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TWO SERMONS PREACHED ON CHRIST-MAS DAY.
TWO SERMONS PREACHED ON CHRISTMAS DAY.
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ON CHRIST-MAS DAY.
ON CHRISTMAS DAY.
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The First Sermon. 1 TIM. iii. 16. And without controversie, Great is the mysterie of Godliness;
The First Sermon. 1 TIM. iii. 16. And without controversy, Great is the mystery of Godliness;
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God was manifest in the flesh. —
God was manifest in the Flesh. —
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THe passage of Scripture we are now in, is a serious Exhortation of S. Paul to Timothy, for the worthy discharge of his Office, and Ministry.
THe passage of Scripture we Are now in, is a serious Exhortation of S. Paul to Timothy, for the worthy discharge of his Office, and Ministry.
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It is enforced by a double Argument: 1. A dignitate Ecclesiae, from the nature and dignity of the Church; the government of which was committed to him;
It is Enforced by a double Argument: 1. A dignitate Ecclesiae, from the nature and dignity of the Church; the government of which was committed to him;
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he is set over the house of the living God; that's no small dignity.
he is Set over the house of the living God; that's not small dignity.
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If to be a door-keeper in the courts of God, be so honourable in King David 's esteem, Psal. lxxxiv. how great an honour is it to have the Key of David laid on his shoulder, to have the command and government of that glorious Family? 2. Ab excellentia Doctrinae, from the excellency of that heavenly Doctrine with which he is entrusted.
If to be a doorkeeper in the Courts of God, be so honourable in King David is esteem, Psalm lxxxiv. how great an honour is it to have the Key of David laid on his shoulder, to have the command and government of that glorious Family? 2. Ab Excellence Doctrine, from the excellency of that heavenly Doctrine with which he is Entrusted.
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What's the priviledge of an Evangelist? What's the honour of Timothy 's administration? Much every way;
What's the privilege of an Evangelist? What's the honour of Timothy is administration? Much every Way;
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but chiefly, That unto him are committed the Oracles of God. From these two heads, S. Paul magnifies the weight and dignity of this sacred Calling.
but chiefly, That unto him Are committed the Oracles of God. From these two Heads, S. Paul Magnifies the weight and dignity of this sacred Calling.
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What honour like this, to be the High Steward, and Governour of God's house, and family? What more august and magnificent Title,
What honour like this, to be the High Steward, and Governor of God's house, and family? What more august and magnificent Title,
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then to be the disposer and dispenser of the sacred mysteries of his blessed Truth? Let all the encomiums,
then to be the disposer and dispenser of the sacred Mysteres of his blessed Truth? Let all the encomiums,
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and titles of honour be laid together, which all the Philosophers in the world have heaped upon their profession,
and titles of honour be laid together, which all the Philosophers in the world have heaped upon their profession,
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and doctrine, they are all empty, and jejune, and beggarly, in respect of this glorious description of the Church, and faith of Christians.
and Doctrine, they Are all empty, and jejune, and beggarly, in respect of this glorious description of the Church, and faith of Christians.
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The Text represents to us the great dignity of our Christian Faith. 'Tis no subordinate, common, inferiour Truth, that our faith believes, and professes;
The Text represents to us the great dignity of our Christian Faith. It's no subordinate, Common, inferior Truth, that our faith believes, and Professes;
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no, it soars high, mounts above the clouds, transcends the largest compass of all created truth; enters into the Sanctum Sanctorum, approaches to the Oracle, and seat of highest Wisdome,
no, it soars high, mounts above the Clouds, transcends the Largest compass of all created truth; enters into the Sanctum Sanctorum, Approaches to the Oracle, and seat of highest Wisdom,
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and is conversant with the secret and hidden, and eternal thoughts of God;
and is conversant with the secret and hidden, and Eternal thoughts of God;
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hath access to the treasures of heaven, searches and discovers even the deep things of God.
hath access to the treasures of heaven, Searches and discovers even the deep things of God.
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In it observe these two things; 1. Here is a glorious Description of it; Without controversie, great is the mystery of godliness.
In it observe these two things; 1. Here is a glorious Description of it; Without controversy, great is the mystery of godliness.
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2. Here is a summary Comprehension of it, NONLATINALPHABET, God manifested in the flesh. That's the main Principle, the chief Oracle of our Belief;
2. Here is a summary Comprehension of it,, God manifested in the Flesh. That's the main Principle, the chief Oracle of our Belief;
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the first stone in the foundation of the Church, the main basis that supports the pillar of truth, Christ, God-incarnate;
the First stone in the Foundation of the Church, the main basis that supports the pillar of truth, christ, God-incarnate;
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that grand Truth which at this time the Church most solemnly professes, and adores, NONLATINALPHABET, God manifested in the flesh.
that grand Truth which At this time the Church most solemnly Professes, and adores,, God manifested in the Flesh.
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First, see this glorious Description of our Christian faith; Without controversie, great is the mysterie of godliness.
First, see this glorious Description of our Christian faith; Without controversy, great is the mystery of godliness.
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A magnificent preface and introduction ushering in this sacred truth; requiring not onely the assent, but the obedience, nay, the devotion and adoration of our faith.
A magnificent preface and introduction ushering in this sacred truth; requiring not only the assent, but the Obedience, nay, the devotion and adoration of our faith.
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When he brings his Firstbegotten into the world, he proclaims before him, Let all the Angels of God worship him, Let every knee bow down before him, Let every tongue confess to him.
When he brings his Firstbegotten into the world, he proclaims before him, Let all the Angels of God worship him, Let every knee bow down before him, Let every tongue confess to him.
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S. Paul cannot mention Christ, or the mysterie of the Gospel, but he breaks forth into all possible expressions of words and matter, into all terms of wonderment, and admiration.
S. Paul cannot mention christ, or the mystery of the Gospel, but he breaks forth into all possible expressions of words and matter, into all terms of wonderment, and admiration.
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Indeed, all God's works are wonderful, not to be spoken of but with much affection.
Indeed, all God's works Are wondered, not to be spoken of but with much affection.
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As David meditating on the works of Creation, Psal. cxxxix. 17. How precious are thy thoughts unto me, O God,
As David meditating on the works of Creation, Psalm cxxxix. 17. How precious Are thy thoughts unto me, Oh God,
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how great is the summe of them! True;how great is the sum of them! True;
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but the work of Redemption, this Master-piece of God's Power and Wisdome in his Son 's Incarnation, the Scripture puts upon it all Titles,
but the work of Redemption, this Masterpiece of God's Power and Wisdom in his Son is Incarnation, the Scripture puts upon it all Titles,
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and Attributes of Honour and Excellency: 1. 'Tis Verbum Veritatis, Col. i. 5. the word of Truth. 2. 'Tis Verbum Regni, Matth. xiii. 19. the word of the Kingdome.
and Attributes of Honour and Excellency: 1. It's Verbum Veritatis, Col. i. 5. the word of Truth. 2. It's Verbum Regni, Matthew xiii. 19. the word of the Kingdom.
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3. 'Tis the Oracle of God, 1 Pet. iv. 11. 4. 'Tis the Counsel of God, Act. xx. 27. 5. 'Tis a faithful saying, worthy of all acceptation, 1 Tim. i. 15. And, 6. Here,
3. It's the Oracle of God, 1 Pet. iv. 11. 4. It's the Counsel of God, Act. xx. 27. 5. It's a faithful saying, worthy of all acceptation, 1 Tim. i. 15. And, 6. Here,
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as full as all, comprehending all of them, Without all controversie, The great mysterie of godliness.
as full as all, comprehending all of them, Without all controversy, The great mystery of godliness.
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In it, four steps and ascents of dignity: 1. The nature of it; 'tis a mysterie. 2. The just quantity and proportion;
In it, four steps and ascents of dignity: 1. The nature of it; it's a mystery. 2. The just quantity and proportion;
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'tis a great Mysterie. 3. The divine quality and condition of it; 'tis a mysterie of godliness. 4. The undoubted, and infallible certainty of it; 'tis without controversie.
it's a great Mystery. 3. The divine quality and condition of it; it's a mystery of godliness. 4. The undoubted, and infallible certainty of it; it's without controversy.
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And out of all these put together, arises a short, but yet full compleat definition of all Divinity; a compendious Epitome of all Religion.
And out of all these put together, arises a short, but yet full complete definition of all Divinity; a compendious Epitome of all Religion.
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What is that profession which we Christians take upon us? What's the summe of all those lively Oracles, that we are,
What is that profession which we Christians take upon us? What's the sum of all those lively Oracles, that we Are,
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or should be conversant in? Here is a lively representation of it.
or should be conversant in? Here is a lively representation of it.
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Our Religion, our Faith, our Divinity, what is it? 'Tis the unquestionable great mysterie of godliness. A few words,
Our Religion, our Faith, our Divinity, what is it? It's the unquestionable great mystery of godliness. A few words,
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yet the full Title, and Epitome of the Scripture, the summe and upshot of all sacred Truth. What's the use and end of Scripture? To make us wise to salvation, 2 Tim. iii. To acquaint us with the mysterie of godliness. 'Tis the grand text of all Sermons;
yet the full Title, and Epitome of the Scripture, the sum and upshot of all sacred Truth. What's the use and end of Scripture? To make us wise to salvation, 2 Tim. iii. To acquaint us with the mystery of godliness. It's the grand text of all Sermons;
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'tis the argument, and theme of all Theological discourses; 'tis the marrow, and kernel of all discourses;
it's the argument, and theme of all Theological discourses; it's the marrow, and kernel of all discourses;
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'tis the drift and center of all the meditations of Saints, and Angels. I. For the nature of it;
it's the drift and centre of all the meditations of Saints, and Angels. I. For the nature of it;
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'tis Mysterium. 'Tis the title of the Gospel, Mark iv. 11. Unto you it is given to know the mysterie of the Kingdome of God;
it's Mysterium. It's the title of the Gospel, Mark iv. 11. Unto you it is given to know the mystery of the Kingdom of God;
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that's the Gospel. 1 Cor. ii. 7. We speak the wisdom of God in a mysterie;
that's the Gospel. 1 Cor. ii. 7. We speak the Wisdom of God in a mystery;
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a mysterie which was kept secret since the world began, Rom. xvi. 25. Now to understand the nature of it;a mystery which was kept secret since the world began, Rom. xvi. 25. Now to understand the nature of it;
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A mysterie is Sacrum Secretum, occultam habens intelligentiam; An holy Secret, the understanding and knowledge of which, is close and conceal'd.
A mystery is Sacrum Secretum, occultam habens intelligentiam; an holy Secret, the understanding and knowledge of which, is close and concealed.
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And then is NONLATINALPHABET, the summe of Christianity, a mysterie;
And then is, the sum of Christianity, a mystery;
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It carries with it these conditions, 1. Is it a mysterie? then it is in it self full of secrecy,
It carries with it these conditions, 1. Is it a mystery? then it is in it self full of secrecy,
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and obscurity, naturally unknown, vayl'd up in great reservedness. It is called an hidden mysterie;
and obscurity, naturally unknown, veiled up in great reservedness. It is called an hidden mystery;
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a mysterie hid from ages and generations, Col. i. 26. A mysterie, 1. Hidden in God, Ephes. iii. 9. lock'd up in the closet of his breast, in his secret purpose and counsel. 2. Hidden in Christ, Colos. ii. 3. In him are hid all the treasures of wisdome. a mystery hid from ages and generations, Col. i. 26. A mystery, 1. Hidden in God, Ephesians iii. 9. locked up in the closet of his breast, in his secret purpose and counsel. 2. Hidden in christ, Colos ii. 3. In him Are hid all the treasures of Wisdom.
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3. Hidden in the Scripture, that's vayl'd up with many mysteries; a book in it self seal'd up with seven seals;
3. Hidden in the Scripture, that's veiled up with many Mysteres; a book in it self sealed up with seven Seals;
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no man or Angel is able fully to open it, Revel. iii. 18. 4. Hidden in those types,
no man or Angel is able Fully to open it, Revel. iii. 18. 4. Hidden in those types,
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and shadows, and ceremonies of the Law. 5. Nay, even the Gospel, though that brings this mysterie to some light,
and shadows, and ceremonies of the Law. 5. Nay, even the Gospel, though that brings this mystery to Some Light,
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yet it is but imperfectly discovered, still a great part is hidden; there is no clear discovery. We know but in part; Faith sees not clearly;
yet it is but imperfectly discovered, still a great part is hidden; there is no clear discovery. We know but in part; Faith sees not clearly;
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Adhuc manifestat se nobis sicut vult, non sicut est. Bern. Adhuc Iosephus loquitur per Interpretem. He doth not yet fully disclose himself to us.Adhoc manifestat se nobis sicut vult, non sicut est. Bern. Adhoc Iosephus loquitur per Interpretem. He does not yet Fully disclose himself to us.
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In heaven, adipe frumenti saginantur, & nudo satiantur grano. We must be content Sacramenti cortice, carnis furfure:
In heaven, adipe frumenti saginantur, & nudo satiantur grano. We must be content Sacrament cortice, carnis furfure:
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Preachings and Sacraments, they are but the husk and the bark, the bran and the chaff, not the clean Corn, winnowed and cleansed;
Preachings and Sacraments, they Are but the husk and the bark, the bran and the chaff, not the clean Corn, winnowed and cleansed;
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Still it is hidden. 2. 'Tis mysterium; therefore the knowledge of it is a matter of Revelation, not to be known by the light or benefit of nature,
Still it is hidden. 2. It's mysterium; Therefore the knowledge of it is a matter of Revelation, not to be known by the Light or benefit of nature,
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but it is of supernatural discovery.
but it is of supernatural discovery.
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The eye of nature cannot see it, nor the ear of nature hear it, nor did it ever enter into the heart of a natural man;
The eye of nature cannot see it, nor the ear of nature hear it, nor did it ever enter into the heart of a natural man;
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but God hath reveal'd it to us by his Spirit, 1 Cor. ii. 9, 10. All other knowledge hath some prints and foot-steps in nature,but God hath revealed it to us by his Spirit, 1 Cor. ii. 9, 10. All other knowledge hath Some prints and footsteps in nature,
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but this is a meer novelty to nature. Animae creationem, intelligunt & Daemones; Animae redemptionem, ignorant & Angeli.
but this is a mere novelty to nature. Spirits creationem, Intelligunt & Daemons; Spirits redemptionem, ignorant & Angeli.
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Herein it exceeds the perfection of the Law; that's written in our hearts by nature; the light of reason discovers the truth of the Law;
Herein it exceeds the perfection of the Law; that's written in our hearts by nature; the Light of reason discovers the truth of the Law;
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but the Gospel is not inbred in us, it must be reveal'd, and discover'd by God himself.
but the Gospel is not inbred in us, it must be revealed, and discovered by God himself.
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Non potest doceri nisi à donante, nec addisci nisi à suscipiente: We cannot see the Sun, but by the light of the Sun;Non potest doceri nisi à donante, nec addisci nisi à suscipiente: We cannot see the Sun, but by the Light of the Sun;
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nor know Christ, till himself discover himself.
nor know christ, till himself discover himself.
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S. Paul prayes that they may have the Spirit of Revelation. 3. 'Tis in it self a mysterie, therefore the discovery of it is a matter of dispensation;
S. Paul prays that they may have the Spirit of Revelation. 3. It's in it self a mystery, Therefore the discovery of it is a matter of Dispensation;
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an arbitrary, voluntary discovery to whom God pleases, and as much as he pleases.
an arbitrary, voluntary discovery to whom God Pleases, and as much as he Pleases.
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This Christ acknowledgeth, Matth. xi. 25, 26. Thou hast hid these things from the wise, and prudent,
This christ acknowledgeth, Matthew xi. 25, 26. Thou hast hid these things from the wise, and prudent,
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and hast revealed them unto babes: Even so Father, for so it seemed good in thy sight. This will answer all questions:and hast revealed them unto babes: Even so Father, for so it seemed good in thy sighed. This will answer all questions:
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And that of his to Christ, Ioh. xiv. 22. Lord, how is it that thou wilt manifest thy self to us,
And that of his to christ, John xiv. 22. Lord, how is it that thou wilt manifest thy self to us,
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and not to the world? For natural knowledge, He enlightens every man that comes into the world, Ioh. i. 9. But this knowledge he dispenseth at pleasure, less to the Iews, more to the Christians. To the Prophets, it was the light of a Candle;and not to the world? For natural knowledge, He enlightens every man that comes into the world, John i. 9. But this knowledge he dispenseth At pleasure, less to the Iews, more to the Christians. To the prophets, it was the Light of a Candle;
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to the Apostles, the light of the Day-Star:
to the Apostles, the Light of the Day-Star:
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Hereafter we shall see the Sun in his shining beauty. 4. 'Tis a mysterie; therefore the Revelation of it, is a special favour.
Hereafter we shall see the Sun in his shining beauty. 4. It's a mystery; Therefore the Revelation of it, is a special favour.
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To communicate his secret thoughts, the mysteries of his Will, 'tis a fruit of greatest love.
To communicate his secret thoughts, the Mysteres of his Will, it's a fruit of greatest love.
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You are my friends, saith Christ, for I tell you all things. S. Iohn learnt it in the bosom of Christ; and he was the beloved Disciple;You Are my Friends, Says christ, for I tell you all things. S. John learned it in the bosom of christ; and he was the Beloved Disciple;
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he lay in the bosom, the seat of Affection, and of Secrets too. One dram of this Knowledge is better then the knowledge of all the secrets of nature.
he lay in the bosom, the seat of Affection, and of Secrets too. One dram of this Knowledge is better then the knowledge of all the secrets of nature.
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Which, if it be a Mysterie, then, 1. Reverenter adeundum; we must not approach to the looking into these Mysteries,
Which, if it be a Mystery, then, 1. Reverenter adeundum; we must not approach to the looking into these Mysteres,
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but with much fear and reverence.
but with much Fear and Reverence.
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The Heathens exacted all reverence to their false, counterfeit mysteries. They commanded all prophane men to stand off, not to come neer their sacred mysteries. Carelesness,
The heathens exacted all Reverence to their false, counterfeit Mysteres. They commanded all profane men to stand off, not to come near their sacred Mysteres. Carelessness,
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and profanation, 'tis the greatest opposite to the mysteries of Religion.
and profanation, it's the greatest opposite to the Mysteres of Religion.
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How hath God exacted holiness, and reverence, in all that draw neer to be partakers of his sacred mysteries? Put off thy shoos, it is holy ground.
How hath God exacted holiness, and Reverence, in all that draw near to be partakers of his sacred Mysteres? Put off thy shoes, it is holy ground.
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When God came down on the Mount, they were all to wash and cleanse themselves; 'twas death to come irreverently.
When God Come down on the Mount, they were all to wash and cleanse themselves; 'twas death to come irreverently.
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Nadab and Abihu were destroyed by fire for an unhallowed approach. Levit. x. The Lord will be sanctified in them that come nigh him, vers. Nadab and Abihu were destroyed by fire for an unhallowed approach. Levit. x. The Lord will be sanctified in them that come High him, vers.
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3. The men of Bethshemesh, for an irreverent approach to the Ark (the Type of our mysteries ) were slain, even many thousands of them.
3. The men of Bethshemesh, for an irreverent approach to the Ark (the Type of our Mysteres) were slave, even many thousands of them.
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Of the two, Superstition less offends God, then Profanation.
Of the two, Superstition less offends God, then Profanation.
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'Twas the great Charge God laid upon the Iews, and for which he threatned to remove his Worship from them to the Gentiles, because they prophaned his Worship, polluted the Table of the Lord,
'Twas the great Charge God laid upon the Iews, and for which he threatened to remove his Worship from them to the Gentiles, Because they Profaned his Worship, polluted the Table of the Lord,
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and made the meat of it contemptible, Mal. i. 12. All the appurtenances belonging to this mysterie, are to be reverenced;and made the meat of it contemptible, Malachi i. 12. All the appurtenances belonging to this mystery, Are to be reverenced;
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the Place, the Time, every Utensil. Is it a mysterie? then, 2. Castè, & sobriè tractandum;
the Place, the Time, every Utensil. Is it a mystery? then, 2. Castè, & sobriè tractandum;
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we must handle this mysterie chastly, and soberly. The mysteries of Religion are not sleightly, or vainly, or sportingly to be handled;
we must handle this mystery chastely, and soberly. The Mysteres of Religion Are not slightly, or vainly, or sportingly to be handled;
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but heedfully, soberly, with all awful attention. 1. The Minister, who speaks of them, how holily must he handle them? 1 Pet. iv. 11. Let him speak as the Oracles of God.
but heedfully, soberly, with all awful attention. 1. The Minister, who speaks of them, how holily must he handle them? 1 Pet. iv. 11. Let him speak as the Oracles of God.
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It was the charge of the Priests in the Old Law, Be ye clean that bear the Vessels of the Lord, Esai.
It was the charge of the Priests in the Old Law, Be you clean that bear the Vessels of the Lord, Isaiah.
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lii. 11. All those legal Pollutions that caused an irregularity in the Priests, made them uncapable of ministring;
lii. 11. All those Legal Pollutions that caused an irregularity in the Priests, made them uncapable of ministering;
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and they are all enforcements of that purity, and sobriety, that are required in the Servitours,
and they Are all enforcements of that purity, and sobriety, that Are required in the Servitors,
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and Dispensors of these sacred mysteries. This made Moses refuse;
and dispensers of these sacred Mysteres. This made Moses refuse;
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Send, I pray thee, by the hand of him whom thou wilt send, Exod. iv. 13. And Esay to cry out, I am a man of unclean lips, Esai. Send, I pray thee, by the hand of him whom thou wilt send, Exod iv. 13. And Isaiah to cry out, I am a man of unclean lips, Isaiah.
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vi. 5. And S. Paul to cry out, Who is sufficient for these things? 2 Cor. ii. 16. 2. It urges soberness in the Partakers, who are admitted to the fellowship of this Mysterie. As all irreverence,
vi. 5. And S. Paul to cry out, Who is sufficient for these things? 2 Cor. ii. 16. 2. It urges soberness in the Partakers, who Are admitted to the fellowship of this Mystery. As all irreverence,
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so all vain curiosity is forbidden: We must NONLATINALPHABET;
so all vain curiosity is forbidden: We must;
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in these mysteries, we must be wise to Sobriety, Rom. xii. 3. Gravity and Sobriety, they are the Handmayds of Piety, the Ushers that always attend Religion.
in these Mysteres, we must be wise to Sobriety, Rom. xii. 3. Gravity and Sobriety, they Are the Handmaids' of Piety, the Ushers that always attend Religion.
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The applying of any matter in Religion to an inferiour use, 'tis to debase it. The holy Ointment was not to be appliable to common use;
The applying of any matter in Religion to an inferior use, it's to debase it. The holy Ointment was not to be appliable to Common use;
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no Confection to be made like unto it.
no Confection to be made like unto it.
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Is it a mysterie? then, 3. Fide percipiendum; Religion, and our Christian Doctrine, it is a mysterie; therefore to be apprehended by Faith, not to be fathomed by Reason.
Is it a mystery? then, 3. Fide percipiendum; Religion, and our Christian Doctrine, it is a mystery; Therefore to be apprehended by Faith, not to be fathomed by Reason.
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Reason will judge that to be a foolery, which Faith reverences and adores as a mysterie. 'Tis called The mysterie of Faith, 1 Tim. iii. 9. not the mysterie of Reason, or Understanding.
Reason will judge that to be a foolery, which Faith reverences and adores as a mystery. It's called The mystery of Faith, 1 Tim. iii. 9. not the mystery of Reason, or Understanding.
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And they who are initiated into these mysteries, they are called Believers, not men of Reason and Understanding.
And they who Are initiated into these Mysteres, they Are called Believers, not men of Reason and Understanding.
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We are called Credentes, not Rationales, saith S. Aug. 'Tis not Intelligendi vivacitas, but Credendi simplicitas, that must converse in these mysteries. Reason laughs at that in Sarah, which Faith in Abraham embraces and rejoyces in.
We Are called believers, not Rationales, Says S. Aug. It's not Intelligendi vivacitas, but Credendi simplicitas, that must converse in these Mysteres. Reason laughs At that in Sarah, which Faith in Abraham embraces and rejoices in.
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Faith looks for a Revelation, that God saith it is so; searches not after Demonstration, or Reason, why it should be so.
Faith looks for a Revelation, that God Says it is so; Searches not After Demonstration, or Reason, why it should be so.
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Sufficit pro universis rationibus, autor Deus. Sufficit Pro universis rationibus, author Deus.
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The mysteries of Religion check and silence Reason, as the Angel did Zacharias, for asking, Whereby shall I know this? he would have Reason.
The Mysteres of Religion check and silence Reason, as the Angel did Zacharias, for asking, Whereby shall I know this? he would have Reason.
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What saith the Angel? Luk. i. 20. Behold, thou shalt be dumb: he stops his mouth.
What Says the Angel? Luk. i. 20. Behold, thou shalt be dumb: he stops his Mouth.
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Reason, deduced from the principles of Faith, and subordinate to the doctrine of Faith, 'tis lawful;
Reason, deduced from the principles of Faith, and subordinate to the Doctrine of Faith, it's lawful;
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but when it opposes Faith, then it is unlawful.
but when it opposes Faith, then it is unlawful.
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Hagar, when she obeys Sarah, may be entertain'd as a servant, but if she wax malepert against Sarah, Cast out the Bondwoman: Hagar, when she obeys Sarah, may be entertained as a servant, but if she wax malepert against Sarah, Cast out the Bondwoman:
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Abandon Reason, if it contradicts Faith.
Abandon Reason, if it contradicts Faith.
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It is one excellency of Faith, 'tis quietativa Intellectûs, it quiets and satisfies all enquiries, with this answer, It is a mysterie. Reason, that questions,
It is one excellency of Faith, it's quietativa Intellectûs, it quiets and Satisfies all Enquiries, with this answer, It is a mystery. Reason, that questions,
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How can three Persons be one God-head? Faith quiets Reason; My soul, keep thou silence unto God; believe and adore it;
How can three Persons be one Godhead? Faith quiets Reason; My soul, keep thou silence unto God; believe and adore it;
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it is a mysterie. Reason questions, How can God be made man? the Divinity and Humanity joyn'd in one Person? Faith hears an Oracle of Scripture, I must not enquire, it is a mysterie. Reason murmurs,
it is a mystery. Reason questions, How can God be made man? the Divinity and Humanity joined in one Person? Faith hears an Oracle of Scripture, I must not inquire, it is a mystery. Reason murmurs,
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How can a man be born again, and regenerate, and dye anew, and live anew? How can water wash away sin? Faith answers, The work is Spiritual, beyond Reason;
How can a man be born again, and regenerate, and die anew, and live anew? How can water wash away since? Faith answers, The work is Spiritual, beyond Reason;
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it is a mysterie. Reason, that cavils, How can Christ give us his Flesh to eat,
it is a mystery. Reason, that cavils, How can christ give us his Flesh to eat,
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and his Bloud to drink? How can a piece of Bread, and a tast of Wine convey Grace, seal up Salvation? How can our souls be nourished? how united to Christ sitting in heaven? Faith answers all, 'Tis a mysterie. Magis sentio, quam intelligo:
and his Blood to drink? How can a piece of Bred, and a taste of Wine convey Grace, seal up Salvation? How can our Souls be nourished? how united to christ sitting in heaven? Faith answers all, It's a mystery. Magis sentio, quam intelligo:
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Tota ratio operis, est potentia operantis. Tota ratio operis, est potentia operantis.
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No, in these supernatural Truths, Sapientia hominis, it is Officina erroris; exclude Reasoning, make use of Believing.
No, in these supernatural Truths, Sapientia hominis, it is Officina Error; exclude Reasoning, make use of Believing.
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Habet palatum Fides, cui sapit mel Dei. Aug. 'Tis the tast of Faith that can rellish this hidden Manna.Habet Palatum Fides, cui sapit mel Dei. Aug. It's the taste of Faith that can relish this hidden Manna.
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Faith, saith Parisiensis, 1. It is Religio Intellectus; the Religion of our Intellectual part. 2. It is Adoratio Intellectus; the Adoration of the Understanding:
Faith, Says Parisiensis, 1. It is Religio Intellectus; the Religion of our Intellectual part. 2. It is Adoratio Intellectus; the Adoration of the Understanding:
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Credendo, incurvamus Intellectum ad adorandum Deum. 3. It is Fortitudo Intellectus; 'tis the Strength of the Understanding.Credendo, incurvamus Intellectum ad Adorandum God. 3. It is Fortitudo Intellectus; it's the Strength of the Understanding.
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Sicut molestias perferre, 'tis Fortitudo Voluntatis; sic improbabilia credere, 'tis Fortitudo Intellectus. We have seen the Nature of it; 'tis a Mysterie: Now follows,Sicut molestias perferre, it's Fortitudo Voluntatis; sic improbabilia Believe, it's Fortitudo Intellectus. We have seen the Nature of it; it's a Mystery: Now follows,
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II. The quantity and just proportion of this mysterie; it is no petty and inferiour Truth, but a mysterie of the first magnitude, A great Mysterie. The Scripture advances it with all superlative terms, magnifies the greatness of it.
II The quantity and just proportion of this mystery; it is no Petty and inferior Truth, but a mystery of the First magnitude, A great Mystery. The Scripture advances it with all superlative terms, Magnifies the greatness of it.
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Phil. iii. 8. S. Paul calls it an Excellent Knowledge; I count all things but loss for the Excellency of the Knowledge of Iesus Christ. Philip iii. 8. S. Paul calls it an Excellent Knowledge; I count all things but loss for the Excellency of the Knowledge of Iesus christ.
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Rom. xi. 33. it is called a Rich Knowledge. Solomon saith, it furnishes a man with all precious and pleasant Riches, Prov. xxiv. 4. It enriches him that hath it.Rom. xi. 33. it is called a Rich Knowledge. Solomon Says, it furnishes a man with all precious and pleasant Riches, Curae xxiv. 4. It Enriches him that hath it.
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It furnishes and enriches the noblest part of man, his Soul; the highest faculty of that, his Spirit and Understanding.
It furnishes and Enriches the Noblest part of man, his Soul; the highest faculty of that, his Spirit and Understanding.
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Our Saviour accounts the seeking of this Knowledge, the seeking of precious Pearls. Mat. xiii. 45. The kingdom of heaven is like unto a Merchant-man, seeking goodly Pearls.
Our Saviour accounts the seeking of this Knowledge, the seeking of precious Pearls. Mathew xiii. 45. The Kingdom of heaven is like unto a Merchantman, seeking goodly Pearls.
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This, of all other, is a Pearl of great price.
This, of all other, is a Pearl of great price.
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They who are conversant in this mysterie, they deal with the choysest Commodities, with the • … ichest Pearls.
They who Are conversant in this mystery, they deal with the Choicest Commodities, with the • … ichest Pearls.
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The finding of this Knowledge, is the finding 〈 ◊ 〉 hidden Treasure, vers. 44. It makes him for ever, that is so 〈 ◊ 〉 as to meet with it.
The finding of this Knowledge, is the finding 〈 ◊ 〉 hidden Treasure, vers. 44. It makes him for ever, that is so 〈 ◊ 〉 as to meet with it.
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All other knowledge is but poverty to this Treasure; all other jewels but pebbles to this Pearl.
All other knowledge is but poverty to this Treasure; all other Jewels but pebbles to this Pearl.
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See how the Scripture extends and enlarges the greatness of this mysterie. S. Paul ascribes to it all the dimensions of Magnitude, Ephes. iii. 18. That ye may be able to comprehend with all Saints, what is the breadth,
See how the Scripture extends and enlarges the greatness of this mystery. S. Paul ascribes to it all the dimensions of Magnitude, Ephesians iii. 18. That you may be able to comprehend with all Saints, what is the breadth,
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and length, and depth, and heighth of this mysterie. And Iob thus magnifies the exceeding and incomprehensible largeness of this Knowledge;and length, and depth, and height of this mystery. And Job thus Magnifies the exceeding and incomprehensible largeness of this Knowledge;
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Chap. xi. 8, 9. It is as high as heaven, — deeper then hell, — longer then the earth, — broader then the sea. Chap. xi. 8, 9. It is as high as heaven, — Deeper then hell, — longer then the earth, — Broader then the sea.
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It exceeds the scantling of all created Perfections. The greatness of all other creatures may be fathomed;
It exceeds the scantling of all created Perfections. The greatness of all other creatures may be fathomed;
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the height of heaven, the depth of hell, the length of the earth, the breadth of the sea, all limited,
the height of heaven, the depth of hell, the length of the earth, the breadth of the sea, all limited,
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and bounded, and the understanding of man may reach them.
and bounded, and the understanding of man may reach them.
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As David speaks, I see an end of all other perfections, but thy Word is exceeding large.
As David speaks, I see an end of all other perfections, but thy Word is exceeding large.
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1. This mysterie of God-Incarnate, 'tis a great mysterie, because 'tis multiplex Mysterium, a comprehensive Truth, including in it manifold mysteries. 'Tis a mysterie pregnant;
1. This mystery of God-incarnate, it's a great mystery, Because it's multiplex Mysterium, a comprehensive Truth, including in it manifold Mysteres. It's a mystery pregnant;
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to the making up of which, many deep mysteries concur. God manifested in the Flesh. 1. Here is the mysterie of Christ 's two Natures; his Divinity, and his Humanity:
to the making up of which, many deep Mysteres concur. God manifested in the Flesh. 1. Here is the mystery of christ is two Nature's; his Divinity, and his Humanity:
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A glorious mysterie! Christ, true and perfect God, and true and perfect man too;
A glorious mystery! christ, true and perfect God, and true and perfect man too;
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the glory of the Deity, and the infirmity of his Manhood, both concurring in him. 2. Here is the mysterie of the Union,
the glory of the Deity, and the infirmity of his Manhood, both concurring in him. 2. Here is the mystery of the union,
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and conjoyning both these in one. A strange conjunction! The circumference of his infinite Deity, joyned to the lowest center of Humanity; Eternity made subject to Time;
and conjoining both these in one. A strange conjunction! The circumference of his infinite Deity, joined to the lowest centre of Humanity; Eternity made Subject to Time;
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Infinity comprehended in a poor finite creature; Omnipotency joyned with infirmity:
Infinity comprehended in a poor finite creature; Omnipotency joined with infirmity:
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This is so great a mysterie, that it made the Iews to imagine a double Messiah: One, a weak, frail, mortal man, lyable to sufferings;
This is so great a mystery, that it made the Iews to imagine a double Messiah: One, a weak, frail, Mortal man, liable to sufferings;
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the other, an Eternal, Omnipotent, Immortal God. They could not reconcile the several predictions of his glorious Divinity, and his infirm Humanity,
the other, an Eternal, Omnipotent, Immortal God. They could not reconcile the several predictions of his glorious Divinity, and his infirm Humanity,
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as this mysterie teaches us. 3. Here is the mystery of his Person; that both these Natures should be so strangely and admirably united into one Person;
as this mystery Teaches us. 3. Here is the mystery of his Person; that both these Nature's should be so strangely and admirably united into one Person;
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that God and Man should be personally one Christ; 1. Not by a concord of wills;
that God and Man should be personally one christ; 1. Not by a concord of wills;
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2. Or by a transfusion of properties; 3. Or by assistance of grace: but, 4. By an inward union and conjunction in Person:
2. Or by a transfusion of properties; 3. Or by assistance of grace: but, 4. By an inward Union and conjunction in Person:
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It is a mysterie that Divines have laboured to express by any possible similitudes, and could not do it. 2. 'Tis Magnum Mysterium. This of Christ 's Incarnation, 'tis the grand Mysterie, because all other mysteries are subordinate and serviceable to this:
It is a mystery that Divines have laboured to express by any possible Similitudes, and could not do it. 2. It's Magnum Mysterium. This of christ is Incarnation, it's the grand Mystery, Because all other Mysteres Are subordinate and serviceable to this:
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all sacred truths point at this Truth; all, like lines, meet in this center. 'Tis the end and drift of all the sacred Prophesies.
all sacred truths point At this Truth; all, like lines, meet in this centre. It's the end and drift of all the sacred prophecies.
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To him, give all the Prophets witness, Acts x. 43. It was the summe, and scope of all their Predictions, All the Prophets from Samuel, and those that follow after, To him, give all the prophets witness, Acts x. 43. It was the sum, and scope of all their Predictions, All the prophets from Samuel, and those that follow After,
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as many as have spoken, have foretold his Coming, Acts iii. 24. Of this Salvation, all the Prophets have enquired, and searched diligently.as many as have spoken, have foretold his Coming, Acts iii. 24. Of this Salvation, all the prophets have inquired, and searched diligently.
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He is Abraham 's promised Seed; Moses his great Prophet; Samuel 's anointed King; Iacob 's Shilo; Esay 's Immanuel;
He is Abraham is promised Seed; Moses his great Prophet; Samuel is anointed King; Iacob is Shilo; Isaiah is Immanuel;
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Ieremy 's Man compassed by a Woman; Ezekiel 's Shepherd; Daniel 's Holy One; Zachary 's Branch; Solomon 's Lilly; David 's Lord; Malachy 's Angel:Ieremy is Man compassed by a Woman; Ezekielem is Shepherd; daniel is Holy One; Zachary is Branch; Solomon is Lily; David is Lord; Malachy is Angel:
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All that prophesied, looked at him. He is the end, and body, and substance of all their Rites and Ceremonies. He was Abel 's Sacrifice; Abraham 's First-fruits; Isaac 's Ram; Iacob 's Ladder; Moses his Passover; Aaron 's Rod; the Israelites Rock; the Patriarchs Manna; David 's Tabernacle; Solomon 's Temple;
All that prophesied, looked At him. He is the end, and body, and substance of all their Rites and Ceremonies. He was Abel is Sacrifice; Abraham is Firstfruits; Isaac is Ram; Iacob is Ladder; Moses his Passover; Aaron is Rod; the Israelites Rock; the Patriarchs Manna; David is Tabernacle; Solomon is Temple;
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all types and representations of his Incarnation. All their Kings were figures of this great King;
all types and representations of his Incarnation. All their Kings were figures of this great King;
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all their Deliverers and Judges, types of this great Saviour;
all their Deliverers and Judges, types of this great Saviour;
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all their Priests were Ushers to bring in this High-Priest of our profession. All the mysteries in Scripture were serviceable to this mystery. 3. 'Tis Magnum Mysterium; 'tis a great mysterie, far exceeding all mysteries in the world.
all their Priests were Ushers to bring in this High-Priest of our profession. All the Mysteres in Scripture were serviceable to this mystery. 3. It's Magnum Mysterium; it's a great mystery, Far exceeding all Mysteres in the world.
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All secrets of nature are but elements and rudiments to this Oracle.
All secrets of nature Are but elements and rudiments to this Oracle.
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The learnedst men that can search into all natural knowledge, stand gazing at this, and cry out,
The Learnedest men that can search into all natural knowledge, stand gazing At this, and cry out,
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How can this thing be? All mysteries of States they are but meer follies and dotages to this Wisdom.
How can this thing be? All Mysteres of States they Are but mere follies and dotages to this Wisdom.
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The vanquishing of Satan, What victory like this? The birth of God, What Prince's nativity so honourable? The laws of the Church, the heavenly Oracles, What laws so righteous? The priviledges of the Gospel, What Prerogatives, Charters, Liberties,
The vanquishing of Satan, What victory like this? The birth of God, What Prince's Nativity so honourable? The laws of the Church, the heavenly Oracles, What laws so righteous? The privileges of the Gospel, What Prerogatives, Charters, Liberties,
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so ample? Other Kings (saith S. Chrysostom ) they govern the bodies, this King reigns in the souls of men.
so ample? Other Kings (Says S. Chrysostom) they govern the bodies, this King reigns in the Souls of men.
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Other Kings fight with bodily weapons, this King with spiritual. Other Kings fight against Barbarians, Christ against Devils.
Other Kings fight with bodily weapons, this King with spiritual. Other Kings fight against Barbarians, christ against Devils.
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All subtilties of Art, but meer daubings and botcheries to this great mysterie. That Art can tame Lyons, lead about Tygers,
All subtleties of Art, but mere daubings and Butcheries to this great mystery. That Art can tame Lyons, led about Tigers,
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How do we wonder at this? This Mysterie here can change and alter brutish, savage, barbarous men, reduce them to all sobriety, and moderation.
How do we wonder At this? This Mystery Here can change and altar brutish, savage, barbarous men, reduce them to all sobriety, and moderation.
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Christs Incarnation shall make the Wolf dwell with the Lamb, and the Leopard lye down with the Kid, Christ Incarnation shall make the Wolf dwell with the Lamb, and the Leopard lie down with the Kid,
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and the Calf, and the young Lyon, and the Fatling together, and a little Child shall lead them, &c. Esay xi. 6. That Art is curious that can drive away diseases, lengthen and strengthen life:and the Calf, and the young lion, and the Fatling together, and a little Child shall led them, etc. Isaiah xi. 6. That Art is curious that can drive away diseases, lengthen and strengthen life:
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How far exceeding is this mysterie, that can cure soul-sickness? not onely cure sickness,
How Far exceeding is this mystery, that can cure Soul-sickness? not only cure sickness,
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but recover from death, regenerate and renew a man old, and withered, nay, dead, and give life to him? Other Arts can alter nature, but this doth change it.
but recover from death, regenerate and renew a man old, and withered, nay, dead, and give life to him? Other Arts can altar nature, but this does change it.
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That may polish brass, but not turn it into a purer metal. Evangelium ferreum vas, reddidit aureum.
That may polish brass, but not turn it into a Purer metal. Evangelium ferreum vas, reddidit Aureum.
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4. 'Tis Magnum Mysterium, a great mysterie; because 'tis a mysterie even to all men of the largest capacity, the most clear understanding.
4. It's Magnum Mysterium, a great mystery; Because it's a mystery even to all men of the Largest capacity, the most clear understanding.
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In other truths, that may be a mysterie to one man, which is but an easie, ordinary truth to the mind of another.
In other truths, that may be a mystery to one man, which is but an easy, ordinary truth to the mind of Another.
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As in Nature, some things seem very mysterious and obscure to a vulgar understanding, which a learned judicious man can presently comprehend.
As in Nature, Some things seem very mysterious and Obscure to a Vulgar understanding, which a learned judicious man can presently comprehend.
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As the Eclipse of the Sun, an unlearned man wonders at it as a great secret of nature,
As the Eclipse of the Sun, an unlearned man wonders At it as a great secret of nature,
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but a Scholar counts the knowledge of it easie, and obvious. So in works of Art, Aliter judicat peritus Artifex, aliter imperitus inspector.
but a Scholar counts the knowledge of it easy, and obvious. So in works of Art, Aliter judicat Peritus Artifex, aliter imperitus inspector.
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An unskilful man will account that a curious piece of work, which an expert Artificer will judge but ordinary.
an unskilful man will account that a curious piece of work, which an expert Artificer will judge but ordinary.
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But this Oracle, and mysterie with which we have to do, it poseth the greatest wits, far exceeds the largest understanding.
But this Oracle, and mystery with which we have to do, it poseth the greatest wits, Far exceeds the Largest understanding.
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Solomon, who knew the secrets of nature, his large head was too narrow for it. He confesses, I have not the understanding of a man; Solomon, who knew the secrets of nature, his large head was too narrow for it. He Confesses, I have not the understanding of a man;
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I have not learned this wisdom. It is hid even from the wise and prudent, Matt. xi. Where is the wise? Where is the Scribe? Where is the disputer of the world? 1 Cor. i. 20. All their wisdom falls short of this.
I have not learned this Wisdom. It is hid even from the wise and prudent, Matt. xi. Where is the wise? Where is the Scribe? Where is the disputer of the world? 1 Cor. i. 20. All their Wisdom falls short of this.
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It fares with the greatest Understanding, as it doth with the bodily eye:
It fares with the greatest Understanding, as it does with the bodily eye:
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The sharpest eye-sight that can behold all earthly things clearly, yet if it look up to the body of the • … un, it dazles,
The Sharpest eyesight that can behold all earthly things clearly, yet if it look up to the body of the • … un, it dazzles,
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and trembles, and cannot behold it. The least appearance of this mysterie, it overwhelmed and surcharged the most enlightned understanding.
and trembles, and cannot behold it. The least appearance of this mystery, it overwhelmed and surcharged the most enlightened understanding.
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When Christ appeared to Abraham (which was but praeludium Incarnationis ) he falls on his face, and trembles.
When christ appeared to Abraham (which was but praeludium Incarnationis) he falls on his face, and trembles.
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When Moses had but a glimpse of this glory, I tremble exceedingly, saith he.
When Moses had but a glimpse of this glory, I tremble exceedingly, Says he.
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When Elijah saw but the backparts of Christ, he hid his face, he durst not look on.
When Elijah saw but the Back parts of christ, he hid his face, he durst not look on.
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When Daniel approaches near it, it layes him for dead: It casts Paul into a rapture; Peter into a trance;
When daniel Approaches near it, it lays him for dead: It Cast Paul into a rapture; Peter into a trance;
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Iohn lay as a dead man. Excellens objectum, destruit sensum. John lay as a dead man. Excellens Objectum, destruit sensum.
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This knowledge, it is too high, I cannot attain to it. All humane understandings tremble, adore, are astonish'd at it. 5. 'Tis Magnum Mysterium, a great mysterie, not onely to humane,This knowledge, it is too high, I cannot attain to it. All humane understandings tremble, adore, Are astonished At it. 5. It's Magnum Mysterium, a great mystery, not only to humane,
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but even to the highest Angelical understanding: 'tis a great, deep mysterie even unto the Angels.
but even to the highest Angelical understanding: it's a great, deep mystery even unto the Angels.
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Those Stars of the morning (as Iob calls them) are overwhelmed with the splendor of this Sun. 'Tis a mysterie to them.
Those Stars of the morning (as Job calls them) Are overwhelmed with the splendour of this Sun. It's a mystery to them.
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This great Work, it was conceal'd from them;
This great Work, it was concealed from them;
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it lay hid in the womb of Eternity, and they still wonder and admire at the greatness of it. See this in two places;
it lay hid in the womb of Eternity, and they still wonder and admire At the greatness of it. See this in two places;
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one is, Ephes. iii. 10. Unto Principalities and Powers in heavenly places, is made known, by the Church, the manifold wisdom of God.
one is, Ephesians iii. 10. Unto Principalities and Powers in heavenly places, is made known, by the Church, the manifold Wisdom of God.
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Not onely some inferior Angels (as Lombard conceits) were ignorant of it, but the most illuminated Angels;
Not only Some inferior Angels (as Lombard conceits) were ignorant of it, but the most illuminated Angels;
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it was a mysterie to them;
it was a mystery to them;
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and by the Church they learn it (as some conceive) that they see and behold in the Church,
and by the Church they Learn it (as Some conceive) that they see and behold in the Church,
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and wonder at the secrets of the Gospel, which are there unfolded.
and wonder At the secrets of the Gospel, which Are there unfolded.
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At the preaching of the Gospel, the Angels flock to see the fulfilling of those mysteries represented in the Tabernacle, all the curtains being adorned with Cherubs.
At the preaching of the Gospel, the Angels flock to see the fulfilling of those Mysteres represented in the Tabernacle, all the curtains being adorned with Cherubs.
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Another place is, 1 Pet. i. 12. Which things the Angels desire to look into.
another place is, 1 Pet. i. 12. Which things the Angels desire to look into.
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They do NONLATINALPHABET, stoop down, and pry, and desire to look into these glorious Mysteries. This was prefigured in the two Cherubs on the Mercy-Seat, looking back upon the Ark and Mercy-Seat; and they still desire it.
They do, stoop down, and pry, and desire to look into these glorious Mysteres. This was prefigured in the two Cherubs on the Mercy-Seat, looking back upon the Ark and Mercy-Seat; and they still desire it.
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They cannot fully comprehend, and 'tis a ravishing sight to them. Strange! How dull are we? Preach we of Christ made Man, 'tis milk for babes; rudiments for children;
They cannot Fully comprehend, and it's a ravishing sighed to them. Strange! How dull Are we? Preach we of christ made Man, it's milk for babes; rudiments for children;
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whereas Angels count it hidden Manna. That's the second, it is Magnum Mysterium, a great mysterie. Now follows, III. The quality and condition of this mysterie; 'tis a mysterie of godliness. A short, but yet full comprehension of Christian Religion.
whereas Angels count it hidden Manna. That's the second, it is Magnum Mysterium, a great mystery. Now follows, III. The quality and condition of this mystery; it's a mystery of godliness. A short, but yet full comprehension of Christian Religion.
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'Tis the Art and mysterie of Godliness. And this truth branches it self into two particulars: 1. Piety, and Godliness;
It's the Art and mystery of Godliness. And this truth branches it self into two particulars: 1. Piety, and Godliness;
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it is a mysterie. 2. The piety of Religion, and the mysterie of Religion must be joyned together.
it is a mystery. 2. The piety of Religion, and the mystery of Religion must be joined together.
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We must possess our selves not onely with the mysterie of Religion, but also with the piety. 1. Piety, it is a mysterie; and therefore, 1. The art of Godliness, the skill to live holily, it is an high, hidden, supernatural thing;
We must possess our selves not only with the mystery of Religion, but also with the piety. 1. Piety, it is a mystery; and Therefore, 1. The art of Godliness, the skill to live holily, it is an high, hidden, supernatural thing;
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a skill far beyond the reach and possibility of nature. 'Tis no endowment of nature; it is hidden and conceal'd to natural knowledge.
a skill Far beyond the reach and possibility of nature. It's no endowment of nature; it is hidden and concealed to natural knowledge.
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By nature, we are utterly void of this gracious endowment.
By nature, we Are utterly void of this gracious endowment.
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Pharaoh 's speech is the voyce of nature, Exod. v. 2. Who is the Lord, that I should obey him? I know not the Lord. Pharaoh is speech is the voice of nature, Exod v. 2. Who is the Lord, that I should obey him? I know not the Lord.
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Thus S. Paul describes our natural condition;
Thus S. Paul describes our natural condition;
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We are alienated from the life of God, Eph. iv. 18. without Christ, being aliens from the Commonwealth of Israel, We Are alienated from the life of God, Ephesians iv. 18. without christ, being aliens from the Commonwealth of Israel,
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and strangers from the Covenant of promise, having no hope, and without God in the world, Ephes. ii. 12. This David describes, Psal. xiv. 2, 3, 4. The Lord looked down from heaven upon the children of men, to see if there were any that did understand, and seek God;
and Strangers from the Covenant of promise, having no hope, and without God in the world, Ephesians ii. 12. This David describes, Psalm xiv. 2, 3, 4. The Lord looked down from heaven upon the children of men, to see if there were any that did understand, and seek God;
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They are all gone aside, they are altogether become filthy — and call not upon the Lord. They Are all gone aside, they Are altogether become filthy — and call not upon the Lord.
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We naturally know, There is a God; there is no man born an Atheist; we have some sense of a Deity;
We naturally know, There is a God; there is no man born an Atheist; we have Some sense of a Deity;
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but we are all born prophane, and irreligious, without any sense of piety; utterly ignorant how to worship and serve him in true holiness.
but we Are all born profane, and irreligious, without any sense of piety; utterly ignorant how to worship and serve him in true holiness.
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That knowledge of God, which by nature we have, it always breaks out into one of these two Extremes;
That knowledge of God, which by nature we have, it always breaks out into one of these two Extremes;
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either, 1. Into prophanation, and so we never worship him; or, 2. Into superstition, and so we misplace his worship in things abominable to him.
either, 1. Into profanation, and so we never worship him; or, 2. Into Superstition, and so we misplace his worship in things abominable to him.
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When we know God, we worship him not as God, Rom. i. His worship depends upon his own will and revelation.
When we know God, we worship him not as God, Rom. i. His worship depends upon his own will and Revelation.
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We know not with what we must serve the Lord, till we come thither, Exod. x. 26. 2 Kings xvii. 26. They know not the manner of the God of this land. We know not with what we must serve the Lord, till we come thither, Exod x. 26. 2 Kings xvii. 26. They know not the manner of the God of this land.
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Holiness, it is no invention of nature, but a revelation of grace. Nature may lead us to civility, train us up to morality;
Holiness, it is no invention of nature, but a Revelation of grace. Nature may led us to civility, train us up to morality;
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but spiritual piety, and godliness, is beyond the reach of nature:
but spiritual piety, and godliness, is beyond the reach of nature:
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This wisdom is from above, Iam. iii. 17. Hast thou nothing but what thou broughtest with thee into the world? thou art utterly destitute of the life of godliness.
This Wisdom is from above, Iam. iii. 17. Hast thou nothing but what thou Broughtest with thee into the world? thou art utterly destitute of the life of godliness.
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Piety, it is a mysterie, it is a Secret to nature.
Piety, it is a mystery, it is a Secret to nature.
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It gives us a reason why godliness is so scarce, so few are acquainted with it.
It gives us a reason why godliness is so scarce, so few Are acquainted with it.
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That, that is natural, is usual and common; but this is supernatural, beyond the reach of nature.
That, that is natural, is usual and Common; but this is supernatural, beyond the reach of nature.
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It is more admirable that any are holy, then that all are not. Most men live short of the light of nature;
It is more admirable that any Are holy, then that all Are not. Most men live short of the Light of nature;
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wonder not that so few are advanced beyond nature to the state of grace. Piety is a mysterie; therefore,
wonder not that so few Are advanced beyond nature to the state of grace. Piety is a mystery; Therefore,
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2. To natural men, it is, and seems to be, a reasonless, uncouth, unlikely thing, a meer paradox.
2. To natural men, it is, and seems to be, a reasonless, uncouth, unlikely thing, a mere paradox.
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Tell a vulgar, unlearned man, of the mysteries of any Art, or Science, he thinks you speak nonsense;
Tell a Vulgar, unlearned man, of the Mysteres of any Art, or Science, he thinks you speak nonsense;
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he can see nothing in them, they seem unreasonable. As many mysteries as you acquaint him with, so many absurdities; he laughs at them.
he can see nothing in them, they seem unreasonable. As many Mysteres as you acquaint him with, so many absurdities; he laughs At them.
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'Tis so with all the mysteries of godliness. Propound them to a carnal man, he will laugh at them;
It's so with all the Mysteres of godliness. Propound them to a carnal man, he will laugh At them;
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perswade him to them, he rejects them; enforce them upon him, he repels them.
persuade him to them, he rejects them; enforce them upon him, he repels them.
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'Tis that which S. Paul observes, Our Gospel is hid to them that perish, 2 Cor. iv. 3. A natural man judges these spiritual truths stark foolishness, 1 Cor. ii. 14. Therefore the mysteries of the Gospel are called the foolishness of God, 1 Cor. i. 25. God hath wrapt them all up in the vail of such mystical obscurity, that, at first sight, they appear odd,
It's that which S. Paul observes, Our Gospel is hid to them that perish, 2 Cor. iv. 3. A natural man judges these spiritual truths stark foolishness, 1 Cor. ii. 14. Therefore the Mysteres of the Gospel Are called the foolishness of God, 1 Cor. i. 25. God hath wrapped them all up in the Vail of such mystical obscurity, that, At First sighed, they appear odd,
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and unlikely to a carnal man.
and unlikely to a carnal man.
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As the Ark, though it were within all of pure gold, yet the coverings were plain, and coorse;
As the Ark, though it were within all of pure gold, yet the coverings were plain, and course;
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of hair, and goatsskins, no outward beauty to be seen. Thus Christ, the great mysterie, is God vail'd up in weak flesh;
of hair, and Goatskins, no outward beauty to be seen. Thus christ, the great mystery, is God veiled up in weak Flesh;
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How can this man save us? The meanness of his outside scandalized the Jews;How can this man save us? The meanness of his outside scandalized the jews;
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Is not this the Carpenter? — They were offended at him, Mark vi. 3. And Christ knew it,Is not this the Carpenter? — They were offended At him, Mark vi. 3. And christ knew it,
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how easily men would stumble at the unlikeliness of this mysterie, that he pronounceth him blessed that shall not be offended in him, Matth. xi. 6. Esay liii.
how Easily men would Stumble At the unlikeliness of this mystery, that he pronounceth him blessed that shall not be offended in him, Matthew xi. 6. Isaiah liii.
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This is the reason the Prophet gives, why so few believe in Christ, vers. 1. Who hath believed our report? He is as a root, vers. 2. in a dry ground; he hath no form, nor comeliness;
This is the reason the Prophet gives, why so few believe in christ, vers. 1. Who hath believed our report? He is as a root, vers. 2. in a dry ground; he hath no from, nor comeliness;
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and when we shall see him, there is no beauty that we should desire him. and when we shall see him, there is no beauty that we should desire him.
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Yea, the Doctrine of godliness, how absurd seems it to natural reason? Regeneration, to be born again, become a new man, Nicodemus cannot conceive it, Iohn iii. To be nourish'd to life by Christ 's flesh;
Yea, the Doctrine of godliness, how absurd seems it to natural reason? Regeneration, to be born again, become a new man, Nicodemus cannot conceive it, John iii. To be nourished to life by christ is Flesh;
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How can this man give us his flesh? 'Tis an hard saying, Joh. vi.How can this man give us his Flesh? It's an hard saying, John vi.
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Self-denial, and mortification, to be crucified to the world, to cross our own wils, and wrastle with our selves,
Self-denial, and mortification, to be Crucified to the world, to cross our own wills, and wrestle with our selves,
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and to beat down our own bodies; a mysterie of piety, a folly to nature.
and to beatrice down our own bodies; a mystery of piety, a folly to nature.
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To hate father, mother, life it self for Religion-sake, how unreasonable? Not to live by sense,
To hate father, mother, life it self for Religion-sake, how unreasonable? Not to live by sense,
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or reason, but by faith, nature abhorrs it.
or reason, but by faith, nature abhors it.
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To love our enemies, to rejoyce in afflictions, to know how to be in want, poverty, NONLATINALPHABET, saith S. Paul, Phil. iv. 12. 'Tis more blessed to give then to receive;
To love our enemies, to rejoice in afflictions, to know how to be in want, poverty,, Says S. Paul, Philip iv. 12. It's more blessed to give then to receive;
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to part with all, in hope of gain at the resurrection, in another world; and, above all, to look for salvation in a crucified Saviour;
to part with all, in hope of gain At the resurrection, in Another world; and, above all, to look for salvation in a Crucified Saviour;
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haec sunt stulta Dei, sed decus fidei; these are the mysteries of our piety, the follies and paradoxes of natural reason.haec sunt stulta Dei, sed decus fidei; these Are the Mysteres of our piety, the follies and paradoxes of natural reason.
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No, saith the Psalmist, The King's daughter is all glorious within, Psal. xlv. All the glory of Piety, and the Church, 'tis spiritual and heavenly.
No, Says the Psalmist, The King's daughter is all glorious within, Psalm xlv. All the glory of Piety, and the Church, it's spiritual and heavenly.
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Worldly wisdom, that's in worldly beauty:
Worldly Wisdom, that's in worldly beauty:
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As the Church of the wicked One is glorious with earthly beauty, a Crown of gold, a purple Robe, beset with Precious Stones, all earthly ornaments;
As the Church of the wicked One is glorious with earthly beauty, a Crown of gold, a purple Robe, beset with Precious Stones, all earthly Ornament;
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so the Spouse of Christ, she is Beautiful, but all Heavenly; Cloath'd with the Sun, Crown'd with the Stars, Treading on the Moon; all Heavenly and Mystical.
so the Spouse of christ, she is Beautiful, but all Heavenly; Clothed with the Sun, Crowned with the Stars, Treading on the Moon; all Heavenly and Mystical.
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Piety, it is a mysterie, high, and hidden;
Piety, it is a mystery, high, and hidden;
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therefore, 3. The attaining of this heavenly Skill, and Art of holiness, is a matter of much difficulty;
Therefore, 3. The attaining of this heavenly Skill, and Art of holiness, is a matter of much difficulty;
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it requires much search and study, much learning and diligence, much exercise and experience to attain unto it.
it requires much search and study, much learning and diligence, much exercise and experience to attain unto it.
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Those Arts that have in them many abstruse mysteries, are long a learning.
Those Arts that have in them many abstruse Mysteres, Are long a learning.
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Oh! the Art of godliness, the Trade of piety, the Skill of living holily, 'tis no small matter,
Oh! the Art of godliness, the Trade of piety, the Skill of living holily, it's no small matter,
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but very mysterious. The Philosopher could say of his Art, Ars longa, Vita brevis, a mans life was too short to attain to the perfection of it.
but very mysterious. The Philosopher could say of his Art, Ars Longam, Vita brevis, a men life was too short to attain to the perfection of it.
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How much more is this high Art of Religion, the mysterie of godliness? It makes David, for all his learning, to cry out still, Teach me, Instruct me, Make me to understand the way of godliness.
How much more is this high Art of Religion, the mystery of godliness? It makes David, for all his learning, to cry out still, Teach me, Instruct me, Make me to understand the Way of godliness.
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S. Paul, that great Proficient, yet professes he fell short, Phil. iii. 11, 12, 13. Brethren, I count not my self to have apprehended, I have not already attained, I am not already perfect,
S. Paul, that great Proficient, yet Professes he fell short, Philip iii. 11, 12, 13. Brothers, I count not my self to have apprehended, I have not already attained, I am not already perfect,
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but I follow after, and press forward, if by any means I might attain; words of striving and contention.but I follow After, and press forward, if by any means I might attain; words of striving and contention.
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How hard a thing is it to attain even to the knowledge of godliness? Then how difficult must it be to mortifie thy lusts, to subdue thine appetite? 'Tis call'd a Crucifying. Consider it, you, who think seven years little enough to learn any Trade of life;
How hard a thing is it to attain even to the knowledge of godliness? Then how difficult must it be to mortify thy Lustiest, to subdue thine appetite? It's called a Crucifying. Consider it, you, who think seven Years little enough to Learn any Trade of life;
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but any little time, any poor pains, sufficient to learn that which the Saints were practising all their dayes.
but any little time, any poor pains, sufficient to Learn that which the Saints were practising all their days.
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Try thy strength but with one Act, but with one Duty of godliness;
Try thy strength but with one Act, but with one Duty of godliness;
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and then tell me, If slubbering over a few prayers, or coming to Church, and yawning out an Amen, half asleep, half awake, be likely to make thee a skilful man in this Trade of piety. That's the first;
and then tell me, If slubbering over a few Prayers, or coming to Church, and yawning out an Amen, half asleep, half awake, be likely to make thee a skilful man in this Trade of piety. That's the First;
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Religion is the mysterie of godliness. Religion is the mystery of godliness.
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2. The second Truth is, The Mysterie, and the Piety of Religion must go both together.
2. The second Truth is, The Mystery, and the Piety of Religion must go both together.
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We must take both to us;
We must take both to us;
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not onely content our selves with the mysterie of Christianity, but be sure we acquaint our selves with the piety. True Religion joyns both together.
not only content our selves with the mystery of Christianity, but be sure we acquaint our selves with the piety. True Religion joins both together.
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Thus S. Paul describes Christian Religion, ' Tis a Doctrine according to godliness, 1 Tim. vi. 3. And Tit. i. 1. it is called, the Knowledge of the Truth according unto godliness:
Thus S. Paul describes Christian Religion, ' This a Doctrine according to godliness, 1 Tim. vi. 3. And Tit. i. 1. it is called, the Knowledge of the Truth according unto godliness:
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We may as well separate light from heat in the fire, as the mysterie and knowledge of it from the piety.
We may as well separate Light from heat in the fire, as the mystery and knowledge of it from the piety.
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Indeed, first we must get the mysterie, then labour for the piety of it. First, God created light;
Indeed, First we must get the mystery, then labour for the piety of it. First, God created Light;
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so it is in mans soul. A man is sooner enlightned then sanctified:
so it is in men soul. A man is sooner enlightened then sanctified:
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The Sun enlightens in an instant, but it begets heat in the Ayr by length of time;
The Sun enlightens in an instant, but it begets heat in the Air by length of time;
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but they must never be a sunder.
but they must never be a sunder.
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Blind Devotion, would have the piety without the mysterie. Oh! Zealous it would be, but not with knowledge.
Blind Devotion, would have the piety without the mystery. Oh! Zealous it would be, but not with knowledge.
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Oh! A good heart to God-wards; no matter for knowledge.
Oh! A good heart to Godwards; no matter for knowledge.
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And prophane Curiosity, that would have the mysterie without the piety; understand all secrets and mysteries, comprehend all Truths;
And profane Curiosity, that would have the mystery without the piety; understand all secrets and Mysteres, comprehend all Truths;
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but for the holiness of Christianity, they have no list to it. True Christianity joyns both together.
but for the holiness of Christianity, they have no list to it. True Christianity joins both together.
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True Religion is not like the tree of Knowledge, onely pleasant to the eye, and a tree to be desired to make one wise, Gen. iii. 6. but it must be to us as the tree of Life, for Devotion, and Practice.
True Religion is not like the tree of Knowledge, only pleasant to the eye, and a tree to be desired to make one wise, Gen. iii. 6. but it must be to us as the tree of Life, for Devotion, and Practice.
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Religion is not placed in the upper region of the Brain; but in the Heart, the seat of affection, the fountain of action. 'Tis a sanctifying Truth;
Religion is not placed in the upper region of the Brain; but in the Heart, the seat of affection, the fountain of actium. It's a sanctifying Truth;
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Holy Father, sanctifie them through thy Truth, not enlighten them onely, Ioh. xvii. 17. There is not any Truth so mystical, and contemplative, but must be drawn into practice.Holy Father, sanctify them through thy Truth, not enlighten them only, John xvii. 17. There is not any Truth so mystical, and contemplative, but must be drawn into practice.
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There is no mysterie in Scripture, but hath its piety. As there is not any creature,
There is no mystery in Scripture, but hath its piety. As there is not any creature,
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but it is for some use; it is not onely beautiful, but useful; Non tantum visu delectat, sed usu prodest;
but it is for Some use; it is not only beautiful, but useful; Non Tantum visu delectat, sed usu profits;
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so there's no Truth in Religion, but we may, and must extract from it Piety. Some Truths, at first sight, seem but dry as to this;
so there's no Truth in Religion, but we may, and must extract from it Piety. some Truths, At First sighed, seem but dry as to this;
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but as the Licorish stick, at first, looks like any weed, but chew it, and you suck sweetness;
but as the Licorish stick, At First, looks like any weed, but chew it, and you suck sweetness;
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so, those mysteries that seem to be most remote from practice, have a juice and sap of piety to be suck'd out of them.
so, those Mysteres that seem to be most remote from practice, have a juice and sap of piety to be sucked out of them.
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If ye know these things, happy are ye, if ye do them, Joh. xiii. 17. This man shall be blessed in his deed, Iam. i. 25. See how Christ checks Curiosity, and turns all to Practice;If you know these things, happy Are you, if you do them, John xiii. 17. This man shall be blessed in his deed, Iam. i. 25. See how christ Checks Curiosity, and turns all to Practice;
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Lord, are there few that be saved? And he said unto them, Strive to enter in at the strait gate, Luk. xiii. 23, 24. 1. Piety, 'tis the end of Christianity.Lord, Are there few that be saved? And he said unto them, Strive to enter in At the strait gate, Luk. xiii. 23, 24. 1. Piety, it's the end of Christianity.
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'Tis mysterium practicum. Not a Science in contemplation, but an Art of doing;
It's mysterium practicum. Not a Science in contemplation, but an Art of doing;
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not to make us the wiser, but the holier. 2. Piety, 'tis the best keeper of this mysterie. The knowledge of Religion, 'tis a precious Jewel;
not to make us the Wiser, but the Holier. 2. Piety, it's the best keeper of this mystery. The knowledge of Religion, it's a precious Jewel;
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see the Cabinet S. Paul tells us of, wherein it must be kept;
see the Cabinet S. Paul tells us of, wherein it must be kept;
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Holding the mysterie of Faith in a pure Conscience, 1 Tim. iii. 9. Wouldst thou not erre concerning the Faith? Take heed of making shipwrack of a good Conscience.Holding the mystery of Faith in a pure Conscience, 1 Tim. iii. 9. Wouldst thou not err Concerning the Faith? Take heed of making shipwreck of a good Conscience.
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Knowledge in this vessel, is like the Manna in the golden-pot; it is kept sweet. In a prophane heart, it is like Manna in other vessels, that stank and putrified.
Knowledge in this vessel, is like the Manna in the golden-pot; it is kept sweet. In a profane heart, it is like Manna in other vessels, that stank and Putrified.
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God takes away natural knowledge, if we abuse it, and live not accordingly.
God Takes away natural knowledge, if we abuse it, and live not accordingly.
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When they knew God, and glorified him not as God, God gave them over to errour,
When they knew God, and glorified him not as God, God gave them over to error,
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and never would call them to the knowledge of the Gospel, Rom. i. 21, &c. As we try vessels first with water;
and never would call them to the knowledge of the Gospel, Rom. i. 21, etc. As we try vessels First with water;
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if they will hold, and keep it sweet, then we pour wine into them. They who corrupt natural knowledge, God will not trust them with this mysterie.
if they will hold, and keep it sweet, then we pour wine into them. They who corrupt natural knowledge, God will not trust them with this mystery.
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Take heed thou divide not the piety from the mysterie. In all Truths, labour to be better.
Take heed thou divide not the piety from the mystery. In all Truths, labour to be better.
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In any mysterie, make S. Peter 's collection;
In any mystery, make S. Peter is collection;
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If these things are so, What manner of persons ought we to be in all holy conversation, and godliness? If these things Are so, What manner of Persons ought we to be in all holy Conversation, and godliness?
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We have seen the quality and condition of this mysterie, It is a mysterie of godliness. Now follows,
We have seen the quality and condition of this mystery, It is a mystery of godliness. Now follows,
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IV. The infallible, undoubted certainty of this mysterie; It is beyond, without, all controversie. There is a double Certainty;
IV. The infallible, undoubted certainty of this mystery; It is beyond, without, all controversy. There is a double Certainty;
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1. A certainty in the thing it self. 'Tis a most grounded Truth. Heaven and earth may sooner fail, then the least particle of this Truth.
1. A certainty in the thing it self. It's a most grounded Truth. Heaven and earth may sooner fail, then the least particle of this Truth.
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It hath the Power, and the Truth, and the Faithfulness of God; nay, his Oath to establish it. 2. A certainty of perswasion; at this the Text ayms.
It hath the Power, and the Truth, and the Faithfulness of God; nay, his Oath to establish it. 2. A certainty of persuasion; At this the Text aims.
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See with what confidence and assurance S. Paul seals up this great Truth; ' Tis without controversie. Observe;
See with what confidence and assurance S. Paul Seals up this great Truth; ' This without controversy. Observe;
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True Faith embraceth these heavenly Truths with all assurance, and strength of adhesion, and fulness of perswasion.
True Faith Embraceth these heavenly Truths with all assurance, and strength of adhesion, and fullness of persuasion.
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'Tis the nature and office of true Faith, in matters of God, to breed all possible assurance. 'Tis a Seal.
It's the nature and office of true Faith, in matters of God, to breed all possible assurance. It's a Seal.
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He who receives God's testimony of his Son, hath set to his Seal, that God is true, Ioh. iii. 33. Philip shews the assurance of Faith, which he requires of the Eunuch;
He who receives God's testimony of his Son, hath Set to his Seal, that God is true, John iii. 33. Philip shows the assurance of Faith, which he requires of the Eunuch;
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Acts viii. 37. If thou believest with all thine heart, that Iesus is the Son of God. Acts viii. 37. If thou Believest with all thine heart, that Iesus is the Son of God.
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Especially in this Truth, Iesus, God-Incarnate, Faith breaks through all controversies, and unquestionably must believe. 1. This Truth is clearly revealed in Scripture.
Especially in this Truth, Iesus, God-incarnate, Faith breaks through all controversies, and unquestionably must believe. 1. This Truth is clearly revealed in Scripture.
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And Divine revelation is the stay and establishment of Faith. Truths that are more obscurely delivered, are liable to question, and controversie;
And Divine Revelation is the stay and establishment of Faith. Truths that Are more obscurely Delivered, Are liable to question, and controversy;
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but this Truth, that, Iesus is the Messias, and the Authour of Salvation, it is with all evidence propounded to us.
but this Truth, that, Iesus is the Messias, and the Author of Salvation, it is with all evidence propounded to us.
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When God speaks clearly, Faith believes firmly. Credendum est Deo, vel semel loquenti. 2. This Truth, 'tis an immediate, and first principle of Religion;
When God speaks clearly, Faith believes firmly. Credendum est God, vel semel loquenti. 2. This Truth, it's an immediate, and First principle of Religion;
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the grand Maxim, and Oracle of Divinity. Now in all professions, Principles are unquestionable, admit no gain-saying.
the grand Maxim, and Oracle of Divinity. Now in all professions, Principles Are unquestionable, admit no gainsaying.
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He that comes to God, must believe —. 3. 'Tis a fundamental Truth; the first Stone that is laid in the building of the Church;He that comes to God, must believe —. 3. It's a fundamental Truth; the First Stone that is laid in the building of the Church;
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the main Rock upon which the whole Building rests.
the main Rock upon which the Whole Building rests.
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See, when Christ builds his Church, he chooses this Confession, Thou art the Son of the living God;
See, when christ builds his Church, he chooses this Confessi, Thou art the Son of the living God;
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he layes that in the foundation. Now in all buildings, the foundation must be sure and immovable.
he lays that in the Foundation. Now in all buildings, the Foundation must be sure and immovable.
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Here, Qui dubitat in fide, est infidelis. Agrippa 's almost, 'tis too weak;
Here, Qui dubitat in fide, est Infidels. Agrippa is almost, it's too weak;
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no, here, What we have heard, and seen, and felt —. 4. Errors in this, are most dangerous.
no, Here, What we have herd, and seen, and felt —. 4. Errors in this, Are most dangerous.
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As errors in the conception are hardly corrected, so errors in this first conception of Faith.
As errors in the conception Are hardly corrected, so errors in this First conception of Faith.
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Oh! these prime Truths must be firmly, and strongly embraced. Other consequential and secondary Truths of less evidence and necessity, may admit of discussion.
Oh! these prime Truths must be firmly, and strongly embraced. Other consequential and secondary Truths of less evidence and necessity, may admit of discussion.
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In some Truths we may differ, Salva compage fidei; but in this, every error is deadly.
In Some Truths we may differ, Salva compage fidei; but in this, every error is deadly.
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In some Truths, S. Paul 's moderation is sweet, If any man think otherwise, God will reveal it to him; account him as a brother:
In Some Truths, S. Paul is moderation is sweet, If any man think otherwise, God will reveal it to him; account him as a brother:
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But in this, he that errs, S. Paul 's threatning is seasonable, You are fallen from grace, you are cut off from Christ, you must dye in your sins. There is a necessary Truth; Maria, virgo in partu. There is a decent Truth; Maria, virgo post partum.
But in this, he that errs, S. Paul is threatening is seasonable, You Are fallen from grace, you Are Cut off from christ, you must die in your Sins. There is a necessary Truth; Maria, virgo in partu. There is a decent Truth; Maria, virgo post partum.
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Faith puts these Truths without question. NONLATINALPHABET. 1. This is the defiance, Faith gives to all the objections and cavils of nature;
Faith puts these Truths without question.. 1. This is the defiance, Faith gives to all the objections and cavils of nature;
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How can God become a man? the Creator, a creature? a Virgin conceive? Get thee behind me, Satan; 'tis without all controversie.
How can God become a man? the Creator, a creature? a Virgae conceive? Get thee behind me, Satan; it's without all controversy.
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2. By this, it answers and represses the contradictions of infidelity;
2. By this, it answers and represses the contradictions of infidelity;
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a man's heart is hardly drawn to assent and give credit to these mysteries: No, Faith tramples all contradictions under foot;
a Man's heart is hardly drawn to assent and give credit to these Mysteres: No, Faith tramples all contradictions under foot;
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'tis without all controversie. 3. By this, it overcomes the weaknesses and infirmities of Faith. Faith, at first, hath many doubts and fears;
it's without all controversy. 3. By this, it overcomes the Weaknesses and infirmities of Faith. Faith, At First, hath many doubts and fears;
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But why do thoughts rise in my heart? I know he is a faithful and true witness;
But why do thoughts rise in my heart? I know he is a faithful and true witness;
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no word is impossible to him.
no word is impossible to him.
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'Tis the victory and triumph that Faith gets over all doubtings, it believes stedfastly, without all controversie.
It's the victory and triumph that Faith gets over all doubtings, it believes steadfastly, without all controversy.
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ON CHRIST-MAS DAY. The Second Sermon.
ON CHRISTMAS DAY. The Second Sermon.
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GALAT. iv. 4, 5. When the fulness of the 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.
GALATIANS. iv. 4, 5. When the fullness of the 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.
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WHich words set out unto us the great and gracious work of our Redemption: A work undertaken and wrought by the Incarnation of our blessed Saviour.
WHich words Set out unto us the great and gracious work of our Redemption: A work undertaken and wrought by the Incarnation of our blessed Saviour.
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The remembrance of which, the Church of God doth this day joyfully Celebrate. An high Festival it is, and to be honoured by us:
The remembrance of which, the Church of God does this day joyfully Celebrate. an high Festival it is, and to be honoured by us:
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whether we respect Christ, and, in him, the mysterie of the day;
whither we respect christ, and, in him, the mystery of the day;
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or respect our selves, and, in us, the mercy, and benefit, which, as on this day, was vouchsafed to us. 1. Look upon Christ, and the mysterie of his Incarnation;
or respect our selves, and, in us, the mercy, and benefit, which, as on this day, was vouchsafed to us. 1. Look upon christ, and the mystery of his Incarnation;
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so 'tis a Birth-day Feast, the Feast of his Nativity.
so it's a Birthday Feast, the Feast of his Nativity.
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And the feast of the Birth-day, especially of some extraordinary, and eminent person (and such an one, above all, was the Birth of this day;
And the feast of the Birthday, especially of Some extraordinary, and eminent person (and such an one, above all, was the Birth of this day;
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Pharaoh 's birth-day, and Herod 's, were nothing to it) is kept and celebrated with all joyful solemnity.Pharaoh is birthday, and Herod is, were nothing to it) is kept and celebrated with all joyful solemnity.
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That is the mysterie of the Text, Christ made, and born of a woman; so it is a day of joyfulness. 2. Look upon our selves, and the mercy,
That is the mystery of the Text, christ made, and born of a woman; so it is a day of joyfulness. 2. Look upon our selves, and the mercy,
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and benefit of this day, that redounded to us; and so it is a Feast of deliverance out of Captivity.
and benefit of this day, that redounded to us; and so it is a Feast of deliverance out of Captivity.
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This day Christ came to redeem us that lay under the Law, cast and condemned men:
This day christ Come to Redeem us that lay under the Law, cast and condemned men:
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And a day of enlargement out of Captivity, that is a Feast of Iubile: Such was this day.
And a day of enlargement out of Captivity, that is a Feast of Jubilee: Such was this day.
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No Captivity like that of ours; neither the Egyptian, when they were born slaves; nor that of Babylon, when carried away to be slaves;
No Captivity like that of ours; neither the Egyptian, when they were born slaves; nor that of Babylon, when carried away to be slaves;
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both of them fall short of this, the bondage of our birth, and the slavery of our life;
both of them fallen short of this, the bondage of our birth, and the slavery of our life;
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none like to it, and so no redemption to be compared to it. 'Tis a day much to be remembred in our generations.
none like to it, and so no redemption to be compared to it. It's a day much to be remembered in our generations.
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1. It is the day of Christ 's Nativity, keep it with joyfulness. 2. It is a day of our enlargement out of Captivity, keep it with thankfulness.
1. It is the day of christ is Nativity, keep it with joyfulness. 2. It is a day of our enlargement out of Captivity, keep it with thankfulness.
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The Apostle then sets out unto us, the happy condition that hath betided the Church of God by the coming of Christ in his Incarnation.
The Apostle then sets out unto us, the happy condition that hath betided the Church of God by the coming of christ in his Incarnation.
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And he expresses it two ways;
And he Expresses it two ways;
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1. By a comparative opposition to the state of the Church before Christ 's coming. 2. By a positive,
1. By a comparative opposition to the state of the Church before christ is coming. 2. By a positive,
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or rather superlative, illustration of the happy condition of the Church, by his coming among us.
or rather superlative, illustration of the happy condition of the Church, by his coming among us.
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1. The Church of the Jews, before Christ, the low condition of that is set out by three steps of depression and inferiority, in respect of our state of advancement that Christ 's Birth brings to us. 1. Respectu Aetatis, for its Age;
1. The Church of the jews, before christ, the low condition of that is Set out by three steps of depression and inferiority, in respect of our state of advancement that christ is Birth brings to us. 1. Respectu Aetatis, for its Age;
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it was a Child, or an Infant, vers. 1. A child in knowledge, in growth of grace, in affections;
it was a Child, or an Infant, vers. 1. A child in knowledge, in growth of grace, in affections;
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a child, weak, imperfect, unskilful. 2. Respectu Conditionis, for the usage and condition in which it was;
a child, weak, imperfect, unskilful. 2. Respectu Conditionis, for the usage and condition in which it was;
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it was Servilis; it differ'd nothing from a servant, under a yoke of servitude, kept in more servile fear and subjection then Christians.
it was Servile; it differed nothing from a servant, under a yoke of servitude, kept in more servile Fear and subjection then Christians.
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Their spirit was the spirit of fear and bondage; our spirit is the spirit of love and liberty. 3. Respectu Educationis, for its breeding and education;
Their Spirit was the Spirit of Fear and bondage; our Spirit is the Spirit of love and liberty. 3. Respectu Educationis, for its breeding and education;
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it was at the command, and under the institution of a curst Schoolmaster, the Law: and but meanly instructed;
it was At the command, and under the Institution of a cursed Schoolmaster, the Law: and but meanly instructed;
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acquainted onely with the first elements and rudiments of our Religion; the high mysteries of our Faith, not manifested to them.
acquainted only with the First elements and rudiments of our Religion; the high Mysteres of our Faith, not manifested to them.
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And this threefold depression of the Jewish Church, should make us look three steps lower, into the sad and forlorn estate of us Gentiles and heathen, (for such was our original.) 1. Were they babes and children? we far worse; dead in our sins;
And this threefold depression of the Jewish Church, should make us look three steps lower, into the sad and forlorn estate of us Gentiles and heathen, (for such was our original.) 1. Were they babes and children? we Far Worse; dead in our Sins;
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not begot again to God by any spiritual Regeneration, not so much as in the womb of conception, out of the Church, uncircumcised Infidels. 2. Were they in the condition of servants? We not so much as servants;
not begotten again to God by any spiritual Regeneration, not so much as in the womb of conception, out of the Church, uncircumcised Infidels. 2. Were they in the condition of Servants? We not so much as Servants;
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strangers, rebels, cast-aways, enemies in a forlorn condition. 3. Were they kept under inferiour Tutors and Governours? We far worse;
Strangers, rebels, castaways, enemies in a forlorn condition. 3. Were they kept under inferior Tutors and Governors? We Far Worse;
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untaught, ignorant, foolish, like the wild Ass, without understanding, without God in the world.
untaught, ignorant, foolish, like the wild Ass, without understanding, without God in the world.
