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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	church_n	heaven_n	peter_n	4,199	5	7.9041	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46526	Compunction or pricking of heart with the time, meanes, nature, necessity, and order of it, and of conversion; with motives, directions, signes, and means of cure of the wounded in heart, with other consequent or concomitant duties, especially self-deniall, all of them gathered from the text, Acts 2.37. and fitted, preached, and applied to his hearers at Dantzick in Pruse-land, in ann. 1641. and partly 1642. Being the sum of 80. sermons. With a post-script concerning these times, and the sutableness of this text and argument to the same, and to the calling of the Jews. By R.J. doctor of divinity.	R. J.	1648 (1648)	Wing J27; ESTC R213600	381,196	433

will carry and lead us into a sea of true and solid joy and comfort Other directions in case of wrongs done to men But as these are Remedies given and prescribed by these holy Apostles in respect of God so seeing we wound our consciences often by trespassing against man we must also seek our cure as by the aforesaid means with God against whom we chiefly sin when we sin against our brethren so as the case may require 1 To submit to them Matt. 5.23 24. Jam. 5.16 1 By submission and acknowledgement of our sins against them and by seeking reconciliation with them 2 By Restitution made unto them whether of their good name or of their goods if by usurious contracts extortion 2 To make restitution if need be theft or otherwise we have defrauded wronged or oppressed them by the example of Zacheus when he became a true convert and penitent 3 To desire their prayers Job 42.7 8. or by desiring their pardon and their prayers for us as God himself injoyned Jobs friends to submit themselves to him who else could have no peace with God And thus for this first particular CHAP. XXVI The Apostles considered according to their Order and Number and that direction and comfort is to be sought of others as well as of Peter and more then of the Pope 2. These Apostles considered according to their order 2. THe other two concerning their order and number shall be but named It s here declared that they said to Peter and to the rest but first to Peter Papists who protend their Pope in speciall manner to be Peters successor and thence to have a primacie and superiority over all Churches do here catch at the placing of a word and name to prove Peters authority over the rest of the Apostles They speak first to Peter as if because these Jewes do all turn themselves unto him therefore hee must needs be chief a leader and guide to all the rest Which they would gather also because Luke Acts 1.13 and in his Gospel and some of the other Evangelists naming all the Apostles together make mention of Peter and name him in the first place But what of this In other Scriptures we find James named before him Gal. 2.9 John also who was the beloved Disciple and at meat was next to Christ leaning on his bosome the very night he was betrayed whom Peter himself used as his spokesman unto Christ John 13.23 24 25. So the Disciples are named before Cephas by the Angel Mark. 16.7 But were they therefore superiour to Peter Our adversaries will deny that If the naming of him after others of them maketh not against his supremacy then the setting of his name before them maketh not for it for speciall reason In this place there was a speciall reason for it Peter it was who deepliest charged them and by conviction of them troubled their consciences he was the chief though not the only speaker and he was therefore first and chiefly spoken to and his advice and counsell asked Howsoever grant Peter were first in respect of order among them An Order may be granted but no Supremacy yet what is this to that primacy and superioritie that power and authority which Papists ascribe unto him above the rest as if he were any more or immediatly Christs Vicar then the rest No Christ gave none of them such authority over other but expresly forbade it in them saying But ye shall not be so We conclude then that the proud Pope's claim from Peter will afford him little power or lordly authority over his brethren And Peter here though first named is but one among the rest among many unto whom these also spake as well as to Peter For they said unto Peter and to the rest of the Apostles 3. Their number many Others as well as Peter 3. For number then those here sought unto were as well the other Apostles as Peter who as they must not be supposed to be dumb all that day and to stand as cyphers beside Peter seeing the holy Ghost in the gifts and power of it was promised to them all as well as to any one of them Acts 1.4 5. Luke 24.49 and did accordingly in the visible signs of it sit upon each of them yea and inwardly fill them all Acts 2.3 4. who all of them began to speak with other tongues as the Spirit gave them utterance so must they be thought equally and indifferently as to preach the same