the Ministrations of the Gospel, Are in vain to the impenitent.
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even unto self-condemnation, but coucheth the pardon and possiibility of Redemption, under such dark figures and expressions, that with much difficulty it may direct and provoke Repentance;
even unto self-condemnation, but couches the pardon and possiibility of Redemption, under such dark figures and expressions, that with much difficulty it may Direct and provoke Repentance;
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doth Nature stir up Repentance by sins inconveniency to mans state, or the Law by sins incongruity to the holy, just, and good command of God; the Gospel doth the same;
does Nature stir up Repentance by Sins inconveniency to men state, or the Law by Sins incongruity to the holy, just, and good command of God; the Gospel does thee same;
It is storied of Antonius the Senator of Rome, that he intending to provoke the people to r•venge the death of Caesar slain at the Senate by Brutus and Cassius, brought out his bloody Robe,
It is storied of Antonius the Senator of Rome, that he intending to provoke the people to r•venge the death of Caesar slave At the Senate by Brutus and Cassius, brought out his bloody Robe,
and cryed out, Here is the bloody Robe of your Quondam Emperour. Thus the Gospel presents to our faith a crucified Christ, and slain Saviour, slain for,
and cried out, Here is the bloody Robe of your Quondam Emperor. Thus the Gospel presents to our faith a Crucified christ, and slave Saviour, slave for,
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what pensive thoughts must needs arise in the serious observer of this sad spectacle, especially when he proceeds to the next consideration, which is this:
what pensive thoughts must needs arise in the serious observer of this sad spectacle, especially when he proceeds to the next consideration, which is this:
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How vile is mine iniquity that hath provoked so great severity, and exp sed my Surety to so much misery? how great peril was my soul in, which is r•deem d by so great a price? how dangerous those wounds, which are only cured by the death of the Chyrurgion? how dissonant to holinesse,
How vile is mine iniquity that hath provoked so great severity, and Exp said my Surety to so much misery? how great peril was my soul in, which is r•deem worser by so great a price? how dangerous those wounds, which Are only cured by the death of the Chirurgeon? how dissonant to holiness,
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and daring to justice is that sin, which but imputed, exposed the only begotten Son of God to be deserted by his Father? how fierce that fury, which could not be appeased without suffering? it must needs be fearful to fall into the hands of an angry God;
and daring to Justice is that since, which but imputed, exposed the only begotten Son of God to be deserted by his Father? how fierce that fury, which could not be appeased without suffering? it must needs be fearful to fallen into the hands of an angry God;
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for how will he fume at the servant, that thus frets at his Son? how will he tear the Principal, that thus tormenteth the Surety? how shall God punish us for our own sins, who is so wrathfully displeased with his Son for other mens sins? Oh what shall be the sufferings of the Reprobate,
for how will he fume At the servant, that thus frets At his Son? how will he tear the Principal, that thus torments the Surety? how shall God Punish us for our own Sins, who is so wrathfully displeased with his Son for other men's Sins? O what shall be the sufferings of the Reprobate,
If my Repentance will avenge the quarrel of my suffering Saviour, shall I not do it? if Repentance will rescue me from wrath to come, shall I not performe it? had I not better weep a few days here,
If my Repentance will avenge the quarrel of my suffering Saviour, shall I not do it? if Repentance will rescue me from wrath to come, shall I not perform it? had I not better weep a few days Here,
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The sin was mine, the sorrow my Saviours; the transgression mine, the satisfaction my Sureties. Oh the depth of his pity, that endured this for mine iniquity!
The since was mine, the sorrow my Saviors; the Transgression mine, the satisfaction my Sureties. O the depth of his pity, that endured this for mine iniquity!
and my body washed with pure water? he is reconciled, but shall I againe rebell? I am healed, shall I againe sin? a pardon is to me extended, shall I not receive it with a pensive and prostrate soul?
and my body washed with pure water? he is reconciled, but shall I again rebel? I am healed, shall I again since? a pardon is to me extended, shall I not receive it with a pensive and prostrate soul?
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why the call of the Gospel should not be obeyed, whilst it pleadeth with so much clearnesse for our repentance from the consideration of the death of Christ?
why the call of the Gospel should not be obeyed, while it pleads with so much clearness for our Repentance from the consideration of the death of christ?
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But the second Argument urged by the Gospel to induce us to repent, is, the day of judgement. The former Argument doth assault our affections, this our passions, that the soul may be surrounded with suggestions unto repentance;
But the second Argument urged by the Gospel to induce us to Repent, is, the day of judgement. The former Argument does assault our affections, this our passion, that the soul may be surrounded with suggestions unto Repentance;
for that we must all appear before the judgement seat of Christ, that every one may receive according to the things done in the body, according to that he hath done in the body,
for that we must all appear before the judgement seat of christ, that every one may receive according to the things done in the body, according to that he hath done in the body,
but now he commandeth all men everywhere to repent, for that he ha h appointed a day wherein to judge the world in righteousnesse, &c. And this Argument is so pregnant and profitable to perswade repentance, that it is urged by John the Baptist, The Kingdome of God is at hand, therefore repent;
but now he commands all men everywhere to Repent, for that he would h appointed a day wherein to judge the world in righteousness, etc. And this Argument is so pregnant and profitable to persuade Repentance, that it is urged by John the Baptist, The Kingdom of God is At hand, Therefore Repent;
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it is noted that the Doctrine which increaseth ungodlinesse, denieth the resurrection, 2 Tim. 2.16, 17, 18. And such as walk after their own lusts, are scoffers at the day of judgement, 2 Pet. 3.3, 4, 5. And it is to be observed, that those in Athens who repented not at Pauls Preaching, mocked when he made mention of the resurrection, and last judgement.
it is noted that the Doctrine which increases ungodliness, Denieth the resurrection, 2 Tim. 2.16, 17, 18. And such as walk After their own Lustiest, Are scoffers At the day of judgement, 2 Pet. 3.3, 4, 5. And it is to be observed, that those in Athens who repented not At Paul's Preaching, mocked when he made mention of the resurrection, and last judgement.
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the same Spirit which is to convince the world of sin and of righteousnesse, convinceth also of judgement; for the day of judgement answereth all the sinners pleas, whereby he defendeth and encourageth himself in sin;
the same Spirit which is to convince the world of since and of righteousness, Convinces also of judgement; for the day of judgement Answers all the Sinners pleasant, whereby he defendeth and Encourageth himself in since;
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calling on rich men to howle and weep, though they live in pleasure on earth, in James 5.1, 2, 3, 4, 5, 6, 7, 8. The day of judgement assureth of the punishment of the wicked;
calling on rich men to howl and weep, though they live in pleasure on earth, in James 5.1, 2, 3, 4, 5, 6, 7, 8. The day of judgement assureth of the punishment of the wicked;
however they scape scot-free in this life, and by their present power, Gods patience, and humane strength, they evade and escape many evils which befall the godly,
however they escape Scot free in this life, and by their present power, God's patience, and humane strength, they evade and escape many evils which befall the godly,
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this day of judgement, is the day of recompence to the righteous, wherein it shall be made manifest, it is not in vaine to serve God, or walk mournfully before him;
this day of judgement, is the day of recompense to the righteous, wherein it shall be made manifest, it is not in vain to serve God, or walk mournfully before him;
shall men continue in sin which shall erelong be laid open to their shame? or pursue the pleasures which shall shortly end in perplexities? and not rather judge themselves, that they may not be judged by the Lord?
shall men continue in since which shall erelong be laid open to their shame? or pursue the pleasures which shall shortly end in perplexities? and not rather judge themselves, that they may not be judged by the Lord?
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and thereby it calls most loudly to Repentance, leaving us altogether without excuse, and sealing us under inevitable condemnation in case we do not repent: the Gospel affords the fulnesse of knowledge for the enforcement of Repentance;
and thereby it calls most loudly to Repentance, leaving us altogether without excuse, and sealing us under inevitable condemnation in case we do not Repent: the Gospel affords the fullness of knowledge for the enforcement of Repentance;
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this makes Herod heare John gladly, and the Jews to rejoyce in his light; this makes Foelix himself to tremble, and Simon Magus to fall down like ligh•ening;
this makes Herod hear John gladly, and the jews to rejoice in his Light; this makes Felix himself to tremble, and Simon Magus to fallen down like ligh•ening;
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none can continue impenitent under the Gospel, but by quenching the Spirit, grieving the Spirit; nay, with rage resisting the Spirit, and counting themselves unworthy of salvation.
none can continue impenitent under the Gospel, but by quenching the Spirit, grieving the Spirit; nay, with rage resisting the Spirit, and counting themselves unworthy of salvation.
The great work of the Gospel, is to send forth the Spirit to convince the world of sin, righteousnesse, and judgement; and the Spirit by the Gospel works conviction,
The great work of the Gospel, is to send forth the Spirit to convince the world of since, righteousness, and judgement; and the Spirit by the Gospel works conviction,
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hence the sin unpardonable (constituted say some) but I am sure compleated by impenitency, is called blasphemy against the Spirit; for and by reason of its spite and rage against the Gospel.
hence the since unpardonable (constituted say Some) but I am sure completed by impenitency, is called blasphemy against the Spirit; for and by reason of its spite and rage against the Gospel.
We see then that the Gospel teacheth repentance as its maine doctrine, offereth repentance as its prime priviledge, urgeth repentance as its chief duty, and enforceth repentance as its only end; and so loudly calleth unto repentance, that we are bound to the obedience of the Gospel as the last of Divine instructions,
We see then that the Gospel Teaches Repentance as its main Doctrine, Offereth Repentance as its prime privilege, urges Repentance as its chief duty, and enforceth Repentance as its only end; and so loudly calls unto Repentance, that we Are bound to the Obedience of the Gospel as the last of Divine instructions,
but this must stand as the high aggravation of impenitency, as a sin against the humiliation and exaltation of Jesus Christ, the death, sufferings, resurrection of the Son of God, the Covenant and Spirit of grace:
but this must stand as the high aggravation of impenitency, as a since against the humiliation and exaltation of jesus christ, the death, sufferings, resurrection of the Son of God, the Covenant and Spirit of grace:
but plaine rebuke and blame unto the sinful demeanour and carriage of men in the world, demonstrating an insensibility of this indispensable necessity of Repentance;
but plain rebuke and blame unto the sinful demeanour and carriage of men in the world, Demonstrating an insensibility of this indispensable necessity of Repentance;
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The sinful carriage of men evidencing their insensibility of its necessity, is the contempt of Repentance, whereby men scoffe at repentance, despising all calls thereunto;
The sinful carriage of men evidencing their insensibility of its necessity, is the contempt of Repentance, whereby men scoff At Repentance, despising all calls thereunto;
and therefore make their hearts hard, and necks stiffe, become obdurate and rebellions to all calls to repentance; approve themselves a scornful people;
and Therefore make their hearts hard, and necks stiff, become obdurate and rebellions to all calls to Repentance; approve themselves a scornful people;
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and that reserveth to us the appointed weeks of the Harvest, Jer. 5.24. but despise the patience and long-sufferance of God, which should lead them to repentance.
and that reserveth to us the appointed weeks of the Harvest, Jer. 5.24. but despise the patience and long-sufferance of God, which should led them to Repentance.
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2. Decline, nay, despise the Word of God; when preaching repentance, they will not hearken to the sound of the Trumpet, Jer. 6.17. have line upon line, yet will not heare, Isa. 28.13. Nay, pull away the shoulder, and stop their eare, lest they should hear, Zech. 7.11. 3. Disregard the judgements of God denounced, or inflicted upon others for their warning;
2. Decline, nay, despise the Word of God; when preaching Repentance, they will not harken to the found of the Trumpet, Jer. 6.17. have line upon line, yet will not hear, Isaiah 28.13. Nay, pull away the shoulder, and stop their ear, lest they should hear, Zechariah 7.11. 3. Disregard the Judgments of God denounced, or inflicted upon Others for their warning;
all that God doth to treacherous Israel, never affects or frightens treacherous Judah to make her return, Jer. 3.10. The falling of the Tower of Siloa, and Pilates mingling the blood of men with Sacrifices, may occasion censorious thoughts, these were worse sinners than others;
all that God does to treacherous Israel, never affects or frightens treacherous Judah to make her return, Jer. 3.10. The falling of the Tower of Siloa, and Pilate's mingling the blood of men with Sacrifices, may occasion censorious thoughts, these were Worse Sinners than Others;
though we go on to adde drunkennesse to thirst, Deut. 29.19. By their stubbornnesse they tire and stay Gods correcting hand, with a Why should you be smitten any more? you revolt still more and more, Isa. 1.5. 4. Are desperate and daring in their impiety;
though we go on to add Drunkenness to thirst, Deuteronomy 29.19. By their stubbornness they tire and stay God's correcting hand, with a Why should you be smitten any more? you revolt still more and more, Isaiah 1.5. 4. are desperate and daring in their impiety;
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Come say they, we will fetch wine, and fill our selves with strong drink, and to morrow shall be as this day, and more abundant, Isa. 56.12. are not ashamed when they commit abomination, nor can they blush, Jer. 6.15. they sin as Sodome, not so much as seeking to hide their iniquity, Isa. 3.9. out-facing vengeance, out-daring heaven, out-vying hell, Isa. 28.15. deriding judgements denounced, because deferred, w•th O Watchman, What of the night? Isa. 21.11. Where is the promise of his coming? 2 Pet. 3. nay, blasphemously saying, God is such an one as our selves, Psal. 50.21. and because sentence against an evil work is not speedily executed, their heart is fully set in them to work wickednesse, Eccles. 8.11.
Come say they, we will fetch wine, and fill our selves with strong drink, and to morrow shall be as this day, and more abundant, Isaiah 56.12. Are not ashamed when they commit abomination, nor can they blush, Jer. 6.15. they sin as Sodom, not so much as seeking to hide their iniquity, Isaiah 3.9. outfacing vengeance, out-daring heaven, outvying hell, Isaiah 28.15. deriding Judgments denounced, Because deferred, w•th Oh Watchman, What of the night? Isaiah 21.11. Where is the promise of his coming? 2 Pet. 3. nay, blasphemously saying, God is such an one as our selves, Psalm 50.21. and Because sentence against an evil work is not speedily executed, their heart is Fully Set in them to work wickedness, Eccles. 8.11.
and so justly called a stubborne people, deeply disingenuous, despising all dictates of self-preservation, and escape of everlasting woe, the deepest discoveries of divine wisdome, which prescribeth repentance as mans remedy, the displayings of divine affection, soliciting repentance to prevent their ruine,
and so justly called a stubborn people, deeply disingenuous, despising all dictates of self-preservation, and escape of everlasting woe, the Deepest discoveries of divine Wisdom, which prescribeth Repentance as men remedy, the displayings of divine affection, soliciting Repentance to prevent their ruin,
and so are foolish, dolefully self-destructive, denying the way of their safety, and defying a God of power and jealousie, to arise in his wrath against them,
and so Are foolish, dolefully self-destructive, denying the Way of their safety, and defying a God of power and jealousy, to arise in his wrath against them,
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But the second sinful carriage of men evidencing their insensibility of the necessity thereof, is the neglect of Repentance; these men own it as a duty to be done,
But the second sinful carriage of men evidencing their insensibility of the necessity thereof, is the neglect of Repentance; these men own it as a duty to be done,
Rom. 11.24. 2. Ʋnobservant of the Law its exaction, which concludeth all under guilt, Rom. 3.17. 3. Ʋnaffected with the prescribed way of salvation, Repentance and Remission. 4. Insensible of Divine scrutiny and judgement which they must passe, Prov. 16.2.21. 2. Matth. 9.13. 5. Unacquainted with, and unaccustomed to,
Rom. 11.24. 2. Ʋnobservant of the Law its exaction, which Concludeth all under guilt, Rom. 3.17. 3. Ʋnaffected with the prescribed Way of salvation, Repentance and Remission. 4. Insensible of Divine scrutiny and judgement which they must pass, Curae 16.2.21. 2. Matthew 9.13. 5. Unacquainted with, and unaccustomed to,
or indirect in the work of self-examination, altogether strangers at home, or seeing their faces in the false glasse of comparison with their vilest Neighbours;
or indirect in the work of self-examination, altogether Strangers At home, or seeing their faces in the false glass of comparison with their Vilest Neighbours;
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for otherwise they could not but see Repentance absolutely necessary for themselves more than others; for Publicans and Harlots will enter into heaven before them.
for otherwise they could not but see Repentance absolutely necessary for themselves more than Others; for Publicans and Harlots will enter into heaven before them.
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therefore they regard not the quality of the act, but passe themselves as penitentials, with some formal carelesse performances, some short sighs or sobs for sin, trembling with Foelix at Pauls Preaching,
Therefore they regard not the quality of the act, but pass themselves as penitentials, with Some formal careless performances, Some short sighs or sobs for since, trembling with Felix At Paul's Preaching,
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and ignorant of the nature of true repentance, and fall under fallacious hopes of heaven, which like the hope of an Hypocrite, will faile them in the evil day,
and ignorant of the nature of true Repentance, and fallen under fallacious hope's of heaven, which like the hope of an Hypocrite, will fail them in the evil day,
when they shall be too late convinced that such is the necessity of Repentance, that the matter there cannot be separated from the manner of performance,
when they shall be too late convinced that such is the necessity of Repentance, that the matter there cannot be separated from the manner of performance,
and unto the truth and goodnesse of what is required they assent, and their affections work within them, they cannot but sigh on sense of their sad condition,
and unto the truth and Goodness of what is required they assent, and their affections work within them, they cannot but sighs on sense of their sad condition,
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like Ephraims righteousnesse, an early dew soon gone; like the Son in the Gospel, when called into Christ his Vineyard, they answer, I go Sir, •ut go not;
like Ephraim's righteousness, an early due soon gone; like the Son in the Gospel, when called into christ his Vineyard, they answer, I go Sir, •ut go not;
1. Determine their own time, not considering the uncertainty thereof, that they are Tenants at the will of another, in the hand of the God of time, who may not give them another time;
1. Determine their own time, not considering the uncertainty thereof, that they Are Tenants At the will of Another, in the hand of the God of time, who may not give them Another time;
4. Disesteem grace and holinesse, accounting it the shame of strength, and burden of youth, thinking repentance the work of old age and weaknesse, and the quality of fools.
4. Disesteem grace and holiness, accounting it the shame of strength, and burden of youth, thinking Repentance the work of old age and weakness, and the quality of Fools.
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sed tu dum sanus es poenitentiam age, Repent in health. 6. Make difficult repentance; undertaking that in infirm age, which requireth the utmost of strength;
sed tu dum Sanus es poenitentiam age, repent in health. 6. Make difficult Repentance; undertaking that in infirm age, which requires the utmost of strength;
conscience will grow clamorous, and torment with an expectation of fiery indignat•on to be revealed from heaven, lamenting too late, Oh that I had known in that my day, the things which Concerne my Peace, which are now hid from mine eyes!
conscience will grow clamorous, and torment with an expectation of fiery indignat•on to be revealed from heaven, lamenting too late, O that I had known in that my day, the things which Concern my Peace, which Are now hid from mine eyes!
I have laid before you the two first general things considerable, (viz.) the Nature and Necessity of Repentance, wherein I have been longer than intention,
I have laid before you the two First general things considerable, (viz.) the Nature and Necessity of Repentance, wherein I have been longer than intention,
And concerning this, I might return back to the description of Repentance, and make that an examination of the truth of your Repentance; but I will leave that to your own private meditations,
And Concerning this, I might return back to the description of Repentance, and make that an examination of the truth of your Repentance; but I will leave that to your own private meditations,
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and only examine your Rep•ntance by the Characters propounded by the Apostle Paul to the Corinthians; For behold this self-same thing, that you have sorrowed after a godly sort, what carefulnesse it hath wrought in you;
and only examine your Rep•ntance by the Characters propounded by the Apostle Paul to the Corinthians; For behold this selfsame thing, that you have sorrowed After a godly sort, what carefulness it hath wrought in you;
First, The general nature of it, godly sorrow. Secondly, The Concomitants thereof, care fear, &c. The first Note or Mark of Repentance, is godly sorrow: I have before Noted sorrow to be essential to Repentance;
First, The general nature of it, godly sorrow. Secondly, The Concomitants thereof, care Fear, etc. The First Note or Mark of Repentance, is godly sorrow: I have before Noted sorrow to be essential to Repentance;
God never calls to Repentance, but he calls to weeping; or promiseth Repentance, but he promiseth a spirit of mourning; excellently well saith an eminent Minister of this CITY, God hath tyed sin and sorrow together with Adamantine chains.
God never calls to Repentance, but he calls to weeping; or promises Repentance, but he promises a Spirit of mourning; excellently well Says an eminent Minister of this CITY, God hath tied since and sorrow together with Adamantine chains.
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To the merry Greeks, and Boon Companions of the world, Repentance seems madnesse, because it calls for mourning; for wheresoever there is true Repentance, there must, there will be sorrow for sinne. This sorrow must be godly sorrow after a godly sort;
To the merry Greeks, and Boon Sodales of the world, Repentance seems madness, Because it calls for mourning; for wheresoever there is true Repentance, there must, there will be sorrow for sin. This sorrow must be godly sorrow After a godly sort;
it is NONLATINALPHABET, sorrow according to God. Godly in its Author, Occasion, Object, End and Effects; it must be godly sorrow in its Author, springing from God, and God alone;
it is, sorrow according to God. Godly in its Author, Occasion, Object, End and Effects; it must be godly sorrow in its Author, springing from God, and God alone;
and an heart of flesh given by the Lord; this sorrow is Gods gift from Golgotha; the death of the Son, of the Son of God, depresseth in us all joy and comfort.
and an heart of Flesh given by the Lord; this sorrow is God's gift from Golgotha; the death of the Son, of the Son of God, depresseth in us all joy and Comfort.
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the utmost of perplexities cannot abate its joys, if God appear well-pleased; nor the highest of enjoyments silence its sorrow, whil'st God stands offended.
the utmost of perplexities cannot abate its Joys, if God appear well-pleased; nor the highest of enjoyments silence its sorrow, whilst God Stands offended.
It is godly in its object; it is s rrow towards God, Acts 20.21. A lamenting after the Lord, 1 Sam. 7.2. A looking unto Christ, and mourning ove• him whom we have pierced, Zech. 12.10.
It is godly in its Object; it is s rrow towards God, Acts 20.21. A lamenting After the Lord, 1 Sam. 7.2. A looking unto christ, and mourning ove• him whom we have pierced, Zechariah 12.10.
In days of affliction and atonement, Israel assembled, and mourned before the Lord; penitent Ephraim crieth, Thou hast chastised me, and I was chastised.
In days of affliction and atonement, Israel assembled, and mourned before the Lord; penitent Ephraim cries, Thou hast chastised me, and I was chastised.
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First, Care; by some rendred study; in the Original NONLATINALPHABET, which as Cicero rendreth, is a very earnest application of a man unto something with great delight:
First, Care; by Some rendered study; in the Original, which as Cicero rendereth, is a very earnest application of a man unto something with great delight:
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so that it stands opposite to security and slothfulness, and intends to Note the diligence and dexterity of the soul, in a shunning and avoiding sin,
so that it Stands opposite to security and slothfulness, and intends to Note the diligence and dexterity of the soul, in a shunning and avoiding since,
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and setting against all occasions and temptations thereunto, and studying the will of God, making it his meditation night and day; and having in all things respect unto it,
and setting against all occasions and temptations thereunto, and studying the will of God, making it his meditation night and day; and having in all things respect unto it,
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This is an humble deprecation of Divine judgement, and silencing of the Accuser of the Brethren by self-condemnation; the true penitent doth judge himself with shame and sorrow, that he may not be judged by the Lord;
This is an humble deprecation of Divine judgement, and silencing of the Accuser of the Brothers by self-condemnation; the true penitent does judge himself with shame and sorrow, that he may not be judged by the Lord;
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thus the rage of the Ruler of the Synagogue on a conceived breach of the Sabbath, is expressed, Luke 13.14. Religious wrath is the hottest, it will make a meek Moses break the very Tables of the Lord:
thus the rage of the Ruler of the Synagogue on a conceived breach of the Sabbath, is expressed, Lycia 13.14. Religious wrath is the hottest, it will make a meek Moses break the very Tables of the Lord:
Thus the discontent of envy is expressed in Mark 10.41. The Disciples stomack rose against Jam•s and John; so that it here imports the turning of the unquiet passions of the soul wholly against sin;
Thus the discontent of envy is expressed in Mark 10.41. The Disciples stomach rose against Jam•s and John; so that it Here imports the turning of the unquiet passion of the soul wholly against since;
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this wrath breaks out in a penitent David, into disgraceful speeches against himself, so foolish was I and ignorant, when distrust prevailed on him, Psal. 73.22. And I have done very foolishly, when he sinned in numbring the people, 2 Sam. 24.10.
this wrath breaks out in a penitent David, into disgraceful Speeches against himself, so foolish was I and ignorant, when distrust prevailed on him, Psalm 73.22. And I have done very foolishly, when he sinned in numbering the people, 2 Sam. 24.10.
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and the ornaments of their golden Idols, and casting them out with contempt, as a menstruous garment, and an angry rejection of them, with a Get you hence, Isa. 30.22.
and the Ornament of their golden Idols, and casting them out with contempt, as a menstruous garment, and an angry rejection of them, with a Get you hence, Isaiah 30.22.
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the whole work of Repentance is expressed to be a fear of the Lord and his goodnesse, Hos. 3.5. The fear of the Lord is the only fence against temptations unto sin;
the Whole work of Repentance is expressed to be a Fear of the Lord and his Goodness, Hos. 3.5. The Fear of the Lord is the only fence against temptations unto since;
a fear of reverence, awefully apprehending the holinesse and Majesty of God, and that vast disproportion and disparity between God and us, sorrowfully crying, How shall dust and ashes, polluted man, come nigh to an holy and glorious Majesty!
a Fear of Reverence, awfully apprehending the holiness and Majesty of God, and that vast disproportion and disparity between God and us, sorrowfully crying, How shall dust and Ashes, polluted man, come High to an holy and glorious Majesty!
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and a fear of diligence and vigilancie, watching and warring against sin, that it may not surprise us by the difficulty of our state and distempers of our soul;
and a Fear of diligence and vigilancy, watching and warring against since, that it may not surprise us by the difficulty of our state and distempers of our soul;
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and thus the penitent worketh out his own salvation with fear and trembling; but it is not a fear of diffidence and despondencie, of distrust and despaire, which deadning all hope of prevalency, dulleth all diligence, discourageth vigilancy,
and thus the penitent works out his own salvation with Fear and trembling; but it is not a Fear of diffidence and despondency, of distrust and despair, which deadening all hope of prevalency, dulleth all diligence, Discourageth vigilancy,
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the fear of Repentance springs from sense of mercy, and is spurred with the confidence of successe, being assured it is God that worketh in the soul to will and to do, and will perfect what he hath begun.
the Fear of Repentance springs from sense of mercy, and is spurred with the confidence of success, being assured it is God that works in the soul to will and to do, and will perfect what he hath begun.