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2. The estate of the Christian Church is illustrated by a superlative eminency and advancement it hath gained by Christ 's Incarnation.
2. The estate of the Christian Church is illustrated by a superlative eminency and advancement it hath gained by christ is Incarnation.
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And this benefit we gain by him is expressed in three remarkable particulars: 1. The first thing remarkable in this great benefit, is the Time, when it was performed;
And this benefit we gain by him is expressed in three remarkable particulars: 1. The First thing remarkable in this great benefit, is the Time, when it was performed;
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When the fulness of time was come. 2. The second thing remarkable, is, the very Performance and Accomplishment of it;When the fullness of time was come. 2. The second thing remarkable, is, the very Performance and Accomplishment of it;
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and that is considerable, 1. In the causes of this benefit, which are three: 1. The Author of it, God. 2. The Actor of it, His Son. 3. The Assurer of it, vers. 6. that is, the Holy Ghost. All three persons of the glorious Trinity,
and that is considerable, 1. In the Causes of this benefit, which Are three: 1. The Author of it, God. 2. The Actor of it, His Son. 3. The Assurer of it, vers. 6. that is, the Holy Ghost. All three Persons of the glorious Trinity,
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as they concurr'd in our Creation, so they joyn and meet in the accomplishment of our Redemption. 2. In the manner of working and performing this benefit; that is remarkable:
as they concurred in our Creation, so they join and meet in the accomplishment of our Redemption. 2. In the manner of working and performing this benefit; that is remarkable:
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and it is twofold, 1. Designando; By designing and appointing the Son to do it; Emisit, God sent him.
and it is twofold, 1. Designando; By designing and appointing the Son to do it; Emitted, God sent him.
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2. Aptando; By fitting, and furnishing, and accommodating him for the performance of it. And there is a double fitness God put upon him;
2. Aptando; By fitting, and furnishing, and accommodating him for the performance of it. And there is a double fitness God put upon him;
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1. Is Aptitudo naturae; A fitness of nature;
1. Is Aptitudo naturae; A fitness of nature;
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he made him Man, cloath'd him with our flesh, put him into that nature, that was fit to work it. 2. Is Aptitudo status; A fitness of state and condition, such as was requisite in him who should work it;
he made him Man, clothed him with our Flesh, put him into that nature, that was fit to work it. 2. Is Aptitudo status; A fitness of state and condition, such as was requisite in him who should work it;
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Made him under the Law, put upon him that bond and obligation for us.Made him under the Law, put upon him that bound and obligation for us.
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That's the second thing remarkable, the very performance of it. 3. The third thing remarkable, is the end and fruit of it;
That's the second thing remarkable, the very performance of it. 3. The third thing remarkable, is the end and fruit of it;
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the good that we gain by it, and that is twofold; 1. Is Liberatio à malo; A freedom from miserie;
the good that we gain by it, and that is twofold; 1. Is Liberatio à Malo; A freedom from misery;
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that is the benefit of Redemption; That he might redeem us.
that is the benefit of Redemption; That he might Redeem us.
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2. Is Exaltatio ad bonum, The advancing of us to happiness by the benefit of adoption;
2. Is Exaltatio ad bonum, The advancing of us to happiness by the benefit of adoption;
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That we might receive the adoption of sons. First, that which is considerable, is, The time of our Saviour's Incarnation;That we might receive the adoption of Sons. First, that which is considerable, is, The time of our Saviour's Incarnation;
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it was in the fulness of time. Now this fulness of time, is two wayes considerable;
it was in the fullness of time. Now this fullness of time, is two ways considerable;
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1. There is naturalis plenitudo temporis; A kind of natural fulness of time; when time comes to the full growth;
1. There is Naturalis plenitudo Temporis; A kind of natural fullness of time; when time comes to the full growth;
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when the world was at his ripe and full age, at the meridian, and noontide of the world;
when the world was At his ripe and full age, At the meridian, and noontide of the world;
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neither in the nonage and minority, nor yet in the old age and decay of the world;
neither in the nonage and minority, nor yet in the old age and decay of the world;
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That's the natural fulness of time. 2. There is constituta plenitudo temporis; The set, appointed time, which God had design'd for this great Work:
That's the natural fullness of time. 2. There is Constituted plenitudo Temporis; The Set, appointed time, which God had designed for this great Work:
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when that appointed time came to the full, then Christ was Incarnate, sent to redeem.
when that appointed time Come to the full, then christ was Incarnate, sent to Redeem.
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1. Consider it as the natural fulness of time. 'Tis with the age of the world,
1. Consider it as the natural fullness of time. It's with the age of the world,
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as it is with the age of a man; there is a time of encreasing, till he comes to his full growth;
as it is with the age of a man; there is a time of increasing, till he comes to his full growth;
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and then there is a time of decaying, and wearing away. 'Tis so, in the course of time;
and then there is a time of decaying, and wearing away. It's so, in the course of time;
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The middle 'twixt both, 'tis the fulness of time: and in that, Christ came.
The middle betwixt both, it's the fullness of time: and in that, christ Come.
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Not in the beginning of time, nor yet in the last closure, and period, and conclusion of time.
Not in the beginning of time, nor yet in the last closure, and Period, and conclusion of time.
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1. Christ came not in the beginning, and morning of the world, presently after the fall of Adam; but stayed,
1. christ Come not in the beginning, and morning of the world, presently After the fallen of Adam; but stayed,
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and deferr'd his coming for a season, for divers reasons: 1. Differendo medicinam, aggravavit morbum.
and deferred his coming for a season, for diverse Reasons: 1. Differendo medicinam, aggravavit morbum.
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When the world had sinned, God did not presently dispatch our Saviour, that the fall and disease of sin might be more observable,
When the world had sinned, God did not presently dispatch our Saviour, that the fallen and disease of since might be more observable,
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and so the cure prove more gloriously remarkable.
and so the cure prove more gloriously remarkable.
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Were we presently cured, so soon as we complained, we should less esteem the danger of our disease.
Were we presently cured, so soon as we complained, we should less esteem the danger of our disease.
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The long smart, and tediousness of our misery, makes us to consider what it is to sin.
The long smart, and tediousness of our misery, makes us to Consider what it is to since.
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Christ would not go at the first Call to cure Lazarus, but stayed three dayes, that he might be sick, christ would not go At the First Call to cure Lazarus, but stayed three days, that he might be sick,
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and dye, and be buried, and putrified; that the case of Lazarus might seem more desperate:
and die, and be buried, and Putrified; that the case of Lazarus might seem more desperate:
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So, God let the world lye and continue in that ruine, that sin might appear out of measure sinful.
So, God let the world lie and continue in that ruin, that since might appear out of measure sinful.
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In the course of nature, a wound is sooner given, then it can be cured again:
In the course of nature, a wound is sooner given, then it can be cured again:
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And in the dispensation of grace, God takes longer time for punishing, and pardoning, then we take for sinning:
And in the Dispensation of grace, God Takes longer time for punishing, and pardoning, then we take for sinning:
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Numb. xiv. 34. After the number of the dayes, each day for a year, shall ye bear your iniquities; Numb. xiv. 34. After the number of the days, each day for a year, shall you bear your iniquities;
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even forty years, that ye may know my breach of promise. even forty Years, that you may know my breach of promise.
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The sin of the Spies and People was but forty dayes continuance, but they felt the smart of that sin full forty years.
The since of the Spies and People was but forty days Continuance, but they felt the smart of that since full forty Years.
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This course God took with the world, Rom. xi. 33. God hath shut up all in unbelief, that he might have mercy upon all:
This course God took with the world, Rom. xi. 33. God hath shut up all in unbelief, that he might have mercy upon all:
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first shut them up, and imprison'd them; before he pardon'd, and enlarg'd them. Miriam, for a word spoken amiss, must be shut out of the Camp seven dayes.
First shut them up, and imprisoned them; before he pardoned, and enlarged them. Miriam, for a word spoken amiss, must be shut out of the Camp seven days.
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Had her father but spit in her face, should she not be ashamed seven dayes? The sense of God's displeasure was to abide upon us.Had her father but spit in her face, should she not be ashamed seven days? The sense of God's displeasure was to abide upon us.
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S. Paul sets out unto us this divine oeconomy, Gal. iii. 19. After God had promised Christ, many hundred years were spent, ere he performed his promise. The Law came betwixt;
S. Paul sets out unto us this divine economy, Gal. iii. 19. After God had promised christ, many hundred Years were spent, ere he performed his promise. The Law Come betwixt;
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and it was added because of transgression, till the Seed should come. The world was to look for a Saviour;
and it was added Because of Transgression, till the Seed should come. The world was to look for a Saviour;
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but in the mean time, the Law was set over them, to convince them of sin, to make them know it is an evil and a bitter thing to fall away from God;
but in the mean time, the Law was Set over them, to convince them of since, to make them know it is an evil and a bitter thing to fallen away from God;
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and then comes the Saviour. 2. Christ came not presently in the beginning of Time, that so the perfection of the Church might grow by degrees, till it came to the full age and measure of Christ. 'Tis the Apostles Similitude, vers. 1. The Church was first as a child in the minority;
and then comes the Saviour. 2. christ Come not presently in the beginning of Time, that so the perfection of the Church might grow by Degrees, till it Come to the full age and measure of christ. It's the Apostles Similitude, vers. 1. The Church was First as a child in the minority;
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much time to pass over it, till it come to perfection. It is compared, 1. To a Building;
much time to pass over it, till it come to perfection. It is compared, 1. To a Building;
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that is, a leisurely, slow work. An House, or a City, it is not built in a day.
that is, a leisurely, slow work. an House, or a city, it is not built in a day.
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First the Foundation, then the Walls, then, after that, lay on the Roof. 'Tis compared, 2. To Husbandry, and sowing of Seed.
First the Foundation, then the Walls, then, After that, lay on the Roof. It's compared, 2. To Husbandry, and sowing of Seed.
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'Tis not heri sementis, & hodie messis, to day Seed-time, and to morrow Harvest; but first the blade, then the ear;
It's not Heri sementis, & hodie Messis, to day Seedtime, and to morrow Harvest; but First the blade, then the ear;
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after that, the full corn in the ear; then comes harvest, Mark iv. It was sown in Promises, sprung up in Prophesies, bloom'd in Types and Figures;
After that, the full corn in the ear; then comes harvest, Mark iv. It was sown in Promises, sprung up in prophecies, bloomed in Types and Figures;
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then came the full ear and harvest, in Christ 's Incarnation.
then Come the full ear and harvest, in christ is Incarnation.
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The joy of that time is the joy of harvest, Esay ix. 3. The improvement of the Church, it is compared, 3. To the growth of a Man, Eph. iv.
The joy of that time is the joy of harvest, Isaiah ix. 3. The improvement of the Church, it is compared, 3. To the growth of a Man, Ephesians iv.
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Now of all creatures, the growth of a Man is most leisurely; he comes slowest on to perfection.
Now of all creatures, the growth of a Man is most leisurely; he comes slowest on to perfection.
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When you put a child to School, you place him not in the highest Form, enter him not into the deepest mysteries of Learning at first, but begin him at lower:
When you put a child to School, you place him not in the highest From, enter him not into the Deepest Mysteres of Learning At First, but begin him At lower:
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So God first placed the Church, sub lege Naturae, trayn'd them up in rudiments reveal'd in a simpler manner;
So God First placed the Church, sub lege Naturae, trained them up in rudiments revealed in a simpler manner;
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then brings in the Paedagogie of Moses, sets him to nurture and tutour them in Types and Figures,
then brings in the Pedagogy of Moses, sets him to nurture and tutor them in Types and Figures,
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then brings in Christ, the great Prophet and Doctor of the Church.
then brings in christ, the great Prophet and Doctor of the Church.
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3. Christ came not presently in the beginning of Time, but stayd and deferred his comming, the more to quicken,
3. christ Come not presently in the beginning of Time, but stayed and deferred his coming, the more to quicken,
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and awaken the expectation of him;
and awaken the expectation of him;
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to put an edge upon the appetite of the Saints, and to make them long for him.
to put an edge upon the appetite of the Saints, and to make them long for him.
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So great a Blessing deserves longing, and expectation; and delay, naturally sharpens desire. Thus Christ delayed, and denied the Canaanitish woman;
So great a Blessing deserves longing, and expectation; and Delay, naturally sharpens desire. Thus christ delayed, and denied the Canaanitish woman;
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not to repel her, but to provoke her to more importunity.
not to repel her, but to provoke her to more importunity.
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After the strong strivings of her Faith and Prayer, then, O woman, be it unto thee as thou desirest.
After the strong strivings of her Faith and Prayer, then, Oh woman, be it unto thee as thou Desirest.
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Open thy mouth wide, and I will fill it, Psal. lxxxi. 10. Delay enlargeth, and stretcheth out the desire;Open thy Mouth wide, and I will fill it, Psalm lxxxi. 10. delay enlarges, and Stretcheth out the desire;
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and the larger our desires of Christ are, the fuller shall we enjoy him. This made the Church, before Christ, long and expect, and be earnest, for his Comming.
and the larger our Desires of christ Are, the fuller shall we enjoy him. This made the Church, before christ, long and expect, and be earnest, for his Coming.
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Abraham, he longed to see this day, Ioh. viii. Iacob on his death-bed, O Lord, I wait for thy Salvation. Abraham, he longed to see this day, John viii. Iacob on his deathbed, Oh Lord, I wait for thy Salvation.
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It made the Prophets enquire diligently, and search into the Promises.
It made the prophets inquire diligently, and search into the Promises.
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It is the honourable style and title of the Saints in the Old Testament, They were waiters for the consolation of Israel.
It is the honourable style and title of the Saints in the Old Testament, They were waiters for the consolation of Israel.
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The Church, like Sisera 's mother, look'd out at the window, Why stay the wheels of his Chariot? O that thou wouldst break the heavens, and come down!
The Church, like Sisera is mother, looked out At the window, Why stay the wheels of his Chariot? O that thou Wouldst break the heavens, and come down!
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The Fathers expound it of the longings of the Patriarks for the Comming of Christ. Many Kings and Prophets desired to see this day, Luk. x. That is the reason, saith Gregory, why the Saints complain'd, Their dayes were shortned, because they could not live to see Christ in the flesh.
The Father's expound it of the longings of the Patriarchs for the Coming of christ. Many Kings and prophets desired to see this day, Luk. x. That is the reason, Says Gregory, why the Saints complained, Their days were shortened, Because they could not live to see christ in the Flesh.
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They onely saluted the Promise afar off, and dyed in the faith of it.
They only saluted the Promise afar off, and died in the faith of it.
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4. Christ came not presently, deferr'd his appearance, to teach us the more to prize him now he is come, and to rejoyce in him.
4. christ Come not presently, deferred his appearance, to teach us the more to prize him now he is come, and to rejoice in him.
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Hope, deferr'd, makes the heart sick, Prov. xiii. 12. but when it is accomplished, 'tis a tree of Life.Hope, deferred, makes the heart sick, Curae xiii. 12. but when it is accomplished, it's a tree of Life.
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Hath he cost the Church so much longing, and searching, and praying? Sure then the Church will welcom him gladly, embrace him firmly, retain him constantly.
Hath he cost the Church so much longing, and searching, and praying? Sure then the Church will welcome him gladly, embrace him firmly, retain him constantly.
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Those that have been long without children, when God sends them a son, he is double welcom to them.
Those that have been long without children, when God sends them a son, he is double welcome to them.
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Isaac, and Iacob, and Ioseph, they were long sued for, before they were obtained; and accordingly beloved.Isaac, and Iacob, and Ioseph, they were long sued for, before they were obtained; and accordingly Beloved.
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Quod diu quaeritur, solet dul• … ias inveniri, saith St. Aug. The Church before Christ was like barren Hannah, weeping,Quod Diu Quaeritur, Solent dul• … ias inveniri, Says Saint Aug. The Church before christ was like barren Hannah, weeping,
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and sorrowing, and begging of a son;
and sorrowing, and begging of a son;
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now that Christ is born, it becomes us to be like fruitful Hannah, rejoycing at his birth.
now that christ is born, it becomes us to be like fruitful Hannah, rejoicing At his birth.
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I was the woman, that prayed for this child, and the Lord hath given the petition which I have asked of him. I was the woman, that prayed for this child, and the Lord hath given the petition which I have asked of him.
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Hannah 's song, saith S. Aug. 'tis not, Canticum unius foeminae pro filio, sed totius Ecclesiae pro Christo. Hannah is song, Says S. Aug. it's not, Canticum unius foeminae Pro filio, sed totius Ecclesiae Pro Christ.
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It becomes the Church to sing Hannahs song for the birth of Christ. The Church, after much search, hath found out, not the lost Groat, but an invaluable Treasure;
It becomes the Church to sing Hannahs song for the birth of christ. The Church, After much search, hath found out, not the lost Groat, but an invaluable Treasure;
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not a stray Sheep, but the holy Lamb of God; not a forlorn Prodigal, but the onely-Begotten and Beloved of the Father; it becomes us to rejoyce.
not a stray Sheep, but the holy Lamb of God; not a forlorn Prodigal, but the only-begotten and beloved of the Father; it becomes us to rejoice.
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That's the first, He came not in the beginning of Time. 2. Neither did he stay till the last period, and end of Time;
That's the First, He Come not in the beginning of Time. 2. Neither did he stay till the last Period, and end of Time;
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that so, in all differences of time, Faith might have an employment.
that so, in all differences of time, Faith might have an employment.
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Christ, yesterday, and to day, and the same for ever, Heb. xiii. 8. The Patriarchs, they believed, in Christum futurum, in Christ afterwards to be exhibited: christ, yesterday, and to day, and the same for ever, Hebrew xiii. 8. The Patriarchs, they believed, in Christ Future, in christ afterwards to be exhibited:
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The Apostles, and the Saints of that Age, they believed, in Christum praesentem, they enjoyed his bodily presence;
The Apostles, and the Saints of that Age, they believed, in Christ praesentem, they enjoyed his bodily presence;
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they saw and believed on him, present amongst them. Christians now, they believe, in Christum praeteritum, come, and gone again into heaven.
they saw and believed on him, present among them. Christians now, they believe, in Christ Past, come, and gone again into heaven.
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They that came before, and they that followed after, they all sung Hosanna. The Patriarchs, they went before;
They that Come before, and they that followed After, they all sung Hosanna. The Patriarchs, they went before;
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the Christian Church, that follows after;
the Christian Church, that follows After;
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both sing Hosanna, Blessed is he that comes to us in the name of the Lord.
both sing Hosanna, Blessed is he that comes to us in the name of the Lord.
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As Kings, when they go in State, have their Ushers before them, and their Attendants after them, both honour their appearance.
As Kings, when they go in State, have their Ushers before them, and their Attendants After them, both honour their appearance.
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Christ in this fulness of time, is as the Sun at noon-tide; East, and West are both enlightned by him. christ in this fullness of time, is as the Sun At noontide; East, and West Are both enlightened by him.
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It shews us the efficacy of Christ, and of his bloud;
It shows us the efficacy of christ, and of his blood;
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it was effectual, not onely when it was shed, but before it was shed, and after it was shed.
it was effectual, not only when it was shed, but before it was shed, and After it was shed.
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It sanctified, and saved the Primitive Saints; and the last upon earth shall be saved by it.
It sanctified, and saved the Primitive Saints; and the last upon earth shall be saved by it.
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That's the first fulness of time, in the natural consideration of it. In the middle of Time, when the world was at the Zenith, then Christ came.
That's the First fullness of time, in the natural consideration of it. In the middle of Time, when the world was At the Zenith, then christ Come.
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II. There is another fulness of time, that's Constituta plenitudo temporis; that time that was set,
II There is Another fullness of time, that's Constituted plenitudo Temporis; that time that was Set,
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and decreed, and appointed by God.
and decreed, and appointed by God.
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For not onely Christ 's comming, but all the circumstances of Time and Place were forelaid, and determined;
For not only christ is coming, but all the Circumstances of Time and Place were forelaid, and determined;
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and Christ 's comming into the world, gave a fulness and accomplishment unto that Time.
and christ is coming into the world, gave a fullness and accomplishment unto that Time.
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That we may conceive how our Saviour's Comming brought a fulness to Time, we must know, there were foregoing times, in which Christ was made known to the Church;
That we may conceive how our Saviour's Coming brought a fullness to Time, we must know, there were foregoing times, in which christ was made known to the Church;
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but yet there was an emptiness in those times; His Birth and Incarnation gave a fulness to them.
but yet there was an emptiness in those times; His Birth and Incarnation gave a fullness to them.
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There were three Preparative foregoing Times, which Christ 's Comming fulfilled: 1. Was Tempus Promissionis; that Time and Age of the Church when the Promise of Christ was first made and publish'd;
There were three Preparative foregoing Times, which christ is Coming fulfilled: 1. Was Tempus Promissionis; that Time and Age of the Church when the Promise of christ was First made and published;
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that was the time from Adam to Moses. The Church of God lived, and supported it self with that Promise, That afterwards, in God's good time, Christ should be born.
that was the time from Adam to Moses. The Church of God lived, and supported it self with that Promise, That afterwards, in God's good time, christ should be born.
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Now Promises, are all for hereafter; they bring nothing in present.
Now Promises, Are all for hereafter; they bring nothing in present.
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Indeed Faith knows how to make use of them, but in themselves they are but empty, they exhibit nothing.
Indeed Faith knows how to make use of them, but in themselves they Are but empty, they exhibit nothing.
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They give good Assurance, but put us not into Possession.
They give good Assurance, but put us not into Possession.
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A man may be rich in Bills, and Bonds, and Specialties, but yet be in actual want:
A man may be rich in Bills, and Bonds, and Specialties, but yet be in actual want:
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as men lay up Evidences among their Treasures. But Christ 's comming fulfill'd those Promises, gave a Yea and Amen to them.
as men lay up Evidences among their Treasures. But christ is coming fulfilled those Promises, gave a Yea and Amen to them.
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The prayer of David, was the prayer of the whole Church, Think upon thy Servant, as concerning thy Word, in which thou hast caused me to put my trust.
The prayer of David, was the prayer of the Whole Church, Think upon thy Servant, as Concerning thy Word, in which thou hast caused me to put my trust.
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It spread these Evidences before God, as Hezekiah did the Letter that was sent to him.
It spread these Evidences before God, as Hezekiah did the letter that was sent to him.
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Ey, but Promises turn'd into Performances, is a true fulness. That's the first;
Ey, but Promises turned into Performances, is a true fullness. That's the First;
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the time of Performance is a real fulness to the times of Promises. 2. A second Time was, Tempus Typorum, the time and age of the Church, furnish'd with Types and Prefigurations of him;
the time of Performance is a real fullness to the times of Promises. 2. A second Time was, Tempus Typorum, the time and age of the Church, furnished with Types and Prefigurations of him;
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that was the time of the Church under Moses. It added to the former time. That had but a Promise of him;
that was the time of the Church under Moses. It added to the former time. That had but a Promise of him;
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these Types resembled him, described him to them, seal'd up, and assured his comming to them.
these Types resembled him, described him to them, sealed up, and assured his coming to them.
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They were to the Faith of the Church, as Signs to represent him, as Tokens and Pledges to assure him to them:
They were to the Faith of the Church, as Signs to represent him, as Tokens and Pledges to assure him to them:
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But yet this falls short of fulness. Seals and Pledges are good Assurances, but actual Possession is a great deal better.
But yet this falls short of fullness. Seals and Pledges Are good Assurances, but actual Possession is a great deal better.
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Annulus iste nihil valet, haereditas est quam reposco. The Writing and Seal is not the thing we look for;Annulus iste nihil valet, Hereditas est quam reposco. The Writing and Seal is not the thing we look for;
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the Estate and Inheritance is that we wait for. Now Christ 's comming fill'd up the imperfections, and emptiness of these Types.
the Estate and Inheritance is that we wait for. Now christ is coming filled up the imperfections, and emptiness of these Types.
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They had the emptiness of a shadow, He brings the substance and fulness of the Body.
They had the emptiness of a shadow, He brings the substance and fullness of the Body.
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Col. ii. 17. They were but shadows of things to come, but the Body is of Christ. Col. ii. 17. They were but shadows of things to come, but the Body is of christ.
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His comming fill'd the Temple, as the cloud fill'd the Tabernacle.
His coming filled the Temple, as the cloud filled the Tabernacle.
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He fill'd that house with glory, when Christ came into it. 3. A third Time was, Tempus Prophetiarum; the Age of the Prophets;
He filled that house with glory, when christ Come into it. 3. A third Time was, Tempus Prophetiarum; the Age of the prophets;
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that was yet a fuller Time:
that was yet a fuller Time:
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then there was a more clear and particular foretelling the very manner and circumstances of his Birth and Incarnation.
then there was a more clear and particular foretelling the very manner and Circumstances of his Birth and Incarnation.
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Esay calculates, and foretels the time;Isaiah calculates, and foretells the time;
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At such a year, then the Messias shall come ▪ Micah foretels the City where he shall be born ▪ At Bethleem. They bring it nearer, and closer home;
At such a year, then the Messias shall come ▪ micah foretells the city where he shall be born ▪ At Bethlehem. They bring it nearer, and closer home;
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but all of them fail, and fall short of this fulness. They were but as Heralds and Ushers, forewarning,
but all of them fail, and fallen short of this fullness. They were but as Heralds and Ushers, forewarning,
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and preparing the way before him. The Testimony of Iesus, is the Spirit of Prophesie: His comming gives a being to all their Predictions.
and preparing the Way before him. The Testimony of Iesus, is the Spirit of Prophesy: His coming gives a being to all their Predictions.
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They all sate like Ionas to see when their Prophesies should be fulfilled; like Elijah on mount Carmel, looking often, and often, for his blessed Appearance.
They all sat like Ionas to see when their prophecies should be fulfilled; like Elijah on mount Mount carmel, looking often, and often, for his blessed Appearance.
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His presence accomplish'd them, and gave them their fulness. Thus God dealt with his Church, as Boaz with Ruth; first he affords her some gleanings;
His presence accomplished them, and gave them their fullness. Thus God dealt with his Church, as Boaz with Ruth; First he affords her Some gleanings;
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then lets fall handfuls to her; then fills her vail with a measure of clean corn dressed and winnowed;
then lets fallen handfuls to her; then fills her Vail with a measure of clean corn dressed and winnowed;
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then at last marries himself to her in his Incarnation. So then;
then At last Marries himself to her in his Incarnation. So then;
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Is Christ 's Comming the fulness of time? What improvement shall we make of this point for practice?
Is christ is Coming the fullness of time? What improvement shall we make of this point for practice?
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1. It should teach us to take notice of our happiness, that were kept and reserved to live in those times that are fulfill ' d by our Saviour's comming.
1. It should teach us to take notice of our happiness, that were kept and reserved to live in those times that Are fulfil ' d by our Saviour's coming.
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It is a great Blessing of God to be born in good times, in dayes of Peace and Plenty.
It is a great Blessing of God to be born in good times, in days of Peace and Plenty.
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We pity our forefathers, who lived in those Swording times, when all was in an uprore;
We pity our Forefathers, who lived in those Swording times, when all was in an uproar;
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and after-ages will do the like for us.
and Afterages will do the like for us.
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And one bewail'd himself, that he was born, nec solo, nec coelo, nec seculo erudito, in barbarous times.
And one bewailed himself, that he was born, nec solo, nec coelo, nec seculo erudito, in barbarous times.
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How happy are Christians, who have all the Mysteries of our Redemption accomplish'd in these dayes of the Gospel? What saith our Saviour to his Disciples? Luk. x. 23. Blessed are the eyes that see the things that ye see;
How happy Are Christians, who have all the Mysteres of our Redemption accomplished in these days of the Gospel? What Says our Saviour to his Disciples? Luk. x. 23. Blessed Are the eyes that see the things that you see;
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for I tell you many Kings and Prophets have desired to see those things that ye see, and have not seen them.
for I tell you many Kings and prophets have desired to see those things that you see, and have not seen them.
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David, and Solomon, and Iosiah, how would they have thrown down their Crowns at his feet,David, and Solomon, and Josiah, how would they have thrown down their Crowns At his feet,
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and adored him? Those Truths concerning Christ, which we count common and vulgar, and sleight and neglect them,
and adored him? Those Truths Concerning christ, which we count Common and Vulgar, and sleight and neglect them,
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how would they have ravished the spirits of those Saints that were before us? The Mysterie of the Trinity, what dark intimations of it to the Saints of old? That Christ was both God and Man, Davids Lord,
how would they have ravished the spirits of those Saints that were before us? The Mystery of the Trinity, what dark intimations of it to the Saints of old? That christ was both God and Man, Davids Lord,
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and Davids Son, it posed all the Doctors in Israel, how to conceive it; Matth. xxii.
and Davids Son, it posed all the Doctors in Israel, how to conceive it; Matthew xxii.
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Our Saviours Incarnation, Passion, Resurrection, Ascension, we scorn to spend time to learn them our selves, and teach them others;
Our Saviors Incarnation, Passion, Resurrection, Ascension, we scorn to spend time to Learn them our selves, and teach them Others;
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and yet the Angels, and Arch-angels stand astonished at them.
and yet the Angels, and Archangels stand astonished At them.
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They before us received but the Promise, God providing a better thing for us, that they without us should not be made perfect, Heb. xi. 40. 1 Sam. xvi. Samuel would not sit down to the Sacrifice, till young David was b• … ught from tending the sheep.
They before us received but the Promise, God providing a better thing for us, that they without us should not be made perfect, Hebrew xi. 40. 1 Sam. xvi. Samuel would not fit down to the Sacrifice, till young David was b• … ught from tending the sheep.
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Christ 's Sacrifice was delayed, till the fulness of the Gentiles might come in. The Patriarchs were the eldest sons, and they were put off with a Kid; christ is Sacrifice was delayed, till the fullness of the Gentiles might come in. The Patriarchs were the eldest Sons, and they were put off with a Kid;
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the fat Calf was kill'd for us; the best wine was kept last, till now, to entertain us ▪
the fat Calf was killed for us; the best wine was kept last, till now, to entertain us ▪
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2. This fulness on Gods part, doth challenge and require fulness on our part. 1. Fulness of knowledge.
2. This fullness on God's part, does challenge and require fullness on our part. 1. Fullness of knowledge.
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On Gods part Christ is fully revealed, all the Mysterie of Godliness laid open, and unfolded;
On God's part christ is Fully revealed, all the Mystery of Godliness laid open, and unfolded;
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tis our duty then, fully to know him. The dim, dark, imperfect knowledge of the Jewish Church will not suffice;
this our duty then, Fully to know him. The dim, dark, imperfect knowledge of the Jewish Church will not suffice;
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the vail is now taken off, and we all with open face may see and behold him.
the Vail is now taken off, and we all with open face may see and behold him.
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When I was a child, I spake as a child, I understood as a child; that was the condition of those times.When I was a child, I spoke as a child, I understood as a child; that was the condition of those times.
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Christians must be grown men, of a ripe age in understanding.
Christians must be grown men, of a ripe age in understanding.
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The times of our former ignorance, God regarded not, saith S. Paul, but now he warns every man, Act. xvii. 30. The times of Christianity are foretold to be knowing times;The times of our former ignorance, God regarded not, Says S. Paul, but now he warns every man, Act. xvii. 30. The times of Christianity Are foretold to be knowing times;
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Every man shall know me, from the least of them, to the greatest of them, Ier. xxxi. 34. The earth shall be filled with the knowledge of the Lord, as the waters cover the sea, saith the Prophet Habakkuk; a Spring-tide of knowledge.Every man shall know me, from the least of them, to the greatest of them, Jeremiah xxxi. 34. The earth shall be filled with the knowledge of the Lord, as the waters cover the sea, Says the Prophet Habakkuk; a Springtide of knowledge.
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Zachary foretels, that the feeblest Christian shall be as David. Iohn Baptist, a great enlightned Prophet;Zachary foretells, that the feeblest Christian shall be as David. John Baptist, a great enlightened Prophet;
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yet the least in the kingdom of heaven may be greater then he, in the Mysteries of Religion.
yet the least in the Kingdom of heaven may be greater then he, in the Mysteres of Religion.
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This fulness on Gods part requires of us, 2. Fulness of Faith, and of stedfast Assurance.
This fullness on God's part requires of us, 2. Fullness of Faith, and of steadfast Assurance.
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We owe our Faith to Gods bare Promises;
We owe our Faith to God's bore Promises;
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Shall we not fully believe his reall Performances? The Saints before Christ met with many difficulties in believing:
Shall we not Fully believe his real Performances? The Saints before christ met with many difficulties in believing:
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All of them are removed, that they cannot hinder our perswasion.
All of them Are removed, that they cannot hinder our persuasion.
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There were four Difficulties that attended the Promise of Christ, as it was propounded to the Patriarchs: 1. Was Obscuritas; They saw all in a dim light;
There were four Difficulties that attended the Promise of christ, as it was propounded to the Patriarchs: 1. Was Obscuritas; They saw all in a dim Light;
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all things were made known in much obscurity; they had but the light of a candle to discern by:
all things were made known in much obscurity; they had but the Light of a candle to discern by:
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the light of the Sun shines out to us. 2. Was Generalitas; Christ was promised to them in more general terms, not so distinctly and personally as he is to us.
the Light of the Sun shines out to us. 2. Was Generalitas; christ was promised to them in more general terms, not so distinctly and personally as he is to us.
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They heard of a blessed Seed to be born, that is all their Faith fastned on.
They herd of a blessed Seed to be born, that is all their Faith fastened on.
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We know who he is, Iesus the Son of Mary; he is pointed out to us NONLATINALPHABET, with special circumstances.
We know who he is, Iesus the Son of Mary; he is pointed out to us, with special Circumstances.
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Hic, & Nunc, breeds distinct knowledge. 3. Was Improbabilitas; The Promise was propounded to them with some Improbabilities.Hic, & Nunc, breeds distinct knowledge. 3. Was Improbabilitas; The Promise was propounded to them with Some Improbabilities.
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A Virgin shall conceive, and bring forth a Son: How can this thing be? Yes, we know it is performed;A Virgae shall conceive, and bring forth a Son: How can this thing be? Yes, we know it is performed;
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that holy Virgin hath conceived, and born him. Performances confute all improbabilities. Can there come any good out of Nazareth? Come and see.
that holy Virgae hath conceived, and born him. Performances confute all improbabilities. Can there come any good out of Nazareth? Come and see.
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4. Was Longinquitas; The Promise of Christ, made to the Fathers, was for a long time after;
4. Was Longinquitas; The Promise of christ, made to the Father's, was for a long time After;
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many hundred years to be spent ere Christ should come. Tell a man what shall happen a thousand years hence, you can hardly perswade him.
many hundred Years to be spent ere christ should come. Tell a man what shall happen a thousand Years hence, you can hardly persuade him.
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The Prophesie is for many dayes to come, said those mockers in Ezekiel. We need not stretch our faith so far, the Promise is before us.The Prophesy is for many days to come, said those mockers in Ezekielem. We need not stretch our faith so Far, the Promise is before us.
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With Thomas we may lay hold on him, and say, My Lord, and my God.
With Thomas we may lay hold on him, and say, My Lord, and my God.
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3. Hath Christ brought a fulness with him? It must work in us fulness of content, and satisfaction;
3. Hath christ brought a fullness with him? It must work in us fullness of content, and satisfaction;
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rest fully in him, and in his plentiful Redemption. The fulness of Christ is abundantly able to satisfie, and fill up all our desires;
rest Fully in him, and in his plentiful Redemption. The fullness of christ is abundantly able to satisfy, and fill up all our Desires;
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Fills the soul with marrow and fatness. Fills the soul with marrow and fatness.
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All other cravings of the soul may be quieted for a time, but they return again as eager as ever;
All other cravings of the soul may be quieted for a time, but they return again as eager as ever;
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'tis like a dream of meat, saith the Prophet, and when he awakes, his soul is empty.
it's like a dream of meat, Says the Prophet, and when he awakes, his soul is empty.
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This heavenly Manna, it breeds appetite, and yet it pinches not; it satisfies the soul, and yet it cloys not.
This heavenly Manna, it breeds appetite, and yet it pinches not; it Satisfies the soul, and yet it cloys not.
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Indeed Christ hath in him all that we need, or can possibly wish for.
Indeed christ hath in him all that we need, or can possibly wish for.
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He is the poor mans Riches, the despised mans Honour, the hungry mans Food, the sick mans Health, and the dying mans Life.
He is the poor men Riches, the despised men Honour, the hungry men Food, the sick men Health, and the dying men Life.
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Hast thou gained him? Say, 'Tis enough, Lord; Return to thy rest, O my soul, the Lord hath replenish'd thee.
Hast thou gained him? Say, It's enough, Lord; Return to thy rest, Oh my soul, the Lord hath replenished thee.
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When Simeon had Christ in his arms, he had enough, then willing to dye;
When Simeon had christ in his arms, he had enough, then willing to die;
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he had seen his Saviour. 4. Hath God fulfilled his Promise to us? It requires we should fulfill our promises to him:
he had seen his Saviour. 4. Hath God fulfilled his Promise to us? It requires we should fulfil our promises to him:
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Not fulness on Gods part, and emptiness on ours; fast on his part, loose on ours.
Not fullness on God's part, and emptiness on ours; fast on his part, lose on ours.
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The Son of God, Iesus Christ, was not Yea, and Nay, 2 Cor. i. 19. His comming to us, was not like the willing-unwilling son in the Gospel;
The Son of God, Iesus christ, was not Yea, and Nay, 2 Cor. i. 19. His coming to us, was not like the willing-unwilling son in the Gospel;
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first he would go, and then he would not. Not one word hath fallen to the ground of all that he promised us.
First he would go, and then he would not. Not one word hath fallen to the ground of all that he promised us.
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And shall our promises to him be yea, and nay? The Promises that have passed 'twixt God and us, are mutual;
And shall our promises to him be yea, and nay? The Promises that have passed betwixt God and us, Are mutual;
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not simply free, but partional and foederal; Do, ut des; Facio, ut facias; in the form of a Covenant, and by way of stipulation.
not simply free, but partional and federal; Do, ut des; Facio, ut facias; in the from of a Covenant, and by Way of stipulation.
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Moses calls it a mutual Avouchment:Moses calls it a mutual Avouchment:
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We avouch him to be our God, he avoucheth us to be his people, and that's strong and binding, Deut. xxvi. 17. Thus Ioshua exhorts the people to obedience, Ye know in all your hearts,
We avouch him to be our God, he avoucheth us to be his people, and that's strong and binding, Deuteronomy xxvi. 17. Thus Ioshua exhorts the people to Obedience, You know in all your hearts,
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and in all your souls, that not one thing hath failed of all the good which the Lord hath promised you; all is come to pass. and in all your Souls, that not one thing hath failed of all the good which the Lord hath promised you; all is come to pass.
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Take heed of being false in his Covenant.
Take heed of being false in his Covenant.
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He performs all, we just nothing. 5. At the fulness of time God made this great Promise good to his Church;
He performs all, we just nothing. 5. At the fullness of time God made this great Promise good to his Church;
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It must have a double operation upon our Faith: 1. It must settle our Faith. 2. It must order our Faith, and reliance upon God. 1. It must settle our Faith in the hopeful expectance of all other Promises.
It must have a double operation upon our Faith: 1. It must settle our Faith. 2. It must order our Faith, and reliance upon God. 1. It must settle our Faith in the hopeful expectance of all other Promises.
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This grand Promise of Christ, 'tis Matrix omnium promissionum, and, Pabulum Fidei; the foison that Faith feeds upon;
This grand Promise of christ, it's Matrix omnium promissionum, and, Pabulum Fidei; the foison that Faith feeds upon;
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it gives strength to all other promises; In him all are Yea, and Amen. He hath not spared his own Son, with him he can deny us nothing.
it gives strength to all other promises; In him all Are Yea, and Amen. He hath not spared his own Son, with him he can deny us nothing.
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Accessorium sequitur Principale; other promises are accessories and appurtenances to this Promise.Accessorium sequitur Principale; other promises Are accessories and appurtenances to this Promise.
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Manoah 's wife argued strongly, Would God destroy us, he would not have promised us a son. Manoah is wife argued strongly, Would God destroy us, he would not have promised us a son.
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Hath God made good the Promise of his Son? He will fail us in nothing.
Hath God made good the Promise of his Son? He will fail us in nothing.
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All his wayes are Mercy and Truth; Mercy in Promising, Truth in Performing. As it must settle our Faith, keep it from wavering;All his ways Are Mercy and Truth; Mercy in Promising, Truth in Performing. As it must settle our Faith, keep it from wavering;
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so, 2. It must order our Faith, keep it from precipitancy; too much hastening.
so, 2. It must order our Faith, keep it from precipitancy; too much hastening.
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Our Faith must not antedate the Promises of God ▪ in their due time they shall be accomplished.
Our Faith must not antedate the Promises of God ▪ in their due time they shall be accomplished.
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As to every thing God hath set a season, so he hath to his Promises.
As to every thing God hath Set a season, so he hath to his Promises.
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Luk. i. 20. See the date God sets to them, They shall be fulfill'd in their season. Luk. i. 20. See the date God sets to them, They shall be fulfilled in their season.
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Thus the Prophet sets back the over-hasty expectation of the Jews for the overthrow of their enemies.
Thus the Prophet sets back the overhasty expectation of the jews for the overthrow of their enemies.
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Habak. ii. 3. he tells them, The vision is yet for an appointed time, at the end it shall speak, and not lye; Habak. ii. 3. he tells them, The vision is yet for an appointed time, At the end it shall speak, and not lie;
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though it tarry, wait for it, because it will surely come, it will not tarry. It is good, not onely to hope, but to wait for the Salvation of God.though it tarry, wait for it, Because it will surely come, it will not tarry. It is good, not only to hope, but to wait for the Salvation of God.
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We should answer, and check our over-hasty cravings, as Christ did, Mine hour is not yet come.
We should answer, and check our overhasty cravings, as christ did, Mine hour is not yet come.
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When it is come, Salvation shall come flying upon the wings of the wind.
When it is come, Salvation shall come flying upon the wings of the wind.
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Ioseph, in prison, made means for enlargement, it succeeded not, until the time that his word came; Ioseph, in prison, made means for enlargement, it succeeded not, until the time that his word Come;
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the word of the Lord tried him, and delivered him, Psal. cxv.the word of the Lord tried him, and Delivered him, Psalm cxv.
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Thus the Hebrews had their set time for enlargement, the self-same day that God had determined.
Thus the Hebrews had their Set time for enlargement, the selfsame day that God had determined.
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At the end of seventy years they returned from Babylon. The Lord, he doth not NONLATINALPHABET,
At the end of seventy Years they returned from Babylon. The Lord, he does not,
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but NONLATINALPHABET, he is not slack, but waits to have mercy upon us, in the best season, and time of mercy. We come,
but, he is not slack, but waits to have mercy upon us, in the best season, and time of mercy. We come,
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Secondly, to the benefit it self accomplish'd for us; God sent his Son. We will take the particulars as they lye.Secondly, to the benefit it self accomplished for us; God sent his Son. We will take the particulars as they lie.
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So here are three things considerable;
So Here Are three things considerable;
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1. The Authour, God: 2. His Action, He sent: 3. The Person who must effect and perform this Redemption for us, that's his Son.
1. The Author, God: 2. His Actium, He sent: 3. The Person who must Effect and perform this Redemption for us, that's his Son.
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I. The Authour of this great benefit of sending, is God. The Scripture still ascribes the sending of Christ, unto God the Father.
I. The Author of this great benefit of sending, is God. The Scripture still ascribes the sending of christ, unto God the Father.
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This gracious action it is appropriated unto him.
This gracious actium it is appropriated unto him.
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Hence he is called, the Gift of God, Ioh. iv. 10. So, Ioh. iii. 16. He gave his onely begotten Son. So, Ioh. xvii. 23. praying to his Father, he adds, They have believed, that Thou hast sent me.
Hence he is called, the Gift of God, John iv. 10. So, John iii. 16. He gave his only begotten Son. So, John xvii. 23. praying to his Father, he adds, They have believed, that Thou hast sent me.
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So, Acts iii. 26. S. Peter assures the Jews, God hath sent his Son to bless you, in turning away every one of you from your iniquities.
So, Acts iii. 26. S. Peter assures the jews, God hath sent his Son to bless you, in turning away every one of you from your iniquities.
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And two Congruities there are, that God should send his Son to Redeem us: 1. Congruity is grounded upon that Order,
And two Congruities there Are, that God should send his Son to redeem us: 1. Congruity is grounded upon that Order,
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and Relation which is betwixt the Persons in the glorious Trinity. As is their Being, so is their Working.
and Relation which is betwixt the Persons in the glorious Trinity. As is their Being, so is their Working.
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The Father hath his Being from himself, so he hath his Working.
The Father hath his Being from himself, so he hath his Working.
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We never read that the Father was sent by the Son, or by the Holy Ghost. He is Fons Deitatis, the Fountain and Original of the Deity.
We never read that the Father was sent by the Son, or by the Holy Ghost. He is Fons Deitatis, the Fountain and Original of the Deity.
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He is of himself, and works of himself. But the Son hath his Being from the Father by Eternal generation;
He is of himself, and works of himself. But the Son hath his Being from the Father by Eternal generation;
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and all his Operations and Actions flow from the Father, Ioh. v. 19. The Son can do nothing of himself,
and all his Operations and Actions flow from the Father, John v. 19. The Son can do nothing of himself,
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but what he seeth the Father do. Thus Christ referrs all his performance of our salvation, to the sending of the Father. Ioh. iv. My meat is, to do the will of him that sent me, and to finish his work. but what he sees the Father do. Thus christ refers all his performance of our salvation, to the sending of the Father. John iv. My meat is, to do the will of him that sent me, and to finish his work.
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And again, Ioh. ix. 4. I must work the works of him that sent me.
And again, John ix. 4. I must work the works of him that sent me.
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God the Father communicates all these gracious works to his Son, and sent him to perform them. 2. A second Congruity,
God the Father communicates all these gracious works to his Son, and sent him to perform them. 2. A second Congruity,
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why God the Father must be the Authour of our Redemption, is, Because by special Appropriation he is the Authour of our Creation;
why God the Father must be the Author of our Redemption, is, Because by special Appropriation he is the Author of our Creation;
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and none other must Redeem us, but he who did Create us. 1. The right of Redemption; 2. The glory of Redemption; 3. The duty of Redemption;
and none other must redeem us, but he who did Create us. 1. The right of Redemption; 2. The glory of Redemption; 3. The duty of Redemption;
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all belong to him. 1. We were his by right of Creation, and that was an indefeasable right.
all belong to him. 1. We were his by right of Creation, and that was an indefeasable right.
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Though we by sin lost our right in God, yet God did not lose his right in us.
Though we by since lost our right in God, yet God did not loose his right in us.
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Now Redemption belongs to him, to whom belongs the original right of Possession. I am thine, O save me; thine hands have made me.
Now Redemption belongs to him, to whom belongs the original right of Possession. I am thine, Oh save me; thine hands have made me.
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Mine own I will bring again, as I did sometimes from the depth of the sea. Mine own I will bring again, as I did sometime from the depth of the sea.
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The stray lost Sheep was the Shepherds still, he had the onely right to recover it.
The stray lost Sheep was the Shepherd's still, he had the only right to recover it.
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None but God could lay claim to us, and therefore none but God could Redeem us. 2. None must Redeem us, but he who Created us;
None but God could lay claim to us, and Therefore none but God could redeem us. 2. None must redeem us, but he who Created us;
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the glory of our Redemption must belong to none but to the Authour of our Creation.
the glory of our Redemption must belong to none but to the Author of our Creation.
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Had any but God atchieved our Redemption, more glory had been due to a creature for Redeeming us,
Had any but God achieved our Redemption, more glory had been due to a creature for Redeeming us,
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then to God for Creating us. The work of Redemption, 'tis far more glorious then the work of Creation.
then to God for Creating us. The work of Redemption, it's Far more glorious then the work of Creation.
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In it shines more glorious Wisdom, Goodness, Power. Now no creature must equal God in glory, much less exceed him.
In it shines more glorious Wisdom, goodness, Power. Now no creature must equal God in glory, much less exceed him.
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The most glorious work belongs to the most glorious God. 3. None must Redeem us, but God who Created us;
The most glorious work belongs to the most glorious God. 3. None must redeem us, but God who Created us;
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the benefit of Redemption doth more deeply oblige us, then the benefit of Creation. We owe more for our Redemption, then for our Creation.
the benefit of Redemption does more deeply oblige us, then the benefit of Creation. We owe more for our Redemption, then for our Creation.
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Before he Made us, we were nothing; before he Redeem'd us, we were worse then nothing.
Before he Made us, we were nothing; before he Redeemed us, we were Worse then nothing.
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We owe greater thanks to him who Redeem'd us by his Sons Blood ▪ then to him who Created us only by his Breath ▪ More Duties & Services are to be performed to him as our Saviour, then as to our Maker.
We owe greater thanks to him who Redeemed us by his Sons Blood ▪ then to him who Created us only by his Breath ▪ More Duties & Services Are to be performed to him as our Saviour, then as to our Maker.
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Should any but God Redeem us, we should be more deeply engaged to a Creature, then to our Creator, God blessed for evermore. We have seen the Authour: Let us see,
Should any but God redeem us, we should be more deeply engaged to a Creature, then to our Creator, God blessed for evermore. We have seen the Author: Let us see,
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II. The Action, He sent. Our Saviours Incarnation, for the working of our Redemption, is by no one expression so often made known to us,
II The Actium, He sent. Our Saviors Incarnation, for the working of our Redemption, is by no one expression so often made known to us,
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as by this of Sending. Christ makes it the summ of our Christian Faith; That the world may believe that thou hast sent me, Ioh. xi. It is a pregnant expression, and affords us divers truths for our Observation.
as by this of Sending. christ makes it the sum of our Christian Faith; That the world may believe that thou hast sent me, John xi. It is a pregnant expression, and affords us diverse truths for our Observation.
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1. Christs Incarnation was a Sending of him; that's Actus liberae dispensationis, an Action of freedom, and voluntary dispensation.
1. Christ Incarnation was a Sending of him; that's Actus liberae dispensationis, an Actium of freedom, and voluntary Dispensation.
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Not (as some erroneously conceived it) as if his Sending, had been his Making, and giving him his Being.
Not (as Some erroneously conceived it) as if his Sending, had been his Making, and giving him his Being.
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It was Nestorius his Heresie, That the Person of Christ had no Being before his Incarnation, but then had his beginning.
It was Nestorius his Heresy, That the Person of christ had no Being before his Incarnation, but then had his beginning.
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No, his Sending was no natural production, but a gracious employment, and voluntary dispensation.
No, his Sending was no natural production, but a gracious employment, and voluntary Dispensation.
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He who was Sent, was before he was Sent, Ioh. xvi. 28. I came forth from the Father, and came into the world.
He who was Sent, was before he was Sent, John xvi. 28. I Come forth from the Father, and Come into the world.
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Again, I leave the world, and go unto the Father.
Again, I leave the world, and go unto the Father.
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The Lord possessed me in the beginning of his way before his works of old, Prov. viii. 22. There is his Eternal generation.The Lord possessed me in the beginning of his Way before his works of old, Curae viii. 22. There is his Eternal generation.
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But he rejoyced to be in the habitable parts of the earth, he delighted to be with the sonnes of men: But he rejoiced to be in the habitable parts of the earth, he delighted to be with the Sons of men:
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There was his voluntary, and gracious Sending, in his Incarnation.
There was his voluntary, and gracious Sending, in his Incarnation.
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Though he was born at Bethlem, Yet his goings forth, were from of old, from everlasting, Micah V. 2. 2. Christ was Sent to work our Redemption:
Though he was born At Bethlehem, Yet his goings forth, were from of old, from everlasting, micah V. 2. 2. christ was Sent to work our Redemption:
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Sending, it is Actus specialis Intentionis; he came to be a Saviour to us, upon special Intention.Sending, it is Actus Specialis Intentionis; he Come to be a Saviour to us, upon special Intention.
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It gives a great assurance to our faith, that Christ undertook this work, not occasionally, but purposely;
It gives a great assurance to our faith, that christ undertook this work, not occasionally, but purposely;
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it was the errand he came about, it was the end and aym of his Incarnation. Not,
it was the errand he Come about, it was the end and aim of his Incarnation. Not,
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as David saved Nabal's flock, while he was in the wilderness, for his own safety; onely while he was there, he did Nabal that kindness:
as David saved Nabal's flock, while he was in the Wilderness, for his own safety; only while he was there, he did Nabal that kindness:
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Nor was he like the good Samaritan, that travell'd upon his own occasions, and chanced upon the wounded man,
Nor was he like the good Samaritan, that traveled upon his own occasions, and chanced upon the wounded man,
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and so step'd out of his way to relieve, and succour him; but it was his only business.
and so stepped out of his Way to relieve, and succour him; but it was his only business.
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He came to seek, and to save that which was lost, Matth. xviii. 11. Now,He Come to seek, and to save that which was lost, Matthew xviii. 11. Now,
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surely, he will not frustrate the main end of his Nativity. He was separated to this work from his mothers womb;
surely, he will not frustrate the main end of his Nativity. He was separated to this work from his mother's womb;
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Sent from the bosom of his Father to accomplish it. 3. Christ came, and yet his Father Sent him; it is Actus mutui consensus: He came and so it was his own Act:Sent from the bosom of his Father to accomplish it. 3. christ Come, and yet his Father Sent him; it is Actus mutui consensus: He Come and so it was his own Act:
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and his Father Sent him, so it was his Father's Act. Both joyn'd, and agreed, in this work of our Salvation.
and his Father Sent him, so it was his Father's Act. Both joined, and agreed, in this work of our Salvation.
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Indeed the Father and the Son, they always do the same things; but yet more expresly their consent is observable in our Redemption.
Indeed the Father and the Son, they always do the same things; but yet more expressly their consent is observable in our Redemption.
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The Scripture makes it a matter of their counsel, and consultation;
The Scripture makes it a matter of their counsel, and consultation;
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a matter of covenant, and compact, 'twixt the Father and the Son. Ask of me, and I will give thee the Heathen for thine Inheritance, Psal. ii. In the volume of thy book it was written of me;
a matter of Covenant, and compact, betwixt the Father and the Son. Ask of me, and I will give thee the Heathen for thine Inheritance, Psalm ii. In the volume of thy book it was written of me;
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then said I, Lo, I come; I delight to do thy will, O my God, Psal. xl. 7. Both concurred;then said I, Lo, I come; I delight to do thy will, Oh my God, Psalm xl. 7. Both concurred;
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He came not of himself, but his Father Sent him;
He Come not of himself, but his Father Sent him;
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Come, I will send thee to thy brethren, said Iacob to Ioseph; Go, I pray thee, see whether it be well with them. Come, I will send thee to thy brothers, said Iacob to Ioseph; Go, I pray thee, see whither it be well with them.
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They both joyned in this work, as Abraham and Isaac did in the sacrificing of Isaac; no striving,
They both joined in this work, as Abraham and Isaac did in the sacrificing of Isaac; no striving,
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or wrestling, or refusing, but a joynt consent.
or wrestling, or refusing, but a joint consent.
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The Father Sends him, and he came willingly, as Iephta's daughter to her father, Do as thou hast vowed.
The Father Sends him, and he Come willingly, as Jephtha's daughter to her father, Do as thou hast vowed.
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It was not the love of Christ onely, without, or against his Fathers liking:
It was not the love of christ only, without, or against his Father's liking:
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not like Ionathans kindness, sore against his father Sauls will ▪ He undertook not our cause,
not like Ionathans kindness, soar against his father Saul's will ▪ He undertook not our cause,
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nor vanquish'd our enemies, as Ionathan made his on-set on the Philistims, his father not knowing it:
nor vanquished our enemies, as Ionathan made his onset on the philistines, his father not knowing it:
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nor did God part with him unwillingly, and upon much importunity, as Iacob did with Benjamin, to ransom his brother;
nor did God part with him unwillingly, and upon much importunity, as Iacob did with Benjamin, to ransom his brother;
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no, God highly approved his Sons willingness in offering and undertaking this great Service; they both joyn'd in this work.
no, God highly approved his Sons willingness in offering and undertaking this great Service; they both joined in this work.
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4. God Sent his Son to Redeem us; it is Actus Autoritatis, it carries with it strength of full Warrant, and Authority.
4. God Sent his Son to redeem us; it is Actus Autoritatis, it carries with it strength of full Warrant, and authority.
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He came with an ample Commission to effect this work. And Christ publish'd this Commission at his first Preaching.
He Come with an ample Commission to Effect this work. And christ published this Commission At his First Preaching.
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Luk. iv. 17, 18. The Spirit of the Lord is upon me, he hath anointed me, he hath sent me to deliver the Captives. Luk. iv. 17, 18. The Spirit of the Lord is upon me, he hath anointed me, he hath sent me to deliver the Captives.
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The Father that sent me, gave me commandment, Ioh. xii. Him hath God the Father sealed, Ioh. vi. Set him up to be the Prince and Authour of Salvation.The Father that sent me, gave me Commandment, John xii. Him hath God the Father sealed, John vi. Set him up to be the Prince and Author of Salvation.
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It makes much to the fulness of this work, That Christ steps not in, as a private mediating friend,
It makes much to the fullness of this work, That christ steps not in, as a private mediating friend,
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but is employed by God, comes with full Authority to negotiate and transact the work of our Redemption.
but is employed by God, comes with full authority to negotiate and transact the work of our Redemption.
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S. Paul terms him, the Apostle of our • … rofession, Heb. iii. He had Apostolical Commission from God to effect it.
S. Paul terms him, the Apostle of our • … rofession, Hebrew iii. He had Apostolical Commission from God to Effect it.
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It must teach us perfectly to trust in him, and to commend the care of our Salvation into his hands, whom God hath laid this office upon, to solicit our Salvation. 5. God Sent Christ to us.
It must teach us perfectly to trust in him, and to commend the care of our Salvation into his hands, whom God hath laid this office upon, to solicit our Salvation. 5. God Sent christ to us.
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Sending, it is Actus Praeventionis; 'tis a Preventing favour.Sending, it is Actus Praeventionis; it's a Preventing favour.
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He stays not till we make means, and send petitions, and intercessions to him, but is first in this office of Reconciliation.
He stays not till we make means, and send petitions, and intercessions to him, but is First in this office of Reconciliation.
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It had been much to have admitted a Treaty upon our seeking, and importunity; no, he prevents us with his loving kindness, expects not till we send to him.
It had been much to have admitted a Treaty upon our seeking, and importunity; no, he prevents us with his loving kindness, expects not till we send to him.
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Our going to God, as S. Chrysostom notes, 'tis not called in Scripture NONLATINALPHABET, but NONLATINALPHABET; He fetch'd us, and brought us, we went not of our selves; Non motu nostro, sed ductusuo.
Our going to God, as S. Chrysostom notes, it's not called in Scripture, but; He fetched us, and brought us, we went not of our selves; Non motu nostro, sed ductusuo.
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S. Iohn insists much upon this Preventing love of God.
S. John insists much upon this Preventing love of God.
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In this was manifested the love of God, that God Sent his onely begotten Son into the world, that we may live through him, 1 Ioh. iv. 9. And, vers. 10. Herein is love, not that we loved God, but that he loved us; In this was manifested the love of God, that God Sent his only begotten Son into the world, that we may live through him, 1 John iv. 9. And, vers. 10. Herein is love, not that we loved God, but that he loved us;
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and sent his Son to be the propitiation for our sins. He sent to us, when none of us ever thought of sending to Him.and sent his Son to be the propitiation for our Sins. He sent to us, when none of us ever Thought of sending to Him.
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What the Shunamite said to Elisha, mankind may truly say to God, Did I desire a son of my lord? Did we ever think of this means of Salvation? No ▪ the whole world, 1. Either lay in security, never minding, nor considering our woful condition.
What the Shunamite said to Elisha, mankind may truly say to God, Did I desire a son of my lord? Did we ever think of this means of Salvation? No ▪ the Whole world, 1. Either lay in security, never minding, nor considering our woeful condition.
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2. Or else were up in hostility;
2. Or Else were up in hostility;
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so far from sending for peace, that we were bidding defiance to him, practising enmity. 3. Or were sunk in despair, not daring to think any thought of pardon, expecting nothing but destruction;
so Far from sending for peace, that we were bidding defiance to him, practising enmity. 3. Or were sunk in despair, not daring to think any Thought of pardon, expecting nothing but destruction;
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and then he graciously thought upon us, and sent for our deliverance. 6. God Sent his Son; Sending, it is Actus Demissionis; a great NONLATINALPHABET (so the Fathers call Christ's Incarnation ) an Act of great Vouchsafing, of much Condescension:
and then he graciously Thought upon us, and sent for our deliverance. 6. God Sent his Son; Sending, it is Actus Demissionis; a great (so the Father's call Christ's Incarnation) an Act of great Vouchsafing, of much Condescension:
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For God to Send to us, to dispatch messengers, begin treaties, make offers of reconciliation, nay, Preces descendere in omnes, to beseech us to be reconciled; admirable dignation!
For God to Send to us, to dispatch messengers, begin treaties, make offers of reconciliation, nay, Preces descendere in omnes, to beseech us to be reconciled; admirable dignation!
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He hath all the advantages of the better against us, why should he seek, and Send, and sue to us for peace and atonement? 1. He is Fortior; all the Strength is on his side.
He hath all the advantages of the better against us, why should he seek, and Send, and sue to us for peace and atonement? 1. He is Fortior; all the Strength is on his side.
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Now Christ tells us, Luk. xiv. 31. that in case of enmity, he who finds himself the weaker, should send Embassages, and desire conditions of Peace. Alas!
Now christ tells us, Luk. xiv. 31. that in case of enmity, he who finds himself the Weaker, should send Embassages, and desire conditions of Peace. Alas!
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we are infinitely the weaker, not able to annoy him, or to grapple with him.
we Are infinitely the Weaker, not able to annoy him, or to grapple with him.
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S. Paul gives us this Item, Rom. v. 6. When we were yet without strength, Christ dyed for us.
S. Paul gives us this Item, Rom. v. 6. When we were yet without strength, christ died for us.
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2. He is Dignior; that's a second advantage on his side; far above us in all Honour and Dignity.
2. He is Dignior; that's a second advantage on his side; Far above us in all Honour and Dignity.
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One would think, the more mean and inferiour should Send, and seek, and sue to his better, if he have offended him.
One would think, the more mean and inferior should Send, and seek, and sue to his better, if he have offended him.
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What saith Elizabeth to the Virgin Mary? Whence is this to me, that the mother of my Lord should come to me? Luk. i. 43. What stooping is this,
What Says Elizabeth to the Virgae Marry? Whence is this to me, that the mother of my Lord should come to me? Luk. i. 43. What stooping is this,
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and condescension, that the High, and the Holy One should send to us in our base condition? NONLATINALPHABET is made NONLATINALPHABET, saith Chrysostom; he makes himself lower than the lowest by this condescension. 3. He is Pars laesa; that's a third advantage he hath against us.
and condescension, that the High, and the Holy One should send to us in our base condition? is made, Says Chrysostom; he makes himself lower than the lowest by this condescension. 3. He is Pars laesa; that's a third advantage he hath against us.
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The injury and wrong is done to him, the offence is committed by us:
The injury and wrong is done to him, the offence is committed by us:
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Reason would, that we who had wronged him, should come in first, and sue to him.
Reason would, that we who had wronged him, should come in First, and sue to him.
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As Shimei, because he had wronged David, came first of all his Tribe and Countrey to meet King David, and to make his peace with him.
As Shimei, Because he had wronged David, Come First of all his Tribe and Country to meet King David, and to make his peace with him.
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In our petty wranglings, when the Potsheards contend with the Potsheards of the earth, we stand upon this, He hath wronged me; yet God abates this.
In our Petty wranglings, when the Potsherds contend with the Potsherds of the earth, we stand upon this, He hath wronged me; yet God abates this.
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All the right is of his side, and yet he Sends to us.
All the right is of his side, and yet he Sends to us.
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Whose charity sticks not here? we are ready to say, He hath wronged me, let him seek and sue to me first. 4. He is Independens, NONLATINALPHABET;
Whose charity sticks not Here? we Are ready to say, He hath wronged me, let him seek and sue to me First. 4. He is Independent,;
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his Self-sufficiency needs not our friendship, & reconciliation. Amongst men, we must sometimes put up wrongs, and pass by them;
his Self-sufficiency needs not our friendship, & reconciliation. among men, we must sometime put up wrongs, and pass by them;
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we may stand in need of those who have now offended us. Nec possum tecum vivere, nec sine te.
we may stand in need of those who have now offended us. Nec possum tecum vivere, nec sine te.
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Superiours may have such use of their inferiours, that they must be glad to seek to them.
Superiors may have such use of their inferiors, that they must be glad to seek to them.
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The head cannot say to the foot, I have no need of thee. But God stands not in need of us, or of our service.The head cannot say to the foot, I have no need of thee. But God Stands not in need of us, or of our service.
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Had we all perished in our rebellion, he had lost nothing. Eliphaz in Iob, tells us that:
Had we all perished in our rebellion, he had lost nothing. Eliphaz in Job, tells us that:
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Can a man be profitable unto God? Is it any gain to him, that thou art righteous? Iob xxii. 2. No, had we all perished, he had his holy Angels to serve him:Can a man be profitable unto God? Is it any gain to him, that thou art righteous? Job xxii. 2. No, had we all perished, he had his holy Angels to serve him:
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nay, had they all revolted, his glory and happiness is included in himself, and no wayes depends upon the service of his creatures.
nay, had they all revolted, his glory and happiness is included in himself, and no ways depends upon the service of his creatures.
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God gives Abraham an Item of this, when he made his Covenant with him, I am God All-sufficient, walk before me,
God gives Abraham an Item of this, when he made his Covenant with him, I am God All-sufficient, walk before me,
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and I will make my Covenant with thee, Gen. xvii. It was not necessity, but mercy, to covenant with Abraham. Yet see!and I will make my Covenant with thee, Gen. xvii. It was not necessity, but mercy, to Covenant with Abraham. Yet see!
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he abates this, and all other advantages: Though he be the Stronger, and needs not fear us;
he abates this, and all other advantages: Though he be the Stronger, and needs not Fear us;
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though he be the Better, and so may despise us; though he be wronged by us, and so may expect submission from us;
though he be the Better, and so may despise us; though he be wronged by us, and so may expect submission from us;
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though he hath not the least need of us, and so may neglect and cashier us for ever;
though he hath not the least need of us, and so may neglect and cashier us for ever;
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yet see his wonderful vouchsafing and condescending, he Sends, and seeks to us.
yet see his wondered vouchsafing and condescending, he Sends, and seeks to us.
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We may well break out with David 's admiration, 2 Sam. vii. 19. Is this the manner of man, O Lord God? Would one man thus deal with another? Stoop so low, to such treaties, and intreaties of reconciliation;
We may well break out with David is admiration, 2 Sam. vii. 19. Is this the manner of man, Oh Lord God? Would one man thus deal with Another? Stoop so low, to such treaties, and entreaties of reconciliation;
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send, and solicite, and importune for agreement? Nay, verily; 'tis the unmatchable example of God's love to us, thus to make after us;send, and solicit, and importune for agreement? Nay, verily; it's the unmatchable Exampl of God's love to us, thus to make After us;
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to Send, and to Send his Son, to accomplish our peace, and reconciliation.
to Send, and to Send his Son, to accomplish our peace, and reconciliation.
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SEVEN SERMONS PREACHED UPON The History of our Saviours Transfiguration, as it is represented by the three Evangelists, S. MATTHEW, S. MARK, S. LUKE. SEVEN SERMONS PREACHED UPON The History of our Saviors Transfiguration, as it is represented by the three Evangelists, S. MATTHEW, S. MARK, S. LYCIA.
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THE FIRST SERMON ON S. LUKE ix. 28. And it came to pass, about an eight dayes after these sayings, he took Peter, and John, and James, and went up into a mountain to pray, &c.
THE FIRST SERMON ON S. LYCIA ix. 28. And it Come to pass, about an eight days After these sayings, he took Peter, and John, and James, and went up into a mountain to pray, etc.
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THis passage of Scripture, is a remarkable relation of our Saviours glorious Transfiguration; his laying aside his garments of Frailty, and Mortality;
THis passage of Scripture, is a remarkable Relation of our Saviors glorious Transfiguration; his laying aside his garments of Frailty, and Mortality;
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and his assuming to himself his robes of Majesty and Glory.
and his assuming to himself his robes of Majesty and Glory.
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As David, seeing his son Solomon 's Succession questioned, and opposed, sends him to Mount Gihon, commands Zadock and Nathan to annoint, and proclaim him King: so here;
As David, seeing his son Solomon is Succession questioned, and opposed, sends him to Mount Gihon, commands Zadok and Nathan to anoint, and proclaim him King: so Here;
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Christs Kingdom being opposed, he is by Gods appointment established: Moses and Elias adore, and attend him;Christ Kingdom being opposed, he is by God's appointment established: Moses and Elias adore, and attend him;
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and a Voyce from heaven declares him Messias. The Text sets out Christs Preparation, and Entrance into this glorious Manifestation of Himself;
and a Voice from heaven declares him Messias. The Text sets out Christ Preparation, and Entrance into this glorious Manifestation of Himself;
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and the purposed choyce of those remarkable Circumstances, in which he was pleased to be Transfigured.
and the purposed choice of those remarkable circumstances, in which he was pleased to be Transfigured.
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And as in Coronations and Triumphs of Kings, all Occurrences are forelayd and ordered for greater Magnificence: so here;
And as in Coronations and Triumphos of Kings, all Occurrences Are forelaid and ordered for greater Magnificence: so Here;
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every particular is cull'd out, to advance the glory of this Transfiguration. 1. Is the choyce of Time;
every particular is culled out, to advance the glory of this Transfiguration. 1. Is the choice of Time;
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About an eight dayes after these sayings. 2. Is the choyce of Attendants; Peter, Iames, Iohn. About an eight days After these sayings. 2. Is the choice of Attendants; Peter, James, John.
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3. Is the choyce of the Place, fit for this great work;
3. Is the choice of the Place, fit for this great work;
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A mountain. 4. Is the choyce of an holy Preparative Action, Prayer; He went up into a mountain to pray. A mountain. 4. Is the choice of an holy Preparative Actium, Prayer; He went up into a mountain to pray.
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First, is the choyce of Time:First, is the choice of Time:
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And as in Time, there are two things: 1. Order. 2. Measure. 1. The one is, Succession; 2. The other, Duration. So here;
And as in Time, there Are two things: 1. Order. 2. Measure. 1. The one is, Succession; 2. The other, Duration. So Here;
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1. There is Ord• …, or Successio, in these words; After these sayings. 2. There is Duratio, in these words; About an eight dayes. I.
1. There is Ord• …, or Successio, in these words; After these sayings. 2. There is Duration, in these words; About an eight days. I.
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Is Ordo, or Successio; After these sayings;
Is Ordo, or Successio; After these sayings;
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and it reflects back to several remarkable passages going before, in his immediate last discourse with his Disciples. 1. Is Post Petri confessionem; after S. Peter 's Confession, vers. 20. Thou art the Christ of God. After this Confession of the Disciple's Faith, then he was Transfigured.
and it reflects back to several remarkable passages going before, in his immediate last discourse with his Disciples. 1. Is Post Petri confessionem; After S. Peter is Confessi, vers. 20. Thou art the christ of God. After this Confessi of the Disciple's Faith, then he was Transfigured.
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It carries with it a double Intendment: 1. Of Confirmation of their Faith: 2. Of Reward of their Faith. 1. An Intendment of Confirmation: Before, they confessed and believed:
It carries with it a double Intendment: 1. Of Confirmation of their Faith: 2. Of Reward of their Faith. 1. an Intendment of Confirmation: Before, they confessed and believed:
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And now again, their faith is miraculously confirmed, and ratified.
And now again, their faith is miraculously confirmed, and ratified.
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It is Gods gracious course, thus to • … port, and strengthen the beginnings of a true faith. Revelations, Visions, Miracles, Signs from heaven, all shall serve for further Confirmation.
It is God's gracious course, thus to • … port, and strengthen the beginnings of a true faith. Revelations, Visions, Miracles, Signs from heaven, all shall serve for further Confirmation.
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Thus God to Ahaz, Ask thee a S• … n of the Lord thy God; ask it either in the depth,
Thus God to Ahaz, Ask thee a S• … n of the Lord thy God; ask it either in the depth,
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or in the heigh• … above, 〈 ◊ 〉. vii. 11. If it be true faith, he will make it stronger.or in the heigh• … above, 〈 ◊ 〉. vii. 11. If it be true faith, he will make it Stronger.
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He is alwayes watering this grain of Mustard-seed. Thus to Nathaneel, Ioh. i. 50, 51. Believest thou, because I said unto thee, I saw thee under the Figtree? Thou shalt see greater things than these.
He is always watering this grain of Mustard seed. Thus to Nathaneel, John i. 50, 51. Believest thou, Because I said unto thee, I saw thee under the Fig tree? Thou shalt see greater things than these.
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— Ye shall see heaven open, and the Angels of God ascending, and descending upon the Son of man. 2. An Intendment of Remuneration.— You shall see heaven open, and the Angels of God ascending, and descending upon the Son of man. 2. an Intendment of Remuneration.
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This faithful Confession is honoured and rewarded with an evident Revelation a glorious Vision. This is the method of Gods dealing with his children.
This faithful Confessi is honoured and rewarded with an evident Revelation a glorious Vision. This is the method of God's dealing with his children.
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The ground of faith, is not sight, and reason, and evidence; but the reward of faith, is evidence, and clearness of full Representation.
The ground of faith, is not sighed, and reason, and evidence; but the reward of faith, is evidence, and clearness of full Representation.
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Christians are called 〈 ◊ 〉; 〈 ◊ 〉, non Rationales;
Christians Are called 〈 ◊ 〉; 〈 ◊ 〉, non Rationales;
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Aug. That is the duty of faith; but, the iss• … and end of it, what is that? It shall end in Vision.Aug. That is the duty of faith; but, the iss• … and end of it, what is that? It shall end in Vision.
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Then we shall see him as he is. First, faith looks upon his back-parts, and covers its face, as Elias in the cave;Then we shall see him as he is. First, faith looks upon his Back parts, and covers its face, as Elias in the cave;
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then it is advanced to see him face to face, as Elias on the Mount.
then it is advanced to see him face to face, as Elias on the Mount.
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To believe, because we see, it is the weakness of faith; but to see, because we believe, it is the honour of faith. Aliud est videndo credere, aliud credendo videre.
To believe, Because we see, it is the weakness of faith; but to see, Because we believe, it is the honour of faith. Aliud est videndo Believe, Aliud credendo To see.
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After these sayings: That, 2. Is, Post mortis praedictionem, vers. 22. The Son of man must suffer many things, and be rejected of the Elders, After these sayings: That, 2. Is, Post mortis praedictionem, vers. 22. The Son of man must suffer many things, and be rejected of the Elders,
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and Chief Priests, and Scribes, and be slain After that saying, then he was Transfigured, he shewed his Glory.and Chief Priests, and Scribes, and be slave After that saying, then he was Transfigured, he showed his Glory.
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And so it carries with it these Intimations: 1. Quod non ex infirmitate moriturus; That he was not to dye, out of Infirmity.
And so it carries with it these Intimations: 1. Quod non ex Infirmity Moriturus; That he was not to die, out of Infirmity.
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He who can thus at pleasure assume a state of Immortality, hath no inward necessity to dye.
He who can thus At pleasure assume a state of Immortality, hath no inward necessity to die.
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It was not necessity of nature, but dispensation of grace that exposed him to death. Non impotenter, sed potenter mortuus est.
It was not necessity of nature, but Dispensation of grace that exposed him to death. Non impotenter, sed potenter Mortuus est.
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As Moses dyed, not of weakness;
As Moses died, not of weakness;
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His eye was not dim, nor his natural force abated, Deut. xxxiv. 7. but upon special order:His eye was not dim, nor his natural force abated, Deuteronomy xxxiv. 7. but upon special order:
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So dyed Christ. As Sampson, it was his strength, not his weakness, that ended him: So Christ, he dyed, Clamore magno, non singultu.
So died christ. As Sampson, it was his strength, not his weakness, that ended him: So christ, he died, Noise magno, non singultu.
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He did not exspire with a sigh, or a groan, but when he had cried with a loud voyce, he yielded up the ghost, Matth. xxvii. 50. 2. Quod non ex vi externa;
He did not expire with a sighs, or a groan, but when he had cried with a loud voice, he yielded up the ghost, Matthew xxvii. 50. 2. Quod non ex vi External;
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That he did not dye from any external violence.
That he did not die from any external violence.
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He who hath the title of the Lord of life, and can assume to himself Impassibility, What violence can assault or annoy him? No man taketh away my life from me,
He who hath the title of the Lord of life, and can assume to himself Impassibility, What violence can assault or annoy him? No man Takes away my life from me,
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but I lay it down of my self;
but I lay it down of my self;
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I have power to lay it down, and I have power to take it again, Ioh. x. 18. He who can, Pertransire per medium eorum, pass through the midst of them,
I have power to lay it down, and I have power to take it again, John x. 18. He who can, Pertransire per medium Their, pass through the midst of them,
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and go his way, Luk. iv. 30. sure his death is not enforced, but assumed. 3. Quod non ex odio paterno; and go his Way, Luk. iv. 30. sure his death is not Enforced, but assumed. 3. Quod non ex odio Paterno;
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That he did not dye, because his Father hated him.
That he did not die, Because his Father hated him.
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It may be it shall be said, God hath forsaken him; His Fathers displeasure exposes him.
It may be it shall be said, God hath forsaken him; His Father's displeasure exposes him.
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No, that scandal is prevented by this glorious Manifestation of himself.
No, that scandal is prevented by this glorious Manifestation of himself.
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He is by an Oracle from heaven, honour'd, and acknowledg'd the Son of his Fathers love. 4. After his Death is foretold, his Glory is discovered;
He is by an Oracle from heaven, honoured, and acknowledged the Son of his Father's love. 4. After his Death is foretold, his Glory is discovered;
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That intimates the Order, and Entrance, and Passage into his Kingdom: He did not pass, à deliciis, ad delicias.
That intimates the Order, and Entrance, and Passage into his Kingdom: He did not pass, à delicious, ad Delicias.
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No, but first he must suffer, and then be glorified.
No, but First he must suffer, and then be glorified.
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Ought not Christ to have suffer'd these things, and then to enter into his glory? Luk. xxiv. 26. First Mount Calvary must be ascended,Ought not christ to have suffered these things, and then to enter into his glory? Luk. xxiv. 26. First Mount Calvary must be ascended,
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then Tabor, and Olivet. Post fel, favum. He must tast the gall of his Passion; then, after, he shall tast the honey-comb of the sweetness of Exaltation.
then Tabor, and Olivet. Post fell, favum. He must taste the Gall of his Passion; then, After, he shall taste the honeycomb of the sweetness of Exaltation.
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3. Is Post Resurrectionis Intimationem; vers. 22. He must be raised the third day; After that saying, then he was Transfigured:
3. Is Post Resurrectionis Intimationem; vers. 22. He must be raised the third day; After that saying, then he was Transfigured:
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And so it reflects upon that saying, in a double notion: 1. Ut ostenderet possibilitatem Resurrectionis. He who can make his body thus radiant and resplendent, transform it into such Glory,
And so it reflects upon that saying, in a double notion: 1. Ut ostenderet possibilitatem Resurrectionis. He who can make his body thus radiant and resplendent, transform it into such Glory,
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Why should we judge it impossible, or difficult, to revive, and raise it? Why should we judge it impossible, saith S. Paul, for God to raise the dead? Acts xxvi. 8. He hath power to lay it down,
Why should we judge it impossible, or difficult, to revive, and raise it? Why should we judge it impossible, Says S. Paul, for God to raise the dead? Acts xxvi. 8. He hath power to lay it down,
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and power to take it up again. Necesse est Spiritui restituatur Templum suum. Look upon Mount Tabor, and this Transfiguration;
and power to take it up again. Necessary est Spiritui restituatur Templum suum. Look upon Mount Tabor, and this Transfiguration;
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and then go to Golgotha, and doubt not of a Resurrection. 2. Ut monstraret Modum. The glory of this Transfiguration, shews the glory of his Resurrection.
and then go to Golgotha, and doubt not of a Resurrection. 2. Ut monstraret Modum. The glory of this Transfiguration, shows the glory of his Resurrection.
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It was Praeludium Resurrectionis Dominicae. It shall not onely be a bare recovery of life, but an advancing of it.
It was Praeludium Resurrectionis Dominicae. It shall not only be a bore recovery of life, but an advancing of it.
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S. Paul calls it, His glorious Body. The High Priest Iosedeck his vile garments are taken from him,
S. Paul calls it, His glorious Body. The High Priest Josedeck his vile garments Are taken from him,
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and precious garments are given unto him. Consider the glory of this Transfiguration;
and precious garments Are given unto him. Consider the glory of this Transfiguration;
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and then doubt not of the Immortality, Impassibility, Agility, Clarity of the Resurrection. 4. Is Post Crucis Impositionem, vers. 23, 24. If any man will come after me, let him deny himself,
and then doubt not of the Immortality, Impassibility, Agility, Clarity of the Resurrection. 4. Is Post Crucis Impositionem, vers. 23, 24. If any man will come After me, let him deny himself,
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and take up his Cross daily, and follow me. Taking up the Cross, losing of their lives for him:and take up his Cross daily, and follow me. Taking up the Cross, losing of their lives for him:
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After these sayings, then he was Transfigured. So it imports a seasonable Consolation. They must endure the Cross, part with life;After these sayings, then he was Transfigured. So it imports a seasonable Consolation. They must endure the Cross, part with life;
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sad tydings ▪ an hard saying, Who can bear it? These are things dreadful to flesh and bloud.
sad tidings ▪ an hard saying, Who can bear it? These Are things dreadful to Flesh and blood.
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Ay but stay a while, and see him, and his servants in glory; that will sweeten all.
Ay but stay a while, and see him, and his Servants in glory; that will sweeten all.
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He purposely gives them a glimpse, and view, and tast of that glory that shall attend their sufferings.
He purposely gives them a glimpse, and view, and taste of that glory that shall attend their sufferings.
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Look upon thy sufferings, and thy spirit may droop;
Look upon thy sufferings, and thy Spirit may droop;
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but get up into this Mountain of glory, see those Crowns, and Scepters, and White Robes,
but get up into this Mountain of glory, see those Crowns, and Sceptres, and White Robes,
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and then you will be encouraged.
and then you will be encouraged.
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These light afflictions, which are but for a moment, work for us a far more exceeding, These Light afflictions, which Are but for a moment, work for us a Far more exceeding,
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and eternal weight of glory, 2 Cor. iv. 17. Thus Christ sweetly enterchanges his dealings with his servants: 1. Having put them into the sad meditation of his Death, he shews them his Glory. 2. Having rejoyced them with that,and Eternal weight of glory, 2 Cor. iv. 17. Thus christ sweetly interchanges his dealings with his Servants: 1. Having put them into the sad meditation of his Death, he shows them his Glory. 2. Having rejoiced them with that,
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then he allayes it with the remembrance of his Death; again reminds them of his Passion. 5. Is Post Gloriae Promisionem, vers.
then he alleys it with the remembrance of his Death; again reminds them of his Passion. 5. Is Post Glory Promisionem, vers.
