A diuine enthymeme of true obedience: or, A taske for a Christian. Preached at Pauls Crosse the tenth of September, 1615. by Anthonie Hugget Maister of Arts, and parson of the Cliffe neare Lewis in Sussex
Finis & bonum conuertuntur, that vaste Vniuersall, like that confused Chaos in the beginning, out of whose wombe were first drawn all things which were made;
Finis & bonum conuertuntur, that vast Universal, like that confused Chaos in the beginning, out of whose womb were First drawn all things which were made;
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which truth is well seene in the great bodie of nature, and the little bodie of man, which is a compendium of all this All. And hath not mortall man his supernaturall end, where his soule, a stranger here, may stay it selfe for euer? Yes sure he hath,
which truth is well seen in the great body of nature, and the little body of man, which is a compendium of all this All. And hath not Mortal man his supernatural end, where his soul, a stranger Here, may stay it self for ever? Yes sure he hath,
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Now are we the sonnes of God, but it doth not appeare what we shall be, &c. The Apostle therefore in the precedent Chapter hauing earnestly warned his Corinthians to flee the societie and pollutions of Idolaters,
Now Are we the Sons of God, but it does not appear what we shall be, etc. The Apostle Therefore in the precedent Chapter having earnestly warned his Corinthians to flee the society and pollutions of Idolaters,
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and followes the cause for our welfare, Let vs cleanse our selues from, &c. ] Thus who so begins and ends his dayes, shall die the death of the righteous,
and follows the cause for our welfare, Let us cleanse our selves from, etc. ] Thus who so begins and ends his days, shall die the death of the righteous,
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in which obserue the matter, the maner, and both are Euangelical. 1. Modus compellendi (dearly beloued) vox verè apostolica, issuing from no other lips but such as had bin touched from the Altar of the high God with the hote burning coales of zeale and loue, and well beseeming the scholler of such a Lord, who both in life and death did shew himselfe to be the Lord of loue. 2. Causa vel fundamentum competendi, viz. promissiones.
in which observe the matter, the manner, and both Are Evangelical. 1. Modus compellendi (dearly Beloved) vox verè apostolica, issuing from no other lips but such as had been touched from the Altar of the high God with the hight burning coals of zeal and love, and well beseeming the scholar of such a Lord, who both in life and death did show himself to be the Lord of love. 2. Causa vel fundamentum competendi, viz. Promises.
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In which maine ground of his inforcement, he makes vs ioynt purchasers with himselfe, viz. Nos habemus: and that of an inheritance which shall stand for euer, viz. has promissiones. Promissiones: that is the maine thing.
In which main ground of his enforcement, he makes us joint purchasers with himself, viz. Nos habemus: and that of an inheritance which shall stand for ever, viz. has Promises. Promises: that is the main thing.
2. Substitutio boni: and grow vp, &c. For the former, that we may take our worke with vs, let vs remember the passages: 1. Let vs cleanse, that is the propertie of the worke. 2. Our selues, that is the proprietie of the person. 3. From filthinesse, that is the matter to be wrought vpon. 4. All filthinesse, there is the generalitie of the taske. 5. Of the flesh and spirit, there is the specialitie of the parts and powers infected.
2. Substitution boni: and grow up, etc. For the former, that we may take our work with us, let us Remember the passages: 1. Let us cleanse, that is the property of the work. 2. Our selves, that is the propriety of the person. 3. From filthiness, that is the matter to be wrought upon. 4. All filthiness, there is the generality of the task. 5. Of the Flesh and Spirit, there is the speciality of the parts and Powers infected.
so the text faith, Let vs grow vp: yea and flourish in the courts of our God, to full holinesse: & that we may stand fast in this estate, we must take the staffe of Gods feare to prop vs vp, in the feare of God.
so the text faith, Let us grow up: yea and flourish in the Courts of our God, to full holiness: & that we may stand fast in this estate, we must take the staff of God's Fear to prop us up, in the Fear of God.
And thus hauing seene a short view of all, the words containe in them two generall parts: 1. The antecedent or reason premised: 2. The consequent or conclusiō inferred.
And thus having seen a short view of all, the words contain in them two general parts: 1. The antecedent or reason premised: 2. The consequent or conclusion inferred.
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the Apostle, such is the abundance of his loue, that his tongue cannot containe, but expresse the feruent desire of his heart, in that he calleth his people, Dearly beloued. If you turne but your thoughts to that which he faith to his Philippiās, 1.8. you shall find him like the Spouse, euen sicke of loue toward them:
the Apostle, such is the abundance of his love, that his tongue cannot contain, but express the fervent desire of his heart, in that he calls his people, Dearly Beloved. If you turn but your thoughts to that which he faith to his Philippians, 1.8. you shall find him like the Spouse, even sick of love towards them:
God is my record (faith he) how greatly I long after you all in the bowels of Christ Iesus, &c. Had the Apostle either receiued or expected benefite for his loue, it had bene lex talionis; as the multitude loued Christ for the loaues;
God is my record (faith he) how greatly I long After you all in the bowels of christ Iesus, etc. Had the Apostle either received or expected benefit for his love, it had be lex Talionis; as the multitude loved christ for the loaves;
Saint Peter for the example of all others, is bound vpon the allegiance of his loue to feed the flocke, to seed them (I say) as a good shepheard with a watchfull and fatherly care and affection.