Fifthly, Vehement desire, NONLATINALPHABET, a desire of fervency, that can admit of no delay, saith Dr. Slater: Of dil•gence and activity, say the Greek Criticks, which puts on with industry and violence;
Fifthly, Vehement desire,, a desire of fervency, that can admit of no Delay, Says Dr. Slater: Of dil•gence and activity, say the Greek Critics, which puts on with industry and violence;
the soure sauce of godly sorrow doth ever sharpen the appetite of holy desire; the hu•ted Hart thirsteth for the water, the sin-wearied soul for Christ;
the sour sauce of godly sorrow does ever sharpen the appetite of holy desire; the hu•ted Heart Thirsteth for the water, the sin-wearied soul for christ;
and day of judgement is desired, and delightful, because the destruction and discharge of sin; it is also a desire of all sin-subduing and grace-strengthning administrations;
and day of judgement is desired, and delightful, Because the destruction and discharge of since; it is also a desire of all sin-subduing and grace-strengthning administrations;
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they that by Repentance have once tasted that the Lord is good, do as new born babes desire the sincere milk of the Word, 2 Pet. 2.2. This desire is vehement against all difficulties and discouragements, running out with all fervent dil•gence for obtainment;
they that by Repentance have once tasted that the Lord is good, do as new born babes desire the sincere milk of the Word, 2 Pet. 2.2. This desire is vehement against all difficulties and discouragements, running out with all fervent dil•gence for obtainment;
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by zeal we are carried with that vigor, that the world concludes us mad for God, and for Religion, especially when our indignation boiles into revenge upon our selves for our sins by self-castigations, not of our body, with whips and scourges,
by zeal we Are carried with that vigor, that the world concludes us mad for God, and for Religion, especially when our Indignation boils into revenge upon our selves for our Sins by self-castigations, not of our body, with whips and scourges,
as do the Papists, but by the abatement of lust, which stirreth in us, buffetting the flesh, and bringing it into subjection, giving it the blew eye, a blot in the face,
as do the Papists, but by the abatement of lust, which stirs in us, Buffeting the Flesh, and bringing it into subjection, giving it the blew eye, a blot in the face,
as Hilarion, when he felt his lusts wax big and strong, and wanton, provoking to filthinesse, Ego faciam Aselle ut non calcitres, I will by abstinence keep this Asse for kicking;
as Hilarion, when he felt his Lustiest wax big and strong, and wanton, provoking to filthiness, Ego faciam Asellus ut non calcitres, I will by abstinence keep this Ass for kicking;
and as did the Ephesians, burn their books before all men, Act. 19.19. as holy Cranmer thrust his right hand which subscribed his recantation, first into the fire, revengefully crying out This unworthy right hand as long as he could speak;
and as did the Ephesians, burn their books before all men, Act. 19.19. as holy Cranmer thrust his right hand which subscribed his recantation, First into the fire, revengefully crying out This unworthy right hand as long as he could speak;
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thus then you have here the Notes and Characters of Repentance, laid down by the Apostle, the best looking glasse that can be, by which to dresse your penitent souls.
thus then you have Here the Notes and Characters of Repentance, laid down by the Apostle, the best looking glass that can be, by which to dress your penitent Souls.
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Let it be to every of us a Use of Examination, and clearly convince us that if we be strangers to sorrow, or our sorrow be to the world, not towards God, godly sorrow, we have not repented;
Let it be to every of us a Use of Examination, and clearly convince us that if we be Strangers to sorrow, or our sorrow be to the world, not towards God, godly sorrow, we have not repented;
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Having laid before you the Characters of true Repentance, I shall proceed very briefly to propound the fourth and last General head to be considered, (viz.)
Having laid before you the Characters of true Repentance, I shall proceed very briefly to propound the fourth and last General head to be considered, (viz.)
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or the lets and hinderances of repentance which are to be removed, this would tire your patience (on which I have already too much trespassed) but I shall only give you some special directions, which you must observe,
or the lets and hindrances of Repentance which Are to be removed, this would tire your patience (on which I have already too much trespassed) but I shall only give you Some special directions, which you must observe,
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the Ministers of the Word, are the Embassadours of Reconciliation, and so Preachers of repentance; hearing is prescribed of God the way to happinesse. Isa. 55.2. Heare, and your soul shall live;
the Ministers of the Word, Are the ambassadors of Reconciliation, and so Preachers of Repentance; hearing is prescribed of God the Way to happiness. Isaiah 55.2. Hear, and your soul shall live;
If ever God bring the Jews to Repentance, it will be by the Preaching of the Gospel, the lifting up of the root of Jesse as an ensign, Isa. 11.11. God sealeth up under impenitency by the withdrawing of his Word;
If ever God bring the jews to Repentance, it will be by the Preaching of the Gospel, the lifting up of the root of Jesse as an ensign, Isaiah 11.11. God Sealeth up under impenitency by the withdrawing of his Word;
my people would not hearken, is Gods complaint; and We will not heare, the language of the obstinate, Jer. 6.17. Rejection of the Word, pulling away the shoulder, and stopping the eare, the property of an hard heart;
my people would not harken, is God's complaint; and We will not hear, the language of the obstinate, Jer. 6.17. Rejection of the Word, pulling away the shoulder, and stopping the ear, the property of an hard heart;
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Nemo adeo ferus est qui non mitescere possit, Si modò culturae patientem accommodat aurem. There is no prophanesse but it is curable by patient audience;
Nemo adeo Ferus est qui non mitescere possit, Si modò culturae patientem ACcommodate Ear. There is no profaneness but it is curable by patient audience;
the Gentiles walk in the vanity of their minds, having their understanding darkened, being alienated from the life of God by the ignorance which is in them,
the Gentiles walk in the vanity of their minds, having their understanding darkened, being alienated from the life of God by the ignorance which is in them,
They proceed from evil to evil, but know not me, saith the Lord, Jer. 9.3, 6. The devil labours to keep all light out of mans soul, that so he may sleep in sin,
They proceed from evil to evil, but know not me, Says the Lord, Jer. 9.3, 6. The Devil labours to keep all Light out of men soul, that so he may sleep in since,
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the eyes of whose minde the god of this world hath blinded, lest the light of the gl rious Gospel of Christ (who is the Image of God) should shine unto them, 2 Cor. 4.4.
the eyes of whose mind the god of this world hath blinded, lest the Light of the Gall rious Gospel of christ (who is the Image of God) should shine unto them, 2 Cor. 4.4.
true grace begins alwayes at the renewing of the mind; the transforming of the mind to know the good and acceptable Will of God, is the formality of the Gospel-grace, true repentance, Rom. 12.2.
true grace begins always At the renewing of the mind; the transforming of the mind to know the good and acceptable Will of God, is the formality of the Gospel-grace, true Repentance, Rom. 12.2.
And the knowledge of God being the princ•ple of it, is put for repentance: They shall know God, Hos. 2.20. and God will be known by the Egyptians, Isa. 19.21. are the promises of repentance;
And the knowledge of God being the princ•ple of it, is put for Repentance: They shall know God, Hos. 2.20. and God will be known by the egyptians, Isaiah 19.21. Are the promises of Repentance;
when men know not his holinesse offended, justice provoked, power irresistible, mercy in pardoning iniquity? It is a seeming faire Apology for Pharaohs obduracy, Who is the Lord, that I should let Israel go? The work of the Gospel is to open the blinde eyes, in turning from Satan unto God;
when men know not his holiness offended, Justice provoked, power irresistible, mercy in pardoning iniquity? It is a seeming fair Apology for Pharaohs obduracy, Who is the Lord, that I should let Israel go? The work of the Gospel is to open the blind eyes, in turning from Satan unto God;
the enquiry of Saul is first, Lord, who art thou? then, What wouldest thou have me to do? Did men know who it is they sin against, they never durst be so bold.
the enquiry of Saul is First, Lord, who art thou? then, What Wouldst thou have me to do? Did men know who it is they sin against, they never durst be so bold.
This is a remedy of Gods immediate prescription, Commune with your hearts is on your beds, Psal. 4.4. Search and try your wayes, and turn unto the Lord, Lam. 3.40. Judge your selves, Mat. 7.1.
This is a remedy of God's immediate prescription, Commune with your hearts is on your Beds, Psalm 4.4. Search and try your ways, and turn unto the Lord, Lam. 3.40. Judge your selves, Mathew 7.1.
Nay, this is a receipt transmitted to us with a probatum est thus by David, Psal. 119.59. I examined my wayes, and turned my feet into thy Testimonies.
Nay, this is a receipt transmitted to us with a probatum est thus by David, Psalm 119.59. I examined my ways, and turned my feet into thy Testimonies.
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you may observe, the reason the Rebellion and impenitency of Ezekiels hearers, was, their hearts went after their covetousnesse, Ezek. 33.31. otherwise they took delight to hear.
you may observe, the reason the Rebellion and impenitency of Ezekiel's hearers, was, their hearts went After their covetousness, Ezekiel 33.31. otherwise they took delight to hear.
That sad sentence, A Camel may sooner go through the eye of a Needle, than a rich man enter into the Kingdome of heaven, was occasioned by a rich mans refusal of Christ his call to repentance, Matth. 19.20. Riches choak the work, and lift up the heart too high;
That sad sentence, A Camel may sooner go through the eye of a Needle, than a rich man enter into the Kingdom of heaven, was occasioned by a rich men refusal of christ his call to Repentance, Matthew 19.20. Riches choke the work, and lift up the heart too high;
great men in the world think they live above all reproof; for Tyrus - like, they set their hearts as the heart of God, Ezek. 28.6. and think to live without controle;
great men in the world think they live above all reproof; for Tyre - like, they Set their hearts as the heart of God, Ezekiel 28.6. and think to live without control;
he hath numbred our dayes, but to which of us hath he declared the number? hath he given any man a legible Lease of his life? have the youngest, strongest, most healthful among us,
he hath numbered our days, but to which of us hath he declared the number? hath he given any man a legible Lease of his life? have the youngest, Strongest, most healthful among us,
see we not men pensive and sad at the thoughts of death? Chrysostome hath told us, the cause of the fear of death, is, because we live not in the austerity befitting Christianity,
see we not men pensive and sad At the thoughts of death? Chrysostom hath told us, the cause of the Fear of death, is, Because we live not in the austerity befitting Christianity,
but the bounds thereof are not pub ished, that to day, whilst it is called to day, we may hearken to his voice, lest he sweare in his wrath we shall not enter into his rest.
but the bounds thereof Are not pub ished, that to day, while it is called to day, we may harken to his voice, lest he swear in his wrath we shall not enter into his rest.
but our day of nature may out-date our day of grace, (yet of this we have no assurance) but if so it do, it were better the day of our being had never been;
but our day of nature may outdate our day of grace, (yet of this we have no assurance) but if so it do, it were better the day of our being had never been;
would we hear every Sermon as the last, it would rouze our souls to repentance. Sixthly, Seriously exp•ct approaching judgement; it is an Argument to repentance, and very perswasive thereunto, as you have before heard;
would we hear every Sermon as the last, it would rouse our Souls to Repentance. Sixthly, Seriously exp•ct approaching judgement; it is an Argument to Repentance, and very persuasive thereunto, as you have before herd;
the thoughts of the last judgement, will cool the courage of the prophanest sinner, when he seeth the day approach in which his secr•t sins must be laid open, a severe sentence cannot be respited or suspended for the least moment, but must be executed with speed, certainty and severity;
the thoughts of the last judgement, will cool the courage of the profanest sinner, when he sees the day approach in which his secr•t Sins must be laid open, a severe sentence cannot be respited or suspended for the least moment, but must be executed with speed, certainty and severity;
All the shel•ers of his power, might, policies, riches, honours, by which he staved off repro•f, will now b• scattered; a d fame vain and bootlesse;
All the shel•ers of his power, might, policies, riches, honours, by which he staved off repro•f, will now b• scattered; a worser fame vain and bootless;
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can the heart but tremble, that is the subject of these thoughts? They that sin with boldnesse, set the day of judgement at a distance from their soul;
can the heart but tremble, that is the Subject of these thoughts? They that sin with boldness, Set the day of judgement At a distance from their soul;
but if we will provoke repentance, think with Jerom you alwayes hear the Trumpet of the last day sounding in your ears, Arise ye dead, and come to judgement.
but if we will provoke Repentance, think with Jerome you always hear the Trumpet of the last day sounding in your ears, Arise you dead, and come to judgement.
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Excellent was the stratagem to stir up repentance, wh•ch is storied of a Christian King of Hungary, who being on a time sad and pensive, his brother a jolly Courtier, would needs know the cause of his sadnesse;
Excellent was the stratagem to stir up Repentance, wh•ch is storied of a Christian King of Hungary, who being on a time sad and pensive, his brother a jolly Courtier, would needs know the cause of his sadness;
Seventhly, Seriously apprehend the possibility, nay, probability, nay, the positive certainty of pardon. I have before told you, Repentance is the result of faith; despair deters duty;
Seventhly, Seriously apprehend the possibility, nay, probability, nay, the positive certainty of pardon. I have before told you, Repentance is the result of faith; despair deters duty;
apprehend then the price of mans sin paid, the justice of God satisfied, the pardon sealed in and by the blood of Christ, and proclaimed in the Gospel;
apprehend then the price of men since paid, the Justice of God satisfied, the pardon sealed in and by the blood of christ, and proclaimed in the Gospel;
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if filthy and hurtfull, why dost thou continue in it? doth any that desires to ease the stomach of choler, increase it by a continued bad and intemperate dyet? if ever you will repent, repent betimes;
if filthy and hurtful, why dost thou continue in it? does any that Desires to ease the stomach of choler, increase it by a continued bad and intemperate diet? if ever you will Repent, Repent betimes;
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so shall your stony heart be taken from you, and you shall possesse this necessary grace of Repentance in the truth of it, which God of his mercy grant us.
so shall your stony heart be taken from you, and you shall possess this necessary grace of Repentance in the truth of it, which God of his mercy grant us.
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HEre are two duties enjoyned together in one and the same precept, though not enjoyned w•th the same penalty, (peace and holinesse) the latter hath a sad threat added,
Here Are two duties enjoined together in one and the same precept, though not enjoined w•th the same penalty, (peace and holiness) the latter hath a sad threat added,
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It is somewhat like that charge, Exod 28.34, 35. that the Vest of Aaron should be on the skirt with a Pomegranate, and a Bell, both of gold; yet the use of the Bell was far above that of the Pomegranate, that the sound thereof may be heard when he goeth in before the Lord that he dye not.
It is somewhat like that charge, Exod 28.34, 35. that the Vest of Aaron should be on the skirt with a Pomegranate, and a Bell, both of gold; yet the use of the Bell was Far above that of the Pomegranate, that the found thereof may be herd when he Goes in before the Lord that he die not.
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So are peace and holiness two golden graces or blessings; peace is like the Pomegranate, whose smell is fragrant, odoriferous, and so full of seeds, as no fruit more;
So Are peace and holiness two golden graces or blessings; peace is like the Pomegranate, whose smell is fragrant, odoriferous, and so full of seeds, as no fruit more;
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such is peace, of all outward blessings the chief, and full of the seed of all blessings, it is therefore call'd the bond of peace, as if other blessings were the bundle,
such is peace, of all outward blessings the chief, and full of the seed of all blessings, it is Therefore called the bound of peace, as if other blessings were the bundle,
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and if the sound thereof be not heard before the Lord, we shall surely dye. Therefore it is observed that the Relative [ which ] is not plural, as referring to peace and holinesse both;
and if the found thereof be not herd before the Lord, we shall surely die. Therefore it is observed that the Relative [ which ] is not plural, as referring to peace and holiness both;
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nor is it feminine, as referring to peace at all; but NONLATINALPHABET, (not NONLATINALPHABET, nor NONLATINALPHABET) as referring only to NONLATINALPHABET, holinesse.
nor is it Faemin, as referring to peace At all; but, (not, nor) as referring only to, holiness.
The duty is pressed strictly in the word NONLATINALPHABET, rendred here with the softest follow; and in other places it is rendered to follow after, 1 Cor. 14.1. Phil. 3.12. to pursu•, 1 Pet. 3.11. to presse unto, Phil. 3.14.
The duty is pressed strictly in the word, rendered Here with the Softest follow; and in other places it is rendered to follow After, 1 Cor. 14.1. Philip 3.12. to pursu•, 1 Pet. 3.11. to press unto, Philip 3.14.
We must see there be no default on our part (that all the world is not in peace) but that we follow, pursue, presse hard after peace, (as far as possibly we may,
We must see there be no default on our part (that all the world is not in peace) but that we follow, pursue, press hard After peace, (as Far as possibly we may,
But I must leave this small Pomegranate peace, that I may ring out the Saints Bell of holinesse, the sound and force whereof I heartily pray may reach all your hearts, (not ears) or rather that the sound thereof in all your hearts may be heard in the Lords ears, (not ours) that ye dye not; yea, that Religion dye not;
But I must leave this small Pomegranate peace, that I may ring out the Saints Bell of holiness, the found and force whereof I heartily pray may reach all your hearts, (not ears) or rather that the found thereof in all your hearts may be herd in the lords ears, (not ours) that you die not; yea, that Religion die not;
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as he ever thinks to look God in the face. 2 Cor. 7.1. Having these promises, let us cleanse our selves from all filthiness of flesh and spirit, perfecting holinesse in the fear of God;
as he ever thinks to look God in the face. 2 Cor. 7.1. Having these promises, let us cleanse our selves from all filthiness of Flesh and Spirit, perfecting holiness in the Fear of God;
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but the state of Christianity, the state of consistency and continuance or growth; there are some states we passe through, (as the man through Infancy, childehood, youth,
but the state of Christianity, the state of consistency and Continuance or growth; there Are Some states we pass through, (as the man through Infancy, childhood, youth,
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4. I call it our trade, and so it is our noblest profession, and course of life, 1 Pet. 1.15. Be holy in all manner of conversation, 2 Pet. 3.11. What manner of persons ought we to be in all holy conversation!
4. I call it our trade, and so it is our Noblest profession, and course of life, 1 Pet. 1.15. Be holy in all manner of Conversation, 2 Pet. 3.11. What manner of Persons ought we to be in all holy Conversation!
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True holinesse is that inward, through and real change, wrought in the whole man, of a formerly vile sinner, by the Spirit of God, whereby his heart is purged from the love,
True holiness is that inward, through and real change, wrought in the Whole man, of a formerly vile sinner, by the Spirit of God, whereby his heart is purged from the love,
and a mighty and manifest change it makes, it is therefore call'd a new birth, new creation, a new creature, resurrection, &c. Is there not a change when a childe is born? when a dead person raised? a blinde man receiveth sight?
and a mighty and manifest change it makes, it is Therefore called a new birth, new creation, a new creature, resurrection, etc. Is there not a change when a child is born? when a dead person raised? a blind man receives sighed?
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or force of others perswasion, strength of reason, convictions, resolutions from within or without. Hence we are said to be Gods workmanship, Eph. 2.10. To be wrought to the same thing, 2 Cor. 5.5. 6. In the whole man ] 1 Thes. 5.23. The God of peace sanctifie you wholly;
or force of Others persuasion, strength of reason, convictions, resolutions from within or without. Hence we Are said to be God's workmanship, Ephesians 2.10. To be wrought to the same thing, 2 Cor. 5.5. 6. In the Whole man ] 1 Thebes 5.23. The God of peace sanctify you wholly;
and I pray God your whole soul and body, and spirit be k•pt blamelesse, &c. So that if you ask where is the seat of this holinesse? is it in the head? or heart? or conscience? or outward man? I answer, in no one, but all of them;
and I pray God your Whole soul and body, and Spirit be k•pt blameless, etc. So that if you ask where is the seat of this holiness? is it in the head? or heart? or conscience? or outward man? I answer, in no one, but all of them;
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it findes one in his blood, and leaves him clean; it findes a thorn, and leaves a mirtl•; it meets with a Publican and Harlot, and leaves a Sa•nt; it meets with a bloody Persecutor, and hellish Blaspheme•, and turns him into a Preacher, or Martyr,
it finds one in his blood, and leaves him clean; it finds a thorn, and leaves a mirtl•; it meets with a Publican and Harlot, and leaves a Sa•nt; it meets with a bloody Persecutor, and hellish Blaspheme•, and turns him into a Preacher, or Martyr,
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8. By the Spirit of God ] we may not ascribe it to the vertue of Ordinances, or worth of Instruments; 1 Cor. 9.11. But ye are washed, but ye are justified, but ye are sanctifi•d;
8. By the Spirit of God ] we may not ascribe it to the virtue of Ordinances, or worth of Instruments; 1 Cor. 9.11. But you Are washed, but you Are justified, but you Are sanctifi•d;
— by the Spirit of our God. Art, n•ture, education can do nothing here; it is not by might or power, but by the Spirit of God, Zach. 4.6. 9. Whereby the heart is purged, &c. ] here the parts of holinesse, which are two, mortification and vivification; Cease to do evil, learn to do well.
— by the Spirit of our God. Art, n•ture, education can do nothing Here; it is not by might or power, but by the Spirit of God, Zach 4.6. 9. Whereby the heart is purged, etc. ] Here the parts of holiness, which Are two, mortification and vivification; Cease to do evil, Learn to do well.
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a mouth to speak it, a tongue to speak for it, a wit to invent for it, reason to argue for it, hands and feet to work and walk fot it, purse to spend upon it;
a Mouth to speak it, a tongue to speak for it, a wit to invent for it, reason to argue for it, hands and feet to work and walk fot it, purse to spend upon it;
he is in heart and life carried out after every good ] it is not a bare breaking off of sin that makes a Christian; (it is one half of a Christian) but there must be a turning from sinne,
he is in heart and life carried out After every good ] it is not a bore breaking off of since that makes a Christian; (it is one half of a Christian) but there must be a turning from sin,
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Secondly, It is the end designed by all that Christ did; his Incarnation, Life, Death, Doctrine, Example, Humiliation, Exaltation, Prayers, Promises, Threats, Miracles, Mercies;
Secondly, It is the end designed by all that christ did; his Incarnation, Life, Death, Doctrine, Exampl, Humiliation, Exaltation, Prayers, Promises, Treats, Miracles, mercies;
but to make us more watchful, humble, lively in holinesse? The Privy Seals of Justification must be attested in Letters Patents, under the broad Seal of Sanctification,
but to make us more watchful, humble, lively in holiness? The Privy Seals of Justification must be attested in Letters Patents, under the broad Seal of Sanctification,
2. The mediate acts of God, whatsoever they be in Providences or Ordinances. First, All ways of Gods Providence to his people, tend to their sanctifying.
2. The mediate acts of God, whatsoever they be in Providences or Ordinances. First, All ways of God's Providence to his people, tend to their sanctifying.
Go saith the Lord to the winds and storms of the Sea, blow and beat the Ship to awaken me that sleepy Jonah; swallow him up saith he to the Whale, ( the Lord spake to the fish it is said) that he may learn to pray there, and preach after.
Go Says the Lord to the winds and storms of the Sea, blow and beatrice the Ship to awaken me that sleepy Jonah; swallow him up Says he to the Whale, (the Lord spoke to the Fish it is said) that he may Learn to pray there, and preach After.
The Word is to sanctifie, John 17.17. The commands, 1 Thes. 4.3. The promises to sanctifie, 2 Cor. 7.1. The Sabbath is a signe between God and us, that he is the Lord that doth sanctifie us, Exod. 31.13. The Sacraments; Baptisme is to sanctifie, Ephes. 5.26. The Lords Supper;
The Word is to sanctify, John 17.17. The commands, 1 Thebes 4.3. The promises to sanctify, 2 Cor. 7.1. The Sabbath is a Signen between God and us, that he is the Lord that does sanctify us, Exod 31.13. The Sacraments; Baptism is to sanctify, Ephesians 5.26. The lords Supper;
so Discipline, Censures, Absolution, &c. Church-communion, private Conference. All Ordinances agree in this; some of them are for Conversion, some for Confirmation, all for Sanctification.
so Discipline, Censures, Absolution, etc. Church-communion, private Conference. All Ordinances agree in this; Some of them Are for Conversion, Some for Confirmation, all for Sanctification.
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All the Christians, and Church-members of old were called Saints; the Saints at Rome, Corinth, Ephesus, &c. That is, the Christians of those places and Churches, (not Saints departed,
All the Christians, and Church-members of old were called Saints; the Saints At Room, Corinth, Ephesus, etc. That is, the Christians of those places and Churches, (not Saints departed,
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so is the Christian to follow holiness; To imagine a Christian without holinesse, is to call one rich that hath neither goods nor lands; a Scholar without learning;
so is the Christian to follow holiness; To imagine a Christian without holiness, is to call one rich that hath neither goods nor Lands; a Scholar without learning;
It is holinesse which constitutes the Christian, as it is the soul which constitutes the man, who without it is a dead carcasse, hand, foot, heart, move not;
It is holiness which constitutes the Christian, as it is the soul which constitutes the man, who without it is a dead carcase, hand, foot, heart, move not;
and as it were, another self; but when I shall look into this glasse, I shall see another image and representation, (as a Parelius by the reflexion of the Sun) and as I may say, another Christ. Hence we commonly call the vision of God the beatifical vision; as one saith elegantly, Fides justificat, Charitas aedificat, Spes laetificat, Visio beatificat;
and as it were, Another self; but when I shall look into this glass, I shall see Another image and representation, (as a Perillus by the reflection of the Sun) and as I may say, Another christ. Hence we commonly call the vision of God the beatifical vision; as one Says elegantly, Fides justificat, Charitas aedificat, Spes laetificat, Visio beatificat;
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let him do, let him suffer, let him be, let him give, let him hold what he will, •f he be not holy, he comes not into Gods beatifical presence, he enters not into the holy hill of God.
let him do, let him suffer, let him be, let him give, let him hold what he will, •f he be not holy, he comes not into God's beatifical presence, he enters not into the holy hill of God.
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Reas. 4. The fourth and last Reason, is that thundering one of Saint Peter, 2 Pet. 3.10, 11, 12, 13. When the last Trumpet shall sound, and sound louder and louder;
Reas. 4. The fourth and last Reason, is that thundering one of Saint Peter, 2 Pet. 3.10, 11, 12, 13. When the last Trumpet shall found, and found Louder and Louder;
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Death being the morning, and Judgement the evening, and eternity the night of the same day) They are both dayes of dissolution; the one is of the body;
Death being the morning, and Judgement the evening, and eternity the night of the same day) They Are both days of dissolution; the one is of the body;
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as once hell came out of heaven to consume Sodome; when the body of the Universe shall groan with the groanings of a deadly wounded dying man, as was said of Egypt, Ezekiel 30.24. Cum mare, cum Tellus, Correptaque Regia Caeli, Ardeat, & mundi moles operosa laboret;
as once hell Come out of heaven to consume Sodom; when the body of the Universe shall groan with the groanings of a deadly wounded dying man, as was said of Egypt, Ezekielem 30.24. Cum mare, cum Tellus, Correptaque Regia heaven, Ardeat, & mundi Moles operosa laboret;
Use 2. It informs how little some have to evidence their Christianity, and their Title to heaven, that can speak of no Holinesse, make no proof of any real change or work of the Spitit, of dying to sin, living to God;
Use 2. It informs how little Some have to evidence their Christianity, and their Title to heaven, that can speak of no Holiness, make no proof of any real change or work of the Spirit, of dying to since, living to God;
Ʋisible Saintship may justly gain admittance into Church-fellowship; But it is real holiness that makes meet to partake of the inheritance of the Saints in light.
Ʋisible Saintship may justly gain admittance into Church fellowship; But it is real holiness that makes meet to partake of the inheritance of the Saints in Light.
Seeming holiness in profession, sets thee in the outward Court, but into the inner Temple, and the Holy of Holies, only true holiness qualifies to an admission.
Seeming holiness in profession, sets thee in the outward Court, but into the inner Temple, and the Holy of Holies, only true holiness Qualifies to an admission.
knowest thou not whose language is that in thy mouth, What have I to do with thee thou holy one of God? Thy speech bewrayeth thee (as one saith) to be a Hellilean, no Galilean, no Disciple;
Knowest thou not whose language is that in thy Mouth, What have I to do with thee thou holy one of God? Thy speech bewrayeth thee (as one Says) to be a Hellilean, no Galilean, no Disciple;
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glory in this, that thou hast no part nor lot in this matter, no part in Election, Redemption, in the gifts, graces, comforts of the Spirit, in the promises and priviledges of the Gospel;
glory in this, that thou hast no part nor lot in this matter, no part in Election, Redemption, in the Gifts, graces, comforts of the Spirit, in the promises and privileges of the Gospel;
All the unrighteousnesse of the greatest sinner, repenting and leaving his sin, is forgotten and forgiven; but the righteousnesse of the greatest Saints, repenting and leaving his righteousness, is forgotten, but never forgiven, Ezekiel 18.24. Use 5. The last Use is an Exhortation, and the whole Text is an Exhortation to follow holiness;
All the unrighteousness of the greatest sinner, repenting and leaving his since, is forgotten and forgiven; but the righteousness of the greatest Saints, repenting and leaving his righteousness, is forgotten, but never forgiven, Ezekielem 18.24. Use 5. The last Use is an Exhortation, and the Whole Text is an Exhortation to follow holiness;
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The way of holiness, is the Kings high way to Heaven. Read that notable place, Isa. 35.8. And a way there shall be, a high way, and it shall be called the way of holinesse;
The Way of holiness, is the Kings high Way to Heaven. Read that notable place, Isaiah 35.8. And a Way there shall be, a high Way, and it shall be called the Way of holiness;
another Stile, and thou art at home. I shall only name two properties of holinesse, three Companions, and four Opposites to holinesse, and so conclude.