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24. He tells them, hereafter they shall save their lives, at his coming in Glory. After that saying, he is Transfigured.
24. He tells them, hereafter they shall save their lives, At his coming in Glory. After that saying, he is Transfigured.
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So it is, F〈 … 〉 Glorie Representatio: He puts them not off to future expectations, and reversions.
So it is, F〈 … 〉 Glory Representatio: He puts them not off to future Expectations, and reversions.
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Totum id quod Christiani sumus, spes est; sayes hard to some mens faith: Ay but he gives them in present a glimpse of glory.Totum id quod Christians sumus, spes est; Says hard to Some men's faith: Ay but he gives them in present a glimpse of glory.
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These first fruits, and preludes of Heaven, serve to support the infirmity of Faith. Robusta fides ▪, strong Faith can hold out without sight, cares not for present pay, for any thing in hand;
These First fruits, and preludes of Heaven, serve to support the infirmity of Faith. Robusta fides ▪, strong Faith can hold out without sighed, Cares not for present pay, for any thing in hand;
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but Infirma fides, weak Faith would droop, without some taste of future Glory. See then, Be not faithless, but faithful.
but Infirma fides, weak Faith would droop, without Some taste of future Glory. See then, Be not faithless, but faithful.
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As Ionathan fainting, with one taste of Hony recovered sight and vigour;
As Ionathan fainting, with one taste of Honey recovered sighed and vigour;
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so the least relish of that hidden Mannah revives faith, and puts strength and alacrity into a believing Christian; makes him as a Giant refresh'd with Wine.
so the least relish of that hidden Manna revives faith, and puts strength and alacrity into a believing Christian; makes him as a Giant refreshed with Wine.
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As the bunch of Grapes from Eschol made Caleb encourage the people, made them forget Egypt, endure the Wilderness;
As the bunch of Grapes from Eschol made Caleb encourage the people, made them forget Egypt, endure the Wilderness;
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so this view of Heaven, it puts spirit into us.
so this view of Heaven, it puts Spirit into us.
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Otherwise, we are hardly drawn with naked promises, Spem periculo emere. Therefore, Hoc infirmitatis remedium, ut praesentibus sustineatur infirmitas.
Otherwise, we Are hardly drawn with naked promises, Spem periculo Emere. Therefore, Hoc infirmitatis remedium, ut praesentibus sustineatur Infirmitas.
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Ambros. 6. Is Post Regni mentionem. v. 27. I tell you of a truth, there be some standing here, which shall not taste of death, till they see the Kingdom of God. Ambos 6. Is Post Regni mentionem. v. 27. I tell you of a truth, there be Some standing Here, which shall not taste of death, till they see the Kingdom of God.
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After that saying, he was transfigured.
After that saying, he was transfigured.
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So it is Erroris correctio. They never heard of Christ 's Kingdom, but they imagined a terrestrial outward Kingdom.
So it is Error Correction. They never herd of christ is Kingdom, but they imagined a terrestrial outward Kingdom.
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Christ, to make them understand the condition of his Kingdom, sequesters their thoughts from outward things, shews them the Spiritual, Supernatural, Celestial, nature of his Kingdom. Hierusalem comes down from Heaven; christ, to make them understand the condition of his Kingdom, sequesters their thoughts from outward things, shows them the Spiritual, Supernatural, Celestial, nature of his Kingdom. Jerusalem comes down from Heaven;
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It is above, the Mother of us all. It is above, the Mother of us all.
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All outward things are Bona Scabelli, the good things of his Foot-stool, not Bona Throni, not the good things of his Throne;
All outward things Are Bona Scabelli, the good things of his Footstool, not Bona thrones, not the good things of his Throne;
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Solatia mi• …, the comforts of the Miserable, not Gaudia beatorum, the joyes of the Blessed. So much of the first;Solatia mi• …, the comforts of the Miserable, not Gaudia beatorum, the Joys of the Blessed. So much of the First;
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Ordo, & successio. The other is, II. Mensura, & continuatio; About an eight days after; Ordo, & Successio. The other is, II Mensura, & Continuation; About an eight days After;
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St. Matthew and St. Mark say, Six days; St. Luke here, Eight. 1. They say more exactly;
Saint Matthew and Saint Mark say, Six days; Saint Lycia Here, Eight. 1. They say more exactly;
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St. Luke not so precisely, but about eight days. 2. Even both say precisely true. They speak Exclusively, leaving out the day of this Prediction, and of the Transfiguration;
Saint Lycia not so precisely, but about eight days. 2. Even both say precisely true. They speak Exclusively, leaving out the day of this Prediction, and of the Transfiguration;
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and mention the six days intervening;
and mention the six days intervening;
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St. Luke speaks Comprehensively, reckons both the day he spake it, and the day he performed it; and so makes up eight.
Saint Lycia speaks Comprehensively, reckons both the day he spoke it, and the day he performed it; and so makes up eight.
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Now the exact setting down these days, carries with it a double purpose; 1. Is a Moral signification; 2. Is a Mystical. 1. Is a Moral signification.
Now the exact setting down these days, carries with it a double purpose; 1. Is a Moral signification; 2. Is a Mystical. 1. Is a Moral signification.
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It was after eight days. He stayes, and deferrs so long; 1. To stirr up expectation, and to quicken their desires to see that Glory.
It was After eight days. He stays, and defers so long; 1. To stir up expectation, and to quicken their Desires to see that Glory.
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Moderate delayes serve to set an edg, and to quicken our hope and expectation.
Moderate delays serve to Set an edge, and to quicken our hope and expectation.
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Thus Elijah delayes, and puts off Elisha from seeing his Rapture, to enflame his desire the more to behold it.
Thus Elijah delays, and puts off Elisha from seeing his Rapture, to inflame his desire the more to behold it.
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The Lord is not slack as men count slackness; but, to enlarge our desires, he seems to delay.The Lord is not slack as men count slackness; but, to enlarge our Desires, he seems to Delay.
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Thus he dealt with the Canaanitish woman. 2. It was after eight days, he stayd no longer.
Thus he dealt with the Canaanitish woman. 2. It was After eight days, he stayed no longer.
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Why? he might have deferred longer; It was in these terms that he promised, before they die. Time enough therefore hereafter.
Why? he might have deferred longer; It was in these terms that he promised, before they die. Time enough Therefore hereafter.
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Indeed for us, if we promise any thing to God before we die, we must do it presently,
Indeed for us, if we promise any thing to God before we die, we must do it presently,
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because we know not the time of our death;
Because we know not the time of our death;
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As the Rabins say, If a man vowed to be a Nazarite one day before his death, he was to be so presently,
As the Rabins say, If a man vowed to be a Nazarite one day before his death, he was to be so presently,
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because this day may be the last day; But God knows these times and seasons, and the number of our days.
Because this day may be the last day; But God knows these times and seasons, and the number of our days.
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What then? yet after eight days he performs it. In all his promises he is better, and fuller, and speedier then his word.
What then? yet After eight days he performs it. In all his promises he is better, and fuller, and speedier then his word.
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It is enough, if thou hast comfort, though it be at the day of death. Oh! but nescit tarda • … olimina.
It is enough, if thou hast Comfort, though it be At the day of death. Oh! but nescit Tard • … olimina.
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He sends to his Disciples to meet him in Galile. 2. Is a mystical signification. Eight days. Not only the Fathers, Chrysostom, Ambrose, others who delight in allegories;
He sends to his Disciples to meet him in Galilee. 2. Is a mystical signification. Eight days. Not only the Father's, Chrysostom, Ambrose, Others who delight in allegories;
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but even later Writers, who are more sparing in those allegorical accommodations of Scripture; they sweetly conceit a double mysterie: 1. Is the Mysterie of Christ 's Resurrection;
but even later Writers, who Are more sparing in those allegorical accommodations of Scripture; they sweetly conceit a double mystery: 1. Is the Mystery of christ is Resurrection;
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He was Transfigured on the eighth day; raised in Glory on the eighth day afterwards. This reason S. Aug. gives why the number of Eight is consecrated in Scripture.
He was Transfigured on the eighth day; raised in Glory on the eighth day afterwards. This reason S. Aug. gives why the number of Eight is consecrated in Scripture.
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The Circumcision, it was Octavo die, ut figuretur. Dominica Resurrectio; that was on the eighth day, to figure Christ 's Resurrection.
The Circumcision, it was Octavo die, ut figuretur. Dominica Resurrection; that was on the eighth day, to figure christ is Resurrection.
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Many legal clensings, and offerings were on the eighth day. Thus St. Aug. descants upon some Titles of the Psalms in Octavis, All prefigurations of Christ 's Resurrection. 2. Is the Mystery of our Transfiguration,
Many Legal cleansings, and offerings were on the eighth day. Thus Saint Aug. descants upon Some Titles of the Psalms in Octavis, All prefigurations of christ is Resurrection. 2. Is the Mystery of our Transfiguration,
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and Resurrerection. Six ages of the world must pass first. Post sex dies, gloriae Dominicae habitus ostenditur.
and Resurrerection. Six ages of the world must pass First. Post sex die, Glory Dominicae habitus Ostenditur.
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Sex millium annorum temporibus evolutis, Regni coelestis honos praefiguratur; Hilarius. Six ages, the world's continuance; the seventh day, that's the day of Judgment;Sex millium Annorum temporibus evolutis, Regni coelestis honos praefiguratur; Hilary. Six ages, the world's Continuance; the seventh day, that's the day of Judgement;
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then the eighth is dies aeternitatis, when we shall be taken up in glory. So much of the first Circumstance, the choyce of time;
then the eighth is die aeternitatis, when we shall be taken up in glory. So much of the First Circumstance, the choice of time;
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About an eight days after these sayings. Secondly; an other Circumstance, is the choice of Attendants;About an eight days After these sayings. Secondly; an other Circumstance, is the choice of Attendants;
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he took Peter, and Iohn, and Iames. And herein observe these three Considerations. 1. Discipuli, comites; 2. Tres discipuli; 3. Hi tres. I. His attendants are his Disciples;he took Peter, and John, and James And herein observe these three Considerations. 1. disciples, comites; 2. Tres Disciples; 3. Him tres. I. His attendants Are his Disciples;
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why not the people, the Priests and Pharises? As Iud• … saith (not Iscariot ) Lord, How is it that thou wilt manifest thy self unto us,
why not the people, the Priests and Pharisees? As Iud• … Says (not Iscariot) Lord, How is it that thou wilt manifest thy self unto us,
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and not unto the world? In likelyhood, it would have convinced, and converted many. 1. It was a Revelation;and not unto the world? In likelihood, it would have convinced, and converted many. 1. It was a Revelation;
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and revelations of mysteries are not for Infidels, but for Believers.
and revelations of Mysteres Are not for Infidels, but for Believers.
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To you it is given to know the mysteries of the Kingdome of heaven, but to others it is not given. To you it is given to know the Mysteres of the Kingdom of heaven, but to Others it is not given.
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Mat. xiii. 11. For common Illumination, he enlightens every man; but special revelation, it is the Childrens bread, the • … den Mannah.
Mathew xiii. 11. For Common Illumination, he enlightens every man; but special Revelation, it is the Children's bred, the • … den Manna.
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He expounded all to his Disciples apart. As every subject may know the Kings Laws; but his choyse counsellers, are only acquainted with his Secrets:He expounded all to his Disciples apart. As every Subject may know the Kings Laws; but his choice Counsellers, Are only acquainted with his Secrets:
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So the Law of God is exposed to all;
So the Law of God is exposed to all;
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but the mysteries of his Kingdom are concealed from many, and communicated only to his own. 2. It was a revelation of his Glory,
but the Mysteres of his Kingdom Are concealed from many, and communicated only to his own. 2. It was a Revelation of his Glory,
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and therefore not to all, but only to his Disciples.
and Therefore not to all, but only to his Disciples.
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It was the Oeconomie of his Incarnation, to carry secretly his Divinity in the dark-Lanthorn of his Humanity;
It was the Economy of his Incarnation, to carry secretly his Divinity in the Dark-lantern of his Humanity;
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so to make way to his Death ▪ and Passion. Had they known the Lord of life and glory, they would not have Crucified him.
so to make Way to his Death ▪ and Passion. Had they known the Lord of life and glory, they would not have crucified him.
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Hence he charges them, not to publish it till after his Passion. Thus the greatest Rabins never conceived how David 's Son could be David 's Lord;
Hence he charges them, not to publish it till After his Passion. Thus the greatest Rabins never conceived how David is Son could be David is Lord;
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and therefore the Iews to this day, because in some places they finde predictions of Divinity, sometimes of humanity, not knowing how to accord them, imagine two Christs; Filium Ioseph, he that shall suffer, and die;
and Therefore the Iews to this day, Because in Some places they find predictions of Divinity, sometime of humanity, not knowing how to accord them, imagine two Christ; Son Ioseph, he that shall suffer, and die;
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and Filium David, that shall rule, and reign. 3. It was a revelation of the Saints after-glorification, therefore to Saints only.
and Son David, that shall Rule, and Reign. 3. It was a Revelation of the Saints after-glorification, Therefore to Saints only.
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This is a name that none Knowes, but he that receives it. He gives the Earnest only where he will bestow the main Substance;This is a name that none Knows, but he that receives it. He gives the Earnest only where he will bestow the main Substance;
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the first-fruits of glory, where he intends the whole harvest. As Christ after his Resurrection never sh• … wed himself but to the Saints;
the Firstfruits of glory, where he intends the Whole harvest. As christ After his Resurrection never sh• … wed himself but to the Saints;
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Before, he did to Priests, Publicans, Pharisees; after, never but to Saints; So in this act of glory, only to his Disciples.
Before, he did to Priests, Publicans, Pharisees; After, never but to Saints; So in this act of glory, only to his Disciples.
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Only St. Paul law Christ, and heard him; they who were in his company, neither heard ▪ not saw, Act. ix. St. Gregory enquiring how Satan appeared before God, among the Sons of God;
Only Saint Paul law christ, and herd him; they who were in his company, neither herd ▪ not saw, Act. ix. Saint Gregory inquiring how Satan appeared before God, among the Sons of God;
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Oh, saith he, he was pr• … sens absenti, and so absens praes• … ti; • … e appeared because God observed him, not that he 〈 ◊ 〉 God.
O, Says he, he was pr• … sens absenti, and so absens praes• … ti; • … e appeared Because God observed him, not that he 〈 ◊ 〉 God.
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As of the appearances of the Old Testament, it is said, N• … e shall see him, and live;
As of the appearances of the Old Testament, it is said, N• … e shall see him, and live;
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so it is true Spiritually, None shall s• … e him and die. II. Tres Discipuli, non omnes.
so it is true Spiritually, None shall s• … e him and die. II Tres disciples, non omnes.
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Three of his Disciples, not all. 1. Three is a sufficient number to testify this Miracle. 2. Iudas a reprobate, he was not to be admitted, he was unworthy of it.
Three of his Disciples, not all. 1. Three is a sufficient number to testify this Miracle. 2. Iudas a Reprobate, he was not to be admitted, he was unworthy of it.
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Therefore, lest he should murmur, and repine, and grow worse by it, others are left out. 3. Ut sit locus ordini; Even among his Disciples he observed an order, and precedency.
Therefore, lest he should murmur, and repine, and grow Worse by it, Others Are left out. 3. Ut sit locus ordini; Even among his Disciples he observed an order, and precedency.
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Some were more eminent and of neerer admission, Cabinet-Counsellers.
some were more eminent and of nearer admission, Cabinet-Counsellers.
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We see Peter durst not speak to Christ, but beckens to Iohn to do it. 4. Ut sit locus fidei. These were taken to see, and testify;
We see Peter durst not speak to christ, but beckons to John to do it. 4. Ut sit locus fidei. These were taken to see, and testify;
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the rest were left, to hear and believe.
the rest were left, to hear and believe.
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As Moses sent Spies to view the Land of Canaan; and they, were to report what they saw to others. 5. Ut sit locus modestiae. Transfiguratus in monte cor• … paucis, Crucifixus in urbe coram omnibus. III.
As Moses sent Spies to view the Land of Canaan; and they, were to report what they saw to Others. 5. Ut sit locus Modestiae. Transfigured in monte cor• … paucis, Crucifix in City coram omnibus. III.
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Hi tres. He singles out Peter, Iohn, and Iames. Why are these made choyce of,Him tres. He singles out Peter, John, and James Why Are these made choice of,
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and others passed by? We see, at other times he takes these neerer to him,
and Others passed by? We see, At other times he Takes these nearer to him,
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as at the raising of Iairus his daughter Marc. v. 37. He excludes all others, admits these:
as At the raising of Jairus his daughter Marc. v. 37. He excludes all Others, admits these:
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What reasons are there for it? 1. There needs no reason; Sufficient is it, that it is his pleasure.
What Reasons Are there for it? 1. There needs no reason; Sufficient is it, that it is his pleasure.
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In matters of free favour, it is no prosopolepsie to pass by some, to admit others.
In matters of free favour, it is no prosopolepsie to pass by Some, to admit Others.
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He can cross his hands, as Iacob did; give five portions to Benjamin, deal more sparingly with others.
He can cross his hands, as Iacob did; give five portions to Benjamin, deal more sparingly with Others.
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Shall I not do with mine, owne as I please? Etiam Pater, quia sic complacuit. Shall I not do with mine, own as I please? Etiam Pater, quia sic Complacuit.
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2. Quoad humanum affectum, Christ had his Favourites, those whom he made his darling Disciples. Thus St. Iohn was his bosom-Favourite.
2. Quoad humanum affectum, christ had his Favourites, those whom he made his darling Disciples. Thus Saint John was his bosom-Favourite.
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As it was said of David, and Solomon, Such an one was the Kings friend. These Disciples were thus graced. 3. These three were more eminent for Grace, and Zeal,
As it was said of David, and Solomon, Such an one was the Kings friend. These Disciples were thus graced. 3. These three were more eminent for Grace, and Zeal,
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and Love to Christ. St. Paul saith, they were counted pillars. The greatest proficients have a larger dignation;
and Love to christ. Saint Paul Says, they were counted pillars. The greatest proficients have a larger dignation;
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these are let into the Secrets of Christ. As among David 's Worthies, there were the first three. Others were valiant among thirty,
these Are let into the Secrets of christ. As among David is Worthies, there were the First three. Others were valiant among thirty,
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but they did not attain to the three first; so among these holy colleagues, these were of an high pitch in Grace,
but they did not attain to the three First; so among these holy colleagues, these were of an high pitch in Grace,
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and answerably were they honoured. 4. These three were admitted to see his Transfiguration, because these were appointed to assist his Passion, Math. xxvi. 37. when he underwent his Agonie;
and answerably were they honoured. 4. These three were admitted to see his Transfiguration, Because these were appointed to assist his Passion, Math. xxvi. 37. when he underwent his Agony;
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therefore these are fore-strengthened, and fore-armed by seeing his Glory.
Therefore these Are fore-strengthened, and Forearmed by seeing his Glory.
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This glorious Vision on Mount Tabor, fitted them to abide the terrour of Mount Calvarie. Those whom God will single out for the greatest tryals, he will fit aforehand with the best enablements.
This glorious Vision on Mount Tabor, fitted them to abide the terror of Mount Calvary. Those whom God will single out for the greatest trials, he will fit aforehand with the best enablements.
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St. Paul was strengthned, and encouraged in a Vision at Hierusalem, before his going to Rome; Be of good cheer Paul;
Saint Paul was strengthened, and encouraged in a Vision At Jerusalem, before his going to Room; Be of good cheer Paul;
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for as thou hast testified of me at Hierusalem, so must thou also bear witness at Rome, Act. xxiii. 11. 5. These several men are singled out upon several reasons. 1. Peter was the forward, zealous Disciple, who led the way to the rest, in that noble confession of Christ; therefore he is singled out to be partaker of this Vision.for as thou hast testified of me At Jerusalem, so must thou also bear witness At Room, Act. xxiii. 11. 5. These several men Are singled out upon several Reasons. 1. Peter was the forward, zealous Disciple, who led the Way to the rest, in that noble Confessi of christ; Therefore he is singled out to be partaker of this Vision.
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Again, Peter is now overtaken with an error, is sorry to hear of Christ 's death, disswades him from it;
Again, Peter is now overtaken with an error, is sorry to hear of christ is death, dissuades him from it;
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by this Vision therefore he is comforted, reformed, instructed in the mysterie of Christ 's Death and Passion. 2. Iames he was appointed to be the first Apostle that should die for Christ; Herod suck'd his bloud first.
by this Vision Therefore he is comforted, reformed, instructed in the mystery of christ is Death and Passion. 2. James he was appointed to be the First Apostle that should die for christ; Herod sucked his blood First.
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As they who must be in the front of the Battel, have the choysest Armour, because they are to undertake desperate services;
As they who must be in the front of the Battle, have the Choicest Armour, Because they Are to undertake desperate services;
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so, because S. Iames was to be the first in the Army royal, therefore he was admitted to view the glory of this Transfiguration.
so, Because S. James was to be the First in the Army royal, Therefore he was admitted to view the glory of this Transfiguration.
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Theophylact saith, that this Theophania, made him NONLATINALPHABET, and NONLATINALPHABET. 3. Iohn, he was fore-appointed to be the publisher,Theophylact Says, that this Theophania, made him, and. 3. John, he was fore-appointed to be the publisher,
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and pen-man of Christ 's Divinity; and so, above all, he soared highest into Heaven. Therefore was this manifestation, of Christ 's Glory and Divinity made to him.
and penman of christ is Divinity; and so, above all, he soared highest into Heaven. Therefore was this manifestation, of christ is Glory and Divinity made to him.
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He urges it, Iohn i. 14. he saw his glory, the glory as of the only begotten of the Father.
He urges it, John i. 14. he saw his glory, the glory as of the only begotten of the Father.
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So Peter makes use of this, 2 Pet. i. 18. We heard a voice which came from Heaven when we were in the holy Mount.
So Peter makes use of this, 2 Pet. i. 18. We herd a voice which Come from Heaven when we were in the holy Mount.
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Thus these Congruities shew why Hi tres; why These three: Now follows, Thirdly, another Circumstance, which is the choyce of the place.
Thus these Congruities show why Him tres; why These three: Now follows, Thirdly, Another Circumstance, which is the choice of the place.
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He led them up to a Mountan. He led them up to a Mountan.
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What Mountain was this? Interpreters differ. 1. Some say, it was Mount Sinai, where the Law was given. 2. Others say, it was Mount Libanus, that is neer to Caesarea Philippi. 3. Most say, it was Mount Tabor. But it was purposely concealed, to avoyd those superstitions that after-Ages might imagine, and frame.
What Mountain was this? Interpreters differ. 1. some say, it was Mount Sinai, where the Law was given. 2. Others say, it was Mount Lebanon, that is near to Caesarea Philippi. 3. Most say, it was Mount Tabor. But it was purposely concealed, to avoid those superstitions that Afterages might imagine, and frame.
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S. Peter calls it, The holy Mountain. And hence Papists ground their permanent sanctity of places, and pilgrimages.
S. Peter calls it, The holy Mountain. And hence Papists ground their permanent sanctity of places, and Pilgrimages.
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But this holiness was not permanent but temporary, respectively to this action; as the Wilderness was holy ground while God was present in it.
But this holiness was not permanent but temporary, respectively to this actium; as the Wilderness was holy ground while God was present in it.
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Now for this recourse of Christ to Mountains, it was very frequent. He went up to a Mountain to Preach:
Now for this recourse of christ to Mountains, it was very frequent. He went up to a Mountain to Preach:
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Mat. v. 1. He departed into a Mountain to Pray, Marc. vi. 46. He went out into a Mountain to Pray ▪ Luc. vi. 12. He ascended to Heaven from a Mountain.Mathew v. 1. He departed into a Mountain to Pray, Marc. vi. 46. He went out into a Mountain to Pray ▪ Luke vi. 12. He ascended to Heaven from a Mountain.
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He appoints Abraham to offer up his Isaac on a Mountain. The Law was given on a Mountain.
He appoints Abraham to offer up his Isaac on a Mountain. The Law was given on a Mountain.
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Moses saw God's glory on the Mountain. Elijah, he prays on Mount Carmel. Moses dies on a Mountain; So Aaron. Moses saw God's glory on the Mountain. Elijah, he prays on Mount Mount carmel. Moses die on a Mountain; So Aaron.
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Why so? Is God the God of the Mountains, not of the Vallies? or, are the Prayers more acceptable that are there performed,
Why so? Is God the God of the Mountains, not of the Valleys? or, Are the Prayers more acceptable that Are there performed,
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then in other places? No surely. No place now commends our Prayers to God. In all places, prayers are alike acceptable.
then in other places? No surely. No place now commends our Prayers to God. In all places, Prayers Are alike acceptable.
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As naturally, so spiritually, all places are alike distant from Heaven.
As naturally, so spiritually, all places Are alike distant from Heaven.
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Universam terram expiavit; omnis locus oratorium est, Aug. Nunc de Britannis aequè ac de Hierosolymis patet aula coelestis, Hieron. Universam terram expiavit; omnis locus Oratory est, Aug. Nunc de Britannia's aequè ac de Jerusalem patet Aula coelestis, Hieron.
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Elijah 's Cave, Daniel 's Den, David 's Depths, Ieremie 's Dungeon, Ionah 's Whale, all lye open unto him.Elijah is Cave, daniel is Den, David is Depths, Ieremie is Dungeon, Jonah is Whale, all lie open unto him.
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Illi pervium est omne solidum, apertum omne secretum; ei muta respondent, ei silentium confitetur. Aug. Indeed Before, the Temple was the place of Prayer.Illi pervium est omne Solidum, apertum omne secretum; ei muta respondent, ei silentium confitetur. Aug. Indeed Before, the Temple was the place of Prayer.
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Prayers were more accepted there, then else-where. And so even our publick Church-services, for the solemnity, and joynt-Communion, are most accepted.
Prayers were more accepted there, then elsewhere. And so even our public Church-services, for the solemnity, and joynt-Communion, Are most accepted.
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Otherwise, religious Prayers where ever they be, are made in the Temple, si in pace Ecclesiae, & unitate corporis Christi.
Otherwise, religious Prayers where ever they be, Are made in the Temple, si in pace Ecclesiae, & unitate corporis Christ.
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Aug. Why then doth Christ single out a Mountain for Prayer? 1. Ob solitudinem; for retiredness and privacie, he withdraws himself from tumults and multitudes, sequesters himself to a more intimate Devotion.Aug. Why then does christ single out a Mountain for Prayer? 1. Ob solitudinem; for retiredness and privacy, he withdraws himself from tumults and Multitudes, sequesters himself to a more intimate Devotion.
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This is a blessed opportunity for Devotion, retiredness and solitude. Christ bids them enter into their Closet to recollect their thoughts.
This is a blessed opportunity for Devotion, retiredness and solitude. christ bids them enter into their Closet to recollect their thoughts.
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They Pray in plateis, in the streets, who suffer their thoughts to wander in worldly cogitations.
They Pray in plateis, in the streets, who suffer their thoughts to wander in worldly cogitations.
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Christ, when he raised the Woman, put out the Minstrells, Matth. ix. Abraham left his servants below. christ, when he raised the Woman, put out the Minstrels, Matthew ix. Abraham left his Servants below.
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Iacob sent his carriages over the River, stay'd alone to wrestle with God. 2. Ob elevationem. This bodily ascent teaches us to raise up our thoughts in Prayer above the sphere of the world.Iacob sent his carriages over the River, stayed alone to wrestle with God. 2. Ob elevationem. This bodily ascent Teaches us to raise up our thoughts in Prayer above the sphere of the world.
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Prayer, it is Ascensus mentis ad Deum; the scale and Ladder to get up to Heaven.
Prayer, it is Ascensus mentis ad God; the scale and Ladder to get up to Heaven.
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We must mount up as Eagles; clamber as Ionathan and his Armour-bearer to the top of this Rock.
We must mount up as Eagles; clamber as Ionathan and his Armour-bearer to the top of this Rock.
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Devout Prayer mounts the Soul up, transports it into Heaven. It makes our conversation to be in Heaven. 3. Mons typus coeli. Heaven is prefigured, and compared to a Mountain.
Devout Prayer mounts the Soul up, transports it into Heaven. It makes our Conversation to be in Heaven. 3. Mons Typhus coeli. Heaven is prefigured, and compared to a Mountain.
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Who shall ascend into the hill of the Lord? Ps. xxiiii. 3. I will lift up mine eyes unto the hills, from whence cometh my help, Ps. cxxi. 1. The Temple, the type of Heaven, was reared on a Mountain.Who shall ascend into the hill of the Lord? Ps. xxiiii. 3. I will lift up mine eyes unto the hills, from whence comes my help, Ps. cxxi. 1. The Temple, the type of Heaven, was reared on a Mountain.
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Heaven, 1. It is stabile, ut Mons; stable as a Mountain, not moved, nor shaken. 2. It is, excelsum, ut Mons; high as a Mountain. 3. It is amoenum, delightful;
Heaven, 1. It is stabile, ut Mons; stable as a Mountain, not moved, nor shaken. 2. It is, excelsum, ut Mons; high as a Mountain. 3. It is amoenum, delightful;
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it is Mons olei. 4. It is arduum, ut Mons, much pains to ascend and gain the top of it. 5. It is securum. Mountains are places of strength;
it is Mons olei. 4. It is arduum, ut Mons, much pains to ascend and gain the top of it. 5. It is Secure. Mountains Are places of strength;
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so is Heaven. 4. Ibi liberior conspectus coeli; It gives a glorious view of the beauty of Heaven,
so is Heaven. 4. There Liberior conspectus coeli; It gives a glorious view of the beauty of Heaven,
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and so administers thoughts of Prayer and Praysing.
and so administers thoughts of Prayer and Praising.
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The aspect of that goodly Frame, how should it raise our thoughts to enlarged Meditations? Thus David, viewing the Heavens, breaks forth into admiration of God: Psal. xix.
The aspect of that goodly Frame, how should it raise our thoughts to enlarged Meditations? Thus David, viewing the Heavens, breaks forth into admiration of God: Psalm xix.
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A Psalm penn'd, as some conceive, upon his being a Shepheard, and so lying abroad, and contemplating the Heavens.
A Psalm penned, as Some conceive, upon his being a Shepherd, and so lying abroad, and contemplating the Heavens.
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THE SECOND SERMON ON S. LUKE ix. 29. And as he prayed, the fashion of his countenance was altered,
THE SECOND SERMON ON S. LYCIA ix. 29. And as he prayed, the fashion of his countenance was altered,
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and his raiment was white and glistring.
and his raiment was white and glistering.
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S. MATTH. xvii. 2. He was Transfigured before them, and his face did shine as the Sun,
S. MATTHEW. xvii. 2. He was Transfigured before them, and his face did shine as the Sun,
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and his rayment was white as the light. S. MARK ix. 2, 3. He was Transfigured before them.
and his raiment was white as the Light. S. MARK ix. 2, 3. He was Transfigured before them.
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And his rayment became shining, exceeding white as snow, so as no Fuller on earth can white them.
And his raiment became shining, exceeding white as snow, so as no Fuller on earth can white them.
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HAving seen our Saviour's solemn Preparation unto his glorious Transfiguration, vers. 28. Come we now to the actual Entrance,
HAving seen our Saviour's solemn Preparation unto his glorious Transfiguration, vers. 28. Come we now to the actual Entrance,
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and Manifestation of this his Glory.
and Manifestation of this his Glory.
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And the Text sets it out in two particulars: 1. His holy Disposition, and Action, in which he was conversant when he was Transfigured;
And the Text sets it out in two particulars: 1. His holy Disposition, and Actium, in which he was conversant when he was Transfigured;
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As he prayed. 2. His glorious Transfiguration it self; The fashion of his countenance was altered, and did shine as the Sun, &c. First, his holy Disposition, and Action. In it, two things;As he prayed. 2. His glorious Transfiguration it self; The fashion of his countenance was altered, and did shine as the Sun, etc. First, his holy Disposition, and Actium. In it, two things;
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1. Consider it in the absolute Performance.
1. Consider it in the absolute Performance.
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Quòd or avit; that he Prayed: 2. In the respective Accommodation of it to this Transfiguration;Quòd or avit; that he Prayed: 2. In the respective Accommodation of it to this Transfiguration;
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When he prayed, then he was Transfigured. I. Consider it absolutely; that Christ prayed. And the Observation from hence, is thus much;
When he prayed, then he was Transfigured. I. Consider it absolutely; that christ prayed. And the Observation from hence, is thus much;
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That our blessed Saviour in the dayes of his flesh, was religiously conversant in this Duty of prayer.
That our blessed Saviour in the days of his Flesh, was religiously conversant in this Duty of prayer.
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Many Instances of this, in Scripture: And this he did for divers Reasons: 1. Ut cultum, & servitium Deo exhiberet;
Many Instances of this, in Scripture: And this he did for diverse Reasons: 1. Ut cultum, & Servitude God exhiberet;
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To do homage, and honour to God his Father. Christ, as Man, was inferiour to Him;
To do homage, and honour to God his Father. christ, as Man, was inferior to Him;
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and so was to perform this recognition of his Father's Soveraignty. Adoration, is due from the most glorious Creatures to God.
and so was to perform this recognition of his Father's Sovereignty. Adoration, is due from the most glorious Creatures to God.
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All knees must bow to him; All knees must bow to him;
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and therefore Christ, the first of all the creatures of God, tenders this homage to him.
and Therefore christ, the First of all the creatures of God, tenders this homage to him.
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Prayer, it is our Moral, and Real, and Spiritual Sacrifice, enjoyned us by the law of Nature, In recognitionem Universalis & Supremi Dominii. Prayer, it is our Moral, and Real, and Spiritual Sacrifice, enjoined us by the law of Nature, In recognitionem Universalis & Supremi Dominii.
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2. Christ was conversant in Prayer, Ut Orationem exemplo sanciret, & dedicaret; And so to make it, by his performance, a welcome and acceptable service to him.
2. christ was conversant in Prayer, Ut Orationem exemplo sanciret, & dedicaret; And so to make it, by his performance, a welcome and acceptable service to him.
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Christ was not sanctified by Prayer, but Prayer was sanctified by Christ.: As Baptism did not sanctifie him, christ was not sanctified by Prayer, but Prayer was sanctified by christ.: As Baptism did not sanctify him,
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but he sanctified and consecrated it. All God's Ordinances convey holiness into us in the performance of them;
but he sanctified and consecrated it. All God's Ordinances convey holiness into us in the performance of them;
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but they drew sanctity from Christ. He makes Word, Prayer, Sacraments, the holier for his performing of them. The Altar sanctifies the Gift.
but they drew sanctity from christ. He makes Word, Prayer, Sacraments, the Holier for his performing of them. The Altar Sanctifies the Gift.
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3. Christ was conversant in Prayer; That so he might put himself into the exercise of all kind of graces.
3. christ was conversant in Prayer; That so he might put himself into the exercise of all kind of graces.
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He prayed not out of absolute necessity, as we do; but to stir up, and beautifie himself with the practice of all kind of graces.
He prayed not out of absolute necessity, as we do; but to stir up, and beautify himself with the practice of all kind of graces.
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As he said of S. Iohn 's Baptism, What though he needed not? Yet thus it becomes us to fulfil all righteousness.
As he said of S. John is Baptism, What though he needed not? Yet thus it becomes us to fulfil all righteousness.
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The grace of Prayer is so holy a grace, the Art of Prayer so heavenly, that Christ would abound in this, as in all other endowments.
The grace of Prayer is so holy a grace, the Art of Prayer so heavenly, that christ would abound in this, as in all other endowments.
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The Saints, they are more plentiful in some gifts, and more scanty in others; but Christ was abundant in all. 4. Christ was conversant in Prayer;
The Saints, they Are more plentiful in Some Gifts, and more scanty in Others; but christ was abundant in all. 4. christ was conversant in Prayer;
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To testifie his state of Humiliation.
To testify his state of Humiliation.
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Therefore he prayes, not onely by way of Compellation, or Intimation, but by way of humble Petition, and Supplication. Thereby acknowledging himself;
Therefore he prays, not only by Way of Compellation, or Intimation, but by Way of humble Petition, and Supplication. Thereby acknowledging himself;
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1. To be Man. 2. To be in a continual subjection, and dependance, from God. 3. That he had put himself into a state of want, and deficiency;
1. To be Man. 2. To be in a continual subjection, and dependence, from God. 3. That he had put himself into a state of want, and deficiency;
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and so craves a gracious supply from the hand of God. 5. Christ was conversant in Prayer,
and so craves a gracious supply from the hand of God. 5. christ was conversant in Prayer,
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as a special performance of his office of Mediatour. He is our High-Priest; all his requests are meritorious for us.
as a special performance of his office of Mediator. He is our High-Priest; all his requests Are meritorious for us.
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He was set up for us in the things of God. This is a special excellency in Christ 's Prayers.
He was Set up for us in the things of God. This is a special excellency in christ is Prayers.
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The best of our Prayers have but the virtue of Impetration, and the grace of Acceptation;
The best of our Prayers have but the virtue of Impetration, and the grace of Acceptation;
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but Christ 's Prayers were of a Meritorious value. We know, that, besides the great Paschal Sacrifice, the daily Incense was to be offered;
but christ is Prayers were of a Meritorious valve. We know, that, beside the great Paschal Sacrifice, the daily Incense was to be offered;
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so, besides Christ 's Passion, his Prayer was to be tendred for our Redemption. 6. Christ was conversant in Prayer for Spiritual Solace, and Consolation.
so, beside christ is Passion, his Prayer was to be tendered for our Redemption. 6. christ was conversant in Prayer for Spiritual Solace, and Consolation.
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The enjoying of the sweetness of Communication with God, it was to the spirit of Christ above all comforts.
The enjoying of the sweetness of Communication with God, it was to the Spirit of christ above all comforts.
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As to Preach, so to Pray, was meat that he fed upon, and Spiritual refection. We see when he was wearied with the multitudes, Matth. xiv. He went up to a mountain to pray, as the most ravishing refreshment he had.
As to Preach, so to Pray, was meat that he fed upon, and Spiritual refection. We see when he was wearied with the Multitudes, Matthew xiv. He went up to a mountain to pray, as the most ravishing refreshment he had.
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If any be afflicted, heavy, sorrowful, thirsting after joy and gladness, let them get into these holy parleys with God;If any be afflicted, heavy, sorrowful, thirsting After joy and gladness, let them get into these holy parleys with God;
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suck honey out of this honey-comb, it will glad them presently. Well then;
suck honey out of this honeycomb, it will glad them presently. Well then;
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1. Did Christ, the natural Son of God, carefully, and religiously tender up this honour to God? How should we be assiduous in this homage, who are the lowest,
1. Did christ, the natural Son of God, carefully, and religiously tender up this honour to God? How should we be assiduous in this homage, who Are the lowest,
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and meanest, and unworthiest of his creatures? He, who in his Deity was equal to God, yet bowes, and prostrates himself;
and Meanest, and Unworthiest of his creatures? He, who in his Deity was equal to God, yet bows, and prostrates himself;
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How should we humble our selves in this holy Adoration? Do Saints in heaven,
How should we humble our selves in this holy Adoration? Do Saints in heaven,
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and Angels, nay, did Christ himself offer up this Worship? It deeply concerns us to perform it to him. 2. Did Christ sollicit his Father for supply of Mercies? Why, he had right and title to all: All was his due.
and Angels, nay, did christ himself offer up this Worship? It deeply concerns us to perform it to him. 2. Did christ solicit his Father for supply of mercies? Why, he had right and title to all: All was his due.
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How then should we dare to usurp any of God's blessings, and not beg them by Prayer at his holy hands? Must the Son be a Petitioner,
How then should we Dare to usurp any of God's blessings, and not beg them by Prayer At his holy hands? Must the Son be a Petitioner,
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and shall the servant intermeddle, serve himself in his desires, without craving by Prayer? Ask of me, and I will give thee the heathen for thine inheritance, Psal. ii. 8. 3. Did Christ abound in this grace of Prayer,
and shall the servant intermeddle, serve himself in his Desires, without craving by Prayer? Ask of me, and I will give thee the heathen for thine inheritance, Psalm ii. 8. 3. Did christ abound in this grace of Prayer,
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though freed from all Infirmities, out of the reach of temptations, though full of all graces? How then should we, who are clogg'd with infirmities, incumbred with temptations, beset with corruptions;
though freed from all Infirmities, out of the reach of temptations, though full of all graces? How then should we, who Are clogged with infirmities, encumbered with temptations, beset with corruptions;
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How should we abound in this grace, to draw supply and strength from heaven? 4. Did Christ sue by Prayer? He was most certain of the event of every thing;
How should we abound in this grace, to draw supply and strength from heaven? 4. Did christ sue by Prayer? He was most certain of the event of every thing;
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knew that all things were set and purposed; his own Glory, his Churches Redemption:
knew that all things were Set and purposed; his own Glory, his Churches Redemption:
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yet he would Pray. Then, earnest Prayers may be made for those things, whereof there may be fullest assurance.
yet he would Pray. Then, earnest Prayers may be made for those things, whereof there may be Fullest assurance.
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We are told, If men may be certain of Grace and Glory, why do they pray for it? Certainty on God's part, doth not weaken,
We Are told, If men may be certain of Grace and Glory, why do they pray for it? Certainty on God's part, does not weaken,
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but strengthen the force of Prayer. Isaac had promise of a son, yet he begged him.
but strengthen the force of Prayer. Isaac had promise of a son, yet he begged him.
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Elijah was sure of rain, yet he pray'd for it. David was sure his house should be established, yet he prayed for it.Elijah was sure of rain, yet he prayed for it. David was sure his house should be established, yet he prayed for it.
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Christ was sure of all, yet he abounds in this service of Prayer. Prayer, it is serviceable to God's Appointments. christ was sure of all, yet he abounds in this service of Prayer. Prayer, it is serviceable to God's Appointments.
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II. Consider our Saviour's Prayer here respectively to his glorious Transfiguration; While he prayed, he was Transfigured;
II Consider our Saviour's Prayer Here respectively to his glorious Transfiguration; While he prayed, he was Transfigured;
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and so it imports an efficacy in his Prayers, producing and effecting his Transfiguration. Observe the admirable power and efficacy of devout Prayer;
and so it imports an efficacy in his Prayers, producing and effecting his Transfiguration. Observe the admirable power and efficacy of devout Prayer;
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It is able to transport the soul, to ravish the spirit, to lift up the heart into an heavenly rapture,
It is able to transport the soul, to ravish the Spirit, to lift up the heart into an heavenly rapture,
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and to fill soul and body with unspeakable glory. A strange doctrine to our drowzy Petitioners;
and to fill soul and body with unspeakable glory. A strange Doctrine to our drowsy Petitioners;
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they never felt any such thing. Well, saith S. Chrysostom, Sancti intelligunt quid dico.
they never felt any such thing. Well, Says S. Chrysostom, Sancti Intelligunt quid dico.
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They who abound in this Spiritual exercise, give testimony to this Truth, and find it by experience.
They who abound in this Spiritual exercise, give testimony to this Truth, and find it by experience.
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Thus David professes, that Prayer and Praise, was to him as marrow and fatness. My mouth shall be satisfied as with marrow and fatness,
Thus David Professes, that Prayer and Praise, was to him as marrow and fatness. My Mouth shall be satisfied as with marrow and fatness,
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and my mouth shall praise thee with joyful lips, Psal. lxiii. 5. I sought the Lord, and he heard me,
and my Mouth shall praise thee with joyful lips, Psalm lxiii. 5. I sought the Lord, and he herd me,
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and delivered me from all my fears.
and Delivered me from all my fears.
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They looked unto him, and were lightned, and their faces were not ashamed, Psal. xxxiv. 4, 5. Now Prayer hath this power;They looked unto him, and were lightened, and their faces were not ashamed, Psalm xxxiv. 4, 5. Now Prayer hath this power;
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1. Because it raiseth the soul into heaven, far above all earthly vanities, or vexations. The soul lying groveling upon the earth, feels many incumbrances;
1. Because it Raiseth the soul into heaven, Far above all earthly vanities, or vexations. The soul lying groveling upon the earth, feels many encumbrances;
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Prayer mounts it above the clouds.
Prayer mounts it above the Clouds.
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And then, like the woman in the Revelation, if the Moon be under thy feet, thou shalt be cloathed with the Sun. These lower regions are dark and tempestuous;
And then, like the woman in the Revelation, if the Moon be under thy feet, thou shalt be clothed with the Sun. These lower regions Are dark and tempestuous;
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get up into heaven by Prayer, there is nothing but sere• … ity, and tranquillity.
get up into heaven by Prayer, there is nothing but sere• … City, and tranquillity.
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A devout and heavenly Prayer is like the Altar on Olympus, no blast of wind blows upon it.
A devout and heavenly Prayer is like the Altar on Olympus, no blast of wind blows upon it.
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Say not in thine heart, Who shall go up into heaven? Prayer will bring thee thither. 2. Prayer will breed those ravishing,
Say not in thine heart, Who shall go up into heaven? Prayer will bring thee thither. 2. Prayer will breed those ravishing,
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and glorious joys, because it brings us into a communion with the fountain of joy and glory.
and glorious Joys, Because it brings us into a communion with the fountain of joy and glory.
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It opens heaven to us, gives us approach unto that unaccessable glory.
It Opens heaven to us, gives us approach unto that unaccessable glory.
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See, Moses being in the Mount, in communion with God, his face was shining and glorious.
See, Moses being in the Mount, in communion with God, his face was shining and glorious.
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As a man long conversant in some fragrant place, his very cloaths will carry those perfumes with him.
As a man long conversant in Some fragrant place, his very clothes will carry those perfumes with him.
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3. Prayer shews us the loving, and smiling, and gracious countenance of God; and the sight of that, is of a ravishing efficacy.
3. Prayer shows us the loving, and smiling, and gracious countenance of God; and the sighed of that, is of a ravishing efficacy.
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In his face is life it self. The light of God's countenance gladded David more than oyl, and wine, Psal. iv.In his face is life it self. The Light of God's countenance gladded David more than oil, and wine, Psalm iv.
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If He be angry, his frown is the message of death. Prayer pacifies him, and makes his countenance most amiable.
If He be angry, his frown is the message of death. Prayer pacifies him, and makes his countenance most amiable.
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If he turn away his countenance, we wither, our faces droop:
If he turn away his countenance, we wither, our faces droop:
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if he shine upon us, we are refreshed. 2 Cor. iii. 18. We all with open face beholding as in a glass, the glory of the Lord, are changed into the same Image from glory to glory,
if he shine upon us, we Are refreshed. 2 Cor. iii. 18. We all with open face beholding as in a glass, the glory of the Lord, Are changed into the same Image from glory to glory,
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even as by the Spirit of the Lord. even as by the Spirit of the Lord.
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4. Prayer brings this rapture of joy, because it brings with it a joyful assurance that our Prayers are accepted.
4. Prayer brings this rapture of joy, Because it brings with it a joyful assurance that our Prayers Are accepted.
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Though our Prayers are not always succesful for Impetration, yet seldom but they seal up to us God's Acceptation,
Though our Prayers Are not always successful for Impetration, yet seldom but they seal up to us God's Acceptation,
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and so bring the fruit of sweet Consolation. It lays hold on the golden Scepter;
and so bring the fruit of sweet Consolation. It lays hold on the golden Sceptre;
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breeding in us an heavenly tranquillity, peace of conscience, joy in the Holy Ghost. These secret cheerings, are like the fire from heaven that consumed the Sacrifice;
breeding in us an heavenly tranquillity, peace of conscience, joy in the Holy Ghost. These secret cheerings, Are like the fire from heaven that consumed the Sacrifice;
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and testifie, God is graciously pleased with thy Petitions.
and testify, God is graciously pleased with thy Petitions.
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What joy like that of Cornelius, to have Angels bring tidings of Gods Acceptation? Dan. v. 10. Fear not, Daniel, thy words are heard. Prayer encourages us,
What joy like that of Cornelius, to have Angels bring tidings of God's Acceptation? Dan. v. 10. fear not, daniel, thy words Are herd. Prayer encourages us,
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like Manoah 's wife, The Lord hath received a Burnt-offering, and a Meat-offering at our hand, he will not kill us, Judg. xiii. 23. Want of this made Cain 's countenance fall:
like Manoah is wife, The Lord hath received a Burnt-offering, and a Meat offering At our hand, he will not kill us, Judges xiii. 23. Want of this made Cain is countenance fallen:
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This honour'd and encouraged Abel. Oh! those inward cheerings that a religious Prayer sheds into our souls;
This honoured and encouraged Abel. Oh! those inward cheerings that a religious Prayer sheds into our Souls;
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they are not inferiour to the tydings of Angels. 5. Prayer infuses these glorious joys, because it disburthens our grievances, all of them, into the bosom of God.
they Are not inferior to the tidings of Angels. 5. Prayer infuses these glorious Joys, Because it disburthens our grievances, all of them, into the bosom of God.
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If it be an ease to a troubled mind, to communicate its sorrow to some faithful friend,
If it be an ease to a troubled mind, to communicate its sorrow to Some faithful friend,
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how much more comfortable is it, by Prayer, to unfold our sorrows into God's bosom, who pities our griefs, drys up our tears? Thus David, in his sorrows, parleys with God, and his soul is refresh'd.
how much more comfortable is it, by Prayer, to unfold our sorrows into God's bosom, who pities our griefs, drys up our tears? Thus David, in his sorrows, parleys with God, and his soul is refreshed.
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See this in Hannah, 1 Sam. i. 18. She was a woman of a sorrowful spirit: Elkanah could not comfort her:
See this in Hannah, 1 Sam. i. 18. She was a woman of a sorrowful Spirit: Elkanah could not Comfort her:
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She prays in the bitterness of her soul, pours out her soul before the Lord; and see what comfort she finds in Prayer;
She prays in the bitterness of her soul, pours out her soul before the Lord; and see what Comfort she finds in Prayer;
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Her countenance was no more sad. See it in David, Psal. vi. He was in much sickness and sorrow;Her countenance was no more sad. See it in David, Psalm vi. He was in much sickness and sorrow;
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Lord rebuke me not in thine ire. His soul was vexed, he was weary with groaning, beginning his Prayer with much anguish;Lord rebuke me not in thine ire. His soul was vexed, he was weary with groaning, beginning his Prayer with much anguish;
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but, vers. 8. he breaks out into a sudden joy, The Lord hath heard the voyce of my weeping:
but, vers. 8. he breaks out into a sudden joy, The Lord hath herd the voice of my weeping:
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vers. 9. The Lord hath heard my Supplications, the Lord will receive my Prayer.
vers. 9. The Lord hath herd my Supplications, the Lord will receive my Prayer.
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Phil. iv. 6, 7. In every thing by Prayer and Supplication with thanksgiving, let your request be made known unto God:
Philip iv. 6, 7. In every thing by Prayer and Supplication with thanksgiving, let your request be made known unto God:
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And the Peace of God which passeth all understanding, shall keep your hearts and minds through Christ Iesus. And the Peace of God which passes all understanding, shall keep your hearts and minds through christ Iesus.
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6. This duty religiously performed, even because it is an holy service, yields presently a sweet satisfaction and contentment to the conscience:
6. This duty religiously performed, even Because it is an holy service, yields presently a sweet satisfaction and contentment to the conscience:
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That, makes it ever applaud it self, and secretly to say to it self, I am glad I have done this holy duty.
That, makes it ever applaud it self, and secretly to say to it self, I am glad I have done this holy duty.
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1 Chron. xxix. 9. The people rejoyced when they offered willingly. So, at Solomon 's Sacrifice, the people went home with joy.
1 Chronicles xxix. 9. The people rejoiced when they offered willingly. So, At Solomon is Sacrifice, the people went home with joy.
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As every sin leaves a sting after it;
As every since leaves a sting After it;
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so, the duties of Piety and Devotion calm the soul, and fill it with much joy and glory,
so, the duties of Piety and Devotion Cam the soul, and fill it with much joy and glory,
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even as if they heard an Euge from heaven.
even as if they herd an Euge from heaven.
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Now that this glorious effect may follow our Prayers, three conditions are required: 1. They must be frequent.
Now that this glorious Effect may follow our Prayers, three conditions Are required: 1. They must be frequent.
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To be strange with God, to keep aloof from him, and yet to think that our rare and disused Prayers shall find such success, it is groundless.
To be strange with God, to keep aloof from him, and yet to think that our rare and disused Prayers shall find such success, it is groundless.
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Daniel, who would not abstain thirty dayes, but thrice every day prayed, he had an Angel to assure him. daniel, who would not abstain thirty days, but thrice every day prayed, he had an Angel to assure him.
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Knock, Seek; they are words of diligence. Daniel 's thrice, David 's seven times, these find joy.Knock, Seek; they Are words of diligence. daniel is thrice, David is seven times, these find joy.
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Thou who art strange to God, canst thou wonder if he be strange to thee;
Thou who art strange to God, Canst thou wonder if he be strange to thee;
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if he impart not those joyes that are for his Favourites? 2. They must be cheerful.
if he impart not those Joys that Are for his Favourites? 2. They must be cheerful.
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We must delight in this communion.
We must delight in this communion.
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God, he delights to hear us pray, Cant. ii. 14. Let me see thy countenance, let me hear thy voyce;
God, he delights to hear us pray, Cant ii. 14. Let me see thy countenance, let me hear thy voice;
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for sweet is thy voyce, and thy countenance is comely. for sweet is thy voice, and thy countenance is comely.
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If he delights to hear our Prayers, how should we delight in offering them to him? They who count it the burthen of their lives to pray, irksome, tedious, can expect little sweetness in this communion.
If he delights to hear our Prayers, how should we delight in offering them to him? They who count it the burden of their lives to pray, irksome, tedious, can expect little sweetness in this communion.
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No, David is glad to put himself into this communion, Psal. xxvii. 8. My heart hath talked of thee, Seek ye my face;
No, David is glad to put himself into this communion, Psalm xxvii. 8. My heart hath talked of thee, Seek you my face;
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Thy face, Lord, will I seek. 3. They must be fervent.Thy face, Lord, will I seek. 3. They must be fervent.
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Our remiss, feeble, benummed suits, what force have they to work upon God, or upon our selves? See here, our Saviour prayes himself into heaven:
Our remiss, feeble, benumbed suits, what force have they to work upon God, or upon our selves? See Here, our Saviour prays himself into heaven:
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In the garden, prayes himself into an Agony. Paul praying, was carried up into the third heaven.
In the garden, prays himself into an Agony. Paul praying, was carried up into the third heaven.
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S. Peter praying, was cast into a trance: S. Iohn was ravish'd in spirit.
S. Peter praying, was cast into a trance: S. John was ravished in Spirit.
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Zeal, it is the wing of Prayer, the ladder of Heaven, like Elijah 's fiery Chariot.
Zeal, it is the wing of Prayer, the ladder of Heaven, like Elijah is fiery Chariot.
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Whereas our cold, slumbering suits, like Meteors in the Ayr, vanish into nothing.
Whereas our cold, slumbering suits, like Meteors in the Air, vanish into nothing.
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Nay, so far are they from Intention and Zeal, that they scarce have any Attention and Mind.
Nay, so Far Are they from Intention and Zeal, that they scarce have any Attention and Mind.
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Can such cold formalities invite God home into their heart? They at Emmaus were importunate with Christ, constrain'd him to stay with them.
Can such cold formalities invite God home into their heart? They At Emmaus were importunate with christ, constrained him to stay with them.
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Lot urged the Angels to turn in to his house. Use these violences, and thou breakest open heaven.Lot urged the Angels to turn in to his house. Use these violences, and thou breakest open heaven.
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David 's heart panted for God.David is heart panted for God.
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Oh! When wilt thou come unto me? Oh! keep this passage open 'twixt God and thee;
Oh! When wilt thou come unto me? Oh! keep this passage open betwixt God and thee;
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let no neglect, stop or damm it up. We have seen his disposition, Oravit, He prayed. Now follows, Secondly, his glorious Transfiguration. In it, two things;
let no neglect, stop or Damn it up. We have seen his disposition, Oravit, He prayed. Now follows, Secondly, his glorious Transfiguration. In it, two things;
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1. The nature, and condition of it. 2. The reason, and purpose of it. First, The nature and condition of it.
1. The nature, and condition of it. 2. The reason, and purpose of it. First, The nature and condition of it.
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It is called here, an Alteration: S. Matthew calls it, a Transfiguration, or, a Transformation. In it, three things: 1. The Alteration it self: 2. The Subject of it:
It is called Here, an Alteration: S. Matthew calls it, a Transfiguration, or, a Transformation. In it, three things: 1. The Alteration it self: 2. The Subject of it:
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It was, 1. In Vultu, in his Countenance. 2. In Vestitu, in his Garments. 3. The Manner:
It was, 1. In Vultu, in his Countenance. 2. In Vestitu, in his Garments. 3. The Manner:
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Shining as the Sun; that's for his Countenance: Exceeding white; that's for his Rayment: 1. Ut Nix, As the Snow: Shining as the Sun; that's for his Countenance: Exceeding white; that's for his Raiment: 1. Ut Nix, As the Snow:
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2. Ut Lux, As the Light: 3. Whiter then any Fuller on earth can white them. I. For the Alteration it self;
2. Ut Lux, As the Light: 3. Whiter then any Fuller on earth can white them. I. For the Alteration it self;
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He was Transfigured. That implies two things: 1. It was Passiva mutatio; A passive Alteration: Non Transfiguravit se, sed Transfiguratus est; He was Transfigured. That Implies two things: 1. It was Passiva Change; A passive Alteration: Non Transfiguravit se, sed Transfigured est;
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He did not Transfigure himself, but he was Transfigured: 1. Because his Humanity was only patient,
He did not Transfigure himself, but he was Transfigured: 1. Because his Humanity was only patient,
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and receptive, in this glorious Alteration; had no activity to infuse this glory. That was but as a Lanthorn, which gives not light of it self;
and receptive, in this glorious Alteration; had not activity to infuse this glory. That was but as a Lantern, which gives not Light of it self;
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a Candle within it must shine, and enlighten it. 2. To intimate, that it was the Action of God the Father, putting Honour and Glory upon his Son;
a Candle within it must shine, and enlighten it. 2. To intimate, that it was the Actium of God the Father, putting Honour and Glory upon his Son;
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and not so much the Action of the Son, assuming Glory to himself: Father, Glorifie thy Son, that thy Son may Glorifie thee. The Merits were the Son's;
and not so much the Actium of the Son, assuming Glory to himself: Father, glorify thy Son, that thy Son may glorify thee. The Merits were the Son's;
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the Rewards, his Father's. 2. It was Qualitativa mutatio; A Transfiguration;
the Rewards, his Father's. 2. It was Qualitativa Change; A Transfiguration;
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a glorious Alteration in the appearance, and qualities of his Body, not a substantial Alteration in the substance of it. Assumpsit gloriam, non deposuit naturam. Hieron.
a glorious Alteration in the appearance, and qualities of his Body, not a substantial Alteration in the substance of it. Assumpsit gloriam, non He threw off naturam. Hieron.
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And from it, gather these Corollaries; 1. Haec fides nostra; It is a rule for our Faith.
And from it, gather these Corollaries; 1. Haec fides nostra; It is a Rule for our Faith.
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It was the same body of Christ, in nature and substance, before, and in, and after Glorification.
It was the same body of christ, in nature and substance, before, and in, and After Glorification.
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Ubiquitaries, and so Papists, make Christ 's Glorification not to consist in investing of his body with glorious qualities,Ubiquitaries, and so Papists, make christ is Glorification not to consist in investing of his body with glorious qualities,
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but in the abolishing, or turning his flesh into his Deity. No, Christ 's body here, and in heaven, is not changed in the natural proportion,
but in the abolishing, or turning his Flesh into his Deity. No, christ is body Here, and in heaven, is not changed in the natural proportion,
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but enriched and beautified with heavenly endowments. His nature is not abolish'd, but onely replenish'd with Glory.
but enriched and beautified with heavenly endowments. His nature is not abolished, but only replenished with Glory.
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Glory freed him from natural infirmities, it doth not strip him of natural properties.
Glory freed him from natural infirmities, it does not strip him of natural properties.
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Still, eadem quantit• … s. Ubiquitaries say, by virtue of Union, and glorification, it must be every where;
Still, Same quantit• … s. Ubiquitaries say, by virtue of union, and glorification, it must be every where;
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Papists say, by virtue of glorification, it may be any where, in a thousand places at once.Papists say, by virtue of glorification, it may be any where, in a thousand places At once.
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Thus in the Sacrament they have built him a Tabernacle of accidents and shadowes. No; Glory, as Grace, perfects Nature; it doth not destroy it.
Thus in the Sacrament they have built him a Tabernacle of accidents and shadows. No; Glory, as Grace, perfects Nature; it does not destroy it.
av p-acp dt n1 pns32 vhb vvn pno31 dt n1 pp-f n2 cc n2. uh-dx; n1, c-acp n1, vvz n1; pn31 vdz xx vvi pn31.
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It is a qualitative, not a substantial alteration. 2. Haec gloria nostra. It was a qualitative alteration, his body remaining the same; this is our glory.
It is a qualitative, not a substantial alteration. 2. Haec gloria nostra. It was a qualitative alteration, his body remaining the same; this is our glory.
pn31 vbz dt n1, xx dt j n1. crd fw-la fw-la fw-la. pn31 vbds dt j n1, po31 n1 vvg dt d; d vbz po12 n1.
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Our flesh is glorified in Christ, and he communicates to it a glorious condition. This is the advancement of our bodies.
Our Flesh is glorified in christ, and he communicates to it a glorious condition. This is the advancement of our bodies.
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He assumed our body, not only for passion, but for glorification. Fond Hereticks say, he left this body behind him;
He assumed our body, not only for passion, but for glorification. Found Heretics say, he left this body behind him;
pns31 vvn po12 n1, xx av-j p-acp n1, cc-acp p-acp n1. j n2 vvb, pns31 vvd d n1 p-acp pno31;
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No, he hath united it undividedly to him, dedicated it in himself to glory. Securae estote caro & sanguis, occupâstis coelum in Christo, Hieron.
No, he hath united it undividedly to him, dedicated it in himself to glory. Secura estote Caro & sanguis, occupâstis coelum in Christ, Hieron.
uh-dx, pns31 vhz vvn pn31 av-vvn p-acp pno31, vvd pn31 p-acp px31 p-acp n1. np1 fw-la fw-la cc fw-la, fw-la fw-la p-acp fw-la, np1.
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3. Haec spes nostra: This is our hope, that these our frail, earthly bodies shall be in his good time transfigured,
3. Haec spes nostra: This is our hope, that these our frail, earthly bodies shall be in his good time transfigured,
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and made like his glorious Body. Anabaptists dream of new bodies to be made. No; what he hath shewed me in his own, he can, and will perform in ours.
and made like his glorious Body. Anabaptists dream of new bodies to be made. No; what he hath showed me in his own, he can, and will perform in ours.
cc vvd av-j po31 j n1. np1 n1 pp-f j n2 pc-acp vbi vvn. uh-dx; r-crq pns31 vhz vvn pno11 p-acp po31 d, pns31 vmb, cc vmb vvi p-acp png12.
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Our vile bodies shall be made like his glorious body. His glorified body was primitiae, the First-fruits, and they are pledges of the whole Crop.Our vile bodies shall be made like his glorious body. His glorified body was primitiae, the Firstfruits, and they Are pledges of the Whole Crop.
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So much for the first, the kind or nature of this alteration, Now
So much for the First, the kind or nature of this alteration, Now
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II. For the Subject of it, 1. It is Corpus, not Anima; his Body, not his Soul;
II For the Subject of it, 1. It is Corpus, not Anima; his Body, not his Soul;
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this was not enriched with any new encrease of glory, but his body only.
this was not enriched with any new increase of glory, but his body only.
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The Soul by virtue of the hypostatical Union, was replenished with all grace and glory from his Conception.
The Soul by virtue of the hypostatical union, was replenished with all grace and glory from his Conception.
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Then he was annointed with the Oyl of gladness. He was comprehensor quoad animam ab instanti, but he was viator in corpore, that was in a state of infirmity,
Then he was anointed with the Oil of gladness. He was comprehensor quoad animam ab instanti, but he was viator in corpore, that was in a state of infirmity,
cs pns31 vbds vvn p-acp dt n1 pp-f n1. pns31 vbds n1 av fw-la fw-la fw-la, p-acp pns31 vbds n1 p-acp fw-la, cst vbds p-acp dt n1 pp-f n1,
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and so capable of increase of glory. Addition of glory to his Soul; 1. It was needless. 2. It was useless.
and so capable of increase of glory. Addition of glory to his Soul; 1. It was needless. 2. It was useless.
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This Transfiguration was purposed for the good, and profit of the Apostles, and so to be such as was observeable by them. 2. It was vultus; his Face or countenance.
This Transfiguration was purposed for the good, and profit of the Apostles, and so to be such as was observable by them. 2. It was vultus; his Face or countenance.
d n1 vbds vvn p-acp dt j, cc n1 pp-f dt n2, cc av pc-acp vbi d c-acp vbds j p-acp pno32. crd pn31 vbds fw-la; po31 n1 cc n1.
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No question, all his Body was cloathed with Majesty, but his Countenance was most Resplendent.
No question, all his Body was clothed with Majesty, but his Countenance was most Resplendent.
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That is sedes majestatis. What the natural beauty of our Saviour's countenance was, some curiously enquire,
That is sedes majestatis. What the natural beauty of our Saviour's countenance was, Some curiously inquire,
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and accordingly resolve it to be beyond all others, even beyond Adams in Paradice:
and accordingly resolve it to be beyond all Others, even beyond Adams in Paradise:
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But as Moses vayled his Face, so the Scripture hath put a Vaile of silence and concealment upon this of Christ. It is best to resolve;
But as Moses veiled his Face, so the Scripture hath put a Veil of silence and concealment upon this of christ. It is best to resolve;
cc-acp c-acp np1 j-vvn po31 n1, av dt n1 vhz vvn dt n1 pp-f n1 cc n1 p-acp d pp-f np1. pn31 vbz js pc-acp vvi;
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the habit of his Body, as it was utterly free from the least blemish, and deformity,
the habit of his Body, as it was utterly free from the least blemish, and deformity,
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so was it also fitted and tempered to his state of humiliation, and infirmity. 3. It was vestitus; his Garments:
so was it also fitted and tempered to his state of humiliation, and infirmity. 3. It was vestitus; his Garments:
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that's the other subject of this alteration. And then follows; III. The manner:
that's the other Subject of this alteration. And then follows; III. The manner:
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1. His Countenance, that was shining as the Sun. Not but that Christ 's glorified Body doth now surpass all created Glory;
1. His Countenance, that was shining as the Sun. Not but that christ is glorified Body does now surpass all created Glory;
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all excellencies cannot equalize his Majesty. But;
all excellencies cannot equalise his Majesty. But;
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1. This is the most glorious Creature, to which we may resemble it. 2. This Transfiguration was not a full representation of his Heavenly Glory,
1. This is the most glorious Creature, to which we may resemble it. 2. This Transfiguration was not a full representation of his Heavenly Glory,
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but only a glimpse of it. Non erat plenitudo gloriae, sed similitudo.
but only a glimpse of it. Non erat plenitudo Glory, sed similitudo.
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Had this Sun of righteousness shined in his full glory, the eyes of the Apostles could not have beheld it.
Had this Sun of righteousness shined in his full glory, the eyes of the Apostles could not have beheld it.
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He dwells in that light, that no eye can approach unto. He dwells in that Light, that no eye can approach unto.
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Now from this resemblance of Christ 's glory, as the Sun; deduce it into these particulars: 1. Sol, it is origo lucis; all light flows from the Sun, and is derived from it.
Now from this resemblance of christ is glory, as the Sun; deduce it into these particulars: 1. Sol, it is origo lucis; all Light flows from the Sun, and is derived from it.
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The Starres shine by a borrowed light. So Christ, he is the original and Fons gloriae, the Fountain of glory.
The Stars shine by a borrowed Light. So christ, he is the original and Fons Glory, the Fountain of glory.
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All his Saints, and Angels are opace dark in themselves; their light it is from him.
All his Saints, and Angels Are opace dark in themselves; their Light it is from him.
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He is Fons gratiae, & gloriae, as the King is Fons honoris. From his fullness they receive all; he cloaths them with light;
He is Fons Gratiae, & Glory, as the King is Fons Honoris. From his fullness they receive all; he clothes them with Light;
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if he hide his face, they are eclipsed. 2. Solis splendor, it is purissimus; the light of the Sun, it is most refulgent.
if he hide his face, they Are eclipsed. 2. Solis splendour, it is purissimus; the Light of the Sun, it is most refulgent.
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The Moon is waterish, the Starres glimmering; but the Sun is most pure. So Christ, he is not onely pure, but purity it self.
The Moon is waterish, the Stars glimmering; but the Sun is most pure. So christ, he is not only pure, but purity it self.
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No mixture, or shadow of darkness, or corruption is in him. There are maculae in Luna, sic in Ecclesia;
No mixture, or shadow of darkness, or corruption is in him. There Are maculae in Luna, sic in Ecclesia;
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spots in the Moon, and so there are in the Church. The Starres are impure in his sight.
spots in the Moon, and so there Are in the Church. The Stars Are impure in his sighed.
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Cujus participatione, sumus justi, ejus comparatione sumus injusti. Cujus participation, sumus Justi, His comparation sumus Unjust.
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3. Solis splendor, 'tis vegetans; the light of the Sun it enlivens, and quickens, and gives vivacity to all creatures.
3. Solis splendour, it's vegetans; the Light of the Sun it enlivens, and quickens, and gives vivacity to all creatures.
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Philosophers say, without the influence of the Sun, no creature can live; This being eclipsed, all things languish.
Philosophers say, without the influence of the Sun, no creature can live; This being eclipsed, all things languish.
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In its departure, there is nothing but fading and dying; in its return it gives vivacity.
In its departure, there is nothing but fading and dying; in its return it gives vivacity.
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So Christ, he is the Fountain of spiritual and glorious life.
So christ, he is the Fountain of spiritual and glorious life.
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A gracious aspect from him, enlivens us, as it did S. Peter, Malach. iv. 2. The Sun of righteousness comes with healing in his wings; and ye shall go forth and grow as the Calves of the stall.
A gracious aspect from him, enlivens us, as it did S. Peter, Malachi iv. 2. The Sun of righteousness comes with healing in his wings; and you shall go forth and grow as the Calves of the stall.
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4. Solis splendor, it is laetificans; the light of the Sun it is cheering and comforting.
4. Solis splendour, it is laetificans; the Light of the Sun it is cheering and comforting.
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It is a good thing to see the Sun; darkness is sad, and irksome.It is a good thing to see the Sun; darkness is sad, and irksome.
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So Christ refreshes and glads the Soul, Ps. iv. 7. the light of his countenance puts gladness in my heart, more then in the time that their Corn, and their Wine encreased.
So christ Refreshes and glads the Soul, Ps. iv. 7. the Light of his countenance puts gladness in my heart, more then in the time that their Corn, and their Wine increased.
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The Church in persecution therefore, prayes, Ps. lxxx. 7. Cause thy face to shine, and we shall be saved.
The Church in persecution Therefore, prays, Ps. lxxx. 7. Cause thy face to shine, and we shall be saved.
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We have seen his Countenance, shining as the Sun; See, 2. His Garments; these are shining, and glorious.
We have seen his Countenance, shining as the Sun; See, 2. His Garments; these Are shining, and glorious.
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And it is express'd three waies; 1. White as the Light, Matth. xvii. 2. 2. Exceeding white as Snow, Mark.
And it is expressed three ways; 1. White as the Light, Matthew xvii. 2. 2. Exceeding white as Snow, Mark.
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ix. 3. 3. By a transcendency, so as no Fuller upon earth can white them; exceeding Art, which is inferiour to Nature; nay surpassing Nature.
ix. 3. 3. By a transcendency, so as no Fuller upon earth can white them; exceeding Art, which is inferior to Nature; nay surpassing Nature.
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Here are two Queries that may be put; 1. Why are his garments glorious? A gloryfied body shall have no other garments,
Here Are two Queries that may be put; 1. Why Are his garments glorious? A glorified body shall have no other garments,
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then the robes of immortality, and glory? True: but Christ was;
then the robes of immortality, and glory? True: but christ was;
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1. Not instatu gloriae, but only in actu, in a transeunt passage of glory. 2. Not in the fullness of glory, but in some resemblance.
1. Not instatu Glory, but only in Acts, in a transeunt passage of glory. 2. Not in the fullness of glory, but in Some resemblance.
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In Heaven he cloaths himself with light as with a garment, now he cloaths himself with garments as with light. 3. Not inter glorificatos, and so habituates his body to the decencie of humane conversation.
In Heaven he clothes himself with Light as with a garment, now he clothes himself with garments as with Light. 3. Not inter glorificatos, and so habituates his body to the decency of humane Conversation.
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How irreligious are some of those disputes which the Jesuits have, concerning the body of Christ? 2. Whence arose this glory of his Garments? From the glory,
How irreligious Are Some of those disputes which the Jesuits have, Concerning the body of christ? 2. Whence arose this glory of his Garments? From the glory,
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and resplendency that was in his Body. His Divinity, that conveyed glory into his Soul; and that, transfused it into his Body:
and resplendency that was in his Body. His Divinity, that conveyed glory into his Soul; and that, transfused it into his Body:
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and that, transmits it into his Garments;
and that, transmits it into his Garments;
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As his power of miracles was originally in his God-Head, then in his Soul, then in his Body, then in his Garment.
As his power of Miracles was originally in his God-Head, then in his Soul, then in his Body, then in his Garment.
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The hemm of his Garment had virtue in it, being instrumentum conjunctum. Now from the glory of his Garments, as Snow, as Light.
The Helm of his Garment had virtue in it, being Instrument conjunctum. Now from the glory of his Garments, as Snow, as Light.
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1. Gather, what modell we must gather of Christ 's glory, and our glory with him.
1. Gather, what model we must gather of christ is glory, and our glory with him.
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Look upon all the Beauties that are in the world, the most glorious, and resplendent creatures,
Look upon all the Beauty's that Are in the world, the most glorious, and resplendent creatures,
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and unite all their excellencies, and raise up thy thoughts by them, and from them to the contemplation of that glory which is in Heaven.
and unite all their excellencies, and raise up thy thoughts by them, and from them to the contemplation of that glory which is in Heaven.
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View the curious rarities of Art, and Nature.
View the curious rarities of Art, and Nature.
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Is the Snow, a vanishing Meteor, so white? The material Heavens so pure? The Lilly so beautiful? Oh! Our Solomon in his glory, is cloath'd more richly then any of these.
Is the Snow, a vanishing Meteor, so white? The material Heavens so pure? The Lily so beautiful? Oh! Our Solomon in his glory, is clothed more richly then any of these.
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Eye hath not seen, Ear hath not heard, the Heart cannot conceive the Greatness of his glory.
Eye hath not seen, Ear hath not herd, the Heart cannot conceive the Greatness of his glory.
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2. Consider, Qualis sanctitas Christi, & Sanctorum.
2. Consider, Qualis Sanctitas Christ, & Sanctorum.
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How great is that glorious purity, which is in Christ, and which can stand before him? It must be exact,
How great is that glorious purity, which is in christ, and which can stand before him? It must be exact,
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and pure without all stain and blemish. Glory is nothing but, Excellens Sanctitas. Our white robes, are the righteousness of the Saints.
and pure without all stain and blemish. Glory is nothing but, Excellens Sanctitas. Our white robes, Are the righteousness of the Saints.
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David prayes to be whiter then Snow. How should we buy of him fine Linnen and pure,David prays to be Whiter then Snow. How should we buy of him fine Linen and pure,
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and wash our Robes in the bloud of the Lamb? The Papist's they have their Fulling-Mills, Purgatory, Pennance. No: those are all polluted.
and wash our Robes in the blood of the Lamb? The Papist's they have their Fulling-Mills, Purgatory, Penance. No: those Are all polluted.
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It must be Christ, who must come with Fullers Sope, Malach. 3. Consider, are his Garments thus glorious? How holy and glorious shall his Members be? It is he that puts his own comeliness upon them.
It must be christ, who must come with Fullers Soap, Malachi 3. Consider, Are his Garments thus glorious? How holy and glorious shall his Members be? It is he that puts his own comeliness upon them.
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See how he commends the several lineaments of his Church in the Canticles;
See how he commends the several lineaments of his Church in the Canticles;
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her Eyes, her Lips, her Nose, &c. If these outward applications of garments derive such beauty and glory from him,
her Eyes, her Lips, her Nose, etc. If these outward applications of garments derive such beauty and glory from him,
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how then shall not those neer, intimate, spiritual Unions? As S. Paul speaks; Upon our less honourable members, we put more honour.
how then shall not those near, intimate, spiritual Unions? As S. Paul speaks; Upon our less honourable members, we put more honour.
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So much of the Nature, and Condition of his Transfiguration; See now, Secondly, the ground and reason why he was transfigured before them.
So much of the Nature, and Condition of his Transfiguration; See now, Secondly, the ground and reason why he was transfigured before them.
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1. Christ puts himself into this appearance of glory, to testify and demonstrate the truth of his Divinity.
1. christ puts himself into this appearance of glory, to testify and demonstrate the truth of his Divinity.
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His Humanity did appear unto them; now his glory gives evidence of his divine Nature.
His Humanity did appear unto them; now his glory gives evidence of his divine Nature.
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Q. But how can this glory of his Face prove his Divinity, seeing Moses his Face did shine?
Q. But how can this glory of his Face prove his Divinity, seeing Moses his Face did shine?
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A. Christ 's glory came not from a gracious dispensation, but from a substantial bodily inhabitation of the God-Head;
A. christ is glory Come not from a gracious Dispensation, but from a substantial bodily inhabitation of the God-Head;
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but Moses his shining was far inferiour: 1. He had it extrinsecus, by conferring with God;
but Moses his shining was Far inferior: 1. He had it extrinsecus, by conferring with God;
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as a Mudd-wall when the Sun shines upon it:
as a Mudd-wall when the Sun shines upon it:
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but Christ 's glory came from within, from his Deity to his Soul. 2. Moses his shining was not in such glory:
but christ is glory Come from within, from his Deity to his Soul. 2. Moses his shining was not in such glory:
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that, was concealed and hid by the covering of a Vail; Christ 's, darts through his Garments.
that, was concealed and hid by the covering of a vail; christ is, darts through his Garments.
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His shinings were, radii divinitatis, Damasc. Moses had splendorem sub velamento; Christ had velamen in splendore. 3. Moses his shining was terrible, Christ 's was comfortble:
His shinings were, radii divinitatis, Damascus Moses had splendorem sub velamento; christ had velamen in splendore. 3. Moses his shining was terrible, christ is was comfortble:
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The Apostles were loth to lose the sight of it. 2. Christ was Transfigured to prefigure the glory of his second comming at the day of Judgment.
The Apostles were loath to loose the sighed of it. 2. christ was Transfigured to prefigure the glory of his second coming At the day of Judgement.
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Then he will have his Saints about him, as Moses, and Elias, and his Apostles, to be present with him;
Then he will have his Saints about him, as Moses, and Elias, and his Apostles, to be present with him;
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and he Himself will be in his glory:
and he Himself will be in his glory:
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His first Coming was in infirmity, but the Kingdom of God shall come with power. Look upon Mount Tabor, and then believe the glory of his second Appearance. 3. Christ was Transfigured, consignare Resurrectionem. It shews the possibility,
His First Coming was in infirmity, but the Kingdom of God shall come with power. Look upon Mount Tabor, and then believe the glory of his second Appearance. 3. christ was Transfigured, consignare Resurrectionem. It shows the possibility,
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nay the facility of his own and our resurrection. He who can transform himself thus into glory, how easily can he raise up himself,
nay the facility of his own and our resurrection. He who can transform himself thus into glory, how Easily can he raise up himself,
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and us also, and translate us into glory? Look upon Mount Tabor, and then doubt not but Mount Golgotha shall give up her dead. 4. Christ was Transfigured, armare contra scandalum crucis. He had told his Disciples of his Cross, and sufferings. It greived and troubled them.
and us also, and translate us into glory? Look upon Mount Tabor, and then doubt not but Mount Golgotha shall give up her dead. 4. christ was Transfigured, armare contra scandalum crucis. He had told his Disciples of his Cross, and sufferings. It grieved and troubled them.
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Now to remove this scandal of his Cross, he arrayes himself in glory. This Face that shall be spitt upon, I can make it as the Sun;
Now to remove this scandal of his Cross, he arrays himself in glory. This Face that shall be spit upon, I can make it as the Sun;
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this Body that is to be tortured, shall shine as the Light; these Garments that are to be parted, shall be made resplendent.
this Body that is to be tortured, shall shine as the Light; these Garments that Are to be parted, shall be made resplendent.
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Look to Mount Tabor, and be not offended at Mount Calvarie. 5. He shews himself in glory to his Apostles, gives them a glimpse of Heaven, to quicken up their appetites to the longing for it.
Look to Mount Tabor, and be not offended At Mount Calvary. 5. He shows himself in glory to his Apostles, gives them a glimpse of Heaven, to quicken up their appetites to the longing for it.
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These praeludia of Heaven, will support any drooping spirit. As Ionathan, the tast of Hony, revived him presently.
These Praeludia of Heaven, will support any drooping Spirit. As Ionathan, the taste of Honey, revived him presently.
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As Caleb cut down a bunch of Grapes from Eschol, and by the presenting of that, encouraged the people to desire Canaan. Fix thy Meditations upon these glories;
As Caleb Cut down a bunch of Grapes from Eschol, and by the presenting of that, encouraged the people to desire Canaan. Fix thy Meditations upon these Glories;
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behold by faith Christ in his glory; not attended only with Moses, and Elias, but with innumerable Angels;
behold by faith christ in his glory; not attended only with Moses, and Elias, but with innumerable Angels;
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behold thy Throne, thy Crown, thy white Robes, it will make thee couragious, and desirous to be dissolved.
behold thy Throne, thy Crown, thy white Robes, it will make thee courageous, and desirous to be dissolved.
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THE THIRD SERMON ON S. LUKE ix. 30, 31. And behold, there talked with him two men, which were Moses and Elias. Who appeared in Glory,
THE THIRD SERMON ON S. LYCIA ix. 30, 31. And behold, there talked with him two men, which were Moses and Elias. Who appeared in Glory,
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and spake of his Decease, which he should accomplish at Ierusalem.
and spoke of his Decease, which he should accomplish At Ierusalem.