Saint Peter for the Exampl of all Others, is bound upon the allegiance of his love to feed the flock, to seed them (I say) as a good shepherd with a watchful and fatherly care and affection.
and nothing but full and plentifull drops of loue, sweeter then the honey and the honey combe, calling them children, little children, babes, little babes, beloued, and dearely beloued. Moses complaineth of the yoke and burden which loue laid vpon him by consequence of his place:
and nothing but full and plentiful drops of love, Sweeten then the honey and the honey comb, calling them children, little children, babes, little babes, Beloved, and dearly Beloved. Moses Complaineth of the yoke and burden which love laid upon him by consequence of his place:
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Wherefore haft thou afflicted thy seruant, and wherefore haue I not found fauour in thy sight, that thou layest the burden of all this people vpon me? haue I conceiued all this people? haue I begotten them, that thou shouldest say vnto me, Carrie them in thy bosome,
Wherefore haft thou afflicted thy servant, and Wherefore have I not found favour in thy sighed, that thou layest the burden of all this people upon me? have I conceived all this people? have I begotten them, that thou Shouldst say unto me, Carry them in thy bosom,
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yet this seueritie must be paterna, non tyrannica; Dum das verbera, ostende vbera, faith Bernard: this gall must be mingled with honey, this bitter water must come out of a sweete fountaine;
yet this severity must be paterna, non tyrannica; Dum das Verbera, ostend Udders, faith Bernard: this Gall must be mingled with honey, this bitter water must come out of a sweet fountain;
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this sharpe reprehension from a louing affection, it must be in spiritu mansuetudinis, Galat. 6.1. Brethren, if a man be fallen by occasion of infirmitie, ye that are spirituall restore such a one in the spirit of meeknesse.
this sharp reprehension from a loving affection, it must be in spiritu mansuetudinis, Galatians 6.1. Brothers, if a man be fallen by occasion of infirmity, you that Are spiritual restore such a one in the Spirit of meekness.
so our hearts must be the hearts of Paul the Apostle to loue them, for you are vnto vs dearely beloued. And are you so to vs, our dearely beloued? Then so ought we to be vnto you your dearely beloued,
so our hearts must be the hearts of Paul the Apostle to love them, for you Are unto us dearly Beloved. And Are you so to us, our dearly Beloved? Then so ought we to be unto you your dearly Beloved,
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but showring downe that which is more precious then gold, and whose price is farre aboue pearles, the precious comforts of the Gospell, the meanes of their eternall saluation;
but showering down that which is more precious then gold, and whose price is Far above Pearls, the precious comforts of the Gospel, the means of their Eternal salvation;
so this of loue and kindnesse to them that teach you the way to heauen, might runne from the head to the skirts of the garment, the vtmost coasts and corners of the land.
so this of love and kindness to them that teach you the Way to heaven, might run from the head to the skirts of the garment, the utmost coasts and corners of the land.
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and you that receiue the sincere milke of the word, that your soules may grow thereby, let me exhort you in the bowels of Christ Iesus, to lend all your helping hands and consenting hearts, that as you haue begun,
and you that receive the sincere milk of the word, that your Souls may grow thereby, let me exhort you in the bowels of christ Iesus, to lend all your helping hands and consenting hearts, that as you have begun,
Surely brethren, the Pastor and the people are an holy temple, wherein the Lord hath a delight to dwell, whose delight hath euer bene amongst the sonnes of men:
Surely brothers, the Pastor and the people Are an holy temple, wherein the Lord hath a delight to dwell, whose delight hath ever be among the Sons of men:
The matter in the whole and summe, is an exhortation to holinesse; but considered in parts and due order, we obserued the antecedent reason, and consequent issue.
The matter in the Whole and sum, is an exhortation to holiness; but considered in parts and due order, we observed the antecedent reason, and consequent issue.
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the other were members of the Church of God in Corinth, and of the Saints that dwelt in Achaia, those that could call God their Father, and Christ Iesus their Lord;
the other were members of the Church of God in Corinth, and of the Saints that dwelled in Achaia, those that could call God their Father, and christ Iesus their Lord;
So then, they which be of faith, are blessed with faithfull Abraham; these haue the promises. Gal. 3.9. The promises of Christ belong to the faithfull onely.
So then, they which be of faith, Are blessed with faithful Abraham; these have the promises. Gal. 3.9. The promises of christ belong to the faithful only.
1. Because they onely haue the earnest of the promises: Gal. 4.5. the adoption of sonnes, whereby they crie, Abba, Father, viz. the inward testimonie of the Spirit fealing to their spirits the ocrtaintie and assurance of their adoption and saluation in Christ Iesus, Rom. 8.16. 2. Because their names onely are written in heauen, they are the inrolled citizens, who onely by right of proprietie and inheritance, haue true right, interest and comfort of all the sweet promises of God, either for this life or for a better;
1. Because they only have the earnest of the promises: Gal. 4.5. the adoption of Sons, whereby they cry, Abba, Father, viz. the inward testimony of the Spirit fealing to their spirits the ocrtaintie and assurance of their adoption and salvation in christ Iesus, Rom. 8.16. 2. Because their names only Are written in heaven, they Are the enrolled Citizens, who only by right of propriety and inheritance, have true right, Interest and Comfort of all the sweet promises of God, either for this life or for a better;
Reioyce in this therefore, that your names are written in heauen. Luk. 10.19. 3. Because to them onely pertaine the couenants, as may appeare by the promulgation. viz. the word;
Rejoice in this Therefore, that your names Are written in heaven. Luk. 10.19. 3. Because to them only pertain the Covenants, as may appear by the Promulgation. viz. the word;
For the word, it is to them onely the sweet sauour of life vnto life, and to others it is otherwise, 2. Cor. 2.16. In the Sacrament, Impy edunt corpus Domini, sed non corpus Dominum;
For the word, it is to them only the sweet savour of life unto life, and to Others it is otherwise, 2. Cor. 2.16. In the Sacrament, Impy edunt corpus Domini, sed non corpus Dominum;
And for the oath of assurance, the Apostle precisely nameth the heires of promise: For God willing more abundant to shew vnto the beires of promise, the stablenesse of his couenant, hath bound himselfe by an oath, &c. Hebr. 6.17. 4. Because that Christ is our Redemption.