doctrine in the like convincing manner so to give the same saving counsell and direction to such as being alike convinced and pricked in heart sought the same severally at their hands Direction counsell and comfort sought and to be sought from others as wel as from Peter For its likely that some of this great multitude spake to Peter and some to the other Apostles whom they heard seeing it cannot be imagined that either all the twelve Apostles spake at once to the same hearers or that those three thousand which were added to the Church that day did or could all of them speak to Peter Howsoever their counsell and comfort is sought as well as Peters and was accordingly given by them at least implicitely in Peter their foreman who spake for the rest and in their names if they spake not for themselves seeing there is but one and the same rule and ground of true comfort and spirituall direction for the substance of it by which all both Apostles and Pastors of the Church must go to the end of the world For though it by occasion be said by Christ to Peter Matth. 16.19 I will give unto thee the keyes of the kingdom of heaven and whatsoever thou shalt loose on earth as well as bind shall be loosed in heaven yet this was not spoken or meant to belong personally or only to Peter but to the rest and therefore the same mouth uttereth the same words to others as well as to Peter saying in the plural Matth. 18.18 Whatsoever ye shall loose on earth shall be loosed in heaven And John 20.23 Whose soever sins ye remit they are remitted unto them Or from his pretended successor the Pope So that suppose the Pope were Peters Successor yet direction and comfort to our consciencs is not to be sought only from him or from any power derived from him as head and judge Others may and ought direct in matters of salvation who cannot quiet troubles either in the Church or conscience in doubts and cases of Conscience as well as he or his Casuists He can no more quiet the trouble of conscience then troubles in the Church Else why is there not an uniformity of doctrine in the Romish Church and particularly why did he not determine the controversie between the Domicans and the Jesuits which yet troubles their Church and the Protestants also through the siding of the Arminians with the Jesuits when he was sought

Vse 1. This condemns all such doctrines whether Popish or Lutheran as make either Christ but half a Saviour To condemn such Doctrine as makes or us so much 1. Christ but half a Saviour 1. The Popish sort make Christ but in part a Saviour first in part only a Prophet adding doctrines of men of the pretended Church and Traditions to his written word by which as by a rule he teacheth us and our teachers too yea by ascribing to their Popes a power of judging and determining of Controversies Secondly in part a Priest setting up a sacrificing Priesthood now in the New Testament whereby they really and effectually pretend to offer up Christ for the sins of the quick and dead which was his work alone who was once offered to bear the sins of many Heb. 9.28 and 10.14 and who by one offering of himself hath perfected for ever them that are sanctified which his work they make common to every Masse-priest yea by ascribing merit and satisfaction to the works and sufferings of men laid up in the supposed treasury of their Church and by dividing the work of Intercession between him and the Angels and Saints Thirdly in part a King making the Pope to have a plenitude of power and Soveraignty both spiritual over mens consciences and temporal over their persons also and over all the Kingdoms of the earth 2. Which makes us so much 2. Both Popish and Lutheran and Arminian doctrine make us Men half Saviours with Christ if not more whilst they teach that mans nature is not so sinful and disabled by sin as it is ascribing much to nature and to the power of mans will giving him the casting voice or the casting of the balance in this work of grace saying Christ gives us grace indeed and power but so none is yet converted it is a common grace given to all so the grace and power is onely grace to believe if we will to repent and convert if we will to be saved and persevere if we will and so ascribe merit indeed to him and to his death but efficacie and application to themselves derogating from Christ to give to man whereas it is God onely that works and gives both power and will Phil. 2.13 1 Cor. 4.7 and that effectually worketh in us both to will and to do and that onely of his good pleasure his grace onely makes the difference Where such doctrine as this is taught 2. Hence a Trial of Doctrines and of Religions That Religion truest which gives most glory to God and teacheth and practiseth self-denail there is little hope of any good to be done to mens souls That which hath been taught may also be a Rule of discerning of true Religion or Doctrine and the false It is a sure and infallible Rule That Religion which takes away from our selves not onely teaching but working self-denial making men go out of themselves