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NOw follows Christ 's honourable Attendance, that accompanied him in his glorious Transfiguration. And in it observe three particulars: 1. The Persons who are present, 2. The Manner of their presence;
NOw follows christ is honourable Attendance, that accompanied him in his glorious Transfiguration. And in it observe three particulars: 1. The Persons who Are present, 2. The Manner of their presence;
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They appeared in glory. 3. Their Action and Employment; An holy and heavenly Conference; They spake of his decease. They appeared in glory. 3. Their Actium and Employment; an holy and heavenly Conference; They spoke of his decease.
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First, The Persons that attended, and were present at his Transfiguration: And they present themselves in three considerable notions; 1. Their number; Two. 2. Their kind; Two men. 3. Their specialty; Moses and Elias. I. Their number, Two. First, The Persons that attended, and were present At his Transfiguration: And they present themselves in three considerable notions; 1. Their number; Two. 2. Their kind; Two men. 3. Their specialty; Moses and Elias. I. Their number, Two.
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Why so small a number of glorious Attendants? He could have commanded twelve Legions. All the assembly of the Saints were ambitious of this honour;
Why so small a number of glorious Attendants? He could have commanded twelve Legions. All the assembly of the Saints were ambitious of this honour;
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heaven would have emptied it self upon this Mountain, to celebrate this glorious Transfiguration of Christ. Yet but two admitted;
heaven would have emptied it self upon this Mountain, to celebrate this glorious Transfiguration of christ. Yet but two admitted;
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1. This Transfiguration of Christ was but a glimpse of his Glory, no full manifestation.
1. This Transfiguration of christ was but a glimpse of his Glory, no full manifestation.
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He shews here but one beam of his Majesty, not the full lustre and splendour of it.
He shows Here but one beam of his Majesty, not the full lustre and splendour of it.
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When he comes in full Glory, troops and millions of Saints and Angels shall wait upon him.
When he comes in full Glory, troops and millions of Saints and Angels shall wait upon him.
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Now he more privately discovers himself, in the view of a few:
Now he more privately discovers himself, in the view of a few:
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and if he be now so glorious, how resplendent will he be in all his Saints,
and if he be now so glorious, how resplendent will he be in all his Saints,
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and holy Angels? 2. These Saints present, are not present for attendance only, but as witnesses, to give testimony to the Son of God.
and holy Angels? 2. These Saints present, Are not present for attendance only, but as Witnesses, to give testimony to the Son of God.
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And two witnesses of such choice and note, of so great authority to seal and assure us of Christ 's glorious Divinity, are sufficient.
And two Witnesses of such choice and note, of so great Authority to seal and assure us of christ is glorious Divinity, Are sufficient.
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At the mouth of two witnesses, or, at the mouth of three witnesses, shall a matter be established, Deut. xix. 15. There need no more.At the Mouth of two Witnesses, or, At the Mouth of three Witnesses, shall a matter be established, Deuteronomy xix. 15. There need no more.
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Here therefore onely three from earth are assumed to this vision, and two onely from heaven.
Here Therefore only three from earth Are assumed to this vision, and two only from heaven.
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Hereafter, Every eye shall see him;
Hereafter, Every eye shall see him;
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Now the sight of him is more reserved and mystical, and of a more reserved dispensation. 3. Two Saints are assumed into attendance of this Glory, others are omitted;
Now the sighed of him is more reserved and mystical, and of a more reserved Dispensation. 3. Two Saints Are assumed into attendance of this Glory, Others Are omitted;
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to shew and figure out a disparity and diversity of Glory in those blessed Spirits.
to show and figure out a disparity and diversity of Glory in those blessed Spirits.
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All the Saints have their portion of bliss, but in their proportion, not in a just equality.
All the Saints have their portion of bliss, but in their proportion, not in a just equality.
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As from earth he hath his favourites, three choyse Apostles, the rest stood at a more remote distance;
As from earth he hath his favourites, three choice Apostles, the rest stood At a more remote distance;
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so, in heaven, though all are happy, yet have they their measures, and degrees of Glory.
so, in heaven, though all Are happy, yet have they their measures, and Degrees of Glory.
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These two in the Text are taken into a greater nearness, admitted to a more full view of Christ; others were waiting his coming into heaven, longing for, and expecting his glorious Ascension.
These two in the Text Are taken into a greater nearness, admitted to a more full view of christ; Others were waiting his coming into heaven, longing for, and expecting his glorious Ascension.
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These had the favour of seeing him before in the dayes of their flesh. Moses and Elias saw his back-parts:
These had the favour of seeing him before in the days of their Flesh. Moses and Elias saw his Back parts:
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These again are dignified with this glorious Apparition; assumed with him into his triumphant Chariot, as Iehu did assume Ionadab.
These again Are dignified with this glorious Apparition; assumed with him into his triumphant Chariot, as Iehu did assume Ionadab.
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That's the first, their number, two.
That's the First, their number, two.
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II. Their kind, two men. Why was he not attended with glorious Angels? Why were not these commanded to wait upon him,
II Their kind, two men. Why was he not attended with glorious Angels? Why were not these commanded to wait upon him,
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and worship him? No, he assumes not Angels, but these holy men. 1. They were, magis idonei Testes, more competent and convenient witnesses of his Deity and Mediatourship, then the choicest Angels.
and worship him? No, he assumes not Angels, but these holy men. 1. They were, magis idonei Testes, more competent and convenient Witnesses of his Deity and Mediatorship, then the Choicest Angels.
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Moses and Elias should be of more prevailing Autherity, then the Angels. These had Authority of teaching in the Church.Moses and Elias should be of more prevailing Autherity, then the Angels. These had authority of teaching in the Church.
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And they bear record here, in relation to what they were before, with respect to the Scriptures, of which they were the Pen-men, and Teachers.
And they bear record Here, in Relation to what they were before, with respect to the Scriptures, of which they were the Penmen, and Teachers.
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This is a great assurance of Truth, that those Saints who first published the tidings of Salvation, are now eye-witnesses;
This is a great assurance of Truth, that those Saints who First published the tidings of Salvation, Are now Eyewitnesses;
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feel, and find the truth of what they Preached.
feel, and find the truth of what they Preached.
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Remember them who have spoken to you the word of God, whose faith follow, considering the end of their conversation, Heb. xiii. 7. That Doctrine which they taught, brought them to Glory. 2. Duo homines, Two men; remember them who have spoken to you the word of God, whose faith follow, considering the end of their Conversation, Hebrew xiii. 7. That Doctrine which they taught, brought them to Glory. 2. Duo homines, Two men;
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they attend this Glory of Christ, because they are more concerned in Christ 's Incarnation, and Mediatourship.
they attend this Glory of christ, Because they Are more concerned in christ is Incarnation, and Mediatorship.
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These are not onely Spectators, but Partners.
These Are not only Spectators, but Partners.
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Our Salvation, and bliss, is the main aym of Christ; the glory of the Angels is less principal, and accessory.
Our Salvation, and bliss, is the main aim of christ; the glory of the Angels is less principal, and accessory.
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He took not upon him their nature; fulfilled not their Covenant. To us he was born; to us he lived; for us he died.He took not upon him their nature; fulfilled not their Covenant. To us he was born; to us he lived; for us he died.
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They are not the Spouse, but the friends of the Spouse. The Church is Christ's Spouse; they,
They Are not the Spouse, but the Friends of the Spouse. The Church is Christ's Spouse; they,
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like S. Iohn the Baptist, rejoyce at the sight of it.
like S. John the Baptist, rejoice At the sighed of it.
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As when God led the Israelites into Canaan, a mixed people followed them, and entred in with them:
As when God led the Israelites into Canaan, a mixed people followed them, and entered in with them:
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so we are the choise people, who are led into heaven; Angels are but Inmates in heaven, in respect of us.
so we Are the choice people, who Are led into heaven; Angels Are but Inmates in heaven, in respect of us.
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And heaven is said to be prepared for us, not for Angels. Mat. xxv. Hell is prepared for the Devil and his Angels: but not so Heaven;
And heaven is said to be prepared for us, not for Angels. Mathew xxv. Hell is prepared for the devil and his Angels: but not so Heaven;
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this is not prepared for the Angels, but for you.
this is not prepared for the Angels, but for you.
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The joyes of heaven, are called, A sitting down with Abraham, Isaac, and Iacob, not with Angels, in the kingdom of heaven.
The Joys of heaven, Are called, A sitting down with Abraham, Isaac, and Iacob, not with Angels, in the Kingdom of heaven.
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They are but Pocillatores, but Servitours and Attendants upon our Glory. 3. It is more comfort to the Apostles, to see Men in Glory with Christ, rather then Angels.
They Are but Pocillatores, but Servitors and Attendants upon our Glory. 3. It is more Comfort to the Apostles, to see Men in Glory with christ, rather then Angels.
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Angels in heaven were ab origine there, never excluded;
Angels in heaven were ab origine there, never excluded;
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but to see Men assumed, this shews that the virtue of our Mediatour hath opened Paradise again, quenched the fiery Sword, reconciled us,
but to see Men assumed, this shows that the virtue of our Mediator hath opened Paradise again, quenched the fiery Sword, reconciled us,
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and given entrance for our banished Nature into the state of Glory.
and given Entrance for our banished Nature into the state of Glory.
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It was comfort for the captive-Jews, to see Daniel, and his fellows, advanced by the king of Babel, and made chief in the kingdom;
It was Comfort for the captive-Jews, to see daniel, and his Fellows, advanced by the King of Babel, and made chief in the Kingdom;
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for to see Hester made Queen, and Vashti neglected:
for to see Esther made Queen, and Vashti neglected:
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so, to see flesh of our flesh, Men in the same captivity and condemnation, reconciled, glorified;
so, to see Flesh of our Flesh, Men in the same captivity and condemnation, reconciled, glorified;
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it bids us hope well for a gracious admission. That's the second, their kind, Two Men. III. Their specialty;
it bids us hope well for a gracious admission. That's the second, their kind, Two Men. III. Their specialty;
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their Persons, Moses, and Elias. Why not some other Saints, but these must be singled out? What reasons are there for their appearance rather then for others? Divers reasons may be given;
their Persons, Moses, and Elias. Why not Some other Saints, but these must be singled out? What Reasons Are there for their appearance rather then for Others? Diverse Reasons may be given;
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reduce them to these four heads: 1. Some reasons of this choyce, are in respect of Christ. 2. Some, in respect of themselves. 3. Some, in respect of the Apostles. 4. Some, in respect of the people to whom it was to be published.
reduce them to these four Heads: 1. some Reasons of this choice, Are in respect of christ. 2. some, in respect of themselves. 3. some, in respect of the Apostles. 4. some, in respect of the people to whom it was to be published.
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1. Moses and Elias appear at this Transfiguration, respectu Christi, in respect of Christ: 1. Famulantur, ut Domino. These chief, eminent Saints, must do homage to Christ, as to their great Lord.
1. Moses and Elias appear At this Transfiguration, respectu Christ, in respect of christ: 1. Famulantur, ut Domino. These chief, eminent Saints, must do homage to christ, as to their great Lord.
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It added to Mordecai 's honour, that Haman the chief Prince must attend his triumph.
It added to Mordecai is honour, that Haman the chief Prince must attend his triumph.
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See here, the two grand Pillars of the Church, the most renowned Prophets, Saints high in heaven, wait upon our Saviour.
See Here, the two grand Pillars of the Church, the most renowned prophets, Saints high in heaven, wait upon our Saviour.
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He calls for Elias, see if Elias will come, said they scoffingly. Behold, Elias, and Moses are present;He calls for Elias, see if Elias will come, said they scoffingly. Behold, Elias, and Moses Are present;
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all their dignity must stoop to him.
all their dignity must stoop to him.
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Moses was faithful as a servant of the house, but Christ was Lord of the house.Moses was faithful as a servant of the house, but christ was Lord of the house.
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Kings, and Prophets, and eminent Saints fall down before him; as Ioseph 's brethren, all honour him;
Kings, and prophets, and eminent Saints fallen down before him; as Ioseph is brothers, all honour him;
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all Sheavs bow down to this Sheaf;
all Sheaves bow down to this Sheaf;
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all the Stars worship this Sun of righteousness. 2. Attestantur, ut Messiae. They come and give evidence,
all the Stars worship this Sun of righteousness. 2. Attestantur, ut Messiah. They come and give evidence,
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and testimony, that he is the anointed Messias, that was promised to the Church. He receives testimony, and witness from Moses, and the Prophets.
and testimony, that he is the anointed Messias, that was promised to the Church. He receives testimony, and witness from Moses, and the prophets.
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Thus Philip, Ioh. i. 45. We have found him of whom Moses in the Law, and the Prophets, did write, Iesus of Nazareth.
Thus Philip, John i. 45. We have found him of whom Moses in the Law, and the prophets, did write, Iesus of Nazareth.
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Thus S. Peter brings Moses to witness;
Thus S. Peter brings Moses to witness;
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For Moses truly said unto the Fathers, A Prophet shall the Lord your God raise up unto you, Act. iii. 22. To him give all the Prophets witness, Act. x. 43. And Christ accounts that Moses wrote of him, Search the Scriptures — they are they, which testifie of me, Ioh. v. 39. This they foretold;For Moses truly said unto the Father's, A Prophet shall the Lord your God raise up unto you, Act. iii. 22. To him give all the prophets witness, Act. x. 43. And christ accounts that Moses wrote of him, Search the Scriptures — they Are they, which testify of me, John v. 39. This they foretold;
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now, being exhibited, they set to their seals of this glorious performance. 3. Sociantur, ut Legis & Prophetarum complementa.
now, being exhibited, they Set to their Seals of this glorious performance. 3. Sociantur, ut Legis & Prophetarum complementa.
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Moses and Elias attend, and behold him as the fulfilling, and accomplishment of Law and Prophets;Moses and Elias attend, and behold him as the fulfilling, and accomplishment of Law and prophets;
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to intimate, that Law and Prophets, all aym at him, and all concurr, and joyn in him;
to intimate, that Law and prophets, all aim At him, and all concur, and join in him;
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all, like lines, run to this center. All the Patriarchs were Types of him; all the Priests, and Prophets, were representations of him;
all, like lines, run to this centre. All the Patriarchs were Types of him; all the Priests, and prophets, were representations of him;
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all their Rites and Ceremonies prefigured him; all their Saviours and Deliverers were his fore-runners. They were but shadows;
all their Rites and Ceremonies prefigured him; all their Saviors and Deliverers were his forerunners. They were but shadows;
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He, in coming ▪ gave truth and fulness to them. It was sorrow to Ionas that his Prophesie was frustrate;
He, in coming ▪ gave truth and fullness to them. It was sorrow to Ionas that his Prophesy was frustrate;
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it was joy to the Prophets to see all their predictions made good in Him. To prefigure thee, saith Moses, I instituted the Passeover, and effusion of Blood;
it was joy to the prophets to see all their predictions made good in Him. To prefigure thee, Says Moses, I instituted the Passover, and effusion of Blood;
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all my Rites and Ceremonies look'd at thee. To foretel thee, saith Elias, was my message and Ministry.
all my Rites and Ceremonies looked At thee. To foretell thee, Says Elias, was my message and Ministry.
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All the Prophets from Samuel, and after, pointed at him. Till his coming, all things were empty and imperfect;
All the prophets from Samuel, and After, pointed At him. Till his coming, all things were empty and imperfect;
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now they all clasp and close about him, as their drift, and argument.
now they all clasp and close about him, as their drift, and argument.
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He is AMEN. 4. Venerantur, ut Servatorem: They appear, to adore him as their Saviour and Redeemer.He is AMEN. 4. Venerantur, ut Servatorem: They appear, to adore him as their Saviour and Redeemer.
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Though they are already in heaven, and glory; yet they know to whose bloud they owe it, who gave them entrance and access.
Though they Are already in heaven, and glory; yet they know to whose blood they owe it, who gave them Entrance and access.
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Moses himself could not convey himself into Canaan, the type of heaven; much less into heaven it self.Moses himself could not convey himself into Canaan, the type of heaven; much less into heaven it self.
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All the Elders, and Saints, fling down their Crowns at his feet; all worship, and are tributary to his glory.
All the Elders, and Saints, fling down their Crowns At his feet; all worship, and Are tributary to his glory.
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Elias his Chariot was of Christ 's sending, as Iacob 's came from Ioseph. 2. Moses and Elias appear, in respect of Themselves; for these reasons;Elias his Chariot was of christ is sending, as Iacob is Come from Ioseph. 2. Moses and Elias appear, in respect of Themselves; for these Reasons;
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1. Conceive them, ut eminentes Sancti. Moses and Elias were persons of admirable holiness, yet they attend and adore our Saviour.
1. Conceive them, ut eminentes Sancti. Moses and Elias were Persons of admirable holiness, yet they attend and adore our Saviour.
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Not only wicked and prophane men stand in need of him, and acknowledg him, but the holiest men,
Not only wicked and profane men stand in need of him, and acknowledge him, but the Holiest men,
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and most aboundant in righteousness, own him for their Redeemer. As S. Ambrose speaks; For Publicans, and Harlots, to be justified by Faith, is no such wonder:
and most abundant in righteousness, own him for their Redeemer. As S. Ambrose speaks; For Publicans, and Harlots, to be justified by Faith, is no such wonder:
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but for Abraham, so rich in good works, yet to stand in need of Faith,
but for Abraham, so rich in good works, yet to stand in need of Faith,
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and Christ; it highly advanceth the glory of Christ. The purest Robe must be washed in this bloud, the choycest Saint must draw grace from Christ. Abraham, the Father of the Faithful, was a Son of this adoption of grace. 2. Conceive them, ut Sancti mortui, & translati.
and christ; it highly Advanceth the glory of christ. The Purest Robe must be washed in this blood, the Choicest Saint must draw grace from christ. Abraham, the Father of the Faithful, was a Son of this adoption of grace. 2. Conceive them, ut Sancti Deads, & translati.
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They were Saints out of this life.
They were Saints out of this life.
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Moses is dead, Elias translated, yet they do homage to Christ. To teach us, that he is Lord of quick and dead. Moses is dead, Elias translated, yet they do homage to christ. To teach us, that he is Lord of quick and dead.
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While he is upon earth, yet is he Lord of the spirits in Heaven: Now he is in heaven, he is Lord of all on earth. All live to him.
While he is upon earth, yet is he Lord of the spirits in Heaven: Now he is in heaven, he is Lord of all on earth. All live to him.
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He is the God of Abraham, and Isaac, and Iacob. No state of time, or place, or condition, excludes his Soveraignty.
He is the God of Abraham, and Isaac, and Iacob. No state of time, or place, or condition, excludes his Sovereignty.
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All Knees in heaven, and earth, and under the earth must bow, and prostrate to him.All Knees in heaven, and earth, and under the earth must bow, and prostrate to him.
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The Pope, who enlargeth his power to the world of spirits, yet claims not that authority.
The Pope, who enlarges his power to the world of spirits, yet claims not that Authority.
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He hath not jurisdictionem, but per modum Suffragii. Christ hath an homage, of Saints that are dead and translated: He is Lord of all;
He hath not jurisdictionem, but per modum Suffrage. christ hath an homage, of Saints that Are dead and translated: He is Lord of all;
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quick and dead must do him service. 3. Conceive them ut Sancti Veteris Testamenti; They were not living under the Gospel, but under the Old Testament;
quick and dead must do him service. 3. Conceive them ut Sancti Veteris Testamenti; They were not living under the Gospel, but under the Old Testament;
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yet they acknowledg they belong as dependants upon this Messias. He had an influence backwards to those former Saints,
yet they acknowledge they belong as dependants upon this Messias. He had an influence backwards to those former Saints,
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as well as forward to the times of Christians.
as well as forward to the times of Christians.
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They who went before, and they who came after, all sing Hosanna to this Son of David. The Church of the Patriarchs acknowledged him for their Head. All of them were partakers of this common salvation.
They who went before, and they who Come After, all sing Hosanna to this Son of David. The Church of the Patriarchs acknowledged him for their Head. All of them were partakers of this Common salvation.
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Christ Iesus, yesterday, to day, the same for ever. christ Iesus, yesterday, to day, the same for ever.
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It was a dangerous, and blasphemous error of the Manichees, and Marcionites, to distinguish the God of the Old Testament from the God of the New. They counted them a Carnal people, feeding only upon earthly promises;
It was a dangerous, and blasphemous error of the manichees, and Marcionites, to distinguish the God of the Old Testament from the God of the New. They counted them a Carnal people, feeding only upon earthly promises;
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No, their estate was spiritual, and the promise heavenly, and all partakers of one glorious Messias. 4. Conceive them, ut Assessores Iudicii. This Transfiguration, is a representation of his last Comming in glory.
No, their estate was spiritual, and the promise heavenly, and all partakers of one glorious Messias. 4. Conceive them, ut Assessores Judges. This Transfiguration, is a representation of his last Coming in glory.
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Then, these Saints Moses and Elias shall assist his Judgment.
Then, these Saints Moses and Elias shall assist his Judgement.
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The Law, and the Gospel, shall then appear against their contemners, and give in evidence against prophane sinners.
The Law, and the Gospel, shall then appear against their contemners, and give in evidence against profane Sinners.
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Oh! we think to see Christ only all in mercy. No, know;
Oh! we think to see christ only all in mercy. No, know;
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Moses will appear, and his Law shall be charged upon thee, and the doctrine of the Prophets.Moses will appear, and his Law shall be charged upon thee, and the Doctrine of the prophets.
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Do not think that I will accuse you to the Father; Do not think that I will accuse you to the Father;
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there is one that accuseth you, even Moses, in whom ye trust, Ioh. v. 45. That Law of holiness is not abolished,there is one that Accuseth you, even Moses, in whom you trust, John v. 45. That Law of holiness is not abolished,
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but is in full strength yet, till Christ shall forgive it thee. Moses grew not weak, or sickly, but continued in full vigor, till God buried him;
but is in full strength yet, till christ shall forgive it thee. Moses grew not weak, or sickly, but continued in full vigor, till God buried him;
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so the Law hath an eternal obligation, and force upon thee, and will accuse thee, till Christ dischargeth it.
so the Law hath an Eternal obligation, and force upon thee, and will accuse thee, till christ dischargeth it.
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As many as have sinned in the Law, shall be judged by the Law, Rom. ii. 12. 3. These two, Moses and Elias appear respectively to the Apostles, who were now present at this Transfiguration, for three reasons;As many as have sinned in the Law, shall be judged by the Law, Rom. ii. 12. 3. These two, Moses and Elias appear respectively to the Apostles, who were now present At this Transfiguration, for three Reasons;
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1. To correct an errour in them. They dreamed of Christ 's Kingdom to be earthly and temporal.
1. To correct an error in them. They dreamed of christ is Kingdom to be earthly and temporal.
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The appearance of these Citizens shews the nature of this Kingdom. Heavenly Citizens, must have an Heavenly King.
The appearance of these Citizens shows the nature of this Kingdom. Heavenly Citizens, must have an Heavenly King.
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Should Christ raign here, what would become of Moses and Elias, the Saints departed? They are banish'd from this Kingdom.
Should christ Reign Here, what would become of Moses and Elias, the Saints departed? They Are banished from this Kingdom.
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No, sure they must sit down with Abraham in that Kingdom.
No, sure they must fit down with Abraham in that Kingdom.
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Ye are come unto the heavenly Ierusalem, — and to the spirits of just men, Heb. xii. 22. 23. The consideration of these Citizens, must raise us to the acknowledgment of an heavenly Inheritance.You Are come unto the heavenly Ierusalem, — and to the spirits of just men, Hebrew xii. 22. 23. The consideration of these Citizens, must raise us to the acknowledgment of an heavenly Inheritance.
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They sought a City to come. 2. To confirm a truth. They had made a noble Confession of Christ 's Divinity.They sought a city to come. 2. To confirm a truth. They had made a noble Confessi of christ is Divinity.
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See how Christ confirms them now, by the acknowledgment here of two glorious Witnesses.
See how christ confirms them now, by the acknowledgment Here of two glorious Witnesses.
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As Christ to Nathaniel; Believest thou, because I said unto thee, I saw thee under the Fig-tree? thou shalt see greater things then these.
As christ to Nathaniel; Believest thou, Because I said unto thee, I saw thee under the Fig tree? thou shalt see greater things then these.
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— Hereafter ye shall see Heaven open, and the Angels of God ascending, and descending upon the Son of man, Ioh. i. 50. 51. They shall have Moses and Elias, two great Witnesses, to confirm it to them.— Hereafter you shall see Heaven open, and the Angels of God ascending, and descending upon the Son of man, John i. 50. 51. They shall have Moses and Elias, two great Witnesses, to confirm it to them.
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Thus God honours and rewards, and confirms the Faith of his servants. 3. To enforce a duty, Moses and Elias assist him in glory.
Thus God honours and rewards, and confirms the Faith of his Servants. 3. To enforce a duty, Moses and Elias assist him in glory.
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These were the most laborious, and faithful servants of Christ; and how are they now honoured? It urgeth upon them that holy imitation.
These were the most laborious, and faithful Servants of christ; and how Are they now honoured? It urges upon them that holy imitation.
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Moses, he was Faithful in the house of God; Elias, he was Zealous, and Jealous for his glory.Moses, he was Faithful in the house of God; Elias, he was Zealous, and Jealous for his glory.
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Both, ventured their lives in God's Cause. Moses, encountred Pharoah; Elias, Ahab. Both Zealous in God's Worship;
Both, ventured their lives in God's Cause. Moses, encountered Pharaoh; Elias, Ahab. Both Zealous in God's Worship;
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now they appear in rest and glory. These great Zelotes were most eminent Favourites. It chalks out to the Apostles the way of getting high into Heaven.
now they appear in rest and glory. These great Zealots were most eminent Favourites. It chalks out to the Apostles the Way of getting high into Heaven.
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Those who labour and toyl in his work, burn in Zeal for his Glory, pledg their lives in his Cause, give up the fullest account,
Those who labour and toil in his work, burn in Zeal for his Glory, pledge their lives in his Cause, give up the Fullest account,
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and improvement of their pains, these are his choyse ones; these follow the Lamb where ever he goes.
and improvement of their pains, these Are his choice ones; these follow the Lamb where ever he Goes.
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As David 's Worthies, they were alwayes about him, placed in greatest command, stand upon Record;
As David is Worthies, they were always about him, placed in greatest command, stand upon Record;
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so here, these who encountred Gyants, Pharaoh, Ahab, Iezabel, these are they who are highly honoured. 4. These two appear respectively to the people,
so Here, these who encountered Giants, Pharaoh, Ahab, Jezebel, these Are they who Are highly honoured. 4. These two appear respectively to the people,
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and their judgment of Christ. There were three opinions common among the Jews, of Christ; 1. A blasphemous opinion. 2. A more moderate opinion,
and their judgement of christ. There were three opinions Common among the jews, of christ; 1. A blasphemous opinion. 2. A more moderate opinion,
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but yet unworthy of him. 3. A partial and superstitious opinion. All these are corrected by this Apparition. 1. They had a blasphemous opinion of him;
but yet unworthy of him. 3. A partial and superstitious opinion. All these Are corrected by this Apparition. 1. They had a blasphemous opinion of him;
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that he was an Impostor, a transgressor of the Law, a blasphemer;
that he was an Impostor, a transgressor of the Law, a blasphemer;
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This man blasphemeth, Matth. ix. 3. See here, Moses and Elias justifie him, bear witness to him, associate and protest their Communion with him.This man Blasphemeth, Matthew ix. 3. See Here, Moses and Elias justify him, bear witness to him, associate and protest their Communion with him.
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Had he been a transgressor, a profaner of the Sabbath, Moses would not have owned him, much less honoured him.
Had he been a transgressor, a profaner of the Sabbath, Moses would not have owned him, much less honoured him.
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Had he been a blasphemer, as they charged him, Elias, who burnt in Zeal for God's glory, would he have a-dored him? Now then that these Saints, of such authority among the people, do they acknowledg him? Surely he is no transgressor, no blasphemer. 2. The people more moderately,
Had he been a blasphemer, as they charged him, Elias, who burned in Zeal for God's glory, would he have adored him? Now then that these Saints, of such Authority among the people, do they acknowledge him? Surely he is no transgressor, no blasphemer. 2. The people more moderately,
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yet most unworthily judged him to be but some Prophet. Whom do men say, that I, the Son of man, am? Some say;
yet most unworthily judged him to be but Some Prophet. Whom do men say, that I, the Son of man, am? some say;
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that thou art Iohn the Baptist, some Elias, and others Ieremias, or one of the Prophets, Matth. xvi. 13, 14. That was the best they thought of him;that thou art John the Baptist, Some Elias, and Others Jeremiah, or one of the prophets, Matthew xvi. 13, 14. That was the best they Thought of him;
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A great Prophet is risen up among us, Luc. 7. 16. This was well;A great Prophet is risen up among us, Luke 7. 16. This was well;
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but yet too low for Christ. The Devil can be content we should yield him thus much, if we stay there.
but yet too low for christ. The devil can be content we should yield him thus much, if we stay there.
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The Turk's attribute so much to him.
The Turk's attribute so much to him.
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No, here we see the main Prophet Elias, he adores him, as Lord of the Prophets, to whom all Prophets ministred, ushered in, foretold.
No, Here we see the main Prophet Elias, he adores him, as Lord of the prophets, to whom all prophets ministered, ushered in, foretold.
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All the Prophets were enlightned by him, all were sent by him.
All the prophets were enlightened by him, all were sent by him.
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Elias, and Samuel, and all, stoop to him. 3. The Jews had a superstitious opinion of Moses, that none could exceed him.Elias, and Samuel, and all, stoop to him. 3. The jews had a superstitious opinion of Moses, that none could exceed him.
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They would not allow Christ to be Moses his equal. Thou art his Disciple, but we are Moses Disciples.
They would not allow christ to be Moses his equal. Thou art his Disciple, but we Are Moses Disciples.
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We know that God spake unto Moses;
We know that God spoke unto Moses;
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as for this fellow, we know not whence he is, Ioh. ix. 28, 29. See here, Moses, whom they dote upon, he gives precedency to Christ; he vails,as for this fellow, we know not whence he is, John ix. 28, 29. See Here, Moses, whom they dote upon, he gives precedency to christ; he vails,
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and bowes, and prostrates to him.
and bows, and prostrates to him.
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Thus the Jews superstitiously advance some Saints to prejudice Christ. Abraham; Art thou greater then our father Abraham, which is dead? and the Prophets are dead, whom makest thou thy self? Ioh. viii. 53. Whereas Abraham desired to see one day of Christ; so did Moses. Many Prophets, and Kings have desired to see those things which ye see, Luk. x. 24. that is, Christ in the flesh.
Thus the jews superstitiously advance Some Saints to prejudice christ. Abraham; Art thou greater then our father Abraham, which is dead? and the prophets Are dead, whom Makest thou thy self? John viii. 53. Whereas Abraham desired to see one day of christ; so did Moses. Many prophets, and Kings have desired to see those things which you see, Luk. x. 24. that is, christ in the Flesh.
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As S. Paul of himself, What is Paul, what is Apollos? So, what is Moses, in compare with Christ? So much of the Persons;
As S. Paul of himself, What is Paul, what is Apollos? So, what is Moses, in compare with christ? So much of the Persons;
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1. Duo; Two. 2. Duo homines; Two men. 3. Hi duo; These two, Moses and Elias. Next is,
1. Duo; Two. 2. Duo homines; Two men. 3. Him duo; These two, Moses and Elias. Next is,
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Secondly, The Manner of their Presence, They appeared in Glory. In it two things; 1. It is a real Appearance.Secondly, The Manner of their Presence, They appeared in Glory. In it two things; 1. It is a real Appearance.
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2. It is a glorious Appearance. I. It is a real Appearance;
2. It is a glorious Appearance. I. It is a real Appearance;
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not an apparition of fancie, or some Vision to the mind, but a true, real, personal Appearance of these two Saints. 1. It is propounded,
not an apparition of fancy, or Some Vision to the mind, but a true, real, personal Appearance of these two Saints. 1. It is propounded,
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and sealed up with a word of certainty and assurance, Behold; importing not onely admiration, but evidence, and assurance. 2. The eyes of the Apostles give evidence of this Appearance.
and sealed up with a word of certainty and assurance, Behold; importing not only admiration, but evidence, and assurance. 2. The eyes of the Apostles give evidence of this Appearance.
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It is said, When they were awake, they saw his Glory, and the two men that stood with him:
It is said, When they were awake, they saw his Glory, and the two men that stood with him:
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And S. Peter, and S. Iohn affirm, they were eye-witnesses of all this Glory. 3. The Actions ascribed to these men are real and bodily;
And S. Peter, and S. John affirm, they were Eyewitnesses of all this Glory. 3. The Actions ascribed to these men Are real and bodily;
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talking, speaking, all bodily performances. 4. It is not suitable to the Glory, and Truth of Christ, to delude men with shadows, and empty Appearances.talking, speaking, all bodily performances. 4. It is not suitable to the Glory, and Truth of christ, to delude men with shadows, and empty Appearances.
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He was most real, as of himself; handle me, feel me. All these are evidences for a real Appearance.
He was most real, as of himself; handle me, feel me. All these Are evidences for a real Appearance.
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Now this reality of Appearance, assures us of two Truths: 1. Is Veritas Immortalitatis; the truth of the Immortality of souls and spirits:
Now this reality of Appearance, assures us of two Truths: 1. Is Veritas Immortalitatis; the truth of the Immortality of Souls and spirits:
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The spirits of these two holy men, are living and immortal.
The spirits of these two holy men, Are living and immortal.
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It is a wicked opinion of the Sadduces, now raigning among the Jews, that the souls are extinguished with the bodies.
It is a wicked opinion of the Sadducees, now reigning among the jews, that the Souls Are extinguished with the bodies.
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Here is not onely Elias, whom they rejected; but Moses, whom they believed, is here really exhibited.
Here is not only Elias, whom they rejected; but Moses, whom they believed, is Here really exhibited.
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This is the assurance of our Faith; Ye are come to the spirits of just men made perfect.
This is the assurance of our Faith; You Are come to the spirits of just men made perfect.
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This is a foundation of Religion. If no Immortality hereafter, no Piety here.
This is a Foundation of Religion. If no Immortality hereafter, no Piety Here.
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How carnally drunk do many live, as if there were no soul, or no Immortality?
How carnally drunk doe many live, as if there were no soul, or no Immortality?
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2. Is Veritas, the truth, nay more, facilitas Resurrectionis, the easiness of the Resurrection. Elias, indeed, in body was translated;
2. Is Veritas, the truth, nay more, facilitas Resurrectionis, the easiness of the Resurrection. Elias, indeed, in body was translated;
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but Moses was dead, and buried in the plain of Moab; yet here his body is united to his soul, and appears in Glory.
but Moses was dead, and buried in the plain of Moab; yet Here his body is united to his soul, and appears in Glory.
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How easily can the Lord of our bodies and souls, raise, and place our bodies in Glory? See, he beckens Elias out of heaven, Moses out of his grave.
How Easily can the Lord of our bodies and Souls, raise, and place our bodies in Glory? See, he beckons Elias out of heaven, Moses out of his grave.
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Moses his body was not as Lazarus 's, four days, but two thousand years in the grave,Moses his body was not as Lazarus is, four days, but two thousand Years in the grave,
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yet at the nutus of Christ, is it raised, and united. Our bodies and souls shall be in his hands, not onely for safety, and custody; but for guidance, and disposal.
yet At the nutus of christ, is it raised, and united. Our bodies and Souls shall be in his hands, not only for safety, and custody; but for guidance, and disposal.
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Speak but the word, Lord, and thy servants shall revive. That's the first; a real Appearance.
Speak but the word, Lord, and thy Servants shall revive. That's the First; a real Appearance.
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II. It is a glorious Appearance;
II It is a glorious Appearance;
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Appear'd in Glory. Moses and Elias, being attendants upon Christ, appear in Glory, as Noblemen appear in greatest Magnificence, to attend the King. 1. Here is the glory of the Saints, to attend Christ in Glory.Appeared in Glory. Moses and Elias, being attendants upon christ, appear in Glory, as Noblemen appear in greatest Magnificence, to attend the King. 1. Here is the glory of the Saints, to attend christ in Glory.
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The Jews thought if Christ were advanced, Moses must down.
The jews Thought if christ were advanced, Moses must down.
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Whosoever preached Christ, spake against Moses. No, Moses was never so glorious, as in this Attendance.
Whosoever preached christ, spoke against Moses. No, Moses was never so glorious, as in this Attendance.
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It is otherwise with this Sun of righteousness, and the Saints; then with the body of the Sun and the Stars.
It is otherwise with this Sun of righteousness, and the Saints; then with the body of the Sun and the Stars.
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These do, occidere heliace, not appear when they come nearer to the Sun:
These do, occidere heliace, not appear when they come nearer to the Sun:
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But our Sun of Glory makes these Stars, the nearer they be, to be the more glorious.
But our Sun of Glory makes these Stars, the nearer they be, to be the more glorious.
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As in Ioseph 's dream, the Sun, Moon, and Stars were all shining together. 2. Moses and Elias appear gloriously in Christ 's presence.
As in Ioseph is dream, the Sun, Moon, and Stars were all shining together. 2. Moses and Elias appear gloriously in christ is presence.
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Moses is then made manifest and clear, when Christ comes. Take Moses, asunder, and without Christ, 1. He is obscure;Moses is then made manifest and clear, when christ comes. Take Moses, asunder, and without christ, 1. He is Obscure;
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there is no luster, no clearness, he is under a vail;
there is no luster, no clearness, he is under a Vail;
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but Christ, he with his Coming, if he appear with Moses, he makes all gloriously clear and evident to us. 2. He is imperfect, nothing but emptiness, and shadows;
but christ, he with his Coming, if he appear with Moses, he makes all gloriously clear and evident to us. 2. He is imperfect, nothing but emptiness, and shadows;
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Christ gives a fulness to Moses; He is not so much the abolition, as the consummation of the Law: christ gives a fullness to Moses; He is not so much the abolition, as the consummation of the Law:
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Grace and Truth came by Iesus Christ. Grace and Truth Come by Iesus christ.
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Paul calls them beggerly rudiments, void of Christ. 3. Moses apart from Christ, he is fearful, and terrible:Paul calls them beggarly rudiments, void of christ. 3. Moses apart from christ, he is fearful, and terrible:
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The Law causeth wrath. Ay, but look upon Moses standing with Christ, then he is comfortable.The Law Causes wrath. Ay, but look upon Moses standing with christ, then he is comfortable.
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Make Moses a servant to Christ; the Law, to Faith; and never look upon Moses, but see Christ with him, and above him; and that will rejoyce thee.
Make Moses a servant to christ; the Law, to Faith; and never look upon Moses, but see christ with him, and above him; and that will rejoice thee.
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That's the second, the manner of their appearance, in Glory. Thirdly, see their Action, and Employment, They talked with him. In it three things;
That's the second, the manner of their appearance, in Glory. Thirdly, see their Actium, and Employment, They talked with him. In it three things;
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1. The Action, Collocuti. 2. The Person, Cum Christo. 3. The Matter, de Exitu. I. The Action, Collocuti; They talked.
1. The Actium, Collocuti. 2. The Person, Cum Christ. 3. The Matter, de Exitu. I. The Actium, Collocuti; They talked.
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It was no dumb shew, and representation to gaze upon; but an holy and heavenly communication.
It was no dumb show, and representation to gaze upon; but an holy and heavenly communication.
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Moses and Elias, if they appear, they appear as Prophets, speaking, and conferring; either speaking of God, or to God.Moses and Elias, if they appear, they appear as prophets, speaking, and conferring; either speaking of God, or to God.
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It is the life of a Prophet in heaven; day and night, without ceasing, there is nothing but speaking.
It is the life of a Prophet in heaven; day and night, without ceasing, there is nothing but speaking.
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We have here too, Moses and the Prophets, let us conferr with them and Christ, it is a glimpse of Glory.
We have Here too, Moses and the prophets, let us confer with them and christ, it is a glimpse of Glory.
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In the Scriptures, we find Moses and the Prophets conferring with Christ, which S. Peter preferrs before this Vision, and calls 2 Pet. i. 19. A more sure word of Prophecy.
In the Scriptures, we find Moses and the prophets conferring with christ, which S. Peter prefers before this Vision, and calls 2 Pet. i. 19. A more sure word of Prophecy.
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Now this Colloquium, this Speaking, implyes two things: 1. Consensum. 2. Familiaritatem. 1. Consensum. It teaches us, That there is a sweet agreement betwixt Moses and Elias, with our Saviour Christ; that there is no repugnancy or contradiction 'twixt the Old,
Now this Colloquium, this Speaking, Implies two things: 1. Consensum. 2. Familiaritatem. 1. Consensum. It Teaches us, That there is a sweet agreement betwixt Moses and Elias, with our Saviour christ; that there is no repugnancy or contradiction betwixt the Old,
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and New Testament, but a sweet harmony and agreement.
and New Testament, but a sweet harmony and agreement.
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Here, the Law and the Prophets, like the two Cherubs, are both compassing, and looking upon the Mercy-Seat. This Christ taught his Disciples;
Here, the Law and the prophets, like the two Cherubs, Are both compassing, and looking upon the Mercy-Seat. This christ taught his Disciples;
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All things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the Psalmes, concerning me, Luk. xxiv. 44. There were certain Hereticks in S. Aug. time, who professed themselves enemies to the Law, and the Prophets.All things must be fulfilled which were written in the Law of Moses, and in the prophets, and in the Psalms, Concerning me, Luk. xxiv. 44. There were certain Heretics in S. Aug. time, who professed themselves enemies to the Law, and the prophets.
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But, Non potes segregare Legem ab Evangelio, ut nec umbram à corpore.
But, Non potes Segregare Legem ab Evangelio, ut nec umbram à corpore.
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The Lord thy God will raise unto thee a Prophet from the midst of thee, of thy brethren,
The Lord thy God will raise unto thee a Prophet from the midst of thee, of thy brothers,
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like unto me, saith Moses, Deut. xviii. 15. Like unto me, not contrary to me.like unto me, Says Moses, Deuteronomy xviii. 15. Like unto me, not contrary to me.
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The same Religion, the same substantial Truth, the same Grace and Salvation is in both Testaments.
The same Religion, the same substantial Truth, the same Grace and Salvation is in both Testaments.
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There is a variety of Ceremonies, but the same Truth and Substance; there is the same Authour of both.
There is a variety of Ceremonies, but the same Truth and Substance; there is the same Author of both.
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Thus S. Iames answers this doubt, Known to the Lord are all his works from the beginning;
Thus S. James answers this doubt, Known to the Lord Are all his works from the beginning;
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it is no change in God.
it is no change in God.
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As the prescripts of the Physician, are some of one kind to day, to morrow of another, both ayming at the health of the Patient;
As the prescripts of the physician, Are Some of one kind to day, to morrow of Another, both aiming At the health of the Patient;
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Aug. The Gospel was comprehended in the Law, the Law is explained, and cleared in the Gospel.Aug. The Gospel was comprehended in the Law, the Law is explained, and cleared in the Gospel.
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The Law shews Moses vailed, the Gospel unvails him. 2. Denotat familiaritatem. Their talk and conference betokeneth a sweet and holy familiarity,
The Law shows Moses veiled, the Gospel unvails him. 2. Denotat familiaritatem. Their talk and conference Betokeneth a sweet and holy familiarity,
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and communion with God on earth.
and communion with God on earth.
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As of Moses it was said, The Lord spake unto Moses face to face, as a man speaketh unto his friend, Exod. xxxiii. 11. Observe, Moses and Elias were men of much communion with God upon earth;
As of Moses it was said, The Lord spoke unto Moses face to face, as a man speaks unto his friend, Exod xxxiii. 11. Observe, Moses and Elias were men of much communion with God upon earth;
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many heavenly entercourses passed between them; and now they are admitted into a near, and sweet, and familiar communication.
many heavenly intercourses passed between them; and now they Are admitted into a near, and sweet, and familiar communication.
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Men of communion with God here, shall be received with more free access, and familiar conversation with Christ in heaven.
Men of communion with God Here, shall be received with more free access, and familiar Conversation with christ in heaven.
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They who never maintain speech with God here, how can they look to have access in heaven? They who love to come into his presence, delight in hearing him speak to them,
They who never maintain speech with God Here, how can they look to have access in heaven? They who love to come into his presence, delight in hearing him speak to them,
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and they to him by Prayer and Meditation, they shall have nearest, and freest, and sweetest communion hereafter. That's the first;
and they to him by Prayer and Meditation, they shall have nearest, and Freest, and Sweetest communion hereafter. That's the First;
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the Action, Collocuti sunt, They talked. II. The Person, Cum Christo, With Christ; Not with the Apostles; nor the Apostles with them. Here was a miraculous Apparition; but no parley; nor entercourse. Observe;
the Actium, Collocuti sunt, They talked. II The Person, Cum Christ, With christ; Not with the Apostles; nor the Apostles with them. Here was a miraculous Apparition; but no parley; nor intercourse. Observe;
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Here is no shew, or appearance of any entercourse 'twixt Christians on earth, and the Saints in heaven;
Here is no show, or appearance of any intercourse betwixt Christians on earth, and the Saints in heaven;
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no invocation, or salutation on the Apostles part; no revelation, or instruction on these Prophets part.
no invocation, or salutation on the Apostles part; no Revelation, or instruction on these prophets part.
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The Lord hath purposely estranged us from all entercourse, 'twixt us and the Spirits departed. There is no need of Moses and Elias to speak from heaven;
The Lord hath purposely estranged us from all intercourse, betwixt us and the Spirits departed. There is no need of Moses and Elias to speak from heaven;
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we have Moses and Elias, and all that they can say, behoofeful for us, in their Books and Writings.
we have Moses and Elias, and all that they can say, behoofeful for us, in their Books and Writings.
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Ye are come to the Spirits of just men made perfect, and to Iesus the Mediatour of the New Testament, Heb. xii. 23, 24. He is the onely Mediatour. III. The Matter of this Conference, His decease, which he should accomplish at Ierusalem. You Are come to the Spirits of just men made perfect, and to Iesus the Mediator of the New Testament, Hebrew xii. 23, 24. He is the only Mediator. III. The Matter of this Conference, His decease, which he should accomplish At Ierusalem.
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Had some the reporting of this Conference, it should have been of some other matters. May be, of the Succession of Times and Kingdoms;
Had Some the reporting of this Conference, it should have been of Some other matters. May be, of the Succession of Times and Kingdoms;
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of the rising and falling of Monarchies. These the Prophets were acquainted with; but these they talk not of.
of the rising and falling of Monarchies. These the prophets were acquainted with; but these they talk not of.
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Others would have reported some Seraphical discourse of the nine Orders of Angels, and those Hierarchies;
Others would have reported Some Seraphical discourse of the nine Order of Angels, and those Hierarchies;
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or some great discourse of Limbus Patrum, or of the souls in Purgatory. No such matter;
or Some great discourse of Limbus Patrum, or of the Souls in Purgatory. No such matter;
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it is here, De morte Christi, Of Christ's decease. But, 1. Why do they conferr about this? 2. How do they talk of it? 3. Why do they conferr about the death of Christ? 1. This is the grand, necessary, fundamental Work of Christ for his Church.
it is Here, De morte Christ, Of Christ's decease. But, 1. Why do they confer about this? 2. How do they talk of it? 3. Why do they confer about the death of christ? 1. This is the grand, necessary, fundamental Work of christ for his Church.
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If such a Synod as this meet, it is not for trifles; but they talk of the Common Salvation of the Church.
If such a Synod as this meet, it is not for trifles; but they talk of the Common Salvation of the Church.
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That is the Capital Truth, the ground-work of all our Faith, and Salvation. This takes up their discourse:
That is the Capital Truth, the groundwork of all our Faith, and Salvation. This Takes up their discourse:
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Nay, it is the Meditation of God;
Nay, it is the Meditation of God;
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His ancient thought from Eternity was busied about this, That Christ should dye for our Redemption. 2. This they talked of,
His ancient Thought from Eternity was busied about this, That christ should die for our Redemption. 2. This they talked of,
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as a thing that was a great grief, and offence to the Apostles. A little before, Peter abhorred to hear of Christ 's death. It bred in them;
as a thing that was a great grief, and offence to the Apostles. A little before, Peter abhorred to hear of christ is death. It bred in them;
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1. Scandalum tristitiae; They were very sad. 2. Scandalum dubitationis; It troubled their Faith, how the Messiah should suffer;
1. Scandalum tristitiae; They were very sad. 2. Scandalum dubitationis; It troubled their Faith, how the Messiah should suffer;
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We trusted that it had been he which should have redeemed Israel, Luk. xxiv. 21. but he is dead.We trusted that it had been he which should have redeemed Israel, Luk. xxiv. 21. but he is dead.
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Purposely, Christ and these Saints, conferr about this, To acquaint the Apostles with this Mysterie, that so it must be;
Purposely, christ and these Saints, confer about this, To acquaint the Apostles with this Mystery, that so it must be;
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and that our salvation depended upon it. 3. This they talked of, as the thing that both Law and Prophets prefigured, and foretold.
and that our salvation depended upon it. 3. This they talked of, as the thing that both Law and prophets prefigured, and foretold.
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All their Sacrifices were Representations of his Death; all their Prophesies, Predictions of it:
All their Sacrifices were Representations of his Death; all their prophecies, Predictions of it:
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Thus it is written, and thus it behoved Christ to suffer, Luk. xxiv. 46. In this sense, He was the Lamb slain from the beginning of the world. Thus it is written, and thus it behooved christ to suffer, Luk. xxiv. 46. In this sense, He was the Lamb slave from the beginning of the world.
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4. This they talked of, as the matter of Christ 's greatest Glory and Renown.
4. This they talked of, as the matter of christ is greatest Glory and Renown.
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They being to Adore Christ, and to put Honour upon him, they invest him with his Garments dipp'd in Blood.
They being to Adore christ, and to put Honour upon him, they invest him with his Garments dipped in Blood.
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Isa. lxiii. 1. Who is this that cometh from Edom, with dyed Garments from Bozrah? This that is glorious in his Apparel, travelling in the greatness of his strength, mighty to save? What Honour like this, to dye for his Church, to be the Sacrifice of the World, the Ransom of Mankind, the Conquerour of Hell, the Purchaser of his Chosen? Quapropter, Wherefore God also — hath given him a Name, which is far above every name, Philip. Isaiah lxiii. 1. Who is this that comes from Edom, with died Garments from Bozrah? This that is glorious in his Apparel, traveling in the greatness of his strength, mighty to save? What Honour like this, to die for his Church, to be the Sacrifice of the World, the Ransom of Mankind, the Conqueror of Hell, the Purchaser of his Chosen? Quapropter, Wherefore God also — hath given him a Name, which is Far above every name, Philip.
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ii. 9. Absit, therefore, saith S. Paul, ut gloriarer nisi in Cruce Christi;
ii. 9. Absit, Therefore, Says S. Paul, ut gloriarer nisi in Cruce Christ;
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God forbid that I should glory save in the Cross of Christ, Galat. vi. 14. 5. This they talked of,God forbid that I should glory save in the Cross of christ, Galatians vi. 14. 5. This they talked of,
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as the main matter of heavenly discourse.
as the main matter of heavenly discourse.
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What do Moses, and the Prophets, Angels, and Archangels talk and discourse of? They wonder at,
What do Moses, and the prophets, Angels, and Archangels talk and discourse of? They wonder At,
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and Adore the death of Christ, and Redemption of the Church. 6. This they talked of, in care and solicitude for the Church. on earth. They themselves are in Glory:
and Adore the death of christ, and Redemption of the Church. 6. This they talked of, in care and solicitude for the Church. on earth. They themselves Are in Glory:
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Ay but their brethren yet, as the two Tribes, fight for their brethren. Securi de se, Soliciti pro nobis.
Ay but their brothers yet, as the two Tribes, fight for their brothers. Security de se, Soliciti Pro nobis.
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But, 2. How do they talk of it? Reduce all to these three heads: 1. Praedicentes; Foretelling him of it.
But, 2. How do they talk of it? Reduce all to these three Heads: 1. Praedicentes; Foretelling him of it.
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Not but that Christ foresaw it himself;
Not but that christ foresaw it himself;
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but this Dispensation he used, to know it by Scriptures, and these Revelations. 2. Gratias agentes; Adoring him for it, magnifying his goodness;
but this Dispensation he used, to know it by Scriptures, and these Revelations. 2. Gratias agents; Adoring him for it, magnifying his Goodness;
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as the twenty four Elders, Thou art worthy to receive Honour, and Blessing, for thou hast Redeemed us.
as the twenty four Elders, Thou art worthy to receive Honour, and Blessing, for thou hast Redeemed us.
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3. Orantes ut acceleret; Begging the accomplishment. Peter solicits him, not to dye; Moses and Elias, they solicit him to finish that glorious work, upon which their Salvation,
3. Orantes ut acceleret; Begging the accomplishment. Peter solicits him, not to die; Moses and Elias, they solicit him to finish that glorious work, upon which their Salvation,
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and the Salvation of the whole Church depended. Use. 1. Christus in gloria meditatur de morte;
and the Salvation of the Whole Church depended. Use. 1. Christus in gloria meditatur de morte;
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His Glory makes him not forget his Death.
His Glory makes him not forget his Death.
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How should we season all our thoughts of joy, with thoughts of our departure? 2. Do these glorious Saints talk of Death? Oh! let it take up our thoughts;
How should we season all our thoughts of joy, with thoughts of our departure? 2. Do these glorious Saints talk of Death? Oh! let it take up our thoughts;
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let it be much in our meditations.
let it be much in our meditations.
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THE FOURTH SERMON ON S. LUKE ix. 31, 32. Who appeared in Glory, and spake of his Decease, which he should accomplish at Ierusalem.
THE FOURTH SERMON ON S. LYCIA ix. 31, 32. Who appeared in Glory, and spoke of his Decease, which he should accomplish At Ierusalem.
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But Peter, and they that were with him, were heavy with sleep:
But Peter, and they that were with him, were heavy with sleep:
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and when they were awake, they saw his Glory, and the two Men that stood with him.
and when they were awake, they saw his Glory, and the two Men that stood with him.
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WE have seen, in general, the summ of this Conference about Christ 's Decease: Now look upon it more particularly, and with accommodation to our selves.
WE have seen, in general, the sum of this Conference about christ is Decease: Now look upon it more particularly, and with accommodation to our selves.
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So, we discover four Particulars: 1. Here is Colloquium de Morte; They talk and conferr of his Death and Passion. 2. Here is Natura, & Conditio Mortis;
So, we discover four Particulars: 1. Here is Colloquium de Morte; They talk and confer of his Death and Passion. 2. Here is Nature, & Condition Mortis;
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Tis exodus, a deceasing, or departure. 3. Here is Susceptio hujus conditionis; It is a fulfilling. 4. Here is Circumstantia susceptionis; It must be at Ierusalem.
This exodus, a deceasing, or departure. 3. Here is Susceptio hujus conditionis; It is a fulfilling. 4. Here is Circumstance susceptionis; It must be At Ierusalem.
pn31|vbz fw-la, dt vvg, cc n1. crd av vbz fw-la fw-la fw-la; pn31 vbz dt j-vvg. crd av vbz np1 fw-la; pn31 vmb vbi p-acp np1.
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First, Here is Colloquium de Morte. Christ puts himself into this premeditation of Death, for two purposes:First, Here is Colloquium de Morte. christ puts himself into this premeditation of Death, for two Purposes:
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1. As a moderation of his present Glory and Majesty, into which he is advanced.
1. As a moderation of his present Glory and Majesty, into which he is advanced.
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Being thus magnified by his Father, and raised to an high pitch of Glory, he seasons it with this deep,
Being thus magnified by his Father, and raised to an high pitch of Glory, he seasons it with this deep,
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and serious meditation of his Death and Passion.
and serious meditation of his Death and Passion.
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The thoughts of our end and dissolution, are never unseasonable, but yet they are most sutable and seasonable in our greatest advancements, and prosperity.
The thoughts of our end and dissolution, Are never unseasonable, but yet they Are most suitable and seasonable in our greatest advancements, and Prosperity.
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When you abound with all outward comforts, then allay, and moderate thy joy with this mortifying Meditation, I must lye down in the grave. Thus Christ interchangeably;
When you abound with all outward comforts, then allay, and moderate thy joy with this mortifying Meditation, I must lie down in the grave. Thus christ interchangeably;
c-crq pn22 vvb p-acp d j n2, av vvb, cc vvi po21 n1 p-acp d j-vvg n1, pns11 vmb vvi a-acp p-acp dt n1. av np1 av-j;
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In his Humiliation, he refresheth himself with the expectation of Glory:
In his Humiliation, he refresheth himself with the expectation of Glory:
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When he stands at the Bar, Ye shall see (saith he) the Son of man sitting on the right hand of Power,
When he Stands At the Bar, You shall see (Says he) the Son of man sitting on the right hand of Power,
c-crq pns31 vvz p-acp dt n1, pn22 vmb vvi (vvz pns31) dt n1 pp-f n1 vvg p-acp dt j-jn n1 pp-f n1,
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and coming in the clouds of heaven, Matth. xxvi. 64. And so before his Passion;and coming in the Clouds of heaven, Matthew xxvi. 64. And so before his Passion;
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O Father, glorifie me with thine own self, with the glory which I had with thee before the world was, Ioh. xvii. 5. Contrarily;O Father, Glorify me with thine own self, with the glory which I had with thee before the world was, John xvii. 5. Contrarily;
sy n1, vvi pno11 p-acp po21 d n1, p-acp dt n1 r-crq pns11 vhd p-acp pno21 p-acp dt n1 vbds, np1 crd. crd av-jn;
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being in the state of Glory, he puts himself into the cogitations of Death.
being in the state of Glory, he puts himself into the cogitations of Death.
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When the Graecians came to visit, and do honour to him, he discourseth of his Passion;
When the Greeks Come to visit, and do honour to him, he discourseth of his Passion;
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Except a corn of Wheat fall into the ground, and dye, it abideth alone, Ioh. xii. 24. Naturally, Abundance,Except a corn of Wheat fallen into the ground, and die, it Abideth alone, John xii. 24. Naturally, Abundance,
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and worldly prosperity, raises our thoughts too high, makes us forgetful, nay, to abhor the mention of death.
and worldly Prosperity, raises our thoughts too high, makes us forgetful, nay, to abhor the mention of death.
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1433
Greatness, like Ahashuerus, will have no mourning, nor sackcloth, Esther iv. 2. to appear before him.
Greatness, like Ahasuerus, will have no mourning, nor Sackcloth, Esther iv. 2. to appear before him.
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As the Wiseman hath it, O Mors, quam amara! Ecclesiastic.
As the Wiseman hath it, O Mors, quam Amara! Ecclesiastic.
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xli. 1. O Death, how bitter is the remembrance of thee to them that are at ease in their possessions!
xli. 1. Oh Death, how bitter is the remembrance of thee to them that Are At ease in their possessions!
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The thought of Death, it should be like that Stimulus carnis, that Thorn in the flesh, to S. Paul, lest I should be pufft up with abundance of Revelations. Thus the Apostle exhorts;
The Thought of Death, it should be like that Stimulus carnis, that Thorn in the Flesh, to S. Paul, lest I should be puffed up with abundance of Revelations. Thus the Apostle exhorts;
dt n1 pp-f n1, pn31 vmd vbi j cst np1 fw-la, cst n1 p-acp dt n1, p-acp n1 np1, cs pns11 vmd vbi vvd a-acp p-acp n1 pp-f n2. av dt n1 vvz;
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Brethren, the time is short, — Let them that rejoyce, be as though they rejoyced not, — and they that use the world, as not over-using it, for the fashion of the world passeth away, 1 Cor. vii. 29, 30, 31. Thus Abraham, admitted into conference with God, cryes out, I am but dust and ashes, Gen. xviii. 27. And Iacob, being in honour in Egypt, saith, Few and evil have the days of my life been, Gen. xlvii. 9. Thus Ioseph of Arimathea made his Grave in his Garden.Brothers, the time is short, — Let them that rejoice, be as though they rejoiced not, — and they that use the world, as not over-using it, for the fashion of the world passes away, 1 Cor. vii. 29, 30, 31. Thus Abraham, admitted into conference with God, cries out, I am but dust and Ashes, Gen. xviii. 27. And Iacob, being in honour in Egypt, Says, Few and evil have the days of my life been, Gen. xlvii. 9. Thus Ioseph of Arimathea made his Grave in his Garden.
n2, dt n1 vbz j, — vvb pno32 cst vvb, vbb c-acp cs pns32 vvd xx, — cc pns32 cst vvb dt n1, c-acp xx j zz, p-acp dt n1 pp-f dt n1 vvz av, crd np1 crd. crd, crd, crd av np1, vvn p-acp n1 p-acp np1, vvz av, pns11 vbm p-acp n1 cc n2, np1 crd. crd np1 np1, vbg p-acp n1 p-acp np1, vvz, d cc j-jn vhb dt n2 pp-f po11 n1 vbi, np1 crd. crd av np1 pp-f np1 vvd po31 j p-acp po31 n1.
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Christ puts himself into this premeditation of Death, 2. As a condition of his future Glory. christ puts himself into this premeditation of Death, 2. As a condition of his future Glory.
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This Transfiguration, it was a glimpse of his after-Glory, into which he was to enter: a pawn and pledge of the full Possession.
This Transfiguration, it was a glimpse of his after-Glory, into which he was to enter: a pawn and pledge of the full Possession.
d n1, pn31 vbds dt n1 pp-f po31 n1, p-acp r-crq pns31 vbds pc-acp vvi: dt n1 cc n1 pp-f dt j n1.
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But yet, as knowing that through sufferings and death, he must enter into it, he premeditates,
But yet, as knowing that through sufferings and death, he must enter into it, he premeditates,
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and considers of his Death and Passion. Thus he must suffer, and enter into his Glory, Luke xxiv. 26. No certainty or evidence of Glory and Salvation, must make us forget, nay, it ought daily to re-mind us of, the means and conditions of our glory.
and considers of his Death and Passion. Thus he must suffer, and enter into his Glory, Lycia xxiv. 26. No certainty or evidence of Glory and Salvation, must make us forget, nay, it ought daily to remind us of, the means and conditions of our glory.
cc vvz pp-f po31 n1 cc n1. av pns31 vmb vvi, cc vvi p-acp po31 n1, av crd. crd dx n1 cc n1 pp-f n1 cc n1, vmb vvi pno12 vvi, uh-x, pn31 vmd av-j p-acp n1 pno12 pp-f, dt n2 cc n2 pp-f po12 n1.
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Rom. viii. 17. Ioynt-heirs with Christ; if so be that we suffer with him, that we also may be glorified together. Rom. viii. 17. Joint heirs with christ; if so be that we suffer with him, that we also may be glorified together.
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1443
Our hope of heaven, like the discourse of the Spies, Oh it is a good land!
Our hope of heaven, like the discourse of the Spies, O it is a good land!
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should incourage us to endure any thing:
should encourage us to endure any thing:
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Let us arm our selves, say they, and fight for it, and win it with the sword.
Let us arm our selves, say they, and fight for it, and win it with the sword.
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If I be Predestinate, I shall be saved, live as I list; it is the voyce of an Atheist. No:
If I be Predestinate, I shall be saved, live as I list; it is the voice of an Atheist. No:
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Having these Promises, let us cleanse our selves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God, 2 Cor. vii. 1. Let us work out our own salvation with fear and trembling, Phil. ii. 12. Use. Having these Promises, let us cleanse our selves from all filthiness of the Flesh and Spirit, perfecting holiness in the Fear of God, 2 Cor. vii. 1. Let us work out our own salvation with Fear and trembling, Philip ii. 12. Use.
vhg d vvz, vvb pno12 vvi po12 n2 p-acp d n1 pp-f dt n1 cc n1, vvg n1 p-acp dt n1 pp-f np1, crd np1 crd. crd vvb pno12 vvi av po12 d n1 p-acp n1 cc j-vvg, np1 crd. crd n1.
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1448
This should teach us to be frequent and abundant in these thoughts of Death; to season all our meditations, and actions, with that deep consideration.
This should teach us to be frequent and abundant in these thoughts of Death; to season all our meditations, and actions, with that deep consideration.
d vmd vvi pno12 pc-acp vbi j cc j p-acp d n2 pp-f n1; pc-acp vvi d po12 n2, cc n2, p-acp d j-jn n1.
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It hath a manifold virtue and use in our whole lives. 1. It hath a virtue of abating the glut and surfeit of all wordly pleasures;
It hath a manifold virtue and use in our Whole lives. 1. It hath a virtue of abating the glut and surfeit of all wordly pleasures;
pn31 vhz dt j n1 cc n1 p-acp po12 j-jn n2. crd pn31 vhz dt n1 pp-f vvg dt n1 cc n1 pp-f d j n2;
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it will damp those vain lusts that boil in our hearts.
it will damp those vain Lustiest that boil in our hearts.
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1451
Let the Adulterer know that his body must one day lye in the grave, it will make him tremble at the defiling of it:
Let the Adulterer know that his body must one day lie in the grave, it will make him tremble At the defiling of it:
vvb dt n1 vvb d po31 n1 vmb crd n1 vvi p-acp dt n1, pn31 vmb vvi pno31 vvi p-acp dt n-vvg pp-f pn31:
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Let this thought appear, like the Hand-writing on the wall, it will make the Cup fall out of the hand of the Drunkard.
Let this Thought appear, like the Handwriting on the wall, it will make the Cup fallen out of the hand of the Drunkard.
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Let the Covetous man hear of, Stulte, hac nocte, Thou fool, this night shall thy soul be taken from thee, and he will moderate his craving thoughts. 2. It hath a virtue of perswading to Repentance, and Reconciliation with God;
Let the Covetous man hear of, Stulte, hac nocte, Thou fool, this night shall thy soul be taken from thee, and he will moderate his craving thoughts. 2. It hath a virtue of persuading to Repentance, and Reconciliation with God;
vvb dt j n1 vvb pp-f, n1, fw-la fw-la, pns21 n1, d n1 vmb po21 n1 vbi vvn p-acp pno21, cc pns31 vmb vvi po31 vvg n2. crd pn31 vhz dt n1 pp-f vvg p-acp n1, cc n1 p-acp np1;
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and preserving of such a Conscience, that may not affright, but refresh, and comfort us in our last need.
and preserving of such a Conscience, that may not affright, but refresh, and Comfort us in our last need.
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3. It hath a power of abating the fear and horror of Death when it approacheth.
3. It hath a power of abating the Fear and horror of Death when it Approaches.
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Death's face is dismal, acquaint thy self daily with it, view it, look upon it, forecast it in thy mind;
Death's face is dismal, acquaint thy self daily with it, view it, look upon it, forecast it in thy mind;
ng1 n1 vbz j, vvb po21 n1 av-j p-acp pn31, vvb pn31, vvb p-acp pn31, vvd pn31 p-acp po21 n1;
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it will not seem terrible, when it approacheth to thee. 'Tis good to bear this meditation in thy youth. That's the first; Colloquium de Morte.
it will not seem terrible, when it Approaches to thee. It's good to bear this meditation in thy youth. That's the First; Colloquium de Morte.
pn31 vmb xx vvi j, c-crq pn31 vvz p-acp pno21. pn31|vbz j pc-acp vvi d n1 p-acp po21 n1. d|vbz dt ord; fw-la fw-la fw-la.
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Secondly, Here is Natura Mortis, & Conditio; 'tis Exitus, exodus, A departure.Secondly, Here is Nature Mortis, & Condition; it's Exitus, exodus, A departure.
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It looks two ways: 1. Respectively to this Life. 2. Respectively to Death. 1. Respectively to this Life;
It looks two ways: 1. Respectively to this Life. 2. Respectively to Death. 1. Respectively to this Life;
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so it is Negatio Durationis: It tells us, This life, it is not a state of perpetuity, and continual duration.
so it is Negatio Durationis: It tells us, This life, it is not a state of perpetuity, and continual duration.
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Exodus here, is never used, but in the people's leaving of Egypt, in their departure from thence.Exodus Here, is never used, but in the people's leaving of Egypt, in their departure from thence.
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Their being there, was but a sojourning in a strange Land, as God calls it. Egypt was no perpetuity.
Their being there, was but a sojourning in a strange Land, as God calls it. Egypt was no perpetuity.
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This the faith of all the Saints professed, Heb. xi. 13. They confessed they were strangers and pilgrims upon earth; they had no abiding place;
This the faith of all the Saints professed, Hebrew xi. 13. They confessed they were Strangers and pilgrim's upon earth; they had no abiding place;
np1 dt n1 pp-f d dt n2 vvn, np1 crd. crd pns32 vvd pns32 vbdr n2 cc n2 p-acp n1; pns32 vhd dx j-vvg n1;
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dwelt in tents, as strangers, and travellers; laid no foundations, sought an after-City. Thus our life is called, the time of a souldier;
dwelled in tents, as Strangers, and travellers; laid no foundations, sought an after-City. Thus our life is called, the time of a soldier;
vvd p-acp n2, c-acp n2, cc n2; vvd dx n2, vvd dt n1. av po12 n1 vbz vvn, dt n1 pp-f dt n1;
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the stay of a wayfaring man; the age of an hireling; all, terms of flitting, and expiration; an Apprentiship, a Stewardship; all limited, and determining. 2. Respectively to Death;
the stay of a wayfaring man; the age of an hireling; all, terms of flitting, and expiration; an Apprenticeship, a Stewardship; all limited, and determining. 2. Respectively to Death;
dt n1 pp-f dt vvg n1; dt n1 pp-f dt n1; d, n2 pp-f vvg, cc n1; dt n1, dt n1; d vvn, cc vvg. crd av-j p-acp n1;
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so it is, Negatio Annihilationis. Death is a departure, therefore no destruction, and absolute cessation. Were we of the faith of the Sadduces, Death were no removal, departure, passage;
so it is, Negatio Annihilationis. Death is a departure, Therefore no destruction, and absolute cessation. Were we of the faith of the Sadducees, Death were no removal, departure, passage;
av pn31 vbz, fw-la fw-la. n1 vbz dt n1, av dx n1, cc j n1. np1 pns12 pp-f dt n1 pp-f dt np2, n1 vbdr dx n1, n1, n1;
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but a quenching of the life, a destruction of the soul, an annihilation of the spirit.
but a quenching of the life, a destruction of the soul, an annihilation of the Spirit.
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No, our Souls die not, but depart onely.
No, our Souls die not, but depart only.
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Solomon calls it, A returning of the soul to God, Eccles. xii. 7. Immortality is a part of that Image of God, which remains indelible.Solomon calls it, A returning of the soul to God, Eccles. xii. 7. Immortality is a part of that Image of God, which remains indelible.
np1 vvz pn31, dt vvg pp-f dt n1 p-acp np1, np1 crd. crd n1 vbz dt n1 pp-f d n1 pp-f np1, r-crq vvz j.
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S. Paul calls Death, A dissolution, or separation; not a destruction, and annihilation.
S. Paul calls Death, A dissolution, or separation; not a destruction, and annihilation.
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The light of Nature taught it the Heathen, and the light of Scripture assures it us.
The Light of Nature taught it the Heathen, and the Light of Scripture assures it us.
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If in this life onely we have hope in Christ, we are of all men most miserable, 1 Cor. xv. 19. The very Philosophers discourse of the regions of souls, and world of spirits;If in this life only we have hope in christ, we Are of all men most miserable, 1 Cor. xv. 19. The very Philosophers discourse of the regions of Souls, and world of spirits;
cs p-acp d n1 av-j pns12 vhb n1 p-acp np1, pns12 vbr pp-f d n2 av-ds j, crd np1 crd. crd dt j ng1 n1 pp-f dt n2 pp-f n2, cc n1 pp-f n2;
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and places of aboad, even after this life.
and places of abode, even After this life.
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Use. 1. Is Mors, exitus? Is Death a departure? It must make that word sound in our ears, Migremus hinc; fix not your rest, and aboad in this world.Use. 1. Is Mors, exitus? Is Death a departure? It must make that word found in our ears, Migremus hinc; fix not your rest, and abode in this world.
n1. crd vbz fw-la, fw-la? vbz n1 dt n1? pn31 vmb vvi d n1 j p-acp po12 n2, fw-la fw-la; vvb xx po22 n1, cc n1 p-acp d n1.
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The Saints profess, they belong to another City.
The Saints profess, they belong to Another city.
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Indeed, David calls the wicked, The men of this world, Psal. xvii. 14. They settle here, make this their heaven:
Indeed, David calls the wicked, The men of this world, Psalm xvii. 14. They settle Here, make this their heaven:
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But this must assure us, this life is but an Annuity, it is not a Perpetuity.
But this must assure us, this life is but an Annuity, it is not a Perpetuity.
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The fashion of this world passeth, saith S. Paul. The world passeth away, and the lusts thereof, saith S. Iohn. Sedemus hic juxta flumina Babylonis, omnia transeunt. The fashion of this world passes, Says S. Paul. The world passes away, and the Lustiest thereof, Says S. John. Sedemus hic juxta flumina Babylonis, omnia transeunt.
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Look upon all things here, as such that must be left.
Look upon all things Here, as such that must be left.
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He who is to remove from a Farm, takes not that care as if it were his own; 'tis not mine Inheritance.
He who is to remove from a Farm, Takes not that care as if it were his own; it's not mine Inheritance.
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Engage not your selves too deeply, build not too strongly.
Engage not your selves too deeply, built not too strongly.
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The Rechabites expecting Captivity, built no houses, but dwelt in tents. 2. Is Mors, exitus? Is Death a departure? Then see thou finish all thy work, Quia decedendum. What thou hast to do, do it with thy might:
The Rechabites expecting Captivity, built no houses, but dwelled in tents. 2. Is Mors, exitus? Is Death a departure? Then see thou finish all thy work, Quia decedendum. What thou hast to do, do it with thy might:
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for there is no work, nor device, nor knowledge, nor wisdome in the grave, whither thou goest, Eccles. ix. 10. Might we stay as long as we list,for there is no work, nor device, nor knowledge, nor Wisdom in the grave, whither thou goest, Eccles. ix. 10. Might we stay as long as we list,
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or return again when we please, then we might presume:
or return again when we please, then we might presume:
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but, Statutum est semel mori, It is appointed to men once to dye, Heb. ix. 27. If we were to return,
but, Statutum est semel Mori, It is appointed to men once to die, Hebrew ix. 27. If we were to return,
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and die again, we might recover our omissions;
and die again, we might recover our omissions;
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but we must accomplish all now, for if Death once comes, there is no return from the grave.
but we must accomplish all now, for if Death once comes, there is no return from the grave.
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It is otherwise with our Exodus, then with the Israelites: they carried their dough upon their shoulders;
It is otherwise with our Exodus, then with the Israelites: they carried their dough upon their shoulders;
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they had not prepared for themselves any victuals, Exod. xii. 39. but they did it in their passage:
they had not prepared for themselves any victuals, Exod xii. 39. but they did it in their passage:
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But if our departure find our work unfinished, there is no recovery; then all thoughts perish, all hands fall;
But if our departure find our work unfinished, there is no recovery; then all thoughts perish, all hands fallen;
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no work, or counsel, or purpose any more.
no work, or counsel, or purpose any more.
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3. Is Mors, exitus? Is Death a departure? Provide, and forecast for a place of refuge.
3. Is Mors, exitus? Is Death a departure? Provide, and forecast for a place of refuge.
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Death is like a cruel Landlord, turns us out of dores.
Death is like a cruel Landlord, turns us out of doors.
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What folly is it, not to provide a place to receive us? This Christ commends in the Parable of the Steward;
What folly is it, not to provide a place to receive us? This christ commends in the Parable of the Steward;
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Make to your selves friends — that when ye fail, they may receive you into everlasting habitations, Luk. xvi. 9. This was our Saviour's comfort, I leave the world, and go to the Father, Ioh. xvi. 28. This was the perplexity of men without Christ. The wisest of them knew not what became of their spirits; Animula, vagula, blandula, Make to your selves Friends — that when you fail, they may receive you into everlasting habitations, Luk. xvi. 9. This was our Saviour's Comfort, I leave the world, and go to the Father, John xvi. 28. This was the perplexity of men without christ. The Wisest of them knew not what became of their spirits; Animula, Vagula, blandula,
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Quae abibis in loca? whether upward, or downward, as Solomon speaks. They that are Christ 's, are assured of a place after their departure.Quae abibis in loca? whither upward, or downward, as Solomon speaks. They that Are christ is, Are assured of a place After their departure.
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We know, if our earthly house of this Tabernacle were dissolved, we have a building of God, We know, if our earthly house of this Tabernacle were dissolved, we have a building of God,
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an house not made with hand, eternal in the heavens, vers. an house not made with hand, Eternal in the heavens, vers.
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2. For in this we groan earnestly, desiring to be cloathed upon with our house which is from heaven.
2. For in this we groan earnestly, desiring to be clothed upon with our house which is from heaven.
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This made Lot willing to forsake Sodom, that he had a Zoar to retire to; and the Israelites to leave Egypt, that they had a Canaan to go to.
This made Lot willing to forsake Sodom, that he had a Zoar to retire to; and the Israelites to leave Egypt, that they had a Canaan to go to.
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It was a judgement upon the false Prophet, that he should go from chamber to chamber to hide himself, 1 Kings xxii. 25. That's the second, Natura, & Conditio Mortis.
It was a judgement upon the false Prophet, that he should go from chamber to chamber to hide himself, 1 Kings xxii. 25. That's the second, Nature, & Condition Mortis.
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Thirdly, Here is Susceptio Conditionis. It is called an accomplishment, or fulfilling; NONLATINALPHABET. It is Active, not Passive;Thirdly, Here is Susceptio Conditionis. It is called an accomplishment, or fulfilling;. It is Active, not Passive;
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not to be fulfilled upon him, but by him; he himself to accomplish. Christ 's Death, as appointed by God, was unavoidable, and necessary;
not to be fulfilled upon him, but by him; he himself to accomplish. christ is Death, as appointed by God, was unavoidable, and necessary;
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as inflicted by his enemies, it was violent and enforced; yet he himself, voluntarily undergoing and performing of it, it is his action, and fulfilling.
as inflicted by his enemies, it was violent and Enforced; yet he himself, voluntarily undergoing and performing of it, it is his actium, and fulfilling.
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Christ 's sufferings were not bare sufferings, but voluntary performances. He was Lord of his own life; christ is sufferings were not bore sufferings, but voluntary performances. He was Lord of his own life;
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No man takes it from me; I lay it down. That which gave merit and acceptation to Christ 's suffering, was his willing, and free, and active undertaking of it.No man Takes it from me; I lay it down. That which gave merit and acceptation to christ is suffering, was his willing, and free, and active undertaking of it.
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And as in Christ, so in Christians, their sufferings, their deaths, they are active in them, not patients onely.
And as in christ, so in Christians, their sufferings, their death's, they Are active in them, not patients only.
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A wicked man, Death gnaws upon him, he is snatch'd to Death; a Christian willingly admits of it:
A wicked man, Death gnaws upon him, he is snatched to Death; a Christian willingly admits of it:
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When God calls, he offers himself, as Christ did. Quis tam facile dormivit? I lye me down and rest.
When God calls, he offers himself, as christ did. Quis tam facile dormivit? I lie me down and rest.
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Egredere, ô Anima. — Non repetent animam, ego reddam. Now this under-going of death, it is called an accomplishing, a fulfilling; go forth, o Anima. — Non repetent animam, ego reddam. Now this undergoing of death, it is called an accomplishing, a fulfilling;
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1. In respect of God's counsel, and ordination. Christ's death was appointed from eternity; he had purposed and forelayd it.
1. In respect of God's counsel, and ordination. Christ's death was appointed from eternity; he had purposed and forelaid it.
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Act. iv. 28. To do whatsoever thy hand, and thy counsel determined before to be done: Act. iv. 28. To do whatsoever thy hand, and thy counsel determined before to be done:
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He is the Lamb slain from the beginning of the world, in God's wisdom appointing it, in his truth promising it, in faith believing it;He is the Lamb slave from the beginning of the world, in God's Wisdom appointing it, in his truth promising it, in faith believing it;
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only his actual suffering, that accomplish'd it.
only his actual suffering, that accomplished it.
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Ought not Christ to suffer these things, and so to enter into his glory? This makes Christ so studious to admit of death;Ought not christ to suffer these things, and so to enter into his glory? This makes christ so studious to admit of death;
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else how should the Scripture be fulfilled. This consideration makes the Saints suffer all things, Death it self, naturally, willingly.
Else how should the Scripture be fulfilled. This consideration makes the Saints suffer all things, Death it self, naturally, willingly.
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This commandement received I of my Father; The end of my times are in thy hand. This Commandment received I of my Father; The end of my times Are in thy hand.
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To God belong the issues of death: Ps. lxviii. If chance, or violence only appears, Flesh and Bloud may struggle;To God belong the issues of death: Ps. lxviii. If chance, or violence only appears, Flesh and Blood may struggle;
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but God's appointment, that makes us submit; I held my peace, because it is thy doing.
but God's appointment, that makes us submit; I held my peace, Because it is thy doing.
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Moses, when God expressed his resolution, he must die, importunes no more, goes up to the Mountain, layes down his life.Moses, when God expressed his resolution, he must die, importunes no more, Goes up to the Mountain, lays down his life.
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S. Peter layd down his life, as the Lord had shewed him; The will of the Lord be done.
S. Peter laid down his life, as the Lord had showed him; The will of the Lord be done.
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2. Death is called an accomplishment, or fulfilling of our departure, because that is but the closure and ending.
2. Death is called an accomplishment, or fulfilling of our departure, Because that is but the closure and ending.
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All our life, 'tis a beginning, and progress to our end.
All our life, it's a beginning, and progress to our end.
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As all Christ 's life, it was a pro-passio to his Passio; his sufferings were all Viae ad mortem; so our life, it is a progress to death.
As all christ is life, it was a pro-passio to his Passio; his sufferings were all Viae ad mortem; so our life, it is a progress to death.
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We no sooner come into the world but we begin to go out. We die daily in this sense.
We no sooner come into the world but we begin to go out. We die daily in this sense.
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That part of our life that is gone, it is Morti deputanda; it runns upon the score of Death.
That part of our life that is gone, it is Morti deputanda; it runs upon the score of Death.
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Indeed eternal life, it is tota, & simultanea possessio vitae, 'tis vita in statu, fixed; but this, is in fluxu, as waters alwayes flowing.
Indeed Eternal life, it is tota, & simultanea possessio vitae, it's vita in Statu, fixed; but this, is in fluxu, as waters always flowing.
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Youth, 'tis the death of Child-hood; Man-hood, the death of Youth; Age, the death of Man-hood; then Death closes all.
Youth, it's the death of Childhood; Manhood, the death of Youth; Age, the death of Manhood; then Death closes all.
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Philosophers say, motus and terminus are but one thing really; so our passing and consummation of life, it is but one continued-death. That's the third, Susceptio conditionis.
Philosophers say, motus and terminus Are but one thing really; so our passing and consummation of life, it is but one continued-death. That's the third, Susceptio conditionis.