And for the oath of assurance, the Apostle precisely names the Heirs of promise: For God willing more abundant to show unto the beires of promise, the stableness of his Covenant, hath bound himself by an oath, etc. Hebrew 6.17. 4. Because that christ is our Redemption.
yea our Sanctification, 1. Cor. 1.30. Our Redemption through faith, in whose bloud we are reconciled to God, and of enemies are made heires, Rom. 3.24.
yea our Sanctification, 1. Cor. 1.30. Our Redemption through faith, in whose blood we Are reconciled to God, and of enemies Are made Heirs, Rom. 3.24.
And our Sanctification also, in whom all the comfortable promises are sanctified to vs, and through whom all our endeuours are sanctified and accepted of God.
And our Sanctification also, in whom all the comfortable promises Are sanctified to us, and through whom all our endeavours Are sanctified and accepted of God.
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Do the promises belong to the faithfull onely? then 1. Hence learne the freedome and libertie of Gods Saints, that they shall not be condemned with the world, Rom. 8.1.
Do the promises belong to the faithful only? then 1. Hence Learn the freedom and liberty of God's Saints, that they shall not be condemned with the world, Rom. 8.1.
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For Now (saith the Apostle, as speaking of the vertue of these sweet promises) there is no condēnation to thē which liue godly in Christ Iesus, &c. for Christ hath set thē free, frō sin. Satan, death, hel, and condemnatiō:
For Now (Says the Apostle, as speaking of the virtue of these sweet promises) there is no condemnation to them which live godly in christ Iesus, etc. for christ hath Set them free, from since. Satan, death, hell, and condemnation:
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and this is that which seasons the bitternesse of all sorrowes, though they were more bitter then the waters of Marrah, euen the promised eternall and farre more excellent weight of glorie, where (as Augustine speaketh) we shall haue laetitiane sine tristitia, sine dolore locum,
and this is that which seasons the bitterness of all sorrows, though they were more bitter then the waters of Marrah, even the promised Eternal and Far more excellent weight of glory, where (as Augustine speaks) we shall have laetitiane sine Tristitia, sine dolore locum,
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nor sorrow knowne, but possession of euerlasting ioyes, summam & certam tranquilitatem, great tranquilitie, tranquill felicity, happie eternitie, eternall blessednesse in the presence of the God of glorie, with whom is stabilitie and sacietie of cuerlasting life and happinesse, without danger of failing or falling, deceasing or decreasing for euermore.
nor sorrow known, but possession of everlasting Joys, summam & certam tranquilitatem, great tranquillity, tranquil felicity, happy eternity, Eternal blessedness in the presence of the God of glory, with whom is stability and satiety of cuerlasting life and happiness, without danger of failing or falling, deceasing or decreasing for evermore.
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So that whatsoeuer we do (if we be within the couenant of promise) either concerning our bodies or soules, our life present or our life to come, Gods blessing shall be with vs. And therefore, saith Moses, Deut. 28.1, 2, 3, 4, 5. If thou shalt obey diligently the voice of the Lord thy God,
So that whatsoever we do (if we be within the Covenant of promise) either Concerning our bodies or Souls, our life present or our life to come, God's blessing shall be with us And Therefore, Says Moses, Deuteronomy 28.1, 2, 3, 4, 5. If thou shalt obey diligently the voice of the Lord thy God,
and obserue and do all his commandements, blessed shalt thou be in the citie, and blessed in the field, blessed shalt thou be in the fruite of thy bodie,
and observe and do all his Commandments, blessed shalt thou be in the City, and blessed in the field, blessed shalt thou be in the fruit of thy body,
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as Hagar and her sonne were cast out of the house of Abraham, Gal. 4.30. Put out the seruant and her sonne, for the sonne of the seruant shall not be heire with the free woman.
as Hagar and her son were cast out of the house of Abraham, Gal. 4.30. Put out the servant and her son, for the son of the servant shall not be heir with the free woman.
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And for this life, Iob speaketh, Their portion shall be accursed on earth. And God speaketh, Deut. 28.16. If thou shalt not obey and keepe all these my cōmandements, all these curses shall come vpon thee:
And for this life, Job speaks, Their portion shall be accursed on earth. And God speaks, Deuteronomy 28.16. If thou shalt not obey and keep all these my Commandments, all these curses shall come upon thee:
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cursed shalt thou be in the towne, and cursed shalt thou be in the field, cursed shall be thy basket and thy dough, the fruite of thy land, the increase of thy kine,
cursed shalt thou be in the town, and cursed shalt thou be in the field, cursed shall be thy basket and thy dough, the fruit of thy land, the increase of thy kine,
Put case in the most prosperous of the wicked, such a one as the Prophet speaketh of, which neuer had knot to his death, the web of whose life hath bene altogether without trouble or molestation,
Put case in the most prosperous of the wicked, such a one as the Prophet speaks of, which never had knot to his death, the web of whose life hath be altogether without trouble or molestation,
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for one drop of cold water to coole his tong, to teach vs that there is great differēce twixt the rich mans non mouebor, &c. & their downfall, imply descendunt in infernum. O how suddenly do they vanish, perish,
for one drop of cold water to cool his tonge, to teach us that there is great difference betwixt the rich men non mouebor, etc. & their downfall, imply descendunt in infernum. Oh how suddenly do they vanish, perish,
but as for Gods Saints be they despicable in the eies of men, yet their prayers and teares are written in the booke of Gods remembrance, and right deare and precious in the sight of God, is the death of all his Saints.
but as for God's Saints be they despicable in the eyes of men, yet their Prayers and tears Are written in the book of God's remembrance, and right deer and precious in the sighed of God, is the death of all his Saints.