and truely humbling them and which gives all glory to God is the true Religion But such is our Religion and such is not the Popish Religion no nor Lutheran so far Do they not teach beside what is said of them already that they have no original sin in them after they are washed by Baptism VVhich 1. Popery doth not That men are able to fulfil and keep the Law fully in this life yea more do more then God commands even such things as they call works of supererogation whereby they merit heaven for themselves and others Whereas we teach that even after Baptism men have cause to cry out not onely of actual but original sin and to say with Paul Wretched man that I am who shall deliver me from the body of this death or from this body of death and to say as Christ saith to us When we have done all that we can do we are but unprofitable servants An Objection answered I know false Religions seem to teach self-denial but it is in word onely not in deed The Papists will humble the body by afflicting it many ways punishing and not sparing it Here is a shew of humility unlesse onely in shew and of self-denial yet it is but a shew being Will-worship and a voluntary humility arguing indeed much more pride then humility whilst they are as without command from God so puffed up thereby with an opinion of merit and of satisfaction whereby they derogate from Christ and arrogate to themselves whom therefore we justly charge as Paul did such Volunteers in humility as they imitate See Coloss 2 18-23 to be under such shews of humility vainly puft up by their fleshly mindes i. e. falsly humble truely proud humbled in body proud in minde and hearts which may call to them whilst they are whipping the body or macerating it in the words of King David when God sent a pestilence which destroyed seventy thousand of his people Lo I have sinned I have done wickedly 2 Sam. 24.17 but these sheep what have they done Let thine hand be against me and against my fathers house so we are still proud hearts wicked hearts c. what hath the body done without us Let thine hand be against us to humble us I say the like of Popish penance where in their confession to the Priest is a shew of humility and self-denial in shaming themselves yet in that their other work of penance or satisfaction is pride with a witnesse And though some other urge self-denial and humility and meeknesse in receiving the Word and in word seem to ascribe much to Gods grace 2. nor Arminianism yet what pride is this and errour to make this humility if not a cause yet a condition even of the grace of Gods election as it concerns particular persons at least a respect a point or term from which election flows and so no fruit or effect of it as yet true humily and all other graces are 3Vse to shew why so few are savingly pricked 3 Vse Here we see the true cause why few are savingly pricked in heart and truely humbled namely ignorance of the worth office excellency and glory of the Lord Jesus Christ and of our own vilenesse sinfulnesse and damned condition whereof we are not nay will not be convinced as yet these here now were The truth is The reason is their ignoronce till we see and acknowledge Christ not onely in his natures and offices but in his exaltation and glory and as Lord over all and Judge of quick and dead as also our own basenesse sinfulnesse guiltinesse impotency desperate and damned condition we shall never be truely humbled in our selves or have nay not so much as seek interest in him or salvation by him 1. Of Christ and his glory 1. Ignorance of Christ and his glory against whom we daily sin is one main cause why men reject him and why he rejects them We see it in the Jews who 1 Cor. 2.8 if they had known him to be

is a new Creation it is either a Being of nature or a Being of grace each respectively of nothing as it is taken negatively But man and before it we the best are nothing both negatively in respect of his Being of grace since the fall through sin in which he is dead and that in all powers and faculties is nothing First negatively I mean not in regard of substance either of soul or of faculties but of the qualities of those faculties according to which he was at first made after the Image of God in knowledge righteousness holiness and in the truth of them all Col. 3.10 Eph. 4.24 so that before his calling he is a meer Non-ens and hath no being for God is said to call those things that are not 1 Cor. 1 28. So the heathen before their calling were no people and 2. privatively not before but after the habit of grace lost both in act and power Rom. 10.19 Deut. 32.21 Hos 1.10 And 2. privatively not in a physicall sense as Philosophers speak of privation who make it a principle of generation and to include in it a disposition to the habit which it precedes but in the logicall and more proper sence as it implieth a deprivation of some former habit as in our case of the image of God and that not such as sleep is but such as death is being a privation not of the act and exercise onely of the faculty as in sleep but of the faculty