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Fourthly, Here is Circumstantia susceptionis; the place of accomplishment, Hierusalem. Conceive the purpose of it in three Expressions;Fourthly, Here is Circumstance susceptionis; the place of accomplishment, Jerusalem. Conceive the purpose of it in three Expressions;
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1. It is, Locus singularitèr designatus; a place singularly designed. All the Circumstances of Christ 's death were fore-sett and appointed;
1. It is, Locus singularitèr designatus; a place singularly designed. All the circumstances of christ is death were foreset and appointed;
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The time of it was foretold, and calculated by Daniel; the manner of it was prefigured, and foretold by the Prophets;
The time of it was foretold, and calculated by daniel; the manner of it was prefigured, and foretold by the prophets;
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the place, all the occasions, and instruments and circumstances were designed.
the place, all the occasions, and Instruments and Circumstances were designed.
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As the Paschal-Lamb, was not onely commanded to be slain, but on what day, in what place it was to be dressed, in what manner to be eaten.
As the Paschal lamb, was not only commanded to be slave, but on what day, in what place it was to be dressed, in what manner to be eaten.
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And as it is so in Christ 's death, so likewise in ours. Our times are set and fixed;
And as it is so in christ is death, so likewise in ours. Our times Are Set and fixed;
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the period of our life, the circumstance of place, all occurrents fore-layd. Thus God appoints Moses, and Aaron both time and place to die in.
the Period of our life, the circumstance of place, all occurrents forelaid. Thus God appoints Moses, and Aaron both time and place to die in.
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Thus Elias must now, and in such a manner be assumed.
Thus Elias must now, and in such a manner be assumed.
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Thus S. Peter was fore-warned, by what manner of death he must glorifie God. So Agabus shews S. Paul how he must be bound. It must settle our hearts;
Thus S. Peter was forewarned, by what manner of death he must Glorify God. So Agabus shows S. Paul how he must be bound. It must settle our hearts;
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Our lives are in God's book set, that time is fixed; as was the Exodus of the Israelites, the self-same day.
Our lives Are in God's book Set, that time is fixed; as was the Exodus of the Israelites, the selfsame day.
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It must make us resigne up our selves, our deaths, the whole carriage of them, to God's wise disposal. 2. It is, Locus typicè praefiguratus: Hierusalem, that was foretold,
It must make us resign up our selves, our death's, the Whole carriage of them, to God's wise disposal. 2. It is, Locus typicè praefiguratus: Jerusalem, that was foretold,
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and prefigured as the place of Christ 's death.
and prefigured as the place of christ is death.
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This was prefigured in Isaac 's Offering on Mount Moriah. On this Hill David Offer'd, to cease the Plague.
This was prefigured in Isaac is Offering on Mount Moriah. On this Hill David Offered, to cease the Plague.
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This place he appointed, to build the Temple on.
This place he appointed, to built the Temple on.
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There was no Altar we know allowed, but this of Hierusalem. Here the Passeover was to be slain and eaten.
There was no Altar we know allowed, but this of Jerusalem. Here the Passover was to be slave and eaten.
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Thus the Apostle, Heb. xiii. 11. The bodies of those beasts, whose bloud was brought into the Sanctuary by the High Priest for sin, are burnt without the Camp, v. 12. Wherefore, Iesus also that he might sanctifie the people with his own bloud, suffered without the Gate.
Thus the Apostle, Hebrew xiii. 11. The bodies of those beasts, whose blood was brought into the Sanctuary by the High Priest for since, Are burned without the Camp, v. 12. Wherefore, Iesus also that he might sanctify the people with his own blood, suffered without the Gate.
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It must seal up unto us the fulfilling of all our Redemption. Every Circumstance was prefigured, and is now accomplished.
It must seal up unto us the fulfilling of all our Redemption. Every Circumstance was prefigured, and is now accomplished.
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Now was the great Jubilee when Christ dyed;
Now was the great Jubilee when christ died;
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now the whole Burnt-Offering was tendred up to God. 3. It is, Locus moraliter praefigurans Ecclesiam. Christ must die at Hierusalem; that is, his death it is proper to,
now the Whole Burnt-offering was tendered up to God. 3. It is, Locus moraliter praefigurans Church. christ must die At Jerusalem; that is, his death it is proper to,
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and effectual for his Church and people. Out of the bounds of the Church, there is no redemption, or salvation.
and effectual for his Church and people. Out of the bounds of the Church, there is no redemption, or salvation.
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He who is out of this Ark, perishes; he who eats the Passeover out of this house, is accursed;
He who is out of this Ark, Perishes; he who eats the Passover out of this house, is accursed;
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he who lives out of this Hierusalem, is an Heathen. They erre, who teach, In any Religion there is possibility of salvation.
he who lives out of this Jerusalem, is an Heathen. They err, who teach, In any Religion there is possibility of salvation.
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No, Salvation is of the Iews, sayd Christ; so now, Of the Christians. Basan is an high Mountain;
No, Salvation is of the Iews, said christ; so now, Of the Christians. Basan is an high Mountain;
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but this is God's Mountain, where it pleaseth him to dwell.
but this is God's Mountain, where it Pleases him to dwell.
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They erre too, who teach, that Christ 's sufferings may profit even extra Ecclesiam; and that there is a common grace beyond the pales of the Church.
They err too, who teach, that christ is sufferings may profit even extra Church; and that there is a Common grace beyond the pales of the Church.
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No, no sacrifice but in Hierusalem, no grace but in the Church. That is the place to which God hath respect:
No, no sacrifice but in Jerusalem, no grace but in the Church. That is the place to which God hath respect:
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1556
There he hath commanded a blessing, and life for evermore. There he hath commanded a blessing, and life for evermore.
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If Shimei peep in Hierusalem, (his lines pass but to Gath ) he dies for it.
If Shimei peep in Jerusalem, (his lines pass but to Gaza) he die for it.
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Enough of the conference, about Christ 's decease. Come we now to the Entertainment that the Apostles gave to this glorious Transfiguration.
Enough of the conference, about christ is decease. Come we now to the Entertainment that the Apostles gave to this glorious Transfiguration.
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v. 32. It represents the Apostles in three particularities; 1. In a weakness, and indisposition; They were heavy with sleep. v. 32. It represents the Apostles in three particularities; 1. In a weakness, and indisposition; They were heavy with sleep.
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2. In a more attentive view, and contemplation, when they were awake, They saw his glory, and the two men, that stood with him.
2. In a more attentive view, and contemplation, when they were awake, They saw his glory, and the two men, that stood with him.
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3. In a sudden, and passionate affection, motion, and petition, v. 33. First, here we see the Apostles in a great weakness and indisposition; all fallen into a sleep.
3. In a sudden, and passionate affection, motion, and petition, v. 33. First, Here we see the Apostles in a great weakness and indisposition; all fallen into a sleep.
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That we may the better conceive the nature, and original of this their condition at this time, we may resolve it into these three considerable estimations of it. 1. As a Natural infirmity; 2. As a Carnal indisposition;
That we may the better conceive the nature, and original of this their condition At this time, we may resolve it into these three considerable estimations of it. 1. As a Natural infirmity; 2. As a Carnal indisposition;
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3. As a Spiritual amazement, and consternation. I. Conceive it, ut naturalis infirmitas, as a natural Infirmity.
3. As a Spiritual amazement, and consternation. I. Conceive it, ut Naturalis Infirmitas, as a natural Infirmity.
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No doubt but they were bound to have attended with all vigilancy upon this manifestation of our Saviour, exacting of them a stedfast watching and careful observation,
No doubt but they were bound to have attended with all vigilancy upon this manifestation of our Saviour, exacting of them a steadfast watching and careful observation,
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as Elijah to Elisha, If thou seest me when I am taken from thee; yet here these choyse Apostles are clogg'd with those humane imperfections, and overtaken with sleep,
as Elijah to Elisha, If thou See me when I am taken from thee; yet Here these choice Apostles Are clogged with those humane imperfections, and overtaken with sleep,
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1566
when they should have been awakned to most attention. Nay the Evangelist singles out Peter, as the chief Sleeper.
when they should have been awakened to most attention. Nay the Evangelist singles out Peter, as the chief Sleeper.
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So in the Garden, these when they should have assisted and refresh'd Christ in his Passion, they were then fallen a sleep again.
So in the Garden, these when they should have assisted and refreshed christ in his Passion, they were then fallen a sleep again.
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1568
And Christ singles out Peter; Simon, couldest thou not watch one hour? It is true,
And christ singles out Peter; Simon, Couldst thou not watch one hour? It is true,
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as Commentators conceive, it was in the time of Sleep. Peter, and the rest were no Church-sleepers;
as Commentators conceive, it was in the time of Sleep. Peter, and the rest were no Church-sleepers;
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but being called to watch on Mount Tabor, and Christ Praying all Night, the weakness of Nature prevailed upon them.
but being called to watch on Mount Tabor, and christ Praying all Night, the weakness of Nature prevailed upon them.
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This is the condition of the best Saints; Corpus quod corrumpitur, degravat animam. We live here a life of necessities;
This is the condition of the best Saints; Corpus quod corrumpitur, degravat animam. We live Here a life of necessities;
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we should wish to have Evangelical bodies, alwayes to attend his Glory, and service.
we should wish to have Evangelical bodies, always to attend his Glory, and service.
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But while we bear about us these clogs of corruption, we are sunk downward, even in our best performances.
But while we bear about us these clogs of corruption, we Are sunk downward, even in our best performances.
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This makes the Saints groan, not only under sinful corruptions, but natural necessities;
This makes the Saints groan, not only under sinful corruptions, but natural necessities;
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fain would they be freed from them, that they might be alwayes exercised in heavenly performances.
fain would they be freed from them, that they might be always exercised in heavenly performances.
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A necessitatibus meis erue me, Domine. A necessitatibus meis Rescue me, Domine.
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But are these three noted not without imputation, that they are asleep, although excuseable by those forenamed Circumstances? it puts the occasion into my mouth to awaken our Churchsleepers, and drousie Auditors.
But Are these three noted not without imputation, that they Are asleep, although Excusable by those forenamed circumstances? it puts the occasion into my Mouth to awaken our Church-sleepers, and drowsy Auditors.
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A fault though pardonable, if rarely, and seldome, and little done;
A fault though pardonable, if rarely, and seldom, and little done;
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yet let us question their practice, who, like Solomon 's sluggard, Fold up themselves in sleep;
yet let us question their practice, who, like Solomon is sluggard, Fold up themselves in sleep;
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and like Esay 's dogs, Delight in sleeping. 1. Whence may it arise? 2. What may it procure? 1. The evilness of the root. 2. The bitterness of the fruit will condemn it as sinful. 1. Quae radix? What is the root whence it springs? 1. Sometimes out of Infirmity;
and like Isaiah is Dogs, Delight in sleeping. 1. Whence may it arise? 2. What may it procure? 1. The evilness of the root. 2. The bitterness of the fruit will condemn it as sinful. 1. Quae radix? What is the root whence it springs? 1. Sometime out of Infirmity;
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and a child of God, and one whose heart seeks the Lord, may be overtaken.
and a child of God, and one whose heart seeks the Lord, may be overtaken.
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That is my case, saith every one, it is mine Infirmity, I wish it were otherwise.
That is my case, Says every one, it is mine Infirmity, I wish it were otherwise.
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But if it be an Infirmity, we may know it by these signs; 1. It will be counted an Infirmity if we grieve for it, and be sorry,
But if it be an Infirmity, we may know it by these Signs; 1. It will be counted an Infirmity if we grieve for it, and be sorry,
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and humbled, and troubled at it.
and humbled, and troubled At it.
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Let the sin be never so small, yet if thou continuest in it securely, with delight, or content;
Let the since be never so small, yet if thou Continuest in it securely, with delight, or content;
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if thy heart smite thee not for it;
if thy heart smite thee not for it;
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thou art excluded from the plea of Infirmity. 2. If it be to be accounted as a pardonable Infirmity,
thou art excluded from the plea of Infirmity. 2. If it be to be accounted as a pardonable Infirmity,
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then we will strive against it; we shall find a contrary holy inclination, a rousing us out of it.
then we will strive against it; we shall find a contrary holy inclination, a rousing us out of it.
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Thus Christ excused his Apostles sleeping, Matth. xxvi. 41. The spirit is willing, but the flesh is weak.
Thus christ excused his Apostles sleeping, Matthew xxvi. 41. The Spirit is willing, but the Flesh is weak.
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He saw, their desires were good.
He saw, their Desires were good.
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Didst thou ever labour against it, pray against it, make a Covenant with thine eyes, as Iob speaks? 3. If we daily get some strength, and prevailing against it.
Didst thou ever labour against it, pray against it, make a Covenant with thine eyes, as Job speaks? 3. If we daily get Some strength, and prevailing against it.
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If we live and lye in our Infirmity, and after warning, never improve it; it ceases to be accounted an Infirmity;
If we live and lie in our Infirmity, and After warning, never improve it; it ceases to be accounted an Infirmity;
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'tis to be reckon'd a voluntary sin. 2. Sometimes it arises from our immoderate labours, defrauding our selves of a due refreshing,
it's to be reckoned a voluntary since. 2. Sometime it arises from our immoderate labours, defrauding our selves of a due refreshing,
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and so enforcing us to make bold with God's house and day to take up our rest. This makes it more sinful.
and so enforcing us to make bold with God's house and day to take up our rest. This makes it more sinful.
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God appointed a preparation to his Sabbath, that body and soul may be better fitted and enabled.
God appointed a preparation to his Sabbath, that body and soul may be better fitted and enabled.
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Have you not houses to eat and to drink in, saith S. Paul? Hath not God given you the night for to sleep, say I,Have you not houses to eat and to drink in, Says S. Paul? Hath not God given you the night for to sleep, say I,
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and your houses and beds to rest in, but you must despise the Church of God? 3. Sometimes ignorance,
and your houses and Beds to rest in, but you must despise the Church of God? 3. Sometime ignorance,
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and deadness of understanding is the cause of it.
and deadness of understanding is the cause of it.
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When the spirit of a man is unacquainted with what he hears, when they are things that his understanding skills not of, naturally the soul sinks into heedlesness, and drowsiness of spirit.
When the Spirit of a man is unacquainted with what he hears, when they Are things that his understanding skills not of, naturally the soul sinks into heedlessness, and drowsiness of Spirit.
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Didst thou know the gift of God: Didst thou consider that the word that is spoken is Life and Power;Didst thou know the gift of God: Didst thou Consider that the word that is spoken is Life and Power;
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Wert thou acquainted with the mysterie of Godliness, it could not but extort attention. But when we sit as meer Gallio 's, regarding nothing, no wonder though we sleep.
Wertenberg thou acquainted with the mystery of Godliness, it could not but extort attention. But when we fit as mere Gallio is, regarding nothing, no wonder though we sleep.
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4. Sometimes prophaneness, and neglect, and contempt of Gods Ordinances; that is the original. They account the Sabbath a lost day;
4. Sometime profaneness, and neglect, and contempt of God's Ordinances; that is the original. They account the Sabbath a lost day;
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What will this Babler speak? They who see no beauty in Gods Sanctuary; that say, We know what the Preacher can say;What will this Babbler speak? They who see no beauty in God's Sanctuary; that say, We know what the Preacher can say;
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such unclean dogs delight in sleeping.
such unclean Dogs delight in sleeping.
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Oh! David had such delight in Gods word, and calling upon him, that he awakened at midnight;
Oh! David had such delight in God's word, and calling upon him, that he awakened At midnight;
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thy dull prophaness makes thee sleep at noon-day. Indecens Christiano, si radius Solis inveniat dormientem:
thy dull profaneness makes thee sleep At noonday. Indecens Christian, si radius Solis inveniat dormientem:
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Aug. How much more unbecoming is it, that the Sun of righteousness should take us napping? Awake therefore, thou Sleeper, and call upon thy God. Aug. How much more unbecoming is it, that the Sun of righteousness should take us napping? Awake Therefore, thou Sleeper, and call upon thy God.
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5. Sometimes Satan works it in men. As he is a dumb spirit, or a deaf spirit;
5. Sometime Satan works it in men. As he is a dumb Spirit, or a deaf Spirit;
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so sometimes he is a sleepy, drowsie spirit. He hates to see us spiritually exercised.
so sometime he is a sleepy, drowsy Spirit. He hates to see us spiritually exercised.
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And if he cannot other wayes, yet this way he can prevent the working of Gods word:
And if he cannot other ways, yet this Way he can prevent the working of God's word:
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He can, like Mercury, lay souls asleep, lest they should hear with their ears, and believe with their hearts, and should be saved.
He can, like Mercury, lay Souls asleep, lest they should hear with their ears, and believe with their hearts, and should be saved.
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As, on Saul, and his servants, a Sleep from God fell upon them;
As, on Saul, and his Servants, a Sleep from God fell upon them;
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so a sleep from Satan falls upon many, till they be robbed, like Sampson, of all that they had.
so a sleep from Satan falls upon many, till they be robbed, like Sampson, of all that they had.
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Hae sunt radices. 2. Qui sructus? What doth this deserve? 1. It justly provokes God to sleep.Hae sunt radices. 2. Qui sructus? What does this deserve? 1. It justly provokes God to sleep.
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We hear that God hath his sleep;
We hear that God hath his sleep;
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He awaked as one out of sleep, Psal. lxxviii. 65. Now God sleeps, when he is to us as one that sleepeth;He awaked as one out of sleep, Psalm lxxviii. 65. Now God sleeps, when he is to us as one that Sleepeth;
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that is, hears us not, regards us not: As Baal, It may be he is asleep, call aloud.
that is, hears us not, regards us not: As Baal, It may be he is asleep, call aloud.
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Thou that sleepest when God speaks to thee, how dost thou deserve that God should sleep,
Thou that Sleepest when God speaks to thee, how dost thou deserve that God should sleep,
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and turn away, and not regard thee? 2. It justly provokes, upon our selves, even a spiritual sleep.
and turn away, and not regard thee? 2. It justly provokes, upon our selves, even a spiritual sleep.
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Esay tells us of a Spirit of slumber, Isai. xxix. 10. The Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. Isaiah tells us of a Spirit of slumber, Isaiah xxix. 10. The Lord hath poured out upon you the Spirit of deep sleep, and hath closed your eyes.
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Rom. xi. 8. God hath given them the spirit of slumber;
Rom. xi. 8. God hath given them the Spirit of slumber;
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eyes that they should not see, and ears that they should not hear unto this day. eyes that they should not see, and ears that they should not hear unto this day.
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This is a fearful judgement, for a man to be spiritually asleep;
This is a fearful judgement, for a man to be spiritually asleep;
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to have our senses closed up against all spiritual Inspiration, our Understandings overcast, our Memories bound, our Motions fetter'd, our Tongues muzzled, not able to call upon God, not able to avoid any danger, to foresee any occurrent.
to have our Senses closed up against all spiritual Inspiration, our Understandings overcast, our Memories bound, our Motions fettered, our Tongues muzzled, not able to call upon God, not able to avoid any danger, to foresee any occurrent.
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3. It justly deserves even Eutychus his judgement, Acts xx. 9. who fell into a dead sleep.
3. It justly deserves even Eutychus his judgement, Acts xx. 9. who fell into a dead sleep.
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Our prophane customary use of it, provokes the hand of God against us.
Our profane customary use of it, provokes the hand of God against us.
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Consider what S. Peter saith, Their punishment sleeps not, and will one day upbraid them, Can you not awaken one hour? Then, Ex lethargicis fient Phrenetici, Aug. They shall awaken out of a lethargie, and fall into a phrensie. So much, De Humana Infirmitate.
Consider what S. Peter Says, Their punishment sleeps not, and will one day upbraid them, Can you not awaken one hour? Then, Ex lethargicis fient Phrenetici, Aug. They shall awaken out of a lethargy, and fallen into a frenzy. So much, De Humana Infirmity.
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II. This sleep of the Apostles, conceive it ut Carnalis Indispositio, it is a representation of our carnal Indisposition.
II This sleep of the Apostles, conceive it ut Carnalis Indispositio, it is a representation of our carnal Indisposition.
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It represents our incapacity for any heavenly Revelation. Christ reveals himself in Glory;
It represents our incapacity for any heavenly Revelation. christ reveals himself in Glory;
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the nature of man, in our corruption, is so dull, and uncapable, that it is utterly unfit to reach those mysteries.
the nature of man, in our corruption, is so dull, and uncapable, that it is utterly unfit to reach those Mysteres.
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Naturally our understanding is most dull and unteachable in these spiritual Truths. In civil, and common truths, we are quick-witted, and apprehensive;
Naturally our understanding is most dull and unteachable in these spiritual Truths. In civil, and Common truths, we Are quick-witted, and apprehensive;
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but in the things of God, the greatest manifestation doth not affect us.
but in the things of God, the greatest manifestation does not affect us.
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The natural man, NONLATINALPHABET, receiveth not the things of the Spirit of God, for they are foolishness unto him: The natural man,, receives not the things of the Spirit of God, for they Are foolishness unto him:
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neither can he know them, because they are spiritually discerned, 1 Cor. ii. 14. As the eye of man, to see the earth,neither can he know them, Because they Are spiritually discerned, 1 Cor. ii. 14. As the eye of man, to see the earth,
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and ordinary things, is sharp enough; but let it look upon the Sun, then it is dazled.
and ordinary things, is sharp enough; but let it look upon the Sun, then it is dazzled.
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Aristotle compares us to Owls-eys, that are quick-sighted in the dark, but blind in the Sun-shine.Aristotle compares us to Owls-eys, that Are quick-sighted in the dark, but blind in the Sunshine.
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No, as they say, besides Objectum Gloriosum, there must be Lumen Gloriae, else it is not seen:
No, as they say, beside Objectum Gloriosum, there must be Lumen Glory, Else it is not seen:
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So there must be Lumen Gratiae, God must open our understandings, or else we cannot discern spiritual things.
So there must be Lumen Gratiae, God must open our understandings, or Else we cannot discern spiritual things.
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See this in the Pharises, Nicodemus, the woman of Samaria; Christ tells her of Living water, for her life she cannot conceive any other then water of ordinary use.
See this in the Pharisees, Nicodemus, the woman of Samaria; christ tells her of Living water, for her life she cannot conceive any other then water of ordinary use.
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Such is our blindness, that by nature we are utterly uncapable of these spirituals. III. Conceive it ut Supernaturalis Consternatio. The terrour of this glorious Vision, it hath amazed them;
Such is our blindness, that by nature we Are utterly uncapable of these spirituals. III. Conceive it ut Supernaturalis Consternatio. The terror of this glorious Vision, it hath amazed them;
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so overcome their spirits, that they are sunk into astonishment. We find the best of Gods Saints thus wrought upon by Gods appearance.
so overcome their spirits, that they Are sunk into astonishment. We find the best of God's Saints thus wrought upon by God's appearance.
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Abraham, Gen. xv. 12. God appeared to him, and a deep sleep fell upon him; and lo, Abraham, Gen. xv. 12. God appeared to him, and a deep sleep fell upon him; and lo,
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an horrour of great darkness fell upon him: So Ezekiel, i. 28. At the Vision of God he fell down upon his face: an horror of great darkness fell upon him: So Ezekielem, i. 28. At the Vision of God he fell down upon his face:
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So Daniel, x. 8. When he saw the Vision, there remained no strength in him; for his comeliness was turned in him into corruption, and he retained no strength.
So daniel, x. 8. When he saw the Vision, there remained no strength in him; for his comeliness was turned in him into corruption, and he retained no strength.
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vers. 9. And when he heard the voyce of his words, then was he in a deep sleep on his face,
vers. 9. And when he herd the voice of his words, then was he in a deep sleep on his face,
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and his face toward the ground: So S. Iohn, seeing the glory of Christ, he was struck with astonishment:and his face towards the ground: So S. John, seeing the glory of christ, he was struck with astonishment:
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And when I saw him (saith he, Rev. i. 17.) I fell at his feet as dead.
And when I saw him (Says he, Rev. i. 17.) I fell At his feet as dead.
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This Dread arises, 1. Out of the disproportion 'twixt Humane frailty, and Gods glory. Excellens objectum, destruit sensum.
This Dread arises, 1. Out of the disproportion betwixt Humane frailty, and God's glory. Excellens Objectum, destruit sensum.
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The Sun in its strength dazles the eyes of man, much more must the glory of God. The Angels hide their faces.
The Sun in its strength dazzles the eyes of man, much more must the glory of God. The Angels hide their faces.
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We shall surely dye, because we have seen God, Iudg. xiii. 22. 2. Secret guiltiness of frailty and corruption, makes every appearance of Gods Majesty fearful.We shall surely die, Because we have seen God, Judges xiii. 22. 2. Secret guiltiness of frailty and corruption, makes every appearance of God's Majesty fearful.
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Not onely wicked men (as the Souldiers at the appearance of the Angel, Matth. xxviii.) have been confounded,
Not only wicked men (as the Soldiers At the appearance of the Angel, Matthew xxviii.) have been confounded,
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but the holiest men do tremble, and fear at Gods appearance.
but the Holiest men do tremble, and Fear At God's appearance.
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Their hearts tell them, they are Stipula in igne, as Stubble ready to be consumed in this flame of glory.
Their hearts tell them, they Are Stipula in Ignite, as Stubble ready to be consumed in this flame of glory.
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Even our God is a consuming fire. And if Saints be thus affrighted and confounded, what terrour shall seize upon the wicked,Even our God is a consuming fire. And if Saints be thus affrighted and confounded, what terror shall seize upon the wicked,
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and damned Reprobates at his great Appearance? If this comfortable Transfiguration were so dreadful to the Apostles,
and damned Reprobates At his great Appearance? If this comfortable Transfiguration were so dreadful to the Apostles,
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how shall they approach near him, when he shall come against them in flames of fire? Oh! then shall they call to the Mountains to hide them,
how shall they approach near him, when he shall come against them in flames of fire? Oh! then shall they call to the Mountains to hide them,
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and the Hills to cover them.
and the Hills to cover them.
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If glimpses of Glory be dreadful, what will the ugly appearance of Hell and vengeance be? Who can dwell with devouring fire? Who can dwell with everlasting burnings?
If glimpses of Glory be dreadful, what will the ugly appearance of Hell and vengeance be? Who can dwell with devouring fire? Who can dwell with everlasting burnings?
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Thus we have considered the Apostles in their weakness; Secondly, Let us consider them in their more attentive view and contemplation of his Glory.
Thus we have considered the Apostles in their weakness; Secondly, Let us Consider them in their more attentive view and contemplation of his Glory.
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It is a good rule, Lex vigilantibus, & non dormientibus prodest: So, every manifestation of Christ, it cannot affect them, who shut their eyes against it.
It is a good Rule, Lex vigilantibus, & non dormientibus profits: So, every manifestation of christ, it cannot affect them, who shut their eyes against it.
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Awake thou that sleepest, and arise from the dead, and Christ shall give thee light, Ephes. v. 14 The Sun may shine,Awake thou that Sleepest, and arise from the dead, and christ shall give thee Light, Ephesians v. 14 The Sun may shine,
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but they who close their eyes, cannot see it. Outward Revelations profit not, except an inward Inspiration awaken us to behold them.
but they who close their eyes, cannot see it. Outward Revelations profit not, except an inward Inspiration awaken us to behold them.
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When they were awake; 1. They saw his Glory. First they sleep, then they are awakened, then they behold him.When they were awake; 1. They saw his Glory. First they sleep, then they Are awakened, then they behold him.
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It figures out unto us the order of our enjoying the face of God: First, we must all sleep the sleep of Death;
It figures out unto us the order of our enjoying the face of God: First, we must all sleep the sleep of Death;
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our Mortality cannot admit of that Vision:
our Mortality cannot admit of that Vision:
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then when we shall awaken out of that sleep, we shall arise renewed, strengthened, and see his Majesty. Now Faith represents him:
then when we shall awaken out of that sleep, we shall arise renewed, strengthened, and see his Majesty. Now Faith represents him:
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The eye of Faith must be clozed by Death, then at our Resurrection, we, who sleep in the dust, shall be raised, and stand before him.
The eye of Faith must be closed by Death, then At our Resurrection, we, who sleep in the dust, shall be raised, and stand before him.
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Psal. xvii. 15. As for me, I will behold thy face in righteousness; Psalm xvii. 15. As for me, I will behold thy face in righteousness;
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I shall be satisfied, when I awake with thy likeness. 2. They saw the two men that stood with him. I shall be satisfied, when I awake with thy likeness. 2. They saw the two men that stood with him.
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Saw them, that is, knew them.
Saw them, that is, knew them.
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But how could they know those whom they never saw? 1. Some Papists tell us, They had seen their Pictures.
But how could they know those whom they never saw? 1. some Papists tell us, They had seen their Pictures.
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So Stella, &c. 2. May be, Ex Colloquio, that is the best learning of Moses and Elias. 3. Rather, Ex lumine Gloriae; and to foreshew us the happiness of heaven:
So Stella, etc. 2. May be, Ex Colloquio, that is the best learning of Moses and Elias. 3. Rather, Ex lumine Glory; and to foreshow us the happiness of heaven:
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Then we shall see, and know certainly all the Saints past and gone: As Samuel, lumine Prophetiae, knew Saul, antea non visum;
Then we shall see, and know Certainly all the Saints past and gone: As Samuel, lumine Prophecies, knew Saul, Antea non visum;
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so shall we converse with all the Saints. Adam knew his wife, as soon as she was brought to him.
so shall we converse with all the Saints. Adam knew his wife, as soon as she was brought to him.
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THE FIFTH SERMON ON S. LUKE ix. 33. And it came to pass, as they departed from him, Peter said unto Iesus, Master, it is good for us to be here,
THE FIFTH SERMON ON S. LYCIA ix. 33. And it Come to pass, as they departed from him, Peter said unto Iesus, Master, it is good for us to be Here,
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and let us make three Tabernacles, one for Thee, and one for Moses, and one for Elias; not knowing what he said.
and let us make three Tabernacles, one for Thee, and one for Moses, and one for Elias; not knowing what he said.
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WE have seen the Entertainment that the Apostles gave to this glorious Transfiguration; First, In their weakness and indisposition.
WE have seen the Entertainment that the Apostles gave to this glorious Transfiguration; First, In their weakness and indisposition.
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Secondly, In their more attentive view and contemplation. Now follows, Thirdly, Their manner of Entertainment, in a sudden, and passionate, and affectionate Suit and Petition.Secondly, In their more attentive view and contemplation. Now follows, Thirdly, Their manner of Entertainment, in a sudden, and passionate, and affectionate Suit and Petition.
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The Text then represents that Effect which this glorious Appearance wrought in the Apostles.
The Text then represents that Effect which this glorious Appearance wrought in the Apostles.
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This ravishing joy stirs up in them a sudden, passionate Suit, and Request, for a constant enjoying of this glorious Vision.
This ravishing joy stirs up in them a sudden, passionate Suit, and Request, for a constant enjoying of this glorious Vision.
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And it stands upon three particulars: 1. Is the occasion of this Request; that is, the departing, and withdrawing of Moses and Elias; As they departed from him.
And it Stands upon three particulars: 1. Is the occasion of this Request; that is, the departing, and withdrawing of Moses and Elias; As they departed from him.
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2, Is the summ and substance of their Request;
2, Is the sum and substance of their Request;
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specified, 1. In the person who makes it, Peter: Peter said. 2. In the person to whom it is tendred, to Christ;
specified, 1. In the person who makes it, Peter: Peter said. 2. In the person to whom it is tendered, to christ;
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Iesus, Master. 3. The Request it self. In it, 1. A motion for continuance; It is good for us to be here. Iesus, Master. 3. The Request it self. In it, 1. A motion for Continuance; It is good for us to be Here.
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2. A proffer of service to further this continuance, And let us make three Tabernacles, one for Thee,
2. A proffer of service to further this Continuance, And let us make three Tabernacles, one for Thee,
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and one for Moses, and one for Elias. 3. The censure of this Request; what judgement the Holy Ghost passes upon it; it was unwarrantable, unadvised; Not knowing what he said. and one for Moses, and one for Elias. 3. The censure of this Request; what judgement the Holy Ghost passes upon it; it was unwarrantable, unadvised; Not knowing what he said.
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First, The occasion of this Request;First, The occasion of this Request;
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The departure of Moses and Elias. These two Saints now withdraw themselves from this glorious Appearance,
The departure of Moses and Elias. These two Saints now withdraw themselves from this glorious Appearance,
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and betake themselves to those Eternal Habitations, from whence they were called to attend our Saviour.
and betake themselves to those Eternal Habitations, from whence they were called to attend our Saviour.
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The Reason, and Purpose of this present departure, and leaving Mount Tabor, may be given in divers congruities: 1. Respectively to themselves. 2. Respectively to Christ. 3. Respectively to the Apostles. I. Respectively to themselves: They departed:
The Reason, and Purpose of this present departure, and leaving Mount Tabor, may be given in diverse congruities: 1. Respectively to themselves. 2. Respectively to christ. 3. Respectively to the Apostles. I. Respectively to themselves: They departed:
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1. Quia officio functi; They have performed that service for which they were sent; they had testified of Jesus his Deity, and Mediatourship;
1. Quia Officio functi; They have performed that service for which they were sent; they had testified of jesus his Deity, and Mediatorship;
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done homage to him as their God, and Saviour. Having performed this service, they depart from him, and leave the world.
done homage to him as their God, and Saviour. Having performed this service, they depart from him, and leave the world.
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It represents to us the date of the Saints continuance with us;
It represents to us the date of the Saints Continuance with us;
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they have their employment, and having finished that work, they are removed and withdrawn from us.
they have their employment, and having finished that work, they Are removed and withdrawn from us.
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Till Moses hath done his work, no weakness nor decay appeared in him; when that time is finish'd, no strength can prolong him.
Till Moses hath done his work, no weakness nor decay appeared in him; when that time is finished, no strength can prolong him.
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Elias must not be weary of his life, till he hath finished his course; when that is accomplished, he is fetched away presently.Elias must not be weary of his life, till he hath finished his course; when that is accomplished, he is fetched away presently.
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The Saints, in this respect, are like to Iacob 's vision of Angels; they were all Ascendentes, & descendentes, non commorantes.
The Saints, in this respect, Are like to Iacob is vision of Angels; they were all Ascendentes, & descendentes, non commorantes.
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As S. Chrysostom, comparing those two places in the Acts; first S. Paul 's escaping in a basket out of Damascus, Acts ix. 24. and his resolute going to Ierusalem, Acts xxi. 13. observes, till S. Paul had done his work, he shifts for his life;
As S. Chrysostom, comparing those two places in the Acts; First S. Paul is escaping in a basket out of Damascus, Acts ix. 24. and his resolute going to Ierusalem, Acts xxi. 13. observes, till S. Paul had done his work, he shifts for his life;
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when he had finished it, he offers himself to death.
when he had finished it, he offers himself to death.
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It is the condition of all the Saints, Having served their generations, according to the counsel of God, they are withdrawn,
It is the condition of all the Saints, Having served their generations, according to the counsel of God, they Are withdrawn,
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and no more converse with us.
and no more converse with us.
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As a faithful servant makes no lingring, or delays, but being sent, and having dispatched his business,
As a faithful servant makes no lingering, or delays, but being sent, and having dispatched his business,
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as Elizaeus - servant, salutes no man, but returns back again. We wish the continuance of the Saints with us:
as Elizaeus - servant, salutes no man, but returns back again. We wish the Continuance of the Saints with us:
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No, they have their work set them, their time set them, and having accomplished that, they must not fix here;
No, they have their work Set them, their time Set them, and having accomplished that, they must not fix Here;
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but return to him whose Agents and Servants they are. Moses and Elias discharging their Office of Attestation to Christ, are called into heaven again;
but return to him whose Agents and Servants they Are. Moses and Elias discharging their Office of Attestation to christ, Are called into heaven again;
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They departed. 2. Quia à visione removendi; They have a view of Christ Incarnate, but they must not yet fully and constantly enjoy him,They departed. 2. Quia à vision removendi; They have a view of christ Incarnate, but they must not yet Fully and constantly enjoy him,
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but transiently, and so depart from him.
but transiently, and so depart from him.
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Their joy in heaven will not be full, till Christ be there at his glorious Ascension.
Their joy in heaven will not be full, till christ be there At his glorious Ascension.
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Now they are graced with this temporary enterview, and withdrawn from it.
Now they Are graced with this temporary interview, and withdrawn from it.
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Even the glory of the Saints in heaven is thus dispensatively, and by degrees, vouchsafed unto them.
Even the glory of the Saints in heaven is thus dispensatively, and by Degrees, vouchsafed unto them.
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They in heaven lived in expectation of this blessed Appearance: and, till then, lissening, and looking to see their Saviour;
They in heaven lived in expectation of this blessed Appearance: and, till then, lissening, and looking to see their Saviour;
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they cry, How long, Lord, how long? As before his Descention, the Saints on earth cried, Oh that thou wouldst bow the heavens, and come down!
they cry, How long, Lord, how long? As before his Descension, the Saints on earth cried, O that thou Wouldst bow the heavens, and come down!
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So they in heaven were wishing, Oh that the heavens might open to receive him back again.
So they in heaven were wishing, O that the heavens might open to receive him back again.
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Their full consummation will not be made perfect, till we, with Christ, be caught up in the clouds.
Their full consummation will not be made perfect, till we, with christ, be caught up in the Clouds.
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They are, Sub Altare, non super Thronos. They are cloathed in Whites, Sed nondum Duplicibus induuntur; they must wait for that accomplishment.
They Are, Sub Altar, non super Thrones. They Are clothed in Whites, said Nondum Duplicibus induuntur; they must wait for that accomplishment.
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We are in Tabernaculis, they in Atriis, but not in Thronis. 3. Quia ad statum redituri; Because they were to return to their former state.
We Are in Tabernaculis, they in Atriis, but not in Thronis. 3. Quia ad Statum redituri; Because they were to return to their former state.
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This their Appearance on earth was Extraordinary, and Miraculous, by special Dispensation; but their Abode and Mansion, that's in heaven.
This their Appearance on earth was Extraordinary, and Miraculous, by special Dispensation; but their Abided and Mansion, that's in heaven.
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The presence of the Saints departed, is not to be expected, nor imagined, but onely in these cases of Miraculous Employment.
The presence of the Saints departed, is not to be expected, nor imagined, but only in these cases of Miraculous Employment.
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There is not onely a gulph of Separation 'twixt hell and heaven, but a distance of Separation also 'twixt heaven and us.
There is not only a gulf of Separation betwixt hell and heaven, but a distance of Separation also betwixt heaven and us.
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We have heard, in Popery, of the many Walkings and Appearances of the Saints departed: But they are all of them dreams of deceived Men, or lyes of deceiving Devils, except this Appearance.
We have herd, in Popery, of the many Walkings and Appearances of the Saints departed: But they Are all of them dreams of deceived Men, or lies of deceiving Devils, except this Appearance.
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There is no conversation of dead men on earth.
There is no Conversation of dead men on earth.
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Lazarus must not leave Abraham 's bosome not to ease Dives, not to convert his brethren.Lazarus must not leave Abraham is bosom not to ease Dives, not to convert his brothers.
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What is said of Christ, is true of the Saints, Whom the heavens must contain. They go from hence, and are seen no more. They departed,
What is said of christ, is true of the Saints, Whom the heavens must contain. They go from hence, and Are seen no more. They departed,
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II. Respectively to Christ. 1. They depart from Christ, Gloriam deposituro: This Attendance and Service done to Christ by these Saints, it is but temporary, and to cease;
II Respectively to christ. 1. They depart from christ, Gloriam deposituro: This Attendance and Service done to christ by these Saints, it is but temporary, and to cease;
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and so these glorious Spirits, having honoured him with their presence, are sequestred from him. As Christ assumed this Transfiguration, so now he resumes his state of Abasement.
and so these glorious Spirits, having honoured him with their presence, Are sequestered from him. As christ assumed this Transfiguration, so now he resumes his state of Abasement.
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When he is invested with his full Glory, then they follow the 〈 ◊ 〉 wheresoever he goes.
When he is invested with his full Glory, then they follow the 〈 ◊ 〉 wheresoever he Goes.
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Now he leaves his glorious guard of Angels, and Saints, and sorts himself with mortal, weak, contemptible men.
Now he leaves his glorious guard of Angels, and Saints, and sorts himself with Mortal, weak, contemptible men.
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This Transfiguration, it was Actus Gloriae, but not Status. As to Moses and Elias he shews his Glory as he passeth by them; they saw but his back-parts;
This Transfiguration, it was Actus Glory, but not Status. As to Moses and Elias he shows his Glory as he passes by them; they saw but his Back parts;
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but till his full Consummatum est, he puts himself into the exercise of his Humiliation. 2. They depart from him, In Ecclesia permansuro. Moses and Elias, they have their limited time, but they must vanish;
but till his full Consummatum est, he puts himself into the exercise of his Humiliation. 2. They depart from him, In Ecclesia permansuro. Moses and Elias, they have their limited time, but they must vanish;
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Christ, he abides in his Church, and remains for ever. christ, he abides in his Church, and remains for ever.
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The Ministery of the Law by Moses, and the Prophets, it was but till The time of Reformation, Heb. ix. 10. but when Christ is manifested,
The Ministry of the Law by Moses, and the prophets, it was but till The time of Reformation, Hebrew ix. 10. but when christ is manifested,
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and he assumes the regiment of his Church, then he is the only Governour and Master.
and he assumes the regiment of his Church, then he is the only Governor and Master.
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The servant abides not in the house for ever, but the Son abideth for ever, Ioh. viii. 35. They served to usher in Christ into the world;The servant abides not in the house for ever, but the Son Abideth for ever, John viii. 35. They served to usher in christ into the world;
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and, he being present, they vail, and give place. The Law was dated, and limited;
and, he being present, they Vail, and give place. The Law was dated, and limited;
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but the Gospel, 'tis An everlasting Gospel, Rev. xiv. 6. Divers ways he spake unto the Fathers, in times past, by the Prophets;
but the Gospel, it's an everlasting Gospel, Rev. xiv. 6. Diverse ways he spoke unto the Father's, in times past, by the prophets;
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but now by his Son, Heb. i. 1, 2. And there are none to come after him.but now by his Son, Hebrew i. 1, 2. And there Are none to come After him.
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These gave light, as A candle shining in a dark place, 2 Pet. i. 19. Lucerna & accendi debet, & extingui potest:
These gave Light, as A candle shining in a dark place, 2 Pet. i. 19. Lucerne & accendi debet, & extingui potest:
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Christ is as the bright Day-star, nay, as the glorious Sun. Floruit hoc semen in figuris;
christ is as the bright Daystar, nay, as the glorious Sun. Floruit hoc semen in figuris;
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1739
prodeunte fructu, flos decidit. S. Iohn 's acknowledgement, suits Moses, and all the Prophets, He must increase, but I must decrease, Ioh. iii. 30. Old things are passed away, all things become new. III.prodeunte fructu, flos decidit. S. John is acknowledgement, suits Moses, and all the prophets, He must increase, but I must decrease, John iii. 30. Old things Are passed away, all things become new. III.
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This departure of them is respectively to the Apostles,
This departure of them is respectively to the Apostles,
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1. To teach them, that this Revelation, and Vision of Glory, is not to be perpetual.
1. To teach them, that this Revelation, and Vision of Glory, is not to be perpetual.
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The Apostles are loth to leave heaven, and to relinquish this happiness: Yes, but though they have a ravishing enterview, yet they must be parted.
The Apostles Are loath to leave heaven, and to relinquish this happiness: Yes, but though they have a ravishing interview, yet they must be parted.
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Ioseph 's brethren were invited to dine with Ioseph, but yet they must back again into Canaan, to their charge and families,Ioseph is brothers were invited to dine with Ioseph, but yet they must back again into Canaan, to their charge and families,
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and not abide there till all come with them. So, the Saints have some ravishing apprehensions;
and not abide there till all come with them. So, the Saints have Some ravishing apprehensions;
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and are lift up, many times, in the sweetness of Gods favour, even to the heavens;
and Are lift up, many times, in the sweetness of God's favour, even to the heavens;
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they are among the Angels, but it is not lasting. Secundum hanc gratiam, recessurus accedit, & recedit accessurus.
they Are among the Angels, but it is not lasting. Secundum hanc gratiam, recessurus Accedit, & recedit accessurus.
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1747
These joys are transient, we cannot sit by them.
These Joys Are Transient, we cannot fit by them.
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S. Aug. on those words, Let the hearts of those rejoyce that seek the Lord, tells us, We must onely have, Gaudium quaerentium, non comprehendentium.
S. Aug. on those words, Let the hearts of those rejoice that seek the Lord, tells us, We must only have, Gaudium quaerentium, non comprehendentium.
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1749
Thus Christ appear'd, and soon after vanished. They depart,
Thus christ appeared, and soon After vanished. They depart,
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2. Quia ad Scripturas remittendi; These Saints leave them to the ordinary set course of the holy 〈 ◊ 〉.
2. Quia ad Scripturas remittendi; These Saints leave them to the ordinary Set course of the holy 〈 ◊ 〉.
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For extraordinary Assurance, they hear Moses and • … lias; but for the ordinary standing course of Religion, To the Law, and to the Testimony.
For extraordinary Assurance, they hear Moses and • … lias; but for the ordinary standing course of Religion, To the Law, and to the Testimony.
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We have a more sure word of the Prophets, saith S. Peter, comparatively to this Vision.We have a more sure word of the prophets, Says S. Peter, comparatively to this Vision.
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God may visit us with miraculous Revelations;
God may visit us with miraculous Revelations;
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but that which we must stick to, is the life of Faith, and food of the Scriptures.
but that which we must stick to, is the life of Faith, and food of the Scriptures.
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1755
For a while, the Israelites were fed with Manna; but in Canaan they must feed upon the fruits of the land.
For a while, the Israelites were fed with Manna; but in Canaan they must feed upon the fruits of the land.
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Lazarus must not go to Dives his brethren, They have Moses and the Prophets, let them hear them, Luke xvi. 29. We have S. Paul, S. Peter, Christ, all, in the Scripture.Lazarus must not go to Dives his brothers, They have Moses and the prophets, let them hear them, Lycia xvi. 29. We have S. Paul, S. Peter, christ, all, in the Scripture.
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They depart, 3. That the Apostles, Uno Christo contenti sint. The presence of these Saints is refreshing;They depart, 3. That the Apostles, Uno Christ contenti sint. The presence of these Saints is refreshing;
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but yet though they vanish, Christ 's presence is sufficient. As Christ said, All ye shall leave me alone, and yet I am not alone,
but yet though they vanish, christ is presence is sufficient. As christ said, All you shall leave me alone, and yet I am not alone,
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because the Father is with me, Ioh. xvi. 32. So, if all other sweet societies break,Because the Father is with me, John xvi. 32. So, if all other sweet societies break,
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yet it is enough if Christ abide with us. Rather be with Christ in a dungeon, then in heaven without him.
yet it is enough if christ abide with us. Rather be with christ in a dungeon, then in heaven without him.
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We never prize Christ sufficiently, till he be to us instead of all comforts.
We never prize christ sufficiently, till he be to us instead of all comforts.
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Let us be sequestred from all the Saints, Abraham knows us not, Israel acknowledgeth us not, Esa. lxiii. 16 but thou art our Father, our Redeemer. Christ must be so;
Let us be sequestered from all the Saints, Abraham knows us not, Israel acknowledgeth us not, Isaiah lxiii. 16 but thou art our Father, our Redeemer. christ must be so;
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1. For Faith and Doctrine, onely Christ. Papists have their Saints, and sue to them; we have no such services, they are out of our sight;
1. For Faith and Doctrine, only christ. Papists have their Saints, and sue to them; we have no such services, they Are out of our sighed;
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onely Christ is with us. 2. For matter of Comfort;
only christ is with us. 2. For matter of Comfort;
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How often do we lose the society of Saints, and those refreshing fellowships? Yet if Christ abide with us,
How often do we loose the society of Saints, and those refreshing fellowships? Yet if christ abide with us,
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if we enjoy his company, it is enough.
if we enjoy his company, it is enough.
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Whom have I in heaven but thee? And there is none upon earth that I desire besides thee, Psal. lxxiii. 25. The Sun alone is more cheering,Whom have I in heaven but thee? And there is none upon earth that I desire beside thee, Psalm lxxiii. 25. The Sun alone is more cheering,
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and refreshing, then all the Stars in the firmament; so is Christ, then all the Saints. So much for the Occasion. Come we
and refreshing, then all the Stars in the firmament; so is christ, then all the Saints. So much for the Occasion. Come we
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Secondly, to the summ and substance of their Request; specified 1. In the Person, who makes it;Secondly, to the sum and substance of their Request; specified 1. In the Person, who makes it;
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Peter. No doubt, the two other were much affected with this Glory; but Peter is most fervent, and forward, and breaks out into this Passion.Peter. No doubt, the two other were much affected with this Glory; but Peter is most fervent, and forward, and breaks out into this Passion.
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We finde not any act of forwardness in Peter, but it is made by the Papists an Argument of Precedeny.
We find not any act of forwardness in Peter, but it is made by the Papists an Argument of Precedeny.
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Bellarmine reckons up twenty Arguments of his Prerogative.Bellarmine reckons up twenty Arguments of his Prerogative.
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If Christ do but enter into Peter 's Boat, it is to invest him in a Supremacie.
If christ do but enter into Peter is Boat, it is to invest him in a Supremacy.
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Whereas, not Supremacy, but Fervency, and sometimes Infirmity, often makes him outstrip his fellow-Apostles. 1. A little before this Transfiguration, Matth. xvi.
Whereas, not Supremacy, but Fervency, and sometime Infirmity, often makes him outstrip his fellow-Apostles. 1. A little before this Transfiguration, Matthew xvi.
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he was Primus in Infidelitate; Christ must not dye, vers. 22. 2. In this Transfiguration, he was Primus in Infirmitate. Peter, he was asleep, Signantèr; Primus in Temeritate, he breaks out first in this hasty motion.
he was Primus in Infidelitate; christ must not die, vers. 22. 2. In this Transfiguration, he was Primus in Infirmity. Peter, he was asleep, Signantèr; Primus in Temeritate, he breaks out First in this hasty motion.
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But as S. Peter 's personal Infirmities are not imputable; so neither are his personal Graces communicable, nor his personal Prerogatives, hereditary.
But as S. Peter is personal Infirmities Are not imputable; so neither Are his personal Graces communicable, nor his personal Prerogatives, hereditary.
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This Motion is specified, 2. In the Person to whom it is made; Iesus, Master: and conceive it in two expressions;
This Motion is specified, 2. In the Person to whom it is made; Iesus, Master: and conceive it in two expressions;
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1. It is directed to Christ, not to Moses, or Elias; they make no Prayer, Motion, Suit to them;
1. It is directed to christ, not to Moses, or Elias; they make no Prayer, Motion, Suit to them;
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there is no entercourse or speech 'twixt the Apostles, and these Saints: purposely, all parley, or conference;
there is no intercourse or speech betwixt the Apostles, and these Saints: purposely, all parley, or conference;
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much more, Prayer and Invocation, is omitted, and restrained.
much more, Prayer and Invocation, is omitted, and restrained.
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You are come to the spirits of just men made perfect, and to Iesus the Mediatour, Heb. xii. 23, 24. Prayers to Saints departed, are unlawful.You Are come to the spirits of just men made perfect, and to Iesus the Mediator, Hebrew xii. 23, 24. Prayers to Saints departed, Are unlawful.
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They are not to be made, 1. Not to Saints absent; Quia Oratio est actus Rationis;
They Are not to be made, 1. Not to Saints absent; Quia Oratio est actus Rationis;
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and it is a vain thing to Invocate those who are absent. Nay, 2. Not to present Saints; Quia Oratio est actus Religionis.
and it is a vain thing to Invocate those who Are absent. Nay, 2. Not to present Saints; Quia Oratio est actus Religion.
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All our Supplications must be thus directed, Iesus, Master: None is our Master-Iesus, but he. 2. It is directed to Christ, even concerning Moses and Elias: Peter being desirous of their stay, he begs it of Christ; accounting these Saints at his pleasure, for stay, or departure.
All our Supplications must be thus directed, Iesus, Master: None is our Master-Iesus, but he. 2. It is directed to christ, even Concerning Moses and Elias: Peter being desirous of their stay, he begs it of christ; accounting these Saints At his pleasure, for stay, or departure.
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He is Commander, and Governour of all in heaven, and in earth. His Command cited them, his Pleasure dismisses them, his Word can stay them; in all things he must NONLATINALPHABET. The Angels are his Attendants;
He is Commander, and Governor of all in heaven, and in earth. His Command cited them, his Pleasure dismisses them, his Word can stay them; in all things he must. The Angels Are his Attendants;
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1786
Legions of Devils are at his Command; the highest Saints are at his beck:
Legions of Devils Are At his Command; the highest Saints Are At his beck:
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As Pharaoh to Ioseph, Without thee shall no man lift up his hand, or foot, in all the land of Egypt, Gen. xli. 44. So, God hath authorised Christ; no Saint,
As Pharaoh to Ioseph, Without thee shall no man lift up his hand, or foot, in all the land of Egypt, Gen. xli. 44. So, God hath authorised christ; no Saint,
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or Angel, but must attend his Pleasure. Worship him all ye Saints. Thirdly, Come we to the Request it self: And in it, I. Of the Motion for Continuance; Bonum est nobis esse hic;
or Angel, but must attend his Pleasure. Worship him all the Saints. Thirdly, Come we to the Request it self: And in it, I. Of the Motion for Continuance; Bonum est nobis esse hic;
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It is good for us to be here. This is a mix'd Motion: And let us consider in it, Quae vera, & bona; It is good for us to be Here. This is a mixed Motion: And let us Consider in it, Quae vera, & Bona;
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and then when we come to the Censure, we will consider, Quae temerè, & inepté.
and then when we come to the Censure, we will Consider, Quae temerè, & inepté.
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1791
In this Motion for Continuance, there are several Truths, and very considerable: 1. Primò territi, nunc gaudio affecti;
In this Motion for Continuance, there Are several Truths, and very considerable: 1. Primò territi, nunc gaudio affection;
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1792
First, we saw them cast into a kind of Astonishment, In somno ecstatico; now see it ends in Joy and Comfort.
First, we saw them cast into a kind of Astonishment, In Somno ecstatico; now see it ends in Joy and Comfort.
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It is the order of Gods making himself known; first, to strike us with fear, to bring us to comfort; first, Astonishments; then, Consolations.
It is the order of God's making himself known; First, to strike us with Fear, to bring us to Comfort; First, Astonishments; then, Consolations.
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Thus he dealt with Mary: first, she was afraid; then, she was raised to Sing her Magnificat. So, with Zechary: So, with the Shepherds.
Thus he dealt with Marry: First, she was afraid; then, she was raised to Sing her Magnificat. So, with Zechariah: So, with the Shepherd's.
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1795
The Devil, on the contrary, he breeds false joys, but leaves true terrours in the soul.
The devil, on the contrary, he breeds false Joys, but leaves true terrors in the soul.
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1796
That's one Considerable. 2. Societas Sanctorum semper desideranda. Peter was loth to leave the Company, and Society of these holy men.
That's one Considerable. 2. Societas Sanctorum semper desideranda. Peter was loath to leave the Company, and Society of these holy men.
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Oh! It is good to be here always. The Communion of Saints, it is a great part of heaven:
Oh! It is good to be Here always. The Communion of Saints, it is a great part of heaven:
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1798
You are come to the Assembly of the First-born; to the spirits of just men made perfect.
You Are come to the Assembly of the Firstborn; to the spirits of just men made perfect.
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1799
David professes, Psal. xvi. 3. All his delight is in the Saints on earth. Ill company is a pattern of hell; hasten from them:David Professes, Psalm xvi. 3. All his delight is in the Saints on earth. Ill company is a pattern of hell; hasten from them:
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1800
But the fellowship of the Saints is a ravishing comfort; hasten to them. Hast thou the company of a Saint? Prize it;
But the fellowship of the Saints is a ravishing Comfort; hasten to them. Hast thou the company of a Saint? Prize it;
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but, Depart from the Tents of those wicked men, Numb. xvi. 26. That's a second Considerable.
but, Depart from the Tents of those wicked men, Numb. xvi. 26. That's a second Considerable.
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1802
The last is, 3. The joyes of Glory, and Presence of Christ, are ravishing and transporting.
The last is, 3. The Joys of Glory, and Presence of christ, Are ravishing and transporting.
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Nothing doth so satisfie the soul, and inebriate the spirit, as these rays and beams of Glory.
Nothing does so satisfy the soul, and inebriate the Spirit, as these rays and beams of Glory.
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Oh! taste and see how good, how sweet, God is. Now, how transporting the Comfort is, that is in the glorious Presence of Christ, will appear by these five Comparisons: 1. Comparatively to all outward joyes and comforts; It makes him forget all;Oh! taste and see how good, how sweet, God is. Now, how transporting the Comfort is, that is in the glorious Presence of christ, will appear by these five Comparisons: 1. Comparatively to all outward Joys and comforts; It makes him forget all;
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he thinks not of kindred, friends, any worldly comfort; he can be content never to go down from this Mount more;
he thinks not of kindred, Friends, any worldly Comfort; he can be content never to go down from this Mount more;
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bids adieu to father, friends, houses;
bids adieu to father, Friends, houses;
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all are nothing to being here. 2. Comparatively to all other manifestations of God out of Christ; Moses, he trembles; Manoah quakes; Abraham is astonish'd; Daniel, he is dead.
all Are nothing to being Here. 2. Comparatively to all other manifestations of God out of christ; Moses, he trembles; Manoah quakes; Abraham is astonished; daniel, he is dead.
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Oh! God out of Christ, is fearful; God in Christ, is gracious. The Glory of God, affrights;
Oh! God out of christ, is fearful; God in christ, is gracious. The Glory of God, affrights;
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the Glory of Christ, cheers, and refreshes. 3. Comparatively to other entercourses with Christ. Peter heard his heavenly Sermon on the Mount,
the Glory of christ, cheers, and Refreshes. 3. Comparatively to other intercourses with christ. Peter herd his heavenly Sermon on the Mount,
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yet said not then, Bonum est esse hîc. 4. Comparatively to other miraculous manifestations, which would have taken us;
yet said not then, Bonum est esse hîc. 4. Comparatively to other miraculous manifestations, which would have taken us;
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as, 1. In miraculo Cibationis, When he fed five thousand: 2. In captura Piscium, In the great draught of Fish: 3. In mutatione Vini, When the water was turned into wine: 4. In captura Argenti, When the Fish was taken with money in the mouth:
as, 1. In miraculo Cibationis, When he fed five thousand: 2. In captura Piscium, In the great draught of Fish: 3. In mutation Wine, When the water was turned into wine: 4. In captura Silver, When the Fish was taken with money in the Mouth:
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In all these manifestations of Christ 's miraculous Power, we would have cried, Bonum est esse hîc. But Peter was not affected with any of these: only, at this Transfiguration;
In all these manifestations of christ is miraculous Power, we would have cried, Bonum est esse hîc. But Peter was not affected with any of these: only, At this Transfiguration;
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Master, saith he, It is good to be here. 5. Comparatively to the fulness of Glory;Master, Says he, It is good to be Here. 5. Comparatively to the fullness of Glory;
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That is not onely ravishing, but this glimpse of Glory too; even the least degree of it.
That is not only ravishing, but this glimpse of Glory too; even the least degree of it.
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Corollar. 1. If two Saints be so delightful;Corollar. 1. If two Saints be so delightful;
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Quid Societas omnium Angelorum, & Sanctorum? What is the company of all the Saints and Angels? 2. If a glimpse of Glory be so delicious, What is the fulness of it? O, how great is thy goodness, which thou hast laid up for them that fear thee ▪ Psal. xxxi. 19. 3. If Gloria Humanitatis be so transporting,Quid Societas omnium Angels, & Sanctorum? What is the company of all the Saints and Angels? 2. If a glimpse of Glory be so delicious, What is the fullness of it? Oh, how great is thy Goodness, which thou hast laid up for them that Fear thee ▪ Psalm xxxi. 19. 3. If Gloria Humanitatis be so transporting,
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How much more, Gloria Deitatis? 4. If Sola visio sic afficit, quid participatio? If onely the sight of Glory do so affect, What will the participation of it do?
How much more, Gloria Deitatis? 4. If Sola visio sic afficit, quid participatio? If only the sighed of Glory do so affect, What will the participation of it do?
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We have seen the Motion for Continuance, It is good being here. Now follows, II. The proffer of service to further this Continuance;
We have seen the Motion for Continuance, It is good being Here. Now follows, II The proffer of service to further this Continuance;
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Let us make three Tabernacles, one for Thee, one for Moses, one for Elias. It is a mix'd Motion;Let us make three Tabernacles, one for Thee, one for Moses, one for Elias. It is a mixed Motion;
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and though rash, and unadvised, and unreasonable;
and though rash, and unadvised, and unreasonable;
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yet, for the generality, it carries with it some, not onely excusable, but commendable affections, in S. Peters making of it.
yet, for the generality, it carries with it Some, not only excusable, but commendable affections, in S. Peter's making of it.
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It was, Inconsulta, & praematura Devotio. Ambros. Unadvised, and rash; but yet well-meant, and devout. View the Prints of Devotion and Goodness that were in it;
It was, Inconsulta, & praematura Devotion. Ambos Unadvised, and rash; but yet well-meant, and devout. View the Prints of Devotion and goodness that were in it;
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and in the Censure we shall see the weaknesses of it;
and in the Censure we shall see the Weaknesses of it;
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the blots of imperfection that were in it. 1. The first Print of Devotion and Piety, is, That he proffers to erect a Tabernacle for Christ, and these Saints.
the blots of imperfection that were in it. 1. The First Print of Devotion and Piety, is, That he proffers to erect a Tabernacle for christ, and these Saints.
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Observe, The Presence of Christ, and his Saints, is to be honoured with our best services:
Observe, The Presence of christ, and his Saints, is to be honoured with our best services:
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No pains, or cost, can be too precious to entertain such a Presence as our Saviour's.
No pains, or cost, can be too precious to entertain such a Presence as our Saviour's.
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S. Peter puts not off Christ with empty Observances; Adoring his Glory, Admiring his Beauty, with wishes onely for his Continuance;
S. Peter puts not off christ with empty Observances; Adoring his Glory, Admiring his Beauty, with wishes only for his Continuance;
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but bethinks himself of dedicating, and devoting his Labours and Cost to Honour and Retain him.
but bethinks himself of dedicating, and devoting his Labours and Cost to Honour and Retain him.
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Naturally, Religion consults with the Shunamite, What shall we do for him? If he be a God,
Naturally, Religion consults with the Shunamite, What shall we do for him? If he be a God,
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then there must be a Religion, and Worship; if that, then a Temple, or Tabernacle; and if that, then it must be answerable to his Glory, in the comeliest manner:
then there must be a Religion, and Worship; if that, then a Temple, or Tabernacle; and if that, then it must be answerable to his Glory, in the comeliest manner:
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These are the natural consequences of Reason and Piety.
These Are the natural consequences of Reason and Piety.
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See David, how careful he was to erect a Tabernacle for Gods Worship? So forward was he, that the Prophet must restrain him, and cool his Devotion;
See David, how careful he was to erect a Tabernacle for God's Worship? So forward was he, that the Prophet must restrain him, and cool his Devotion;
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I will not serve the Lord with that which cost me nothing; refusing ease, and help, to support the charge;I will not serve the Lord with that which cost me nothing; refusing ease, and help, to support the charge;
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but he will honour God with his Substance. He envied himself his own house, till God had his.
but he will honour God with his Substance. He envied himself his own house, till God had his.
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I dwell in Cedar, and the Ark of God under Curtains. Nay, it takes up all his thoughts; he afflicts himself for it.I dwell in Cedar, and the Ark of God under Curtains. Nay, it Takes up all his thoughts; he afflicts himself for it.
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Psal. cxxxii. 1. Lord remember David, and all his afflictions: Psalm cxxxii. 1. Lord Remember David, and all his afflictions:
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He would not climb up to his Bed — till he found out a place for the Lord. Alas!
He would not climb up to his Bed — till he found out a place for the Lord. Alas!
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we can be content to tender him some cheap Observances;
we can be content to tender him Some cheap Observances;
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but to be charged, for our Religion, to erect Tabernacles, to bestow pains, and cost, that sets us off;
but to be charged, for our Religion, to erect Tabernacles, to bestow pains, and cost, that sets us off;
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1840
that is the best God, and Religion, that costs us least.
that is the best God, and Religion, that costs us least.
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1841
Oh! It is an argument of our base esteem of God, of Religion, of our Souls, of the kingdome of Heaven,
Oh! It is an argument of our base esteem of God, of Religion, of our Souls, of the Kingdom of Heaven,
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1842
when we murmur at any charge our Religion requires of us.
when we murmur At any charge our Religion requires of us.
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1843
The Lord upbraids the Jews, Hag. i. 4. Is it time for you, O ye, to dwell in your cieled houses,
The Lord upbraids the jews, Hag. i. 4. Is it time for you, Oh you, to dwell in your Cieled houses,
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1844
and this House lye waste? The Heathens scorned to hear of Cheapness in the service of their gods.and this House lie waste? The heathens scorned to hear of Cheapness in the service of their God's.
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1845
Phidias perswading to make the Statue of Minerva, In marmore, potius quam ebore; said, 1. It would last better: 2. It was vilius, cheaper:Phidias persuading to make the Statue of Minerva, In marmore, potius quam ebore; said, 1. It would last better: 2. It was Vilius, cheaper:
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1846
The Athenians hissed at that reason.
The Athenians hissed At that reason.
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2. The second Print of Piety in this motion of Peter, is, He consults with Christ in the choice of this service, that he would perform towards him:
2. The second Print of Piety in this motion of Peter, is, He consults with christ in the choice of this service, that he would perform towards him:
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1848
Matth. xvii. 4. Master, if thou wilt, let us make here three Tabernacles; he submits to his Appointment and Direction in all this forwardness.Matthew xvii. 4. Master, if thou wilt, let us make Here three Tabernacles; he submits to his Appointment and Direction in all this forwardness.
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1849
No Service or Worship is to be tendred to Christ, but what he allows and gives warrant to.
No Service or Worship is to be tendered to christ, but what he allows and gives warrant to.
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1850
You shall not do whatsoever is good in your own eyes, but what I command you. You shall not do whatsoever is good in your own eyes, but what I command you.
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1851
In matters of Religion, Invention is Superstition. As Vincentius, alluding to S. Pauls words, Tradidi quod accepi; quod accepimus, non quod excogitavimus.
In matters of Religion, Invention is Superstition. As Vincentius, alluding to S. Paul's words, Tradidi quod accepi; quod accepimus, non quod excogitavimus.
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1852
As they at Samaria, we must learn the manner of the God of the Countrey. Moses, though wise, and holy, yet refers the Worship of God to his own choice.
As they At Samaria, we must Learn the manner of the God of the Country. Moses, though wise, and holy, yet refers the Worship of God to his own choice.
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Exod. x. 26. We know not with what we must serve the Lord, till we come thither. Exod x. 26. We know not with what we must serve the Lord, till we come thither.
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1854
And all his frame of the Tabernacle, must be done according to the pattern shewn in the Mount.
And all his frame of the Tabernacle, must be done according to the pattern shown in the Mount.
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1855
Id utique Deo dignum, quod ipse Deus sibi fatetur acceptum. That God is to be worshipped, nature tells us;Id Utique God dignum, quod ipse Deus sibi fatetur acceptum. That God is to be worshipped, nature tells us;
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1856
but how, that is his Choice and Pleasure, and matter of Revelation. Strange fire was abominable; so are invented Services.
but how, that is his Choice and Pleasure, and matter of Revelation. Strange fire was abominable; so Are invented Services.
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1857
Devotion, in respect of forwardness, and cheerfulness, and frankness, asks, and offers, Wherewithall shall I come before the Lord,
Devotion, in respect of forwardness, and cheerfulness, and frankness, asks, and offers, Wherewithal shall I come before the Lord,
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1858
and how my self before the high God? Shall I come before him with Offerings, with Calves of a year old? Will the Lord be pleased with thousans of Rams, or with ten thousands of rivers of Oyl? Micah vi. 6, 7. But Faith and Obedience, takes this answer, vers. 8. He hath shewed thee, O man, what is good, and what the Lord requires: and how my self before the high God? Shall I come before him with Offerings, with Calves of a year old? Will the Lord be pleased with thousans of Rams, or with ten thousands of Rivers of Oil? micah vi. 6, 7. But Faith and obedience, Takes this answer, vers. 8. He hath showed thee, Oh man, what is good, and what the Lord requires:
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1859
Freewill-offerings for their kind prescribed, these will be accepted.
Freewill offerings for their kind prescribed, these will be accepted.
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3. A third Print of Devotion, in this proffer of S. Peter, is, his care for Christ, and these two Saints.
3. A third Print of Devotion, in this proffer of S. Peter, is, his care for christ, and these two Saints.
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1861
He thinks not of himself, and provision for his own safety and abode; he had no thoughts of a Tabernacle to shelter himself.
He thinks not of himself, and provision for his own safety and Abided; he had no thoughts of a Tabernacle to shelter himself.
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1862
Love, and Devotion to God and his Church, transports the Saints out of themselves, makes them even forget their own comforts in respect of God.
Love, and Devotion to God and his Church, transports the Saints out of themselves, makes them even forget their own comforts in respect of God.
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1863
All S. Peter 's care and solicitude, is for Christ. Love seeketh not her own; but the glory of Christ hath the first thoughts, and deepest consultations.
All S. Peter is care and solicitude, is for christ. Love seeks not her own; but the glory of christ hath the First thoughts, and Deepest Consultations.
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1864
When self-love swayes us, then we are all for our selves, take care for building our own Tabernacles, provide for our own.
When Self-love sways us, then we Are all for our selves, take care for building our own Tabernacles, provide for our own.
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1865
Whereas Tertullian observes, Not any that followed Christ, that ever questioned how they should live: None said, Non habeo, quo vivam.
Whereas Tertullian observes, Not any that followed christ, that ever questioned how they should live: None said, Non habeo, quo vivam.
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1866
Pietas non respicit vitam, multo minus victum. Pietas non respicit vitam, Much minus victum.
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1867
1. It is enough for S. Peter to be, In famulatu Christi. Attendance upon him, is provision enough.
1. It is enough for S. Peter to be, In famulatu Christ. Attendance upon him, is provision enough.
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1868
As Noblemen count themselves more honoured to serve in the Court, then to Lord it in their own.
As Noblemen count themselves more honoured to serve in the Court, then to Lord it in their own.
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1869
2. Faith knows, Christ will take care of them. Take thou care to provide for Christ, Christ will provide for thee.
2. Faith knows, christ will take care of them. Take thou care to provide for christ, christ will provide for thee.
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1870
Let Obed-Edom prepare a Tabernacle for the Ark, the Ark shall bring a blessing upon his Tabernacle.
Let Obed-Edom prepare a Tabernacle for the Ark, the Ark shall bring a blessing upon his Tabernacle.
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1871
As Elias to the Widow, Provide for me first, venture all thy Meat and Oyl, and be sure of a blessing of encrease.
As Elias to the Widow, Provide for me First, venture all thy Meat and Oil, and be sure of a blessing of increase.
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1872
If Christ have a Tabernacle, he will not shut us out of dores.
If christ have a Tabernacle, he will not shut us out of doors.
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1873
As God to David, Because thou hast thought to build me a House, I will build thee a sure house.
As God to David, Because thou hast Thought to built me a House, I will built thee a sure house.
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1874
So much of Peters proffer of furtherance for continuance of Christ and those two Saints with him. Now follows, III. The Censure that the Scripture passes upon this Motion: It was inconsiderate and unadvised;
So much of Peter's proffer of furtherance for Continuance of christ and those two Saints with him. Now follows, III. The Censure that the Scripture passes upon this Motion: It was inconsiderate and unadvised;
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1875
He knew not what he said. Take of it a double Consideration;He knew not what he said. Take of it a double Consideration;
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1876
1. Consider the Nature and Condition of this sudden, inconsiderate Motion, whence it ariseth. 2. Consider the particular Conviction of this rashness in Peter, in the many particularities of his error, in making it.
1. Consider the Nature and Condition of this sudden, inconsiderate Motion, whence it arises. 2. Consider the particular Conviction of this rashness in Peter, in the many particularities of his error, in making it.
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1877
First, Consider the Nature and Condition of this Motion, Whence arose this sudden, and unadvised, and impertinent Motion of Peter ' s? It was from three Principles;First, Consider the Nature and Condition of this Motion, Whence arose this sudden, and unadvised, and impertinent Motion of Peter ' s? It was from three Principles;
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1878
1. It arose, Ex passione vehementi: Peter being ravished and transported with this glorious Appearance of Christ in Majesty, is overtaken with a sudden passion of joy,
1. It arose, Ex passion vehementi: Peter being ravished and transported with this glorious Appearance of christ in Majesty, is overtaken with a sudden passion of joy,
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1879
and fear too, saith S. Mark. Observe;
and Fear too, Says S. Mark. Observe;
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1880
Excessive Passions transport us sometimes to unadvised, unwarrantable thoughts and desires, even in matters of Piety and Devotion to Christ. See it in S. Peter, Luk. v. 8, 9. there he was overtaken with a passion of Fear at the great draught of Fish;
Excessive Passion transport us sometime to unadvised, unwarrantable thoughts and Desires, even in matters of Piety and Devotion to christ. See it in S. Peter, Luk. v. 8, 9. there he was overtaken with a passion of fear At the great draught of Fish;
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1881
it stirs up a strange, sudden Motion, Lord, depart from me, for I am a sinfull man:
it stirs up a strange, sudden Motion, Lord, depart from me, for I am a sinful man:
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1882
His Fear abandons Christs Presence and Society. Here, in this place, a passion of Joy puts him upon a vain, inconsiderate suit;
His fear abandons Christ Presence and Society. Here, in this place, a passion of Joy puts him upon a vain, inconsiderate suit;
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1883
it casts him into a dream, and he talks like one in a dream, or trance;
it Cast him into a dream, and he talks like one in a dream, or trance;
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1884
Psal. cxxvi. 1. Then were we like men that dream. Psalm cxxvi. 1. Then were we like men that dream.
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1885
Ioh. xiii. 8. Christ offering to wash S. Peters feet, he is taken with a sudden passion of preposterous Reverence, and Humility;John xiii. 8. christ offering to wash S. Peter's feet, he is taken with a sudden passion of preposterous reverence, and Humility;
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1886
Lord, thou shalt never wash my feet. Lord, thou shalt never wash my feet.
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1887
So, again, Matth. xvi. 22. Christ foretelling his death, Peter is overtaken with a preposterous passion of Love, breaks out into this inconsiderate Motion, Lord, be it far from thee;
So, again, Matthew xvi. 22. christ foretelling his death, Peter is overtaken with a preposterous passion of Love, breaks out into this inconsiderate Motion, Lord, be it Far from thee;
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1888
this shall not be unto thee. this shall not be unto thee.
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1889
So Iames and Iohn, Luk. ix. 54. Christ being excluded by the Samaritans, these two are taken with a sudden passion of Anger and Revenge, and make a Motion accordingly;
So James and John, Luk. ix. 54. christ being excluded by the Samaritans, these two Are taken with a sudden passion of Anger and Revenge, and make a Motion accordingly;
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1890
Shall we call for fire from heaven, and consume them? Thus Gods children, in rash and violent passions, they conceive strange and unwarrantable Desires and Motions.Shall we call for fire from heaven, and consume them? Thus God's children, in rash and violent passion, they conceive strange and unwarrantable Desires and Motions.
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1891
We must inspect, and so examine our passionate wishes, check them, as Christ did Zebedee 's wives suit, You know not what you ask. These passionate Motions are not so good, 1. Quia minus fundata; They have no root, or bottom, usually.
We must inspect, and so examine our passionate wishes, check them, as christ did Zebedee is wives suit, You know not what you ask. These passionate Motions Are not so good, 1. Quia minus found; They have no root, or bottom, usually.
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1892
As the stony ground had present joy, but without root, and so withered. Warmth of affection may make hasty proffers, that will vanish again.
As the stony ground had present joy, but without root, and so withered. Warmth of affection may make hasty proffers, that will vanish again.
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1893
Deliberations and Resolutions must ground our Devotions: As David, My heart is fixed: One thing have I desired, which I will require.
Deliberations and Resolutions must ground our Devotions: As David, My heart is fixed: One thing have I desired, which I will require.
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1894
2. Quia minus accepta; These hasty proffers are not set by, or valued by God. He judgeth of us by our constant bent in our cold temper.
2. Quia minus accepta; These hasty proffers Are not Set by, or valued by God. He Judgeth of us by our constant bent in our cold temper.
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1895
Thus he answered the young man, who was suddenly taken with a miracle; Lord, I will follow thee, wheresoever thou goest.
Thus he answered the young man, who was suddenly taken with a miracle; Lord, I will follow thee, wheresoever thou goest.
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1896
No, Christ tells him what he must look for; let him sit down and cast the charges:
No, christ tells him what he must look for; let him fit down and cast the charges:
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1897
As we judge of Rivers, not as they swell with fall of waters, but as their own proper current runs.
As we judge of rivers, not as they swell with fallen of waters, but as their own proper current runs.
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1898
3. Quia periculosa; They are, oft-times, preposterous, and prejudiciall to us. If God should take us at our word, it would go ill with us.
3. Quia Perilous; They Are, ofttimes, preposterous, and prejudicial to us. If God should take us At our word, it would go ill with us.
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1899
If he should not have washed Peter, he should have had no part in Christ. Misericorditer negat; and, Audit ad utilitatem, non ad voluntatem.
If he should not have washed Peter, he should have had no part in christ. Mercifully negate; and, Audit ad utilitatem, non ad voluntatem.
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1900
Of our selves, in these passions, we know not what to ask. I said in mine haste.
Of our selves, in these passion, we know not what to ask. I said in mine haste.
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1901
This inconsiderate and impertinent Motion, 2. It arose out of the ignorance of Understanding, and humane Apprehension of heavenly Glory.
This inconsiderate and impertinent Motion, 2. It arose out of the ignorance of Understanding, and humane Apprehension of heavenly Glory.
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1902
Peter hath here a view and glimpse of it, but yet knows not how to judge and esteem of it.Peter hath Here a view and glimpse of it, but yet knows not how to judge and esteem of it.
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1903
That spiritual and heavenly Condition, it is a meer strange thing to us:
That spiritual and heavenly Condition, it is a mere strange thing to us:
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1904
We apprehend it in our earthy and carnal manner, and so talk of it, out of gross apprehensions.
We apprehend it in our earthy and carnal manner, and so talk of it, out of gross apprehensions.
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1905
Peter thinks, three Tabernacles will well suit with three glorious Bodies.Peter thinks, three Tabernacles will well suit with three glorious Bodies.
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1906
The thoughts that we have of those unconceivable joyes, are, like our selves, low, and unproportionable.
The thoughts that we have of those unconceivable Joys, Are, like our selves, low, and unproportionable.
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1907
Ask the piercingest judgement, of those After-joyes, How must they stammer, and fumble, and bewray Ignorance? If it should be asked, 1. What is that Eternity of Being, which we look for in heaven? We cannot comprehend it. 2. What are those heavenly Speeches that souls and spirits use in Glory? We cannot conceive them. 3. What is that Impassibility,
Ask thee piercingest judgement, of those After-joys, How must they stammer, and fumble, and bewray Ignorance? If it should be asked, 1. What is that Eternity of Being, which we look for in heaven? We cannot comprehend it. 2. What Are those heavenly Speeches that Souls and spirits use in Glory? We cannot conceive them. 3. What is that Impassibility,
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1908
and Agility of our bodies in heaven? We cannot imagine it. 4. What is that Beatifical Vision,
and Agility of our bodies in heaven? We cannot imagine it. 4. What is that Beatifical Vision,
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1909
and sight of the Essence of God? We cannot attain to it.
and sighed of the Essence of God? We cannot attain to it.
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1910
As Christ to Nicodemus, If we cannot understand more earthly things, as, The work of Grace, Union with Christ, The manner of Regeneration;
As christ to Nicodemus, If we cannot understand more earthly things, as, The work of Grace, union with christ, The manner of Regeneration;
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1911
How can we understand him, when he speaks of heavenly? O! Eye hath not seen; and that sees far:
How can we understand him, when he speaks of heavenly? OH! Eye hath not seen; and that sees Far:
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1912
Ear hath not heard; and that receives much: nay, Heart hath not ability to imagine, or conceive those hidden things.Ear hath not herd; and that receives much: nay, Heart hath not ability to imagine, or conceive those hidden things.
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1913
In this case, we are no more able to conceive what that life of Glory is,
In this case, we Are no more able to conceive what that life of Glory is,
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1914
then a child in the womb can conceive what is the condition of this present life.
then a child in the womb can conceive what is the condition of this present life.
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1915
Our discourses of heaven, are like theirs, who talk of Countreys they never saw. Nay, S. Paul, who was there, yet found them unutterable.
Our discourses of heaven, Are like theirs, who talk of Countries' they never saw. Nay, S. Paul, who was there, yet found them unutterable.
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1916
All other knowledge hath some help and hint from nature, but this is a Mysterie hid from Generations, and Ages, and lock'd up in that store-house of Eternity.
All other knowledge hath Some help and hint from nature, but this is a Mystery hid from Generations, and Ages, and locked up in that storehouse of Eternity.
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1917
This inconsiderate unadvised Motion of Peter, He knew not what he said, 3. It arose from the surcharge, and overwhelming of this great Glory.
This inconsiderate unadvised Motion of Peter, He knew not what he said, 3. It arose from the surcharge, and overwhelming of this great Glory.
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1918
The exceeding Glory of Christ hath overwhelmed the soul, and mind, and capacity of Peter, and overcomes his understanding.
The exceeding Glory of christ hath overwhelmed the soul, and mind, and capacity of Peter, and overcomes his understanding.
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1919
Excellens objectum, corrumpit. Our understanding is shallow, limited, finite, proportionable to these lower things; but God, and the fulness of his Glory, are too high for us.Excellens Objectum, corrumpit. Our understanding is shallow, limited, finite, proportionable to these lower things; but God, and the fullness of his Glory, Are too high for us.
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1920
As it is with our Brains; be we on the ground, then they are steddy; but upon some high mountain, or steeple, they fail us.
As it is with our Brains; be we on the ground, then they Are steady; but upon Some high mountain, or steeple, they fail us.
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1921
Bonorum quorundam, sicut & malorum, intolerabilis magnitudo est. Tertull. Not onely the torments of hell would consume us;Bonorum quorundam, sicut & malorum, intolerabilis magnitudo est. Tertul Not only the torments of hell would consume us;
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1922
but, if God should not put strength into our souls, the very joyes of heaven would swallow us up.
but, if God should not put strength into our Souls, the very Joys of heaven would swallow us up.
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1923
Stay me with flagons, comfort me with apples, for I am sick of love, Cant. ii. 5. As we say of crazy bodies, Too pure an ayr,Stay me with flagons, Comfort me with Apples, for I am sick of love, Cant ii. 5. As we say of crazy bodies, Too pure an air,
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1924
and too accurate a diet will overthrow them: So, our crazy souls are not able to undergo the eminency of that Glory.
and too accurate a diet will overthrow them: So, our crazy Souls Are not able to undergo the eminency of that Glory.