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Art thou then in affliction? know that there is no darknesse but flieth from the Sunne, no poyson but yeeldeth to medicine, no winter but is remoued by Sommer;
Art thou then in affliction? know that there is no darkness but flies from the Sun, no poison but yields to medicine, no winter but is removed by Summer;
then ought we to labour for a true faith, for this is the instrument of our redemption, the fruite of the Spirit, the clothing of our soules, the ioy of the godly, the perfection of the Church, the euidence by which we hold both our Being, and well being;
then ought we to labour for a true faith, for this is the Instrument of our redemption, the fruit of the Spirit, the clothing of our Souls, the joy of the godly, the perfection of the Church, the evidence by which we hold both our Being, and well being;
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8. Lastly, hath God giuen vs these promises? Let vs then learne to giue vnto God that which is Gods, viz. thankes and praise, For he that offereth me thankes and praise, hehonoureth me, Psal. 50.23.
8. Lastly, hath God given us these promises? Let us then Learn to give unto God that which is God's, viz. thanks and praise, For he that Offereth me thanks and praise, hehonoureth me, Psalm 50.23.
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or to be expected from man which may adde vnto his honour, to whose complete and all-sufficient fulnesse, nothing can be added? Surely this is some and all;
or to be expected from man which may add unto his honour, to whose complete and All-sufficient fullness, nothing can be added? Surely this is Some and all;
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behold I am he that putteth away thy vnrighteousnesse euen for my names sake, Isa. 43.25. These are called the promises of Gods grace, because freely giuen, and so performed gratis:
behold I am he that putteth away thy unrighteousness even for my names sake, Isaiah 43.25. These Are called the promises of God's grace, Because freely given, and so performed gratis:
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they are also the promises of hope, because that our haruest is in hope onely: The hope of eternal life which God that cannot lie hath promised, Tit. 1.2. God hath made a couenant with his people, and it is called the couenant of promise, Eph. 2.12. the Arke of which testimony is the sure words of the Gospell;
they Are also the promises of hope, Because that our harvest is in hope only: The hope of Eternal life which God that cannot lie hath promised, Tit. 1.2. God hath made a Covenant with his people, and it is called the Covenant of promise, Ephesians 2.12. the Ark of which testimony is the sure words of the Gospel;
the keepers and interpreters whereof are his holy ones, vpon whom he hath put his Vrim and Thummim, to cause Israel to heare and know and do his couenant.
the keepers and Interpreters whereof Are his holy ones, upon whom he hath put his Urim and Thummim, to cause Israel to hear and know and do his Covenant.
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So that Subiectum huiusfaederis, are the sonnes of God onely, (as I haue shewed before) the sonnes of promise, Rom. 9.8. such as through faith in a pure conscience keepe his commandement alway.
So that Subjectum huiusfaederis, Are the Sons of God only, (as I have showed before) the Sons of promise, Rom. 9.8. such as through faith in a pure conscience keep his Commandment always.
As a good Physitian he healeth vs, and as a good merchant hireth vs, non vt duram seruiamus seruitutem, but that we should be made coheires with Christ. Has promissiones, these promises also.
As a good physician he heals us, and as a good merchant hireth us, non vt duram seruiamus seruitutem, but that we should be made coheirs with christ. Has Promises, these promises also.
God hath promised saluation to his people which haue bene since the world began, from Adam to Abraham, Gen. 3.15. from Abraham to Moses, Gen. 17.4. from Moses to Christ, Exod. 14.10. Heb. 9.15.
God hath promised salvation to his people which have be since the world began, from Adam to Abraham, Gen. 3.15. from Abraham to Moses, Gen. 17.4. from Moses to christ, Exod 14.10. Hebrew 9.15.
and our Sauiour Christ did mightily shew himselfe to be the Sonne of God, and the Redeemer of his people Israel, Luk. 24 19. in whō all the prophecies, promises and figures did meet,
and our Saviour christ did mightily show himself to be the Son of God, and the Redeemer of his people Israel, Luk. 24 19. in whom all the prophecies, promises and figures did meet,
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The Apostle doth alledge onely two texts of these promises, which are like the grapes and fruites of Eschol, which the spies brought from the land of Canaan; (as if he should say) By these few you may taste and see how sweete the Lord is;
The Apostle does allege only two texts of these promises, which Are like the grapes and fruits of Eschol, which the spies brought from the land of Canaan; (as if he should say) By these few you may taste and see how sweet the Lord is;
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Moses the man of God doth giue vs to wit, that these promises are first, Rarae & inauditae, worthy his performance onely, who in all things with his holy arme doth get himselfe the victorie.
Moses the man of God does give us to wit, that these promises Are First, Rare & inauditae, worthy his performance only, who in all things with his holy arm does get himself the victory.
Who would haue thought that a wombe of ninety yeares barrennesse, should be a ioyfull mother of children? God promised it, Gen. 17.17. and he performed it, Gen. 21.6.
Who would have Thought that a womb of ninety Years Barrenness, should be a joyful mother of children? God promised it, Gen. 17.17. and he performed it, Gen. 21.6.
and the Sunne forget his going downe? that Manna should be rained from heauen? that liuing waters should flow from the flintie rocke? These things God promised, Exod. 3.19. and these, and greater then these the Lord hath done in their due season:
and the Sun forget his going down? that Manna should be reigned from heaven? that living waters should flow from the flinty rock? These things God promised, Exod 3.19. and these, and greater then these the Lord hath done in their due season:
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Therfore the Apostle doth thus stile him, God that cannot lie, Tit. 1.2. The faithfull God, Deut. 7.8. with whom is no change, his promises are therefore Yea and Amen, 2. Cor. 1.20. certissimae.