Another Style, and thou art At home. I shall only name two properties of holiness, three Sodales, and four Opposites to holiness, and so conclude.
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1. It must be Conversation-holinesse, 1 Pet. 1.15. & 2 Pet. 3.11. The Greek word NONLATINALPHABET; and the Latine, Conversatio, come of a Verb that signifies to Turn; q. d.
1. It must be Conversation-holinesse, 1 Pet. 1.15. & 2 Pet. 3.11. The Greek word; and the Latin, Conversation, come of a Verb that signifies to Turn; q. worser.
holy in all his wayes, works, commands, precepts, threats, promises, his love, anger, hatred, all his Attributes, all his Actions holy. 2. He is Communicatively holy;
holy in all his ways, works, commands, Precepts, Treats, promises, his love, anger, hatred, all his Attributes, all his Actions holy. 2. He is Communicatively holy;
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communicating holinesse to all his, Angels and men. 3. App obativ ly holy; this he likes, commends, promotes in all, discountenancing all unholinesse, in persons, actions, things.
communicating holiness to all his, Angels and men. 3. App obativ lie holy; this he likes, commends, promotes in all, discountenancing all unholiness, in Persons, actions, things.
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4. Remuneratively holy, rewarding and exalting holinesse, punishing want of it, so be you Universally holy in all your actions, speeches, writings, Letters, Counsels, Designes, in all Companies;
4. Remuneratively holy, rewarding and exalting holiness, punishing want of it, so be you Universally holy in all your actions, Speeches, writings, Letters, Counsels, Designs, in all Companies;
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let this be that which attracts the hearts, draws your eyes to any person, &c. And to your power suppresse, curb all unholinesse, and promote, exalt, commend holinesse.
let this be that which attracts the hearts, draws your eyes to any person, etc. And to your power suppress, curb all unholiness, and promote, exalt, commend holiness.
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Righteousnesse in Pactions, Words, Promises, Oaths, Bonds, Righteousnesse in dealings, Weights, Measures, a just Ballance, Ephah. Righteousnesse may possibly be without holinesse, but holinesse without righteousnesse never.
Righteousness in Pactions, Words, Promises, Oaths, Bonds, Righteousness in dealings, Weights, Measures, a just Balance, Ephah. Righteousness may possibly be without holiness, but holiness without righteousness never.
3. Holinesse and unblameablenesse; 1 Thes. 3.10. Ye are Witnesses, and God also how holily, justly, and unblameably we have had our Conversation in the world.
3. Holiness and Unblamableness; 1 Thebes 3.10. You Are Witnesses, and God also how holily, justly, and unblamably we have had our Conversation in the world.
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The Kings Daughters Garment must be of divers colours, holily, justly, unblameably. 3. The foure Opposites, and enemies to holiness, which we must avoid, are,
The Kings Daughters Garment must be of diverse colours, holily, justly, unblamably. 3. The foure Opposites, and enemies to holiness, which we must avoid, Are,
1. Filthinesse of the flesh; sensual and bruitish lusts, 2 Cor. 7.1. Fornication, uncleanness, drunkenness, which defile the body, do utterly destroy holiness, and cannot consist with it;
1. Filthiness of the Flesh; sensual and brutish Lustiest, 2 Cor. 7.1. Fornication, uncleanness, Drunkenness, which defile the body, do utterly destroy holiness, and cannot consist with it;
This is the Will of G•d, even your sanctification, that ye abstain from fornication, &c. God hath not called us to ancleannesse, but holinesse, ver. 7. 2. Filthinesse of spirit; 2 Cor. 7.1. which is as destructive to holiness, as bruitish lusts.
This is the Will of G•d, even your sanctification, that you abstain from fornication, etc. God hath not called us to ancleannesse, but holiness, ver. 7. 2. Filthiness of Spirit; 2 Cor. 7.1. which is as destructive to holiness, as brutish Lustiest.
Idolatry, false Religions, wantonness in Opinion, errour, corrupt Doctrine are as dangerous as Fornication; By these we go a whoring from God and Truth.
Idolatry, false Religions, wantonness in Opinion, error, corrupt Doctrine Are as dangerous as Fornication; By these we go a whoring from God and Truth.
which like the Pharisee, Luke 18. exalts it self, and Canonizeth himself, and his own party, and unsainteth all others. Isa. 65.5. Which say, Stand by thy self, come not near me, for I am holier than thou;
which like the Pharisee, Lycia 18. exalts it self, and Canonizeth himself, and his own party, and unsainteth all Others. Isaiah 65.5. Which say, Stand by thy self, come not near me, for I am Holier than thou;
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That as we call on God, who is called holy, holy, holy, Rev. 4.6. and on Christ who is called King of Saints, Rev. 15.6. and as we profess the Gospel, which is a Rule of holiness, and are members of the Church, which is called a Kingdom of Saints, an holy Nation, 1 Pet. 2.9. and as we look to be partakers of that Kingdom wherein dwells righteousness and holiness, that according to that promise, Thy people shall be all righteous, Isa. 60.21. that holiness to the Lord may be engraven upon all our hearts, as with the engraving of a Signet (the Spirit of God) and holiness to the Lord upon all our fore-heads, as to our conversation;
That as we call on God, who is called holy, holy, holy, Rev. 4.6. and on christ who is called King of Saints, Rev. 15.6. and as we profess the Gospel, which is a Rule of holiness, and Are members of the Church, which is called a Kingdom of Saints, an holy nation, 1 Pet. 2.9. and as we look to be partakers of that Kingdom wherein dwells righteousness and holiness, that according to that promise, Thy people shall be all righteous, Isaiah 60.21. that holiness to the Lord may be engraven upon all our hearts, as with the engraving of a Signet (the Spirit of God) and holiness to the Lord upon all our foreheads, as to our Conversation;
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that as we have had a year, which we call Annum Restitutae Libertatis, we might have a year Restitutae Sanctitatis; this we might safely call Annum Salutis, or Annum Domini, the year of our Lord.
that as we have had a year, which we call Annum Restitutae Libertatis, we might have a year Restitutae Sanctitatis; this we might safely call Annum Salutis, or Annum Domini, the year of our Lord.
That our Officers might be all peace, our Governors holiness, Isa. 60.17. that our Ministers might be cloathed with righteousness, and our Church-Members with holiness;
That our Officers might be all peace, our Governors holiness, Isaiah 60.17. that our Ministers might be clothed with righteousness, and our Church-Members with holiness;
that the bells of our Horses, and Bridles of our Horsemen (Commanders and common Souldiers) might be holiness to the Lord, Zach. 14.20, 21. that there might not be a Canaanite, or hypocrite in the house of the Lord; then might our Land, Church, Parliament, Army, City, Min•stry, be called Jehovah Shammah, the Lord is there, Ezek. 48.35. yea, then would this holiness settle us in peace here, and bring us to see the Lord, where peace and holiness shall never be separated.
that the Bells' of our Horses, and Bridles of our Horsemen (Commanders and Common Soldiers) might be holiness to the Lord, Zach 14.20, 21. that there might not be a Canaanite, or hypocrite in the house of the Lord; then might our Land, Church, Parliament, Army, city, Min•stry, be called Jehovah Shammah, the Lord is there, Ezekiel 48.35. yea, then would this holiness settle us in peace Here, and bring us to see the Lord, where peace and holiness shall never be separated.
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one of which (and that not the least) was, That there should a day come, in which there would be a Resurrection of the dead, both of the just and unjust.
one of which (and that not the least) was, That there should a day come, in which there would be a Resurrection of the dead, both of the just and unjust.
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for which hope sake, King Agrippa, I am accused of the Jews; and therefore it is called, The hope of Israel, Acts 28.20. for the hope of Israel, I am bound with this chain.
for which hope sake, King Agrippa, I am accused of the jews; and Therefore it is called, The hope of Israel, Acts 28.20. for the hope of Israel, I am bound with this chain.
This is set down in the words of the Text, Why should it be thought a thing incredible with you, that God should raise the dead? The emphasis lieth in the words with you: Why should you, O King Agrippa, who art a Jew, and believest in the God of Israel, and that he made the world out of nothing, think it incredible for this God to raise the dead? indeed it may seem incredible and impossible to the Heathen Philosophers, who are guided onely by Natures Light; but as for you, who believe all things which are written in the Law and Prophets, why should you think it either impossible or incredible that God should raise the dead? This interrogation is an Emphatical Negation, and it is put down by way of Question, Ʋt oratio sit penetrantior, that so the Argument might take the deeper impression; and the meaning is, that it is not NONLATINALPHABET, or NONLATINALPHABET:
This is Set down in the words of the Text, Why should it be Thought a thing incredible with you, that God should raise the dead? The emphasis lies in the words with you: Why should you, Oh King Agrippa, who art a Jew, and Believest in the God of Israel, and that he made the world out of nothing, think it incredible for this God to raise the dead? indeed it may seem incredible and impossible to the Heathen Philosophers, who Are guided only by Nature's Light; but as for you, who believe all things which Are written in the Law and prophets, why should you think it either impossible or incredible that God should raise the dead? This interrogation is an Emphatical Negation, and it is put down by Way of Question, Ʋt oratio sit penetrantior, that so the Argument might take the Deeper impression; and the meaning is, that it is not, or:
Though it be above reason, yet it is not against reason, nor against the Jewish or the Christian Faith: For the explication of this Doctrine, I will briefly speak to six particulars:
Though it be above reason, yet it is not against reason, nor against the Jewish or the Christian Faith: For the explication of this Doctrine, I will briefly speak to six particulars:
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For answer to this, you must first know, what there is of man that dyes when any man dyeth. Man consisteth of soul and body; and when he dyeth, his soul doth not dye; it is the body onely that dyeth.
For answer to this, you must First know, what there is of man that dies when any man Dies. Man Consisteth of soul and body; and when he Dies, his soul does not die; it is the body only that Dies.
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Death is not an utter extinction and annihilation of the man (as some wickedly teach) but onely a separation of the Soul from the Body, and a Departure of the Soul out of the body either to Heaven or Hell.
Death is not an utter extinction and annihilation of the man (as Some wickedly teach) but only a separation of the Soul from the Body, and a Departure of the Soul out of the body either to Heaven or Hell.
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And therefore by the Resurrection of the dead is not meant (as he who writes that dangerous Book of the Souls Mortality would have it) the Resurrection both of body and soul, but of the body onely:
And Therefore by the Resurrection of the dead is not meant (as he who writes that dangerous Book of the Souls Mortality would have it) the Resurrection both of body and soul, but of the body only:
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For the body onely dyes, and therefore it is the body onely which riseth again. Thence it is, that in the Creed, (commonly called the Apostles Creed) it is put down in express terms, I believe the Resurrection of the Body:
For the body only dies, and Therefore it is the body only which Riseth again. Thence it is, that in the Creed, (commonly called the Apostles Creed) it is put down in express terms, I believe the Resurrection of the Body:
The Answer to this is easie, All that are in the grave, whether godly, or ungodly; whether just or unjust, shall be raised. This Christ saith expresly, The hour is coming, in which all that are in the graves shall hear his voyce, and shall come forth;
The Answer to this is easy, All that Are in the grave, whither godly, or ungodly; whither just or unjust, shall be raised. This christ Says expressly, The hour is coming, in which all that Are in the graves shall hear his voice, and shall come forth;
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This is the second particular, All the the dead, great and small, rich and poor, from Adam to the coming of Christ, both good and bad, shall be raised at the last day.
This is the second particular, All the the dead, great and small, rich and poor, from Adam to the coming of christ, both good and bad, shall be raised At the last day.
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The third thing proposed, is, To demonstrate the absolute necessity that lies upon all Christians, firmly and undoubtedly to believe the Doctrine of the Resurrection of the dead.
The third thing proposed, is, To demonstrate the absolute necessity that lies upon all Christians, firmly and undoubtedly to believe the Doctrine of the Resurrection of the dead.
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2. It is not onely an Article of our faith, but one of the chief Articles, without which all the other Articles of Christian Relion are vain and unprofitable.
2. It is not only an Article of our faith, but one of the chief Articles, without which all the other Articles of Christian Religion Are vain and unprofitable.
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This the Apostle speaks in express tearms, 1 Corinth. 15.13, 14, 15, 16, 17, 18, 19, 28, 29, 30, 31, 32. If there be no resurrection of the dead, then is not Christ risen;
This the Apostle speaks in express terms, 1 Corinth. 15.13, 14, 15, 16, 17, 18, 19, 28, 29, 30, 31, 32. If there be no resurrection of the dead, then is not christ risen;
for, if there be no Resurrection, there is no life everlasting. Saint Austin saith, That the Resurrection of the dead is propria fides Christianorum: The proper faith of a Christian, without the belief of which, no man can be justly accounted a Christian.
for, if there be no Resurrection, there is no life everlasting. Saint Austin Says, That the Resurrection of the dead is propria fides Christians: The proper faith of a Christian, without the belief of which, no man can be justly accounted a Christian.
A man may hold many errours, and yet deserve to be esteemed a Christian; but he that denieth the Doctrine of the Resurrection, doth unchristianize himself:
A man may hold many errors, and yet deserve to be esteemed a Christian; but he that Denieth the Doctrine of the Resurrection, does unchristianize himself:
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The chiefest comfort the Saints of God have under all the distresses of this life, is, That there will a day come, in which they shall be raised out of their graves, to the Resurrection of Life; and shall have their vile bodies made like to the glorious body of Christ. This comforted Job upon the dunghil; and therefore it much concerns all those who tender either their consolation or salvation, to be firmly and undoubtedly perswaded of this great truth, That there shall be a Resurrection of the dead: This leads me to the fourth particular.
The chiefest Comfort the Saints of God have under all the Distresses of this life, is, That there will a day come, in which they shall be raised out of their graves, to the Resurrection of Life; and shall have their vile bodies made like to the glorious body of christ. This comforted Job upon the dunghill; and Therefore it much concerns all those who tender either their consolation or salvation, to be firmly and undoubtedly persuaded of this great truth, That there shall be a Resurrection of the dead: This leads me to the fourth particular.
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I confess, it is very hard and difficult to believe, that the bodies of men (when eaten up by worms, or devoured by wilde beasts, birds, or men-eating men; or when burnt and consumed to ashes, and these ashes scattered in the ayre, or thrown into the river ) should ever rise again.
I confess, it is very hard and difficult to believe, that the bodies of men (when eaten up by worms, or devoured by wild beasts, Birds, or men-eating men; or when burned and consumed to Ashes, and these Ashes scattered in the air, or thrown into the river) should ever rise again.
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It is easie to believe the Immortality of the soul; (for many Heathens have written in defence of it) but as for the Resurrection of the body, it is very difficult to believe it firmly and undoubtedly;
It is easy to believe the Immortality of the soul; (for many heathens have written in defence of it) but as for the Resurrection of the body, it is very difficult to believe it firmly and undoubtedly;
Hymenaeus and Philetus begangreen'd many Christians, and overthrew their faith, by preaching to them that the Resurrection was past already. Danaeus tells us of nineteen Hereticks, who opposed this truth. The Familists also renounce it:
Hymenaeus and Philetus begangreened many Christians, and overthrew their faith, by preaching to them that the Resurrection was passed already. Danaeus tells us of nineteen Heretics, who opposed this truth. The Familists also renounce it:
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Though his eyes shall be glorified eyes, yet they shall be the same eyes for substance. As the Patience of Job was very great, and very exemplary; so surely his Faith was as great, and as imitable: O Job, great was thy Faith!
Though his eyes shall be glorified eyes, yet they shall be the same eyes for substance. As the Patience of Job was very great, and very exemplary; so surely his Faith was as great, and as imitable: Oh Job, great was thy Faith!
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And give me leave to speak to you in the words of S. Paul to King Agrippa, Why should it be thought incredible that God should raise the dead? especially,
And give me leave to speak to you in the words of S. Paul to King Agrippa, Why should it be Thought incredible that God should raise the dead? especially,
He that believes the first Article of the Creed, will quickly believe the eleventh Article: He that believeth that God is Almighty, maker of Heaven and Earth, will easily believe that he is able to raise the dead.
He that believes the First Article of the Creed, will quickly believe the eleventh Article: He that Believeth that God is Almighty, maker of Heaven and Earth, will Easily believe that he is able to raise the dead.
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For if God (saith Tertullian ) can make a body, being nothing, out of the dust of the earth, he can certainly repair it out of the dust when it is something.
For if God (Says Tertullian) can make a body, being nothing, out of the dust of the earth, he can Certainly repair it out of the dust when it is something.
Both Philosophers and Divines write of the Phoenix, that first she is consumed to ashes by the heat of the Sun, and that afterwards of her ashes ariseth a young one, which is the same Phoenix risen from the dead.
Both Philosophers and Divines write of the Phoenix, that First she is consumed to Ashes by the heat of the Sun, and that afterwards of her Ashes arises a young one, which is the same Phoenix risen from the dead.
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And what is every night but the grave (as it were) of the days light? and the morning, but the Resurrection of the day? What is Winter but the death of the fruits of the earth;
And what is every night but the grave (as it were) of the days Light? and the morning, but the Resurrection of the day? What is Winter but the death of the fruits of the earth;
but the lighting of this candle again? What is death, but a pulling down of the house of the body? and what is the Resurrection, but the rebuilding of the same house? And why then should any man think it a thing incredible for God to raise the dead? We see by experience, that our curious glasses are made by the art of man,
but the lighting of this candle again? What is death, but a pulling down of the house of the body? and what is the Resurrection, but the rebuilding of the same house? And why then should any man think it a thing incredible for God to raise the dead? We see by experience, that our curious glasses Are made by the art of man,
And to shew that God can effect it, he raised up many from the dead, both in the Old and New Testament, as helps to our faith, to enable us to believe, That that God who raised those few, will in due time raise all the dead, both just and unjust. Objection.
And to show that God can Effect it, he raised up many from the dead, both in the Old and New Testament, as helps to our faith, to enable us to believe, That that God who raised those few, will in due time raise all the dead, both just and unjust. Objection.
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It is easie to God to give to every man his own dust; if it be possible for a Gardner that hath thirty several seeds in his hand, to be able to distinguish between seed and seed;
It is easy to God to give to every man his own dust; if it be possible for a Gardener that hath thirty several seeds in his hand, to be able to distinguish between seed and seed;
Much more is it possible for the Omnipotent God to distinguish one dust from another, as well as one man from another, and one stone from another. Objection,
Much more is it possible for the Omnipotent God to distinguish one dust from Another, as well as one man from Another, and one stone from Another. Objection,
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So there must be a Resurrection of the body; not onely there may be, but there must be, and of the same body; not onely the same specifical, but the same numerical body: Otherwise it were not a Resurrection, but a Surrection; not a Resuscitation, but a Suscitation. And (as Estius saith) not a Regeneration (as it is called, Mat. 19.28.) but a Generation. A Resurrection is of the same body that dyes,
So there must be a Resurrection of the body; not only there may be, but there must be, and of the same body; not only the same specifical, but the same numerical body: Otherwise it were not a Resurrection, but a Surrection; not a Resuscitation, but a Suscitation. And (as Estius Says) not a Regeneration (as it is called, Mathew 19.28.) but a Generation. A Resurrection is of the same body that dies,
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1. From the promise of God: God hath promised that all that are in the graves shall hear his voyce, and come forth, &c. and, all that are in the dust sh•ll awake.
1. From the promise of God: God hath promised that all that Are in the graves shall hear his voice, and come forth, etc. and, all that Are in the dust sh•ll awake.
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and, We must all appear before the judgement seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad:
and, We must all appear before the judgement seat of christ, that every one may receive the things done in his body, according to that he hath done, whither it be good or bad:
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And therefore the ancient Christians, when they rehearsed that Article of the Creed, I believe the Resurr ction of the body, would point to some part of their body;
And Therefore the ancient Christians, when they rehearsed that Article of the Creed, I believe the Resurrection ction of the body, would point to Some part of their body;
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because he hath promised it. This is Pauls Argument to King Agrippa, Vers. 6. And now I stand, and am judged for the hope of the promise made of God unto our Fathers, &c. And this is Christs Argument by which he proveth the Resurrection against the Sadduces, Matht. 22.32. I am the God of Abraham, and the God of Isaac, and the God of Jacob:
Because he hath promised it. This is Paul's Argument to King Agrippa, Vers. 6. And now I stand, and am judged for the hope of the promise made of God unto our Father's, etc. And this is Christ Argument by which he Proves the Resurrection against the Sadducees, Math. 22.32. I am the God of Abraham, and the God of Isaac, and the God of Jacob:
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It proves also the Resurr ction of the body, because God is the God of Abraham, Isaa, and Jacob; not onely the God of one part of Abraham, but of whole Abraham; not onely the God of his soul, but of his body: And therefore whole Abraham must live for ever;
It Proves also the Resurrection ction of the body, Because God is the God of Abraham, Isaa, and Jacob; not only the God of one part of Abraham, but of Whole Abraham; not only the God of his soul, but of his body: And Therefore Whole Abraham must live for ever;
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for it cannot stand with Gods justice, that one body should serve him, and another be rewarded; or that one body should sin, and another body be punished. A just Judge will not suffer one man to fight, and get the victory; and another to be crowned. The same body that sinneth, must dye;
for it cannot stand with God's Justice, that one body should serve him, and Another be rewarded; or that one body should sin, and Another body be punished. A just Judge will not suffer one man to fight, and get the victory; and Another to be crowned. The same body that Sinneth, must die;
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which was, to destroy all the Enemies of our Salvation. Now the last Enemy which must be destroyed is death, 1 Cor. 15.26. and death cannot be uttetly and totally destroyed, unless there be a Resurrection of the dead.
which was, to destroy all the Enemies of our Salvation. Now the last Enemy which must be destroyed is death, 1 Cor. 15.26. and death cannot be uttetly and totally destroyed, unless there be a Resurrection of the dead.
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This is Saint Pauls great Argument; 1 Cor. 15.12, &c. If Christ be risen, how •ay some that there shall be no resurrection of the dead? For Christ rose as a Publique Person, and as the Head of his Church:
This is Saint Paul's great Argument; 1 Cor. 15.12, etc. If christ be risen, how •ay Some that there shall be no resurrection of the dead? For christ rose as a Public Person, and as the Head of his Church:
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And if the Head be risen, all the members must also rise; and therefore he is called the First-fruits of them that sleep, 1 Cor. 15.20. and, the First-born of every creature: And if the First-fruits be lifted up out of the grave, the whole lump will certianly follow.
And if the Head be risen, all the members must also rise; and Therefore he is called the Firstfruits of them that sleep, 1 Cor. 15.20. and, the Firstborn of every creature: And if the Firstfruits be lifted up out of the grave, the Whole lump will certianly follow.
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Hence also it is, that Christ is called the Second Adam, 1 Cor 15.21.22. and Paul argueth stro•gly, That as by man came death, so by man also came the resurrection of the dead;
Hence also it is, that christ is called the Second Adam, 1 Cor 15.21.22. and Paul argue stro•gly, That as by man Come death, so by man also Come the resurrection of the dead;
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And therefore he rose with his scars and wounds, and he convinced his Disciples that the body he rose with was a t•u• body, and not a Spirit; For a Spirit hath not flesh and bones (saith Christ) as ye see me have, Luke 24.39. Objection.
And Therefore he rose with his scars and wounds, and he convinced his Disciples that the body he rose with was a t•u• body, and not a Spirit; For a Spirit hath not Flesh and bones (Says christ) as you see me have, Lycia 24.39. Objection.
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Doth not the Apostle say in that very Chapter, That the bodies of men shall be spiritual bodies at the Resurrection; And therefore they cannot be the same bodies? Doth not the same Apostle also say, That flesh and blood cannot inherit the Kingdom of God? Hence the Socinians, and divers others, gather, That the bodies of men shall not have flesh, and blood, and eyes, and heads, and feet, at the Resurrection, but shall be airy and spiritual bodies. Answer.
Does not the Apostle say in that very Chapter, That the bodies of men shall be spiritual bodies At the Resurrection; And Therefore they cannot be the same bodies? Does not the same Apostle also say, That Flesh and blood cannot inherit the Kingdom of God? Hence the socinians, and diverse Others, gather, That the bodies of men shall not have Flesh, and blood, and eyes, and Heads, and feet, At the Resurrection, but shall be airy and spiritual bodies. Answer.
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There is a vast difference between mutation and perdition: The same bodies shall be raised for substance, but marvellously altered in regard of qualifications and endowments, as you shall hear in the next particular. Non aliud corpus, sed aliter.
There is a vast difference between mutation and perdition: The same bodies shall be raised for substance, but marvellously altered in regard of qualifications and endowments, as you shall hear in the next particular. Non Aliud corpus, sed aliter.
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the meaning is not, That the substance of flesh an• blood shall never enter into Heaven; (for Christ in his Humane Nature is now in Heaven) but that flesh as it is corrupted and sinful, cloathed with infirmities,
the meaning is not, That the substance of Flesh an• blood shall never enter into Heaven; (for christ in his Humane Nature is now in Heaven) but that Flesh as it is corrupted and sinful, clothed with infirmities,
And therefore that the souls of the godly may be compleatly happy; and of the wicked compleatly miserable, there must of necessity be a Resurrection of the body, that so soul and body may be re-united, and partake tog•ther, either of compleat happiness, or compleat unhappiness.
And Therefore that the Souls of the godly may be completely happy; and of the wicked completely miserable, there must of necessity be a Resurrection of the body, that so soul and body may be Reunited, and partake tog•ther, either of complete happiness, or complete unhappiness.
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superest etiam materia, & praeterea, causa, scilicet Deus; ergo poterit fieri reunitio earundem partium, scilicet animae & materiae ad idem totum constituendum.
superest etiam materia, & praeterea, causa, scilicet Deus; ergo poterit fieri reunitio earundem partium, scilicet Spirits & materiae ad idem totum constituendum.
Sic enim ad resurrectionem non aliud requiritur quam u• tota materia quae fuerat hujus hominis, re olligatur & compingatur in eandum figuram m•mbrorum quam aliquando habuit, ei { que } anima pristina ut forma restituatur.
Sic enim ad resurrectionem non Aliud requiritur quam u• tota materia Quae fuerat hujus hominis, re olligatur & compingatur in eandum figuram m•mbrorum quam aliquando Habuit, ei { que } anima Pristina ut forma restituatur.
The last thing propounded, is, to shew, After what manner the dead shall rise, and what difference there will be between the Resurrection of the just and unjust.
The last thing propounded, is, to show, After what manner the dead shall rise, and what difference there will be between the Resurrection of the just and unjust.
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1. The bodies of the just shall rise out of their graves, as out of their beds, with great joy and rojoycing; and therefore it is said, Isa. 26.19. Awake and sing ye that dwell in the dust.
1. The bodies of the just shall rise out of their graves, as out of their Beds, with great joy and rojoycing; and Therefore it is said, Isaiah 26.19. Awake and sing you that dwell in the dust.
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and as Joseph, who was taken out of Prison to be made Lord of Egypt: So shall the bodies of the Saints be taken out of the grave, to be crowned with everlasting glory.
and as Joseph, who was taken out of Prison to be made Lord of Egypt: So shall the bodies of the Saints be taken out of the grave, to be crowned with everlasting glory.