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1925
Such knowledge is too wonderful for me, it is high, I cannot attain unto it, Psal. cxxxix. 6. Hence, they say, we must have Lumen Gloriae confortans, & elevans intellectum; Such knowledge is too wondered for me, it is high, I cannot attain unto it, Psalm cxxxix. 6. Hence, they say, we must have Lumen Glory confortans, & Elevans Intellectum;
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1926
Our understandings enlarged, and raised, and strengthened, to undergo that weight of Glory. The Sun puts out a Candle:
Our understandings enlarged, and raised, and strengthened, to undergo that weight of Glory. The Sun puts out a Candle:
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1927
So, the light of Glory will soon damp our poor glimmering Spark. This makes the very Angels stand aloof, and cover their faces.
So, the Light of Glory will soon damp our poor glimmering Spark. This makes the very Angels stand aloof, and cover their faces.
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1928
He dwelleth in that light that cannot be approached unto; that light is like the Sun-beams to sore eys.He dwells in that Light that cannot be approached unto; that Light is like the Sunbeams to soar eyes.
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1929
The Queen of Sheba, 1 Kings x. 5. was overcome with the sight of Solomons magnificence;
The Queen of Sheba, 1 Kings x. 5. was overcome with the sighed of Solomons magnificence;
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1930
she was spent with admiration, There was no more spirit in her. We have seen the nature and condition of this Motion, whence it arises.
she was spent with admiration, There was no more Spirit in her. We have seen the nature and condition of this Motion, whence it arises.
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1931
Secondly, Consider the particular conviction of this rashness in S. Peter, in the many particularities of his erroneous Motion.Secondly, Consider the particular conviction of this rashness in S. Peter, in the many particularities of his erroneous Motion.
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1932
Formerly we have seen what commendable things were contained in this his suit; but we see it here censured as unadvised, and imprudent.
Formerly we have seen what commendable things were contained in this his suit; but we see it Here censured as unadvised, and imprudent.
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1933
Let us review these Motions of S. Peter, and see his failings. I. In his Motion of Continuance:
Let us review these Motions of S. Peter, and see his failings. I In his Motion of Continuance:
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1934
Master, it is good being here. 1. The first Error; 'Tis good being here: He would fain abide here always:Master, it is good being Here. 1. The First Error; It's good being Here: He would fain abide Here always:
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1935
He errs, in desiring a perpetuity of that condition, which was but transient and momentany.
He errs, in desiring a perpetuity of that condition, which was but Transient and momentany.
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1936
This Vision was but a taste of Glory, but a drop from the Honey-comb, not a full repast of Glory;
This Vision was but a taste of Glory, but a drop from the Honeycomb, not a full repast of Glory;
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1937
intended onely to strengthen their Faith, incourage their Diligence, correct their Error, quicken their Hope;
intended only to strengthen their Faith, encourage their Diligence, correct their Error, quicken their Hope;
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1938
all these purposes are omitted, and he must not part with this Vision of Christ, but must have it perpetual.
all these Purposes Are omitted, and he must not part with this Vision of christ, but must have it perpetual.
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1939
As Mary, she embraceth the feet of Christ, would never have left him: Christ bids us leave off, these were but extraordinary Appearances, not to be dwelt upon.
As Marry, she Embraceth the feet of christ, would never have left him: christ bids us leave off, these were but extraordinary Appearances, not to be dwelled upon.
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1940
Besides, the vileness of noysom lusts, which still would be craying, even the spirit of man loves to glut it self in spiritual refreshments.
Beside, the vileness of noisome Lustiest, which still would be craying, even the Spirit of man loves to glut it self in spiritual refreshments.
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1941
How loath were the Apostles to part with Christ 's bodily presence? So, in many extraordinary Appearances, which are not intended as perpetual,
How loath were the Apostles to part with christ is bodily presence? So, in many extraordinary Appearances, which Are not intended as perpetual,
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1942
yet there is Libido, and Luxuria spiritualis, we would fain enjoy those ravishing joyes which are but for a time.
yet there is Libido, and Luxuria spiritualis, we would fain enjoy those ravishing Joys which Are but for a time.
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1943
No, as the Angel that refresh'd Elias, said to him, Feed, and be walking, thou must live in the strength of it forty dayes;
No, as the Angel that refreshed Elias, said to him, Feed, and be walking, thou must live in the strength of it forty days;
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1944
it may be all thy life time: No, stick to Faith, that's our Ordnary. As Dives, who lived deliciously every day;
it may be all thy life time: No, stick to Faith, that's our Ordnary. As Dives, who lived deliciously every day;
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1945
so, some Christians, if they be not caught up into heaven, do not see Visions of Angels, they are discontent. 2. A second Error is, in that he places the fulness of joy in the view of the Humanity of Christ, but gloriously Transfigured;
so, Some Christians, if they be not caught up into heaven, do not see Visions of Angels, they Are discontent. 2. A second Error is, in that he places the fullness of joy in the view of the Humanity of christ, but gloriously Transfigured;
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1946
and can be content never to see more, or go further, but to behold this Glory.
and can be content never to see more, or go further, but to behold this Glory.
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1947
True, it is a great accomplishment to our bliss, to see that price of our Redemption, the Body of our Saviour, in Glory;
True, it is a great accomplishment to our bliss, to see that price of our Redemption, the Body of our Saviour, in Glory;
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1948
but yet it is not the main and original. No created Glory can be the fountain and fulness of Glory to us.
but yet it is not the main and original. No created Glory can be the fountain and fullness of Glory to us.
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1949
Even the Manhood of Christ is blessed by derivation, and participation from an higher Fountain. The Society of the Saints is comfortable;
Even the Manhood of christ is blessed by derivation, and participation from an higher Fountain. The Society of the Saints is comfortable;
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1950
the view of that Lamb of God, most ravishing:
the view of that Lamb of God, most ravishing:
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1951
but yet it is the blessed God-head, the face of God himself, the adoring and enjoying an heavenly communion with the Sacred Trinity, that is our true, prime, original happiness.
but yet it is the blessed Godhead, the face of God himself, the adoring and enjoying an heavenly communion with the Sacred Trinity, that is our true, prime, original happiness.
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Shew us the Father, and it sufficeth, Ioh. xiv. 8. The increated Glory of Christ 's Deity, that is the matter and summ of our blessedness. Ioh. xvii. Our happiness is to behold the Glory which Christ had with God, not on Mount Tabor, but before the world was.Show us the Father, and it Suffices, John xiv. 8. The increated Glory of christ is Deity, that is the matter and sum of our blessedness. John xvii. Our happiness is to behold the Glory which christ had with God, not on Mount Tabor, but before the world was.
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1953
This is the message which we have heard of him, and declare unto you, that God is Light, 1 Ioh. i. 5. that we may have fellowship with the Father, This is the message which we have herd of him, and declare unto you, that God is Light, 1 John i. 5. that we may have fellowship with the Father,
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1954
and with the Son, vers. 4. Our hearts are restless, till setled upon this. All our affections are flowing and running, till they are swallowed up in this Ocean.and with the Son, vers. 4. Our hearts Are restless, till settled upon this. All our affections Are flowing and running, till they Are swallowed up in this Ocean.
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1955
The eyes of our body, indeed shall have Christs Body, as the most glorious Spectacle of all Comfort;
The eyes of our body, indeed shall have Christ Body, as the most glorious Spectacle of all Comfort;
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1956
but the eye of our soul, that goes higher.
but the eye of our soul, that Goes higher.
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1957
As the eye of Faith rests not upon the Humanity of Christ, but upon his Divinity,
As the eye of Faith rests not upon the Humanity of christ, but upon his Divinity,
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1958
and so on the whole Trinity;
and so on the Whole Trinity;
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1959
so doth the eye of Beatifical Vision, that succeeds Faith. 3. A third Error, 'Tis good being here; He would settle his rest upon Mount Tabor; This was an error, to bring down heaven upon earth.
so does the eye of Beatifical Vision, that succeeds Faith. 3. A third Error, It's good being Here; He would settle his rest upon Mount Tabor; This was an error, to bring down heaven upon earth.
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1960
To enjoy Tabor; he can be content to part with heaven, and resign up that place to enjoy this.
To enjoy Tabor; he can be content to part with heaven, and resign up that place to enjoy this.
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1961
Like the two Tribes of Reuben and Gad, because the land on this side Iordan was rich and commodious, they beg to be settled there, care not for the Land of Promise.
Like the two Tribes of Reuben and Gad, Because the land on this side Iordan was rich and commodious, they beg to be settled there, care not for the Land of Promise.
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1962
Like some vain Traveller, who can be content to settle in some Inn on the road,
Like Some vain Traveller, who can be content to settle in Some Inn on the road,
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1963
because he finds good usage there, and never hasten on to his own Countrey, to his own home.
Because he finds good usage there, and never hasten on to his own Country, to his own home.
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1964
Not onely wicked men would fain settle here, but sometimes Gods children could be content with the life of grace here,
Not only wicked men would fain settle Here, but sometime God's children could be content with the life of grace Here,
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1965
and think not sufficiently of heaven above. No, we must know, Tabor is but a viaticum to heaven:
and think not sufficiently of heaven above. No, we must know, Tabor is but a viaticum to heaven:
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1966
It is Manna indeed, but not for our stay; onely for our Journal in the Wilderness.
It is Manna indeed, but not for our stay; only for our journal in the Wilderness.
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1967
Heaven is the Countrey, that is the Region, and Land of Promise. Grace never leaves us, till it brings us thither:
Heaven is the Country, that is the Region, and Land of Promise. Grace never leaves us, till it brings us thither:
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1968
As Waters will ascend as high, as from whence they rise; so Grace, that comes from heaven, and it will thither again. Hierusalem is from above:
As Waters will ascend as high, as from whence they rise; so Grace, that comes from heaven, and it will thither again. Jerusalem is from above:
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1969
Tabor is but a Colony that belongs to it. 4. A fourth Error, 'Tis good being here; Peter would have Christ set up his rest here,Tabor is but a Colony that belongs to it. 4. A fourth Error, It's good being Here; Peter would have christ Set up his rest Here,
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1970
and never go down more from Mount Tabor: What shall become then of Christs Death,
and never go down more from Mount Tabor: What shall become then of Christ Death,
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1971
and Passion, and the Redemption of Mankind, by his being Crucified? All our happiness, this on Mount Tabor, that in heaven, depends all upon this.
and Passion, and the Redemption of Mankind, by his being crucified? All our happiness, this on Mount Tabor, that in heaven, depends all upon this.
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1972
He hath heard our Saviour forewarn it, yet is he so transported with this passionate joy, that Christ must not suffer now;
He hath herd our Saviour forewarn it, yet is he so transported with this passionate joy, that christ must not suffer now;
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1973
he must forget his message, and the command of his Father, and the Redemption of his Church, to bear Peter company upon Mount Tabor. Nay,
he must forget his message, and the command of his Father, and the Redemption of his Church, to bear Peter company upon Mount Tabor. Nay,
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1974
as some conceive, purposely he moves it to Christ, and proffers his assistance, that so he may escape the death of the Cross.
as Some conceive, purposely he moves it to christ, and proffers his assistance, that so he may escape the death of the Cross.
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1975
So carnally, sometimes, are our affections set, that we think we love Christ, and our selves, when we cross him most.
So carnally, sometime, Are our affections Set, that we think we love christ, and our selves, when we cross him most.
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1976
No, Christ must descend from Mount Tabor, and ascend Mount Calvary; Thus it is written, that Christ must suffer,
No, christ must descend from Mount Tabor, and ascend Mount Calvary; Thus it is written, that christ must suffer,
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1977
and so enter into his Glory. and so enter into his Glory.
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1978
How else should the Scripture be fulfilled, the Church redeemed, Heaven purchased, the Devil vanquished? How dangerous are our carnal desires, of what fearful consequence,
How Else should the Scripture be fulfilled, the Church redeemed, Heaven purchased, the devil vanquished? How dangerous Are our carnal Desires, of what fearful consequence,
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1979
if God should give way to them?
if God should give Way to them?
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1980
5. A fifth Error, 'Tis good being here; He would never leave this place of Glory,
5. A fifth Error, It's good being Here; He would never leave this place of Glory,
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1981
but enter upon the possession of it presently.
but enter upon the possession of it presently.
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1982
Ey, but much labour is to be undergone, many services to be performed, to attain this rest.
Ey, but much labour is to be undergone, many services to be performed, to attain this rest.
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1983
No, Peter would slip into heaven in an instant.
No, Peter would slip into heaven in an instant.
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1984
Oh! But, 1. Laboranduni. Peter should say, Let us go down, and perform those conditions of gaining heaven.
Oh! But, 1. Laboranduni. Peter should say, Let us go down, and perform those conditions of gaining heaven.
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1985
We must not so linger for heaven, as not to be content to take pains for it.
We must not so linger for heaven, as not to be content to take pains for it.
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1986
The Spies that discovered Canaan, came back, and said, Come, let us fight for it, it is a good Land. 2. Prius patiendum. There is a Cup to be tasted of,
The Spies that discovered Canaan, Come back, and said, Come, let us fight for it, it is a good Land. 2. Prius patiendum. There is a Cup to be tasted of,
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1987
and Baptisme to be baptized with first. Through many afflictions we must enter into heaven. Fain would we go to heaven without the Cross;
and Baptism to be baptised with First. Through many afflictions we must enter into heaven. Fain would we go to heaven without the Cross;
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1988
and pass, A deliciis, ad delicias; No, we must be made conformable to our Head, who was consecrated by afflictions.
and pass, A delicious, ad Delicias; No, we must be made conformable to our Head, who was consecrated by afflictions.
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1989
Crux, scala Coeli; the Cross is the ladder by which we must ascend to the Crown. 3. Moriendum. We must pass through Golgotha, to come up to this Mount.Crux, scala Coeli; the Cross is the ladder by which we must ascend to the Crown. 3. Moriendum. We must pass through Golgotha, to come up to this Mount.
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1990
Peter indeed, as well all, are loth to be uncloathed; but we would be cloathed upon, that mortality may be swallowed up of life, 2 Cor. v. 4. The valley of death leads to this Mountain; That straight must be passed.Peter indeed, as well all, Are loath to be Unclothed; but we would be clothed upon, that mortality may be swallowed up of life, 2 Cor. v. 4. The valley of death leads to this Mountain; That straight must be passed.
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1991
Peter, after, is content to lay down his Tabernacle, here he forgets it.Peter, After, is content to lay down his Tabernacle, Here he forgets it.
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1992
It is the Supper of the Lamb; the labour of the day, and the evening of death must first come. 6. A sixth Error;
It is the Supper of the Lamb; the labour of the day, and the evening of death must First come. 6. A sixth Error;
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1993
Good being here: Fain would he hold Christ ever upon Mount Tabor. Why, what shall become of all other Saints? Peter will engross Christ here to himself.Good being Here: Fain would he hold christ ever upon Mount Tabor. Why, what shall become of all other Saints? Peter will engross christ Here to himself.
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1994
Moses and Elias from heaven, and three Apostles on earth shall enjoy Christ, no matter for others, he takes no thought of them:Moses and Elias from heaven, and three Apostles on earth shall enjoy christ, no matter for Others, he Takes no Thought of them:
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1995
He will deprive heaven of Christ, those in heaven must go without him.
He will deprive heaven of christ, those in heaven must go without him.
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1996
And for the Saints on earth, he never thinks of them neither, so he may have his full of Glory.
And for the Saints on earth, he never thinks of them neither, so he may have his full of Glory.
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1997
Whereas a more advised spirit would have provoked Peter to have been zealous to call in and invite others to the fellowship of these joyes.
Whereas a more advised Spirit would have provoked Peter to have been zealous to call in and invite Others to the fellowship of these Joys.
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1998
Indeed, other worldly blessings are diminished by many partakers, but this is more encreased. The Lepers, 2 King. vii. said, We do not do well, we do not carry tidings into the City.
Indeed, other worldly blessings Are diminished by many partakers, but this is more increased. The Lepers, 2 King. vii. said, We do not do well, we do not carry tidings into the city.
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1999
The spirit of Piety, naturally, provokes us to call in others to share in Christ with us.
The Spirit of Piety, naturally, provokes us to call in Others to share in christ with us.
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2000
The woman of Samaria, Ioh. iv. 29. calls out all her neighbours to enjoy Christ. Thus Cornelius brought in his kindred, Acts x. 24. Had Andrew served Peter thus, what share had he had in Christ? He went and found out his brother Simon, Ioh. i. 41. Peters Motion would have put this Light of the world under a bushel.
The woman of Samaria, John iv. 29. calls out all her neighbours to enjoy christ. Thus Cornelius brought in his kindred, Acts x. 24. Had Andrew served Peter thus, what share had he had in christ? He went and found out his brother Simon, John i. 41. Peter's Motion would have put this Light of the world under a bushel.
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2001
Whereas, 1. Love to Christ, that will enforce us to encrease his kingdome. 2. Love to our brethren, that will quicken us up to gain them.
Whereas, 1. Love to christ, that will enforce us to increase his Kingdom. 2. Love to our brothers, that will quicken us up to gain them.
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2002
Matthew calls his acquaintance to be in Christ 's company, Luke v. 29. 3. This will make our selves fuller partakers of Glory:Matthew calls his acquaintance to be in christ is company, Lycia v. 29. 3. This will make our selves fuller partakers of Glory:
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2003
The more we gain, the more we shall shine. It is a sowing, and that will end in bringing sheaves.
The more we gain, the more we shall shine. It is a sowing, and that will end in bringing sheaves.
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2004
Peter should have been content to have parted with this Glory for a time, for the conversion and good of others.Peter should have been content to have parted with this Glory for a time, for the conversion and good of Others.
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2005
When God bids Moses go down from the Mount for the peoples cause, Moses saith not, 'Tis good being here. S. Paul knew what the joyes of heaven were;
When God bids Moses go down from the Mount for the peoples cause, Moses Says not, It's good being Here. S. Paul knew what the Joys of heaven were;
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2006
yet, for the Churches sake, he was not onely content to be out of heauen some time, but Anathema for ever.
yet, for the Churches sake, he was not only content to be out of heaven Some time, but Anathema for ever.
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2007
Domine, si adhuc populo tuo sum necessarius, non recuso laborem, fiat voluntas tua; desidero requiem, sed non recuso laborem. Domine, si Adhoc populo tuo sum Necessary, non recuso laborem, fiat Voluntas tua; Desiderio requiem, sed non recuso laborem.
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2008
So said S. Martin in S. Bernard. We have seen Peters Errors in his Motion for continuance:
So said S. Martin in S. Bernard. We have seen Peter's Errors in his Motion for Continuance:
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2009
Now let us see what failings there were.
Now let us see what failings there were.
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2010
II. In his proffer of building Tabernacles. In it, He knew not what he said. That proffer hath blemishes and imperfections. 1. Being here,
II In his proffer of building Tabernacles. In it, He knew not what he said. That proffer hath blemishes and imperfections. 1. Being Here,
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2011
as he supposes, in Christs kingdom of Glory, he forecasts an erection of three Tabernacles; One for Christ, one for Moses, one for Elias.
as he supposes, in Christ Kingdom of Glory, he forecasts an erection of three Tabernacles; One for christ, one for Moses, one for Elias.
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2012
Christ here hath his family, and Moses his, and Elias his. Whereas Christs Tabernacle, and Church being erected, Moses and Elias must not persist: christ Here hath his family, and Moses his, and Elias his. Whereas Christ Tabernacle, and Church being erected, Moses and Elias must not persist:
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2013
All must be in Christs Tabernacle, or utterly excluded.
All must be in Christ Tabernacle, or utterly excluded.
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2014
Elias must have a distinct Tabernacle from Moses, till Christ comes and pitches his Tabernacle among men;Elias must have a distinct Tabernacle from Moses, till christ comes and pitches his Tabernacle among men;
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2015
but then they must resign and give place to him. Unum ovile, all must be under one Head;
but then they must resign and give place to him. Unum ovile, all must be under one Head;
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2016
all one Flock, and one Shepherd.
all one Flock, and one Shepherd.
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2017
No man must Ducere familiam, be the Master of the house, but onely Christ; all must come in and hide themselves in Christs Pavilion.
No man must Ducere familiam, be the Master of the house, but only christ; all must come in and hide themselves in Christ Pavilion.
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2018
Thus the Corinthians, they would build many Tabernacles: One sets up a Tabernacle for Cephas, another for Paul, another Tabernacle for Apollo. Paul flings down these Tabernacles, sets up Christs onely.
Thus the Corinthians, they would built many Tabernacles: One sets up a Tabernacle for Cephas, Another for Paul, Another Tabernacle for Apollo. Paul flings down these Tabernacles, sets up Christ only.
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2019
In the new Ierusalem there is no Temple, but the Lamb is the Temple, Rev. xxi. 22. Who is Moses, and who is Elias, but servants of this Tabernacle, of which Christ is Lord? We must not have, not only Altare contra Altare; but not Altare cum Altari. Christ alone is the Lord, all the rest are but servants. 2. A second Error;
In the new Ierusalem there is no Temple, but the Lamb is the Temple, Rev. xxi. 22. Who is Moses, and who is Elias, but Servants of this Tabernacle, of which christ is Lord? We must not have, not only Altar contra Altar; but not Altar cum Altar. christ alone is the Lord, all the rest Are but Servants. 2. A second Error;
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2020
Moses and Elias must needs have Tabernacles, and abide with Christ, to make up this Glory.Moses and Elias must needs have Tabernacles, and abide with christ, to make up this Glory.
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2021
Why? Christ alone, and his Tabernacle, cannot that suffice us? It is an Error,
Why? christ alone, and his Tabernacle, cannot that suffice us? It is an Error,
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2022
so to affect the presence of the Saints, as to account Christ an imperfect Saviour, if they be wanting;
so to affect the presence of the Saints, as to account christ an imperfect Saviour, if they be wanting;
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2023
or our happiness insufficient, if Saints be not joyned with him. 'Tis comfortable to have the society of the Saints;
or our happiness insufficient, if Saints be not joined with him. It's comfortable to have the society of the Saints;
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2024
but, in point of salvation hereafter, or comfort here, we must know, he is alone All-sufficient for us. Whom have I in heaven but thee? Nihil, Domine, praeter teipsum.
but, in point of salvation hereafter, or Comfort Here, we must know, he is alone All-sufficient for us. Whom have I in heaven but thee? Nihil, Domine, praeter teipsum.
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2025
In this case, though Abraham know us not, and Iacob be ignorant of us, and Moses and Elias, they abide not;
In this case, though Abraham know us not, and Iacob be ignorant of us, and Moses and Elias, they abide not;
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2026
Yet thou art the same, Lord, thou never failest. The Court is where the King is, though none of his followers attend upon him.Yet thou art the same, Lord, thou never failest. The Court is where the King is, though none of his followers attend upon him.
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2027
If Christ be not thine, and vouchsafes his presence, all the Saints and Angels in heaven cannot comfort thee:
If christ be not thine, and vouchsafes his presence, all the Saints and Angels in heaven cannot Comfort thee:
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2028
If thou hast him, were they all strangers to thee, thou hast fulness of bliss in him onely.
If thou hast him, were they all Strangers to thee, thou hast fullness of bliss in him only.
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2029
The Sun alone, is more refreshing, then all the Stars in the Firmament. 3. A third Error;
The Sun alone, is more refreshing, then all the Stars in the Firmament. 3. A third Error;
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2030
Peter will set up three Tabernacles; One for Christ, then for Moses, then for Elias. Christ, indeed, is first named;Peter will Set up three Tabernacles; One for christ, then for Moses, then for Elias. christ, indeed, is First nam;
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but here is too much equalizing the servants with the Master.
but Here is too much equalizing the Servants with the Master.
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Nimis perversum quod Mosen & Eliam Collegas Christo facit, cum omnes in ordinem cogendi, ut ille solus emineat. Nimis perversum quod Moses & Eliam Colleagues Christ facit, cum omnes in ordinem cogendi, ut Isle solus emineat.
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It is too fellow-like a provision, to sort Christ, and Saints, in such Tabernacles of equality:
It is too fellowlike a provision, to sort christ, and Saints, in such Tabernacles of equality:
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2034
All Sheaves must fall down and worship this Sheaf. All Saints must do homage, and stoop;All Sheaves must fallen down and worship this Sheaf. All Saints must do homage, and stoop;
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2035
and not state it in several Courts and quarters, as petty Christs. No, Christ 's footstool, is a glorious Throne for the highest Saints.
and not state it in several Courts and quarters, as Petty Christ. No, christ is footstool, is a glorious Throne for the highest Saints.
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Maldonate the Jesuit, upbraids Calvin with making this construction of Peters good meaning. But Calvin is not the first.Maldonate the Jesuit, upbraids calvin with making this construction of Peter's good meaning. But calvin is not the First.
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2037
His own Cardinal Turrecremate conceits it before him.
His own Cardinal Turrecremate conceits it before him.
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How hath that Church pitch'd Tabernacles check-mate with Christ ' s? The Virgin Maries Tabernacle is more frequented.
How hath that Church pitched Tabernacles checkmate with christ ' s? The Virgae Mary's Tabernacle is more frequented.
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2039
There must be a writ of Command from this to Christ ' s. What Peter did in an astonishment and incogitancy, these do wilfully and wickedly;
There must be a writ of Command from this to christ ' s. What Peter did in an astonishment and incogitancy, these do wilfully and wickedly;
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2040
paralelling Saints with Christ, the Law with the Gospel, servants of the house with the Lord of it. Three Churches there are built on Tabor, and a Monastery. 4. A fourth Error;
paralleling Saints with christ, the Law with the Gospel, Servants of the house with the Lord of it. Three Churches there Are built on Tabor, and a Monastery. 4. A fourth Error;
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Christ, and Moses, and Elias, in Glory, must have three Tabernacles. A strange weakness of this holy man! christ, and Moses, and Elias, in Glory, must have three Tabernacles. A strange weakness of this holy man!
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2042
What use have glorified bodies of these Tabernacles made with hands? Indeed, the Feast of Tabernacles was a Type of our heavenly joy; but a poor shadow onely.
What use have glorified bodies of these Tabernacles made with hands? Indeed, the Feast of Tabernacles was a Type of our heavenly joy; but a poor shadow only.
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A Tabernacle, it was a Travellers habitation; their journey being past, that was a refreshing; their toyls over, that was a shelter. It was a Military habitation;
A Tabernacle, it was a Travellers habitation; their journey being passed, that was a refreshing; their toils over, that was a shelter. It was a Military habitation;
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their warfare past, that was their covert. But there is no Tabernacle in heaven: As Moses himself confesses, Psal. xc. Lord, thou art our dwelling place.
their warfare past, that was their covert. But there is no Tabernacle in heaven: As Moses himself Confesses, Psalm xc. Lord, thou art our Dwelling place.
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2045
The carnal thoughts of men think these earthly comforts to have place in heaven.
The carnal thoughts of men think these earthly comforts to have place in heaven.
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2046
As the Sadduces thought, If there be a Resurrection, then there is Marrying, and giving in Marriage.
As the Sadducees Thought, If there be a Resurrection, then there is Marrying, and giving in Marriage.
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So the Iews thought, That if the Messias be, then there must be carnal victory, worldly pomp.
So the Iews Thought, That if the Messias be, then there must be carnal victory, worldly pomp.
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2048
So the Turks promise themselves sensual delights. In this sense it is true, The kingdome of heaven is not meat, nor drink, nor any such comfort;
So the Turks promise themselves sensual delights. In this sense it is true, The Kingdom of heaven is not meat, nor drink, nor any such Comfort;
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but righteousness, and peace, and joy in the Holy Ghost. We look for a Tabernacle, and Building made without hands.but righteousness, and peace, and joy in the Holy Ghost. We look for a Tabernacle, and Building made without hands.
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2050
Those Eternal Mansions, whose Foundations are Eternity, and whose Walls are Salvation, need not our poor Cottages.
Those Eternal Mansions, whose Foundations Are Eternity, and whose Walls Are Salvation, need not our poor Cottages.
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2051
THE SIXTH SERMON ON S. MATTH. xvii. v. While he yet spake, behold a bright cloud overshadowed them,
THE SIXTH SERMON ON S. MATTHEW. xvii. v. While he yet spoke, behold a bright cloud overshadowed them,
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and behold a voyce out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.
and behold a voice out of the cloud, which said, This is my Beloved Son, in whom I am well pleased; hear you him.
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WE have seen the Progress of this glorious Appearance of Christ, hitherto, First, In his holy Preparation, He prayed.
WE have seen the Progress of this glorious Appearance of christ, hitherto, First, In his holy Preparation, He prayed.
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Secondly, In his glorious Transfiguration of his body. Thirdly, In his honourable Attendance of Moses and Elias. Secondly, In his glorious Transfiguration of his body. Thirdly, In his honourable Attendance of Moses and Elias.
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Fourthly, In the ravishing and ecstatical Contemplation of his Apostles: Now,Fourthly, In the ravishing and ecstatical Contemplation of his Apostles: Now,
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Fifthly, We come to the highest pitch and rise of Glory, put upon him by God;Fifthly, We come to the highest pitch and rise of Glory, put upon him by God;
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and unto which all the rest were subordinate and purposed;
and unto which all the rest were subordinate and purposed;
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the great Glory and Honour put upon him from heaven, by God the Father, in this magnificent and renowned Testimony, This is my beloved Son.
the great Glory and Honour put upon him from heaven, by God the Father, in this magnificent and renowned Testimony, This is my Beloved Son.
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As, when Nathan and Zadock had attended Solomon to Gihon, and there invested him in the Title of the kingdome with Applause and Shouting,
As, when Nathan and Zadok had attended Solomon to Gihon, and there invested him in the Title of the Kingdom with Applause and Shouting,
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then David his father gives him the solemn Consummation, in placing him upon his own Royal Throne,
then David his father gives him the solemn Consummation, in placing him upon his own Royal Throne,
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and establishing his Succession by his own Approbation:
and establishing his Succession by his own Approbation:
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So here, Moses and Elias having adored him on Mount Tabor, now God the Father seals up his Glory.
So Here, Moses and Elias having adored him on Mount Tabor, now God the Father Seals up his Glory.
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Go forth, O ye daughters of Zion, and behold King Solomon, with the Crown wherewith his mother Crowned him, Cant. iii. 11. This David spake of, Psal. ii. 6. I have set my King upon my holy Hill of Zion. Vers. 7. Thou art my Son, this day have I begotten thee. Go forth, Oh you daughters of Zion, and behold King Solomon, with the Crown wherewith his mother Crowned him, Cant iii. 11. This David spoke of, Psalm ii. 6. I have Set my King upon my holy Hill of Zion. Vers. 7. Thou art my Son, this day have I begotten thee.
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Three times we see this glorious voyce came from heaven, to magnifie Christ: 1. In his entrance,
Three times we see this glorious voice Come from heaven, to magnify christ: 1. In his Entrance,
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and initiation of his Mediatourship, when he was baptized by Iohn, then lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased, Matth. iii. 17. 2. Here, in the course and progress of his Mediatourship. 3. At the end,
and initiation of his Mediatorship, when he was baptised by John, then lo a voice from heaven, saying, This is my Beloved Son, in whom I am well pleased, Matthew iii. 17. 2. Here, in the course and progress of his Mediatorship. 3. At the end,
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and closure of it, before his Passion;
and closure of it, before his Passion;
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Then came there a voice from heaven, saying, I have both glorified it, and will glorifie it again. Then Come there a voice from heaven, saying, I have both glorified it, and will Glorify it again.
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Now in this glorious Testimony given to our Saviour here in the Text, there are two things;
Now in this glorious Testimony given to our Saviour Here in the Text, there Are two things;
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1. Is a fitting, and significant accommodation, and preparation for it, A bright cloud overshadowed them.
1. Is a fitting, and significant accommodation, and preparation for it, A bright cloud overshadowed them.
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2. Is the publication, and declaration of this glorious Testimony, This is my beloved Son. First, is the preparation, A bright cloud overshadowed them.
2. Is the publication, and declaration of this glorious Testimony, This is my Beloved Son. First, is the preparation, A bright cloud overshadowed them.
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I. A cloud overshadowed them. The overspreading of this cloud upon our Saviour, and the Apostles, was purposed of God,
I. A cloud overshadowed them. The overspreading of this cloud upon our Saviour, and the Apostles, was purposed of God,
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for divers reasons: 1. To correct the Error of Peter; He would prepare Tabernacles to shelter Christ, and those glorified bodies;
for diverse Reasons: 1. To correct the Error of Peter; He would prepare Tabernacles to shelter christ, and those glorified bodies;
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as supposing that those glorified bodies had need of shelter & coverture. God confutes this Error:
as supposing that those glorified bodies had need of shelter & coverture. God confutes this Error:
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Here is an overshadowing and shelter from heaven; not a Booth, or a Tent pitch'd by man, but framed by God; an heavenly Cloathing, miraculously framed.
Here is an overshadowing and shelter from heaven; not a Booth, or a Tent pitched by man, but framed by God; an heavenly Clothing, miraculously framed.
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As David speaks, He layes the beams of his chambers in the waters, and makes the clouds his charret, Psal. civ. 3. He cloaths himself with this aëry, or rather, heavenly Mansion.
As David speaks, He lays the beams of his chambers in the waters, and makes the Clouds his chariot, Psalm civ. 3. He clothes himself with this aery, or rather, heavenly Mansion.
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Thus Solomon, The heaven of heavens cannot contain him, 2 Chron. ii. 6. He hath said, he will dwell in the thick cloud, 1 King. viii.
Thus Solomon, The heaven of heavens cannot contain him, 2 Chronicles ii. 6. He hath said, he will dwell in the thick cloud, 1 King. viii.
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Tabernacles, and such poor earthly helps, suit with our frailty, his Glory can erect a more wonderful Pavilion. 2. To allay,
Tabernacles, and such poor earthly helps, suit with our frailty, his Glory can erect a more wondered Pavilion. 2. To allay,
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and moderate the lustre and resplendency of that great Glory.
and moderate the lustre and resplendency of that great Glory.
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This Transfiguration, and Glory of Christ, hath overcome S. Peter, he is not able to stand before the brightness of it;
This Transfiguration, and Glory of christ, hath overcome S. Peter, he is not able to stand before the brightness of it;
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he was swallowed up with it.
he was swallowed up with it.
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See here, God attempers himself to their weakness, abates of that Majesty, and spreads a Pavilion,
See Here, God attempers himself to their weakness, abates of that Majesty, and spreads a Pavilion,
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and Shade of Clouds to shelter them from the surcharge of Glory, that was too great for them.
and Shade of Clouds to shelter them from the surcharge of Glory, that was too great for them.
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As Moses put a vail on his face, that he might not amaze, and terrifie his people.
As Moses put a Vail on his face, that he might not amaze, and terrify his people.
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As we cannot look upon the Sun in its full brightness, but under a cloud by refraction, or reflection;
As we cannot look upon the Sun in its full brightness, but under a cloud by refraction, or reflection;
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so the Majesty of Christ is unsupportable, till he vails himself, and abates his Glory,
so the Majesty of christ is unsupportable, till he vails himself, and abates his Glory,
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and condescends to our frail capacity. 3. A cloud overcasts, and overshadows them, to hinder their further prying, and looking into that Glory.
and condescends to our frail capacity. 3. A cloud overcasts, and overshadows them, to hinder their further prying, and looking into that Glory.
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He gives them a glimpse of Glory, but overcasts it presently. We must not search too far, look too much into that Majesty.
He gives them a glimpse of Glory, but overcasts it presently. We must not search too Far, look too much into that Majesty.
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Our curiosity would still be gazing, and prying, till God darkens himself, and closes our sight from further beholding.
Our curiosity would still be gazing, and prying, till God darkens himself, and closes our sighed from further beholding.
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When the men of Galilee stood gazing up into heaven after Christ, when he was taken up into heaven, A cloud received him out of their sight, Acts i. 9. Thus God curbs our bold approaches to his presence.
When the men of Galilee stood gazing up into heaven After christ, when he was taken up into heaven, A cloud received him out of their sighed, Acts i. 9. Thus God curbs our bold Approaches to his presence.
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Moses would see the Face of God, God shews him his Back-parts; but hides his countenance.Moses would see the Face of God, God shows him his Back parts; but hides his countenance.
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When he appear'd on Sinai, he set bounds to the people. Tutum est nescire, quod non licet scire. Thus the Temple was framed;
When he appeared on Sinai, he Set bounds to the people. Tutum est Not know, quod non licet Scire. Thus the Temple was framed;
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the people were restrain'd to the outermost Court, the Priests to the inward;
the people were restrained to the outermost Court, the Priests to the inward;
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but there was a vail before the Sanctum Sanctorum. Psal. xviii. 11. He made darkness his secret place;
but there was a Vail before the Sanctum Sanctorum. Psalm xviii. 11. He made darkness his secret place;
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his Pavilion round about him, were dark waters, and thick clouds of the skies. Thus he doth;his Pavilion round about him, were dark waters, and thick Clouds of the skies. Thus he does;
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1. To strike reverence, and awe into us:
1. To strike Reverence, and awe into us:
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The unsearchableness of Gods mysteries, and our inability to view and comprehend them, are purposed to work admiration,
The Unsearchableness of God's Mysteres, and our inability to view and comprehend them, Are purposed to work admiration,
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and adoration in us. 2. Ut sit locus Fidei. God suffers not our eyes to behold his full Majesty,
and adoration in us. 2. Ut sit locus Fidei. God suffers not our eyes to behold his full Majesty,
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and those heavenly mysteries, to exercise our Faith, in believing what we see not. In extraordinary cases he shines more clearly;
and those heavenly Mysteres, to exercise our Faith, in believing what we see not. In extraordinary cases he shines more clearly;
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but in ordinary, he holds us to the dim light of Faith. The Israelites, in the night, had a pillar of Fire;
but in ordinary, he holds us to the dim Light of Faith. The Israelites, in the night, had a pillar of Fire;
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but in the day, a pillar of Cloud. Hence we are said, to walk by Faith, and not by Sight. Christiani non rationales, sed fideles.
but in the day, a pillar of Cloud. Hence we Are said, to walk by Faith, and not by Sighed. Christians non rationales, sed fideles.
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It is the goodness of Faith, Blessed are they that have not seen, and yet have believed, Ioh. xx. 29. 3. Ut sit locus Expectationi. We must not see that Glory now, but expect it hereafter.
It is the Goodness of Faith, Blessed Are they that have not seen, and yet have believed, John xx. 29. 3. Ut sit locus Expectationi. We must not see that Glory now, but expect it hereafter.
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As in the Primitive Church, the Catechumeni were not suffered to see Baptisme, or the Eucharist, the more to quicken their desires after them;
As in the Primitive Church, the Catechumen were not suffered to see Baptism, or the Eucharist, the more to quicken their Desires After them;
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so God casts a cloud before his Glory, to make us long for that time,
so God Cast a cloud before his Glory, to make us long for that time,
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when these clouds shall vanish, and we behold him Face to Face. As David admitting Absolom to Ierusalem, but forbidding his coming to his presence, provoked him to long to see the King's face. 4. To withdraw,
when these Clouds shall vanish, and we behold him Face to Face. As David admitting Absalom to Ierusalem, but forbidding his coming to his presence, provoked him to long to see the King's face. 4. To withdraw,
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and separate Moses and Elias from them. Peter lingred, and sued for a stay; no, a cloud is cast 'twixt him and them. It is our condition;
and separate Moses and Elias from them. Peter lingered, and sued for a stay; no, a cloud is cast betwixt him and them. It is our condition;
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we may, and naturally we do linger after the society of the Saints, still to retain them with us;
we may, and naturally we do linger After the society of the Saints, still to retain them with us;
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no, God withdraws them, and casts a cloud of separation and concealment, that they are not to be seen again;
no, God withdraws them, and Cast a cloud of separation and concealment, that they Are not to be seen again;
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all further conversation with them is denied to us. Papists, they keep the passage open, betwixt us and the Departed;
all further Conversation with them is denied to us. Papists, they keep the passage open, betwixt us and the Departed;
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they pray to them, and for them; and tell us of their frequent Apparitions. No, our Religion sees a cloud cast betwixt us, God hides them in his Pavilion.
they pray to them, and for them; and tell us of their frequent Apparitions. No, our Religion sees a cloud cast betwixt us, God hides them in his Pavilion.
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As Christ was caught out of sight with a cloud; so are we hindred from any further conversation with Saints departed.
As christ was caught out of sighed with a cloud; so Are we hindered from any further Conversation with Saints departed.
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Happy they who are taken from us, as Moses and Elias, on Mount Tabor, in Christ 's presence,
Happy they who Are taken from us, as Moses and Elias, on Mount Tabor, in christ is presence,
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and caught up in a bright cloud of comfort. 5. A cloud appears and overshadows them,
and caught up in a bright cloud of Comfort. 5. A cloud appears and overshadows them,
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as a Symbole and Token of God the Father's presence. Usually Gods presence was represented by a Cloud.
as a Symbol and Token of God the Father's presence. Usually God's presence was represented by a Cloud.
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Thus he filled the Temple with a Cloud, 1 Kings viii. So Exod. xix. A Cloud appeared upon Mount Sinai. Numb. xii. 5. He came down, and a pillar of Cloud appeared on the Tabernacle.
Thus he filled the Temple with a Cloud, 1 Kings viii. So Exod xix. A Cloud appeared upon Mount Sinai. Numb. xii. 5. He Come down, and a pillar of Cloud appeared on the Tabernacle.
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Now this representation of the Father in a Cloud implyes two things: 1. Patris Invisibilitatem. He dwells in a thick Cloud;
Now this representation of the Father in a Cloud Implies two things: 1. Patris Invisibilitatem. He dwells in a thick Cloud;
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that is, his Nature and Substance; it is hidden, and invisible. This is a glorious Attribute of God.
that is, his Nature and Substance; it is hidden, and invisible. This is a glorious Attribute of God.
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S. Paul calls him, The Invisible God, Col. i. 15. 1. He is Invisible to the eye of the Body:
S. Paul calls him, The Invisible God, Col. i. 15. 1. He is Invisible to the eye of the Body:
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That spiritual Nature cannot be look'd upon by the eye of any creature.
That spiritual Nature cannot be looked upon by the eye of any creature.
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No man hath seen God at any time, Ioh. i. 18. Exod. xxxiii. 20. Thou canst not see my Face. No man hath seen God At any time, John i. 18. Exod xxxiii. 20. Thou Canst not see my Face.
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He dwells in the Light, which no man can approach unto;
He dwells in the Light, which no man can approach unto;
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whom no man hath seen, nor can see, 1 Tim. vi. 16. 2. He is Invisible by the eye of Reason, the eye of the Soul. The reach of Reason and Understanding cannot comprehend him; No Definition can express him; No Notion resemble him; No Understanding fathom him.whom no man hath seen, nor can see, 1 Tim. vi. 16. 2. He is Invisible by the eye of Reason, the eye of the Soul. The reach of Reason and Understanding cannot comprehend him; No Definition can express him; No Notion resemble him; No Understanding fathom him.
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All the wayes that Reason hath to know him are but three, and they all fall short. 1. Via Causalitatis: Yet that is unsufficient;
All the ways that Reason hath to know him Are but three, and they all fallen short. 1. Via Causalitatis: Yet that is unsufficient;
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he not communicating his whole Being, or Substance, to any creatures. They are Vestigia, but not, Plena, & ad• … quata.
he not communicating his Whole Being, or Substance, to any creatures. They Are Vestigia, but not, Plena, & ad• … quata.
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2. Via Negationis: Removing all imperfections from him; yet that shews what he is not, not what he is.
2. Via Negationis: Removing all imperfections from him; yet that shows what he is not, not what he is.
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3. Via eminentiae: By ascribing all created Excellencies, and reducing them to him; yet these are but similitudes of him, not really true of him:
3. Via eminentiae: By ascribing all created Excellencies, and reducing them to him; yet these Are but Similitudes of him, not really true of him:
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Then, these are finite, and we are not able to conceive infinity. 3. He is Invisible to the eye of Grace.
Then, these Are finite, and we Are not able to conceive infinity. 3. He is Invisible to the eye of Grace.
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That's the apprehension of Faith, and goes beyond Sense or Reason; apprehends great things, but yet it cannot attain to the seeing of God.
That's the apprehension of Faith, and Goes beyond Sense or Reason; apprehends great things, but yet it cannot attain to the seeing of God.
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Faith rather leans on him, then looks on him.
Faith rather leans on him, then looks on him.
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It knows him in his Attributes, Word, Promises, Inspirations, Feelings of Grace, but himself it sees not;
It knows him in his Attributes, Word, Promises, Inspirations, Feelings of Grace, but himself it sees not;
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he is still in the Cloud. 4. Invisible, because God the Father never was Visible by any Apparition.
he is still in the Cloud. 4. Invisible, Because God the Father never was Visible by any Apparition.
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The Son, he is God manifested in the Flesh;
The Son, he is God manifested in the Flesh;
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the Holy Ghost, he appeared in the shape of a Dove, and Cloven Tongues; but the first Person never made himself known by any visible Apparition.
the Holy Ghost, he appeared in the shape of a Dove, and Cloven Tongues; but the First Person never made himself known by any visible Apparition.
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Hence it is, that the Fathers conclude, That in the Old Testament, whensoever it is said that God appeared,
Hence it is, that the Father's conclude, That in the Old Testament, whensoever it is said that God appeared,
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as to Adam, Abraham, Iacob, &c. still it was the Son who appeared;
as to Adam, Abraham, Iacob, etc. still it was the Son who appeared;
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and those assumed bodies were Praeludia Incarnationis. 2. It represents, Possibilitatem Manifestationis. Still he dwells in the Cloud. A Cloud, it is obscure;
and those assumed bodies were Praeludia Incarnationis. 2. It represents, Possibilitatem Manifestationis. Still he dwells in the Cloud. A Cloud, it is Obscure;
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but yet it is vanishing, it may be dispelled. The Sun is able to clear the heaven of Clouds:
but yet it is vanishing, it may be dispelled. The Sun is able to clear the heaven of Clouds:
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So, that Invisibility of God, it is but for this life;
So, that Invisibility of God, it is but for this life;
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a time shall come, when we shall have all vails removed, all obscurities lightned, all Clouds dispelled.
a time shall come, when we shall have all vails removed, all Obscurities lightened, all Clouds dispelled.
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The Sun of righteousness shining, shall scatter this mist; Then we shall see him as he is. In Lumine tuo, videbimus Lumen.
The Sun of righteousness shining, shall scatter this missed; Then we shall see him as he is. In Lumine tuo, videbimus Lumen.
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The Essence of blessedness, is this beatifical Vision of God. That's the first, a Cloud it was that overshadowed them.
The Essence of blessedness, is this beatifical Vision of God. That's the First, a Cloud it was that overshadowed them.
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II. It was Nubes lucida, A bright Cloud.
II It was Clouds lucida, A bright Cloud.
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That imports two things: 1. Evangelii c• … aritatem; the light and clearness that is in the Gospel.
That imports two things: 1. Evangelii c• … aritatem; the Light and clearness that is in the Gospel.
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When the Law was given to Moses, there were thick dark Clouds, the Mount was all overcast with smoke.
When the Law was given to Moses, there were thick dark Clouds, the Mount was all overcast with smoke.
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Here, on Mount Tabor, there was a Cloud, but bright, and lightsome.
Here, on Mount Tabor, there was a Cloud, but bright, and lightsome.
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Oh! The Law, and the means of Salvation in it, were dark and obscure, and very reserved, in regard of the shining Light the Gospel brings.
Oh! The Law, and the means of Salvation in it, were dark and Obscure, and very reserved, in regard of the shining Light the Gospel brings.
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The Law, that is a Cloud, dark and obscure; but the Gospel, that is a clear Cloud.
The Law, that is a Cloud, dark and Obscure; but the Gospel, that is a clear Cloud.
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Still, indeed, the Gospel is a Cloud, it gives no full evident view;
Still, indeed, the Gospel is a Cloud, it gives no full evident view;
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but yet it is a clear Cloud, it hath many rayes, and beams of light in it.
but yet it is a clear Cloud, it hath many rays, and beams of Light in it.
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The Law had a dark Cloud; we could not see through it; their shadows were remote and obscure.
The Law had a dark Cloud; we could not see through it; their shadows were remote and Obscure.
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Their Circumcision was a dark Cloud, immediately signifying Gods Covenant with Abraham. Our Baptisme is a Cloud, a bodily material Type, an outward Element;
Their Circumcision was a dark Cloud, immediately signifying God's Covenant with Abraham. Our Baptism is a Cloud, a bodily material Type, an outward Element;
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but 'tis a clear Cloud, representing, distinctly, the washing away the filth of the flesh, by the bloud of Christ. Their Passover was a dark Cloud, representing their delivery out of Egypt, immediately;
but it's a clear Cloud, representing, distinctly, the washing away the filth of the Flesh, by the blood of christ. Their Passover was a dark Cloud, representing their delivery out of Egypt, immediately;
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but darkly, the Messias: Our Lords Supper is a Cloud, a vail of Bread and Wine is over it,
but darkly, the Messias: Our lords Supper is a Cloud, a Vail of Bred and Wine is over it,
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but yet it is a clear Cloud; immediately shewing Christ, and all his benefits.
but yet it is a clear Cloud; immediately showing christ, and all his benefits.
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Their Covenant was a Cloud, covered with temporary Promises, with the Promise of Canaan: Ours is a Cloud indeed, we cannot see those things that it promises;
Their Covenant was a Cloud, covered with temporary Promises, with the Promise of Canaan: Ours is a Cloud indeed, we cannot see those things that it promises;
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but yet a clear Cloud, immediately presenting to us immediate Promises of heaven. The light of the Law, was like the light of a Candle;
but yet a clear Cloud, immediately presenting to us immediate Promises of heaven. The Light of the Law, was like the Light of a Candle;
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Ours, as the Day-Star. 2. Pacis serenitatem: A bright Cloud overshadowed them; signifying Chearfulness and Serenity.
Ours, as the Day-Star. 2. Pacis serenitatem: A bright Cloud overshadowed them; signifying Cheerfulness and Serenity.
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The Cloud of Sinai, was not so much Nubes, as Nimbus, full of storms and tempests, thundrings and lightnings.
The Cloud of Sinai, was not so much Clouds, as Nimbus, full of storms and tempests, thunderings and lightnings.
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That Cloud kindled coals of fire, it was exceeding terrible:
That Cloud kindled coals of fire, it was exceeding terrible:
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But the Cloud on Mount Tabor, 'tis a bright Cloud, the emblem of Calmness and Serenity.
But the Cloud on Mount Tabor, it's a bright Cloud, the emblem of Calmness and Serenity.
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Thus the Gospel, it is all peace and comfort. Mount Sinai denounced Cursings;
Thus the Gospel, it is all peace and Comfort. Mount Sinai denounced Cursings;
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Christ, on the Mount, begins with Blessing, Matth. v. You are not come to the Mountain that burned with fire; christ, on the Mount, begins with Blessing, Matthew v. You Are not come to the Mountain that burned with fire;
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but to the Mountain of Olives, yielding peace and security. Moses his Mountain was like to Mount Eb• … l, nothing but Cursings;
but to the Mountain of Olive, yielding peace and security. Moses his Mountain was like to Mount Eb• … l, nothing but Cursings;
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but Christ is on Mount Gerazim, nothing but Blessings. 'Tis called An overshadowing Cloud that is, comforting, refreshing, sheltring.
but christ is on Mount Gerazim, nothing but Blessings. It's called an overshadowing Cloud that is, comforting, refreshing, sheltering.
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Mons Legis, tumens; Mons Christi, exultans; full of exultations, and rejoycings. Now follows,Mons Legis, tumens; Mons Christ, exultans; full of exultations, and rejoicings. Now follows,
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Secondly, The solemn publication of this Testimony. Two things in it: 1. The Manner of Expression, 'tis Vox è Nube; A Voyce out of the Cloud. Secondly, The solemn publication of this Testimony. Two things in it: 1. The Manner of Expression, it's Vox è Nube; A Voice out of the Cloud.
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2. The Matter, and Summ of it, Hic est Filius meus dilectus; This is my beloved Son, in whom I am well pleased. First, The Manner of Expression;
2. The Matter, and Sum of it, Hic est Filius meus Beloved; This is my Beloved Son, in whom I am well pleased. First, The Manner of Expression;
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A Voyce came out of the Cloud. I told you before, the Cloud betoken'd the presence of the Father:A Voice Come out of the Cloud. I told you before, the Cloud betokened the presence of the Father:
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see now the manifestation of him;
see now the manifestation of him;
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it is, Per Vocem è Nube. 1. It is, Vox è Nube; A Voyce out of the Cloud.
it is, Per Vocem è Nube. 1. It is, Vox è Nube; A Voice out of the Cloud.
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'Tis the Observation that Moses makes of Gods speaking out of the Cloud, Ye heard a Voyce. A visis, remittit ad audita.
It's the Observation that Moses makes of God's speaking out of the Cloud, You herd a Voice. A Visits, remittit ad audita.
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First they had representations to their eyes, They saw his Glory; now he recalls them to the ear, To hear a Voyce. Thus he furnished both the disciplinable senses, Eyes and Ears;
First they had representations to their eyes, They saw his Glory; now he recalls them to the ear, To hear a Voice. Thus he furnished both the disciplinable Senses, Eyes and Ears;
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As we have Heard, so have me seen. As we have Herd, so have me seen.
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Thus in the Church, we have Verlum Audibile, and Verbum Visibile, helps for both Eyes and Ears.
Thus in the Church, we have Verlum Audibile, and Verbum Visibile, helps for both Eyes and Ears.
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What we have Heard, and Seen, and Felt, saith S. Iohn. 2. Vox à Nube; à Visis ad Audita; What we have Herd, and Seen, and Felt, Says S. John. 2. Vox à Nube; à Visits ad Audita;
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He recalls them from extraordinary Visions, to the Hearing of the Ear. That is the saving sense:
He recalls them from extraordinary Visions, to the Hearing of the Ear. That is the Saving sense:
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The sense of greatest Discipline, saith Reason; the sense of Faith, saith Religion. Popery is a Religion for the Eye; Ours for the Ear.
The sense of greatest Discipline, Says Reason; the sense of Faith, Says Religion. Popery is a Religion for the Eye; Ours for the Ear.
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A Christian is described, In auditu Auris; At the Hearing of the Ear they shall obey.
A Christian is described, In auditu Auris; At the Hearing of the Ear they shall obey.
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Hearing, it is that breeds Faith. It is a comfort to have these Visions, Tastings, Feelings;
Hearing, it is that breeds Faith. It is a Comfort to have these Visions, Tastings, Feelings;
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but if all these fail us, or be denied us; yet if we can Hear, and Believe, it sufficeth. We must stick to this.
but if all these fail us, or be denied us; yet if we can Hear, and Believe, it Suffices. We must stick to this.
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In this sense, All the Body must be an Ear. Miracula, muta sine voce;
In this sense, All the Body must be an Ear. Miracles, muta sine voce;
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but Seals to a Blank. 3. Vox è Nube; This Testimony of Christ comes out of the Cloud from God the Father:
but Seals to a Blank. 3. Vox è Nube; This Testimony of christ comes out of the Cloud from God the Father:
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It implyes three Excellencies in this Revelation;
It Implies three Excellencies in this Revelation;
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1. 'Tis Vox è Nube, It is, Supernaturalis Revelationis; It is sent and discovered to us by extraordinary Revelation.
1. It's Vox è Nube, It is, Supernaturalis Revelationis; It is sent and discovered to us by extraordinary Revelation.
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The knowledge of Christ, and the mysteries of his Kingdome, 'tis not inbred, or to be obtained here below, by natural means;
The knowledge of christ, and the Mysteres of his Kingdom, it's not inbred, or to be obtained Here below, by natural means;
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but must come by Revelation, and from above; A Patre luminum, from the Father of lights. Lux, à primo lucido.
but must come by Revelation, and from above; A Patre Luminum, from the Father of lights. Lux, à primo lucido.
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The way of this wisdom, is, by natural reason, past finding out; 'Tis a path which no Fowl knoweth;
The Way of this Wisdom, is, by natural reason, passed finding out; It's a path which no Fowl Knoweth;
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and which the Vultures eye hath not seen, Iob xxviii. 7. The Sun cannot be seen but by its own light;and which the Vultures eye hath not seen, Job xxviii. 7. The Sun cannot be seen but by its own Light;
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nor can Christ be known, but by his own Revelation. See how Christ poses, and catechises his Apostles;
nor can christ be known, but by his own Revelation. See how christ poses, and catechises his Apostles;
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Whom do men say that I am? Matth. xvi. 13. See how distracted they are in their opinions;Whom do men say that I am? Matthew xvi. 13. See how distracted they Are in their opinions;
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Some say, Elias; some, Iohn the Baptist; some, Ieremias, or one of the Prophets; roving, and ghessing, and all mistaking. some say, Elias; Some, John the Baptist; Some, Jeremiah, or one of the prophets; roving, and guessing, and all mistaking.
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But whom say ye that I am? Thou art Christ, the Son of the living God. But whom say you that I am? Thou art christ, the Son of the living God.
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Flesh and bloud hath not revealed it, but my Father which is in heaven. The knowledge of Christ, it is an unsearchable mysterie;Flesh and blood hath not revealed it, but my Father which is in heaven. The knowledge of christ, it is an unsearchable mystery;
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secret, and laid up in the bosome of Eternity. Which if it be; then, 1. It is made known, Ad placitum. 2. It is dispensative;
secret, and laid up in the bosom of Eternity. Which if it be; then, 1. It is made known, Ad placitum. 2. It is dispensative;
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As much as he pleaseth. 3. It is out of special favour.
As much as he Pleases. 3. It is out of special favour.
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Secret things, to secret ones. 2. 'Tis Vox è Nube, It is Supremae Authoritatis; It is a Testimony of the highest, and most soveraign Authority.
Secret things, to secret ones. 2. It's Vox è Nube, It is Supreme Authoritatis; It is a Testimony of the highest, and most sovereign authority.
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It comes from the Excellent Glory, as S. Peter speaks, 2 Pet. i. 17. The Testimonies of men may be questioned,
It comes from the Excellent Glory, as S. Peter speaks, 2 Pet. i. 17. The Testimonies of men may be questioned,
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but Gods warrant from heaven is past exception. The Pharises demanded a Testimony from heaven, and then they would yield.
but God's warrant from heaven is past exception. The Pharisees demanded a Testimony from heaven, and then they would yield.
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All Religions would pretend their Original from heaven;
All Religions would pretend their Original from heaven;
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Ours is so without controversie. 1. It is the confirmation of our Faith, as S. Peter speaks, 2 Pet. i. 16. We have not followed cunningly devised fables, in preaching of Christ to you:
Ours is so without controversy. 1. It is the confirmation of our Faith, as S. Peter speaks, 2 Pet. i. 16. We have not followed cunningly devised fables, in preaching of christ to you:
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No, This Voyce came from heaven to us. Shew us the Father, Lord, and it suffices: Let us hear his Voyce.
No, This Voice Come from heaven to us. Show us the Father, Lord, and it Suffices: Let us hear his Voice.
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Here we have it, and it must command the obedience of our Faith, to yield and embrace it. 2. It is the great conviction of the worlds Infidelity:
Here we have it, and it must command the Obedience of our Faith, to yield and embrace it. 2. It is the great conviction of the world's Infidelity:
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Had I not spoken to them, they had had no sin; but now they have heard, therefore their sin abides. Thus Christ convinces the Pharises;Had I not spoken to them, they had had no since; but now they have herd, Therefore their since abides. Thus christ convinces the Pharisees;
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The Baptisme of Iohn, was it from heaven, or from men? Their consciences told them, If we say, from heaven; The Baptism of John, was it from heaven, or from men? Their Consciences told them, If we say, from heaven;
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Why did we not believe him? Take heed ye despise not him that speaks from heaven. Why did we not believe him? Take heed you despise not him that speaks from heaven.
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To despise the Testimony of Men, of Prophets, of Messengers, went not unpunished. If we receive the witness of men, the witness of God is greater.
To despise the Testimony of Men, of prophets, of Messengers, went not unpunished. If we receive the witness of men, the witness of God is greater.
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He that believes not God, hath made him a lyar;
He that believes not God, hath made him a liar;
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because he believes not the Record God gave of his Son, 1 Ioh. v. 10. A lyar!Because he believes not the Record God gave of his Son, 1 John v. 10. A liar!
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Luther saith, It is the greatest Opprobry, of the greatest Provocation. Call a man, cruel, unmerciful, or proud, or covetous, the bloud riseth not so much,Luther Says, It is the greatest Opprobry, of the greatest Provocation. Call a man, cruel, unmerciful, or proud, or covetous, the blood Riseth not so much,
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as when ye call him a lyar.
as when you call him a liar.
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How must God be provoked, when we give the lye to his Truth, question his Son, authorized by his own Seal? Unbelief gives God the lye. 3. This Testimony from heaven, it seals up our condemnation, if it be rejected;
How must God be provoked, when we give the lie to his Truth, question his Son, authorized by his own Seal? Unbelief gives God the lie. 3. This Testimony from heaven, it Seals up our condemnation, if it be rejected;
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it makes an Unbelievers Damnation, most confessedly just, beyond all exception.
it makes an Unbelievers Damnation, most confessedly just, beyond all exception.
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God hath sent his Son, and testified of him, that in him he offers Grace and Reconciliation.
God hath sent his Son, and testified of him, that in him he offers Grace and Reconciliation.
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What can we plead, if upon rejecting this Testimony, we be condemned? People, that live out of the Pale of the Church, where this Testimony is recorded, are like men that live in an unwholsome Ayr, and far from Physicians;
What can we plead, if upon rejecting this Testimony, we be condemned? People, that live out of the Pale of the Church, where this Testimony is recorded, Are like men that live in an unwholesome Air, and Far from Physicians;
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when they fall sick, there is but one way with them.
when they fallen sick, there is but one Way with them.
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But see, here is Balm in Gilead; a Physician is here, make use of him then, or you perish wilfully.
But see, Here is Balm in Gilead; a physician is Here, make use of him then, or you perish wilfully.
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Such Iudge themselves unworthy of eternal life, Acts xiii. 46. forsake their own mercies. Hence we see, Christ referrs it to themselves, to judge what they deserve for refusing of Christ. Matth. xxi. 40. Ask them, What will the Lord of the Vineyard do unto those Husbandmen which reject his Son? They all answered, He will miserably destroy those wicked men;
Such Judge themselves unworthy of Eternal life, Acts xiii. 46. forsake their own Mercies. Hence we see, christ refers it to themselves, to judge what they deserve for refusing of christ. Matthew xxi. 40. Ask them, What will the Lord of the Vineyard do unto those Husbandmen which reject his Son? They all answered, He will miserably destroy those wicked men;
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Their damnation is just, themselves being Judges. Enough for the Manner of Expression; A Voyce out of the Cloud: Come we now,
Their damnation is just, themselves being Judges. Enough for the Manner of Expression; A Voice out of the Cloud: Come we now,
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Secondly, To the Matter and Summ of it:Secondly, To the Matter and Sum of it:
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What doth God publish? What hidden mysterie doth he disclose? Even the highest mysterie of heaven, That Christ is Mediatour.
What does God publish? What hidden mystery does he disclose? Even the highest mystery of heaven, That christ is Mediator.
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This, 'tis the prop of our Faith; 'tis the tydings of Angels; nay, 'tis the Voyce of God himself.
This, it's the prop of our Faith; it's the tidings of Angels; nay, it's the Voice of God himself.
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We count it a common vulgar Truth. What, Catechise you about Christ? Ask who he was? We wrong you.
We count it a Common Vulgar Truth. What, Catechise you about christ? Ask who he was? We wrong you.
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Oh, saith S. Ambrose, Non solum incipientum, sed & perfectorum; imo coelestium, notitia Filii Dei.
O, Says S. Ambrose, Non solum incipientum, sed & perfectorum; imo Coelestial, notitia Sons Dei.
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Now, in 〈 ◊ 〉 Testimony, observe two things: 1. A special Designation, Hic est; This is. 2. A special Description;
Now, in 〈 ◊ 〉 Testimony, observe two things: 1. A special Designation, Hic est; This is. 2. A special Description;
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My beloved Son, in whom I am well pleased. First, Here is a special Designation; This is my beloved Son. In it there is a threefold force;My Beloved Son, in whom I am well pleased. First, Here is a special Designation; This is my Beloved Son. In it there is a threefold force;
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1. It is Vox demonstrativa; A personal pointing out of our Saviour;
1. It is Vox demonstrativa; A personal pointing out of our Saviour;
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This is he. Before, the Patriarchs believed In confuso; in more general terms, as the Promises were propounded;This is he. Before, the Patriarchs believed In confuso; in more general terms, as the Promises were propounded;
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1. Semen Mulieris, to Adam; The Seed of the Woman:
1. Semen Mulieris, to Adam; The Seed of the Woman:
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then, 2. Semen Abrahae, to Abraham; Thy Seed: then, 3. Semen Davidis, to David; then, 4. Semen Virginis; All came nearer and nearer,
then, 2. Semen Abraham, to Abraham; Thy Seed: then, 3. Semen Davidis, to David; then, 4. Semen Virginis; All Come nearer and nearer,
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but yet they never enjoyed a personal Evidence and Demonstration of Christ. But this Testimony singles him out, and points out his Person.
but yet they never enjoyed a personal Evidence and Demonstration of christ. But this Testimony singles him out, and points out his Person.
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If now they shall say, Here is Christ; or, There is Christ; look not after him.
If now they shall say, Here is christ; or, There is christ; look not After him.
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We know him personally, Iesus of Nazaret: We have the concurrence of all specialties and circumstances to fasten our Faith upon him with all certainty.
We know him personally, Iesus of Nazareth: We have the concurrence of all specialties and Circumstances to fasten our Faith upon him with all certainty.
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And this assurance is required of Christians;
And this assurance is required of Christians;
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not onely to believe in the Messias; but, that Iesus is Christ. 2. 'Tis Vox exhibitiva; A Voyce betokening an actual, and real, and present Exhibition.
not only to believe in the Messias; but, that Iesus is christ. 2. It's Vox exhibitiva; A Voice betokening an actual, and real, and present Exhibition.
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The Church, before Christ, was supported with Promises; He shall come; He shall be born in the fulness of time;
The Church, before christ, was supported with Promises; He shall come; He shall be born in the fullness of time;
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I shall see him, but not yet, saith Balaam. The Saints, before Christ, were all in reversions, and expectations; They waited for this Consolation; They received not the Promises: I shall see him, but not yet, Says balaam. The Saints, before christ, were all in reversions, and Expectations; They waited for this Consolation; They received not the Promises:
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But now, the Father brings him into the world; the Gospel presents him to the eye of your Faith.
But now, the Father brings him into the world; the Gospel presents him to the eye of your Faith.
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They before us, lived upon Promises; but here is the advantage, and excellency of our state, we live upon Performances.
They before us, lived upon Promises; but Here is the advantage, and excellency of our state, we live upon Performances.
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Theirs was, Gaudium quaerentium; ours, Invenientium. They were in a state of Expectation; we, in a state of Fruition:
Theirs was, Gaudium quaerentium; ours, Invenientium. They were in a state of Expectation; we, in a state of Fruition:
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They saluted the Promises afar off; we possess and embrace them.
They saluted the Promises afar off; we possess and embrace them.
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The stretchings out of their Faith, are nothing so comfortable as the embracings of ours. 3. 'Tis Vox distinctiva; It singles out Christ, and separates him from the rest.
The stretchings out of their Faith, Are nothing so comfortable as the embracings of ours. 3. It's Vox distinctiva; It singles out christ, and separates him from the rest.
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Moses, indeed, was a glorious Saint; Elias, a great Prophet; the Baptist was much admired of the people;Moses, indeed, was a glorious Saint; Elias, a great Prophet; the Baptist was much admired of the people;
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they supposed he was Christ; but still but servants:
they supposed he was christ; but still but Servants:
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Christ is the Son. To which of the Angels said he at any time, Thou art my Son? This is the grand Prerogative of Christ. All Excellencies are but serviceable to him. christ is the Son. To which of the Angels said he At any time, Thou art my Son? This is the grand Prerogative of christ. All Excellencies Are but serviceable to him.
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Let us honour Moses, and Elias, and other Saints;
Let us honour Moses, and Elias, and other Saints;
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and reverence them so, as that we forget not they be servants, and remember who is the Son; let us adore him.
and Reverence them so, as that we forget not they be Servants, and Remember who is the Son; let us adore him.
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He is the King of Saints. Purposely the Apostles 〈 ◊ 〉 recall'd from thoughts of Moses and Elias; Why linger ye after them? Here is the Prince of your Salvation. That's the Designation. Come we, Secondly, To the Description. In it three things;
He is the King of Saints. Purposely the Apostles 〈 ◊ 〉 Recalled from thoughts of Moses and Elias; Why linger you After them? Here is the Prince of your Salvation. That's the Designation. Come we, Secondly, To the Description. In it three things;
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1. The Dignity of his Person. 2. The Excellency of his Mediation. 3. The Authority of his Doctrine.
1. The Dignity of his Person. 2. The Excellency of his Mediation. 3. The authority of his Doctrine.
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First, The Dignity of his Person. 1. He is Filius, a Son. 2. He is Filius dilectus, a beloved Son. 1. He is Filius; the Son of God; Psal. ii. Thou art my Son: This is the Foundation of the Church, that Christ is the Son of God:First, The Dignity of his Person. 1. He is Filius, a Son. 2. He is Filius Beloved, a Beloved Son. 1. He is Filius; the Son of God; Psalm ii. Thou art my Son: This is the Foundation of the Church, that christ is the Son of God:
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This the Devils acknowledge, Thou art the Son of God. And that implyes these Truths: 1. Filius, ergo ejusdem Naturae.
This the Devils acknowledge, Thou art the Son of God. And that Implies these Truths: 1. Filius, ergo ejusdem Naturae.
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The Creator and the creature, they are not of the same nature; nor the workman, and his work:
The Creator and the creature, they Are not of the same nature; nor the workman, and his work:
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but the Father and the Son are of the same nature. Man begets a man, not one of another kind; and God begets God:
but the Father and the Son Are of the same nature. Man begets a man, not one of Another kind; and God begets God:
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Thou art my Son; hodie genui. Thou art my Son; hodie genui.
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Vera Divinit• … s, quia vera de Deo nativitas, saith Fulgentius. 2. Filius, ergo distincta Persona. Vera Divinit• … s, quia vera de God Nativity, Says Fulgentius. 2. Filius, ergo distincta Persona.
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The Son is a distinct Person, and Subsistence from the Father. He is not a Property, or Attribute in God, o• … a Manifestation of him;
The Son is a distinct Person, and Subsistence from the Father. He is not a Property, or Attribute in God, o• … a Manifestation of him;
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but a true, real Person, subsisting in himself. 3. Filius, ergo paris Dignitatis; 1. Ejusdem Excellentiae; He counts it no robbery to be equal with God;
but a true, real Person, subsisting in himself. 3. Filius, ergo Paris Dignitatis; 1. Ejusdem Excellentiae; He counts it no robbery to be equal with God;
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He is high in the glory of the Father, placed, ad dextram, at his right hand. 2. Capax ejusdem cultus; He is to be worship'd with equal honour, as his Father is.
He is high in the glory of the Father, placed, ad Dextram, At his right hand. 2. Capax ejusdem cultus; He is to be worshipped with equal honour, as his Father is.
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All Knees must bow to Him, all Tongues confess Him. All must honour the Son, as they honour the Father.
All Knees must bow to Him, all Tongues confess Him. All must honour the Son, as they honour the Father.
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3. Ejusdem Potestatis; He is of equal Power and Authority with his Father. De Domino natus est Dominus, haeres omnium.
3. Ejusdem Potestatis; He is of equal Power and authority with his Father. De Domino Born est Dominus, haeres omnium.
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All Power in heaven and earth belongs to him; He is Heir of all. But is Christ God's Son? 1. It is Argumentum Amoris, dare Filium;
All Power in heaven and earth belongs to him; He is Heir of all. But is christ God's Son? 1. It is Argumentum Amoris, Dare Son;
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An Argument of Gods great love to Mankind, in that he would bestow him upon us.
an Argument of God's great love to Mankind, in that he would bestow him upon us.
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God tried Abraham 's love, by requiring the sacrificing of his Son. 2. It is Fundamentum Meriti; From this, That Christ is the Son of God, is the Excellency of his Merit:
God tried Abraham is love, by requiring the sacrificing of his Son. 2. It is Fundamentum Merit; From this, That christ is the Son of God, is the Excellency of his Merit:
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That he could vanquish Satan, abolish sin, purchase salvation;
That he could vanquish Satan, Abolah since, purchase salvation;
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it was not because he was Filius Mariae, but Filius Dei; and so his Acts are Infiniti valoris, and himself the Universale principium gratiae. 3. It is Testimonium gratuitae Adoptionis. Is Christ God's Son? What need had God then to adopt us to be his sonns? Adoption is an help in Law, to supply Nature;
it was not Because he was Filius Mary, but Filius Dei; and so his Acts Are Infiniti valoris, and himself the Universal principium Gratiae. 3. It is Testimonium gratuity Adoptionis. Is christ God's Son? What need had God then to adopt us to be his Sons? Adoption is an help in Law, to supply Nature;
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either when there is not Filius, or not Dilectus Filius, or Mortalis Filius: But all these were prevented in Christ. Yet God adopted us, not that he wanted a Son,
either when there is not Filius, or not Beloved Filius, or Mortalis Filius: But all these were prevented in christ. Yet God adopted us, not that he wanted a Son,
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but that we wanted a Father. He made us accepted in his Well-beloved.
but that we wanted a Father. He made us accepted in his Well-beloved.
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That's the first, He is Filius, A Son. 2. He is dilectus Filius, A beloved Son:
That's the First, He is Filius, A Son. 2. He is Beloved Filius, A Beloved Son:
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He was typified by Isaac, the sonn of Abraham 's love; by Solomon, called Iedidiah; beloved of God.
He was typified by Isaac, the son of Abraham is love; by Solomon, called Jedidiah; Beloved of God.
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What, my son? and what, the son of my womb? and what, the son of my vowes? So Christ, He was a beloved Son.What, my son? and what, the son of my womb? and what, the son of my vows? So christ, He was a Beloved Son.
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There are three things that make a Son beloved of his Father, and all eminently in Christ. 1. Is Proprietas; The Son is the Possession of his Father;
There Are three things that make a Son Beloved of his Father, and all eminently in christ. 1. Is Propriety; The Son is the Possession of his Father;
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as Eve called Cain, A Possession. Filius aliquid Patris, decisum naturae; The Father hath communicated himself to his Child;
as Eve called Cain, A Possession. Filius Aliquid Patris, decisum naturae; The Father hath communicated himself to his Child;
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and that makes him to love him. Much more doth God love his Son upon this ground;
and that makes him to love him. Much more does God love his Son upon this ground;
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He is not aliquid Patris, but totum. 2. Is Similitudo; That's causa Amoris; The Father imprints his likeness on his Son;
He is not Aliquid Patris, but totum. 2. Is Similitudo; That's causa Amoris; The Father imprints his likeness on his Son;
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In his own likeness he begat him: So Christ is the lively Image of his Father; 1. In his Divinity;
In his own likeness he begat him: So christ is the lively Image of his Father; 1. In his Divinity;
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He is the character of his Father's Glory, a full representation of him. If you knew me, you would know the Father. 2. In his Humanity;
He is the character of his Father's Glory, a full representation of him. If you knew me, you would know the Father. 2. In his Humanity;
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All those created, and infused Graces that are in the Manhood of Christ, they are prints of Gods Wisdome, Holiness, Mercy, &c. shining in him. 3. Is Conformitas in voluntate; That breeds love, idem velle, & idem nolle.
All those created, and infused Graces that Are in the Manhood of christ, they Are prints of God's Wisdom, Holiness, Mercy, etc. shining in him. 3. Is Conformity in voluntate; That breeds love, idem velle, & idem nolle.
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Christ is a Son, who never displeased his Father; there is no repugnancy in his will to God. christ is a Son, who never displeased his Father; there is no repugnancy in his will to God.
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He lost his Life, rather then he would lose his Obedience.
He lost his Life, rather then he would loose his obedience.
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No marvel then, though the Father stile him his beloved Son. And there are three Evidences of his loving of him: 1. Circumcessio, NONLATINALPHABET;
No marvel then, though the Father style him his Beloved Son. And there Are three Evidences of his loving of him: 1. Circumcessio,;
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He is in the Father, and the Father is in him, Ioh. xiv. 11. 2. Communio consiliorum; He lyes in the Bosome of the Father,He is in the Father, and the Father is in him, John xiv. 11. 2. Communion consiliorum; He lies in the Bosom of the Father,
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and he communicates his Counsels to him, and shews him all things. 3. Communicatio bonorum; He hath made him Heir of all things.
and he communicates his Counsels to him, and shows him all things. 3. Communication Bonorum; He hath made him Heir of all things.
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Psal. ii. 8. Ask of me, and I shall give thee the Heathen for thine Inheritance; Psalm ii. 8. Ask of me, and I shall give thee the Heathen for thine Inheritance;
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and the uttermost parts of the earth for thy possession.
and the uttermost parts of the earth for thy possession.
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Luke xxii. 29. I appoint unto you a Kingdome, as my Father hath appointed unto me. Luke xxii. 29. I appoint unto you a Kingdom, as my Father hath appointed unto me.
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That's the first, the Dignity of his Person: Now follows, Secondly, The Excellency of his Mediation;
That's the First, the Dignity of his Person: Now follows, Secondly, The Excellency of his Mediation;
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In whom I am well pleased. This is considerable two wayes; 1. As a Qualification of his Person;In whom I am well pleased. This is considerable two ways; 1. As a Qualification of his Person;
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God is highly pleased with Christ. 2. As the Virtue, and Fruit of his Mediation; In whom he is pleased with us.
God is highly pleased with christ. 2. As the Virtue, and Fruit of his Mediation; In whom he is pleased with us.
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First, Consider it as a Qualification of his Person.First, Consider it as a Qualification of his Person.
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The Person of Christ was most amiable, and acceptable, and gracious, in the eyes of his Father. Thus Esay describes him;
The Person of christ was most amiable, and acceptable, and gracious, in the eyes of his Father. Thus Isaiah describes him;
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Behold my Servant, whom I uphold; Behold my Servant, whom I uphold;
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mine Elect, in whom my soul delighteth, Isa. xlii. 1. and it is repeated, Matth. xii. 18. Christ was most pleasing to God the Father;mine Elect, in whom my soul delights, Isaiah xlii. 1. and it is repeated, Matthew xii. 18. christ was most pleasing to God the Father;
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1. In respect of his Infinite Excellency and Goodness. His Divine nature infinitely answers to the Will of God:
1. In respect of his Infinite Excellency and goodness. His Divine nature infinitely answers to the Will of God:
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In it there is all holiness, and purity, and goodness, exactly answerable and equal to the purity of God the Father. Finite goodness, procures finite love;
In it there is all holiness, and purity, and Goodness, exactly answerable and equal to the purity of God the Father. Finite Goodness, procures finite love;
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but Christs infinite Excellency, is infinitely delightful to his Father. Thus he rejoyced with him, and in him, from all Eternity.
but Christ infinite Excellency, is infinitely delightful to his Father. Thus he rejoiced with him, and in him, from all Eternity.
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This blessed Communion 'twixt the Father and the Son, it took up that Incomprehensible space of Eternity.
This blessed Communion betwixt the Father and the Son, it took up that Incomprehensible Molle of Eternity.
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It answers to that Atheistical Quere, What did God before he made the world? He enjoyed his own Glory, and Blessedness;
It answers to that Atheistical Quere, What did God before he made the world? He enjoyed his own Glory, and Blessedness;
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and his Soul delighted in this Son of his desires, and love, Prov. viii. 30.
and his Soul delighted in this Son of his Desires, and love, Curae viii. 30.
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2. God was well pleased in Christ, as he was in the state of his Incarnation, as God-man;
2. God was well pleased in christ, as he was in the state of his Incarnation, as God-man;
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so God was highly pleased with his Son. In the Creation, God was pleased with all his works;
so God was highly pleased with his Son. In the Creation, God was pleased with all his works;
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he beheld them, and they were all good. The Lord rejoyced in his works, Psal. civ.
he beheld them, and they were all good. The Lord rejoiced in his works, Psalm civ.
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But Christ, Incarnate, is the choyce Masterpiece of all the works of God. In him, he hath magnified all his glorious Attributes;
But christ, Incarnate, is the choice Masterpiece of all the works of God. In him, he hath magnified all his glorious Attributes;
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the greatest Wisdome, the greatest Evidence of Power, the greatest Communication of his Goodness, all were discovered in this work.
the greatest Wisdom, the greatest Evidence of Power, the greatest Communication of his goodness, all were discovered in this work.
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There are divers Degrees of Gods Communicating his Goodness: 1. In Creation, he communicates the Goodness of Being;
There Are diverse Degrees of God's Communicating his goodness: 1. In Creation, he communicates the goodness of Being;
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when he brings forth a creature out of the dark dungeon of nothing, and makes it subsist. 2. He more communicates his Goodness, in communicating Life, a ray of his Life, to creatures living. 3. He more communicates his Goodness, by imparting the choyce Similitude of himself to man:
when he brings forth a creature out of the dark dungeon of nothing, and makes it subsist. 2. He more communicates his goodness, in communicating Life, a ray of his Life, to creatures living. 3. He more communicates his goodness, by imparting the choice Similitude of himself to man:
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That much pleas'd him, as the chief of all the wayes of God: which makes David wonder, Lord! what is man? So, Psal. civ. surveying all the creatures, when he comes to man, vers. 23, 24. then he wonders, O Lord, how manifold are thy works? 4. Yet he more communicates his Goodness, in the Production of Grace, in the Infusion of Holiness;
That much pleased him, as the chief of all the ways of God: which makes David wonder, Lord! what is man? So, Psalm civ. surveying all the creatures, when he comes to man, vers. 23, 24. then he wonders, Oh Lord, how manifold Are thy works? 4. Yet he more communicates his goodness, in the Production of Grace, in the Infusion of Holiness;
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By it he makes us partakers of the Divine nature. That is a glorious piece of his workmanship.
By it he makes us partakers of the Divine nature. That is a glorious piece of his workmanship.
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And he more rejoyces in one sanctified Soul, then in all other creatures in heaven, or earth.
And he more rejoices in one sanctified Soul, then in all other creatures in heaven, or earth.
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But, 5. The greatest, and most glorious communication, is of himself in the Incarnation; to make a creature to be God, by Personal Union.
But, 5. The greatest, and most glorious communication, is of himself in the Incarnation; to make a creature to be God, by Personal union.
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This is the most Incomparable work of God: This, all the Angels wonder at.
This is the most Incomparable work of God: This, all the Angels wonder At.
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If at the creation of Light, all the Angels of God shouted for joy, and admiration, as Iob speaks;
If At the creation of Light, all the Angels of God shouted for joy, and admiration, as Job speaks;
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sure, when this work was atchieved, then all creatures did wonder much more.
sure, when this work was achieved, then all creatures did wonder much more.