Therefore the Apostle does thus style him, God that cannot lie, Tit. 1.2. The faithful God, Deuteronomy 7.8. with whom is no change, his promises Are Therefore Yea and Amen, 2. Cor. 1.20. certissimae.
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yea and enlargeth the same, Ier. 31.1. I will be the God of all the families of Israel, and they shal be my people, &c. When Adam sinned against God, God had compassion towards him;
yea and enlarges the same, Jeremiah 31.1. I will be the God of all the families of Israel, and they shall be my people, etc. When Adam sinned against God, God had compassion towards him;
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yea when he maketh Gods liberalitie the patrone of his iniquitie, saying, The woman which thou gauest me, &c. then did he promise, The seed of the woman should breake the Serpents head.
yea when he makes God's liberality the patron of his iniquity, saying, The woman which thou Gavest me, etc. then did he promise, The seed of the woman should break the Serpents head.
These and the like are gratuitae promissiones, without any precedent merit of man as a motiue to moue him thereunto, the free donations and enlargements of his goodnesse and bountie.
These and the like Are gratuity Promises, without any precedent merit of man as a motive to move him thereunto, the free donations and enlargements of his Goodness and bounty.
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For these, that our God will be with vs wheresoeuer we go, ruling and assisting vs in whatsoeuer we do, these are magnae & pretiosae. Oh how sweete are thy promises!
For these, that our God will be with us wheresoever we go, ruling and assisting us in whatsoever we do, these Are Great & pretiosae. O how sweet Are thy promises!
Psal. 119. He ruleth vs according to his promise, not as Pharaoh ruled Israel, with a rod of iron, toyling them in their taskes of bricke, allowing no straw;
Psalm 119. He Ruleth us according to his promise, not as Pharaoh ruled Israel, with a rod of iron, toiling them in their tasks of brick, allowing no straw;
Magnae & pretiosae. So that as a Father saith, The children of God hauing tasted hereof in the life to come, do mourne and grieue in the heauens, that their repentance was no sooner, their thankfulnesse no more,
Great & pretiosae. So that as a Father Says, The children of God having tasted hereof in the life to come, do mourn and grieve in the heavens, that their Repentance was no sooner, their thankfulness no more,
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Oh how great and wonderfull things are spoken of thee, O thou Citie of God! such are his promises according to the excellencie of his wisedome and power, Magnae & pretiosae.
O how great and wonderful things Are spoken of thee, Oh thou city of God! such Are his promises according to the excellency of his Wisdom and power, Great & pretiosae.
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Eph. 6. if a sea-faring, hope is our anchor, to stay our ships in danger, till the day appeare, Act. 28. And in a word, in all things this is our stay, God is faithfull;
Ephesians 6. if a seafaring, hope is our anchor, to stay our ships in danger, till the day appear, Act. 28. And in a word, in all things this is our stay, God is faithful;
in briefe, the promises of God are generall, particular, reall, personall, conditionall, free, temporall, eternall, who can go through them all? The Apostle saith, that the Angels looke with amazement at the mysterie of our redemption, to behold the infinite oddes betwixt Gods greatnesse and our vilenesse:
in brief, the promises of God Are general, particular, real, personal, conditional, free, temporal, Eternal, who can go through them all? The Apostle Says, that the Angels look with amazement At the mystery of our redemption, to behold the infinite odds betwixt God's greatness and our vileness:
and to consider that our very corrections shall do vs good, Psal. 94.12. that he will turne our beds in our sicknesse, Psal. 41. take care of the haires of our heads, Matth. 10. it will driue vs to astonishment to consider;
and to Consider that our very corrections shall do us good, Psalm 94.12. that he will turn our Beds in our sickness, Psalm 41. take care of the hairs of our Heads, Matthew 10. it will driven us to astonishment to Consider;
My soule doth magnifie the Lord, and my spirit reioyceth in God my Sauiour: this is the song of that blessed euer Virgin mother, who reioyced in these promises.
My soul does magnify the Lord, and my Spirit rejoices in God my Saviour: this is the song of that blessed ever Virgae mother, who rejoiced in these promises.
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Thus Moses is bold to charge God with his promise, on the behalfe of Israel, Exod. 32.13. Remember Abraham, Isaac and Iacob, to whom thou swarest, &c. and it followeth, ver 14. Then the Lord changed his mind from the euill, &c. An instance of like nature we haue in Deut. 9.27. Dauid had the like refuge in extremitie, Lord, where are thy former mercies which thou swarest to Dauid in thy truth? Psal. 89.49. Calling to minde therefore the certaintie of these promises, let vs by the example of Iacob commit our selues to Gods tuition and defence, Gen. 32.9. for they are certissimae.
Thus Moses is bold to charge God with his promise, on the behalf of Israel, Exod 32.13. remember Abraham, Isaac and Iacob, to whom thou swarest, etc. and it follows, for 14. Then the Lord changed his mind from the evil, etc. an instance of like nature we have in Deuteronomy 9.27. David had the like refuge in extremity, Lord, where Are thy former Mercies which thou swarest to David in thy truth? Psalm 89.49. Calling to mind Therefore the certainty of these promises, let us by the Exampl of Iacob commit our selves to God's tuition and defence, Gen. 32.9. for they Are certissimae.
and the workes of supererogation of insolent Iesuites? their pretended merits either of condignitie or congruity, are altogether repugnant to the freedome of these promises:
and the works of supererogation of insolent Iesuites? their pretended merits either of condignity or congruity, Are altogether repugnant to the freedom of these promises:
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a debt of desert as hire to a labourer, or of duty as of thankfulnesse to a benefactour, farre be it that we should claime any such due from God to vs;
a debt of desert as hire to a labourer, or of duty as of thankfulness to a benefactor, Far be it that we should claim any such due from God to us;
When one told Dauid Sauls intendment to make him his sonne in law, he answered, For what? Seemeth it a small thing vnto you to be sonne in law to a King? what am I? or what is my life,
When one told David Saul's intendment to make him his son in law, he answered, For what? Seems it a small thing unto you to be son in law to a King? what am I? or what is my life,
& yet vs tantillos & tales, so weake, and so vnworthy, hath he crowned with his honours, to make vs sonnes and daughters to himselfe, to reigne and rule for euer in his glory.