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when the Soul shall come down from heaven, to be married again to its former body? Look what sweet embracements there were between Jacob and Joseph when they first saw one another,
when the Soul shall come down from heaven, to be married again to its former body? Look what sweet embracements there were between Jacob and Joseph when they First saw one Another,
O how will the soul bless God for the body, which was an instrument to it in the service of God! and how will the body bless God for the soul, which was so careful to get an interest in Christ,
O how will the soul bless God for the body, which was an Instrument to it in the service of God! and how will the body bless God for the soul, which was so careful to get an Interest in christ,
But now on the contrary, The bodies of the wicked shall come out of their graves, as out of their Prisons, and as so many malefactors, to appear before an angry Judge. They shall come out of their graves (as the chief Baker did out of Prison) to be executed in Hell for ever:
But now on the contrary, The bodies of the wicked shall come out of their graves, as out of their Prisons, and as so many malefactors, to appear before an angry Judge. They shall come out of their graves (as the chief Baker did out of Prison) to be executed in Hell for ever:
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For the Body of a Saint, even while it is in the grave, is united to Christ, and is asleep in J•sus, and shall be raised by vertue of this union. The Head will raise all its members; and cannot be perfect (as he is Christ mystical) without every one of them:
For the Body of a Saint, even while it is in the grave, is united to christ, and is asleep in J•sus, and shall be raised by virtue of this Union. The Head will raise all its members; and cannot be perfect (as he is christ mystical) without every one of them:
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but it shall be a Resurrection unto Condemnation, and it shall be by vertue of Christs power as a terrible Judge, and as an angry God, to their everlasting shame and confusion.
but it shall be a Resurrection unto Condemnation, and it shall be by virtue of Christ power as a terrible Judge, and as an angry God, to their everlasting shame and confusion.
and their faces shall gather darkness and blackness, Isa. 66.24. They shall arise to ev•rlasting shame, as well as to everlasting torment, Dan. 12.2.
and their faces shall gather darkness and blackness, Isaiah 66.24. They shall arise to ev•rlasting shame, as well as to everlasting torment, Dan. 12.2.
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But the bodies of the godly shall be made very glorious and beautiful: They shall shine as the Sun in the firmament, Mat. 13.43. and, their vile bodies shall be made like unto the glorious body of Jesus Christ, Phil. 3.21.
But the bodies of the godly shall be made very glorious and beautiful: They shall shine as the Sun in the firmament, Mathew 13.43. and, their vile bodies shall be made like unto the glorious body of jesus christ, Philip 3.21.
but onely is made more glorious: So when the bodies of the Saints shall rise, the substance of them shall not be changed, but they shall be made more glorious, and more excellent. Question.
but only is made more glorious: So when the bodies of the Saints shall rise, the substance of them shall not be changed, but they shall be made more glorious, and more excellent. Question.
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For eye hath not seen, nor ear heard, neither hath it entred into the heart of man to conceive, what God hath prepared even for the bodies of those who love him, and wait for his appearing.
For eye hath not seen, nor ear herd, neither hath it entered into the heart of man to conceive, what God hath prepared even for the bodies of those who love him, and wait for his appearing.
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Quae sit & quam magna spiritualis corporis gloria, quoniam nondum venit in experimentum, vereor ne temerarium sit omne quod de illa profertur eloquium.
Quae sit & quam Magna spiritualis corporis gloria, quoniam Nondum venit in experimentum, Vereor ne Rashly sit omne quod de illa profertur eloquium.
not that we shall have Angelicam essentiam, but Angelicas proprietates; not the essence, but the properties of Angels: We shall neither eat nor drink, but shall be as the Angels. We shall have (as Tertullian saith) corpora reformata & Angelificata: Even as a Goldsmith (saith Chrysostome) puts his silver and gold into a pot,
not that we shall have Angelicam essentiam, but Angelicas proprietates; not the essence, but the properties of Angels: We shall neither eat nor drink, but shall be as the Angels. We shall have (as Tertullian Says) corpora Reformata & Angelified: Even as a Goldsmith (Says Chrysostom) puts his silver and gold into a pot,
In the state of glory the soul shall not depend upon the body, but the body upon the soul. In this life the soul is, as it were, carnal, because serviceable to the flesh; but at the Resurrection, the body shall be,
In the state of glory the soul shall not depend upon the body, but the body upon the soul. In this life the soul is, as it were, carnal, Because serviceable to the Flesh; but At the Resurrection, the body shall be,
the same for substance, though not the same for qualities. The great God can do this, for he is Almighty, and to an Almighty power nothing is impossible:
the same for substance, though not the same for qualities. The great God can do this, for he is Almighty, and to an Almighty power nothing is impossible:
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He cannot be true of his word, if the body do not rise again, nor can he be a just God (as I have shewed;) for it is just with God, that as the body hath been partakers with the soul in good or evil actions, so it should be partakers with the soul in everlasting rewards, and everlasting punishments:
He cannot be true of his word, if the body do not rise again, nor can he be a just God (as I have showed;) for it is just with God, that as the body hath been partakers with the soul in good or evil actions, so it should be partakers with the soul in everlasting rewards, and everlasting punishments:
if the same body doth not rise, it cannot be called a Resurrection, but rather a new creation (as I have shewed:) Let us, I say, firmly believe this truth;
if the same body does not rise, it cannot be called a Resurrection, but rather a new creation (as I have showed:) Let us, I say, firmly believe this truth;
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and then is our faith vain, and our preaching in vain. Remember Job in the Old Testament believed this. Use 2. IF there be a Resurrection of the dead, here is great consolation to all the real members of Jesus Christ:
and then is our faith vain, and our preaching in vain. remember Job in the Old Testament believed this. Use 2. IF there be a Resurrection of the dead, Here is great consolation to all the real members of jesus christ:
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This was Jobs comfort upon the dunghil, Job 19.26, 27. and Davids comfort, Psal. 16.7. and Christs comfort, Mat. 20.19. — But the third day he shall rise again.
This was Jobs Comfort upon the dunghill, Job 19.26, 27. and Davids Comfort, Psalm 16.7. and Christ Comfort, Mathew 20.19. — But the third day he shall rise again.
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God will keep our dead ashes, and preserve them safe; as a Druggist keeps every whit of the drug he hath beaten to powder. A Saint while he is in the grave, is united to Christ, he sleeps in Jesus, and Jesus will raise him up unto life everlasting.
God will keep our dead Ashes, and preserve them safe; as a Druggist keeps every whit of the drug he hath beaten to powder. A Saint while he is in the grave, is united to christ, he sleeps in jesus, and jesus will raise him up unto life everlasting.
And if Lazarus was known when raised, and the Widows Son known by his Mother; if Adam in Innocency, knew Eve when he awoke, and Peter knew Moses and Elias in the Transfiguration (which was but a dark representation of Heaven) it is very probable that we also, when we awake at the great Resurrection, shall know one another, which will be no little addition to our Happiness.
And if Lazarus was known when raised, and the Widows Son known by his Mother; if Adam in Innocency, knew Eve when he awoke, and Peter knew Moses and Elias in the Transfiguration (which was but a dark representation of Heaven) it is very probable that we also, when we awake At the great Resurrection, shall know one Another, which will be no little addition to our Happiness.
And why then should we be so afraid of death? it is initium vivae spei, the beginning of a living hope. The Heathen mans Motto is, Dum spiro spero, while there is life there is hope; but a Christians Motto is, Dum expiro spero, when I dye, then my hope begins to live.
And why then should we be so afraid of death? it is Initium vivae Spei, the beginning of a living hope. The Heathen men Motto is, Dum Spiro spero, while there is life there is hope; but a Christians Motto is, Dum expiro spero, when I die, then my hope begins to live.
Famous is the story that Josephus tells of one of the seven children in the Maccabees, who when he was to have his tongue cut out, and his hand cut off, said to his Mother, These I have received from the Heavens,
Famous is the story that Josephus tells of one of the seven children in the Maccabees, who when he was to have his tongue Cut out, and his hand Cut off, said to his Mother, These I have received from the Heavens,
and therefore can deliver them out of all their troubles, though never so great and incurable. This was Jobs comfort, when in the saddest condition, Job 19.25, 26, 27. It is proper to God to deliver from the lowest grave, Psal. 86.13.
and Therefore can deliver them out of all their Troubles, though never so great and incurable. This was Jobs Comfort, when in the Saddest condition, Job 19.25, 26, 27. It is proper to God to deliver from the lowest grave, Psalm 86.13.
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And for this very end and purpose, God oftentimes brings his children into a very deplorable and desperate condition, that they might learn to trust in that God who raiseth the dead, 2 Cor. 1.12. 6. Lastly, Here is singular consolation in reference to the sad times in which we live.
And for this very end and purpose, God oftentimes brings his children into a very deplorable and desperate condition, that they might Learn to trust in that God who Raiseth the dead, 2 Cor. 1.12. 6. Lastly, Here is singular consolation in Referente to the sad times in which we live.
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It is with us now as it was with the Disciples when Christ was crucified; their hopes dyed, when Christ dyed; their faith in Christ, was dead and buried with Christ; therefore they say, Luke 24.21. We trusted that it had been he which should have redeemed Israel;
It is with us now as it was with the Disciples when christ was Crucified; their hope's died, when christ died; their faith in christ, was dead and buried with christ; Therefore they say, Lycia 24.21. We trusted that it had been he which should have redeemed Israel;
Even so the people of God are ready to say of these times, We had thought that this had been the time wherein Christ would have made the Churches of England very glorious, and have taken away all our tynne and drosse out of his Church,
Even so the people of God Are ready to say of these times, We had Thought that this had been the time wherein christ would have made the Churches of England very glorious, and have taken away all our tin and dross out of his Church,
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As the children of Israel, the more they were oppressed, the more they multiplied; so the more the Church of Christ is trodden under foot, the more it will prosper.
As the children of Israel, the more they were oppressed, the more they multiplied; so the more the Church of christ is trodden under foot, the more it will prosper.
so the Church of Christ may be burning, and full of troubles and afflictions (which shall purge it, and refine it) but it shall not be consum•d; for Christ is risen, and his Church shall rise:
so the Church of christ may be burning, and full of Troubles and afflictions (which shall purge it, and refine it) but it shall not be consum•d; for christ is risen, and his Church shall rise:
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though they prophesie in sackcloath 1260 years, and towards the end of them (which is yet to come) be in a more then ordinary manner massacred and killed, yet they shall after a little while rise again (in their successors) stand •pon their feet, and ascend up to a more heavenly and glorious condition: There will be a happy and blessed Resurrection of the Church.
though they prophesy in Sackcloth 1260 Years, and towards the end of them (which is yet to come) be in a more then ordinary manner massacred and killed, yet they shall After a little while rise again (in their Successors) stand •pon their feet, and ascend up to a more heavenly and glorious condition: There will be a happy and blessed Resurrection of the Church.
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Famous is the Parable of the Dry Bones, Ezek. 37. God saith to the Prophet, Son of man, can these bones live? The Prophet answered, O Lord God thou knowest.
Famous is the Parable of the Dry Bones, Ezekiel 37. God Says to the Prophet, Son of man, can these bones live? The Prophet answered, Oh Lord God thou Knowest.
when they that now stop their ears, and will not hear the voyce of Christ speaking by his Word and Ministers, shall hear a voyce whether they will or no,
when they that now stop their ears, and will not hear the voice of christ speaking by his Word and Ministers, shall hear a voice whither they will or no,
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Happy were it for such that there were no Resurrection, that their souls did dye as the souls of Brute Beasts: But let such know, That there shall be a Resurrection of the unjust, as well as of the just; and that there will a day come, in which they must,
Happy were it for such that there were no Resurrection, that their Souls did die as the Souls of Brute Beasts: But let such know, That there shall be a Resurrection of the unjust, as well as of the just; and that there will a day come, in which they must,
That drunken and adulterous body, that swearing tongue, those hands of thine which have been workers of iniquity, and those feet which have been swift to shed blood, shall rise at the last day to be tormented in everlasting flames:
That drunken and adulterous body, that swearing tongue, those hands of thine which have been workers of iniquity, and those feet which have been swift to shed blood, shall rise At the last day to be tormented in everlasting flames:
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O consider what howling and lamentation will be when thy soul and body shall meet again, and shall curse one another, and call to the Mountains to fall upon them,
Oh Consider what howling and lamentation will be when thy soul and body shall meet again, and shall curse one Another, and call to the Mountains to fallen upon them,
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and rocks to hide them, from the wrath of the Lamb, but all in vain: When thy godly Minister shall say to thee, as Reuben to his Brethren, Gen. 42.22. Did I not tell you before of these things? but you would not hearken unto me;
and Rocks to hide them, from the wrath of the Lamb, but all in vain: When thy godly Minister shall say to thee, as Reuben to his Brothers, Gen. 42.22. Did I not tell you before of these things? but you would not harken unto me;
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Suppose a man were to go to bed at night with an assurance that the next morning he should be hanged, drawn and quartered, he would have but little comfort in that nights rest.
Suppose a man were to go to Bed At night with an assurance that the next morning he should be hanged, drawn and quartered, he would have but little Comfort in that nights rest.
And did a wicked man consider that whensoever he falls asleep, and is laid in the grave, he shall awake to everlasting condemnation, this would make his joynts to loose, and his knees to smite one against the other,
And did a wicked man Consider that whensoever he falls asleep, and is laid in the grave, he shall awake to everlasting condemnation, this would make his Joints to lose, and his knees to smite one against the other,
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The Lord give you grace to perpend and weigh these things, and lay them to heart, before it be too late. Vse 4. IF there shall be a Resurrection of the dead, let us labour so to live, that when we dye we may have a happy Resurrection, that we may arise to the Resurrection of Life;
The Lord give you grace to Perpend and weigh these things, and lay them to heart, before it be too late. Use 4. IF there shall be a Resurrection of the dead, let us labour so to live, that when we die we may have a happy Resurrection, that we may arise to the Resurrection of Life;
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that there may be a necessary connexion between the eleventh nd twelfth Articles of our Creed; and that immediately after the Rvsurrection of the body, we may be received into life everlasting.
that there may be a necessary connexion between the eleventh and twelfth Articles of our Creed; and that immediately After the Rvsurrection of the body, we may be received into life everlasting.
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Here I shall briefly answer unto two Questions: 1. How shall we know whether we shall have a blessed and happy Resurrection? 2. What must we do that we way have a happy Resurrection? Question 1.
Here I shall briefly answer unto two Questions: 1. How shall we know whither we shall have a blessed and happy Resurrection? 2. What must we do that we Way have a happy Resurrection? Question 1.
1. If thou be a just man, thou shalt have a happy Resurrection. The Apostle tells, Acts 24.15. That there shall be a Resurrection both of the just and the unjust:
1. If thou be a just man, thou shalt have a happy Resurrection. The Apostle tells, Acts 24.15. That there shall be a Resurrection both of the just and the unjust:
If thou be a just man, just in thy dealings, just in thy words and oathes, just both to God and man, and labourest to give God his due in the duties of the First Table,
If thou be a just man, just in thy dealings, just in thy words and Oaths, just both to God and man, and labourest to give God his due in the duties of the First Table,
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if thou joynest justice with holiness, and holiness with justice, thou shalt certainly have a joyful Resurrection. Job was a just man, and one that feared God,
if thou joinest Justice with holiness, and holiness with Justice, thou shalt Certainly have a joyful Resurrection. Job was a just man, and one that feared God,
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2. If thou refusest earthly Resurrections upon base terms, thou shalt have a happy Resurrection. The Apostle tells us, Heb. 11.35. of many blessed Martyrs, who would not accept deliverance, that they might obtain a better Resurrection.
2. If thou refusest earthly Resurrections upon base terms, thou shalt have a happy Resurrection. The Apostle tells us, Hebrew 11.35. of many blessed Martyrs, who would not accept deliverance, that they might obtain a better Resurrection.
When S. Basil was offered great preferments if he would have subscribed to the Arian Heresie, he refused them with scorn and contempt, &c. he would not accept deliverance upon such unworthy tearms.
When S. Basil was offered great preferments if he would have subscribed to the Arian Heresy, he refused them with scorn and contempt, etc. he would not accept deliverance upon such unworthy terms.
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if thou makest thy body an instrument of righteousness; if thy body be erviceable to the soul in the worship of God, then shall it be made a most glori us body: But if it be the Devils instrument unto sin,
if thou Makest thy body an Instrument of righteousness; if thy body be erviceable to the soul in the worship of God, then shall it be made a most glori us body: But if it be the Devils Instrument unto since,
4. If thou hast a gracious soul here, thou shalt have a glorious body hereafter; for the body followeth the soul, it is but as the souls shadow. If when thou dyest thy soul goeth to Hell, thy body will come thither at last;
4. If thou hast a gracious soul Here, thou shalt have a glorious body hereafter; for the body follows the soul, it is but as the Souls shadow. If when thou Dies thy soul Goes to Hell, thy body will come thither At last;
if thy soul be beautified with grace, if sanctified and regenerated; if thou mindest thy soul more then thy body, and labourest for Soul-riches, and Soul-honours, and Soul-food, then thy body shall be happy at the Resurrection:
if thy soul be beautified with grace, if sanctified and regenerated; if thou mindest thy soul more then thy body, and labourest for Soul-riches, and Soul-honours, and Soul-food, then thy body shall be happy At the Resurrection:
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But if thy soul be polluted and deformed, if starved by the neglect of Gospel-Ordinances, if poysoned with sin, if infected by evil company, if thou dicest and cardest it away,
But if thy soul be polluted and deformed, if starved by the neglect of Gospel ordinances, if poisoned with since, if infected by evil company, if thou dice and cardest it away,
unto life everlasting, but as a revengeful Judge unto everlasting damnation. Question 2. VVhat must we do that we may have a happy Resurrection? Answer.
unto life everlasting, but as a revengeful Judge unto everlasting damnation. Question 2. What must we do that we may have a happy Resurrection? Answer.
Christ will say, Are not these the eyes which have been lift•d up unto God in my service? Are not these the ears which have hearkned to my word? Remember this when your bodies are wearied and tired in the worship of God, The more thou servest God with thy body, the more glory it shall have at that day.
christ will say, are not these the eyes which have been lift•d up unto God in my service? are not these the ears which have hearkened to my word? remember this when your bodies Are wearied and tired in the worship of God, The more thou servest God with thy body, the more glory it shall have At that day.
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5. Labour to be united to Christ by a lively faith, and he will be your resurrection and your life: It is the great promise of Christ, that he will raise up the body at the last day, John 6.39.40, 54, 58. that is, raise it up to life everlasting.
5. Labour to be united to christ by a lively faith, and he will be your resurrection and your life: It is the great promise of christ, that he will raise up the body At the last day, John 6.39.40, 54, 58. that is, raise it up to life everlasting.
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but sure I am (according to the judgement of all learned men) there is a double resurrection; the one spiritual, the other corporal; the one of the soul, the other of the body: Those Texts, Ephes. 2.1. Col. 2.13. John 5.25. do (without all doubt) speak of the spiritual resurrection. By nature we have dead souls, dead in sins and trespasses, void of spiritual life, as perfectly under the power of sin, as a dead man is under the power of death, and as unable to do any thing that is spiritually good, as a dead man is to do any work.
but sure I am (according to the judgement of all learned men) there is a double resurrection; the one spiritual, the other corporal; the one of the soul, the other of the body: Those Texts, Ephesians 2.1. Col. 2.13. John 5.25. doe (without all doubt) speak of the spiritual resurrection. By nature we have dead Souls, dead in Sins and Trespasses, void of spiritual life, as perfectly under the power of since, as a dead man is under the power of death, and as unable to do any thing that is spiritually good, as a dead man is to do any work.
but if thy soul be quickned and made alive, if the Lord hath infused principles of grace into thee, and given thee a new heart, and a new spirit; if regenerated and born again, then thy bodily resurrection shall be happy:
but if thy soul be quickened and made alive, if the Lord hath infused principles of grace into thee, and given thee a new heart, and a new Spirit; if regenerated and born again, then thy bodily resurrection shall be happy:
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It is very observable, That the Resurrection is called Regeneration, Mat. 19.28. — In the regeneration, that is (as many interpret it) in the resurrection: If spiritually regenerated, thy resurrection shall be most happy and glorious.
It is very observable, That the Resurrection is called Regeneration, Mathew 19.28. — In the regeneration, that is (as many interpret it) in the resurrection: If spiritually regenerated, thy resurrection shall be most happy and glorious.
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7. Heaken to the voyce of Christ, and of his Spirit; and of his Ministers, and of his Rod, and then his voye at the resurrection (when he shall call thee out of the grave) shall be a happy voyce.
7. Heaken to the voice of christ, and of his Spirit; and of his Ministers, and of his Rod, and then his voye At the resurrection (when he shall call thee out of the grave) shall be a happy voice.
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and be willing to do any thing, if by any means you may attain to the resurrection of the dead, Phil. 3.8, 9, 11. that is, either to a happy resurrection,
and be willing to do any thing, if by any means you may attain to the resurrection of the dead, Philip 3.8, 9, 11. that is, either to a happy resurrection,
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Behold a way how to make your bodies eternally beautiful. What trouble and pains do many women that are crooked endure, by wearing iron-bodies to make themselves stait:
Behold a Way how to make your bodies eternally beautiful. What trouble and pains do many women that Are crooked endure, by wearing iron-bodies to make themselves stait:
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What labour and cost are many women at to beautifie their rotten carcasses! Hearken to me thou proud dust and ashes, thou guilded mud, that labourest to beautifie thy body by vain, foolish and sinful deckings and trimmings,
What labour and cost Are many women At to beautify their rotten carcases! Harken to me thou proud dust and Ashes, thou Guilded mud, that labourest to beautify thy body by vain, foolish and sinful deckings and trimmings,
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and makest thy self by thy strange fashions so unlike thy self, as that if our civil forefathers were alive again, they would wonder what strange monster thou wert: Hearken unto me, I say,
and Makest thy self by thy strange fashions so unlike thy self, as that if our civil Forefathers were alive again, they would wonder what strange monster thou Wertenberg: Harken unto me, I say,
The onely way to make thy body beautiful, is (as I hove said) to gain Christ, to have a part in the first resurrection, and to get a gracious soul, and then thou shalt be sure hereafter to have a glorious body. Excellent is that saying of Bernard, Christ hath a treble coming, Once he came in the flesh for the good of our souls and bodies:
The only Way to make thy body beautiful, is (as I hove said) to gain christ, to have a part in the First resurrection, and to get a gracious soul, and then thou shalt be sure hereafter to have a glorious body. Excellent is that saying of Bernard, christ hath a triple coming, Once he Come in the Flesh for the good of our Souls and bodies:
The Resurrection is the time wherein Christ will come from Heaven to make thy body glorious. How quite contrary to this do most people live? Let it be our wisdom (with the children of Issachar ) to have understanding of the times. Let us labour to get our souls beautified by Christs second coming, with Justification and Sanctification, and Christ at his third coming will make our bodies glorious above expression.
The Resurrection is the time wherein christ will come from Heaven to make thy body glorious. How quite contrary to this doe most people live? Let it be our Wisdom (with the children of Issachar) to have understanding of the times. Let us labour to get our Souls beautified by Christ second coming, with Justification and Sanctification, and christ At his third coming will make our bodies glorious above expression.
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The Day of Judgement asserted. ACTS 17.31. Because he hath appointed a Day in which he will judge the world, &c. SAint Paul perceiving the Idolatry at Athens, his spirit was stirred in him, ver. 16. NONLATINALPHABET, his spirit was sowred and imbittered in him;
The Day of Judgement asserted. ACTS 17.31. Because he hath appointed a Day in which he will judge the world, etc. SAint Paul perceiving the Idolatry At Athens, his Spirit was stirred in him, ver. 16., his Spirit was soured and imbittered in him;
and zeal is such a passion, as cannot be either dissembled, or pent up; with this fire he dischargeth against their Idolatry, ver. 22.23. Ye men of Athen•, I perceive that in all things ye are too superstitious;
and zeal is such a passion, as cannot be either dissembled, or penned up; with this fire he dischargeth against their Idolatry, ver. 22.23. You men of Athen•, I perceive that in all things you Are too superstitious;
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and he doth it ab effectu; That God which made the world, and all things therein, is Lord of heaven and earth, ver. 24. To Create is the best demonstration of a Deity:
and he does it ab effectu; That God which made the world, and all things therein, is Lord of heaven and earth, ver. 24. To Create is the best demonstration of a Deity:
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And this God being everywhere by way of repletion , cannot be locally confined; He dwelleth not in Tem•l•s made with hands, ver. 24. And though in former times,
And this God being everywhere by Way of repletion, cannot be locally confined; He dwells not in Tem•l•s made with hands, ver. 24. And though in former times,
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For the illustration of this, there are six things I shall discusse. 1. That there shall be a day of judgement. 2. Why there must be a day of judgement. 3. When the day of judgement shall be. 4. Who shall be the Judge. 5. The order and the method of the Trial. 6. The effect or consequent of it. I begin with the first;
For the illustration of this, there Are six things I shall discuss. 1. That there shall be a day of judgement. 2. Why there must be a day of judgement. 3. When the day of judgement shall be. 4. Who shall be the Judge. 5. The order and the method of the Trial. 6. The Effect or consequent of it. I begin with the First;
at the day of death, immediately upon the souls dissolution from the body it hath a judgment passed upon it : Eccles. 12.7. Then shall the dust return to the earth as it was, the spirit shall return to God that gave it.
At the day of death, immediately upon the Souls dissolution from the body it hath a judgement passed upon it: Eccles. 12.7. Then shall the dust return to the earth as it was, the Spirit shall return to God that gave it.
I might impannel a whole Jury of Scriptures giving in their verdict to this; but in the mouth of two or three witnesses the truth will be confirmed. Eccles. 12.14. God shall bring every work into judgment with every secret thing, whether it be good or evil. Mat. 12.36. Every idle word men shall speak, they shall give account thereof in the day of judgement .
I might impanel a Whole Jury of Scriptures giving in their verdict to this; but in the Mouth of two or three Witnesses the truth will be confirmed. Eccles. 12.14. God shall bring every work into judgement with every secret thing, whither it be good or evil. Mathew 12.36. Every idle word men shall speak, they shall give account thereof in the day of judgement.
and minded not how things went here below; 2 Pet. 3.4. There shall be in the last days Scoffers, saying, Where is the promise of his coming? Therefore God will have a day of Assizes to vindicate his justice;
and minded not how things went Here below; 2 Pet. 3.4. There shall be in the last days Scoffers, saying, Where is the promise of his coming? Therefore God will have a day of Assizes to vindicate his Justice;
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1. That we may not be curious: There are somethings which God would have us ignorant of. Acts 1.7. It is not for you to know the times or seasons which the Father hath put in his own power.
1. That we may not be curious: There Are somethings which God would have us ignorant of. Acts 1.7. It is not for you to know the times or seasons which the Father hath put in his own power.
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We must not pry into Gods Ark, or intermeddle with his Arcana imperii; it is a kinde of Sacriledge (as Salvian speaks) for any man to break into the Holy of holies, and enter into Gods secrets.
We must not pry into God's Ark, or intermeddle with his Arcana imperii; it is a kind of Sacrilege (as Salvian speaks) for any man to break into the Holy of holies, and enter into God's secrets.
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— Omnem crede diem tibi diluxisse supremum. — This is the genuine Use our Saviour makes of it; Mark 13.32. Of that day and houre knows no man, no not the Angels in heaven;
— Omnem crede diem tibi diluxisse supremum. — This is the genuine Use our Saviour makes of it; Mark 13.32. Of that day and hour knows no man, no not the Angels in heaven;
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But though we cannot tell precisely when this day of the Lord shall be, yet in probability the time cannot be far off. Hebr. 10.3.7. He that shall come, will come, and will not tarry.
But though we cannot tell precisely when this day of the Lord shall be, yet in probability the time cannot be Far off. Hebrew 10.3.7. He that shall come, will come, and will not tarry.
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The Age which Saint John wrote in, was the last time, 1 John 2.18. in the Greek it is NONLATINALPHABET, the last houre; then sure the time we now live in, may be called the last minute; Psal. 96.13. For he cometh to judge the Earth.
The Age which Saint John wrote in, was the last time, 1 John 2.18. in the Greek it is, the last hour; then sure the time we now live in, may be called the last minute; Psalm 96.13. For he comes to judge the Earth.
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Not, NONLATINALPHABET he shall come, but he cometh ; to shew how near the time is. It is almost day-break, and the Court is ready to sit. Jam. 5.9. The Judge standeth at the door.
Not, he shall come, but he comes; to show how near the time is. It is almost daybreak, and the Court is ready to fit. Jam. 5.9. The Judge Stands At the door.