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And in this, God was highly pleased. 3. God was well pleased in Christ, in respect of his perfect and compleat Righteousness.
And in this, God was highly pleased. 3. God was well pleased in christ, in respect of his perfect and complete Righteousness.
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All that our Saviour ever did, did highly content, and please him. The best of all the Saints have their failings, and imperfections.
All that our Saviour ever did, did highly content, and please him. The best of all the Saints have their failings, and imperfections.
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He found folly in his Angels: In the best of them there is matter of displeasure.He found folly in his Angels: In the best of them there is matter of displeasure.
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But for this Son of God, There was no guile found in his mouth. There was in him, exact Purity of Nature, without stain, or blemish.
But for this Son of God, There was no guile found in his Mouth. There was in him, exact Purity of Nature, without stain, or blemish.
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The Prince of this world cometh, and he hath nothing in me, Ioh. xiv. 30. that he can search out, and accuse me for.The Prince of this world comes, and he hath nothing in me, John xiv. 30. that he can search out, and accuse me for.
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As the Son in the Gospel, he can say truly to his Father, I have served thee alwayes; I never offended thee.
As the Son in the Gospel, he can say truly to his Father, I have served thee always; I never offended thee.
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It was his meat and drink to obey him. He was holy, harmless, separate from sinners, Heb. vii. 26. Secondly, Consider this, in respect of the Virtue of his Mediation.
It was his meat and drink to obey him. He was holy, harmless, separate from Sinners, Hebrew vii. 26. Secondly, Consider this, in respect of the Virtue of his Mediation.
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In him, he is well pleased with us also. Conceive this point; 1. By way of Negation:In him, he is well pleased with us also. Conceive this point; 1. By Way of Negation:
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In Christ, God is well pleased with us;
In christ, God is well pleased with us;
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therefore, out of Christ, he is offended, and displeased with us. 2. By way of Affirmation:
Therefore, out of christ, he is offended, and displeased with us. 2. By Way of Affirmation:
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In Christ, God is well pleased; In him he is graciously appeased, and reconciled with us.
In christ, God is well pleased; In him he is graciously appeased, and reconciled with us.
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First, Conceive it by way of Negation: Out of Christ, God is offended, and displeased with us.First, Conceive it by Way of Negation: Out of christ, God is offended, and displeased with us.
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Take a double measure, and proportion of this Displeasure; 1. Is Mensura Intensionis; the depth of his Displeasure.
Take a double measure, and proportion of this Displeasure; 1. Is Mensura Intensionis; the depth of his Displeasure.
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The Scripture sets it out in many gradual Expressions: 1. Is Alienatio; He is estranged from us;
The Scripture sets it out in many gradual Expressions: 1. Is Alienation; He is estranged from us;
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we are cast out of his Covenant. His favour is withdrawn, we are cast away from his Countenance:
we Are cast out of his Covenant. His favour is withdrawn, we Are cast away from his Countenance:
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As Cain, Gen. iv. 14. He was driven away from the face of God. We are strangers, and afar off from him, Ephes. ii. He beholds us afar off, as one that owns us not. 2. Is Poenitentia; The Scripture sets out his Displeasure at us, by attributing to God a Repentance that ever he made us.
As Cain, Gen. iv. 14. He was driven away from the face of God. We Are Strangers, and afar off from him, Ephesians ii. He beholds us afar off, as one that owns us not. 2. Is Penitence; The Scripture sets out his Displeasure At us, by attributing to God a Repentance that ever he made us.
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Gen. vi. 6. It repented the Lord that he had made man upon the earth, and it grieved him at his heart. Not that God really repenteth;Gen. vi. 6. It repented the Lord that he had made man upon the earth, and it grieved him At his heart. Not that God really Repenteth;
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For he is not as man, that he should repent, 1 Sam. xv. 29. but he hath no more content in us,For he is not as man, that he should Repent, 1 Sam. xv. 29. but he hath no more content in us,
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then a man hath in that which he repents of, and wishes were undone. 3. Is Ira; In him, are thoughts of wrath and Indignation against us;
then a man hath in that which he repents of, and wishes were undone. 3. Is Ira; In him, Are thoughts of wrath and Indignation against us;
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a bent, and purpose of will to punish, and afflict, and make us smart in his Displeasure.
a bent, and purpose of will to Punish, and afflict, and make us smart in his Displeasure.
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In him is wrath, and jealousie, and fury, and storms of Displeasure;
In him is wrath, and jealousy, and fury, and storms of Displeasure;
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and we are children of wrath, vessels of wrath, into which he pours out his anger. 4. Is Odiunt; Hatred, that is deeper.
and we Are children of wrath, vessels of wrath, into which he pours out his anger. 4. Is Odiunt; Hatred, that is Deeper.
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Anger may be suddenly up, and soon pacified; but his Displeasure against us, out of Christ, it is Hatred, that's deep, and deadly, and lasting; it looks at Destruction.
Anger may be suddenly up, and soon pacified; but his Displeasure against us, out of christ, it is Hatred, that's deep, and deadly, and lasting; it looks At Destruction.
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Every punishment doth not content Hatred, but it ayms at Perdition. 5. Is Abominatio; That is more then hatred.
Every punishment does not content Hatred, but it aims At Perdition. 5. Is Abominatio; That is more then hatred.
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It carries with it a secret antipathy, and loathing of us; his Soul abhorrs us. The wicked are an abomination to the Lord. His eyes cannot behold us;
It carries with it a secret antipathy, and loathing of us; his Soul abhors us. The wicked Are an abomination to the Lord. His eyes cannot behold us;
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he abhorrs to look upon iniquity. 6. Is Gaudium in Perditione; The Scripture goes thus high:
he abhors to look upon iniquity. 6. Is Gaudium in Perdition; The Scripture Goes thus high:
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The Lord even rejoyceth in his Justice, triumphing over sinners in their Perdition.
The Lord even Rejoiceth in his justice, triumphing over Sinners in their Perdition.
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Ah! I will ease me of mine Adversaries, and avenge me of mine Enemies, Isa. i. 24. Prov. i. 26. I will laugh at your calamity, I will mock when your fear cometh. Ah! I will ease me of mine Adversaries, and avenge me of mine Enemies, Isaiah i. 24. Curae i. 26. I will laugh At your calamity, I will mock when your Fear comes.
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That's the first, Mensura Intensionis; The other, 2. Is Mensura Extensionis; The Measure of Gods Extending this Displeasure.
That's the First, Mensura Intensionis; The other, 2. Is Mensura Extensionis; The Measure of God's Extending this Displeasure.
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It is observable in three Manifestations of it: 1. It is Universal, with our whole nature.
It is observable in three Manifestations of it: 1. It is Universal, with our Whole nature.
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He is not displeased with some few onely, but with root and branch, stock and fruit.
He is not displeased with Some few only, but with root and branch, stock and fruit.
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The whole generation of Mankind, is displeasing to him.
The Whole generation of Mankind, is displeasing to him.
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Not onely some few notorious wretches, as Cain, and Esau, &c. but even the most moderate restrained men (if there be nothing but Nature in them) they are all out of favour;
Not only Some few notorious wretches, as Cain, and Esau, etc. but even the most moderate restrained men (if there be nothing but Nature in them) they Are all out of favour;
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All of us are Children of wrath, as well as others, Ephes. ii. 3. The best of them is a briar, Micah vii. 4. The Lord looked down from heaven upon the children of men, to see if there were any that did understand,
All of us Are Children of wrath, as well as Others, Ephesians ii. 3. The best of them is a briar, micah vii. 4. The Lord looked down from heaven upon the children of men, to see if there were any that did understand,
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and seek God. They are altogether become filthy, there is none that doth good, no not one.
and seek God. They Are altogether become filthy, there is none that does good, no not one.
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All have sinned, and come short of the glory of God, Rom. i. 23. Now antipathy is universal, 'tis to all of the same kind.All have sinned, and come short of the glory of God, Rom. i. 23. Now antipathy is universal, it's to all of the same kind.
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The Lamb hates every Wolf. 2. It is respectively to all, even our best services and performances.
The Lamb hates every Wolf. 2. It is respectively to all, even our best services and performances.
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Out of Christ, God refuseth all, counts them all abominable.
Out of christ, God Refuseth all, counts them all abominable.
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Nay, our Incense, the Odours of our Prayers, if we are out of Christ, they are all unhallowed breath.
Nay, our Incense, the Odours of our Prayers, if we Are out of christ, they Are all unhallowed breath.
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The prayers of the wicked are an abomination to the Lord. Our sacrifices are a burden to him; he rejects all our attendances.The Prayers of the wicked Are an abomination to the Lord. Our Sacrifices Are a burden to him; he rejects all our attendances.
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Why tread you in my Courts? Their Vine is the Wine of Sodom, and of the fields of Gomorrha; Why tread you in my Courts? Their Vine is the Wine of Sodom, and of the fields of Gomorrha;
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their Grapes are Grapes of gall;
their Grapes Are Grapes of Gall;
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their clusters are bitter, their Wine is the poyson of Dragons, and the cruel venome of Asps, Deut. xxii. 32. Our natural best fruits, respectively to eternal life, are odious and abominable. 3. The Extent of this Displeasure reacheth even to the creatures that are about us.their clusters Are bitter, their Wine is the poison of Dragons, and the cruel venom of Asps, Deuteronomy xxii. 32. Our natural best fruits, respectively to Eternal life, Are odious and abominable. 3. The Extent of this Displeasure reaches even to the creatures that Are about us.
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Even for our sakes, the whole Creation is involved in his Displeasure. Sin hath blasted the beauty of all Gods workmanship.
Even for our sakes, the Whole Creation is involved in his Displeasure. since hath blasted the beauty of all God's workmanship.
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God is out of love with the whole frame of the world, in indignation to man's sin. At our Fall, Gen. iii. the earth was cursed;
God is out of love with the Whole frame of the world, in Indignation to Man's since. At our Fallen, Gen. iii. the earth was cursed;
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and that curse, none but Christ can take off. Malachi closeth up the Old Testament with this same curse;
and that curse, none but christ can take off. Malachi closeth up the Old Testament with this same curse;
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I will smite the earth with a curse. The Law leaves the creatures under a curse.I will smite the earth with a curse. The Law leaves the creatures under a curse.
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In the Law, the house, the bed, the seat of the Leper, were all defiled: so, the whole frame of the creatures is defiled, leprous, by our contagion.
In the Law, the house, the Bed, the seat of the Leper, were all defiled: so, the Whole frame of the creatures is defiled, leprous, by our contagion.
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We have made Pardise a Pest-house. The whole Creation groans, being made subject to corruption, and vanity, Rom. viii.
We have made Paradise a Pesthouse. The Whole Creation groans, being made Subject to corruption, and vanity, Rom. viii.
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As it was said of Ierusalem, Why hath the Lord done thus to this City? So of the whole world,
As it was said of Ierusalem, Why hath the Lord done thus to this city? So of the Whole world,
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Why is it devoted to destruction? 'Tis because of God's Displeasure at sinners. Conceive, Secondly, This point Affirmatively:
Why is it devoted to destruction? It's Because of God's Displeasure At Sinners. Conceive, Secondly, This point Affirmatively:
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In Christ God is well pleased, in him graciously appeased and reconciled with us.
In christ God is well pleased, in him graciously appeased and reconciled with us.
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Here, we must make two enquiries: 1. Quibus modis? By what means? 2. Quibus gradibus? By what degrees Christ hath wrought it?
Here, we must make two Enquiries: 1. Quibus modis? By what means? 2. Quibus gradibus? By what Degrees christ hath wrought it?
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1. Quibus modis? By what means hath Christ gained us the love of his Father? These four wayes; 1. By his Intercession:
1. Quibus modis? By what means hath christ gained us the love of his Father? These four ways; 1. By his Intercession:
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He is well pleased in him, Praying, and Interceding for us. The Prayer of our Saviour is of Infinite power to prevail with God.
He is well pleased in him, Praying, and Interceding for us. The Prayer of our Saviour is of Infinite power to prevail with God.
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Ioh. xi. 42. Father, I know that thou hearest me alwayes. John xi. 42. Father, I know that thou Hearst me always.
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It argues the love and power of friendship, when we obtain, not onely for our selves,
It argues the love and power of friendship, when we obtain, not only for our selves,
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or those about us, but can reconcile, and pacifie offences towards others.
or those about us, but can reconcile, and pacify offences towards Others.
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It argued great favour to Abraham, that he could prevail so much for Sodom. Thus God graced Iob, when his friends were sent to beg his entreaties.
It argued great favour to Abraham, that he could prevail so much for Sodom. Thus God graced Job, when his Friends were sent to beg his entreaties.
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Much more do the Intercessions of Christ, those strong cries and supplication, by which he continually obtains mercy for us, argue God's being highly pleased with him.
Much more do the Intercessions of christ, those strong cries and supplication, by which he continually obtains mercy for us, argue God's being highly pleased with him.
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Moses his prayer for the people, bound the hands of God;Moses his prayer for the people, bound the hands of God;
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Now therefore let me alone, Exod. xxxii. 10. Yet that is nothing so prevailing as Christ 's Prayer.Now Therefore let me alone, Exod xxxii. 10. Yet that is nothing so prevailing as christ is Prayer.
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S. Steven 's prayer procured Saul 's conversion;
S. Steven is prayer procured Saul is conversion;
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how much more shall Christs, Father forgive them, reconcile us to God? recommend us to his mercy? 2. By his Satisfaction he hath wrought this peace,
how much more shall Christ, Father forgive them, reconcile us to God? recommend us to his mercy? 2. By his Satisfaction he hath wrought this peace,
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and made him well pleased, having satisfied for us.
and made him well pleased, having satisfied for us.
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Satisfaction, it is the making up of a wrong, or injury, or damage, by the paying of a full recompensation.
Satisfaction, it is the making up of a wrong, or injury, or damage, by the paying of a full recompensation.
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Now the sufferings of Christ were 1. Of that Infinite value in their natural Dignity; 2. Of that high esteem in God's valuation;
Now the sufferings of christ were 1. Of that Infinite valve in their natural Dignity; 2. Of that high esteem in God's valuation;
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that by them, the breach of Gods Law had a condign satisfaction by this performance. Penal Statutes are never satisfied, but by the mulct and forfeiture.
that by them, the breach of God's Law had a condign satisfaction by this performance. Penal Statutes Are never satisfied, but by the mulct and forfeiture.
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The Law of God, that's Penal;
The Law of God, that's Penal;
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the price of his Death, the value of his Bloud, that was laid down, and in it God is pleased. 3. By his Merit:
the price of his Death, the valve of his Blood, that was laid down, and in it God is pleased. 3. By his Merit:
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In him God is well pleased, as Meriting for us.
In him God is well pleased, as Meriting for us.
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Christ 's actions had not onely the virtue of impetration, or satisfaction, but of abundant Merit, to purchase favour for us. christ is actions had not only the virtue of impetration, or satisfaction, but of abundant Merit, to purchase favour for us.
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Now the reason why Christs Merits do thus pacifie God, is, because his Merits do more please him,
Now the reason why Christ Merits do thus pacify God, is, Because his Merits do more please him,
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then sin can displease him, Praestando bonum acceptabilius. Christs obedience gave God higher content, then our disobedience can discontent him.
then since can displease him, Praestando bonum acceptabilius. Christ Obedience gave God higher content, then our disobedience can discontent him.
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He is more delighted in his righteousness, then he was offended by our unrighteousness.
He is more delighted in his righteousness, then he was offended by our unrighteousness.
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This is like, and beyond Noah 's sacrifice, A savour of rest in the nostrils of God;
This is like, and beyond Noah is sacrifice, A savour of rest in the nostrils of God;
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I will curse the earth no more. This is a main Argument against Despair; Christ hath more pleas'd God, then thou hast displeased him. 4. By his Union.I will curse the earth no more. This is a main Argument against Despair; christ hath more pleased God, then thou hast displeased him. 4. By his union.
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God is pleased in him, uniting us to him. Not one hair of Christs head shall perish.
God is pleased in him, uniting us to him. Not one hair of Christ head shall perish.
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He is the Saviour of his Body, Ephes. v. 23. When we are implanted into Christ, then God looks graciously upon us.He is the Saviour of his Body, Ephesians v. 23. When we Are implanted into christ, then God looks graciously upon us.
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As Isaac said unto Iacob, Gen. xxvii. 21. Come near, I pray thee, that I may feel thee, my son,
As Isaac said unto Iacob, Gen. xxvii. 21. Come near, I pray thee, that I may feel thee, my son,
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whether thou be my very son Esau, or not: whither thou be my very son Esau, or not:
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So, when God feels us to be members and parts of his Son, O, 'tis the voyce of my Son, 'tis a member of his Body, then his Soul blesses us.
So, when God feels us to be members and parts of his Son, Oh, it's the voice of my Son, it's a member of his Body, then his Soul Blesses us.
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This Union makes us to enjoy a communion in all that Christ did:
This union makes us to enjoy a communion in all that christ did:
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As S. Bernard speaks, Non alius qui foris-fecit, alter qui satisfecit, quia caput & corpus unus est Christus.
As S. Bernard speaks, Non alius qui forisfecit, alter qui satisfecit, quia caput & corpus Unus est Christus.
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Christus, non potest habere membra damnata. That's the first, Quibus modis? See,Christus, non potest habere membra damnata. That's the First, Quibus modis? See,
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II. Quibus gradibus? Take them in these three steps: 1. In Christo placabilis: Christs Mediation,
II Quibus gradibus? Take them in these three steps: 1. In Christ placabilis: Christ Mediation,
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and Gods good pleasure in him, makes him placable, and appeasable, and reconcileable.
and God's good pleasure in him, makes him placable, and appeasable, and reconcilable.
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Out of Christ, God is a consuming fire, Heb. xii. 29. His thoughts towards us, are onely thoughts of anger:
Out of christ, God is a consuming fire, Hebrew xii. 29. His thoughts towards us, Are only thoughts of anger:
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But his Son hath founded a new Covenant, in which God is Intreatable, sin Pardonable, heaven Attainable.
But his Son hath founded a new Covenant, in which God is Intreatable, sin Pardonable, heaven Attainable.
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This is one step of favour he hath wrought his Father to, to enter a parley and treaty of Reconciliation;
This is one step of favour he hath wrought his Father to, to enter a parley and treaty of Reconciliation;
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He hath set up an Office, to sue out our Pardon; He hath set forth a gracious Remedy;
He hath Set up an Office, to sue out our Pardon; He hath Set forth a gracious Remedy;
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open'd a Fountain for sin, and for uncleanness.
opened a Fountain for since, and for uncleanness.
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Non sic Diabolis. God was in Christ, reconciling the world unto himself, 2 Cor. v. 19. and hath sent Ambassadours, vers. 20. to treat,Non sic Diabolis. God was in christ, reconciling the world unto himself, 2 Cor. v. 19. and hath sent ambassadors, vers. 20. to Treat,
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and intreat for Reconciliation. 2. In Christo placatus: That's more. Our Peace and Reconciliation is actually obtained in, and for him onely.
and entreat for Reconciliation. 2. In Christ Placatus: That's more. Our Peace and Reconciliation is actually obtained in, and for him only.
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He hath made us accepted in the Beloved, Ephes. i. 6. Thus the Apostle, Having slain enmity; not only weakned it,He hath made us accepted in the beloved, Ephesians i. 6. Thus the Apostle, Having slave enmity; not only weakened it,
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but overcome it, He hath reconciled us unto God, Ephes. ii. 16. He presents us to God, obtains our pardon, knocks off our fetters, discharges us out of prison, cancels our bill, seals up our pardon. 3. In Christo continuo placandus. Christ doth not onely set us in Statu quo, and so leaves us;
but overcome it, He hath reconciled us unto God, Ephesians ii. 16. He presents us to God, obtains our pardon, knocks off our fetters, discharges us out of prison, cancels our bill, Seals up our pardon. 3. In Christ continuo placandus. christ does not only Set us in Statu quo, and so leaves us;
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but brings us into favour, and holds us up in favour. Christ is of perpetual use;
but brings us into favour, and holds us up in favour. christ is of perpetual use;
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not at our first Reconciliation, but in all our life.
not At our First Reconciliation, but in all our life.
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This virtue of Christ, 1. Makes our sins of another condition then when we were out of him:
This virtue of christ, 1. Makes our Sins of Another condition then when we were out of him:
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They are not condemnatorta, but our pardon shall be granted. 2. Makes our actions, though imperfect,
They Are not condemnatorta, but our pardon shall be granted. 2. Makes our actions, though imperfect,
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yet acceptable, because done in him. He is the Altar, that sanctifies the Offering: His Odours persume our Prayers.
yet acceptable, Because done in him. He is the Altar, that Sanctifies the Offering: His Odours presume our Prayers.
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In Numb. vi. 19, 20. The Priest, at the Offering, was to lay his hands upon the hands of him who brought it,
In Numb. vi. 19, 20. The Priest, At the Offering, was to lay his hands upon the hands of him who brought it,
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and to wave it before the Lord: and to wave it before the Lord:
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So Christ, he is to present our Prayers, and all our Offerings, and that makes them acceptable. 3. Our persons, they are look'd upon as in Christ, and so with them God is well pleased.
So christ, he is to present our Prayers, and all our Offerings, and that makes them acceptable. 3. Our Persons, they Are looked upon as in christ, and so with them God is well pleased.
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Corollaries from hence, let be these: 1. In quo complacitum; ergo non ex odio Patris morti tradendus.
Corollaries from hence, let be these: 1. In quo complacitum; ergo non ex odio Patris morti tradendus.
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Peter thought, Christ must not dye; We thought him forsaken of God. No, it was not hatred of his Son, that brought him to death;Peter Thought, christ must not die; We Thought him forsaken of God. No, it was not hatred of his Son, that brought him to death;
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for he was most pleas'd with him in his death. 2. In quo complacitum; ergo gratuitum;
for he was most pleased with him in his death. 2. In quo complacitum; ergo gratuitum;
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'Tis good pleasure, and acceptation, that's all our tenure.
It's good pleasure, and acceptation, that's all our tenure.
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He had a Son who pleased him, he needed not us. 3. In quo complacitum; ergo firma reconciliatio.
He had a Son who pleased him, he needed not us. 3. In quo complacitum; ergo Firm Reconciliation.
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If Gods favour were in our selves, we should soon forfeit all; but our salvation is now put into Christs hands.
If God's favour were in our selves, we should soon forfeit all; but our salvation is now put into Christ hands.
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He is Sequester Dei, & hominum. All's entail'd upon him. Oh, let us bless Christ for making our peace:
He is Sequester Dei, & hominum. All's entailed upon him. O, let us bless christ for making our peace:
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Let us kiss him, for whose sake God is well pleased with us;
Let us kiss him, for whose sake God is well pleased with us;
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1. Osculo Fidei. With the kiss of Faith, Thankfulness, Love. 2. Osculo Gratitudinis. With the kiss of Faith, Thankfulness, Love. 3. Osculo Amoris. With the kiss of Faith, Thankfulness, Love.
1. Kiss Fidei. With the kiss of Faith, Thankfulness, Love. 2. Kiss Gratitudinis. With the kiss of Faith, Thankfulness, Love. 3. Kiss Amoris. With the kiss of Faith, Thankfulness, Love.
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So much for the Excellency of his Mediation. Now follows, Thirdly, The Authority of his Doctine;
So much for the Excellency of his Mediation. Now follows, Thirdly, The authority of his Doctrine;
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Hear Him. In it two things; 1. The Designation of the Person, Him. 2. The Prescription of the Duty, Hear. Hear Him. In it two things; 1. The Designation of the Person, Him. 2. The Prescription of the Duty, Hear.
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First, The Designation of the Person, Him. Christ, he is appointed by God the Father to be the Prophet, and Teacher of his Church.First, The Designation of the Person, Him. christ, he is appointed by God the Father to be the Prophet, and Teacher of his Church.
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Hence he is stiled in Scripture, A Prophet: Deut. xviii. 15. A Prophet will the Lord your God raise up of your brethren like unto me; Him shall you hear.
Hence he is styled in Scripture, A Prophet: Deuteronomy xviii. 15. A Prophet will the Lord your God raise up of your brothers like unto me; Him shall you hear.
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He assumes this Title to himself, displaces all Rubbies; One is your Doctour, and Master, even Christ, Matth. xxiii.
He assumes this Title to himself, displaces all Rubbies; One is your Doctor, and Master, even christ, Matthew xxiii.
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So, Heb. iii. 1. He is called, The Apostle, and High-Priest of our Profession. Ma• … ch.
So, Hebrew iii. 1. He is called, The Apostle, and High-Priest of our Profession. Ma• … changed.
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iii. 1. The Angel of the Covenant.
iii. 1. The Angel of the Covenant.
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Now this Prophetical Dignity of Christ, that he is the grand Doctour of the Church, will appear,
Now this Prophetical Dignity of christ, that he is the grand Doctor of the Church, will appear,
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if we make these four Enquiries; 1. Enquire into his Authority, who hath authorized him; 2. Into his Sufficiencies; 3. Into his Priviledges;
if we make these four Enquiries; 1. Inquire into his authority, who hath authorized him; 2. Into his Sufficiencies; 3. Into his Privileges;
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4. Into his Discharge. 1. For his Authority; that is most full and ample: He hath a Commission from heaven:
4. Into his Discharge. 1. For his authority; that is most full and ample: He hath a Commission from heaven:
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Warranted, 1. By Predictions, and Prophecies;
Warranted, 1. By Predictions, and Prophecies;
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I will give thee for a Covenant of the people, for a light of the Gentiles, Isa. xlii. 6. to open the blind eyes, to bring out the prisoners from the prison; I will give thee for a Covenant of the people, for a Light of the Gentiles, Isaiah xlii. 6. to open the blind eyes, to bring out the Prisoners from the prison;
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and them that sit in darkness, out of the prison-house, vers. and them that fit in darkness, out of the Prison house, vers.
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7. The Spirit of the Lord God is upon me, because the Lord hath anointed me, to preach good tidings unto the meek;
7. The Spirit of the Lord God is upon me, Because the Lord hath anointed me, to preach good tidings unto the meek;
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he hath sent me to bind up the brokenhearted, &c. Isa. lxi. 1. This Christ applies to himself, Luk. iv. 21. So, Ioh. xviii. 37. To this end was I born,
he hath sent me to bind up the brokenhearted, etc. Isaiah lxi. 1. This christ Applies to himself, Luk. iv. 21. So, John xviii. 37. To this end was I born,
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and for this cause came I into the world, that I should bear witness unto the Truth. and for this cause Come I into the world, that I should bear witness unto the Truth.
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Warranted, 2. By his Fathers publick Inauguration at his Baptisme, and now on Mount Tabor. This honour God put upon him;
Warranted, 2. By his Father's public Inauguration At his Baptism, and now on Mount Tabor. This honour God put upon him;
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and hath now set him on Mount Zion, to preach the Law, whereof God spake unto him. 3. By Signs and Wonders:
and hath now Set him on Mount Zion, to preach the Law, whereof God spoke unto him. 3. By Signs and Wonders:
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Rabbi, we know that thou art a Teacher sent from God; Rabbi, we know that thou art a Teacher sent from God;
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for no man can do these miracles that thou d• … est, except God be with him, Ioh. iii. 2. As Moses was sent,for no man can do these Miracles that thou d• … est, except God be with him, John iii. 2. As Moses was sent,
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and authorized by a wonder-working Power; so Christ had his Commission seal'd up by mighty Works.
and authorized by a wonder-working Power; so christ had his Commission sealed up by mighty Works.
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Miracles are the ratification of his Doctrine. We must have Sigillum Ecclesiae, in ordinary Calling; or miraculous, in extraordinary. 2. For his Sufficiency:
Miracles Are the ratification of his Doctrine. We must have Sigillum Ecclesiae, in ordinary Calling; or miraculous, in extraordinary. 2. For his Sufficiency:
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Whom God sends, he fits and enables. But Christ hath an All-sufficiency for an absolute Discharge of this great work.
Whom God sends, he fits and enables. But christ hath an All-sufficiency for an absolute Discharge of this great work.
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He had, 1. The enablement of Knowledge: He is richly furnished with all kind of Knowledge:
He had, 1. The enablement of Knowledge: He is richly furnished with all kind of Knowledge:
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In him are all the Treasures of Wisdome and Knowledge, Colos. ii. 3. 1. Treasures of Knowledge; i. e. In him Are all the Treasures of Wisdom and Knowledge, Colos ii. 3. 1. Treasures of Knowledge; i. e.
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Precious Knowledge, Saving Knowledge. 2. Treasures of Knowledge; i. e. Plentiful Knowledge. We know but in part;
Precious Knowledge, Saving Knowledge. 2. Treasures of Knowledge; i. e. Plentiful Knowledge. We know but in part;
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but all the Counsel of God is made open to him.
but all the Counsel of God is made open to him.
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Solomon, who could speak of every creature, was but ignorant, if compar'd with Christ. A greater Wisdome,Solomon, who could speak of every creature, was but ignorant, if compared with christ. A greater Wisdom,
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then that of Solomon, was in him. 3. Treasures; i. e. Hidden and Stored Knowledge was in him;
then that of Solomon, was in him. 3. Treasures; i. e. Hidden and Stored Knowledge was in him;
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those Secret mysteries that were laid up in the bosom of Eternity, he had the Knowledge of.
those Secret Mysteres that were laid up in the bosom of Eternity, he had the Knowledge of.
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Now this Knowledge is communicated to him, not, as to us, Studio & Industria; not, as to the Prophets, by Dreams, or Visions, or Revelations of Angels:
Now this Knowledge is communicated to him, not, as to us, Study & Industria; not, as to the prophets, by Dreams, or Visions, or Revelations of Angels:
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but by a clear, full, intimate view, and beholding of the God-Head, the Fountain of all sacred Knowledge.
but by a clear, full, intimate view, and beholding of the God-Head, the Fountain of all sacred Knowledge.
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Christ had, 2. The enablement of all other gracious endowments, the full assistance of the Spirit. christ had, 2. The enablement of all other gracious endowments, the full assistance of the Spirit.
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All other Saints were limited and imperfect in these gifts. Moses was slow of speech; but his lips were full of grace. Paul was learned, but not eloquent;
All other Saints were limited and imperfect in these Gifts. Moses was slow of speech; but his lips were full of grace. Paul was learned, but not eloquent;
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Apollos eloquent, but not so profound: But Christ had all; His lips drop down myrrh. Then, this assistance was continued, and constant.Apollos eloquent, but not so profound: But christ had all; His lips drop down myrrh. Then, this assistance was continued, and constant.
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Those gratiae, that are gratis datae, are sometimes more full, sometimes more sparing: Sometimes the dore of Utterance is opened to us, sometimes it is shut:
Those Gratiae, that Are gratis Datae, Are sometime more full, sometime more sparing: Sometime the door of Utterance is opened to us, sometime it is shut:
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Sometimes we have more assistance, sometimes less: But Christ had it alwayes in a full measure.
Sometime we have more assistance, sometime less: But christ had it always in a full measure.
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As light is alwayes in the Sun, but the Ayr receives it, per modum coruscationis, unevenly, uncertainly. 3. For his Priviledges.
As Light is always in the Sun, but the Air receives it, per modum coruscationis, unevenly, uncertainly. 3. For his Privileges.
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These were far above all Prophets, Doctours, Instructers. Four main Priviledges he had; 1. Universality: He had an unlimited, and unbounded Commission;
These were Far above all prophets, Doctors, Instructers. Four main Privileges he had; 1. Universality: He had an unlimited, and unbounded Commission;
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not onely to one Nation, but to the whole Church. Nay, not so onely to the present Church;
not only to one nation, but to the Whole Church. Nay, not so only to the present Church;
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but to the Church, present, past, and to come. All Prophecies were inspired by him: All the Prophets borrowed their light from him:
but to the Church, present, past, and to come. All Prophecies were inspired by him: All the prophets borrowed their Light from him:
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All sate at the feet of this Gamaleel.
All sat At the feet of this Gamaleel.
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The Spirit that spake in the Prophets, 'tis called, 1 Pet. i. 11. The Spirit of Christ. By this Spirit, Christ preach'd in Noah, to the old world, 1 Pet. iii. 19. 2. He is Infallibilis Doctor; an unerring, and infallible Doctour and Teacher.
The Spirit that spoke in the prophets, it's called, 1 Pet. i. 11. The Spirit of christ. By this Spirit, christ preached in Noah, to the old world, 1 Pet. iii. 19. 2. He is Infallible Doctor; an unerring, and infallible Doctor and Teacher.
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He is not only wise, but Wisdome it self; not only true, but Truth it self.
He is not only wise, but Wisdom it self; not only true, but Truth it self.
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We have an Infallibility of Rule and Direction, the Scripture: The Apostles had a further Infallibility of Assistance, and Inspiration;
We have an Infallibility of Rule and Direction, the Scripture: The Apostles had a further Infallibility of Assistance, and Inspiration;
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but Christ was most naturally, and, of himself, Infallible.
but christ was most naturally, and, of himself, Infallible.
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He is the faithful and true Witness, Rev. iii. 14. 3. He had Excellentiam Doctrinae, above all before him.He is the faithful and true Witness, Rev. iii. 14. 3. He had Excellentiam Doctrine, above all before him.
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Moses, and his followers, they were but Doctours of the Law, the Ministery of Condemnation: The Prophets, they were Ministers of the Promises;Moses, and his followers, they were but Doctors of the Law, the Ministry of Condemnation: The prophets, they were Ministers of the Promises;
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all, De bonis futuris: But Christ came with Performances: He brought life and immortality to light by the Gospel, 2 Tim. i. 10. Tidings, and intimations are good;
all, De bonis futuris: But christ Come with Performances: He brought life and immortality to Light by the Gospel, 2 Tim. i. 10. Tidings, and intimations Are good;
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but real evidences, and performances, they are far more welcome. 4. He is Efficax, a most Effectual and Prevailing Doctour:
but real evidences, and performances, they Are Far more welcome. 4. He is Effective, a most Effectual and Prevailing Doctor:
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He hath made my mouth like a sharp sword, Isa. xlix. 2. So S. Iohn, Rev. xix. 15. Out of his mouth goes a sharp sword: He hath made my Mouth like a sharp sword, Isaiah xlix. 2. So S. John, Rev. xix. 15. Out of his Mouth Goes a sharp sword:
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Not in ore gladii, but in gladio oris; His Teaching is inward and spiritual. Cathedram habet in coelo, qui docet cor: All others affect the ear;
Not in over gladii, but in Gladio oris; His Teaching is inward and spiritual. Cathedram habet in coelo, qui docet cor: All Others affect the ear;
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He onely speaks to the heart. He opens our understandings, that we may understand the Scriptures;
He only speaks to the heart. He Opens our understandings, that we may understand the Scriptures;
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He writes his Laws in our hearts.
He writes his Laws in our hearts.
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Lastly, 4. For his Discharge, it is with absolute Fidelity, without concealing any portion of Gods Truth.
Lastly, 4. For his Discharge, it is with absolute Fidis, without concealing any portion of God's Truth.
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He gives up an exact account, Ioh. xvii. 8. I have given unto them the words which thou gavest me, and they have received them;
He gives up an exact account, John xvii. 8. I have given unto them the words which thou Gavest me, and they have received them;
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and have known surely that I came out from thee; and they have believed that thou didst send me. Moses was faithful;and have known surely that I Come out from thee; and they have believed that thou didst send me. Moses was faithful;
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Christ was as, nay above Moses, in all Fidelity. He lost none of his Sheep, whom the Father had committed to him. christ was as, nay above Moses, in all Fidis. He lost none of his Sheep, whom the Father had committed to him.
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He preferred the preaching of his Father's Will, before his Food; more then his appointed Food.
He preferred the preaching of his Father's Will, before his Food; more then his appointed Food.
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Moses, he took the account of the people; and again, when he dyed, the people accounted, to shew his Fidelity.Moses, he took the account of the people; and again, when he died, the people accounted, to show his Fidis.
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So Christ; Not one whom thou gavest me, is lost, Ioh. xvii. 12. More particularly;
So christ; Not one whom thou Gavest me, is lost, John xvii. 12. More particularly;
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This Designation of the Person, it may be considered in these five distinguishing Respects: 1. Respectively to the Father;
This Designation of the Person, it may be considered in these five distinguishing Respects: 1. Respectively to the Father;
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Hear Him. He sends us to his Son. We have no voyce from the Father, but this bidding us to look for no voyce but from Christ. Pharaoh sends all,Hear Him. He sends us to his Son. We have no voice from the Father, but this bidding us to look for no voice but from christ. Pharaoh sends all,
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for corn, to Ioseph. Thus he discharges them from any more Visions and Revelations:
for corn, to Ioseph. Thus he discharges them from any more Visions and Revelations:
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there is now no other Urim, and Thummim, but this lively Oracle. 2. Respectively to Moses and Elias. Peter would gladly listen to them;
there is now no other Urim, and Thummim, but this lively Oracle. 2. Respectively to Moses and Elias. Peter would gladly listen to them;
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that heavenly Conference much affected him. No, God discharges Moses and Elias; their Ministration is out of date.
that heavenly Conference much affected him. No, God discharges Moses and Elias; their Ministration is out of date.
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They have served their time, now he speaks to us by his Son. They were all like Ushers in the School, Christ is the grand-Teacher.
They have served their time, now he speaks to us by his Son. They were all like Ushers in the School, christ is the grand-Teacher.
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These Stars must set, now this Sun arises. They are compared to under-Tutours and Governours, till the time came, that we must be NONLATINALPHABET.
These Stars must Set, now this Sun arises. They Are compared to under-Tutours and Governors, till the time Come, that we must be.
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Before, he spake, Ut Iosephus, per Interpretem;
Before, he spoke, Ut Iosephus, per Interpretem;
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now we see the face of Christ, and hear him speaking unto us. 3. Respectively to the subordinate Ministers, and means of salvation;
now we see the face of christ, and hear him speaking unto us. 3. Respectively to the subordinate Ministers, and means of salvation;
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in their preaching still we must hear Him. What the Jews did blasphemously, we must devoutly;
in their preaching still we must hear Him. What the jews did blasphemously, we must devoutly;
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we must cry out, The voyce of God, and not of man. He that receives you, receives me.
we must cry out, The voice of God, and not of man. He that receives you, receives me.
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Thus the Galathians receiv'd S. Paul, as an Angel of God, even as Christ Iesus, Gal. iv. 14. He who spake by the mouth of his holy Prophets, speaks still.
Thus the Galatians received S. Paul, as an Angel of God, even as christ Iesus, Gal. iv. 14. He who spoke by the Mouth of his holy prophets, speaks still.
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He who seeks a proof of Christs speaking in his Ministers, let him know, he despises not man, but God;
He who seeks a proof of Christ speaking in his Ministers, let him know, he despises not man, but God;
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take heed ye despise not him that speaks from heaven. 4. Respectively to my Successour, to whom Christ should give place;
take heed you despise not him that speaks from heaven. 4. Respectively to my Successor, to whom christ should give place;
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look for no more, Hear Him. This is the last time. There is no other means of salvation.
look for no more, Hear Him. This is the last time. There is no other means of salvation.
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The Law was imperfect, insufficient, therefore it is abolish'd;
The Law was imperfect, insufficient, Therefore it is abolished;
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but surely they wil reverence my Son. His Gospel, it is Evangelium aeternum. Nobis non opus est curiositate post Christum, nec inquisitione post Evangelium.
but surely they will Reverence my Son. His Gospel, it is Evangelium aeternum. Nobis non opus est Curiosity post Christ, nec inquisition post Evangelium.
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5. Respectively to all that he shall teach. His Patent, it is general; no man was ever so authorized, but his Commission was limited. Christ hath an universal Charter. We must question nothing;
5. Respectively to all that he shall teach. His Patent, it is general; no man was ever so authorized, but his Commission was limited. christ hath an universal Charter. We must question nothing;
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not doubt of any point of his Doctrine, not in some cases, but to all purposes. 1. Quamvis supra rationem in mysteriis.
not doubt of any point of his Doctrine, not in Some cases, but to all Purposes. 1. Quamvis supra rationem in mysteriis.
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2. Quamvis contra carnem in officiis. 3. Quamvis ultra spem & possibilitatem in promissionibus. 4. Quamvis contra Mosen & Elian in lege abroganda.
2. Quamvis contra Carnem in Offices. 3. Quamvis ultra spem & possibilitatem in promissionibus. 4. Quamvis contra Moses & Elian in lege abroganda.
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That's for the Designation of the Person, Him. Next is, Secondly, the Act, or Duty prescribed, Hear Him. 1. Hear Him; Not think of gazing upon him, and erecting up Tabernacles.
That's for the Designation of the Person, Him. Next is, Secondly, the Act, or Duty prescribed, Hear Him. 1. Hear Him; Not think of gazing upon him, and erecting up Tabernacles.
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He honours Christ most, not who imagines some voluntary service of his own; but who hears him, believes him, obeys him. The obedient Ear honours him.
He honours christ most, not who imagines Some voluntary service of his own; but who hears him, believes him, obeys him. The obedient Ear honours him.
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Acknowledge him as my Son, listen to him, and believe in him;
Acknowledge him as my Son, listen to him, and believe in him;
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this is the truest honour we can do to Christ. Peter, like Martha, was troubled to entertain him;
this is the Truest honour we can do to christ. Peter, like Martha, was troubled to entertain him;
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we must, like Mary, sit at his feet, and Hear Him. 2. Hear Him; Adore him, not onely as my Son;
we must, like Marry, fit At his feet, and Hear Him. 2. Hear Him; Adore him, not only as my Son;
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believe in him, not onely as your Saviour, In quo complacitus sum; but Hear Him, as your Law-giver.
believe in him, not only as your Saviour, In quo complacitus sum; but Hear Him, as your Lawgiver.
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Christ comes with Commandments and Duties, and expects our attention to them, as well as to his Promises. christ comes with commandments and Duties, and expects our attention to them, as well as to his Promises.
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Set him up as thy Lord, and Ruler; and resolve to serve Iesus thy Lord.
Set him up as thy Lord, and Ruler; and resolve to serve Iesus thy Lord.
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THE SEVENTH SERMON ON S. MATTH. xvii. 6, 7, 8, 9. Vers. 6. And when the Disciples heard it, they fell on their face,
THE SEVENTH SERMON ON S. MATTHEW. xvii. 6, 7, 8, 9. Vers. 6. And when the Disciples herd it, they fell on their face,
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and were sore afraid. Vers. 7. And Iesus came and touched them, and said unto them, Arise, be not afraid. Vers. 8. And when they had lift up their eyes, they saw no man, save Iesus onely. Vers. 9. And as they came down from the Mountain, Iesus charged them, saying, &c. Vers. 6. And when the Disciples heard it, they fell on their face, and were sore afraid.
and were soar afraid. Vers. 7. And Iesus Come and touched them, and said unto them, Arise, be not afraid. Vers. 8. And when they had lift up their eyes, they saw no man, save Iesus only. Vers. 9. And as they Come down from the Mountain, Iesus charged them, saying, etc. Vers. 6. And when the Disciples herd it, they fell on their face, and were soar afraid.
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THis sixth Verse, sets out the Effect that this Voyce from heaven wrought in the Apostles.
THis sixth Verse, sets out the Effect that this Voice from heaven wrought in the Apostles.
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It casts them into a Passion of Horror and Amazement. In it two things: 1. The Impression of this Passion;
It Cast them into a Passion of Horror and Amazement. In it two things: 1. The Impression of this Passion;
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They were sore afraid. 2. The Irruption of it into the body, They fell on their face. They were soar afraid. 2. The Irruption of it into the body, They fell on their face.
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First, The Impression of this Passion, They were sore afraid. Of this we will take a double consideration: 1. Ex parte Dei; Why God stirs up in them this great amazement. 2. Ex parte eorum; What occasioned it in them. I.First, The Impression of this Passion, They were soar afraid. Of this we will take a double consideration: 1. Ex parte Dei; Why God stirs up in them this great amazement. 2. Ex parte Their; What occasioned it in them. I.
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Consider it in respect of God. Purposely, God affects them with this, rather then with any other Passion, for divers reasons;
Consider it in respect of God. Purposely, God affects them with this, rather then with any other Passion, for diverse Reasons;
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1. Ut altiùs imprimeret in memoriam.
1. Ut altiùs imprimeret in memoriam.
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Those lessons that are fastned into us with extraordinary fear, take deepest apprehension in us, stick fastest in us.
Those Lessons that Are fastened into us with extraordinary Fear, take Deepest apprehension in us, stick fastest in us.
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Those Truths are dearest to us, that cost us dearest. Fear, and horror, and temptation, are the most profitable Schools to learn in.
Those Truths Are dearest to us, that cost us dearest. fear, and horror, and temptation, Are the most profitable Schools to Learn in.
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As a mother loves that child most, that she brought forth with the greatest pain and sorrow. 2. To teach them the fittest and best way to make use of Christ. He hath now propounded him to them;
As a mother loves that child most, that she brought forth with the greatest pain and sorrow. 2. To teach them the Fittest and best Way to make use of christ. He hath now propounded him to them;
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and, to drive them to this refuge and sanctuary, to make them see their great weakness and insufficiency out of him,
and, to drive them to this refuge and sanctuary, to make them see their great weakness and insufficiency out of him,
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and need to shelter themselves in him, he purposely affrights and terrifies them.
and need to shelter themselves in him, he purposely affrights and terrifies them.
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While we are at ease, no fears or terrors seise on us, we sit loose from Christ; but if Gods Glory once fears us,
While we Are At ease, no fears or terrors seize on us, we fit lose from christ; but if God's Glory once fears us,
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then we run to the horns of this Altar.
then we run to the horns of this Altar.
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When men are prick'd in their consciences, then they cry out, What shall we do to be saved? So the Jaylor.
When men Are pricked in their Consciences, then they cry out, What shall we do to be saved? So the Jailor.
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Before conversion, Love is too weak an attractive to our servile nature; Fear works more powerfully.
Before conversion, Love is too weak an Attractive to our servile nature; fear works more powerfully.
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Lot must be affrighted out of Sodom, and constrained to fly for his life.Lot must be affrighted out of Sodom, and constrained to fly for his life.
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The pursuing of the avenger of bloud, must make the man-slayer to fly to the city of Refuge.
The pursuing of the avenger of blood, must make the manslayer to fly to the City of Refuge.
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Some save with fear, pulling them out of the fire, Iude, vers. some save with Fear, pulling them out of the fire, Iude, vers.
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23. 3. This fear at the voyce of God, was sent upon them, to enforce them to this particular duty, to hear Christ. The voyce of God out of Christ is terrible;
23. 3. This Fear At the voice of God, was sent upon them, to enforce them to this particular duty, to hear christ. The voice of God out of christ is terrible;
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but Christs voyce, it is a comforting voyce.
but Christ voice, it is a comforting voice.
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It is the gracious goodness of God, and a merciful respect to our infirmity, not to speak to us from heaven, by his own glorious voyce; that would amaze us;
It is the gracious Goodness of God, and a merciful respect to our infirmity, not to speak to us from heaven, by his own glorious voice; that would amaze us;
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but to speak to us, more humano. Christ Incarnate, and so men of our quality and condition, are the most fit means to speak to us.
but to speak to us, more Human. christ Incarnate, and so men of our quality and condition, Are the most fit means to speak to us.
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Deut. v. 26. the people desire that Moses may speak unto them in Gods name; Go thou near, and hear all that the Lord our God shall say; Deuteronomy v. 26. the people desire that Moses may speak unto them in God's name; Go thou near, and hear all that the Lord our God shall say;
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and speak thou unto us all that the Lord our God shall speak unto thee; and we will hear it, and do it. and speak thou unto us all that the Lord our God shall speak unto thee; and we will hear it, and do it.
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So the Apostle, Heb. xii. 19. They that heard the voyce of God, intreated that the Word should not be spoken to them any more:
So the Apostle, Hebrew xii. 19. They that herd the voice of God, entreated that the Word should not be spoken to them any more:
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vers. 20. For they could not endure it. Nay, Moses himself did exceedingly fear, and quake, vers. vers. 20. For they could not endure it. Nay, Moses himself did exceedingly Fear, and quake, vers.
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21. Yet how perverse are we? Oh, we think, if God from heaven would speak unto us, we would believe. Alas!
21. Yet how perverse Are we? O, we think, if God from heaven would speak unto us, we would believe. Alas!
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How unable are we to bear it? If men speak, we fleight it:
How unable Are we to bear it? If men speak, we fleight it:
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Is not Iesus one of us? His brethren, and sisters, are they not all with us? Matth. xiii. 56. If he speak himself, then he is too terrible;Is not Iesus one of us? His brothers, and Sisters, Are they not all with us? Matthew xiii. 56. If he speak himself, then he is too terrible;
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if by men, then too contemptible: They are offended at him.
if by men, then too contemptible: They Are offended At him.
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4. They are cast into this great dejection and fear, to humble them, lest the glory of these heavenly Visions should too much puff them up.
4. They Are cast into this great dejection and Fear, to humble them, lest the glory of these heavenly Visions should too much puff them up.
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Naturally, we wax proud upon any extraordinary favour.
Naturally, we wax proud upon any extraordinary favour.
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As Haman, being alone called to the Banquet with the King, how proud was he upon it? The Lord, to keep down our spiritual pride,
As Haman, being alone called to the Banquet with the King, how proud was he upon it? The Lord, to keep down our spiritual pride,
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after high favours, usually exercises us with low abasements.
After high favours, usually exercises us with low abasements.
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Thus Paul, lest he should be lifted up with those Revelations, he was buffetted by Satan.
Thus Paul, lest he should be lifted up with those Revelations, he was buffeted by Satan.
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To this purpose, 1. Sometimes God humbles us, before he pleases to reveal himself to us.
To this purpose, 1. Sometime God humbles us, before he Pleases to reveal himself to us.
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Thus Abraham was cast into a great horror before God appeared to him. So Esay, Ezekiel, Daniel:
Thus Abraham was cast into a great horror before God appeared to him. So Isaiah, Ezekielem, daniel:
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So Paul, before he was called to be an Apostle, he was cast down to the earth.
So Paul, before he was called to be an Apostle, he was cast down to the earth.
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Humility is the fittest preparation to receive any favour, or Revelation from God.
Humility is the Fittest preparation to receive any favour, or Revelation from God.
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It makes us sensible, 1. Of our weakness, that it is not our strength that attains to these Revelations. 2. Of our unworthiness;
It makes us sensible, 1. Of our weakness, that it is not our strength that attains to these Revelations. 2. Of our unworthiness;
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To me, who am less then the least of all Saints, is this grace given, that I should preach the unsearchable riches of Christ, Ephes. iii. 8. 2. Sometimes,To me, who am less then the least of all Saints, is this grace given, that I should preach the unsearchable riches of christ, Ephesians iii. 8. 2. Sometime,
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after God hath vouchsafed us some extraordinary favour, then he abases us, and casts us down.
After God hath vouchsafed us Some extraordinary favour, then he abases us, and Cast us down.
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Thus Iacob, after his wrestling with God, was lamed.
Thus Iacob, After his wrestling with God, was lamed.
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We must have this Treasure in earthen vessels, that the excellency of the Power may be seen to be of God, We must have this Treasure in earthen vessels, that the excellency of the Power may be seen to be of God,
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and not of us, 2 Cor. iv. 7. II. Consider it in respect of Themselves, what occasion'd this terror in them.and not of us, 2 Cor. iv. 7. II Consider it in respect of Themselves, what occasioned this terror in them.
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It is strange, the Apostles should be thus affrighted: 1. They were Sancti: If they had been wicked and profane men, it had been no marvel:
It is strange, the Apostles should be thus affrighted: 1. They were Sancti: If they had been wicked and profane men, it had been no marvel:
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For Balaam, and such as he, to tremble, that's no wonder;
For balaam, and such as he, to tremble, that's no wonder;
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but for these holy men to be thus dismayed, is much. 2. They were in a warrantable,
but for these holy men to be thus dismayed, is much. 2. They were in a warrantable,
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and holy action, yet are they affrighted. For men to be surprised with horror in an unwarrantable, profane action, that's no marvel;
and holy actium, yet Are they affrighted. For men to be surprised with horror in an unwarrantable, profane actium, that's no marvel;
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as Balthazar in his Cups, to be struck with astonishment; and Cain, at the murthering of his brother:
as Balthazar in his Cups, to be struck with astonishment; and Cain, At the murdering of his brother:
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But these were in a lawful action, and yet affrighted. 3. They were in Praesentia Christi. Indeed, to be left to ourselves,
But these were in a lawful actium, and yet affrighted. 3. They were in Presence Christ. Indeed, to be left to ourselves,
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and to see nothing but terrors on Gods part, there is some cause of fear; but to be so near a Sanctuary, and yet to tremble!
and to see nothing but terrors on God's part, there is Some cause of Fear; but to be so near a Sanctuary, and yet to tremble!
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4. They had Visiones laetas, & exhilarantes; were made partakers of Visions full of comfort, and joy:
4. They had Visions laetas, & exhilarantes; were made partakers of Visions full of Comfort, and joy:
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To see Christ in Glory, and to enjoy a sweet society with the Saints, and yet to be in fear!
To see christ in Glory, and to enjoy a sweet society with the Saints, and yet to be in Fear!
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No marvel, if the presence of an angry God, and some dreadful Visions, should terrifie. 5. They heard Vocem Pacificam; that God in Christ was well pleased with them, yet they tremble.
No marvel, if the presence of an angry God, and Some dreadful Visions, should terrify. 5. They herd Vocem Pacificam; that God in christ was well pleased with them, yet they tremble.
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Indeed, to hear the thundrings of the Law, that's terrible;
Indeed, to hear the thunderings of the Law, that's terrible;
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but here, was Vox Evangelii; here were Harpers, harping with their Harps, Rev. xiv. 2. What should be the reason, that notwithstanding all these hints of comfort and assurance, that yet they fear? See the grounds of this, in these three Observations: 1. These holy men,
but Here, was Vox Evangelii; Here were Harpers, harping with their Harps, Rev. xiv. 2. What should be the reason, that notwithstanding all these hints of Comfort and assurance, that yet they Fear? See the grounds of this, in these three Observations: 1. These holy men,
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though Saints, yet they carry about them the conscience of sin, a secret guiltiness, and that now awakens, and troubles them.
though Saints, yet they carry about them the conscience of since, a secret guiltiness, and that now awakens, and Troubles them.
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The best of us carry about us the remainders of our father Adam, his guiltiness, his fears.
The best of us carry about us the remainders of our father Adam, his guiltiness, his fears.
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I heard thy voyce in the garden, and I was afraid — and I hid my self, Gen. iii. 10. Adam, in his Innocency, was voyd of this fear, be enjoyed a sweet Communion with God;I herd thy voice in the garden, and I was afraid — and I hid my self, Gen. iii. 10. Adam, in his Innocency, was void of this Fear, be enjoyed a sweet Communion with God;
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but since, the best of us have many secret accusations, and niblings of conscience, that will perplex and annoy us. 2. The Voyce,
but since, the best of us have many secret accusations, and nibblings of conscience, that will perplex and annoy us. 2. The Voice,
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and Presence, and Approach of God will awaken this guiltiness of our conscience.
and Presence, and Approach of God will awaken this guiltiness of our conscience.
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His Presence darts in a light unto us, that makes sin appear, that discovers to us our secret and concealed sins.
His Presence darts in a Light unto us, that makes since appear, that discovers to us our secret and concealed Sins.
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Indeed, the Saints, conversing with men, seem, to themselves, and others, unreprovable. So, S. Paul is not conscious to himself of any thing;
Indeed, the Saints, conversing with men, seem, to themselves, and Others, unreprovable. So, S. Paul is not conscious to himself of any thing;
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But he that judges me is the Lord, 1 Cor. iv. 4. He knew not Concupiscence to be sin, till the Law passed upon him.But he that judges me is the Lord, 1 Cor. iv. 4. He knew not Concupiscence to be since, till the Law passed upon him.
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The light of a Candle doth not discover that which the light of the Sun doth. 3. This conscience,
The Light of a Candle does not discover that which the Light of the Sun does. 3. This conscience,
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thus awaken'd, strikes us with fear and astonishment. Oh, if the Lyon roar, the beasts tremble.
thus awakened, strikes us with Fear and astonishment. O, if the lion roar, the beasts tremble.
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Then Iob abhorrs himself in dust and ashes; as a bad servant trembles when he sees his Master.
Then Job abhors himself in dust and Ashes; as a bad servant trembles when he sees his Master.
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So Esay; Wo is me, I am undone — for mine eyes have seen the King, the Lord of Hosts, Isa. vi. 5. Thus S. Peter, Lord, depart from me,
So Isaiah; Woe is me, I am undone — for mine eyes have seen the King, the Lord of Hosts, Isaiah vi. 5. Thus S. Peter, Lord, depart from me,
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for I am a sinful man, Luk. v. 8. To strengthen us against these fears; 1. Get strength of Faith. Weak Faith will shrink.for I am a sinful man, Luk. v. 8. To strengthen us against these fears; 1. Get strength of Faith. Weak Faith will shrink.
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Why did ye fear, NONLATINALPHABET, O ye of little faith? Matth. viii. 26. It must be strength of Faith that can overcome terrors of conscience, agonies, amazements. 2. Love, that casts out fear, 1 Ioh. iv. 18. Get the love of God shed into your hearts;Why did you Fear,, Oh you of little faith? Matthew viii. 26. It must be strength of Faith that can overcome terrors of conscience, agonies, amazements. 2. Love, that Cast out Fear, 1 John iv. 18. Get the love of God shed into your hearts;
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and then argue as Manoah 's wife did, If the Lord were pleased to kill us — he would not have shewed us all these things, Iudg. xiii. 23. 3. Maintain thy peace with God;
and then argue as Manoah is wife did, If the Lord were pleased to kill us — he would not have showed us all these things, Judges xiii. 23. 3. Maintain thy peace with God;
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take heed of making a breach with him. Live not in any known sin: This will make him fall heavy upon his dearest servants.
take heed of making a breach with him. Live not in any known since: This will make him fallen heavy upon his dearest Servants.
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As Moses, God met him in the Inn, and sought to kill him, because his child was not circumcised, Exod. iv. 24. If a man be at peace with God, he fears no ill tydings, his heart is fixed. 4. Acquaint thy self much with the thoughts of God;
As Moses, God met him in the Inn, and sought to kill him, Because his child was not circumcised, Exod iv. 24. If a man be At peace with God, he fears no ill tidings, his heart is fixed. 4. Acquaint thy self much with the thoughts of God;
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often present him to thy soul; set up his glory in thine heart. If he be strange to thee, any appearance will be fearful;
often present him to thy soul; Set up his glory in thine heart. If he be strange to thee, any appearance will be fearful;
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but if thou beest acquainted with him, then mayst thou be confident. 5. Disburthen thy conscience of all guiltiness of sin.
but if thou Best acquainted with him, then Mayest thou be confident. 5. Disburthen thy conscience of all guiltiness of since.
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Let no sin lye there unrepented of. Sin betrayes thee to this feat.
Let no since lie there unrepented of. since betrays thee to this feat.
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It is not outward terrors that so much disquiet, as do inward terrors from sense of sin.
It is not outward terrors that so much disquiet, as do inward terrors from sense of since.
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The least inward pain is more troublesome then any outward. A vapour in the earth, makes an earthquake. 6. Always keep Christ in thine eye.
The least inward pain is more troublesome then any outward. A vapour in the earth, makes an earthquake. 6. Always keep christ in thine eye.
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O Master, save us, we perish. Make him thy Sanctuary: as children run to their father, if any thing affrights them.Oh Master, save us, we perish. Make him thy Sanctuary: as children run to their father, if any thing affrights them.
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I will fear none evil, for thou art with me, Psal. xxiii. 4. 7. Nourish a voluntary religious fear of God;I will Fear none evil, for thou art with me, Psalm xxiii. 4. 7. Nourish a voluntary religious Fear of God;
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it will prevent these violent and enforced fears. All knees must bow to him; he will be feared.
it will prevent these violent and Enforced fears. All knees must bow to him; he will be feared.
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A devout fear, will prevent a slavish fear. An humble spirit, that bows of it self, shall not be broken.
A devout Fear, will prevent a slavish Fear. an humble Spirit, that bows of it self, shall not be broken.
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A reed, that bends with the wind, stands; when an oak is rent up by the roots.
A reed, that bends with the wind, Stands; when an oak is rend up by the roots.
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Nourish a reverence of him in all places; especially on Mount Tabor, at his Word; Serve him with reverence, and fear.
Nourish a Reverence of him in all places; especially on Mount Tabor, At his Word; Serve him with Reverence, and Fear.
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So much for the sixth Verse.
So much for the sixth Verse.
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Now follows, Vers. 7. And Iesus came and touched them, and said, Arise, be not afraid.
Now follows, Vers. 7. And Iesus Come and touched them, and said, Arise, be not afraid.
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This Verse sets out the comfortable and gracious recovery of these Disciples, out of those amazing fears into which they were cast.
This Verse sets out the comfortable and gracious recovery of these Disciples, out of those amazing fears into which they were cast.
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The summ and substance of it, may be resolved into these considerable Observations: First, Observe from the Agent in this recovery:
The sum and substance of it, may be resolved into these considerable Observations: First, Observe from the Agent in this recovery:
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As by the power of God they were cast into these fears; so it is God alone who must raise and recover them.
As by the power of God they were cast into these fears; so it is God alone who must raise and recover them.
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The terrors of the Almighty, are removable onely by the power of the Almighty. 'Tis not any creature, but God onely, who can raise and refresh them.
The terrors of the Almighty, Are removable only by the power of the Almighty. It's not any creature, but God only, who can raise and refresh them.
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He hath torn, and he must heal us; he hath smitten, and he must bind us up, Hos. vi. 1. He maketh sore, and he must bind up; He hath torn, and he must heal us; he hath smitten, and he must bind us up, Hos. vi. 1. He makes soar, and he must bind up;
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he woundeth, and his hands must make whole, Iob v. 18. Divers reasons may be given;he wounds, and his hands must make Whole, Job v. 18. Diverse Reasons may be given;
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1. From the Subject of these terrors. These fears are setled in the soul, and conscience;
1. From the Subject of these terrors. These fears Are settled in the soul, and conscience;
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clogg'd with secret guiltiness, awakened by the voyce of God, struck with horror and amazement. Now the soul, and conscience, it is obnoxious onely to the power of God.
clogged with secret guiltiness, awakened by the voice of God, struck with horror and amazement. Now the soul, and conscience, it is obnoxious only to the power of God.
vvn p-acp j-jn n1, vvn p-acp dt n1 pp-f np1, vvn p-acp n1 cc n1. av dt n1, cc n1, pn31 vbz j av-j p-acp dt n1 pp-f np1.
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He onely can set these terrors upon it, and so take them off again. No created power can strike fear into the conscience, or convey comfort into it.
He only can Set these terrors upon it, and so take them off again. No created power can strike Fear into the conscience, or convey Comfort into it.
pns31 av-j vmb vvi d n2 p-acp pn31, cc av vvb pno32 a-acp av. uh-dx j-vvn n1 vmb vvi n1 p-acp dt n1, cc vvi n1 p-acp pn31.
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He hath appropriated this to himself onely.
He hath appropriated this to himself only.
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Our outward man is lyable to the wrath of man, but the conscience is Gods peculiar.
Our outward man is liable to the wrath of man, but the conscience is God's peculiar.
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Fear not them who can destroy the body, but him who can strike terror into the conscience, who can affright the soul. 2. From the Nature of these fears:
fear not them who can destroy the body, but him who can strike terror into the conscience, who can affright the soul. 2. From the Nature of these fears:
n1 xx pno32 r-crq vmb vvi dt n1, cc-acp pno31 r-crq vmb vvi n1 p-acp dt n1, r-crq vmb vvi dt n1. crd p-acp dt n1 pp-f d n2:
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They are supernatural, and spiritual, and so must be cured by answerable comforts. Outward applications, cannot cure inward maladies.
They Are supernatural, and spiritual, and so must be cured by answerable comforts. Outward applications, cannot cure inward maladies.
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But spiritual comforts are from God onely.
But spiritual comforts Are from God only.
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The spirit of a man may sustain all other infirmities, but a wounded spirit who can bear? Prov. xviii. 14. Sicknesses, losses, natural and humane means may relieve us in them;The Spirit of a man may sustain all other infirmities, but a wounded Spirit who can bear? Curae xviii. 14. Sicknesses, losses, natural and humane means may relieve us in them;
dt n1 pp-f dt n1 vmb vvi d j-jn n2, cc-acp dt j-vvn n1 r-crq vmb vvi? np1 crd. crd n2, n2, j cc j n2 vmb vvi pno12 p-acp pno32;
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but these apprehensions that come from heaven, and upon sense of Gods Majesty, they are of another nature.
but these apprehensions that come from heaven, and upon sense of God's Majesty, they Are of Another nature.
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As balls of wild-fire ordinary water will not quench them;
As balls of wildfire ordinary water will not quench them;
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so these flashes from heaven, are not extinguish'd with sublunary comforts. 3. The Grounds of these fears cannot be removed but by God,
so these flashes from heaven, Are not extinguished with sublunary comforts. 3. The Grounds of these fears cannot be removed but by God,
av d n2 p-acp n1, vbr xx vvn p-acp j n2. crd dt n2 pp-f d n2 vmbx vbi vvn cc-acp p-acp np1,
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and so, by consequence, not the fears themselves. Secret guiltiness, conscience of sin, apprehension of Gods wrath, they betray us to these fears.
and so, by consequence, not the fears themselves. Secret guiltiness, conscience of since, apprehension of God's wrath, they betray us to these fears.
cc av, p-acp n1, xx dt n2 px32. np1 n1, n1 pp-f n1, n1 pp-f npg1 n1, pns32 vvb pno12 p-acp d n2.
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Now, none but God can free us from these.
Now, none but God can free us from these.
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Guilt, it is an obligation, and recognition, in which the soul is bound over to answer to Gods Tribunal.
Gilded, it is an obligation, and recognition, in which the soul is bound over to answer to God's Tribunal.
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These fears, like an Hue and Cry, are sent out against us; none can recall it, till God makes stay of it.
These fears, like an Hue and Cry, Are sent out against us; none can Recall it, till God makes stay of it.
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I have sinned, what shall I do unto thee, O thou preserver of men? Iob vii. 20. This will appear in these three respects;I have sinned, what shall I do unto thee, Oh thou preserver of men? Job vii. 20. This will appear in these three respects;
pns11 vhb vvn, q-crq vmb pns11 vdi p-acp pno21, uh pns21 n1 pp-f n2? np1 crd. crd d vmb vvi p-acp d crd n2;
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1. In those sins that are not punishable by mans judgement, yet the guilt of these will haunt the conscience. 2. In those sins that are not discernable by mans observation;
1. In those Sins that Are not punishable by men judgement, yet the guilt of these will haunt the conscience. 2. In those Sins that Are not discernible by men observation;
crd p-acp d n2 cst vbr xx j p-acp ng1 n1, av dt n1 pp-f d vmb vvi dt n1. crd p-acp d n2 cst vbr xx j p-acp ng1 n1;
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when no eye sees us, or can accuse us, yet then the soul is troubled, and perplexed.
when no eye sees us, or can accuse us, yet then the soul is troubled, and perplexed.
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As Cain, he had an easie escapal; there was none but his father upon earth:
As Cain, he had an easy escapal; there was none but his father upon earth:
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yet, saith he, Every one that findeth me, shall slay me, Gen. iv. 14. 3. In those persons who are subject to no mans censure.
yet, Says he, Every one that finds me, shall slay me, Gen. iv. 14. 3. In those Persons who Are Subject to no men censure.
av, vvz pns31, d pi cst vvz pno11, vmb vvi pno11, np1 crd. crd crd p-acp d n2 r-crq vbr j-jn p-acp dx ng1 n1.
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Kings, and those who are, in respect of man, lawless, and uncontroleable, as David was, yet he cryes out, Against thee have I sinn'd, Psal. li.
Kings, and those who Are, in respect of man, lawless, and uncontroleable, as David was, yet he cries out, Against thee have I sinned, Psalm li.
ng1, cc d r-crq vbr, p-acp n1 pp-f n1, j, cc j, c-acp np1 vbds, av pns31 vvz av, p-acp pno21 vhb pns11 vvn, np1 n1.
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Thus the woman in S. Ioh. viii.
Thus the woman in S. John viii.
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though all her accusers forsook her, yet she stood still, trembling before Christ, expecting his doom, or absolution.
though all her accusers forsook her, yet she stood still, trembling before christ, expecting his doom, or absolution.
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Application. 1. It must teach us to discern the true cause and original of these spiritual anxieties.Application. 1. It must teach us to discern the true cause and original of these spiritual anxieties.
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We must know, they are the terrors of the Almighty.
We must know, they Are the terrors of the Almighty.
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Do as Rebeckah; Why am I thus? enquire of the Lord, Gen. xxxv. 22. If we come to these conjectures, 'Tis a chance, as the Philistims said, we shall never think of those courses that will do us good.
Do as Rebekah; Why am I thus? inquire of the Lord, Gen. xxxv. 22. If we come to these Conjectures, It's a chance, as the philistines said, we shall never think of those courses that will do us good.
vdb c-acp np1; q-crq vbm pns11 av? vvi pp-f dt n1, np1 crd. crd cs pns12 vvb p-acp d n2, pn31|vbz dt n1, p-acp dt njp2 vvd, pns12 vmb av-x vvi pp-f d n2 cst vmb vdi pno12 j.
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Nature will answer, if we seek help of her, as the King of Israel did to Naaman 's messenger;
Nature will answer, if we seek help of her, as the King of Israel did to Naaman is Messenger;
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See, he sends to me to recover a man of his leprosie; Am I God? See, he sends to me to recover a man of his leprosy; Am I God?
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2. It shews the insufficiency of all other means to recover our spirits thus dismayed. Some other means may, for a time, cast us into a slumber;
2. It shows the insufficiency of all other means to recover our spirits thus dismayed. some other means may, for a time, cast us into a slumber;
crd pn31 vvz dt n1 pp-f d j-jn n2 pc-acp vvi po12 n2 av vvn. d j-jn n2 vmb, p-acp dt n1, vvb pno12 p-acp dt n1;
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like Opium to a sick body, it will stay the sourse of the disease for a time,
like Opium to a sick body, it will stay the source of the disease for a time,
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but it will break out again with greater violence. There are three wayes of bodily cures;
but it will break out again with greater violence. There Are three ways of bodily cures;
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Either, 1. We allay the pain; Or, 2. Stupefie the part affected; Or, 3. Remove the cause:
Either, 1. We allay the pain; Or, 2. Stupefy the part affected; Or, 3. Remove the cause:
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So, some outward worldly means, may, for a while, allay and mitigate these fears and anguishes: As Pleasure;
So, Some outward worldly means, may, for a while, allay and mitigate these fears and Anguishes: As Pleasure;
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Saul gets an Harper to chase away the evil spirit: Or Employment; Cain falls to building of Cities, to drive away his terrors: Or Company;Saul gets an Harper to chase away the evil Spirit: Or Employment; Cain falls to building of Cities, to drive away his terrors: Or Company;
np1 vvz dt n1 pc-acp vvi av dt j-jn n1: cc n1; np1 vvz p-acp n1 pp-f n2, pc-acp vvi av po31 n2: cc n1;
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the noyse and din of that, may out-noyse our fears; but this is no cure.
the noise and din of that, may outnoise our fears; but this is no cure.
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Others go about to stupefie the part, to benum, and dead, and sear conscience, to make it sensless and brawny.
Others go about to stupefy the part, to Benum, and dead, and sear conscience, to make it senseless and brawny.
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Yet this cures not, but heals onely, and skins-over the wound of conscience.
Yet this cures not, but heals only, and skins-over the wound of conscience.
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The cure cannot be effected here, but by removing the cause, which is the apprehension of Gods power against us. 3. It should make us careful to avoyd the causes and occasions of such spiritual fears, which, by all humane means, are irrecoverable.
The cure cannot be effected Here, but by removing the cause, which is the apprehension of God's power against us. 3. It should make us careful to avoid the Causes and occasions of such spiritual fears, which, by all humane means, Are irrecoverable.
dt n1 vmbx vbi vvn av, cc-acp p-acp vvg dt n1, r-crq vbz dt n1 pp-f npg1 n1 p-acp pno12. crd pn31 vmd vvi pno12 j pc-acp vvi dt n2 cc n2 pp-f d j n2, r-crq, p-acp d j n2, vbr j.
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Those diseases that have Parabilia medicamenta, are not so dangerous; men are not so shie of them:
Those diseases that have Parabilia Medicamenta, Are not so dangerous; men Are not so shy of them:
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but, suppose that a disease were in it self deadly, and but one medicine in the world could cure it,
but, suppose that a disease were in it self deadly, and but one medicine in the world could cure it,
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and that too in the hand and skil of one only Physician, how careful would we be, not to endanger the running into that malady? These fears of conscience, they are like the Kings-Evil;
and that too in the hand and skill of one only physician, how careful would we be, not to endanger the running into that malady? These fears of conscience, they Are like the Kings-Evil;
cc cst av p-acp dt n1 cc n1 pp-f crd j n1, c-crq j vmd pns12 vbi, xx pc-acp vvi dt vvg p-acp d n1? np1 vvz pp-f n1, pns32 vbr av-j dt j;
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none can cure it but the King; all other helpers are Physicians of no value. The Conscience may, like the woman in the Gospel, who had spent much upon Physicians,
none can cure it but the King; all other helpers Are Physicians of no valve. The Conscience may, like the woman in the Gospel, who had spent much upon Physicians,
pix vmb vvi pn31 p-acp dt n1; d j-jn n2 vbr n2 pp-f dx n1. dt n1 vmb, av-j dt n1 p-acp dt n1, r-crq vhd vvn av-d p-acp n2,
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but was never the better, nay, the worse, she suffered much from Physicians;
but was never the better, nay, the Worse, she suffered much from Physicians;
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it may seek out for case elsewhere, but all in vain, till God remove its terrors.
it may seek out for case elsewhere, but all in vain, till God remove its terrors.
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As they said of Leprosie, that it was not to be cured by the Art of the Physician,
As they said of Leprosy, that it was not to be cured by the Art of the physician,
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but it was left to the hand of God;
but it was left to the hand of God;
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so we may say of Sin, and the fears that arise in the soul because of it.
so we may say of since, and the fears that arise in the soul Because of it.
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Secondly, Another observable Consideration, is from the present, and speedy Act of relieving and recovering of these Saints.Secondly, another observable Consideration, is from the present, and speedy Act of relieving and recovering of these Saints.
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They being cast into fear and perplexity, they are not suffered to lye under it, and to be swallowed up of it;
They being cast into Fear and perplexity, they Are not suffered to lie under it, and to be swallowed up of it;
pns32 vbg vvn p-acp n1 cc n1, pns32 vbr xx vvn pc-acp vvi p-acp pn31, cc pc-acp vbi vvn a-acp pp-f pn31;
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but a speedy, present help is from God reach'd out unto them; they are raised and comforted.
but a speedy, present help is from God reached out unto them; they Are raised and comforted.
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Observe, as God wisely suffers his children to be overtaken with fear and perplexity; so he graciously orders it, that they shall not perish in these amazements;
Observe, as God wisely suffers his children to be overtaken with Fear and perplexity; so he graciously order it, that they shall not perish in these amazements;
vvb, c-acp np1 av-j vvz po31 n2 pc-acp vbi vvn p-acp n1 cc n1; av pns31 av-j n2 pn31, cst pns32 vmb xx vvi p-acp d n2;
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but that they shall have a timely and seasonable recovery. This he doth, 1. In much pity and tenderness to them.
but that they shall have a timely and seasonable recovery. This he does, 1. In much pity and tenderness to them.
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No mother hastens more to catch up her child that is fallen, then God hastens to relieve his children.
No mother hastens more to catch up her child that is fallen, then God hastens to relieve his children.
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He taketh pleasure in the prosperity of his servants, Psal. xxxv. 27. He loves to see them in a joyful, comfortable condition.He Takes pleasure in the Prosperity of his Servants, Psalm xxxv. 27. He loves to see them in a joyful, comfortable condition.
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Isa. liv. 7. For a small moment have I forsaken thee, but with great mercies will I gather thee. Isaiah liv. 7. For a small moment have I forsaken thee, but with great Mercies will I gather thee.
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Vers. 8. In a little wrath I hid my face from thee, for a moment; but with everlasting kindness will I have mercy upon thee, saith the Lord, thy Redeemer.
Vers. 8. In a little wrath I hid my face from thee, for a moment; but with everlasting kindness will I have mercy upon thee, Says the Lord, thy Redeemer.
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This he doth, 2. In care, lest they should be swallowed up, and overwhelmed with grief, and fear• ….
This he does, 2. In care, lest they should be swallowed up, and overwhelmed with grief, and fear• ….
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Isa. lvii. 16. For I will not contend for ever, neither will I be alwayes wroth; Isaiah lvii. 16. For I will not contend for ever, neither will I be always wroth;
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for the spirit should fail before me, and the souls which I have made. Vers. 18. I will restore comforts unto him, and to his mourners. for the Spirit should fail before me, and the Souls which I have made. Vers. 18. I will restore comforts unto him, and to his mourners.
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S. Paul, how careful was he, lest the excommunicated C• … rinthian should be swallowed up with overmuch sorrow, 2 Cor. ii. 7. Much more is Christ. God hastens to recover such.
S. Paul, how careful was he, lest the excommunicated C• … rinthian should be swallowed up with overmuch sorrow, 2 Cor. ii. 7. Much more is christ. God hastens to recover such.
np1 np1, c-crq j vbds pns31, cs dt n-vvn n1 … j vmd vbi vvn a-acp p-acp av n1, crd np1 crd. crd av-d dc vbz np1. np1 vvz pc-acp vvi d.
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S. Peter being much dejected for his denial, a message is speedily sent to him by the Angel, Go your way, tell his Disciples,
S. Peter being much dejected for his denial, a message is speedily sent to him by the Angel, Go your Way, tell his Disciples,
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and Peter, that Christ is risen. Peter thought himself cast off and forgotten;and Peter, that christ is risen. Peter Thought himself cast off and forgotten;
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see here a special • … idings directed to him, 3. He measures out these fears and anguishes to his children, in a just proportion;
see Here a special • … idings directed to him, 3. He measures out these fears and Anguishes to his children, in a just proportion;
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they shall undergo no more then is fitting for them. 1. Suitable to their weakness, and what they can bear.
they shall undergo no more then is fitting for them. 1. Suitable to their weakness, and what they can bear.
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God is faithful, who will not suffer you to be tempted above that you are able, 1 Cor. x. 13. He wrestles with Iacob, but yet over-powers him not.God is faithful, who will not suffer you to be tempted above that you Are able, 1 Cor. x. 13. He wrestles with Iacob, but yet overpowers him not.
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Wrestling is, where there is a mutual strength of resistance.
Wrestling is, where there is a mutual strength of resistance.
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Had he layd his whole strength upon him he could not have subsisted. 2. Suitable to the measure of their corruption; that must be eaten out:
Had he laid his Whole strength upon him he could not have subsisted. 2. Suitable to the measure of their corruption; that must be eaten out:
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and as soon as they are humbled and brought to a right temper, then he relieves them.
and as soon as they Are humbled and brought to a right temper, then he relieves them.
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David had an heavy message dispatch'd to him, Thou art the man, 2 Sam. 12. 7. I will raise up evil against thee, vers. David had an heavy message dispatched to him, Thou art the man, 2 Sam. 12. 7. I will raise up evil against thee, vers.
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11. As soon as he was throughly wrought upon, then presently comes a message of comfort, vers. 13. The Lord hath put away thy sin, thou shalt not dye.
11. As soon as he was thoroughly wrought upon, then presently comes a message of Comfort, vers. 13. The Lord hath put away thy since, thou shalt not die.
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So Hezekiah, Isaiah told him, from God, he must dye, Isa. xxxviii. 1. but as soon as he was humbled, e're the Prophet gat out of the Court, he was remanded back, with tidings of recovery.
So Hezekiah, Isaiah told him, from God, he must die, Isaiah xxxviii. 1. but as soon as he was humbled, ever the Prophet got out of the Court, he was remanded back, with tidings of recovery.
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Iosiah, as soon as his heart melted, H• … ldah must comfort him. Saul, when he was sufficiently wrought upon by these fears, Ananias was dispatch'd to him;Josiah, as soon as his heart melted, H• … ldah must Comfort him. Saul, when he was sufficiently wrought upon by these fears, Ananias was dispatched to him;
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Brother Saul, receive thy sight, Acts ix. It is otherwise with the wicked; fears and anguishes come upon them in extremity.Brother Saul, receive thy sighed, Acts ix. It is otherwise with the wicked; fears and Anguishes come upon them in extremity.
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As it was with King Saul; God forsook him; he had fightings within, and terrors without;
As it was with King Saul; God forsook him; he had fightings within, and terrors without;
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he had no answer by Prophets, or Ephod, but he must sink under these fears. So Balthazar; so Iudas, finds no relief, but is swallowed up of these horrors.
he had no answer by prophets, or Ephod, but he must sink under these fears. So Balthazar; so Iudas, finds no relief, but is swallowed up of these horrors.
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The reason is, 1. God deals with them as with an enemy, in hatred; but with his own, in love. 2. Their sorrows are as poyson to destroy them;
The reason is, 1. God deals with them as with an enemy, in hatred; but with his own, in love. 2. Their sorrows Are as poison to destroy them;
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No matter how much they have of them.
No matter how much they have of them.
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The Saints fears are as a soveraign medicine, temper'd by Gods own hand, order'd to work health in them.
The Saints fears Are as a sovereign medicine, tempered by God's own hand, ordered to work health in them.
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When the Cure is wrought, the Plaister falls off. 4. He brings them seasonably out of these distresses;
When the Cure is wrought, the Plaster falls off. 4. He brings them seasonably out of these Distresses;
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because, in them, they are unfit and unable for any service. Moderate fears and sorrows, often whet our devotion;
Because, in them, they Are unfit and unable for any service. Moderate fears and sorrows, often whet our devotion;
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but excessive anguish, dulls our spirits.
but excessive anguish, dulls our spirits.
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As the Israelites heeded not what Moses said, for anguish of spirit, and for cruel bondage, Exod. vi. 9. Metus, hand diuturni officii Magister.
As the Israelites heeded not what Moses said, for anguish of Spirit, and for cruel bondage, Exod vi. 9. Metus, hand diuturni Officii Magister.
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He would have us Serve him without fear, all the dayes of our lives, Luke i. 74, 75. Application. 1. It must teach us to become such to whom God uses to moderate and mitigate these fears.
He would have us Serve him without Fear, all the days of our lives, Lycia i. 74, 75. Application. 1. It must teach us to become such to whom God uses to moderate and mitigate these fears.
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Wouldst thou not have them come upon thee as an armed man? Then be of the number of those, whom he thus compassionately cares for.
Wouldst thou not have them come upon thee as an armed man? Then be of the number of those, whom he thus compassionately Cares for.