& yet us Tantillos & tales, so weak, and so unworthy, hath he crowned with his honours, to make us Sons and daughters to himself, to Reign and Rule for ever in his glory.
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5. Are they Futurae, of good things to come? Then it behoueth vs, expectare impletionem, to waite on his mercies vntill he heare vs, helpe vs, heale vs, and crowne vs:
5. are they Futurae, of good things to come? Then it behooves us, expectare impletionem, to wait on his Mercies until he hear us, help us, heal us, and crown us:
The promises of God are the ground of obedience, I beseech you by the mercies of God, saith Saint Paul, Rom. 12.1. that you giue vp your bodies and soules a liuing sacrifice vnto God. &c. Where he makes Gods mercies the onely motiue to obedience;
The promises of God Are the ground of Obedience, I beseech you by the Mercies of God, Says Saint Paul, Rom. 12.1. that you give up your bodies and Souls a living sacrifice unto God. etc. Where he makes God's Mercies the only motive to Obedience;
Si nisi non esset, perfectum quidlibet esset, Were it not for conditions and exceptions, our end was present destruction, Except you repent you shall all perish:
Si nisi non esset, perfectum quidlibet esset, Were it not for conditions and exceptions, our end was present destruction, Except you Repent you shall all perish:
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Should a malefactor contemne his Prince because he is mercifull, or a sonne disobey his father for his loue and affection? This I say, that precedent promises can purchase no license for subsequent sinnes.
Should a Malefactor contemn his Prince Because he is merciful, or a son disobey his father for his love and affection? This I say, that precedent promises can purchase no license for subsequent Sins.
Purge out the old leauen, that you may be a new lumpe, for Christ our passeouer is sacrificed for vs. Because he was crucified for vs, let vs not crucifie him againe,
Purge out the old leaven, that you may be a new lump, for christ our passover is sacrificed for us Because he was Crucified for us, let us not crucify him again,
For Gods mercie and our obedience must be ioyned together, and they that turne away obedience and faith from their hearts, turne away Christs merits and mercies from their soules;
For God's mercy and our Obedience must be joined together, and they that turn away Obedience and faith from their hearts, turn away Christ merits and Mercies from their Souls;
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2. See the calumniation of our quarrelling aduersaries, the aduersaries of the grace of God, the Church of Rome, which charge vs with that we neuer taught, God he knowes our innocency, viz. that we teach promise without obedience, faith without workes;
2. See the calumniation of our quarreling Adversaries, the Adversaries of the grace of God, the Church of Rome, which charge us with that we never taught, God he knows our innocency, viz. that we teach promise without Obedience, faith without works;
for howsoeuer they are sufficient in themselues, yet are they not effectuall in vs. But to bring home their sinne to their owne doores, to pay them with their owne coine,
for howsoever they Are sufficient in themselves, yet Are they not effectual in us But to bring home their sin to their own doors, to pay them with their own coin,
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may I not say, and experience beare me witnesse, that I speake the truth in Christ and lie not? Is not their doctrine a doctrine of liberty, or rather of diuels? which make merchandise of sinne,
may I not say, and experience bear me witness, that I speak the truth in christ and lie not? Is not their Doctrine a Doctrine of liberty, or rather of Devils? which make merchandise of sin,
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and the life of the whole land, vno tactu, vno ictu, vno nictu, with one blow, sulphurious blast, in the twinkling of an eye, to haue dismembred and crushed together the gouernment, counsell, wisedom, learning, iustice and religion of God in the whole land? Oh inauditum nefas, oh nefandum scelus!
and the life of the Whole land, vno tactu, vno ictu, vno nictu, with one blow, sulphurous blast, in the twinkling of an eye, to have dismembered and crushed together the government, counsel, Wisdom, learning, Justice and Religion of God in the Whole land? O inauditum nefas, o Nefandum scelus!
and doth not the Pope giue libertie and dispensations for the committing of the same? is not this a doctrine of libertie, which doth giue libertie to make themselues (as it were) drunke with the bloud of so many worthies? I dare be bold to say, that all the Masses, Dirges, Trentals, smoakie fumes and polluted lip-seruice,
and does not the Pope give liberty and dispensations for the committing of the same? is not this a Doctrine of liberty, which does give liberty to make themselves (as it were) drunk with the blood of so many worthies? I Dare be bold to say, that all the Masses, Dirges, Trentals, smoky fumes and polluted lip-seruice,
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and it is to be obserued, that Gods Saints out of his promises deduce arguments of obedience, which worldly libertines do not. I wil dwell among you: I will walke with you: I will be your God:
and it is to be observed, that God's Saints out of his promises deduce Arguments of Obedience, which worldly Libertines do not. I will dwell among you: I will walk with you: I will be your God:
I will be your Father, &c. these are Gods promises, and the Apostle reades them in feare and feeling, Seeing we haue these promises, let vs cleanse our selues;
I will be your Father, etc. these Are God's promises, and the Apostle reads them in Fear and feeling, Seeing we have these promises, let us cleanse our selves;
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Know ye not, my brethren, that the wisedome of the world is foolishnesse? and, the loue of the world is enmitie with God, Iam. 4. By which opposition you may perceiue that there are two sorts of men here aimed at;
Know you not, my brothers, that the Wisdom of the world is foolishness? and, the love of the world is enmity with God, Iam. 4. By which opposition you may perceive that there Are two sorts of men Here aimed At;
the former, such as are not named, nor worthy the naming, which promise themselues libertie, and yet are themselues the seruants of corruption, 2. Pet. 2.19.
the former, such as Are not nam, nor worthy the naming, which promise themselves liberty, and yet Are themselves the Servants of corruption, 2. Pet. 2.19.