Verily, if Security , Apostasie , Decay of Love Inundation of Sin , Revelation of Antichrist , be made in Scripture the Symptomes and Prognosticks of the last day, we having these gray haires among us, the day of judgement cannot be far off.
Verily, if Security, Apostasy, Decay of Love Inundation of since, Revelation of Antichrist, be made in Scripture the Symptoms and Prognostics of the last day, we having these grey hairs among us, the day of judgement cannot be Far off.
1. Prudence, and Intelligence to understand all Causes that are brought before him . He is described with seven eyes, Zech. 3.9. to note his Omnisciency;
1. Prudence, and Intelligence to understand all Causes that Are brought before him. He is described with seven eyes, Zechariah 3.9. to note his Omnisciency;
1. The Summons to the Court, and that is by the sounding of a Trumpet. 1 Thes. 4.16. The Lord shall descend from heaven with the voice of the Archangel, and with the Trump of God.
1. The Summons to the Court, and that is by the sounding of a Trumpet. 1 Thebes 4.16. The Lord shall descend from heaven with the voice of the Archangel, and with the Trump of God.
Saint Hierom saith, that whatever he was doing, he thought he heard the noise of this Trumpet sounding in his ears, Surgite mortui — Arise ye dead, and come to judgement :
Saint Hieronymus Says, that whatever he was doing, he Thought he herd the noise of this Trumpet sounding in his ears, Surgite Deads — Arise you dead, and come to judgement:
it shall not only startle the dead, but raise them out of their graves, Matth. 24.31. They who will not hear the Trumpet of the Ministery sounding, but lie dead in sinne•, shall be sure to hear the Trumpet of the Archangel sounding.
it shall not only startle the dead, but raise them out of their graves, Matthew 24.31. They who will not hear the Trumpet of the Ministry sounding, but lie dead in sinne•, shall be sure to hear the Trumpet of the Archangel sounding.
He shall come in the glory of his Father, Mark 8.38. that is, he shall wear the same embroydered Robes of Majesty as his Father. 2. Christs Attendants shall be glorious.
He shall come in the glory of his Father, Mark 8.38. that is, he shall wear the same embroidered Robes of Majesty as his Father. 2. Christ Attendants shall be glorious.
and Mount Sinai was altogether on a smoak, because the Lord descended upon it in fine , Exod. 19.16, 18. If God was so terrible at the giving of the Law, O how terrible will he be when he shall come to require his Law!
and Mount Sinai was altogether on a smoke, Because the Lord descended upon it in fine, Exod 19.16, 18. If God was so terrible At the giving of the Law, Oh how terrible will he be when he shall come to require his Law!
They who refused to come to the Throne of Grace, shall be forced to come to the Bar of Justice. And the dead as well as the living must make their appearance. Rev. 20.12.
They who refused to come to the Throne of Grace, shall be forced to come to the Bar of justice. And the dead as well as the living must make their appearance. Rev. 20.12.
There are two books will ba opened. 1. The book of Gods Omnisciency. God not only observes, but registers all our actions. Job 14.16. Thou numbrest my steps. The word there NONLATINALPHABET to number , signifies to put a thing into the book;
There Are two books will ba opened. 1. The book of God's Omnisciency. God not only observes, but registers all our actions. Job 14.16. Thou numbrest my steps. The word there to number, signifies to put a thing into the book;
Men have their sins written in their conscience, but the book is clasped; (the searing of the conscience is the clasping of the book) but when this book of conscience shall be unclasped at the great day,
Men have their Sins written in their conscience, but the book is clasped; (the searing of the conscience is the clasping of the book) but when this book of conscience shall be unclasped At the great day,
blinde, that they might not respect persons; without hands, that they might take no bribes. Christs Scepter is a Scepter of righte•usn•sse , Hebr. 1.8. He is no NONLATINALPHABET, or respecter of persons; 'tis not nearnesse of blood prevailes:
blind, that they might not respect Persons; without hands, that they might take no Bribes. Christ Sceptre is a Sceptre of righte•usn•sse, Hebrew 1.8. He is no, or respecter of Persons; it's not nearness of blood prevails:
'Tis not the most shining profession Christ is taken with, unlesse he see the curious workmanship of grace in the heart, drawn by the Pensil of the Holy Ghost.
It's not the most shining profession christ is taken with, unless he see the curious workmanship of grace in the heart, drawn by the Pensil of the Holy Ghost.
Secondly, The Exactnesse of the Tryal; it will be very critical; t•en, will Christ throughly purge his floor, Mat. 3.12. Not a grace, or a sin, but his Fan will discover.
Secondly, The Exactness of the Trial; it will be very critical; t•en, will christ thoroughly purge his floor, Mathew 3.12. Not a grace, or a since, but his Fan will discover.
or as the Goldsmith, doth NONLATINALPHABET, bring his gold to the balance and touch-stone, and NONLATINALPHABET, pierce his gold thorow, to see if it be right,
or as the Goldsmith, does, bring his gold to the balance and touchstone, and, pierce his gold thorough, to see if it be right,
The sinner himself shall clear God of injustice. The Greek word for vengeance NONLATINALPHABET, signifies justice. Gods taking vengeance, is doing justice;
The sinner himself shall clear God of injustice. The Greek word for vengeance, signifies Justice. God's taking vengeance, is doing Justice;
Christ will say, Sinner, what Apology canst thou make for thy self? are not thy sins written in the book of conscience? hadst thou not that book in thy own keeping? who could interline it? now the sinner being NONLATINALPHABET self-condemned, shall clear his Judge;
christ will say, Sinner, what Apology Canst thou make for thy self? Are not thy Sins written in the book of conscience? Hadst thou not that book in thy own keeping? who could interline it? now the sinner being self-condemned, shall clear his Judge;
First, Segregation. Christ will separate the godly and the wicked. Matth. 25.32. He shall separate them one from another, as a Shepherd divideth his Sheep from the Goats;
First, Segregation. christ will separate the godly and the wicked. Matthew 25.32. He shall separate them one from Another, as a Shepherd divides his Sheep from the Goats;
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Wo is me that I sojourn in Meseck, Psal. 120.5. Wicked men blaspheme God, Psal. 74.18. and persecute the Saints, 2 Tim. 3.12. They are compar'd to dogs , to Bulls , to Lions ;
Woe is me that I sojourn in Meshech, Psalm 120.5. Wicked men Blaspheme God, Psalm 74.18. and persecute the Saints, 2 Tim. 3.12. They Are compared to Dogs, to Bulls, to Lions;
Christ w•ll put the sheep by themselves, who have the ear-mark of Election upon them; and the Coats by themselves; after which separation there follows
christ w•ll put the sheep by themselves, who have the earmark of Election upon them; and the Coats by themselves; After which separation there follows
Secondly, The Sentence; which is two-fold. 1. The sentence of absolution pronounced upon the godly. Matthew 25.34. Come ye blessed of my Father, inherit the Kingdom prepared for you.
Secondly, The Sentence; which is twofold. 1. The sentence of absolution pronounced upon the godly. Matthew 25.34. Come you blessed of my Father, inherit the Kingdom prepared for you.
After the pronouncing of which blessed sentence, the godly shall go from the Barre, and sit upon the Bench with Christ. 1 Cor. 6.3. Know ye not that the Saints shall judge the world? The Saints shall be Christs Assessors;
After the pronouncing of which blessed sentence, the godly shall go from the Bar, and fit upon the Bench with christ. 1 Cor. 6.3. Know you not that the Saints shall judge the world? The Saints shall be Christ Assessors;
they shall sit with him in Judicature, as the Justices of Peace with the Judge; they shall Vote with Christ, and applaud him in all his judicial proceedings.
they shall fit with him in Judicature, as the Justices of Peace with the Judge; they shall Vote with christ, and applaud him in all his judicial proceedings.
Here the world doth judge the Saints, but there the Saints shall judge the world. 2. The sentence of condemnation pronounced upon the wicked, Matth. 25.41. ite maledicti — Depart from me ye cursed into everlasting fire.
Here the world does judge the Saints, but there the Saints shall judge the world. 2. The sentence of condemnation pronounced upon the wicked, Matthew 25.41. item Maledicti — Depart from me you cursed into everlasting fire.
The King came near to the mouth of the burning fiery surnace, and said, Come forth, Dan. 3.26. but the fire of the damned is everlasting; this word ever breaks the heart;
The King Come near to the Mouth of the burning fiery surnace, and said, Come forth, Dan. 3.26. but the fire of the damned is everlasting; this word ever breaks the heart;
yet, how many live as if this Article were blotted out of their Creed? we have too many Epicures and Atheists, who drown themselves in sensual delights,
yet, how many live as if this Article were blotted out of their Creed? we have too many Epicureans and Atheists, who drown themselves in sensual delights,
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Durst men swear, be unchast, live in malice, if they did believe a day of judgement? Oh, mingle this Text with faith, the Lord hath appointed a day in which he will judge the world;
Durst men swear, be unchaste, live in malice, if they did believe a day of judgement? O, mingle this Text with faith, the Lord hath appointed a day in which he will judge the world;
and God who sets up all other Courts, shall not he be allowed his? that there shall be a day of judgement, is engraffed by nature in the consciences of men.
and God who sets up all other Courts, shall not he be allowed his? that there shall be a day of judgement, is engrafted by nature in the Consciences of men.
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Peter Martyr tells us that some of the Heathen Poets have written, that there are certain Judges appointed ( Minos, Radamanthus, and others) to examine and punish offenders after this life.
Peter Martyr tells us that Some of the Heathen Poets have written, that there Are certain Judges appointed (Minos, Rhadamanthus, and Others) to examine and Punish offenders After this life.
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in the Hebrew it is NONLATINALPHABET they shall not rise up. When God shall be deck'd with glory and Majesty, his face as the appearance of lightening, his eyes as Lamps of fire,
in the Hebrew it is they shall not rise up. When God shall be decked with glory and Majesty, his face as the appearance of lightning, his eyes as Lamps of fire,
what canst thou say for thy pride, oaths, drunkennesse, &c. these sins thou hast been told of by my Ministers, whom I sent rising up early, and going to bed late ,
what Canst thou say for thy pride, Oaths, Drunkenness, etc. these Sins thou hast been told of by my Ministers, whom I sent rising up early, and going to Bed late,
but thou didst persist in thy wickedness with a neck of iron , a brow of brass an heart of stone; all the tools I wrought with, were broken and worn out upon thy rocky spirit;
but thou didst persist in thy wickedness with a neck of iron, a brow of brass an heart of stone; all the tools I wrought with, were broken and worn out upon thy rocky Spirit;
Now, when God shall visit, how shall the impure soul be able to answer him? 1 Pet. 4.18. Where shall the ungodly and the sinner appeare? Thou that dyest in thy sin, art sure to be cast at the Barre; John 3.18. He that believeth not, is condemned already;
Now, when God shall visit, how shall the impure soul be able to answer him? 1 Pet. 4.18. Where shall the ungodly and the sinner appear? Thou that Dies in thy since, art sure to be cast At the Bar; John 3.18. He that Believeth not, is condemned already;
and if once the sentence of damnation be passed, miserable man, what wilt thou do? whither wilt thou go ? wilt thou seek help from God? he is a consuming fire; wilt thou seek help from the world? it will be all on fire about thee;
and if once the sentence of damnation be passed, miserable man, what wilt thou do? whither wilt thou go? wilt thou seek help from God? he is a consuming fire; wilt thou seek help from the world? it will be all on fire about thee;
the reason why so many are overturned with the vanities of the world, is because they are not well ballasted with the thoughts of the day of judgement.
the reason why so many Are overturned with the vanities of the world, is Because they Are not well ballasted with the thoughts of the day of judgement.
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am I stealing the forbidden fruit, and the Assizes so neare? 2. A spur to holinesse . 1 Pet. 3.10. But the day of the Lord will come as a Thief in the night;
am I stealing the forbidden fruit, and the Assizes so near? 2. A spur to holiness. 1 Pet. 3.10. But the day of the Lord will come as a Thief in the night;
dost thou esteem others better than thy self? Phil. 2.3. dost thou cover thy duties with the vail of Humility? as Moses put a vail on his face when it shined;
dost thou esteem Others better than thy self? Philip 2.3. dost thou cover thy duties with the Vail of Humility? as Moses put a Vail on his face when it shined;
Doth conscience witness this for you? are you perfum'd with this sweet spice of love? do you delight in those who have the Image of God? do you reverence their graces? do you bear with their infirmities? do you love to see Christs picture in a Saint,
Does conscience witness this for you? Are you perfumed with this sweet spice of love? do you delight in those who have the Image of God? do you Reverence their graces? do you bear with their infirmities? do you love to see Christ picture in a Saint,
3. Character, a penitential frame of heart. Acts 11.18. Repentance unto life. Repentance unravels sin, and makes it not to be; Jerem. 50.20. In those dayes the iniquity of Israel shall be sought for; and there shall be none.
3. Character, a penitential frame of heart. Acts 11.18. Repentance unto life. Repentance unravels since, and makes it not to be; Jeremiah 50.20. In those days the iniquity of Israel shall be sought for; and there shall be none.
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Now can conscience bring in the evidence for thee? dost thou tune the penitential string? thou that hast sinn'd with Peter, dost thou weep with Peter ? and do thy tears drop from the eye of faith? this is a blessed sign thou art judgement-proof;
Now can conscience bring in the evidence for thee? dost thou tune the penitential string? thou that hast sinned with Peter, dost thou weep with Peter? and do thy tears drop from the eye of faith? this is a blessed Signen thou art judgement-proof;
Beloved, if conscience upon a Scripture-trial, give in the verdict for us, it is a blessed sign that we shall lift up our heads with boldnesse at the last day.
beloved, if conscience upon a Scriptural trial, give in the verdict for us, it is a blessed Signen that we shall lift up our Heads with boldness At the last day.
and if conscience upon an impartial trial doth acquit us, God will acquit us. 1 John 3.21. If our heart condemn us not, then have we confidence towards God.
and if conscience upon an impartial trial does acquit us, God will acquit us. 1 John 3.21. If our heart condemn us not, then have we confidence towards God.
quod malum sanasti? what infirmity is healed? wherein art thou grown better? then he would lie down at night with these words, O quam gratus sonnus! O how sweet and refreshing is my sleep to me!
quod malum sanasti? what infirmity is healed? wherein art thou grown better? then he would lie down At night with these words, O quam Gratus sonnus! Oh how sweet and refreshing is my sleep to me!
so every believer by virtue of the interest, hath Christ to plead his Cause for him. 1 John 2.1. If any man sin, we have an Advocate with the Father, Jesus Christ the righteous;
so every believer by virtue of the Interest, hath christ to plead his Cause for him. 1 John 2.1. If any man since, we have an Advocate with the Father, jesus christ the righteous;
he that hath no sinne of allowance, shall have graines of allowance; I may allude to that, Amos 9.9. Ne lapillus in terram, yet shall not the least grain fall to the earth.
he that hath no sin of allowance, shall have grains of allowance; I may allude to that, Amos 9.9. Ne lapillus in terram, yet shall not the least grain fallen to the earth.
Thirdly, it is comfort in case of Censures and slanders; the Saints go here through strange reports, NONLATINALPHABET, 2 Cor. 6.8. John Baptists Head in a Charger, is a common dish now adayes;
Thirdly, it is Comfort in case of Censures and slanders; the Saints go Here through strange reports,, 2 Cor. 6.8. John Baptists Head in a Charger, is a Common dish now adays;
as the Devils in the Gergesens said to our Saviour, Art thou come hither to torment us before the time? I say no, but to warn you to flee from the wrath to come; and reduce you from the broad, into the narrow way;
as the Devils in the Gergesens said to our Saviour, Art thou come hither to torment us before the time? I say no, but to warn you to flee from the wrath to come; and reduce you from the broad, into the narrow Way;
for all the while you are in a state of nature, going on in sin against God, you do but wrong your own souls; and by hating wisdome love death, yea, eternal death, though you like not to hear of it.
for all the while you Are in a state of nature, going on in since against God, you do but wrong your own Souls; and by hating Wisdom love death, yea, Eternal death, though you like not to hear of it.
their censure is a small thing to me, if I may approve my self the servant of Christ our Judge, which I shall endeavour in not erring from the scope of this his last sentence in my Text, wherein we have
their censure is a small thing to me, if I may approve my self the servant of christ our Judge, which I shall endeavour in not erring from the scope of this his last sentence in my Text, wherein we have
Where we have Hell Torments set forth by their quality, extremity & eternity. & quantity, extremity & eternity. (1.) Extremity aggravated by their inflammation, [ fire.
Where we have Hell Torments Set forth by their quality, extremity & eternity. & quantity, extremity & eternity. (1.) Extremity aggravated by their inflammation, [ fire.
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] i. e. All ungodly men and women who dye in their sins, unclean, unsanctified; who know not God, nor obey the Gospel; the Goats on Christs left hand, at the great day in my Text denominated [ the cursed ] with a dreadful execration, detested of God with abomination,
] i. e. All ungodly men and women who die in their Sins, unclean, unsanctified; who know not God, nor obey the Gospel; the Goats on Christ left hand, At the great day in my Text denominated [ the cursed ] with a dreadful execration, detested of God with abomination,
which though the former primarily signifies the grave; and the latter the valley of the son •f Himmon, yet they do (also) signifie extreame and eternal torment; especially the latter in the new Testament, where Christ speaks of the whole body being cast into Hell, (the fiery Hell) which Mark explains to be inextinguishable Hence our Saviour elsewhere bids fear him who is able to destroy soul and body, NONLATINALPHABET, in Hell, Men could not cast the soul into the proper Gehinnom, but God can cast that into Hell after the body is killed;
which though the former primarily signifies the grave; and the latter the valley of the son •f Himmon, yet they do (also) signify extreme and Eternal torment; especially the latter in the new Testament, where christ speaks of the Whole body being cast into Hell, (the fiery Hell) which Mark explains to be inextinguishable Hence our Saviour elsewhere bids Fear him who is able to destroy soul and body,, in Hell, Men could not cast the soul into the proper Gehenna, but God can cast that into Hell After the body is killed;
which several of the Ancient Jewish Doctors apprehending, they did by Gehinnom Metaphorically describe the infernal fire; as the Learned have proved, notwithstanding what is said to the contrary, in that abominable Treatise of Hell, (justly sentenc'd to be burnt about two years ago) (wherein the Jesuited Pen-man , whither out of ignorance or malice,
which several of the Ancient Jewish Doctors apprehending, they did by Gehenna Metaphorically describe the infernal fire; as the Learned have proved, notwithstanding what is said to the contrary, in that abominable Treatise of Hell, (justly sentenced to be burned about two Years ago) (wherein the Jesuited Penman, whither out of ignorance or malice,
But could he and any others (which they cannot) evade the Tropical signification of Gehenna; yet all the strength of their Arguments to shake and remove Hell Pillars, will be but just enough (as it fared with Sampson in a far more lawful undertaking, when he shook the Pillars of the house in which the Philistines were) to pull down the rotten Fabrick of their hellish Tenet upon their own Pates;
But could he and any Others (which they cannot) evade the Tropical signification of Gehenna; yet all the strength of their Arguments to shake and remove Hell Pillars, will be but just enough (as it fared with Sampson in a Far more lawful undertaking, when he shook the Pillars of the house in which the philistines were) to pull down the rotten Fabric of their hellish Tenet upon their own Pates;
utter darknesse, where weeping and wailing, and gnashing of teeth; and the worme dyeth not; damnation, everlasting punishment, eternal fire, chains, blacknesse, and mists of darkness, the Prison where the spirits of the disobedient be;
utter darkness, where weeping and wailing, and gnashing of teeth; and the worm Dies not; damnation, everlasting punishment, Eternal fire, chains, blackness, and mists of darkness, the Prison where the spirits of the disobedient be;
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[ 1. ] Natural, (your sins will go along with you) but all your pleasures, profits, honours, with the vain hopes of greater content in your sinful courses will leave you.
[ 1. ] Natural, (your Sins will go along with you) but all your pleasures, profits, honours, with the vain hope's of greater content in your sinful courses will leave you.
and glad he would have been upon his importunate begging to have had one drop of water from the end of Lazarus his sorest finger, to cool the tip of his tongue,
and glad he would have been upon his importunate begging to have had one drop of water from the end of Lazarus his Sorest finger, to cool the tip of his tongue,
he deals not with them as the cruel Duke D' Alva did with his prisoners, whom he starved after he had given them Quarter, saying, Though I promised your lives, I promised not to finde you meat:
he deals not with them as the cruel Duke D' Alva did with his Prisoners, whom he starved After he had given them Quarter, saying, Though I promised your lives, I promised not to find you meat:
There they shall have no houses, nor lands, nor moneys, nor good chear, nor mirth, nor credit, nor friends, nor servants; no stately Italian Palaces, no rare Coaches of Naples drawn by the Horses of Barbary; no artificial wares of Quinsaio and Alexandria; no Indian gold; no Bisnager Diamonds; no Scythian Em raulds; no Topazes of Aethiopia; no Molucca spices;
There they shall have no houses, nor Lands, nor moneys, nor good cheer, nor mirth, nor credit, nor Friends, nor Servants; no stately Italian Palaces, no rare Coaches of Naples drawn by the Horses of Barbary; no artificial wares of Quinsaio and Alexandria; no Indian gold; no Bisnager Diamonds; no Scythian Em raulds; no Topazes of Ethiopia; no Molucca spices;
no Canary Sacks nor Sugars; no Candie oiles; no Spanish sweet meats; no French wines; no Ʋ lvets nor Tiss•e, nor Scarlet, nor purple cloaths, but purple flames.
no Canary Sacks nor Sugars; no Candie oils; no Spanish sweet Meats; no French wines; no Ʋ lvets nor Tiss•e, nor Scarlet, nor purple clothes, but purple flames.
no Pr achers nor promis•s, nor p•ssibility of heaven, as there was here in the w•ckeds apprehensions, whic• will be exceedingly enlightened to see what they are deprived of;
no Pr achers nor promis•s, nor p•ssibility of heaven, as there was Here in the w•ckeds apprehensions, whic• will be exceedingly enlightened to see what they Are deprived of;
to depart from God, this is a most sad departure, the worst of all (as Reverend and Learned Bolton well observes from the Ancients) 'tis true, wicked men cannot depart from Gods essence; for he is essentially in Hell; but they depart from his comfortable presence, not to see God, nor to have one comfortable glance at the great Creator, merciful Redeemer, and gracious Sanctifier. And with this losse of losses, they are deprived of heaven,
to depart from God, this is a most sad departure, the worst of all (as Reverend and Learned Bolton well observes from the Ancients) it's true, wicked men cannot depart from God's essence; for he is essentially in Hell; but they depart from his comfortable presence, not to see God, nor to have one comfortable glance At the great Creator, merciful Redeemer, and gracious Sanctifier. And with this loss of losses, they Are deprived of heaven,
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but positively, that both are real, such as have a certain physical being; however Scripture gives me not a warrant distinctly and demonstratively to particularize of what kind, and where.
but positively, that both Are real, such as have a certain physical being; however Scripture gives me not a warrant distinctly and demonstratively to particularise of what kind, and where.
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ex. gr. though the sensible vexation of a man in a Cauldron of scalding liquor be in the materality of it positive; yet the formal nature of that punishment precisely considered, lies in this, that the scalding takes away from the man some perfection belonging to him, else the scalding liquor would be no more an evil to him,
ex. Great. though the sensible vexation of a man in a Cauldron of scalding liquour be in the materality of it positive; yet the formal nature of that punishment precisely considered, lies in this, that the scalding Takes away from the man Some perfection belonging to him, Else the scalding liquour would be no more an evil to him,
than fire is to the Salamander; for 'tis impossible (saith the Learned Barlow) that should be evil to a man, which does not in some respect make him worse;
than fire is to the Salamander; for it's impossible (Says the Learned Barlow) that should be evil to a man, which does not in Some respect make him Worse;
some resemblance we may have of it, by supposing what the person sustains, who is cast into a furnace of scalding lead or brimstone, still remembring that all the tortures which ever seized upon all the senses of any body in this world, are but shadowy resemblances of this more sensible part of Hell torments.
Some resemblance we may have of it, by supposing what the person sustains, who is cast into a furnace of scalding led or brimstone, still remembering that all the tortures which ever seized upon all the Senses of any body in this world, Are but shadowy resemblances of this more sensible part of Hell torments.
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when one undergoes the cutting off a rotten leg, nè pars sincera trahatur, that pain is not properly called a punishment, because 'tis not inflicted for any f•ult, 'tis for cure, not in vengeance; but in Hell torment, which is the execution of the just wrath of God, the Lord Chief Justice comes in flaming fire, inflicting vengeance, which relates to the fault, by reason 'tis fit that the punishment be apportion'd to the fault in the execution of justice,
when one undergoes the cutting off a rotten leg, nè pars Sincere trahatur, that pain is not properly called a punishment, Because it's not inflicted for any f•ult, it's for cure, not in vengeance; but in Hell torment, which is the execution of the just wrath of God, the Lord Chief justice comes in flaming fire, inflicting vengeance, which relates to the fault, by reason it's fit that the punishment be apportioned to the fault in the execution of Justice,
the death of Titius (though in it self it be a natural evil, yet) in order to Caesar is no proper punishment, sit'h it is not the execution of justice in reference to the crime; however it may be so in respect of God, who k•ew not only that Titius so dyed,
the death of Titius (though in it self it be a natural evil, yet) in order to Caesar is no proper punishment, sit'h it is not the execution of Justice in Referente to the crime; however it may be so in respect of God, who k•ew not only that Titius so died,
and therefore because of Gods just judgement, this punishment is called the damnation of Hell thereby noting the keen impression of Gods wrath, wherein not only the Almighty Punisher doth respect sinne; but the finite creature who is punished, knows that he is cast into the furnace of fire for his sinne against the infinite God;
and Therefore Because of God's just judgement, this punishment is called the damnation of Hell thereby noting the keen impression of God's wrath, wherein not only the Almighty Punisher does respect sin; but the finite creature who is punished, knows that he is cast into the furnace of fire for his sin against the infinite God;
the damned hath always quick and terr•ble apprehension of an angry God impressing his wrath, and persisting to deprive him of all that glorious good was offered to him;
the damned hath always quick and terr•ble apprehension of an angry God impressing his wrath, and persisting to deprive him of all that glorious good was offered to him;
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yet not so, that the flames devoure his essence, or that the torments utterly, i. e. absolutely destroy his substance; but that they are continually feeding upon all that it should otherwise have been, his simple being neverthelesse remaining;
yet not so, that the flames devour his essence, or that the torments utterly, i. e. absolutely destroy his substance; but that they Are continually feeding upon all that it should otherwise have been, his simple being nevertheless remaining;
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There is a great force and Emphasis in these praepositive Articles, in the Original thus repeated, demonstrating and defining this punishment to exceed all others in its Extremity.
There is a great force and Emphasis in these prepositive Articles, in the Original thus repeated, Demonstrating and defining this punishment to exceed all Others in its Extremity.
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Strabo relates that there is a Lake near Gadara in Galilie, infected with su•h malignant and pestiferous qualities, that it scaldeth off the skin of whatsoever is cast into it;
Strabo relates that there is a Lake near Gadara in Galilee, infected with su•h malignant and pestiferous qualities, that it scaldeth off the skin of whatsoever is cast into it;
They say Gehenne (which we translate Hell in the New Testament) does in French signifie a Rack, which (as the Strappado ) is thought to be the most exquisitely tormenting;
They say Gehenne (which we translate Hell in the New Testament) does in French signify a Rack, which (as the Strappado) is Thought to be the most exquisitely tormenting;
those terrible allusions to Tophet, to the shreeks and yellings of Children sacrificed there, are but shadowy representations of their paine who dye the second death.
those terrible allusions to Tophet, to the shrieks and yellings of Children sacrificed there, Are but shadowy representations of their pain who die the second death.