and power it self we being dead in sin and not made alive with respect to spirituall and supernaturall objects of which the rule holds that from the privation to the habit as from death to life thore is no return that is ordinarily and by naturall causes Otherwise if we speak of an extrordinary regresse and miraculous none who is not an Atheist makes any question Only we may grant a remote possibility and capability especially in man as also in the lapsed angels so farre as Gods most holy and just will puts no bar but we must deny all disposition in the instruments and of the subject it self to the habit but by the effectuall power of Christ and so must exclude all active power in man to his own conversion which is not by Gods grace newly infused into him who works not only the will or power to will but the deed and act of will Phil 2.13 And so Christ becomes the cause and fountain of new life unto his elect who by his mercy and power are ingrafted into him as into a new stock from whom we receive new life being as dead and buried so also risen and quickned with him Col. 2.12 13. and from whom we receive forgivenesse of sin redemption and life whereby our youth is renued like the Eagles Psal 103.3 4 5. And we return to the daies of our youth Job 33.24 25. Which change being by the renuing of our mind Rom. 12.2 is wrought by the Holy Ghost Tit. 3.5 and is continued and wrought by degrees daily whereby such as wait on the Lord renew their strength and mount up with wings as Eagles c. Isai 40.31 SECT 3. Use 1. Of Instruction and Exhortation to deniall of our selves as in other things so particularly in duties concerning Conversion Vse 1 WEe To deny our selves and to acknowledge who would shew our selves true converts and such as truly hope to be saved must hence learn in all things to deny our selves especially in this great business of our salvation and indeed to see and acknowledge our selves to be nothing in our selves at best but as a rude lumpe and Chaos like the earth at the first creation our selves to be Nothing which being made of nothing was it self then without form void and dark Gen. 1.2 We must ever acknowledge that without Christ and faith in him which in in its own nature implieth and includes selfe-deniall all our gifts of nature or of common grace are nothing so that as Paul said concerning one grace 1. In regard of gifts charity so I may say of Christ and of faith in Christ without Christ and true justifying faith in him though I had the gift of prophesie and understood all mysteries and all knowledge though I spake with the tongues of men and Angels and though I had all miraculous faith 1 Cor. 13.1 2 3. and had not Christ and true justifying saith in him I am nothing All knowledge is nothing 1 Cor. 8.1 1 Tim. 6.3 4. And as all our gifts 2. In regard of priviledges without Christ so all priviledges without Christ must be accounted nothing That of a Jew or Circumcision Gal. 6.15 and 1 Cor. 7.19 3. Of our Confidences As riches Idols Isai 44.10 1 Cor. 8.4 strength of kingdomes power of will That of the Gentile which was wisedome as we have heard is nothing All our Confidences or things which men trust in are nothing as Riches Prov. 23.4 5. with Psal 37.16 Idols in which the Gentiles trusted and Idolaters now are nothing All the strength of Kingdoms and nations with God Nothing less then nothing Isai 40.15 17. All power of will or other wise in man nothing Without me ye can do nothing Joh. 15.5 All our own endeavours like those of Peters who fished all night and catched nothing till Christ came Luke 5.5 Joh. Indeavours righteousnesse 21.3 In a word all confidence in the flesh Phil. 3.5 6 7 8. all our legall righteousnesse Phil. 3.9 Yea Christ himself Christ himself if he be not all to us if he be not all to us shall profit us nothing Gal. 5.2 Though in nothing we be behind the best yet we must say as Paul did that in and of our selves we are nothing 2 Cor. 12.11 All without Christ must be accounted but as cyphers and that is nothing So that if any man thinke himself to be something when he is nothing and that is the state of us all he deceiveth himself Gal. 6.3 We must then see and acknowledge our own nothing The knowledge hereof is rightly made the fountain of all other vertues The knowledge of our own nothingness is the beginning of all goodnesse He only that knowes what this nothing or his nothingness is First how inconstant and vain all earthly things are Secondly how weake his own nature is Thirdly how base and vile sin is and how of no reckoning evill and sinfull men are he will 1. Not set his heart on earthly or transitory things but on heavenly and divine things 2. He will be humble and distrust himselfe and set his rest and put his trust only in God his mercy truth and power 3. He will avoid sin and sinfull company as vile and as finding no content therein In a word he will love desire affect and admire nothing but that which shall be judged something and that is nothing in or of himselfe as the new creature 1 Cor. 7.19 2 Cor. 5.16 17 2.