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Who turne the grace of God into wantonnesse, beasts without reason, men without humanitie, as bad as the horse and mule which haue no vnderstanding, their consciences are feared with an hote iron,
Who turn the grace of God into wantonness, beasts without reason, men without humanity, as bad as the horse and mule which have no understanding, their Consciences Are feared with an hight iron,
Can the adulterer take delight in the sinne of the flesh, considering his flesh that was wounded for his sinnes? Could the voluptuous and feathered gallants take such surfets of pleasure, seeing Christ sweating and shedding streames of water & bloud? Could the horseleach the vnsatiable seruant of Mammon say as the Poet saith, Populus me sibilat, mihi plaudo ipse domi, so blesse himselfe in his wretched gettings,
Can the adulterer take delight in the sin of the Flesh, considering his Flesh that was wounded for his Sins? Could the voluptuous and feathered gallants take such Surfeits of pleasure, seeing christ sweating and shedding streams of water & blood? Could the horseleech the unsatiable servant of Mammon say as the Poet Says, Populus me Sibilant, mihi plaudo ipse At Home, so bless himself in his wretched gettings,
and yet continue in sinning? Can we loue that, which God at all times and in all places hath so protested that he hates? He could not endure it in heauen;
and yet continue in sinning? Can we love that, which God At all times and in all places hath so protested that he hates? He could not endure it in heaven;
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so let vs (as Augustine counselleth) vpon the crosse of repentance betweene these two grand theeues, the world and the flesh, crucifie sinne, pursue it in the rising, resist it in the growing, rest not vntill we haue killed it,
so let us (as Augustine counselleth) upon the cross of Repentance between these two grand thieves, the world and the Flesh, crucify sin, pursue it in the rising, resist it in the growing, rest not until we have killed it,
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And in conclusion, Seeing we haue these promises, merits and mercies for the remission of sinnes, let vs cleanse our selues from all filthinesse of the flesh and spirit,
And in conclusion, Seeing we have these promises, merits and Mercies for the remission of Sins, let us cleanse our selves from all filthiness of the Flesh and Spirit,
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My text, you see, hath brought vs now from the antecedent promises to the consequent inferred, Let vs cleanse, &c. Which conclusion is a sure perswasion to a regenerate life;
My text, you see, hath brought us now from the antecedent promises to the consequent inferred, Let us cleanse, etc. Which conclusion is a sure persuasion to a regenerate life;
wherein is contained the two parts of sanctification: 1. Remotio mali, Let vs cleanse our selues from, &c. 2. Substitutio boni, And grow vp to full holinesse, &c.
wherein is contained the two parts of sanctification: 1. Remotion mali, Let us cleanse our selves from, etc. 2. Substitution boni, And grow up to full holiness, etc.
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Furthermore, in the conclusion obserue the two generall parts of a proposition. 1. Subiectum, Vs: Let vs cleanse, &c. 2. Praedicatum, in the two parts forenamed, Remotione mali, Let vs cleanse, &c. Substitutione boni, And grow vp to, &c. To take them then in order as they are propounded.
Furthermore, in the conclusion observe the two general parts of a proposition. 1. Subjectum, Us: Let us cleanse, etc. 2. Praedicatum, in the two parts forenamed, Remotione mali, Let us cleanse, etc. Substitution boni, And grow up to, etc. To take them then in order as they Are propounded.
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And first of the Subiectum, Vs. Vs ] If we enquire who are here meant, we shall finde them the same with the former (We) viz. Paul and the Corinthians beleeuers;
And First of the Subjectum, Us Us ] If we inquire who Are Here meant, we shall find them the same with the former (We) viz. Paul and the Corinthians believers;
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in many things (saith the Apostle) we sinne all. And therefore saith Iob, though a iust man, If I shall iustifie my selfe, my owne mouth shall condemne me:
in many things (Says the Apostle) we sin all. And Therefore Says Job, though a just man, If I shall justify my self, my own Mouth shall condemn me:
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And who so faith that he is without sinne, is a lier, and the truth is not in him, 1. Ioh. 1.10. There is sinne therefore in the godly aswell as the vngodly, but with difference;
And who so faith that he is without sin, is a liar, and the truth is not in him, 1. John 1.10. There is sin Therefore in the godly aswell as the ungodly, but with difference;
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against thee, thee onely haue I sinned and done euill in thy sight, &c. Psal. 51.2.3. He humbles himselfe with the prodigo, I haue sinned against heauen and against thee ô Father of my flesh and spirit.
against thee, thee only have I sinned and done evil in thy sighed, etc. Psalm 51.2.3. He humbles himself with the Prodigal, I have sinned against heaven and against thee o Father of my Flesh and Spirit.
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but conceiued in sinne, Psal. 51.5. Nemo naescitur sanctus; and therefore in that we are heires in hope, Non tam generatio quàm regeneratio spectanda est;
but conceived in sin, Psalm 51.5. Nemo naescitur Sanctus; and Therefore in that we Are Heirs in hope, Non tam generatio quàm regeneratio spectanda est;
yet will he be prompt and readie to bring forth fruites of vnrighteousnesse, vpon occasion, till the walles of this earthly house be destroied by death, to be raised againe more gloriously.
yet will he be prompt and ready to bring forth fruits of unrighteousness, upon occasion, till the walls of this earthly house be destroyed by death, to be raised again more gloriously.