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if an angry God but meeting the soul of a sinner, rent the caul of his heart, how will he be able to bear burning in the Lake with fire and brimstone? hanging, sting, racking, roasting, suffering under harrowes and sawes of Iron, fleaing of the skin, scratching off the flesh with Thorns, &c. unheard of mercilesse miseries, are nothing to the unsufferable tortures of Hell.
if an angry God but meeting the soul of a sinner, rend the caul of his heart, how will he be able to bear burning in the Lake with fire and brimstone? hanging, sting, racking, roasting, suffering under harrows and saws of Iron, flaying of the skin, scratching off the Flesh with Thorns, etc. unheard of merciless misery's, Are nothing to the unsufferable tortures of Hell.
ah, it is a fearful thing to fall into the hands of the living God, the Judge to whom vengeance belongs, who takes the wicked immediat•ly into his own hands,
ah, it is a fearful thing to fallen into the hands of the living God, the Judge to whom vengeance belongs, who Takes the wicked immediat•ly into his own hands,
2. Look down on the impotent punished creature, no way able to make any resistance, or lift up his head under the burden of divine indignation, but must crouch under it;
2. Look down on the impotent punished creature, no Way able to make any resistance, or lift up his head under the burden of divine Indignation, but must crouch under it;
how should the weak back of a poor feeble man, bear the pile of fire and much wood, which the breath of the Lord doth kindle? who among us shall dwell with everlasting burning? they that suffer least in hell will find the torments intolerable.
how should the weak back of a poor feeble man, bear the pile of fire and much wood, which the breath of the Lord does kindle? who among us shall dwell with everlasting burning? they that suffer least in hell will find the torments intolerable.
yet the disobedient and despisers of the Gospel (especially as to the pain of losse) shall be more fearfully plagued than Sodomites. If Turks and Tartars be damn'd,
yet the disobedient and despisers of the Gospel (especially as to the pain of loss) shall be more fearfully plagued than Sodomites. If Turks and Tartars be damned,
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if there be hainous sins against wonderful mercies, they must needs bring tremendous pun•shments; oh, consider it England, City and Country, Courtiers and Common-wealths men. Again, the anguish is
if there be heinous Sins against wondered Mercies, they must needs bring tremendous pun•shments; o, Consider it England, city and Country, Courtiers and Commonwealths men. Again, the anguish is
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but continued burnings, the worm perpetually gnawing, the same torment remaining both day and night; there no Remission of sin, dismission of pain, intermission of sense, or permission of comfort;
but continued burnings, the worm perpetually gnawing, the same torment remaining both day and night; there no Remission of since, dismission of pain, intermission of sense, or permission of Comfort;
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but judgement without mercy, mischief without measure, crying without compassion, pain without pity, sorrow without succour, bitter lamentation without any consolation, descending without hopes of ascending; the Prisoners being lockt up in this dungeon without possibility of release, no passage out of this darksome fiery Pit of no ease, where the Prisoners would not live,
but judgement without mercy, mischief without measure, crying without compassion, pain without pity, sorrow without succour, bitter lamentation without any consolation, descending without hope's of ascending; the Prisoners being locked up in this dungeon without possibility of release, no passage out of this darksome fiery Pit of no ease, where the Prisoners would not live,
Christ the Supreame Keeper, who hath the Key in his own hand, affirmes with an asseveration (if thou be cast in) Veri•y thou shalt not come out, till thou hast paid the uttermost farthing nay, cue or mite, which will never be.
christ the Supreme Keeper, who hath the Key in his own hand, affirms with an asseveration (if thou be cast in) Veri•y thou shalt not come out, till thou hast paid the uttermost farthing nay, cue or mite, which will never be.
the never-dying worme of conscience, and unspeakable tribulation that follows upon it, manifested in weeping and wailing, and gnashing of teeth, to confound the eye, and perplex the mind;
the never-dying worm of conscience, and unspeakable tribulation that follows upon it, manifested in weeping and wailing, and gnashing of teeth, to confound the eye, and perplex the mind;
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[ 2. ] The preparation further aggravates the extremity of the torments; the Text acquaints us that 'tis [ the prepared ] fire by way of transcendency,
[ 2. ] The preparation further aggravates the extremity of the torments; the Text acquaints us that it's [ the prepared ] fire by Way of transcendency,
The Talmudists conceive, that by reason to the things created in the second day, there is not added (as in the rest) that it was good; therefore the fire of hell was then created;
The Talmudists conceive, that by reason to the things created in the second day, there is not added (as in the rest) that it was good; Therefore the fire of hell was then created;
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but to leave such a conjecture, we are certain 'tis the prepared fire, and that for the Devil and his Angels; not as if it were not prepared also for wicked men,
but to leave such a conjecture, we Are certain it's the prepared fire, and that for the devil and his Angels; not as if it were not prepared also for wicked men,
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but chiefly to shew 'twas first assigned to the Devils, to note the extremity and inevitablenesse of the torment of the wicked, who have the Devil and his Angels for their companions. Hence,
but chiefly to show 'twas First assigned to the Devils, to note the extremity and inevitableness of the torment of the wicked, who have the devil and his Angels for their Sodales. Hence,
It should seem there is one notorious Beelzebub in the Kingdome of darknesse, over the rest of evil spirits, who may be called his Angels, probably by reason he being one above the rest, (as Head of the Faction) drew multitudes of others into the party, who with him sinned, and fell;
It should seem there is one notorious Beelzebub in the Kingdom of darkness, over the rest of evil spirits, who may be called his Angels, probably by reason he being one above the rest, (as Head of the Faction) drew Multitudes of Others into the party, who with him sinned, and fell;
but because the distinction in the o•der of Angels is not so evident, we may take it of the evil Angels coll•ctively, rather than distributively, miserable comforters, indeed tormenting companions. Oh! think how sad 'tis to be chained with the Devil in his fiery fetters, shut up in the darkest den with the roaring Lion, with ravenous Wolves, to live in a Nest among stinging freckled Adders, having your loynes encircled with the girdles of Serpents, to lie in a Pit amongst millions of ugly to•ds, to be everywhere bitten with venemous Asps, to have Cockatrites killing you with their eyes, Dragons spitting fire in your faces, Ʋipers eating out your bowels;
but Because the distinction in the o•der of Angels is not so evident, we may take it of the evil Angels coll•ctively, rather than distributively, miserable Comforters, indeed tormenting Sodales. Oh! think how sad it's to be chained with the devil in his fiery fetters, shut up in the Darkest den with the roaring lion, with ravenous Wolves, to live in a Nest among stinging freckled Adders, having your loins encircled with the girdles of Serpents, to lie in a Pit among millions of ugly to•ds, to be everywhere bitten with venomous Asps, to have Cockatrites killing you with their eyes, Dragons spitting fire in your faces, Ʋipers eating out your bowels;
and then tell me, if the companions in hell, (who are infinitely worse than these) can be desirable, that we should any of us be so mad (as too many are) to choose them, rather than the Society of Saints.
and then tell me, if the Sodales in hell, (who Are infinitely Worse than these) can be desirable, that we should any of us be so mad (as too many Are) to choose them, rather than the Society of Saints.
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how may men and women can sport themselves with the Devils temptations here, till at last the grand Old Serpent come out with his strength, and roll them into the pit of hell, where they shall live in misery,
how may men and women can sport themselves with the Devils temptations Here, till At last the grand Old Serpent come out with his strength, and roll them into the pit of hell, where they shall live in misery,
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and stinging them with horrors to all eternity! Hence, The second Proprety of this punishment is its Eternity, in the Text NONLATINALPHABET, the everlasting fire;
and stinging them with horrors to all eternity! Hence, The second Property of this punishment is its Eternity, in the Text, the everlasting fire;
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and verse 46. everlasting punishment, which is there directly opposed to eternal life, that blessed state of the righteous which will never have an end;
and verse 46. everlasting punishment, which is there directly opposed to Eternal life, that blessed state of the righteous which will never have an end;
The damned are in everlasting chaines of darkness, suffering no less than the vengeance of eternal fire, in the blackness of darkness for ever, and their smoke goes up for ever and ever. A parte post, it is an interminable duration;
The damned Are in everlasting chains of darkness, suffering no less than the vengeance of Eternal fire, in the blackness of darkness for ever, and their smoke Goes up for ever and ever. A part post, it is an interminable duration;
as beyond measure in extremi•y, so beyond time in eternity; None but he who was from everlasting to everlasting, can fully describe this most permanent duration.
as beyond measure in extremi•y, so beyond time in eternity; None but he who was from everlasting to everlasting, can Fully describe this most permanent duration.
They that by the help of the best spiritual and rational prospective, can see furthest into it, will be forc'd to cry out, O the Ocean that cannot be look't over, the depth that cannot be fathom'd!
They that by the help of the best spiritual and rational prospective, can see furthest into it, will be forced to cry out, Oh the Ocean that cannot be looked over, the depth that cannot be fathomed!
when the wrath of God is come upon the ungodly, 'twill still be wrath to come; this fiery durance is not measureable by our petite particles of time; alas! 'tis for ever, wo! wo! wo! O Eternity! Eternity! Eternity!
when the wrath of God is come upon the ungodly, it'll still be wrath to come; this fiery durance is not measurable by our petite particles of time; alas! it's for ever, woe! woe! woe! O Eternity! Eternity! Eternity!
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and a little Wren com• but once every thousandth year to fetch one grain of Sand, what inc mprehensible millions of millions (not to be numbred by a finite being) would be spent before this supposed wonderful Mountaine could be fetcht away? (when it would be millions beyond reckoning,
and a little Wren com• but once every thousandth year to fetch one grain of Sand, what inc mprehensible millions of millions (not to be numbered by a finite being) would be spent before this supposed wondered Mountain could be fetched away? (when it would be millions beyond reckoning,
but six thousand years, and so but six Sands would be gone since the Creation of the world) Well! but supposing yet this wonderful astonishing thing should be effected;
but six thousand Years, and so but six Sands would be gone since the Creation of the world) Well! but supposing yet this wondered astonishing thing should be effected;
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but when that immortal bird should (according to the presupposed portion) have carried away this Mountain ten thousand times over, Alas! alas! and wo!
but when that immortal bird should (according to the presupposed portion) have carried away this Mountain ten thousand times over, Alas! alas! and woe!
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his anguish and torment will be as great as ever it was, and he no nearer coming out, than he was the very first moment he entred into Hell. Beloved, think seriously on this sad supposition, I know not whether your hearts tremble,
his anguish and torment will be as great as ever it was, and he no nearer coming out, than he was the very First moment he entered into Hell. beloved, think seriously on this sad supposition, I know not whither your hearts tremble,
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Oh! who are so flout-hearted among us, that they can dwell with everlasting burnings? that they can strugle with this wrath to come, which will never be overcome, never come to an end? believe it friends!
Oh! who Are so flout-hearted among us, that they can dwell with everlasting burnings? that they can struggle with this wrath to come, which will never be overcome, never come to an end? believe it Friends!
the worm dieth not, the fire is not quenched; they are not mine, bur the most sure (yet sad) words with which the most Evangelical Prophet Isaiah shuts up his long and sweet Prophecy;
the worm Dieth not, the fire is not quenched; they Are not mine, burr the most sure (yet sad) words with which the most Evangelical Prophet Isaiah shuts up his long and sweet Prophecy;
i. e. the essence and essential properties, viz. that there is a real punishment appointed to some, consisting in the pain of loss and sense, both extreme and eternal; for of that which is not, there can neither be essence, nor manner of being described;
i. e. the essence and essential properties, viz. that there is a real punishment appointed to Some, consisting in the pain of loss and sense, both extreme and Eternal; for of that which is not, there can neither be essence, nor manner of being described;
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but from what hath been said, you see there are both predicates in Scripture answering to the Questions, what pain? and what manner of pain? and therefore it must necessarily follow, that there is some subject on which they are affirmed,
but from what hath been said, you see there Are both predicates in Scripture answering to the Questions, what pain? and what manner of pain? and Therefore it must necessarily follow, that there is Some Subject on which they Are affirmed,
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Secondly, The beams of natural light in some of the Heathens, have made such impressions on the heart or natural conscience, that several of them have confused notions of an Hell,
Secondly, The beams of natural Light in Some of the heathens, have made such impressions on the heart or natural conscience, that several of them have confused notions of an Hell,
what made the Heathen Emperour when he lay a dying, cry out? O animula vagula blandula, &c. O my little wretched wandering soul, whither art thou now hastning, &c. Oh, what will become of me? live I cannot, dye I dare not!
what made the Heathen Emperor when he lay a dying, cry out? O Animula Vagula blandula, etc. O my little wretched wandering soul, whither art thou now hastening, etc. O, what will become of me? live I cannot, die I Dare not!
but the sad consequent that so startled and terrified Belshazzar, when he saw the hand-writing on the Wall; guilty man when conscience is awaked, fears an after-reckoning,
but the sad consequent that so startled and terrified Belshazzar, when he saw the handwriting on the Wall; guilty man when conscience is awaked, fears an After reckon,
Hence Tertullian in this matter appealing to the consciences of the Gentiles, and after him Chrysostome affirmeth, that Poets and Philosophers, and all sorts of men speaking of a future retribution, have said that many are punisht in Hell.
Hence Tertullian in this matter appealing to the Consciences of the Gentiles, and After him Chrysostom Affirmeth, that Poets and Philosophers, and all sorts of men speaking of a future retribution, have said that many Are punished in Hell.
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Plato is very plain, that whoever are not expiated but prophane, shall go into Hell to be tormented for their wickednesses, with the greatest, most bitter,
Plato is very plain, that whoever Are not expiated but profane, shall go into Hell to be tormented for their Wickednesses, with the greatest, most bitter,
and another , that it was the comm n opinion among them, that the wicked were held in chains by Pluto (so they call the Prince of Devils) in chaines which cannot be loosed.
and Another, that it was the command n opinion among them, that the wicked were held in chains by Pluto (so they call the Prince of Devils) in chains which cannot be loosed.
in plain English Hell ) and the judgement there, wherein for want of Scripture Revelation, they are much out in their fictions concerning the manner of this punishment;
in plain English Hell) and the judgement there, wherein for want of Scripture Revelation, they Are much out in their fictions Concerning the manner of this punishment;
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yet these imaginations of theirs, give some evidence to the thing it self written in their consciences, about which the Word of God doth informe us more fully and clearly.
yet these Imaginations of theirs, give Some evidence to the thing it self written in their Consciences, about which the Word of God does inform us more Fully and clearly.
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Every ones guilty conscience (not seared and stifled) calls for our assent to this same Doctrine; the secret checks in our own bosome, do sometime affright and appale us,
Every ones guilty conscience (not seared and stifled) calls for our assent to this same Doctrine; the secret Checks in our own bosom, do sometime affright and appall us,
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even anticipating torments, and giving the sinner an earnest of that summe of misery (which is the wages of sin ) the payment whereof shall never have an end;
even anticipating torments, and giving the sinner an earnest of that sum of misery (which is the wages of since) the payment whereof shall never have an end;
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so that every conscious wretch may find and feel such a worm crawling in his own breast, which unless it be kill'd by the Physician, who only cures sin-stung souls with his own blood, will never dye.
so that every conscious wretch may find and feel such a worm crawling in his own breast, which unless it be killed by the physician, who only cures sin-stung Souls with his own blood, will never die.
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The very Turks speak of the house of perdition, and affirm that they who have turned Gods grace into impiety, shall abide eternally in the fire of hell, and there be eternally tormented.
The very Turks speak of the house of perdition, and affirm that they who have turned God's grace into impiety, shall abide eternally in the fire of hell, and there be eternally tormented.
They would not be heirs of an Everlasting Kingdowe; and therefore no marvel they are everlastingly shut out. They sleight and refuse Gods eternal mercy, and the honour which the Heirs of glory do accept of upon the terms of the Gospel; and therefore they must arise to shame and everlasting contempt,
They would not be Heirs of an Everlasting kingdom; and Therefore no marvel they Are everlastingly shut out. They sleight and refuse God's Eternal mercy, and the honour which the Heirs of glory do accept of upon the terms of the Gospel; and Therefore they must arise to shame and everlasting contempt,
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Sit'h the wicked have trampled upon the blood of the Covenant, and abused the many favours God tendred to them to make them meet for glory (by which they have fitted themselves for destruction ) 'tis but reasonable they should be punisht with the mist and blackness of darkness for ever, who by their prophaness and errours, did seek to cloud the beams of Gods infinite goodness, Everlasting light, and eternal truth. To draw to a period,
Sit'h the wicked have trampled upon the blood of the Covenant, and abused the many favours God tendered to them to make them meet for glory (by which they have fitted themselves for destruction) it's but reasonable they should be punished with the missed and blackness of darkness for ever, who by their profaneness and errors, did seek to cloud the beams of God's infinite Goodness, Everlasting Light, and Eternal truth. To draw to a Period,
3. Because he dare not; what were this, but to suppose the Soveraign Judge upon the Bench to be (as it were) a cowardly Underling to the trembling Prisoner at the Bar!
3. Because he Dare not; what were this, but to suppose the Sovereign Judge upon the Bench to be (as it were) a cowardly Underling to the trembling Prisoner At the Bar!
I confesse this pretence is ready to shake the faith of many in this point; but if the ground of it be rightly understood, it may confirme the point; for
I confess this pretence is ready to shake the faith of many in this point; but if the ground of it be rightly understood, it may confirm the point; for
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which bad choice of theirs, laid obnoxious unto Eternal pain both themselves and their posterity, who cannot complain of God for inflicting the death they are by corrupt nature liable to;
which bad choice of theirs, laid obnoxious unto Eternal pain both themselves and their posterity, who cannot complain of God for inflicting the death they Are by corrupt nature liable to;
sith besides their choice in their first parents, and in their own persons, they who live under the Gospel have as great a mercy tendred by the second Adam, as Eternal death is a grievous punishment;
sith beside their choice in their First Parents, and in their own Persons, they who live under the Gospel have as great a mercy tendered by the second Adam, as Eternal death is a grievous punishment;
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yea, the Atheist (who (as 'twas said of Antiochus Epiphanes) takes more pains to go to Hell, than some others to go to Heaven) must confesse that he deserves his wages of Eternal death as his Pay,
yea, the Atheist (who (as 'twas said of Antiochus Epiphanes) Takes more pains to go to Hell, than Some Others to go to Heaven) must confess that he deserves his wages of Eternal death as his Pay,
(3.) The Schoolmen have observed from the Philosopher, that the punishment ought to be levied according to the dignity of him against whom the offence is committed.
(3.) The Schoolmen have observed from the Philosopher, that the punishment ought to be levied according to the dignity of him against whom the offence is committed.
Now wicked men (and that without Repentance) sin against the Eternal God by the violation of his Honourable Law, which he resolves to magnisie: And as they ought not in their own case (so they are unqualified) to be competent Judges of their Own offences; (sit'h they cannot see the thousandth part of that evil there is in the least sin) and therefore unfit to apportion the punishment which ought to be levied by the Judge of all the World, (who knows what is meet, and will do nothing but what is right ) proportionable to the offence committed against the supreme Majesty;
Now wicked men (and that without Repentance) sin against the Eternal God by the violation of his Honourable Law, which he resolves to magnify: And as they ought not in their own case (so they Are unqualified) to be competent Judges of their Own offences; (sit'h they cannot see the thousandth part of that evil there is in the least since) and Therefore unfit to apportion the punishment which ought to be levied by the Judge of all the World, (who knows what is meet, and will do nothing but what is right) proportionable to the offence committed against the supreme Majesty;
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for where there is satisfaction required, there must be proportion, which would not at all be here in this case, without some kind of infiniteness; and because that cannot be found in any meer creature in value, it must necessarily be in duration; for if after millions of years it could ever be said the damned had fully satisfied Gods justice, it might be said they shall be set free,
for where there is satisfaction required, there must be proportion, which would not At all be Here in this case, without Some kind of infiniteness; and Because that cannot be found in any mere creature in valve, it must necessarily be in duration; for if After millions of Years it could ever be said the damned had Fully satisfied God's Justice, it might be said they shall be Set free,
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(a thing impossible) but because the sufferings of the damned (which are all the satisfaction they can give infinite justice) in regard of the subject, being finite, and consequently not of nifinite value, they must be so in duration; at least à parte post, as to the future,
(a thing impossible) but Because the sufferings of the damned (which Are all the satisfaction they can give infinite Justice) in regard of the Subject, being finite, and consequently not of nifinite valve, they must be so in duration; At least à parte post, as to the future,
for the defect of satisfaction in the temporal finite punishment of any meer creature. Excep. If it be excepted, neither by the Eternal punishment of men is Gods justice satisfied;
for the defect of satisfaction in the temporal finite punishment of any mere creature. Except. If it be excepted, neither by the Eternal punishment of men is God's Justice satisfied;
for then this punishment would not be Eternal, (which is a contradiction in the very thing it self) if ever it could be said of Gods justice now 'tis satisfied.
for then this punishment would not be Eternal, (which is a contradiction in the very thing it self) if ever it could be said of God's Justice now it's satisfied.
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and consequently an essential Attribute in God, doth not require from man (upon his delinquency) that satisfaction which is of infinite value, he the party offended being essentially of infinite dignity. Now such a satisfaction, i. e. of infinite value, could only be made by Christ, who (being the Surety of the Covenant,
and consequently an essential Attribute in God, does not require from man (upon his delinquency) that satisfaction which is of infinite valve, he the party offended being essentially of infinite dignity. Now such a satisfaction, i. e. of infinite valve, could only be made by christ, who (being the Surety of the Covenant,
[ 2. ] Though Eternal punishment may not be called a satisfaction made or given to the party offended, yet 'tis that which the party offending must ever be in making or giving, (by the order of the Supreme Judge who is to hear the cause and apportion the punishment to the fault) because he the delinquent wanting that infinitenesse in dignity of person, which doth bear a proportion to the dignity of the party offended, must make this up by an infinite duration of punishment, which may perhaps in some sort be termed satisfaction performed to the Law, it being the payment of the whole in the obligation;
[ 2. ] Though Eternal punishment may not be called a satisfaction made or given to the party offended, yet it's that which the party offending must ever be in making or giving, (by the order of the Supreme Judge who is to hear the cause and apportion the punishment to the fault) Because he the delinquent wanting that infiniteness in dignity of person, which does bear a proportion to the dignity of the party offended, must make this up by an infinite duration of punishment, which may perhaps in Some sort be termed satisfaction performed to the Law, it being the payment of the Whole in the obligation;
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for upon defailance of paying the debt of duty and obedience, what more is required of the debt of penalty and suffering to be paid, than death in its full latitude, temporal, spiritual,
for upon defailance of paying the debt of duty and Obedience, what more is required of the debt of penalty and suffering to be paid, than death in its full latitude, temporal, spiritual,
and then this must be either by Covenant and Compact, which whoever affirms, proferat tabulas; for 'tis fan y, not faith which believeth any such thing without the written Word.
and then this must be either by Covenant and Compact, which whoever affirms, proferat tabulas; for it's fan y, not faith which Believeth any such thing without the written Word.
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and in Heaven who belong to the Divel? that there should be matter for such a Chimaera, such a strange fiction? Or by force, and what were this but to over-power Omnipotency? Or by fraud, and what were this but to out-wit Divine Wisdome,
and in Heaven who belong to the devil? that there should be matter for such a Chimaera, such a strange fiction? Or by force, and what were this but to overpower Omnipotency? Or by fraud, and what were this but to outwit Divine Wisdom,
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and to put a trick upon him whose understanding is infinite? Or by a price paid, and what is it that offending man can lay down as a sufficient compensation or satisfaction to an offended God, who is infinite, for the injury done unto him, which God should accept of, is hard to fancy;
and to put a trick upon him whose understanding is infinite? Or by a price paid, and what is it that offending man can lay down as a sufficient compensation or satisfaction to an offended God, who is infinite, for the injury done unto him, which God should accept of, is hard to fancy;
3. The impediment is because there is an impossibility in regard of the subject (as is pretended) of undergoing torments of an eternal duration by a finite creature;
3. The impediment is Because there is an impossibility in regard of the Subject (as is pretended) of undergoing torments of an Eternal duration by a finite creature;
(1.) The same infinite power of God which preserves Angels and men vessels of mercy, to the glorifying of his grace, can preserve Devils and wicked men vessels of wrath, to the glorifying of his justice; and God will do so, by reason his mercy annot contradict his justice and truth;
(1.) The same infinite power of God which preserves Angels and men vessels of mercy, to the glorifying of his grace, can preserve Devils and wicked men vessels of wrath, to the glorifying of his Justice; and God will do so, by reason his mercy Annot contradict his Justice and truth;
and it concernes us to credit the verity of his sentence in my Text, though upon harkening to the shallow reasonings of flesh and blood we may be apt to apprehend severity in it:
and it concerns us to credit the verity of his sentence in my Text, though upon Harkening to the shallow reasonings of Flesh and blood we may be apt to apprehend severity in it:
instead of which they cannot be freed from all that tends to their ill-beings. Christ sayes expresly, they must depart into everlasting fire, and everlasting punishment;
instead of which they cannot be freed from all that tends to their ill-beings. christ Says expressly, they must depart into everlasting fire, and everlasting punishment;
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[ 1. ] He that shall be everlastingly punished, must needs remain in being everlastingly; his punishment cannot continue when he is not; he that hath an end, cannot be punished without end after he ceaseth t, be; so that if the wicked should be annihilated, or absolutely destroyed,
[ 1. ] He that shall be everlastingly punished, must needs remain in being everlastingly; his punishment cannot continue when he is not; he that hath an end, cannot be punished without end After he ceases tO, be; so that if the wicked should be annihilated, or absolutely destroyed,
and deprived of being, then nothing should be tormented with the never-dying worm; (if the worm dye not, it must live in some subject) and nothing should dwell in unquenchable fire, as the Scripture affirms there shall. Again,
and deprived of being, then nothing should be tormented with the never-dying worm; (if the worm die not, it must live in Some Subject) and nothing should dwell in unquenchable fire, as the Scripture affirms there shall. Again,
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but miserably, in a condition absent from all comfortable good, present with all evil; there shall be weeping and wailing, and gnashing of teeth for ever;
but miserably, in a condition absent from all comfortable good, present with all evil; there shall be weeping and wailing, and gnashing of teeth for ever;
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therefore there sha•l some be who shall so weep, &c. and they are the wicked that shall still remain in these remaining torments beyond expression, which are called the Second death;
Therefore there sha•l Some be who shall so weep, etc. and they Are the wicked that shall still remain in these remaining torments beyond expression, which Are called the Second death;
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yet they shall not finde their desire accomplished) yet as 'tis said of Roger Bishop of Salisbury, in King Stephens time (he would not have lived (that life in Prison) yet could not dye; they would be annihilated and cannot) but this which is the worst death, is a deprivation of all the comfortable good of life natural, spiritual,
yet they shall not find their desire accomplished) yet as it's said of Roger Bishop of Salisbury, in King Stephen's time (he would not have lived (that life in Prison) yet could not die; they would be annihilated and cannot) but this which is the worst death, is a deprivation of all the comfortable good of life natural, spiritual,
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Thus for the Confirmation of the Point, wherein we have had likewise (imply'd) a confutation of the most considerable Adversaries to this infallible Doctrine of Hell, there remains III. A short Application to be enlarged in your meditations; learn hence,
Thus for the Confirmation of the Point, wherein we have had likewise (implied) a confutation of the most considerable Adversaries to this infallible Doctrine of Hell, there remains III. A short Application to be enlarged in your meditations; Learn hence,
1. To feare sin, and its sad consequent, Hell; the clear evidence of an eternity and extremity of hell-tortures, should stir up in us an holy affection of fearing God,
1. To Fear since, and its sad consequent, Hell; the clear evidence of an eternity and extremity of hell-tortures, should stir up in us an holy affection of fearing God,
an urgent necessity lies upon us to pass the time of our sojourning here in feare; we must work out our own salvation in feare and trembling; we may, we ought to feare the pain of losing the sight of Jehovahs blessed face and favour;
an urgent necessity lies upon us to pass the time of our sojourning Here in Fear; we must work out our own salvation in Fear and trembling; we may, we ought to Fear the pain of losing the sighed of Jehovahs blessed face and favour;
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yet ) because hell-torments are such extream and eternal violations of the Primitive integrity of our nature, we may and ought also w•th a rational fear to be afraid of the pain of sense, but not immoderately and immeasureably more than we are afraid of sin, which is a worse evil in its own nature, than hell it self;
yet) Because Hell torments Are such extreme and Eternal violations of the Primitive integrity of our nature, we may and ought also w•th a rational Fear to be afraid of the pain of sense, but not immoderately and immeasureably more than we Are afraid of since, which is a Worse evil in its own nature, than hell it self;
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Oh! if we should but hear the bitter complaints of those suffering in Hell for their sin•, I need not then (I might hope) perswade the stoutest to be afraid of sin and hell;
Oh! if we should but hear the bitter complaints of those suffering in Hell for their sin•, I need not then (I might hope) persuade the Stoutest to be afraid of since and hell;
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for our eares would even tingle, our hearts tremble, our blood curdle, and our spirits as it were congeal to yee, at the noise of their most horrible lamentations. Learn,
for our ears would even tingle, our hearts tremble, our blood curdle, and our spirits as it were congeal to ye, At the noise of their most horrible lamentations. Learn,
Oh! let's all learn of our Saviour and Judge, from this consideration, to bring forth fruits meet for Repentance; his reason is in effect the same with this Doctrine;
Oh! let's all Learn of our Saviour and Judge, from this consideration, to bring forth fruits meet for Repentance; his reason is in Effect the same with this Doctrine;
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sith we cannot wash our hands in innocency, lets be washing them daily in the tears of true penitency; let's go to the Fountain open'd to wash in for sin, and for uncleanness, that we may not be cast into the River and Lake of fire and brimstone;
sith we cannot wash our hands in innocency, lets be washing them daily in the tears of true Penitency; let's go to the Fountain opened to wash in for since, and for uncleanness, that we may not be cast into the River and Lake of fire and brimstone;
hereby they would stave us off from running head-long into Hell, and bring us to repentance, that we may not be cast into that prison, where there is no place for repentance:
hereby they would stave us off from running headlong into Hell, and bring us to Repentance, that we may not be cast into that prison, where there is no place for Repentance:
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in love to their precious souls we are bound (being assured we must give an account ) to awake our hearers, lest they forget God and be turned into hell: we dare not betray your pretious souls to gratifie you at present, and indulge you in your sins;
in love to their precious Souls we Are bound (being assured we must give an account) to awake our hearers, lest they forget God and be turned into hell: we Dare not betray your precious Souls to gratify you At present, and indulge you in your Sins;
oh friends, be not angry with us the Embassadours of Jesus Christ, when we see any of you hastning down the broad way which leads to Hell, (as sure as we are here now) if we then cry fire! fire! to bring you back.
o Friends, be not angry with us the ambassadors of jesus christ, when we see any of you hastening down the broad Way which leads to Hell, (as sure as we Are Here now) if we then cry fire! fire! to bring you back.