if wee had them 3 In our Joy and delight 3 Joy so as willingly in some case and for the furtherance of some greater good to deny our selves lawfull comforts for a while as of meat marriage apparell and lawfull recreations that we may give our selves to fasting and prayer for the obtaining some spirituall blessing and neerer communion with God by self-humbling for the averting of some judgement from our selves or others c. 4 In our good nature and bodily perfections And so passing over goodnesse of nature and such bodily perfections as in which we also are to deny our selves and not either to trust to them or to think our selves simply better by them as beauty and comely feature strength agility yea health and youth not priding our selves in them nor trusting to them 2 In the contentments of this life we fall into the second sort of things naturall in which we are to deny our selues especially when they come in competition with Gods glory word will and our own spirituall and eternall good These are many as in 1. Riches See 2 Chro. 25.9 10. Acts 2.45 1 Tim. 6.17 Psal 33.16 17. 20.7 as 1. Riches and treasures estate offices and possessions Thus Zacheus Luke 19.8 and the case so requiring beleevers in the beginning of the Christian Church sold their possessions and goods and parted them to all men as every man had need Yea riches in evill times are not to be trusted to nor horses and chariots 2 Honours and name Honours and name Thus David when Saul stood between him and a Kingdom though he had him at advantage found Saul in an act of hostility against him was incited by others to destroy him yet denyed himself therein would not as men of the world do violate justice no not for a Kingdom chusing rather to live a persecuted Subject then to be a King by such means We must also be content to deny our selves in our name reputation and esteem in the world in which for Christ wee must deny our selves being contented for Christ to be accounted as he was for us Mar. 3.21 no better then mad and besides our selves fools the off-scouring of the world enemies to Cesar to State and Government factious seditious humorous puritanicall and what not In such case we with Paul must first approve our selves to God by purenesse innocency and otherwise and then be content to passe by honour and dishonour by evill report and good report to be accounted deceivers to be unknown or unacknowledged in our innocency integrity and other graces and priviledges of the Saints 2 Cor. 6.4 -6 -8 9. So and so in bearing of injuries in case of injuries and disgraces and affronts as when our Saviour himself was smit on the face and spit on by base souldiers and being reviled reviled not again despised the shame c. And when David was reviled by Shemei and put by his Kingdom by his son Absolom and forced to flee before him how doth he resigne not onely his Crown and honour but all into Gods hands saying Behold here I am let him do unto me as seemeth good unto him 2 Sam. 15.26 and 16.7 8 10. 3 Pleasures ease and peace 3. Pleasures lawfull contents ease and peace in this world Christ saith to his followers Thinke ye that I am come to send peace on earth I came not to send peace but a sword I am come to set a man at vaciance against his father c. Matth. 10.34 Luke 12.51 We must then so far deny our selves in our ease peace comfort of friends as to resolve for Christ his sake and a good conscience to forgo their love and indure their displeasure Yea we must deny our selves in all easie waies to heaven It s only easie to go to hell There is no going to heaven as men usually speak in beds of down we must go by the way of mortification and self deniall by the crosse and by afflictions Self-deniall in all these three particulars named may be considered again in Moses his example Hebr. 11.25 26 27. 4. Things indifferent and lawfull 4. In some case as of scandall and of edifying the Church we are to deny our selves even in our lawfull liberties in things indifferent or not so necessary but that they may bee forborn without sin as we see in Paul becomming all things to all men 1 Cor. 9.20 21 22 23. and he would have us take heed that our liberty become not a stumbling blook to them that are weak 1 Cor. 8 9 -13. and vers 4 5 6 12-15 Yea he restrained himself from marrying a thing otherwise as lawfull for him as for any and refrained from taking wages of the Churches for which he in others behalf pleads very hard but he used not his power as the case was with him lest he should hinder the Gospel of Christ So should we in some like case rather depart from our own right and take wrong then go to Law before the unjust and unbeleevers 1 Cor. 6.1 6 7. 5. A mans country is and ought to be dear unto him 5. Country yet in case Christ call him he must leave it and follow God even blindfold as Abraham who so called went out not knowing whither he went Hebr. 11.8 Gen. 12.1.4 So Ruth ch 2.11 12. 6. If a man will come to Christ he must hate that is 6. Friends less love and resolve rather if the case so require to disrespect and neglect his father mother wife and children brethren and sisters and forsake all that he hath Deut. 33.9 Mat. 4.20 and 19.27 and 1 Cor. 7.29 30 31. He must resolve of this and cast for it before hand by resolution of mind and by actuall performance Luke 14.26 27. c. 33. when the case so requires otherwise he cannot be Christs Disciple And of this we have a notable example of latter times in Galeacius a noble marquesse too long here to relate I refer to the History which in print is in many hands 3. Life it self Now thirdly we are if the case so require not to respect our naturall life it selfe but to lay it down for Christ as he laid down his for us which is to be denied So we are taught in the forenamed place Luke 14.26 and Matth. 10.39 Mark 8.35 This was resolved on and done by the holy martyrs of Christ in all ages So that our very lives should not be dear unto us neither should we refuse any hazards though even of life not only for a good conscience and faithfulness in our callings 1. For a good conscience as we are Christians See Acts 15.25 26. and for the name of the Lord Jesus as it was with Paul Acts 20.24 and 21.13 but with respect to and for the strengthning of the brethren We ought saith Iohn as Christ laid down his life for us 2. For the good of others so to lay down