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2. Because our sanctification is but in part, as Saint Paule doth dispute the point, Rom. 7.22. For I delight in the law of God after the inward man, but I see another law in my members rebelling against the law of my minde.
2. Because our sanctification is but in part, as Saint Paul does dispute the point, Rom. 7.22. For I delight in the law of God After the inward man, but I see Another law in my members rebelling against the law of my mind.
but lest he should be exalted out of measure, there is giuen him, stimulus concupiscentiae, and the messenger of Satan was sent to buffet him, 2. Cor. 12.7.
but lest he should be exalted out of measure, there is given him, stimulus concupiscentiae, and the Messenger of Satan was sent to buffet him, 2. Cor. 12.7.
Know that a man is not iustified by the deedes of the law, but by the faith of Iesus Christ, &c. 2. See here the Errour of the Catharists, which hold that after regeneration none can sinne;
Know that a man is not justified by the Deeds of the law, but by the faith of Iesus christ, etc. 2. See Here the Error of the Catharists, which hold that After regeneration none can sin;
Build not therefore vpon their ruines, for their infirmities are written for our instruction, to shew that God will not spare sinne wheresoeuer he findes it, no not in his Saints,
Built not Therefore upon their ruins, for their infirmities Are written for our instruction, to show that God will not spare sin wheresoever he finds it, no not in his Saints,
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and to giue vs warning, vpon whom the ends of the world are come, that whereas for them there was a cure behind, the sacrifice of the Lambe, which was not yet slaine,
and to give us warning, upon whom the ends of the world Are come, that whereas for them there was a cure behind, the sacrifice of the Lamb, which was not yet slain,
as because one professor is discouered for an hypocrite, therefore to censure all, as if all the Apostles were to be condemned for Iudas. Should a sonne despise his father because he is poore? or the blind disdaine to be directed by the lame,
as Because one professor is discovered for an hypocrite, Therefore to censure all, as if all the Apostles were to be condemned for Iudas. Should a son despise his father Because he is poor? or the blind disdain to be directed by the lame,
for in the building of the Temple all haue not the chiefest place, but some square the stones, some fit the mortar, some carry, and some place the worke.
for in the building of the Temple all have not the chiefest place, but Some square the stones, Some fit the mortar, Some carry, and Some place the work.
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so to the building of the Temple of Christ, some bring stubble, some straw, some mortar, euery man according to the measure of faith which he hath receiued,
so to the building of the Temple of christ, Some bring stubble, Some straw, Some mortar, every man according to the measure of faith which he hath received,
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Which of you casteth away a crackt peece of gold, or a broken siluer cup? No more are we to despise the graces of God in a meane person though imperfect;
Which of you Cast away a cracked piece of gold, or a broken silver cup? No more Are we to despise the graces of God in a mean person though imperfect;
When we haue preached all our liues, and praied with neuer so entire affection, and laboured our callings with neuer so great diligence, we are altogether vnprofitable, hauing left more vndone then those we haue performed:
When we have preached all our lives, and prayed with never so entire affection, and laboured our callings with never so great diligence, we Are altogether unprofitable, having left more undone then those we have performed:
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In conclusion therefore let him haue the glory in all things, who giueth seede vnto the sower and bread to him that needeth, who worketh in vs both to will and to do:
In conclusion Therefore let him have the glory in all things, who gives seed unto the sour and bred to him that needs, who works in us both to will and to do:
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Wherin obserue the fiue forenamed passages. 1. The property of the worke, Cleanse. ] 2. The propriety of the persons [ our selues ] 3. The matter to be wrought on [ filthinesse ] 4. The generality of the taske [ all filthinesse ] 5. The speciality of the parts and powers infected [ flesh and spirit. ] For the first, &c. Cleanse ] which is a metaphoricall speech taken from outward washing:
Wherein observe the fiue forenamed passages. 1. The property of the work, Cleanse. ] 2. The propriety of the Persons [ our selves ] 3. The matter to be wrought on [ filthiness ] 4. The generality of the task [ all filthiness ] 5. The speciality of the parts and Powers infected [ Flesh and Spirit. ] For the First, etc. Cleanse ] which is a metaphorical speech taken from outward washing:
of cleansing the Altar, Exod, 29. of cleansing the Leaper, Leuit. 13. of cleansing the house of the Lord, 2. Chron. 29. of cleansing Iudah and Ierusalem, 2. Chron. 34. of cleansing the people, with the gates and entrances of their cities and houses, Nehem. 11. And these lawes, we know, were typicall, hauing resemblance of things to come:
of cleansing the Altar, Exod, 29. of cleansing the Leaper, Levites 13. of cleansing the house of the Lord, 2. Chronicles 29. of cleansing Iudah and Ierusalem, 2. Chronicles 34. of cleansing the people, with the gates and entrances of their cities and houses, Nehemiah 11. And these laws, we know, were typical, having resemblance of things to come:
For the Altar is our heart, Cor mundum, Psal. 51. a cleane heart: the leprosie is our sinne, which stings like a scorpion, and infects like a leprosie:
For the Altar is our heart, Cor Mundum, Psalm 51. a clean heart: the leprosy is our sin, which stings like a scorpion, and infects like a leprosy:
and the people and their gates, are we here assembled, whom of no people, he hath made a people, that we should sanctifie our gates, viz. our affections and actions, through which the Spirit of grace shall go in and out.
and the people and their gates, Are we Here assembled, whom of no people, he hath made a people, that we should sanctify our gates, viz. our affections and actions, through which the Spirit of grace shall go in and out.
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