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and telling you the truth in love, than any of your children have to think the most dear and tender Parents amongst you, were their enemies when seeing them (through carelessnesse) ready to fall into fire or water, they should cry out, oh!
and telling you the truth in love, than any of your children have to think the most dear and tender Parents among you, were their enemies when seeing them (through carelessness) ready to fallen into fire or water, they should cry out, o!
but the knowledge of this Doctrine in the Sanctuary, did soon rectifie his judgement, and made him conclude that God had set them in slippery places to be cast down into destruction, and utterly consumed with terrors, and perish for ever;
but the knowledge of this Doctrine in the Sanctuary, did soon rectify his judgement, and made him conclude that God had Set them in slippery places to be cast down into destruction, and utterly consumed with terrors, and perish for ever;
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5. Lastly, To admire, and be greatly affected with the superlative love of Christ in undergoing that punishment in our stead, (if we will receive him for our Lord and Saviour) which will be extream and eternal torment to all that do refuse him.
5. Lastly, To admire, and be greatly affected with the superlative love of christ in undergoing that punishment in our stead, (if we will receive him for our Lord and Saviour) which will be extreme and Eternal torment to all that do refuse him.
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Oh! Christians! (such I wish we may a l be in deed and truth ) let's bless and kisse this blessed Son of God, that bare for us this insupportable wrath, even Jesus which delivered us from the wrath to come,
Oh! Christians! (such I wish we may a l be in deed and truth) let's bless and kiss this blessed Son of God, that bore for us this insupportable wrath, even jesus which Delivered us from the wrath to come,
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or for a Moses when on the top of Nebo, after a Pisgah prospect (as the Jews comment) he died at the kiss of God, refunding that breath of life, and expiring his soul into the bosome of God;
or for a Moses when on the top of Nebo, After a Pisgah prospect (as the jews comment) he died At the kiss of God, Refunding that breath of life, and expiring his soul into the bosom of God;
For whoever attempts to speak of an heavenly state while himself is on earth, his discourses of that, must needs be like the dark dreams and imaginations of a child concerning the affaires of this world,
For whoever attempts to speak of an heavenly state while himself is on earth, his discourses of that, must needs be like the dark dreams and Imaginations of a child Concerning the affairs of this world,
When Anaxagoras was accused as not studying Politicks for his Countryes good, he replied, I have a very great care of my Country, pointing up to heaven;
When Anaxagoras was accused as not studying Politics for his Countries good, he replied, I have a very great care of my Country, pointing up to heaven;
whether should a Dove-like soul fly, but to the Ark of God? when Gods judgements and his Avengers of blood threaten us on every hand, what City of refuge can we run to but the Sanctuary of God? when we know not how soon the members of Christs body in conformity to their Head, may be called to sweat drops of blood;
whither should a Dovelike soul fly, but to the Ark of God? when God's Judgments and his Avengers of blood threaten us on every hand, what city of refuge can we run to but the Sanctuary of God? when we know not how soon the members of Christ body in conformity to their Head, may be called to sweat drops of blood;
'tis wisdom for us with our bitter hearbs to keep the Passover, and to think on that large upper Roome, wherein we may be Feasted at the Supper of the Lamb.
it's Wisdom for us with our bitter herbs to keep the Passover, and to think on that large upper Room, wherein we may be Feasted At the Supper of the Lamb.
and be at rest, in that desart of men, but Paradise of God, while we meditate on these words, Come ye Blessed, &c. A little before the Text, you have such a division of this world, as you shall never see (as many divisions as there are) till you come to judgement;
and be At rest, in that desert of men, but Paradise of God, while we meditate on these words, Come you Blessed, etc. A little before the Text, you have such a division of this world, as you shall never see (as many divisions as there Are) till you come to judgement;
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the Lord reigns, let the earth rejoyce, and the multitudes of Isles be glad thereof; for no places so subject to tempests, inundations and changes in the ayr and state, as they.
the Lord reigns, let the earth rejoice, and the Multitudes of Isles be glad thereof; for no places so Subject to tempests, inundations and changes in the air and state, as they.
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Now in every Kingdom erected, there is something to be deposed, which they are to be devested of, something to be imposed, which they are to be invested in.
Now in every Kingdom erected, there is something to be deposed, which they Are to be devested of, something to be imposed, which they Are to be invested in.
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Bu• these and all other shadows on the minds of Saints shall vanish, when the morning shall appear as the darkness of the night is routed by the rising Sun. All those groundless scruples that now gravel tender hearts;
Bu• these and all other shadows on the minds of Saints shall vanish, when the morning shall appear as the darkness of the night is routed by the rising Sun. All those groundless scruples that now gravel tender hearts;
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and whatever offends, shall be gathered •ut of this Kingdome. All laborious studies, Controversies, and Polemical Disputations, shal• then have a final determination.
and whatever offends, shall be gathered •ut of this Kingdom. All laborious studies, Controversies, and Polemical Disputations, shal• then have a final determination.
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All subtile distinctions, Jesuitical aequivocations and evasions (the usual masks, and genuine Vermilion of that Scarlet whore, whereby to render the fowlest actions specious to the eye of the world) shall be then swept away as a Refuge of lyes;
All subtle Distinctions, Jesuitical equivocations and evasions (the usual masks, and genuine Vermilion of that Scarlet whore, whereby to render the Foulest actions specious to the eye of the world) shall be then swept away as a Refuge of lies;
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Death will be the molting time to deplume men of all those phantastick opinions, and Mercurian fancies, which they now wing their heads withal; all those.
Death will be the molting time to deplume men of all those fantastic opinions, and Mercurian fancies, which they now wing their Heads withal; all those.
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their Leopards spots, and Aethiopian skins contracted by too hot a Sun, and too open a converse with the prosperities of this world, shall be taken off.
their Leopards spots, and aethiopian skins contracted by too hight a Sun, and too open a converse with the Prosperities of this world, shall be taken off.
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And though now upon our eye-lids sits the very shadow of death, yet there the meanest understanding shall confute the ignorant determinations of a whole Sanerdrim of Rabbi's,
And though now upon our eyelids sits the very shadow of death, yet there the Meanest understanding shall confute the ignorant determinations of a Whole Sanerdrim of Rabbi's,
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as all those clouds of ignorance shall be blown over, so all that thunder and lightning of passion which they involve and travel with, shall pass away.
as all those Clouds of ignorance shall be blown over, so all that thunder and lightning of passion which they involve and travel with, shall pass away.
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All those furious waves which now ebb and flow in mens hearts, according to the various and lunatick impressions of worldly interests and imaginations, which make men storm like the winds, rage like the Seas,
All those furious waves which now ebb and flow in men's hearts, according to the various and lunatic impressions of worldly interests and Imaginations, which make men storm like the winds, rage like the Seas,
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All those peevish, fiery Policicks, Ecclesiasticks, and blinders of natural conscience, wherewith men sting one another in these dayes of sin, shall be eternally extinguished;
All those peevish, fiery Policicks, Ecclesiastics, and blinders of natural conscience, wherewith men sting one Another in these days of since, shall be eternally extinguished;
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those mutinous commotions of spirits, which now dethrone jugement, and conscience in mens breasts (and therefore enforce judgement-seats without them to be set up) shall be as calmly subdued,
those mutinous commotions of spirits, which now dethrone judgement, and conscience in men's breasts (and Therefore enforce judgement-seats without them to be Set up) shall be as calmly subdued,
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The impetuous motions of these lustful affections, breed those miserable necessities men talk of; but as Augustine sayes , those necessities will be ended, when these lusts are conquered;
The impetuous motions of these lustful affections, breed those miserable necessities men talk of; but as Augustine Says, those necessities will be ended, when these Lustiest Are conquered;
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but when the body call'd the sheath of the soul by the Prophet Daniel, shall drop off, the soul like the flaming sword or Cherubim rather, shall enter into the Paradise of God.
but when the body called the sheath of the soul by the Prophet daniel, shall drop off, the soul like the flaming sword or Cherubin rather, shall enter into the Paradise of God.
How long is the soul, that Candle of the Lord, in the dark Lan ho•n of the body, ere it shine at all? and when it begins to flame forth, the Lanthorn burnes;
How long is the soul, that Candle of the Lord, in the dark Lan ho•n of the body, ere it shine At all? and when it begins to flame forth, the Lantern burns;
4. All that Legion of fowle spirits, with their armoury of tentations, shall be confined for ever in their chaines of darkness; the Prince of this world shall be deposed when this Kingdom taketh place;
4. All that Legion of fowl spirits, with their armoury of tentations, shall be confined for ever in their chains of darkness; the Prince of this world shall be deposed when this Kingdom Takes place;
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yet they could no more fasten a tentation on a Saint in glory, then you can now shoot an arrow into the heart of the Sun. Though Satan and the world are now alwayes nibling at a Christians heels, that as many ej•culations as the soul hath to God, it finds as many injections from the Devil,
yet they could no more fasten a tentation on a Saint in glory, then you can now shoot an arrow into the heart of the Sun. Though Satan and the world Are now always nibbling At a Christians heels, that as many ej•culations as the soul hath to God, it finds as many injections from the devil,
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and plows up his heart with c•reful solicitudes, and casts its furrows, and wrinckles in his face, shall never give Thornes and Thistles to his eyes more;
and blows up his heart with c•reful solicitudes, and Cast its furrows, and wrinkles in his face, shall never give Thorns and Thistles to his eyes more;
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but he shall be able to serve God without any Vellications, Convulsions, Cramps, of Distractions, from the sowre Fermentations of the Flesh and the World.
but he shall be able to serve God without any Vellications, Convulsions, Cramps, of Distractions, from the sour Fermentations of the Flesh and the World.
and honour, and power, to him that sits on the Throne, and the Lamb for ever and ever, with an Amen Hallelujah, with the most distended faculties and intentions of soul to all eternity, in that house of praises,
and honour, and power, to him that sits on the Throne, and the Lamb for ever and ever, with an Amen Hallelujah, with the most distended faculties and intentions of soul to all eternity, in that house of praises,
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but when they shall be translated to that Mountain of Bliss, their faces shall appear as the Sun, and their Garments of light as the top of Lebanon, shall shine as white as Snow.
but when they shall be translated to that Mountain of Bliss, their faces shall appear as the Sun, and their Garments of Light as the top of Lebanon, shall shine as white as Snow.
all sublunary glories, like your half-mooned honours, shall be under their feet, but an asterism and Crown of everlasting Righteousness shall be upon their heads.
all sublunary Glories, like your half-mooned honours, shall be under their feet, but an asterism and Crown of everlasting Righteousness shall be upon their Heads.
our peace will be as a River, when our righteousness shall be as the waves of the Sea. No reflections upon sins or sorrows pass'd with bitterness of spirit,
our peace will be as a River, when our righteousness shall be as the waves of the Sea. No reflections upon Sins or sorrows passed with bitterness of Spirit,
while they remembred the dangers they passed in the Wilderness on their Festival Revolutions, but every review (if actual felicity can possibly give way to it) will only widen and dilate the soul for a more ample fruition of the present state,
while they remembered the dangers they passed in the Wilderness on their Festival Revolutions, but every review (if actual felicity can possibly give Way to it) will only widen and dilate the soul for a more ample fruition of the present state,
I am thy exceeding great Reward. But there are three wreaths in this Crown. 1. God as considered the object of Vision, the Chrystal Ocean of all Truth;
I am thy exceeding great Reward. But there Are three wreaths in this Crown. 1. God as considered the Object of Vision, the Crystal Ocean of all Truth;
while the book of life lies open and legible before his face, the idea's, and Representations of all beings in God the Father, the mirrors of all grace and truth in Jesus Christ, the beauty of all delights and sweetnesses imaginable in the holy Spirit,
while the book of life lies open and legible before his face, the idea's, and Representations of all beings in God the Father, the mirrors of all grace and truth in jesus christ, the beauty of all delights and Sweetnesses imaginable in the holy Spirit,
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But who of us dark creatures can bear this inaccessible light? and therefore he appeared in the Temple in Divine darkness, all the purest light in the world being but a shadow of God.
But who of us dark creatures can bear this inaccessible Light? and Therefore he appeared in the Temple in Divine darkness, all the Purest Light in the world being but a shadow of God.
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If an idolatrous Temple of Diana's was so bright, that the door-keepers cryed always to them that entred in, Take heed to your eyes, 'tis difficult to imagine how,
If an idolatrous Temple of Diana's was so bright, that the doorkeepers cried always to them that entered in, Take heed to your eyes, it's difficult to imagine how,
but the glorious Majesty of God shall be reflected to us in the all-glorious body of Jesus Christ as the rain-bow about the Throne; nay, some think the very Angels shall assume aery bodies to feed the eyes of the Saints with all,
but the glorious Majesty of God shall be reflected to us in the All-glorious body of jesus christ as the rainbow about the Throne; nay, Some think the very Angels shall assume aery bodies to feed the eyes of the Saints with all,
But who of us can dwell with devouring flames? who of us can lie down with everlasting burnings? even the love wherewith God loveth himself, and loveth his Saints;
But who of us can dwell with devouring flames? who of us can lie down with everlasting burnings? even the love wherewith God loves himself, and loves his Saints;
the love of our blessed Jesus, which was stronger than death; yea, we shall then enjoy the Spirit of love, who is love it self, and whose loving-kindness is better than life.
the love of our blessed jesus, which was Stronger than death; yea, we shall then enjoy the Spirit of love, who is love it self, and whose Lovingkindness is better than life.
After a tedious Racking of our braines on a knotty probleme, if we discover any satisfaction, with what an exultancy do we break out into the Mathematicians phrase, I have found, I have found, what I a long time studied for.
After a tedious Racking of our brains on a knotty problem, if we discover any satisfaction, with what an exultancy do we break out into the Mathematicians phrase, I have found, I have found, what I a long time studied for.
What joy will it be then, to see every truth in God as our faces in a glass, without all studying? for the joyes of heaven are therefore oftner compared to drink,
What joy will it be then, to see every truth in God as our faces in a glass, without all studying? for the Joys of heaven Are Therefore oftener compared to drink,
and as the joy of that state is not lessened by future fears, so neither by passed or present sorrows, all tears being then to be wiped from their eyes;
and as the joy of that state is not lessened by future fears, so neither by passed or present sorrows, all tears being then to be wiped from their eyes;
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all those feeble affections that are now so strongly contracted to poor particularities, shall be divorced when once we come to be Espoused to those dilated joyes in the Immense Deity.
all those feeble affections that Are now so strongly contracted to poor particularities, shall be divorced when once we come to be Espoused to those dilated Joys in the Immense Deity.
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If the vile body of an ambitious and imperious Alexander, had such a crasis and temperament, that it gave a perfume to the ayr when he was dead, doubtless those that have conquer'd the world,
If the vile body of an ambitious and imperious Alexander, had such a crasis and temperament, that it gave a perfume to the air when he was dead, doubtless those that have conquered the world,
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and are to triumph for ever in the world to come, their very bodies shall give (as the flowers of that Paradise) a very fragrant smell, being members of the body of Christ, whose very crucified body was an offering of a sweet smelling savour unto God.
and Are to triumph for ever in the world to come, their very bodies shall give (as the flowers of that Paradise) a very fragrant smell, being members of the body of christ, whose very Crucified body was an offering of a sweet smelling savour unto God.
Anselme tells us, the bodies of Saints shall be so endued with strength, that they will be able to remove the whole earth with one touch of their foot,
Anselm tells us, the bodies of Saints shall be so endued with strength, that they will be able to remove the Whole earth with one touch of their foot,
when on the contrary the wicked shall be so weakened by sin and wrath, that they shall not be able to a move a very worm from feeding upon their eyes;
when on the contrary the wicked shall be so weakened by since and wrath, that they shall not be able to a move a very worm from feeding upon their eyes;
And as the soul now drinks in dark informations, obscure apprehensions, and cloudy notions by the corporeal senses, those painted Windows of these Houses of clay;
And as the soul now drinks in dark informations, Obscure apprehensions, and cloudy notions by the corporeal Senses, those painted Windows of these Houses of clay;
cc c-acp dt n1 av vvz p-acp j n2, j n2, cc j n2 p-acp dt j n2, d j-vvn n2 pp-f d n2 pp-f n1;
yet when the soul is become a Vessel replenished with immortal and unspotted light, it will transmit such rays into the very body, that it shall shine as the stars,
yet when the soul is become a Vessel replenished with immortal and unspotted Light, it will transmit such rays into the very body, that it shall shine as the Stars,
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But then, whether Prophets, or Apostles (whose imaginary relliques some go many a weary Pilgrimage to see) all the Martyrs with their glorious scarres of honour;
But then, whither prophets, or Apostles (whose imaginary relliques Some go many a weary Pilgrimage to see) all the Martyrs with their glorious scars of honour;
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while they were in dangers here, many an invisible courtesie which they could never thank them for, they being ministring spirits sent forth to minister for them, who shall be heires of salvation; all these are theirs.
while they were in dangers Here, many an invisible courtesy which they could never thank them for, they being ministering spirits sent forth to minister for them, who shall be Heirs of salvation; all these Are theirs.
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to whom you have been instrumental in their New Birth and Regeneration, all Crowned in one day with an everlasting Diadem of Bliss which never shall decay.
to whom you have been instrumental in their New Birth and Regeneration, all Crowned in one day with an everlasting Diadem of Bliss which never shall decay.
If the Sun, Moon, and Stars did as Ignatius sayes, make all a Quire as 'twere about the Star that appeared at Christs Incarnation, * and there be joy in heaven at the conversion of a sinner;
If the Sun, Moon, and Stars did as Ignatius Says, make all a Choir as 'twere about the Star that appeared At Christ Incarnation, * and there be joy in heaven At the conversion of a sinner;
no wonder then the morning starres shall sing together, and the Sons of God shou•• for joy, when there shall be a general Assembly, and Church of the first-borne,
no wonder then the morning Stars shall sing together, and the Sons of God shou•• for joy, when there shall be a general Assembly, and Church of the firstborn,
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Oh how many, and how great joyes shall he possess, who shall keep an eternal Jubilee in the enjoyment of so many and so great beatitudes and felicities of others as truly as of his own!
O how many, and how great Joys shall he possess, who shall keep an Eternal Jubilee in the enjoyment of so many and so great Beatitudes and felicities of Others as truly as of his own!
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I have done with the possession and its qualification, it is a Kingdom. I now come to its preparation, prepared for you from the foundation of the, &c.
I have done with the possession and its qualification, it is a Kingdom. I now come to its preparation, prepared for you from the Foundation of thee, etc.
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so God from eternity designing his own glory in the salvation of the Elect, and their blisseful fruition of himself, may be said to have set the Crown upon them,
so God from eternity designing his own glory in the salvation of the Elect, and their blissful fruition of himself, may be said to have Set the Crown upon them,
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Christ intervenes to divert the flaming Sword of vengeance, enters a Covenant with his Father, sends the glad tydings of it into the World before he came , typifies in the fuln•sse of time, makes atonement, proclaims reconciliation and pardon to penitent sinners, sends his Word and Spirit to wait to be gracious, to sollicit the World, till all that are the truly called guests are invited and brought in;
christ intervenes to divert the flaming Sword of vengeance, enters a Covenant with his Father, sends the glad tidings of it into the World before he Come, typifies in the fuln•sse of time, makes atonement, proclaims reconciliation and pardon to penitent Sinners, sends his Word and Spirit to wait to be gracious, to solicit the World, till all that Are the truly called guests Are invited and brought in;
then he shuts up the door of mercy, opens the grave, summons all to judgme•t by the last Trumpet, makes the separation, and then pronounceth this Benediction;
then he shuts up the door of mercy, Opens the grave, summons all to judgme•t by the last Trumpet, makes the separation, and then pronounceth this Benediction;
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so that though the Kingdome was from the Foundations of the World prepared, yet in regard every Kingdome includes Subjects as well as Soveraign, Christ when he was going, that so he might send his Spirit to comfort his Disciples,
so that though the Kingdom was from the Foundations of the World prepared, yet in regard every Kingdom includes Subject's as well as Sovereign, christ when he was going, that so he might send his Spirit to Comfort his Disciples,
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but our Saviour having bid his Disciples to go before and prepare a place for him to eat the Passeover with them in, he tells them that he is going to prepare the Supper of the Lamb,
but our Saviour having bid his Disciples to go before and prepare a place for him to eat the Passover with them in, he tells them that he is going to prepare the Supper of the Lamb,
and this to raise the appetites of their faith and hopes, when a Supper of so many thousand years preparation is the entertainment they are invited to.
and this to raise the appetites of their faith and hope's, when a Supper of so many thousand Years preparation is the entertainment they Are invited to.
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so some too curiously and boldly adventure to assign to every Saint a Mansion bigger than the whole earth, which is true indeed in this sense, in regard immensity and God himself is the lot of their inheritance; but it is an inheritance in regard
so Some too curiously and boldly adventure to assign to every Saint a Mansion bigger than the Whole earth, which is true indeed in this sense, in regard immensity and God himself is the lot of their inheritance; but it is an inheritance in regard
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and shall the Laws of men be purer than the Laws of God? If the pure in heart only can see God here in reflections, and through a glasse darkly, then surely they must be without spot or wrinkle, who must see him face to face: Heaven is entailed upon holy souls; 'tis their birth-right;
and shall the Laws of men be Purer than the Laws of God? If the pure in heart only can see God Here in reflections, and through a glass darkly, then surely they must be without spot or wrinkle, who must see him face to face: Heaven is entailed upon holy Souls; it's their birthright;
for if a son be passed by in his Fathers Will, and not named, and a reason of the passing of him by, the Testament is invalid in Civil Law, when ano•her is made he•r;
for if a son be passed by in his Father's Will, and not nam, and a reason of the passing of him by, the Testament is invalid in Civil Law, when ano•her is made he•r;
but alas, What singular thing can we do to emerit any thing at Gods hands? when the more we do, we are the further from merit, in regard we are the more indebted to our Master, who gave us the opportunity and grace to performe it:
but alas, What singular thing can we do to emerit any thing At God's hands? when the more we do, we Are the further from merit, in regard we Are the more indebted to our Master, who gave us the opportunity and grace to perform it:
for we are to owe every man love; but God ows us nothing, nor is he bound to pity our poverty, which we have by our own default contracted on our selves;
for we Are to owe every man love; but God ows us nothing, nor is he bound to pity our poverty, which we have by our own default contracted on our selves;
and having satisfied to the utmost, and bought us with a responsible price, he hath right to give his sheep eternal life; and therefore it is cal•ed the purchased possession. In Law, he that buys a slave, may dispose of him as he please by his will;
and having satisfied to the utmost, and bought us with a responsible price, he hath right to give his sheep Eternal life; and Therefore it is cal•ed the purchased possession. In Law, he that buys a slave, may dispose of him as he please by his will;
Now I come to the second thing in the second general, and that is the heirs of this inheritance, described in these words, Ye blessed of my Father; 'tis the Fathers work to blesse his Son;
Now I come to the second thing in the second general, and that is the Heirs of this inheritance, described in these words, You blessed of my Father; it's the Father's work to bless his Son;
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this is an Elective Kingdome, yet we are saved not according to the merit of our works done o• fore-seen, but accord ng to his own purpose and grace, which was given in Christ Jesus befor• the World began.
this is an Elective Kingdom, yet we Are saved not according to the merit of our works done o• foreseen, but accord ng to his own purpose and grace, which was given in christ jesus befor• the World began.
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And in vain •id Christ Covenant with his Father, or make a Testament for us, unlesse the he•rs purchased were fore-known , heirs being the ground-work of a Testament.
And in vain •id christ Covenant with his Father, or make a Testament for us, unless the he•rs purchased were foreknown, Heirs being the groundwork of a Testament.
Ye shall inherit, whom the righteous Judge of all the world shall acquit and discharge from your sins, to whom God shall say , son be of good chear, thy sins are forgiven thee;
You shall inherit, whom the righteous Judge of all the world shall acquit and discharge from your Sins, to whom God shall say, son be of good cheer, thy Sins Are forgiven thee;
nay, Euge, well done good and faithful servant, enter into thy Masters joy; thou hast been faithful over a few things, I will make thee Ruler over many.
nay, Euge, well done good and faithful servant, enter into thy Masters joy; thou hast been faithful over a few things, I will make thee Ruler over many.
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And so I come to the third particular, the formal introduction of these blessed heirs into their inheritance, Come ye blessed, &c. 1. This is the speech of one that gives us an everlasting avocation from the troubles and vanities of this present world.
And so I come to the third particular, the formal introduction of these blessed Heirs into their inheritance, Come you blessed, etc. 1. This is the speech of one that gives us an everlasting avocation from the Troubles and vanities of this present world.
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Christ will speak to them in this manner, only in more emphatical significancies, Come poor souls, where have you been all this while? poor sheep, where have you been wandring upon the barren Mountains of the earth, climbing the cliffs of preferment and worldly honours,
christ will speak to them in this manner, only in more emphatical significancies, Come poor Souls, where have you been all this while? poor sheep, where have you been wandering upon the barren Mountains of the earth, climbing the cliffs of preferment and worldly honours,
as if you had been of the number of the Goats, and had no title to the blessings on my right hand? In what a pickle have you been in, in a nasty World which lies altogether in filthinesse, in a muddy body of sin, pepsed with a number of tentations;
as if you had been of the number of the Goats, and had no title to the blessings on my right hand? In what a pickle have you been in, in a nasty World which lies altogether in filthiness, in a muddy body of since, pepsed with a number of tentations;
and when he hath admitted his heirs of glory, and taken them out of this deluge of sin and sorrow into that Ark of salvation, he will shut them in as God did Noah; and though they have an abundant entrance ministred to them into the everlasting Kingdom of our Lord and Saviour Jesus Christ;
and when he hath admitted his Heirs of glory, and taken them out of this deluge of since and sorrow into that Ark of salvation, he will shut them in as God did Noah; and though they have an abundant Entrance ministered to them into the everlasting Kingdom of our Lord and Saviour jesus christ;
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and he calls them thither, Come my people, enter thou into thy Chambers, shut thy doors about thee, hide thy self for a little moment, till the indignation be over-past.
and he calls them thither, Come my people, enter thou into thy Chambers, shut thy doors about thee, hide thy self for a little moment, till the Indignation be overpast.
oh but then his v ice will be sweet, when he shall call to them to come up to this Mountain, to a feast of fat things, a feast of wine on the Lees, of fat things full of ma•row, of wines on the Lees well refined.
o but then his v ice will be sweet, when he shall call to them to come up to this Mountain, to a feast of fat things, a feast of wine on the Lees, of fat things full of ma•row, of wines on the Lees well refined.
when it allured thee, and call'd thee from all thy wandrings, then I sent my black rod for thee by that grim Serjeant death, to strip thee of thy soul body of sin, not to be touched,
when it allured thee, and called thee from all thy wanderings, then I sent my black rod for thee by that grim sergeant death, to strip thee of thy soul body of since, not to be touched,
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and now by the sounding of the last Trumpet I have call'd for thy sleepy body to arise out of the dust of death: And now after all these Messengers thou art come, I will not upbraid thee for thy delays,
and now by the sounding of the last Trumpet I have called for thy sleepy body to arise out of the dust of death: And now After all these Messengers thou art come, I will not upbraid thee for thy delays,
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Therefore a little to fortifie this notion, which artificial wickednesse hath endeavoured to expel, and expunge out of natural consciences, I shall endeavour to confirme your faith by Scripture and reason.
Therefore a little to fortify this notion, which artificial wickedness hath endeavoured to expel, and expunge out of natural Consciences, I shall endeavour to confirm your faith by Scripture and reason.
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and the reward being only earth, their Law and obedience to be but carnal and low, which is to level the Jews to the order of brutes, that so the Gentiles under the Gospel might be advanced to the state of men,
and the reward being only earth, their Law and Obedience to be but carnal and low, which is to level the jews to the order of brutus's, that so the Gentiles under the Gospel might be advanced to the state of men,
therefore God held out eternal life in the promises, yea and in the very command too, do this and live; the reward of that obeeience there enjoyned, was no lesse than this everlasting life,
Therefore God held out Eternal life in the promises, yea and in the very command too, do this and live; the reward of that obeeience there enjoined, was no less than this everlasting life,
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as appeareth by our Saviours interpretation when the Lawyer came to him, saying, Master, What shall I do to inherit eternal life? and he said, What is written in the Law? how readest thou? and he answered, thou shalt love the Lord, &c. and Jesus said, Thou hast answered right, this do and thou shalt live;
as appears by our Saviors Interpretation when the Lawyer Come to him, saying, Master, What shall I do to inherit Eternal life? and he said, What is written in the Law? how Readest thou? and he answered, thou shalt love the Lord, etc. and jesus said, Thou hast answered right, this do and thou shalt live;
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viz. inherit eternal life; and the very reproach of the Sadduces, and the distinction of their Sect from Pharisees and others, argueth sufficiently the world to come was a very common notion among all the Jews;
viz. inherit Eternal life; and the very reproach of the Sadducees, and the distinction of their Sect from Pharisees and Others, argue sufficiently the world to come was a very Common notion among all the jews;
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and the skins of the Sacrifices wherewith he was cloathed might suggest the putting on of that promised seed and his obedience, who was to be bruised for the iniquities of his people:
and the skins of the Sacrifices wherewith he was clothed might suggest the putting on of that promised seed and his Obedience, who was to be Bruised for the iniquities of his people:
1. The whole Creation is a Book which always lyeth open, wherein we may read that there is a God who made the goodly Structure and Fabrick of Heaven and Earth;
1. The Whole Creation is a Book which always lies open, wherein we may read that there is a God who made the goodly Structure and Fabric of Heaven and Earth;
or to girdle the Sea, and all its mountainous Waves with a Rope of Sand, to spread the heavens as a Curtain, and hang up those vast Vessels of light in the Skies;
or to girdle the Sea, and all its mountainous Waves with a Rope of Sand, to spread the heavens as a Curtain, and hang up those vast Vessels of Light in the Skies;
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but the heavens are the works of his fingers, and man bears the very image of God. We see in the several stories and degrees of the Creation, love and communicativenesse to their off-spring, groweth more and more;
but the heavens Are the works of his fingers, and man bears the very image of God. We see in the several stories and Degrees of the Creation, love and communicativeness to their offspring, grows more and more;
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nay, out of the dung of beasts reproduce the very herbs they have eaten, notwithstanding what is passed into nourishment, by the architectonical parts and spirits yet abiding in those Reliques;
nay, out of the dung of beasts reproduce the very herbs they have eaten, notwithstanding what is passed into nourishment, by the architectonical parts and spirits yet abiding in those Relics;
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And Tertullian who had too grosse a conception of the nature of the soul, yet calls it the sheath and scabbard of Divine breath, heir of his bounty, &c. in the exercise of those acts of apprehension, judgement and argumentation;
And Tertullian who had too gross a conception of the nature of the soul, yet calls it the sheath and scabbard of Divine breath, heir of his bounty, etc. in the exercise of those acts of apprehension, judgement and argumentation;
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such an endlesse thirst after truth, and goodnesse in the general notion, as it can never be satisfied, till it find out the fountain of this water of life.
such an endless thirst After truth, and Goodness in the general notion, as it can never be satisfied, till it find out the fountain of this water of life.
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But Christians above all men were most miserable, if in this life only they had hope, whose principles enjoin the highest degree of self-denial, patience and bearing of the Crosse.
But Christians above all men were most miserable, if in this life only they had hope, whose principles enjoin the highest degree of self-denial, patience and bearing of the Cross.
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and a secret absolution, so as he can glory even in tribulation; yea, every devout soul more or lesse tasteth of those first fruits of heavenly delight, in being conscious of his duty discharged in simplicity and godly sincerity, whatever calamities may attend him in this life;
and a secret absolution, so as he can glory even in tribulation; yea, every devout soul more or less tasteth of those First fruits of heavenly delight, in being conscious of his duty discharged in simplicity and godly sincerity, whatever calamities may attend him in this life;
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which if they were not pledges of a fuller crop in that future harvest of joys, the best men were most unhappy by that great frustration and disappointment of their expectations.
which if they were not pledges of a fuller crop in that future harvest of Joys, the best men were most unhappy by that great frustration and disappointment of their Expectations.
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yet their own consciences affr ght them, and smite them with many a deadly and deaf blow, which no body else doth hear or observe Cain may build his Cities and his Walls as high as the Clouds,
yet their own Consciences affr ght them, and smite them with many a deadly and deaf blow, which no body Else does hear or observe Cain may built his Cities and his Walls as high as the Clouds,
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yet there is that within as he said to the Emperour, that will ruine all; his countenance falls, and the guilt of his Brothers blood maketh his soul to blush,
yet there is that within as he said to the Emperor, that will ruin all; his countenance falls, and the guilt of his Brother's blood makes his soul to blush,
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Others that have sinn'd themselves into the highest presumptions, never come to any senseless ease, till they attaine to make a Covenant with Hell, and can be content to suffer torments to eternity with the enemies of God, rather than to part with the pleasures of sinne which a•e bu• for a season;
Others that have sinned themselves into the highest presumptions, never come to any senseless ease, till they attain to make a Covenant with Hell, and can be content to suffer torments to eternity with the enemies of God, rather than to part with the pleasures of sin which a•e bu• for a season;
nay, the wicked it may be have their belly full of a large portion in this life, when the godly have their teeth broken with gravel stones, and covered with ashes; these argue,
nay, the wicked it may be have their belly full of a large portion in this life, when the godly have their teeth broken with gravel stones, and covered with Ashes; these argue,
which made the Prophet cry out , Wherefore doth the wicked devour one more righteous than himself? the just must therefore live by his Faith in the world to come, or else all Piety will die;
which made the Prophet cry out, Wherefore does the wicked devour one more righteous than himself? the just must Therefore live by his Faith in the world to come, or Else all Piety will die;
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and how much gold, or how many Kingdomes would Dives give, if he had them, for a drop of cold water, or to be delivered from that one Kingdome of the Devil? and shall Christians contend about these things? Alas, Christian Religion was never made for a secular Engine;
and how much gold, or how many Kingdoms would Dives give, if he had them, for a drop of cold water, or to be Delivered from that one Kingdom of the devil? and shall Christians contend about these things? Alas, Christian Religion was never made for a secular Engine;
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that is of a Dove-like innocent temper, full of meeknesse, humility, gentlenesse, easinesse, to be entreated, without partiality, without hypocrisie, can suffer any evil, but do none;
that is of a Dovelike innocent temper, full of meekness, humility, gentleness, easiness, to be entreated, without partiality, without hypocrisy, can suffer any evil, but do none;
to use sinful means to avoid suffering, or preserve worldly greatness, is like him that when one hoped to see him at his Diocess ere long, Replyed, He feared he should be in heaven before that time should come.
to use sinful means to avoid suffering, or preserve worldly greatness, is like him that when one hoped to see him At his Diocese ere long, Replied, He feared he should be in heaven before that time should come.
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It is not Christian Religion, but that Anti-Christian spirit, which diffuseth it self all over Christendome in its Doctrines and Agitations, its Philtres and Poysons, that inflames it more with contentions and Warres,
It is not Christian Religion, but that Antichristian Spirit, which diffuseth it self all over Christendom in its Doctrines and Agitations, its Philtres and Poisons, that inflames it more with contentions and Wars,
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if they had never so good a Pattent, yet what will they come to, when the Heavens shall role up as a Scrole? much more shall these shrivel up as a piece of Parchment before the Flames,
if they had never so good a Patent, yet what will they come to, when the Heavens shall role up as a Scroll? much more shall these shrivel up as a piece of Parchment before the Flames,
when we come to those beauties of Glory, will be no more comely than a dry skull, in comparison of the Ravishing Lustre that will be in the most deformed body of the Poorest Lazarillo, whose Brightness will transcend the loveliest face more,
when we come to those beauty's of Glory, will be no more comely than a dry skull, in comparison of the Ravishing Lustre that will be in the most deformed body of the Poorest Lazarillo, whose Brightness will transcend the loveliest face more,
yet they would scarcely be thought fit then to make a Metaphor of for the very Pavement of the new Jerusalem, one sight whereof will dimm and deface all the glory of the World.
yet they would scarcely be Thought fit then to make a Metaphor of for the very Pavement of the new Jerusalem, one sighed whereof will dim and deface all the glory of the World.
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3. Must the Title be Inheritance? then look to your evidences, Regeneration, and Adoption; as ever you look for this Kingdome, prove your Fathers Will, and your selves Sonnes;
3. Must the Title be Inheritance? then look to your evidences, Regeneration, and Adoption; as ever you look for this Kingdom, prove your Father's Will, and your selves Sons;
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Some say this world is but a shadow of that above (and it was so before sin had blotted and defaced all) therefore look for the lineaments of that Kingdome above, to be pourtrayed on you; all are for an Heaven;
some say this world is but a shadow of that above (and it was so before since had blotted and defaced all) Therefore look for the lineaments of that Kingdom above, to be portrayed on you; all Are for an Heaven;
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But look you for the new Heavens, wherein dwells Righetousness; get a Copy of grace in your hearts out of Scripture-Records, the Court-Roles of Heaven,
But look you for the new Heavens, wherein dwells Righetousness; get a Copy of grace in your hearts out of Scripture-Records, the Court-Roles of Heaven,
Examine therefore what Authority and entertainment have the most searching truths, and cutting Providences of God with you? what spiritual wickednesse that never hurt your body, Purie,
Examine Therefore what authority and entertainment have the most searching truths, and cutting Providences of God with you? what spiritual wickedness that never hurt your body, Purie,
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be careful not only to have oyle in your Lamps, grace in your hearts, but get your Lamps trimmed, be upon your Watch, for you know not what houre your Master comes.
be careful not only to have oil in your Lamps, grace in your hearts, but get your Lamps trimmed, be upon your Watch, for you know not what hour your Master comes.
Look how you improve your Talents, what good you do in the world; Remember it runnes thus in the last account, I was an hungry, you fed me; naked, you cloathed me; in Prison, you visited me;
Look how you improve your Talents, what good you do in the world; remember it runs thus in the last account, I was an hungry, you fed me; naked, you clothed me; in Prison, you visited me;
though every one hath his peny, that comes in at the Eleventh houre; viz. all that is essential unto happinesse, yet one Starre differs from another in glory.
though every one hath his penny, that comes in At the Eleventh hour; viz. all that is essential unto happiness, yet one Star differs from Another in glory.
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if that say Go, ye Cursed; Christ will say Come ye Blessed. Though men say Go ye Cursed Generation who are hated of all men; yet Christ will say Come ye blessed of my Father. They say Turn out; Christ will say Turn in;
if that say Go, you Cursed; christ will say Come you Blessed. Though men say Go you Cursed Generation who Are hated of all men; yet christ will say Come you blessed of my Father. They say Turn out; christ will say Turn in;
what if thou hast not the onions of Egypt, if thou have the Quails and Manna in the Wildernesse, if thou beest a man of G ds hand, if thou beest one of his heart, there is small ground to complain.
what if thou hast not the onions of Egypt, if thou have the Quails and Manna in the Wilderness, if thou Best a man of G ds hand, if thou Best one of his heart, there is small ground to complain.
Upon all, if an Epicurus was the best of the Philosophers without an Elysium; If a Platonick lecture of the immortality of the soul made another cast his life away that he might enter upon that state;
Upon all, if an Epicurus was the best of the Philosophers without an Elysium; If a Platonic lecture of the immortality of the soul made Another cast his life away that he might enter upon that state;
If an Aristotle upon Euripus banks being not able to resolve himself of the cause of its motion, dissolved himself, by casting himself into the streame, saying,
If an Aristotle upon Euripus banks being not able to resolve himself of the cause of its motion, dissolved himself, by casting himself into the stream, saying,
Quid potest esse tam apertum, tamque perspicuum, cum coelum suspeximus, caelestiaque contemplati sumus, quam aliquod esse numen praestantissimae mentis quo haec regantur. Tull. in secundo de natura deorum, &c. lib 2. de divinatione; esse praestantem aliquam, aeternamque naturam & eam suspiciendam adorandam que hominum generi pulchritudo mundi o•doque rerum coelestium cogit confiteri.
Quid potest esse tam apertum, tamque perspicuum, cum coelum suspeximus, caelestiaque contemplati sumus, quam aliquod esse numen praestantissimae mentis quo haec regantur. Tull. in secundo de Nature Gods, etc. lib 2. de divination; esse praestantem aliquam, aeternamque naturam & eam suspiciendam adorandam que hominum generi pulchritudo mundi o•doque rerum Coelestial cogit Confession.
I might instance in its productions; in plants, their roots whereby they draw their nourishment, the firmness of their stalk by which they are defended against the violence of winds, the expansion of their leaves by which they receive the dew of heaven; or in fruits, which are produc'd answerable to the difference of seasons, those which are cold and moyst to allay our heat in summer, and those which are of a firmer consistency in Autumn, that they may serve the delight and use of man in winter, from whence the notice of a Deity is afforded to us.
I might instance in its productions; in plants, their roots whereby they draw their nourishment, the firmness of their stalk by which they Are defended against the violence of winds, the expansion of their leaves by which they receive the due of heaven; or in fruits, which Are produced answerable to the difference of seasons, those which Are cold and moist to allay our heat in summer, and those which Are of a firmer consistency in Autumn, that they may serve the delight and use of man in winter, from whence the notice of a Deity is afforded to us.
The meer consideration of the least part of mans body, opened the eyes of one of the most learned Atheists in the World. Galen. l. 3. de usu partium, describing the use of our parts, saith, NONLATINALPHABET.
The mere consideration of the least part of men body, opened the eyes of one of the most learned Atheists in the World. Galen. l. 3. de usu partium, describing the use of our parts, Says,.
Si quid est quod efficiat ea quae homo licet ratione sit praeditus, facere non posset, id profecto est majus, & sortius, & sapientus homine. Chrysippus.
Si quid est quod efficiat ea Quae homo licet ratione sit praeditus, facere non posset, id profecto est Majus, & sortius, & sapientus homine. Chrysippus.
Parcus Deorum cultor & infrequens, insanientis dum sapientiae consultus erro nunc retrorsum vela dare at { que } iterare cursus cogor relictos: Nam { que } Diespiter igni corusco nubila dividens, f•etum { que } per purum tonanteis egit equos volucrem { que } currum. Horat. ad 34. l. 31.
Parcus Gods cultor & infrequens, insanientis dum sapientiae consultus erro nunc retrorsum vela Dare At { que } iterare cursus Cogor relictos: Nam { que } Diespiter Fire corusco nubila dividens, f•etum { que } per purum tonanteis egit equos volucrem { que } currum. Horatio and 34. l. 31.
We may hear the Tragedian thus resenting it: Sed cur idem, Qui tanta regis sub quo vasti Pondera mundi librata suos Ducunt orbes, hominum nimium Securus ades? non sollicitus Prodesse bonis, nocuisse malis. Senec. Hippol.
We may hear the Tragedian thus resenting it: Said cur idem, Qui tanta regis sub quo Vasti Pondera mundi librata suos Ducunt orbs, hominum Nimium Secure ades? non sollicitus Profits bonis, nocuisse malis. Seneca Hippol.
Non tam Propheta dicendus est quam Evangelista. Ep. ad Paulam & Eustochium. tom. 3. p. 9. Quanto Propheta hic aliis antecellit Prophetis, tanti haec ejus, c. 53. edita Prophetia caeteris ejus praestare videtur oraculis. Mo•us. in Praef. ad com. in c. 53. Isaiae.
Non tam Propheta dicendus est quam Evangelist. Epistle ad Paulam & Eustochium. tom. 3. p. 9. Quanto Propheta hic Others antecellit Prophetess, tanti haec His, c. 53. Edita Prophetia caeteris His praestare videtur oraculis. Mo•us. in Preface and come. in c. 53. Isaiae.
Ingenuè pros••cor illud insum c•put ad fidem Christianam me adduxisse; nam plus millies, illud caput perlegi, &c. Joh. Is. Levit. vid. Horneb. contra. Jud. l. 6. c. 1. p. 408.
Ingenuè pros••cor illud insum c•put ad fidem Christianam me adduxisse; nam plus Thousands, illud caput perlegi, etc. John Is. Levit. vid. Horneb. contra. Jud. l. 6. c. 1. p. 408.
Quod requi•it lex, nempe tum plenam paenae reatibus nostris debitae luitionē ut à condemnatione liberemur; tum plenam legis praestationē ut ad aeternam vitam NONLATINALPHABET inveniamur, ex illa promissione, Hoc fac & vives. Beza.
Quod requi•it lex, nempe tum plenam Paenae reatibus nostris debitae luitionē ut à condemnation liberemur; tum plenam Legis praestationē ut ad aeternam vitam inveniamur, ex illa promission, Hoc fac & vives. Beza.
Diversus orandi modus ac scopus in diversis hominum generibus accurate observetur. Non enim quidvis pro quovis orandum est — quia sic precatio nostra divinae voluntati repugnaret. Conrad. Vo•st. in loc.
Diversus Orandi modus ac Scope in diversis hominum generibus accurate observetur. Non enim quidvis Pro quovis Orandum est — quia sic precatio nostra Divinae Voluntati repugnaret. Conrad. Vo•st. in loc.
Propterea totum hominem sine peccato suscepit, ut totum quo constabat homo, à peccatorum peste sanaret. August. Sicut totum hominem Diabolus decipiendo percussit; ita Deus totum suscipiendo salvavit. Fulgent.
Propterea totum hominem sine Peccato suscepit, ut totum quo constabat homo, à peccatorum pest sanaret. August. Sicut totum hominem Diabolus decipiendo percussit; ita Deus totum suscipiendo salvavit. Fulgent.
Christi humiliatio est exaltationis meritum; & ejus exaltatio est humiliationis praemium Aug. Hac enim particula NONLATINALPHABET (seu propter quod) meritum Christi denotat quibus & sibi suam exaltationem & nobis totam salutem promeruit. Zanch. in loc.
Christ Humiliation est exaltationis Merit; & His Exaltatio est humiliationis Premium Aug. Hac enim Particula (seu propter quod) Merit Christ Denotat quibus & sibi suam exaltationem & nobis Whole salutem promeruit. Zanchius in loc.
1 Sam. 24 7. NONLATINALPHABET Unctus sive Christus Domini. Isa. 45.1. Nomen supra omne nomen non intelligendum est de aliquo externo cognomine vel Jesu vel Christi. Brent. Heb. 1.4, 5.
1 Sam. 24 7. Anointed sive Christus Domini. Isaiah 45.1. Nome supra omne Nome non intelligendum est de Aliquo externo cognomine vel Jesu vel Christ. Brent. Hebrew 1.4, 5.
Per nomen potestas & dignitas significatur. Calvinus. Gen. 6.5. NONLATINALPHABET Viri nominis. 1 Chron. 5.24. NONLATINALPHABET Viri nominum. John 1.14.
Per Nome potestas & dignitas Signify. Calvinus. Gen. 6.5. Viri Nominis. 1 Chronicles 5.24. Viri nominum. John 1.14.
John 10.30. Phil. 2.6. Non nová indigeb at exaltatione à Patre, qui aequalis erat Patri. Calv. Non ea accepit Christus quae non prius habebat, sed accepit ut homo, quae habebat ut Deus. Theod. In qua forma crucifixus e, stin ipsa exaltatus est. Aug.
John 10.30. Philip 2.6. Non nová indigeb At exaltation à Patre, qui aequalis erat Patri. Calvin Non ea accepit Christus Quae non prius habebat, sed accepit ut homo, Quae habebat ut Deus. Theod. In qua forma Crucifix e, stin ipsa Exalted est. Aug.
Hoc ipsum, quod sancti Angeli, ab illo statu beatitudinis in quo sunt, mutari in deterius nullo modo possunt, non est iis naturaliter insitum, sed postquam creati sunt, gratiae divinae largitate collatum. Aug. de fide ad Pet. Diac. cap. 23. Qui erexit hominem lapsum, dedit Angelo stanti ne laberetur. Bern.
Hoc ipsum, quod sancti Angeli, ab illo Statu beatitudinis in quo sunt, mutari in Deterius nullo modo possunt, non est iis naturaliter insitum, sed Postquam creati sunt, Gratiae Divinae largitate collatum. Aug. de fide ad Pet. Diacritical cap. 23. Qui erexit hominem lapsum, dedit Angelo stanti ne laberetur. Bern.
Ubi thronus Christi? ubi sceptium, ubi Corona, ubi Pu•pura, ubi Ministri? Crux fuit thronus, sceptrum clavi, purpura sanguis, Corona spinae, & Ministri Carnifices. Aug. Tanto charior es mihi, quanto vilior factus es pro me. Bern.
Ubi thronus Christ? ubi sceptium, ubi Corona, ubi Pu•pura, ubi Ministri? Crux fuit thronus, Scepter Clavi, purpura sanguis, Corona Spine, & Ministri Carnifices. Aug. Tanto Charior es mihi, quanto vilior factus es Pro me. Bern.
Multi amant Christum, sed non propter Christum; amant benedictionem; non jurisdictionem multi cupiunt Christum consequi, qui nolunt sequi; desiderant inv•nire quem nolunt quaerere. M•retricius amor est plus amare annulum quam sponsum. Aug.
Multi amant Christ, sed non propter Christ; amant benedictionem; non jurisdictionem multi cupiunt Christ consequi, qui Nolunt sequi; desiderant inv•nire Whom Nolunt quaerere. M•retricius amor est plus amare Annulum quam sponsum. Aug.
Vere vox magna, vox tubae terribilis, quae petras scindit, inferos aperit, vincula mortuorum dirumpit; haec autem omnia citiuss peragenda quam sagitta in aere transit, in momento, in ictu•oculi:
Vere vox Magna, vox Tubae Terrible, Quae petras scindit, inferos Aperitif, vincula Mortuorum dirumpit; haec autem omnia citiuss peragenda quam sagitta in Air transit, in momento, in ictu•oculi:
Veniet dies illa, in qua plus valebunt pura corda quam astuta verba, conscientia bona quam marsupia plena; judex enim non falletur verbis, nec flectetur donis. Bern.
Come dies illa, in qua plus valebunt Pura Corda quam astuta verba, conscientia Bona quam marsupia plena; Judge enim non falletur verbis, nec flectetur donis. Bern.
P. Cheitomaeus, Beza, Scapula, Minshaw, Usher, Fulk, Buxtorf. Lex. Talm. NONLATINALPHABET. & NONLATINALPHABET, ider• sonant apud Ignatium. Epist. ad Ephes. 4. S. R. Lond. printed 1657.
P. Cheitomaeus, Beza, Scapula, Minshaw, Usher, Fulk, Buxtorf. Lex. Talmud. &, ider• sonant apud Ignatius. Epistle and Ephesians 4. S. R. Lond. printed 1657.
Tert adversus Gentes. p. 78. & de Resurrect. c. 3. Chrysost. Hom. 8. in 1 Thes. sub fin. NONLATINALPHABET, &c. NONLATINALPHABET, Plat in Phaed. p. 52. Edit. Franc. 1602. NONLATINALPHABET. Ita ille in Gorgia sub fin. Trismeg. c. 10. Ascelp.
Tert Adversus Gentes. p. 78. & the Resurrect. c. 3. Chrysostom Hom. 8. in 1 Thebes sub fin., etc., Plate in Phaed p. 52. Edit. Franc. 1602.. Ita Isle in Georgia sub fin. Trismegistus. c. 10. Ascelp.
Lucian. de luctu. NONLATINALPHABET, &c. NONLATINALPHABET. Tart•rus horriseros eructans fontibus oestus. Lucr. Tartareae sedes & formedabile regnum mortis inexpletae. Stat, Viscera praebebat Titius Lanianda. Ovid. Perfidus Ixion; Horat. Saxum ingens volvunt al•i, radi•sque rotarum Districti pendent: sedet aeternumque sedebit Infelix Theseus, Ph••gy•s { que } miserrimus omn s Admonet, & magna testatur voce per umbras: Discite justitiam moniti & non •en•e•e divos. Virgil. Nec mort is poenas mors altera siniat hujus, Hora { que } erit tantis ultima nulla malis. Ovid.
Lucian. de luctu., etc.. Tart•rus horriseros eructans fontibus oestus. Lucr Tartareae sedes & formedabile Kingdom mortis inexpletae. Stat, Viscera praebebat Titius Lanianda. Ovid. Perfidus Ixion; Horatio Saxum ingens volvunt al•i, radi•sque rotarum Distracti pendent: sedet aeternumque sedebit Infelix Theseus, Ph••gy•s { que } Miserrimus omn s Admonet, & Magna testatur voce per umbras: Discite justitiam moniti & non •en•e•e divos. Virgil. Nec Murder is poenas mors altera siniat hujus, Hora { que } erit tantis ultima nulla malis. Ovid.
Joh. 5.40. with Isa. 9.6, 7. and Dan. 7.14, 27. and Rev. 14.6. Mat. 2.12, 46 & — 18.8. Joh. 5.39, 40. with Jude Epist. ver. 21. Factus est malo dignus aeterno, qui hoc in se peremit bonum, quo esse posset aeternum. August. Dan. 12.2.
John 5.40. with Isaiah 9.6, 7. and Dan. 7.14, 27. and Rev. 14.6. Mathew 2.12, 46 & — 18.8. John 5.39, 40. with U^de Epistle ver. 21. Factus est Malo Dignus aeterno, qui hoc in se peremit bonum, quo esse posset aeternum. August. Dan. 12.2.