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It is his promise to his Church, They shall dwell safely, and none shall make them afraid, Ezek. xxxiv. 28. To a wicked man, God saith, What hast thou to do with comfort? I will laugh at your calamity, I will mock when your fear cometh, Prov. i. 26. Tribulation and anguish upon every soul of man that doth evil, Rom. ii. 9. Fear, and the pit,
It is his promise to his Church, They shall dwell safely, and none shall make them afraid, Ezekiel xxxiv. 28. To a wicked man, God Says, What haste thou to do with Comfort? I will laugh At your calamity, I will mock when your Fear comes, Curae i. 26. Tribulation and anguish upon every soul of man that does evil, Rom. ii. 9. fear, and the pit,
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and the snare shall be upon them, Isa. xxiv. 17. But they that trust in the Lord, shall not fear any evil tidings.and the snare shall be upon them, Isaiah xxiv. 17. But they that trust in the Lord, shall not Fear any evil tidings.
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Behold, my servants shall rejoyce, but ye shall be ashamed: Behold, my Servants shall rejoice, but you shall be ashamed:
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behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart,
behold, my Servants shall sing for joy of heart, but you shall cry for sorrow of heart,
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and shall howl for vexation of spirit, Isa. lxv. 15, 16. Being so, 2. It should refresh us in all perplexities.and shall howl for vexation of Spirit, Isaiah lxv. 15, 16. Being so, 2. It should refresh us in all perplexities.
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We should say with David, At what time I am afraid, I will trust in thee.
We should say with David, At what time I am afraid, I will trust in thee.
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Sorrow may endure for a night, but joy comes in the morning. See the divers carriage of God to wicked men, and to his own children. Matth. xxviii. At the glory of Christs Resurrection, and the Angels Appearance, the Souldiers were afraid, and the holy Women were afraid:Sorrow may endure for a night, but joy comes in the morning. See the diverse carriage of God to wicked men, and to his own children. Matthew xxviii. At the glory of Christ Resurrection, and the Angels Appearance, the Soldiers were afraid, and the holy Women were afraid:
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But the fear of the Souldiers overwhelmed them, and so the Angel left them to shift as they could;
But the Fear of the Soldiers overwhelmed them, and so the Angel left them to shift as they could;
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there was not any word of comfort spoken to them: But the good women, though much perplexed, yet had a word of comfort; Be not ye afraid, vers.
there was not any word of Comfort spoken to them: But the good women, though much perplexed, yet had a word of Comfort; Be not you afraid, vers.
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45. I know whom ye seek. S. Paul was in distresses, but not forsaken.
45. I know whom you seek. S. Paul was in Distresses, but not forsaken.
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Daniel, when he was struck with fears, then was it said to him, O man, greatly beloved, fear not; daniel, when he was struck with fears, then was it said to him, Oh man, greatly Beloved, Fear not;
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peace be unto thee, be strong, yea, be strong, Dan. x. 19. That's the second observable Consideration.peace be unto thee, be strong, yea, be strong, Dan. x. 19. That's the second observable Consideration.
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Thirdly, Here is observable the Person who relieves and comforts them; it is Iesus. The glorious voyce of the Father affrights them;Thirdly, Here is observable the Person who relieves and comforts them; it is Iesus. The glorious voice of the Father affrights them;
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the gracious voyce of Christ, that refreshes them.
the gracious voice of christ, that Refreshes them.
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Observe, It is Christ alone, who can raise and comfort those whom the terrors of the Almighty hath cast down, and dejected.
Observe, It is christ alone, who can raise and Comfort those whom the terrors of the Almighty hath cast down, and dejected.
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'Tis Christs peculiar work, and function, to release us from the horrors of conscience, and amazements of soul. 1. He hath merited it at Gods hand, to have this office, to succour and relieve us.
It's Christ peculiar work, and function, to release us from the horrors of conscience, and amazements of soul. 1. He hath merited it At God's hand, to have this office, to succour and relieve us.
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Purposely he was made acquainted with fears, that so he might merit comfort for us in our fears.
Purposely he was made acquainted with fears, that so he might merit Comfort for us in our fears.
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His Spirit wrestled with the terrors of God.
His Spirit wrestled with the terrors of God.
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His soul was exceeding sorrowful, even unto death, Matth. xxvi. 38. I am afflicted, and ready to dye from my youth, His soul was exceeding sorrowful, even unto death, Matthew xxvi. 38. I am afflicted, and ready to die from my youth,
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while I suffer thy terrors, I am distracted, saith the Psalmist in the Person of Christ, Psal. lxxxviii. 15. Those horrors,while I suffer thy terrors, I am distracted, Says the Psalmist in the Person of christ, Psalm lxxxviii. 15. Those horrors,
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and that dread, into which his soul was brought, merited for us a merciful supply of comfort in our distresses. 2. He was sent of God the Father to preach,
and that dread, into which his soul was brought, merited for us a merciful supply of Comfort in our Distresses. 2. He was sent of God the Father to preach,
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and bring comfort against our fears.
and bring Comfort against our fears.
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Isa. lxi. 1. The Spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings unto the meek; Isaiah lxi. 1. The Spirit of the Lord God is upon me, Because the Lord hath anointed me to preach good tidings unto the meek;
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he hath sent me to bind up the broken-hearted, to proclaim liberty to the Captives. He came preaching peace. Moses, he preach'd terror; Christ, he preaches comfort.he hath sent me to bind up the brokenhearted, to proclaim liberty to the Captives. He Come preaching peace. Moses, he preached terror; christ, he Preaches Comfort.
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Comfort ye, comfort ye my people, saith your God, Isa. xl. 1. 3. God hath fitted him with tenderness of compassion;Comfort you, Comfort you my people, Says your God, Isaiah xl. 1. 3. God hath fitted him with tenderness of compassion;
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he hath put into him bowels of pity towards all in perplexity. He is touched with a feeling of our infirmities.
he hath put into him bowels of pity towards all in perplexity. He is touched with a feeling of our infirmities.
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He never look'd upon any that were in sorrow, or need, or misery, but his compassion was stirr'd in him.
He never looked upon any that were in sorrow, or need, or misery, but his compassion was stirred in him.
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He had compassion on the multitude, Matth. xv. 32. He had compassion on the two blind men, He had compassion on the multitude, Matthew xv. 32. He had compassion on the two blind men,
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and touched their eyes, Matth. xx. 34. He was moved with compassion towards the poor Leper,and touched their eyes, Matthew xx. 34. He was moved with compassion towards the poor Leper,
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and cleansed him, Mark i. 41. 4. He hath founded the new Covenant, and Gospel, which is a state of freedome and comfort.
and cleansed him, Mark i. 41. 4. He hath founded the new Covenant, and Gospel, which is a state of freedom and Comfort.
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The Old Testament was carried with more manifestations of fear. A spirit of bondage was upon them.
The Old Testament was carried with more manifestations of Fear. A Spirit of bondage was upon them.
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But (saith the Apostle, 2 Tim. i. 7.) God hath not given us the spirit of fear,
But (Says the Apostle, 2 Tim. i. 7.) God hath not given us the Spirit of Fear,
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but of power, of love, and of a sound mind. 5. He gives and bequeaths to us the Spirit of comfort;but of power, of love, and of a found mind. 5. He gives and Bequeathes to us the Spirit of Comfort;
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and hath given him this office, to be a Comforter to us.
and hath given him this office, to be a Comforter to us.
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He is call'd The Comforter; not the enlightner, or sanctifier (though these be his works) but the Comforter.
He is called The Comforter; not the enlightener, or sanctifier (though these be his works) but the Comforter.
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It should teach us to have recourse to Christ in all our fears and perplexities;
It should teach us to have recourse to christ in all our fears and perplexities;
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as the Apostles, Master, carest thou not that we perish? In all distresses, make known thy sorrows to him.
as the Apostles, Master, Carest thou not that we perish? In all Distresses, make known thy sorrows to him.
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His peace shall rule your hearts. He is like the wood that sweetned the bitter waters of Marah. That's a third observable Consideration.His peace shall Rule your hearts. He is like the wood that sweetened the bitter waters of Marah. That's a third observable Consideration.
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Fourthly, Here is yet one more, and that is the manner of Christs merciful and gracious recovering them out of this amazement. It is fourfold.Fourthly, Here is yet one more, and that is the manner of Christ merciful and gracious recovering them out of this amazement. It is fourfold.
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He did it, 1. By a comfortable Appearance. His Transfiguration, and Glory, affrighted them: now, that he might more familiarly, and comfortably refresh them, he layes aside his Majesty,
He did it, 1. By a comfortable Appearance. His Transfiguration, and Glory, affrighted them: now, that he might more familiarly, and comfortably refresh them, he lays aside his Majesty,
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and Glory, and re-assumes his habit of Humiliation, and so offers himself to their weakness and infirmity:
and Glory, and reassumes his habit of Humiliation, and so offers himself to their weakness and infirmity:
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As Moses put a vail upon his face, that the people might endure his sight and presence.
As Moses put a Vail upon his face, that the people might endure his sighed and presence.
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How gracious is this Condescending of Christ, to dispense with his own Glory, for our comfort!
How gracious is this Condescending of christ, to dispense with his own Glory, for our Comfort!
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Like Ioseph, who discovered himself to his brethren, fell upon their necks, and received them with mutual embracings.
Like Ioseph, who discovered himself to his brothers, fell upon their necks, and received them with mutual embracings.
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The truest sign of greatness, is to stoop to others weakness;
The Truest Signen of greatness, is to stoop to Others weakness;
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'tis Signum roboris, not infirmitatis, saith Gregory. Till that time, when he will make our bodies like his glorious body;
it's Signum roboris, not infirmitatis, Says Gregory. Till that time, when he will make our bodies like his glorious body;
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he makes his glorious body like our weak bodies. He did it, 2. By his comfortable approach;
he makes his glorious body like our weak bodies. He did it, 2. By his comfortable approach;
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He came to them. 1. Strength of Faith would have carried them to him: as Peter, Matth. xiv. 20. Master, bid me come unto thee. He Come to them. 1. Strength of Faith would have carried them to him: as Peter, Matthew xiv. 20. Master, bid me come unto thee.
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2. Moderate fear would have driven them to him. Or, 3. It would have made them call to him for help.
2. Moderate Fear would have driven them to him. Or, 3. It would have made them call to him for help.
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Oh! but they are in a weaker and lower condition; their Faith is in a swoun; their fear hath overwhelmed them;
Oh! but they Are in a Weaker and lower condition; their Faith is in a swoon; their Fear hath overwhelmed them;
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there is no power left to seek for succour;
there is no power left to seek for succour;
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therefore, they not being able to seek out for help, see he offers himself graciously to them.
Therefore, they not being able to seek out for help, see he offers himself graciously to them.
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Here is the comfort of Christians; 'tis possible we may be so low brought, as not to be able to call,
Here is the Comfort of Christians; it's possible we may be so low brought, as not to be able to call,
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or look up to Christ; yet then he leaves us not. When we cannot comprehend him, then he will comprehend us.
or look up to christ; yet then he leaves us not. When we cannot comprehend him, then he will comprehend us.
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Our Faith may be so weak, as not to be able to lay hold upon him,
Our Faith may be so weak, as not to be able to lay hold upon him,
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yet then his Spirit apprehends us. In sickness, when speech, and sense, and all fail;
yet then his Spirit apprehends us. In sickness, when speech, and sense, and all fail;
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yet a child of God hath this comfort, He will come to me, when I lye unable to come to him.
yet a child of God hath this Comfort, He will come to me, when I lie unable to come to him.
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This case David was in, Psal. lxxiii. 22, 23. So foolish was I, and ignorant, I was as a beast before thee.
This case David was in, Psalm lxxiii. 22, 23. So foolish was I, and ignorant, I was as a beast before thee.
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Nevertheless I am continually with thee, thou hast holden me by my right hand. He did it.Nevertheless I am continually with thee, thou hast held me by my right hand. He did it.
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3. By his comfortable touching of them; He puts his hand upon them. Now this gesture, and action of Christ, was very usual in his miraculous works.
3. By his comfortable touching of them; He puts his hand upon them. Now this gesture, and actium of christ, was very usual in his miraculous works.
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Matth. viii. 3. He touched the Leper, and cleansed him. Vers. 15. He touched Peters wives mother, and cured her of a fever.Matthew viii. 3. He touched the Leper, and cleansed him. Vers. 15. He touched Peter's wives mother, and cured her of a fever.
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Matth. ix. 29. He touched the two blind men, and they received their sight. Matthew ix. 29. He touched the two blind men, and they received their sighed.
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Matth. xiv. 36. They besought him, that they might onely touch the hem of his garment,
Matthew xiv. 36. They besought him, that they might only touch the hem of his garment,
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and as many as touched were made perfectly whole. Christ uses this gesture of touching, for divers reasons;and as many as touched were made perfectly Whole. christ uses this gesture of touching, for diverse Reasons;
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1. It is Signum facilitatis. He works wonders with his touch; that is, with the greatest ease and facility.
1. It is Signum facilitatis. He works wonders with his touch; that is, with the greatest ease and facility.
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This was eminently seen in Christs wonders. Nature must use stronger means to work any work.
This was eminently seen in Christ wonders. Nature must use Stronger means to work any work.
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Nay, Elias, when he was to recover the womans child, stretch'd his body upon it, often begged of God, before he could effect it.
Nay, Elias, when he was to recover the woman's child, stretched his body upon it, often begged of God, before he could Effect it.
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Christ, he effects it by the least means. The smallest means, in appearance, are by him made powerful to work effectually. christ, he effects it by the least means. The Smallest means, in appearance, Are by him made powerful to work effectually.
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Purposely, he makes choyce of such seemingly improbable means, the more to magnifie the glory of his Power;
Purposely, he makes choice of such seemingly improbable means, the more to magnify the glory of his Power;
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the means themselves having no force at all to effect such wonders. Thus Ioshua, chap. vi. 3. The compassing of Iericho seven dayes, blowing with Rams-horns;
the means themselves having no force At all to Effect such wonders. Thus Ioshua, chap. vi. 3. The compassing of Jericho seven days, blowing with Ram's horns;
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Magis videntur mysteria consummare, quam bella: Magis videntur Mysteries consummare, quam Bella:
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What force were there in this, to batter down a City? Thus it was in Naaman 's washing seven times in Jordan, 2 Kings i. 5. In the blind man's cure by Clay and Spettle,
What force were there in this, to batter down a city? Thus it was in Naaman is washing seven times in Jordan, 2 Kings i. 5. In the blind Man's cure by Clay and Spittle,
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and washing in Siloam, Iohn ix. 6. Thus the looking upon the Brazen Serpent, cured the people.
and washing in Siloam, John ix. 6. Thus the looking upon the Brazen Serpent, cured the people.
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He fed five thousand with five loaves, and two fishes.
He fed five thousand with five loaves, and two Fish.
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To teach us, 1. Not to rest in the most effectual means, though never so hopeful,
To teach us, 1. Not to rest in the most effectual means, though never so hopeful,
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but to look up to him who works by them. 2. Not to despair in the weakest means, if of his appointment.
but to look up to him who works by them. 2. Not to despair in the Weakest means, if of his appointment.
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If they be Siloam (which is, by interpretation, Sent ) he can make them effectual. 2. It is Signum Applicationis; By this touch he shews, that he helps by a real and close application of himself to us.
If they be Siloam (which is, by Interpretation, Sent) he can make them effectual. 2. It is Signum Applicationis; By this touch he shows, that he helps by a real and close application of himself to us.
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Omnis actio per contactum. So there must be a close application of Christ to us, if we mean to receive any virtue from him.Omnis actio per contactum. So there must be a close application of christ to us, if we mean to receive any virtue from him.
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And to this purpose we meet with a double touch: 1. Christ toucheth us, as here he did the Apostles;
And to this purpose we meet with a double touch: 1. christ touches us, as Here he did the Apostles;
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that is, he immediately unites, and applies himself, his grace, power, Spirit to us, when he conveys any good to us. 2. We must touch Christ; that's contactus Fidei; Faith must draw near to him,
that is, he immediately unites, and Applies himself, his grace, power, Spirit to us, when he conveys any good to us. 2. We must touch christ; that's contactus Fidei; Faith must draw near to him,
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as the woman in Matth. ix. 21. If I may but touch the hem of his garment, I shall be whole.
as the woman in Matthew ix. 21. If I may but touch the hem of his garment, I shall be Whole.
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Hence, saith Christ, Thy Faith hath made thee whole.
Hence, Says christ, Thy Faith hath made thee Whole.
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3. It is Signum mirae Efficaciae; The least, if true and real, union with Christ, conveys grace and good to us.
3. It is Signum mirae Efficaciae; The least, if true and real, Union with christ, conveys grace and good to us.
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Nature must have Vim, & Moram; nihil tam efficax, ut in transitu prosit; but the Word, the touch of Christ is effectual.
Nature must have Vim, & Moram; nihil tam Effective, ut in transitu prosit; but the Word, the touch of christ is effectual.
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So Faith, if it be not able to lay hold upon him strongly, yet if it can but touch him,
So Faith, if it be not able to lay hold upon him strongly, yet if it can but touch him,
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as the woman, Si tetigero; minimus actus;
as the woman, Si tetigero; minimus actus;
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and, fimbriam, minimum objectum. 4. It is Signum virtutis Humanitatis Christi; The Humanity, and Body of Christ, was Omnium instrumentum miraculorum; As sanctified and quickned with the Deity, it served as a powerful instrument to convey spiritual, and supernatural power.
and, fimbriam, minimum Objectum. 4. It is Signum virtue Humanitatis Christ; The Humanity, and Body of christ, was Omnium Instrument miraculorum; As sanctified and quickened with the Deity, it served as a powerful Instrument to convey spiritual, and supernatural power.
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'Tis Caro vivifica: There dwelt virtue in it. The leaves of the tree of Life, saves the Nations.
It's Caro vivifica: There dwelled virtue in it. The leaves of the tree of Life, saves the nations.
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The Humanity of Christ, had not a transfusion of Divine properties; but it was enrich'd by the Deity with miraculous virtue;
The Humanity of christ, had not a transfusion of Divine properties; but it was enriched by the Deity with miraculous virtue;
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which being drawn forth by Faith, works wonders. He did it, 4. Voce Consolante; He comforts them by a gracious word of heartning, and encouragement: Arise, and be not afraid.
which being drawn forth by Faith, works wonders. He did it, 4. Voice Consolante; He comforts them by a gracious word of heartening, and encouragement: Arise, and be not afraid.
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He will speak peace to his people, and to his servants, Psal. lxxxv. 8. Arise, 1. It is a word of Assurance,He will speak peace to his people, and to his Servants, Psalm lxxxv. 8. Arise, 1. It is a word of Assurance,
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as making known to them, that there is no cause of fear. 'Tis Christ, and his Word and Warrant, that can secure us.
as making known to them, that there is no cause of Fear. It's christ, and his Word and Warrant, that can secure us.
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Master, at thy word I will let down the net, Luke v. 5. Let all terrors compass us,Master, At thy word I will let down the net, Lycia v. 5. Let all terrors compass us,
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yet if Christ encourage us, it is enough.
yet if christ encourage us, it is enough.
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Fear not, Go forward, made Moses enter the Sea. 2. It is a word promising Assistance. fear not, Go forward, made Moses enter the Sea. 2. It is a word promising Assistance.
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If he bid us Arise, we may hope for his help. Have not I commanded thee? As Iacob in his fear;
If he bid us Arise, we may hope for his help. Have not I commanded thee? As Iacob in his Fear;
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The Lord that said unto me, or bade me return unto my countrey; The Lord that said unto me, or bade me return unto my country;
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that encouraged him. 3. 'Tis Verbum Operatorium; It breaths life, and strength, and courage into them.
that encouraged him. 3. It's Verbum Operatorium; It breathes life, and strength, and courage into them.
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But what can a word do to a fainting man? Yes, 1. 'Tis Verbum Dei, that is effectual; He speaks life and health.
But what can a word do to a fainting man? Yes, 1. It's Verbum Dei, that is effectual; He speaks life and health.
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That Word made us of nothing. 2. 'Tis Verbum Spiritu corroboratum; there goes with it a sweet and powerful concurrence of his Spirit: As, Ezek. ii.
That Word made us of nothing. 2. It's Verbum Spiritu corroboratum; there Goes with it a sweet and powerful concurrence of his Spirit: As, Ezekiel ii.
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The word of the Lord came unto me, saying, Son of man, stand upon thy feet, — And the Spirit entred into me, The word of the Lord Come unto me, saying, Son of man, stand upon thy feet, — And the Spirit entered into me,
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and set me upon my feet. Come we to the eighth and the ninth Verses.and Set me upon my feet. Come we to the eighth and the ninth Verses.
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Of which, in short. Vers. 8. And when they had lift up their eyes, they saw no man, save Iesus onely. Vers. 9. And as they came down from the Mountain, Iesus charged them, saying, Tell the Vision to no man,
Of which, in short. Vers. 8. And when they had lift up their eyes, they saw no man, save Iesus only. Vers. 9. And as they Come down from the Mountain, Iesus charged them, saying, Tell the Vision to no man,
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until the Son of man be risen again from the dead. We are now come to the closure and conclusion of this glorious Vision. In it two things;
until the Son of man be risen again from the dead. We Are now come to the closure and conclusion of this glorious Vision. In it two things;
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1. The issue and end of it; They saw Christ alone. 2. The use they were to make of it;
1. The issue and end of it; They saw christ alone. 2. The use they were to make of it;
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A seasonable concealment of it for a time. First, For the issue and end of it.
A seasonable concealment of it for a time. First, For the issue and end of it.
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And this offers to us a threefold Consideration: 1. A cessation of all other Appearances. Moses and Elias are vanished and withdrawn;
And this offers to us a threefold Consideration: 1. A cessation of all other Appearances. Moses and Elias Are vanished and withdrawn;
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they see no man remaining. 2. The continuance and abode of Christ. He stays, and appears,
they see no man remaining. 2. The Continuance and Abided of christ. He stays, and appears,
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and continues amongst them. 3. Their eyes are fixed upon him; Him onely they behold.
and continues among them. 3. Their eyes Are fixed upon him; Him only they behold.
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And so from hence draw these three Conclusions: 1. Moses and Elias, the Law and the Prophets, have but a temporary station and abode in the Church.
And so from hence draw these three Conclusions: 1. Moses and Elias, the Law and the prophets, have but a temporary station and Abided in the Church.
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Christ being brought into the world, they are withdrawn. 2. Christs Office, and Glory, and Government in his Church, 'tis lasting and perpetual. 3. The Eye and Observation, christ being brought into the world, they Are withdrawn. 2. Christ Office, and Glory, and Government in his Church, it's lasting and perpetual. 3. The Eye and Observation,
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and Faith of the Church is fixed upon Christ onely. They look upon none other, nor expect any other after him.
and Faith of the Church is fixed upon christ only. They look upon none other, nor expect any other After him.
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I. The Law and the Prophets, they are determined by Christs Coming. Moses and Elias, they vanish. 1. They were of a finite and limited duration;
I. The Law and the prophets, they Are determined by Christ Coming. Moses and Elias, they vanish. 1. They were of a finite and limited duration;
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not set over the Church as a perpetual Order;
not Set over the Church as a perpetual Order;
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but had their times fixed, and bounded. Three times there were that bounded them: 1. The time of Reformation:
but had their times fixed, and bounded. Three times there were that bounded them: 1. The time of Reformation:
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God had appointed a more exact, and perfecter Government of his Church, to succeed them.
God had appointed a more exact, and perfecter Government of his Church, to succeed them.
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When that which is perfect is come, then that which is in part shall be done away; When that which is perfect is come, then that which is in part shall be done away;
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that which is imperfect must yield. Thus we see Aaron, he was call'd upon by God to dye;
that which is imperfect must yield. Thus we see Aaron, he was called upon by God to die;
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and then Moses. 2. The Fulness of time;
and then Moses. 2. The Fullness of time;
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that was their stint, till he should come, who should fill up all things with his Coming. 3. A third time, was, Adulta aetas Ecclesiae: When that time is come, the Heir is no longer under Tutours and Governours, Gal. iv. 2. Their Nature and Purpose was for a time onely;
that was their stint, till he should come, who should fill up all things with his Coming. 3. A third time, was, Adulta Aetas Ecclesiae: When that time is come, the Heir is no longer under Tutors and Governors, Gal. iv. 2. Their Nature and Purpose was for a time only;
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1. They had an use of Promising; that Age was trained up all under Promises:
1. They had an use of Promising; that Age was trained up all under Promises:
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When the Performance came, then all Promises were to be abolished. 2. They had an use of Prefiguring,
When the Performance Come, then all Promises were to be abolished. 2. They had an use of Prefiguring,
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and Typifying, and Shadowing out of good things to come; When the Body and Substance comes, the Shadows and Figures cease.
and Typifying, and Shadowing out of good things to come; When the Body and Substance comes, the Shadows and Figures cease.
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Blossoms wither, when the ripe Fruit appears. 3. They had an use of Prophesying; and Prophesie, we know, looks not upon present things, but upon future:
Blossoms wither, when the ripe Fruit appears. 3. They had an use of Prophesying; and Prophesy, we know, looks not upon present things, but upon future:
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When the truths of all Prophesies are fulfilled, then they cease. II. Christs Presence, and Authority, and Government in his Church, 'tis lasting, and perpetual.
When the truths of all prophecies Are fulfilled, then they cease. II Christ Presence, and authority, and Government in his Church, it's lasting, and perpetual.
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Moses, and the Prophets, have served their time, and have given place; but Christ remains for ever.Moses, and the prophets, have served their time, and have given place; but christ remains for ever.
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This the Jews believed, We have heard out of the Law, that Christ abideth for ever, Ioh. xii. 34. Hence, the Gospel, 'tis called Evangelium aeternum: And the time of the Christian Church, it is called, The last time; because, there is to be no more instruction in Religion;
This the jews believed, We have herd out of the Law, that christ Abideth for ever, John xii. 34. Hence, the Gospel, it's called Evangelium aeternum: And the time of the Christian Church, it is called, The last time; Because, there is to be no more instruction in Religion;
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no new Sacrifice, or Priest, or Prophet, or Sacraments, or Form of Government. 1. He hath made a full accomplishment of all Prophesies and Predictions;
no new Sacrifice, or Priest, or Prophet, or Sacraments, or From of Government. 1. He hath made a full accomplishment of all prophecies and Predictions;
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there is no looking for another. 2. He hath manifested, and revealed all truth to his Church.
there is no looking for Another. 2. He hath manifested, and revealed all truth to his Church.
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This is the dignity that God reserved for his Son;
This is the dignity that God reserved for his Son;
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All things that I have heard of my Father, I have made known unto you, Ioh. xv. 15. The Church of the Jews had all necessary Truths revealed:All things that I have herd of my Father, I have made known unto you, John xv. 15. The Church of the jews had all necessary Truths revealed:
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But, 1. Not so clearly: 2 Pet. i. 19. That was but as a candle that shines in a dark place:
But, 1. Not so clearly: 2 Pet. i. 19. That was but as a candle that shines in a dark place:
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Christ brings all Truth to light by the Gospel. christ brings all Truth to Light by the Gospel.
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Now the whole Wisdom of God shines in the Face of Iesus Christ. We understand more clearly then the Prophets themselves;
Now the Whole Wisdom of God shines in the Face of Iesus christ. We understand more clearly then the prophets themselves;
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1 Pet. i. 10. 2. Not so fully: Indeed they had a Sufficiency for that present estate;
1 Pet. i. 10. 2. Not so Fully: Indeed they had a Sufficiency for that present estate;
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but now abundance of Truth covers the Earth, as the Waters cover the Sea. 3. They had Additions,
but now abundance of Truth covers the Earth, as the Waters cover the Sea. 3. They had Additions,
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and the rule of Faith was increased to them. But we are to expect no more;
and the Rule of Faith was increased to them. But we Are to expect no more;
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the Word of God is sealed up and ratified. 3. He hath accomplished, and effectually wrought all the good that the Church can be capable of.
the Word of God is sealed up and ratified. 3. He hath accomplished, and effectually wrought all the good that the Church can be capable of.
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He hath offered up a full Sacrifice, obtain'd the gift of the Holy-Ghost. This was one cause of abolishing of the Law;
He hath offered up a full Sacrifice, obtained the gift of the Holy ghost. This was one cause of abolishing of the Law;
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it was weak, made nothing perfect; They received not the Spirit by the hearing of the Law. That comes by the Gospel.
it was weak, made nothing perfect; They received not the Spirit by the hearing of the Law. That comes by the Gospel.
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And therefore it is called, NONLATINALPHABET, The fulness of the Gospel. III. The eye of the Church looks onely upon Christ, fixes upon him, and expects no other.
And Therefore it is called,, The fullness of the Gospel. III. The eye of the Church looks only upon christ, fixes upon him, and expects no other.
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This is the main difference betwixt the Jewish Church, and Ours. They were all in expectation, and were wayters for better times.
This is the main difference betwixt the Jewish Church, and Ours. They were all in expectation, and were waiters for better times.
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But our Faith hath him exhibited, and presented, and rests upon him. Hence Christ forewarns them, not to listen to, or look after any other:
But our Faith hath him exhibited, and presented, and rests upon him. Hence christ forewarns them, not to listen to, or look After any other:
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If any shall say unto you, Lo, here is Christ, or there, believe it not, Matth. xxiv. 23. Go not forth, look not after him.If any shall say unto you, Lo, Here is christ, or there, believe it not, Matthew xxiv. 23. Go not forth, look not After him.
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Oculis videntibus Iesum, nihil dignum praeter Iesum: The Sun arising, darkens all the Stars;Oculis videntibus Jesus, nihil dignum praeter Jesus: The Sun arising, darkens all the Stars;
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so all the former Saints are obscured to the eye of the Church, and he alone must shine in his full glory:
so all the former Saints Are obscured to the eye of the Church, and he alone must shine in his full glory:
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As when the King enters into any City, all Authority is resigned up to him; all Vice-royes, and Lieutenants must resign up to him;
As when the King enters into any city, all authority is resigned up to him; all Viceroys, and Lieutenants must resign up to him;
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So Moses and the Prophets, all yield up their place in the Church to Christ. Now follows,
So Moses and the prophets, all yield up their place in the Church to christ. Now follows,
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Secondly, The Use they must make of this Transfiguration; and that is a seasonable concealment.Secondly, The Use they must make of this Transfiguration; and that is a seasonable concealment.
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In it, 1. The Injunction it self, Iesus charged them. 2. The Nature and Purpose of it, Not to Publish it. 3. The time how long, Till the Resurrection.
In it, 1. The Injunction it self, Iesus charged them. 2. The Nature and Purpose of it, Not to Publish it. 3. The time how long, Till the Resurrection.
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First, the Injunction, Iesus charged them. First, the Injunction, Iesus charged them.
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Observe, It is the Dignity and Prerogative of Christ, to prescribe to his Church a Law of Truth, what should be published,
Observe, It is the Dignity and Prerogative of christ, to prescribe to his Church a Law of Truth, what should be published,
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and taught in his Church, and what should be concealed. 1. He is Primarius Doctor, & Legislator:
and taught in his Church, and what should be concealed. 1. He is Primarius Doctor, & Legislator:
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He teacheth As one having Authority; and it is in his power to propound what Truths he will:
He Teaches As one having authority; and it is in his power to propound what Truths he will:
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He is Lord of our Faith, and may propound to our Faith whatsoever he pleaseth.
He is Lord of our Faith, and may propound to our Faith whatsoever he Pleases.
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All other are but subordinate, and limited Teachers, and must be regulated from this grand Doctour.
All other Are but subordinate, and limited Teachers, and must be regulated from this grand Doctor.
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Eccles. xii. 11. The Masters of the Assemblies receive all their words, as given from one Shepheard. Eccles. xii. 11. The Masters of the Assemblies receive all their words, as given from one Shepherd.
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Hence they are described with terms and title of Limitation. 1. They are Apostles, Messengers, not going in their own names,
Hence they Are described with terms and title of Limitation. 1. They Are Apostles, Messengers, not going in their own names,
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or publishing what pleases them, but receiving tidings from him who sent them. 2. They are Ambassadours.
or publishing what Pleases them, but receiving tidings from him who sent them. 2. They Are ambassadors.
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They must have Instructions, and limited Commissions.
They must have Instructions, and limited Commissions.
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'Tis high presumption to treat of any thing, that is not given them in charge. 3. They are Stewards, not Lords and Masters in the house;
It's high presumption to Treat of any thing, that is not given them in charge. 3. They Are Stewards, not lords and Masters in the house;
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but must feed the family with food appointed them. 4. They are called Interpreters; not Authours of Truth, but Expositors. 5. They are Depositaries;
but must feed the family with food appointed them. 4. They Are called Interpreters; not Authors of Truth, but Expositors. 5. They Are Depositaries;
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Truth is committed to their trust.
Truth is committed to their trust.
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That good thing committed to thee, 2 Tim. i. 14. 2. Christ alone knows, Quae utilia; what Truths are profitable, and useful, and saving Truths.That good thing committed to thee, 2 Tim. i. 14. 2. christ alone knows, Quae Useful; what Truths Are profitable, and useful, and Saving Truths.
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Humane curiosity would search into many things;
Humane curiosity would search into many things;
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and ask as he did, Master, How many shall be saved? As Peter, What shall become of Iohn? As the Apostles, Master, Wilt thou now restore the kingdome to Israel? But Christ best knows all vital saving Truths. 3. He alone knows the Capacity of his Church and Children, what Truths are fit for them, what they can bear.
and ask as he did, Master, How many shall be saved? As Peter, What shall become of John? As the Apostles, Master, Wilt thou now restore the Kingdom to Israel? But christ best knows all vital Saving Truths. 3. He alone knows the Capacity of his Church and Children, what Truths Are fit for them, what they can bear.
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Thus, having given Solomon a large capacious heart, he imparted to him all kind of Wisdome.
Thus, having given Solomon a large capacious heart, he imparted to him all kind of Wisdom.
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For others, he distills-in those necessary Truths which are of a full proportion for their judgements and understandings.
For Others, he distills-in those necessary Truths which Are of a full proportion for their Judgments and understandings.
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Thus S. Paul, being guided by Christs direction, preached onely easie Truths to the Corinthians; gave them Milk, as unto Babes:
Thus S. Paul, being guided by Christ direction, preached only easy Truths to the Corinthians; gave them Milk, as unto Babes:
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But to those who have exercised judgements for them, stronger Truths. Thus as the High-Priest was to divide the Sacrifice; to God, his part; to the Priests, their part; to the people, their part.
But to those who have exercised Judgments for them, Stronger Truths. Thus as the High-Priest was to divide the Sacrifice; to God, his part; to the Priests, their part; to the people, their part.
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So, some Truths there are we must leave to God; some there are for Ministers; some for the common people. That's the Injunction.
So, Some Truths there Are we must leave to God; Some there Are for Ministers; Some for the Common people. That's the Injunction.
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Secondly, The Nature and Purpose of it; The Vision must be concealed. 'Tis observable, in the Works, and Doctrine of Christ, sometimes he commands secrecie and concealment.Secondly, The Nature and Purpose of it; The Vision must be concealed. It's observable, in the Works, and Doctrine of christ, sometime he commands secrecy and concealment.
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Matth. ix. 30. Having cured two blind men, he charges that none should know it. So, Mark v. having raised Iairus his daughter, charged none should know it. And so for Truths;Matthew ix. 30. Having cured two blind men, he charges that none should know it. So, Mark v. having raised Jairus his daughter, charged none should know it. And so for Truths;
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he hath been pleased to reserve some Truths from publick and common notice, and to reserve them till afterwards. 1. Thus in the Old Law;
he hath been pleased to reserve Some Truths from public and Common notice, and to reserve them till afterwards. 1. Thus in the Old Law;
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1. The mysterie of the Trinity, it was exceeding dainty, and reservedly revealed. 2. The Divinity of the Messias;
1. The mystery of the Trinity, it was exceeding dainty, and reservedly revealed. 2. The Divinity of the Messias;
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That he was to be Man, was more evident; but it was secret that he was God.
That he was to be Man, was more evident; but it was secret that he was God.
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The Scribes could not conceive, how David 's Son should be David 's Lord. 3. The Calling of the Gentiles, was a Secret hid from generations.
The Scribes could not conceive, how David is Son should be David is Lord. 3. The Calling of the Gentiles, was a Secret hid from generations.
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The Jewish Church wondred at it.
The Jewish Church wondered At it.
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Who hath begotten me these? They counted it blasphemy in Stephen, whenhe said, The Ordinances of Moses should be changed. 2. So now to us;Who hath begotten me these? They counted it blasphemy in Stephen, when said, The Ordinances of Moses should be changed. 2. So now to us;
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1. The Conversion of the Jews. 2. The Overthrow of Antichrist. 3. The second Coming of Christ; they are all concealed from us.
1. The Conversion of the jews. 2. The Overthrow of Antichrist. 3. The second Coming of christ; they Are all concealed from us.
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Thirdly, This Vision of Christs Divinity and Glory, that must be concealed till after his Resurrection: 1. Till then, Christ is Instatu Humiliationis, and so he will have his Majesty and Glory to be covered.Thirdly, This Vision of Christ Divinity and Glory, that must be concealed till After his Resurrection: 1. Till then, christ is Instatu Humiliationis, and so he will have his Majesty and Glory to be covered.
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Now he terms himself, The Son of Man: He was declared to be the Son of God, by the Resurrection from the dead, Rom. i.
Now he terms himself, The Son of Man: He was declared to be the Son of God, by the Resurrection from the dead, Rom. i.
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Thus he was pleased to vail his Glory, and to become vile, and of no reputation. 2. It is Documentum Modestiae; His Glory, he is not ambitious to publish it:
Thus he was pleased to Vail his Glory, and to become vile, and of no reputation. 2. It is Documentum Modestiae; His Glory, he is not ambitious to publish it:
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As S. Paul, fourteen years concealed his Revelations: He glories in his Infirmities, and weaknesses;
As S. Paul, fourteen Years concealed his Revelations: He Glories in his Infirmities, and Weaknesses;
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but till he was constrain'd, he kept his Rapture conceal'd. 3. Till his Resurrection, these Apostles were Inepti, weak and carnal;
but till he was constrained, he kept his Rapture concealed. 3. Till his Resurrection, these Apostles were Inepti, weak and carnal;
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not sufficiently grounded in this Doctrine of Christs Divinity. After his Resurrection, then they were endued with strength from above;
not sufficiently grounded in this Doctrine of Christ Divinity. After his Resurrection, then they were endued with strength from above;
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and then those mysteries that they could not bear, the Comforter reveal'd to them. 4. Quia Incredibile; The Infidelity of the world was not yet to be removed;
and then those Mysteres that they could not bear, the Comforter revealed to them. 4. Quia Incredibile; The Infidelity of the world was not yet to be removed;
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it would not believe there had been such a Vision.
it would not believe there had been such a Vision.
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Infidelity deprives us of many Truths, that God would otherwise reveal to us. 5. Ne impediret Passionem. It troubled Pilat to hear it mentioned, That Christ was the Son of God.
Infidelity deprives us of many Truths, that God would otherwise reveal to us. 5. Ne impediret Passionem. It troubled Pilat to hear it mentioned, That christ was the Son of God.
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And S. Paul saith, Had they known it, they would not have crucified the Lord of Life and Glory.
And S. Paul Says, Had they known it, they would not have Crucified the Lord of Life and Glory.
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He purposely concealed his Deity, to give way to his Passion. And hence it is, that he spake of his Divinity very reservedly.
He purposely concealed his Deity, to give Way to his Passion. And hence it is, that he spoke of his Divinity very reservedly.
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He charged, They should tell no man who he was, Mark viii. 20. but, vers. 32. He spake plainly of his Passion. NONLATINALPHABET, is the word.
He charged, They should tell no man who he was, Mark viii. 20. but, vers. 32. He spoke plainly of his Passion., is the word.
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A SERMON ON JOEL ii. 13. Rent your heart, and not your garments, and turn unto the Lord your God;
A SERMON ON JOEL ii. 13. Rend your heart, and not your garments, and turn unto the Lord your God;
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for, He is gracious, and merciful, slow to anger, and of great kindness, and repenteth him of the evil.
for, He is gracious, and merciful, slow to anger, and of great kindness, and Repenteth him of the evil.
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THis Chapter (if we cast back our eyes to the former verses) it is a fearful Prophesie from Almighty God, of Judgement, and Destruction.
THis Chapter (if we cast back our eyes to the former Verses) it is a fearful Prophesy from Almighty God, of Judgement, and Destruction.
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And yet, not so much a peremptory Prediction, what he absolutely intends, as a Commination onely, what conditionally he threatneth.
And yet, not so much a peremptory Prediction, what he absolutely intends, as a Commination only, what conditionally he threatens.
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And this Commination denounced against them, not in Ionas 's spirit, with purpose, and desire to have it fulfilled;
And this Commination denounced against them, not in Ionas is Spirit, with purpose, and desire to have it fulfilled;
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but in much compassion, and commiseration; with offers of peace, and reconcilement, that it might be revers'd.
but in much compassion, and commiseration; with offers of peace, and reconcilement, that it might be reversed.
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Minantur homines ut feriant; Deus, ne feriat. Man, in his anger, threatens, when he means to strike;Minantur homines ut feriant; Deus, ne feriat. Man, in his anger, threatens, when he means to strike;
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God threatens, that he might not strike; but that we may be forewarn'd, and ward off his blow.
God threatens, that he might not strike; but that we may be forewarned, and ward off his blow.
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It is S. Augustins observation of Christs foretelling the last Judgement; and it is true in this, and his other menaces;
It is S. Augustins observation of Christ foretelling the last Judgement; and it is true in this, and his other menaces;
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Ideò multò ante praedicitur, ut à nobis totis viribus caveatur. And again;Ideò multò ante praedicitur, ut à nobis Totis viribus Caveatur. And again;
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Invitus vindicat, qui, quo modo evadere possinius, multò ante demonstrat; non te vult percutere qui tibi clamat. Unwillingly Vindicates, qui, quo modo evadere possinius, multò ante demonstrate; non te vult percutere qui tibi Proclaim.
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Observe, God forewarns us, that he might fore-arm us, to avoyd his threatnings. The condition he offers, it is Repentance. Lex Innocentiam, Evangelium poenitentiam;
Observe, God forewarns us, that he might forearm us, to avoid his threatenings. The condition he offers, it is Repentance. Lex Innocentiam, Evangelium poenitentiam;
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The Gospel, that offers all Mercy, and Love; it strictly exacts, and requires Repentance. The Text then, it is a vehement Exhortation to Sorrow, and Repentance.
The Gospel, that offers all Mercy, and Love; it strictly exacts, and requires Repentance. The Text then, it is a vehement Exhortation to Sorrow, and Repentance.
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And not an Exhortation onely what we should do; but a Direction also, how, and in what manner.
And not an Exhortation only what we should do; but a Direction also, how, and in what manner.
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Tertullian complain'd of the Heathen in his time, Per poenitentiam faciliùs delinquunt, quàm per eandem rectè faciunt: Tertullian complained of the Heathen in his time, Per poenitentiam faciliùs delinquunt, quàm per eandem rectè faciunt:
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And it is as true of the Jews;
And it is as true of the jews;
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They did so misplace the acts of Repentance, in outward Superstition, that their Repentance was no less sinful,
They did so misplace the acts of Repentance, in outward Superstition, that their Repentance was no less sinful,
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then the very sins for which they repented. For the words themselves, they naturally fall asunder into these two parts;
then the very Sins for which they repented. For the words themselves, they naturally fallen asunder into these two parts;
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1. Here is Praeceptum Poenitentiae: 2. Motivum Poenitentiae. 1. The Precept of Repentance, in these words;
1. Here is Precept Poenitentiae: 2. Motivum Poenitentiae. 1. The Precept of Repentance, in these words;
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Rent your heart, and not your garments, and turn unto the Lord, your God. 2. The Motive to Repentance, in the words following;Rend your heart, and not your garments, and turn unto the Lord, your God. 2. The Motive to Repentance, in the words following;
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For, He is gracious, and merciful, slow to anger, and of great kindness, and repeuteth him of the evil. For, He is gracious, and merciful, slow to anger, and of great kindness, and repeuteth him of the evil.
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The Precept of Repentance divides it self into a double Exhortation, answerable to the two parts of Repentance:
The Precept of Repentance divides it self into a double Exhortation, answerable to the two parts of Repentance:
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The first is an Exhortation to Contrition, Rent your heart, and not your garments: The second is an Exhortation to Conversion;
The First is an Exhortation to Contrition, Rend your heart, and not your garments: The second is an Exhortation to Conversion;
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And return to the Lord your God. 1. In the former duty of Contrition, observe two things;And return to the Lord your God. 1. In the former duty of Contrition, observe two things;
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1. Actum: 2. Objectum. 1. The Act, expressed in this word, Rent: 2. The Object;
1. Acts: 2. Objectum. 1. The Act, expressed in this word, Rend: 2. The Object;
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that is specified, 1. Affirmative, what we must rent; that's the heart. 2. Negative, what we must not rent, Not your garments.
that is specified, 1. Affirmative, what we must rend; that's the heart. 2. Negative, what we must not rend, Not your garments.
d vbz vvn, crd j, r-crq pns12 vmb vvn; cst|vbz dt n1. crd j-jn, r-crq pns12 vmb xx vvn, xx po22 n2.
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And this latter object may be resolved into a double sense: 1. If we conceive it as Objectum solitarium; as divided,
And this latter Object may be resolved into a double sense: 1. If we conceive it as Objectum solitarium; as divided,
cc d d n1 vmb vbi vvn p-acp dt j-jn n1: crd cs pns12 vvb pn31 p-acp fw-la fw-la; a-acp vvn,
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and sever'd from the renting of the heart; So, it is Sensus purè negativus, a flat negative;
and severed from the renting of the heart; So, it is Sensus purè negativus, a flat negative;
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Rent not your garments: Or, 2. As Objectum conjunctum; Joyn renting of the heart, and garments together;Rend not your garments: Or, 2. As Objectum conjunctum; Join renting of the heart, and garments together;
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So, it is Sensus comparativus; Rent your hearts, rather then your garments. That's the first, the Exhortation to Contrition. 2. The Exhortation to Conversion, that follows;
So, it is Sensus comparativus; Rend your hearts, rather then your garments. That's the First, the Exhortation to Contrition. 2. The Exhortation to Conversion, that follows;
av, pn31 vbz fw-la fw-la; vvb po22 n2, av-c cs po22 n2. d|vbz dt ord, dt n1 p-acp n1. crd dt n1 p-acp n1, cst vvz;
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Return to the Lord your God. Return; and that implies a Motion. And therein observe three things: 1. Motum ipsum, the kind of Motion;Return to the Lord your God. Return; and that Implies a Motion. And therein observe three things: 1. Motum ipsum, the kind of Motion;
vvb p-acp dt n1 po22 n1. n1; cc d vvz dt n1. cc av vvb crd n2: crd fw-la fw-la, dt n1 pp-f n1;
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it is a Returning. 2. Terminum Motus, that whereunto we must return; that is, the Lord. 3. Habitudinem, mobilis ad terminum;
it is a Returning. 2. Terminus Motus, that whereunto we must return; that is, the Lord. 3. Habitudinem, mobilis ad Terminus;
pn31 vbz dt vvg. crd fw-la fw-la, cst c-crq pns12 vmb vvi; d vbz, dt n1. crd fw-la, fw-la fw-la fw-la;
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that habitude, and relation which guides, and byasses us unto the term, in the words following, Your God. And it is twofold;
that habitude, and Relation which guides, and Byasses us unto the term, in the words following, Your God. And it is twofold;
cst n1, cc n1 r-crq vvz, cc n2 pno12 p-acp dt n1, p-acp dt n2 vvg, po22 n1. cc pn31 vbz j;
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For, 1. As in all natural Motion, so in this;
For, 1. As in all natural Motion, so in this;
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there is an attraction in the term and place to which the Motion tends, that which draws the Mobile towards it;
there is an attraction in the term and place to which the Motion tends, that which draws the Mobile towards it;
pc-acp vbz dt n1 p-acp dt n1 cc n1 p-acp r-crq dt n1 vvz, cst r-crq vvz dt j p-acp pn31;
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as the heaven doth the fire;
as the heaven does the fire;
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that's in the last word, God. 2. An Impulsive in the Mobile, that which carries and disposes the thing moved, towards it, as levity in the fire;
that's in the last word, God. 2. an Impulsive in the Mobile, that which carries and disposes the thing moved, towards it, as levity in the fire;
d|vbz p-acp dt ord n1, np1. crd dt j p-acp dt j, cst r-crq vvz cc vvz dt n1 vvn, p-acp pn31, c-acp n1 p-acp dt n1;
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that's exprest in this word, Your: He is Your God. That's the first main Precept, the Precept of Repentance;
that's expressed in this word, Your: He is Your God. That's the First main Precept, the Precept of Repentance;
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The second follows, the Motive to Repentance, in these words, For he is gracious, and merciful, slow to anger,
The second follows, the Motive to Repentance, in these words, For he is gracious, and merciful, slow to anger,
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and of great kindness, and repenteth him of the evil. And in it consider three things as most observable;and of great kindness, and Repenteth him of the evil. And in it Consider three things as most observable;
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1. Speciem Motivi; 2. Partes Motivi; 3. Gradus Motivi. 1. The kind and nature of the Motive;
1. Specimen Motivi; 2. Parts Motivi; 3. Gradus Motivi. 1. The kind and nature of the Motive;
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It is a Motive and Perswasion drawn from one, who is gracious, merciful, slow to anger, of great kindness, and repents of the ill.
It is a Motive and Persuasion drawn from one, who is gracious, merciful, slow to anger, of great kindness, and repents of the ill.
pn31 vbz dt n1 cc n1 vvn p-acp crd, r-crq vbz j, j, j pc-acp vvi, pp-f j n1, cc vvz pp-f dt j-jn.
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All of them invitations of love and favour. 1. Contents not himself to put us in mind of our duty, We must Return unto the Lord our God;
All of them invitations of love and favour. 1. Contents not himself to put us in mind of our duty, We must Return unto the Lord our God;
d pp-f pno32 n2 pp-f n1 cc n1. crd vvz xx px31 p-acp vvi pno12 p-acp n1 pp-f po12 n1, pns12 vmb vvi p-acp dt n1 po12 n1;
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So, requiring Repentance, Sub ratione officii, as performance of duty. 2. Uses no threatnings, intermingles no curses;
So, requiring Repentance, Sub ratione Officii, as performance of duty. 2. Uses no threatenings, intermingles no curses;
av, vvg n1, fw-la fw-la fw-la, p-acp n1 pp-f n1. crd np1 av-dx n2-vvg, vvz dx n2;
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So enforcing Repentance Sub ratione periculi, for avoydance of danger; But, 3. Urges mercy and favour.
So enforcing Repentance Sub ratione periculi, for avoidance of danger; But, 3. Urges mercy and favour.
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Strange, saith Tertullian, proemio invitat ad salutem;
Strange, Says Tertullian, proemio invitat ad salutem;
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So perswading to Repentance, Sub ratione spei. Thus we see, a loving Father receives his returning Prodigal;
So persuading to Repentance, Sub ratione Spei. Thus we see, a loving Father receives his returning Prodigal;
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neither strikes him, nor threatens him, no, nor expostulates, Where hast thou rioted and wasted thy time,
neither strikes him, nor threatens him, no, nor expostulates, Where hast thou rioted and wasted thy time,
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and my goods? Uses not an harsh word to him, but meets him, and kisses him,
and my goods? Uses not an harsh word to him, but meets him, and Kisses him,
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and embraces him, and receives him with all loving affection.
and embraces him, and receives him with all loving affection.
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That's the first thing observable, the kind of the Motive. 2. Take a view of the several parts of this affectionate Motive;
That's the First thing observable, the kind of the Motive. 2. Take a view of the several parts of this affectionate Motive;
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contents not himself to open some glimpse of hope, and possibility of pardon; makes not an offer of some one of his gracious, and forgiving Attributes:
contents not himself to open Some glimpse of hope, and possibility of pardon; makes not an offer of Some one of his gracious, and forgiving Attributes:
vvz xx px31 p-acp j d n1 pp-f n1, cc n1 pp-f n1; vvz xx dt n1 pp-f d crd pp-f po31 j, cc j-vvg n2:
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but opens the riches, and treasures of his mercies; conceals not any hint, or hold of comfort, thinks all little enough;
but Opens the riches, and treasures of his Mercies; conceals not any hint, or hold of Comfort, thinks all little enough;
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Either 1. To make a full expression of love in Him; Or 2. A deep impression of hope in Us;
Either 1. To make a full expression of love in Him; Or 2. A deep impression of hope in Us;
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enlarges the bowels of his compassion, sets out the heighth, and breadth, and length of his Mercy to us, summons up all his Attributes of grace and favour;
enlarges the bowels of his compassion, sets out the height, and breadth, and length of his Mercy to us, summons up all his Attributes of grace and favour;
vvz dt n2 pp-f po31 n1, vvz av dt n1, cc n1, cc n1 pp-f po31 n1 p-acp pno12, vvb a-acp d po31 n2 pp-f n1 cc n1;
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Gracious, merciful, slow to anger, of great kindness, he repenteth of the evil. That's the second thing observable;Gracious, merciful, slow to anger, of great kindness, he Repenteth of the evil. That's the second thing observable;
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The number and parts of the Motive. 3. Observe the Degrees of the Motive;
The number and parts of the Motive. 3. Observe the Degrees of the Motive;
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See how they are all set and purposed to prevent, and remove, all the fears and discouragements, that a timorous guilty Conscience can forecast to it self. 1. We are here called upon to present our selves unto the Lord, to hope for,
See how they Are all Set and purposed to prevent, and remove, all the fears and discouragements, that a timorous guilty Conscience can forecast to it self. 1. We Are Here called upon to present our selves unto the Lord, to hope for,
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and expect his love, and favour.
and expect his love, and favour.
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Whose heart will not object, that he is not worthy of so great a blessing, not having the least desert of the least favour? True:
Whose heart will not Object, that he is not worthy of so great a blessing, not having the least desert of the least favour? True:
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but he is a gracious God, shewing his goodness and compassion freely, without desert. That's the first degree;
but he is a gracious God, showing his Goodness and compassion freely, without desert. That's the First degree;
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He is gracious, sine merito. But, 2. We are not only destitute of any good deservings,
He is gracious, sine merito. But, 2. We Are not only destitute of any good deservings,
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but our lives have been demeritorious, sinful, offensive, deserving the contrary. True: but he is merciful, and compassionate, even against desert. That's the second degree;
but our lives have been demeritorious, sinful, offensive, deserving the contrary. True: but he is merciful, and compassionate, even against desert. That's the second degree;
cc-acp po12 n2 vhb vbn j, j, j, vvg dt j-jn. j: cc-acp pns31 vbz j, cc j, av p-acp n1. d|vbz dt ord n1;
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He is merciful, contra meritum. But, 3. We daily provoke him by our rebellions, grieving his Spirit, increasing his wrath by our offences.
He is merciful, contra Merit. But, 3. We daily provoke him by our rebellions, grieving his Spirit, increasing his wrath by our offences.
pns31 vbz j, fw-la fw-la. p-acp, crd pns12 av-j vvb pno31 p-acp po12 n2, vvg po31 n1, vvg po31 n1 p-acp po12 n2.
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Yet let not this discourage us, he is a patient God, forbearing his people; He is longanimis, a God slow to anger. That's the third degree of the Motive.
Yet let not this discourage us, he is a patient God, forbearing his people; He is longanimis, a God slow to anger. That's the third degree of the Motive.
av vvb xx d vvi pno12, pns31 vbz dt j np1, vvg po31 n1; pns31 vbz n2, dt np1 j pc-acp vvi. d|vbz dt ord n1 pp-f dt n1.
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But, 4. The cry of our sins hath ascended up to Heaven, and called loud in the ears of God;
But, 4. The cry of our Sins hath ascended up to Heaven, and called loud in the ears of God;
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he is already offended, his wrath is kindled, his anger incensed:
he is already offended, his wrath is kindled, his anger incensed:
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yet, despair not, he is easie to be entreated, he is of great kindness. That's the fourth ascent of the Motive.
yet, despair not, he is easy to be entreated, he is of great kindness. That's the fourth ascent of the Motive.
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But, 5. His wrath hath smoak'd out against us; his Prophets have threatned and denouneed his judgments;
But, 5. His wrath hath smoked out against us; his prophets have threatened and denouneed his Judgments;
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the Decree is come out, we are all senteneed to destruction; Yet, let not this deject us;
the decree is come out, we Are all senteneed to destruction; Yet, let not this deject us;
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yet there is hope of mercy and forgiveness: he will reverse his sentence, He repenteth of the evil. These are the degrees.
yet there is hope of mercy and forgiveness: he will reverse his sentence, He Repenteth of the evil. These Are the Degrees.
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Then, 1. Do thy sins discourage thee? Let the offer and invitation of his mercy assure thee.
Then, 1. Do thy Sins discourage thee? Let the offer and invitation of his mercy assure thee.
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2. Doth the number, and variety of thy transgressions dishearten thee? Consider in the second place the multitudes of his mercies, and let them perswade thee.
2. Does the number, and variety of thy transgressions dishearten thee? Consider in the second place the Multitudes of his Mercies, and let them persuade thee.
crd vdz dt n1, cc n1 pp-f po21 n2 vvi pno21? np1 p-acp dt ord n1 dt n2 pp-f po31 n2, cc vvb pno32 vvi pno21.
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But, 3. Doth the measure and heinousness of thy rebellions affright thee? Let the degrees,
But, 3. Does the measure and heinousness of thy rebellions affright thee? Let the Degrees,
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and plenty of his Compassions comfort thee. These are the Motives. First, Let us begin with the first part of the Text, the duty of Contrition, unto which we are exhorted;
and plenty of his Compassions Comfort thee. These Are the Motives. First, Let us begin with the First part of the Text, the duty of Contrition, unto which we Are exhorted;
cc n1 pp-f po31 n2 vvi pno21. d vbr dt n2. ord, vvb pno12 vvi p-acp dt ord n1 pp-f dt n1, dt n1 pp-f n1, p-acp r-crq pns12 vbr vvn;
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And in it, 1. The Act of Contrition is to be observed, in this word, Soindite, Rent. And the Observation is shortly thus much;
And in it, 1. The Act of Contrition is to be observed, in this word, Soindite, Rend. And the Observation is shortly thus much;
cc p-acp pn31, crd dt n1 pp-f n1 vbz pc-acp vbi vvn, p-acp d n1, vvi, n1. cc dt n1 vbz av-j av av-d;
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That the act, and practice of Repentance, is no less then a Renting. A renting;
That the act, and practice of Repentance, is no less then a Renting. A renting;
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and that naturally implies, and in• … erts three things, 1. Duritiem in objecto; Stiffness and obduration in the Object to be wrought upon.
and that naturally Implies, and in• … erts three things, 1. Duritiem in objecto; Stiffness and obduration in the Object to be wrought upon.
cc cst av-j vvz, cc n1 … n2 crd n2, crd fw-la p-acp fw-la; n1 cc n1 p-acp dt n1 pc-acp vbi vvn p-acp.
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A sinful heart is stiff and obdurate, it needs a rending. 2. Difficultatem in actu; Hardness and difficulty in the act to be exercised, Repentance, 'tis no slight, gentle, easie performance;
A sinful heart is stiff and obdurate, it needs a rending. 2. Difficultatem in Acts; Hardness and difficulty in the act to be exercised, Repentance, it's no slight, gentle, easy performance;
dt j n1 vbz j cc j, pn31 vvz dt j-vvg. crd fw-la p-acp fw-la; n1 cc n1 p-acp dt n1 pc-acp vbi vvn, n1, pn31|vbz dx j, j, j n1;
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No, 'tis grievous and painful, 'tis no less then a Renting. 3. Vim in agente; It requires all the strength and might of him that undertakes it. Repentance, 'tis a renting.
No, it's grievous and painful, it's no less then a Renting. 3. Vim in agent; It requires all the strength and might of him that undertakes it. Repentance, it's a renting.
uh-dx, pn31|vbz j cc j, pn31|vbz dx dc cs dt vvg. crd fw-la p-acp n1; pn31 vvz d dt n1 cc n1 pp-f pno31 cst vvz pn31. n1, pn31|vbz dt vvg.
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1. Durities in objecto; That's the first Inference.
1. Duties in objecto; That's the First Inference.
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A sinner, not mollified and wrought upon by repentance, he is naturally hardned, he needs a renting.
A sinner, not mollified and wrought upon by Repentance, he is naturally hardened, he needs a renting.
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S. Paul puts them both together, Rom. ii. 5. NONLATINALPHABET, hardness and impenitency; they are never asunder.
S. Paul puts them both together, Rom. ii. 5., hardness and impenitency; they Are never asunder.
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Observe those measures, and degrees of obduration, that the Scripture discerns and describes in the nature of man, Deut. ix. 6. They are a people, durae cervicis, of a stiff neck, not yielding to the yoke of due obedience.
Observe those measures, and Degrees of obduration, that the Scripture discerns and describes in the nature of man, Deuteronomy ix. 6. They Are a people, durae cervicis, of a stiff neck, not yielding to the yoke of due Obedience.
vvb d n2, cc n2 pp-f n1, cst dt n1 vvz cc vvz p-acp dt n1 pp-f n1, np1 crd. crd pns32 vbr dt n1, fw-la fw-la, pp-f dt j n1, xx vvg p-acp dt n1 pp-f j-jn n1.
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And how hard, and stiff, the Prophet Isaiah tells us, Nervus ferreus, cervix tua, Isai. xlviii. 4. Not onely a s• … ew,
And how hard, and stiff, the Prophet Isaiah tells us, Nervus Ferreus, cervix tua, Isaiah xlviii. 4. Not only a s• … ew,
cc c-crq j, cc j, dt n1 np1 vvz pno12, npg1 n1, fw-la fw-la, np1 crd. crd xx av-j dt n1 … zz,
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though that be naturally strong enough to resist; but nerv• … ferreus, hardned with iron, for stronger resistance.
though that be naturally strong enough to resist; but nerv• … Ferreus, hardened with iron, for Stronger resistance.
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Nay, the heart of man, Ezekiel tells us, chap. xi. 19. is 〈 ◊ 〉 lapide• …, an heart of stone;
Nay, the heart of man, Ezekielem tells us, chap. xi. 19. is 〈 ◊ 〉 lapide• …, an heart of stone;
uh-x, dt n1 pp-f n1, np1 vvz pno12, n1 crd. crd vbz 〈 sy 〉 n1 …, dt n1 pp-f n1;
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represented, and resembled (as some conceit it) by those Tables of stone, where the Law was written.
represented, and resembled (as Some conceit it) by those Tables of stone, where the Law was written.
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And yet, all stones are not of the like hardness; some more yielding and easily broken:
And yet, all stones Are not of the like hardness; Some more yielding and Easily broken:
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ours is the nether milstone; and it seems, that's the harder of the two. Let the seed of Gods word be cast upon it, it rejects it presently.
ours is the neither millstone; and it seems, that's the harder of the two. Let the seed of God's word be cast upon it, it rejects it presently.
png12 vbz dt j n1; cc pn31 vvz, d|vbz dt jc pp-f dt crd. vvb dt n1 pp-f npg1 n1 vbi vvn p-acp pn31, pn31 vvz pn31 av-j.
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Nay, harder then Milstones, Zech. vii. 12. Posuerunt cor, ut Adamantem, as hard as an Adamant, no strength can soften it.
Nay, harder then Millstones, Zechariah vii. 12. Posuerunt cor, ut Adamantem, as hard as an Adamant, no strength can soften it.
uh-x, jc cs n2, np1 crd. crd fw-la fw-la, fw-la fw-la, c-acp av-j c-acp dt n1, dx n1 vmb vvi pn31.
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Nay our hearts are harde• … then the hardest stones;
Nay our hearts Are harde• … then the Hardest stones;
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which occasioned that witty, and devout inversion of Ezekiel 's Prophecy, I will take away their hearts of stone, and give them hearts of flesh:
which occasioned that witty, and devout inversion of Ezekielem is Prophecy, I will take away their hearts of stone, and give them hearts of Flesh:
r-crq vvn d j, cc j n1 pp-f np1 vbz n1, pns11 vmb vvi av po32 n2 pp-f n1, cc vvi pno32 n2 pp-f n1:
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Nay Lord, take away our hearts of flesh, and give us hearts of stone.
Nay Lord, take away our hearts of Flesh, and give us hearts of stone.
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The stones rent asunder at the cry of thy Son, at the suffering of our Saviour;
The stones rend asunder At the cry of thy Son, At the suffering of our Saviour;
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our hearts are never touch'd, nor affected with it. That's the first collection, our hearts are hardned. And that implies two things;
our hearts Are never touched, nor affected with it. That's the First collection, our hearts Are hardened. And that Implies two things;
po12 n2 vbr av-x vvn, ccx vvn p-acp pn31. d|vbz dt ord n1, po12 n2 vbr vvn. cc cst vvz crd n2;
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1. Durum non sentit. An hard heart is heavie, and sensless. The softest tempers are of quickest apprehension.
1. Durum non Sentit. an hard heart is heavy, and senseless. The Softest tempers Are of quickest apprehension.
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Our brawny hearts are dull'd and stupefied. 2. Durum non cedit. An hard heart, it is not yielding,
Our brawny hearts Are dulled and stupefied. 2. Durum non cedit. an hard heart, it is not yielding,
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and penetrable of its own disposition not admitting, nay, repelling;
and penetrable of its own disposition not admitting, nay, repelling;
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and (if not over-ruled and mollified by an higher power) of it self rejecting any offer of grace.
and (if not overruled and mollified by an higher power) of it self rejecting any offer of grace.
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That's the first inference, that the act of Renting affords;
That's the First Inference, that the act of Renting affords;
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durities in objecto; the hardness of our hearts, it needs a renting. And that brings in the second Observation. 2. Difficultatem in actu; Hardness,Duties in objecto; the hardness of our hearts, it needs a renting. And that brings in the second Observation. 2. Difficultatem in Acts; Hardness,
n2 p-acp fw-la; dt n1 pp-f po12 n2, pn31 vvz dt vvg. cc cst vvz p-acp dt ord n1. crd fw-la p-acp fw-la; n1,
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and difficulty in the act to be performed.
and difficulty in the act to be performed.
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Repentance, 'tis no easie, light touch of sorrow, or weak impression of grief, a sudden qualm of melancholy, soon dispelled;
Repentance, it's no easy, Light touch of sorrow, or weak impression of grief, a sudden qualm of melancholy, soon dispelled;
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no, 'tis deep, and piercing, 'tis a convulsion of the soul, a racking and torture of the heart and conscience;
no, it's deep, and piercing, it's a convulsion of the soul, a racking and torture of the heart and conscience;
uh-dx, pn31|vbz j-jn, cc j-vvg, pn31|vbz dt n1 pp-f dt n1, dt j-vvg cc n1 pp-f dt n1 cc n1;
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'tis no less then a renting. See with what terms of extremity the Scripture describes it;
it's no less then a renting. See with what terms of extremity the Scripture describes it;
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2 Sam. xxiv. 10. 'tis a smiting of the heart; Acts. ii. 37. 'tis a pricking of the Conscience; nay, a wounding of the Spirit, Prov. xviii. 14. an hewing,
2 Sam. xxiv. 10. it's a smiting of the heart; Acts. ii. 37. it's a pricking of the Conscience; nay, a wounding of the Spirit, Curae xviii. 14. an hewing,
crd np1 crd. crd pn31|vbz dt vvg pp-f dt n1; n2 crd. crd pn31|vbz dt vvg pp-f dt n1; uh, dt vvg pp-f dt n1, np1 crd. crd dt vvg,
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and cutting off, Matth. v. 30. no less then mortifying, Coloss. iii. 5. and that the most violent, and painfull that can be;
and cutting off, Matthew v. 30. not less then mortifying, Coloss. iii. 5. and that the most violent, and painful that can be;
cc vvg a-acp, np1 n1 crd xx av-dc cs vvg, np1 crd. crd cc d dt av-ds j, cc j cst vmb vbi;
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Gal. v. 24. 'tis a crucifying torment.Gal. v. 24. it's a crucifying torment.
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Zecharie foretells it, Chap. xii. 10. They shall mourn as for their onely Son, and shall be in bitterness, as for their first-born; Primo-genitus, & Uni-genitus. Zechariah foretells it, Chap. xii. 10. They shall mourn as for their only Son, and shall be in bitterness, as for their firstborn; Primogenitus, & Unigenitus.
np1 vvz pn31, np1 crd. crd pns32 vmb vvi a-acp p-acp po32 j n1, cc vmb vbi p-acp n1, c-acp p-acp po32 j; j, cc j.
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The loss of the first-born, and onely begotten, the sorrow of it (but in those that feel it) it is inconceiveable.
The loss of the firstborn, and only begotten, the sorrow of it (but in those that feel it) it is inconceiveable.
dt n1 pp-f dt j, cc av-j vvn, dt n1 pp-f pn31 (p-acp p-acp d cst vvb pn31) pn31 vbz j.
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Yet the sense of this, or any worldly sorrow, must be farr exceeded in our penitential sorrow, and grief for Sin;
Yet the sense of this, or any worldly sorrow, must be Far exceeded in our penitential sorrow, and grief for since;
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If not affectivè, by stirring up, and enforcing our sensual affection, yet appretiativè, in a judicious disallowance, and abomination;
If not affectivè, by stirring up, and enforcing our sensual affection, yet appretiativè, in a judicious disallowance, and abomination;
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if not respectu corporalis perturbationis (as Aquine expresses it);
if not respectu Corporeal perturbationis (as Aquinas Expresses it);
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yet ratione spiritualis displicentiae: if not in outward bodily vexation, yet in thy intellectual, and spiritual detestation, this grief must be the greatest.
yet ratione spiritualis displicentiae: if not in outward bodily vexation, yet in thy intellectual, and spiritual detestation, this grief must be the greatest.
av fw-la fw-la fw-la: cs xx p-acp j j n1, av p-acp po21 j, cc j n1, d n1 vmb vbi dt js.
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Indeed so great, 'tis call'd Contrition, Psal. li. 17. A broken, and a contrite heart (saith David ) O God, thou wilt not despise.
Indeed so great, it's called Contrition, Psalm li. 17. A broken, and a contrite heart (Says David) Oh God, thou wilt not despise.
np1 av j, pn31|vbz vvn n1, np1 n1. crd dt j-vvn, cc dt j n1 (vvz np1) uh np1, pns21 vm2 xx vvi.
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Not only broken, but even to contrition.
Not only broken, but even to contrition.
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Aliud frangi, aliud comminui, & conteri, saith Aristotle in the fourth of his Meteors; a thing may be broken,Aliud frangi, Aliud comminui, & conteri, Says Aristotle in the fourth of his Meteors; a thing may be broken,
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or cut in sunder, and soon set together, and joyned again; Contrition breaks all in pieces, as Hezekiah the brazen Serpent, to dust and powder.
or Cut in sunder, and soon Set together, and joined again; Contrition breaks all in Pieces, as Hezekiah the brazen Serpent, to dust and powder.
cc vvn p-acp av, cc av vvd av, cc vvn av; n1 vvz d p-acp n2, c-acp np1 dt j n1, p-acp n1 cc n1.
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Had Hezekiah but broken that brazen Serpent into some pieces, superstition would have reserv'd a relique,
Had Hezekiah but broken that brazen Serpent into Some Pieces, Superstition would have reserved a relic,
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or have sodder'd it up, and made all whole. As they report of some living Serpents;
or have soddered it up, and made all Whole. As they report of Some living Serpents;
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cut them only into some few parcels, they will grow together again, and heal up presently;
Cut them only into Some few parcels, they will grow together again, and heal up presently;
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and so, do we but slightly divide, and cut this Serpent of Sin, and not hack and hew it all asunder, it will easily re-collect, and revive it self. Repentance proceeds unto contrition;
and so, do we but slightly divide, and Cut this Serpent of since, and not hack and hew it all asunder, it will Easily recollect, and revive it self. Repentance proceeds unto contrition;
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Not a weak attritien onely (as some Scholemen and Jesuits would moderate the matter) a faint wishing that he had not sinned, a slight fit of grieving, or some sudden pang;
Not a weak attritien only (as Some Schoolmen and Jesuits would moderate the matter) a faint wishing that he had not sinned, a slight fit of grieving, or Some sudden pang;
xx dt j n1 av-j (c-acp d n2 cc np2 vmd vvi dt n1) dt j vvg cst pns31 vhd xx vvn, dt j n1 pp-f vvg, cc d j n1;
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No, it enters to the dividing of the soul and spirit; 'tis a renting of the heart-strings.
No, it enters to the dividing of the soul and Spirit; it's a renting of the heartstrings.
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My heart (saith David, Psal. xxii. 14.) is like melted wax; not warm'd, or heat onely, but burnt, and melted in the sense of his sins.My heart (Says David, Psalm xxii. 14.) is like melted wax; not warmed, or heat only, but burned, and melted in the sense of his Sins.
po11 n1 (vvz np1, np1 crd. crd) vbz av-j vvn n1; xx vvn, cc n1 av-j, cc-acp vvd, cc vvd p-acp dt n1 pp-f po31 n2.
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That's the second Observation, Difficultas in actu; Repentance, 'tis a painfull renting of the heart and soul.
That's the second Observation, Difficulty in Acts; Repentance, it's a painful renting of the heart and soul.
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And that inferrs, 3. Vim in agente; It requires a strong, violent renting. Conceive the strength of it to consist in these particular degrees:
And that infers, 3. Vim in agent; It requires a strong, violent renting. Conceive the strength of it to consist in these particular Degrees:
cc cst vvz, crd fw-la p-acp n1; pn31 vvz dt j, j vvg. vvb dt n1 pp-f pn31 pc-acp vvi p-acp d j n2:
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Repentance requires, 1. Vehementiam action is; A man, that will set upon this main work of repentance, he must be all spirit, and life;
Repentance requires, 1. Vehementiam actium is; A man, that will Set upon this main work of Repentance, he must be all Spirit, and life;
n1 vvz, crd fw-la n1 vbz; dt n1, cst vmb vvi p-acp d j n1 pp-f n1, pns31 vmb vbi d n1, cc n1;
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Not like S• … ul, sparing the life of any of his sins; but as zealous Samuel, wounding, and hewing his sins in pieces.
Not like S• … ul, sparing the life of any of his Sins; but as zealous Samuel, wounding, and hewing his Sins in Pieces.
xx av-j np1 … j-u, vvg dt n1 pp-f d pp-f po31 n2; cc-acp c-acp j np1, vvg, cc vvg po31 n2 p-acp n2.
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The half-mortified civil Moralist will suppress and abate, but in no case root out, and extinguish sin.
The half-mortified civil Moralist will suppress and abate, but in no case root out, and extinguish since.
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It may be, he will keep under his sins, when of delightfull Passions, they become turbulent, and violent perturbations.
It may be, he will keep under his Sins, when of delightful Passion, they become turbulent, and violent perturbations.
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When his darling Absalom becomes a rebel, then he can be content to subdue him; but yet, Spare the young man for my sake; in no case kill him:
When his darling Absalom becomes a rebel, then he can be content to subdue him; but yet, Spare the young man for my sake; in no case kill him:
c-crq po31 j-jn np1 vvz dt n1, cs pns31 vmb vbi j pc-acp vvi pno31; cc-acp av, vvb dt j n1 p-acp po11 n1; p-acp dx n1 vvi pno31:
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Whereas every valiant Ioab strikes and stabs him to the heart without compassion.
Whereas every valiant Ioab strikes and stabs him to the heart without compassion.
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In this case S. Augustin advises us to handle our sins as Iob did his soars, violently, and vehemently;
In this case S. Augustin advises us to handle our Sins as Job did his soars, violently, and vehemently;
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Non molli linteo, sed durissima testa. Non molli linteo, sed durissima testa.
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He wiped them not gently with a soft cloth, but scrap'd, and vext them with an hard potsheard.
He wiped them not gently with a soft cloth, but scraped, and vexed them with an hard potsherd.
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See the strength and violence of this penitential sorrow, in repenting David; I roared for the disquietness of my soul;
See the strength and violence of this penitential sorrow, in repenting David; I roared for the disquietness of my soul;
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I have washed my bed with my tears; I have washed my Bed with my tears;
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His bed, the place of his rest, and quiet repose, even that's overflown with flouds of tears.
His Bed, the place of his rest, and quiet repose, even that's overflown with floods of tears.
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Mine eyes pour out rivers of waters, because men keep not thy Law: Mine eyes pour out Rivers of waters, Because men keep not thy Law:
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If tears of compassion for other mens sins were thus plentifull, how did he set ope the floud-gates to his tears of compunction for his own transgressions? That's the first step of this violent repenting;
If tears of compassion for other men's Sins were thus plentiful, how did he Set open the floodgates to his tears of compunction for his own transgressions? That's the First step of this violent repenting;
cs n2 pp-f n1 p-acp j-jn ng2 n2 vbdr av j, q-crq vdd pns31 vvi j dt n2 p-acp po31 n2 pp-f n1 p-acp po31 d n2? d|vbz dt ord n1 pp-f d j vvg;
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it requires Vehementiam actus. 2. Frequentia actionis; That's a second degree.
it requires Vehementiam actus. 2. Frequentia actionis; That's a second degree.
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This renting and breaking of an hard heart, requires many, and frequent violent impressions, all little enough to mollifie the heart.
This renting and breaking of an hard heart, requires many, and frequent violent impressions, all little enough to mollify the heart.
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In this case, it is otherwise with our natural heart, then with our sinfull; Unico vulnere, cor hominis;
In this case, it is otherwise with our natural heart, then with our sinful; Unique vulnere, cor hominis;
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the least prick of a wound kills the heart of man;
the least prick of a wound kills the heart of man;
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Deep, and often stabbings are scarce able to enter into the heart of Sin. That's the second degree, Frequentia actionis. Nay, 3. Omnipotentia actionis; No less then an omnipotency is necessary to contrition.
Deep, and often stabbings Are scarce able to enter into the heart of Sin. That's the second degree, Frequentia actionis. Nay, 3. Omnipotentia actionis; No less then an omnipotency is necessary to contrition.
j-jn, cc av n2-vvg vbr j j pc-acp vvi p-acp dt n1 pp-f np1 d|vbz dt ord n1, np1 fw-la. uh, crd fw-la fw-la; av-dx dc cs dt n1 vbz j p-acp n1.
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So great an agency required to the mollifying of an hard heart, that our own strength is too weak.
So great an agency required to the mollifying of an hard heart, that our own strength is too weak.
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Consider, how our hearts are not onely dead in trespasses, and sins, but are buried in a Sepulchre hewn out of a rock,
Consider, how our hearts Are not only dead in Trespasses, and Sins, but Are buried in a Sepulchre hewn out of a rock,
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and the gravestone of habitual hardness sealed upon them;
and the gravestone of habitual hardness sealed upon them;
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and we may well cry out, Who shall remove this grave-stone from us? Who shall mollifie,
and we may well cry out, Who shall remove this gravestone from us? Who shall mollify,
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and intenerate this hard rock? The Word of the Lord must be that hammer that can break this stone.
and intenerate this hard rock? The Word of the Lord must be that hammer that can break this stone.
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The Spirit of the Lord must enable Bezaleel to work upon this brass.
The Spirit of the Lord must enable Bezaleel to work upon this brass.
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Moses, that had faith enough for performance of all other miracles, yet had scarce faith enough to melt the rock.Moses, that had faith enough for performance of all other Miracles, yet had scarce faith enough to melt the rock.
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And the Devil required no greater argument of Christ 's Divinity, then softning of stones.
And the devil required no greater argument of christ is Divinity, then softening of stones.
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And the barbarous Centurion, observing the stones to cleave in sunder, concluded certainly, that Christ was no less then the Son of God.
And the barbarous Centurion, observing the stones to cleave in sunder, concluded Certainly, that christ was no less then the Son of God.
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No, 'tis Digitus Dei, and Spiritus Dei; no less then the stroke of the powerfull Spirit can soften thy heart. That's the third particular.
No, it's Digitus Dei, and Spiritus Dei; no less then the stroke of the powerful Spirit can soften thy heart. That's the third particular.
uh-dx, pn31|vbz np1 fw-la, cc fw-la fw-la; av-dx dc cs dt n1 pp-f dt j n1 vmb vvi po21 n1. d|vbz dt ord j.
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Repentance, 'tis a vehement, frequent, omnipotent action.
Repentance, it's a vehement, frequent, omnipotent actium.
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That's the first observation I gather from my Text, the nature of repentance, it is violent renting.
That's the First observation I gather from my Text, the nature of Repentance, it is violent renting.
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And from it, Let us briefly deduce a double Use; Is repentance so vehement, so laborious, so tormenting an action? 1. Then consider;
And from it, Let us briefly deduce a double Use; Is Repentance so vehement, so laborious, so tormenting an actium? 1. Then Consider;
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Si talis medicina, qualis morbus? If the medicine and cure of Repentance be so bitter, Oh! what a dangerous disease is the sickness of Sin? Wilt thou swallow down that for a little pleasure,Si Talis medicina, qualis morbus? If the medicine and cure of Repentance be so bitter, Oh! what a dangerous disease is the sickness of since? Wilt thou swallow down that for a little pleasure,
fw-mi fw-la fw-la, fw-la fw-la? cs dt n1 cc n1 pp-f n1 vbb av j, uh r-crq dt j n1 vbz dt n1 pp-f n1? vm2 pns21 vvi a-acp d c-acp dt j n1,
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and delight of thy palat, which, if it prove not thy bane, thou must vomit it up again with the re• … ting of thy bowels? Would David have adventured upon the pleasure of adultery,
and delight of thy palate, which, if it prove not thy bane, thou must vomit it up again with the re• … ting of thy bowels? Would David have adventured upon the pleasure of adultery,
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if he had foreseen those pangs and tortures of his after-repentance? Would he ever have suffered himself to fall, had he ever considered, that that one slip would cost him no less then the breaking of his bones? That the bones thou hast broken may rejoyce. It is strange;
if he had foreseen those pangs and tortures of his After-repentance? Would he ever have suffered himself to fallen, had he ever considered, that that one slip would cost him no less then the breaking of his bones? That the bones thou hast broken may rejoice. It is strange;
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most men make that a temptation to sin, which truly considered, would be a powerfull disswasion from the least offence, The hope of repentance. 1. Presumption in the wicked, that objects, I may repent, and therefore I will sin.
most men make that a temptation to since, which truly considered, would be a powerful dissuasion from the least offence, The hope of Repentance. 1. Presumption in the wicked, that objects, I may Repent, and Therefore I will sin.
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So, it is possible thou mayest be healed, wilt thou therefore stab thy self? Nay, rather argue thus;
So, it is possible thou Mayest be healed, wilt thou Therefore stab thy self? Nay, rather argue thus;
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Thou must repent, thou must be lanced, racked, and tortured with repentance, therefore do not dare to sin;
Thou must Repent, thou must be lanced, racked, and tortured with Repentance, Therefore do not Dare to sin;
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Nay, 2. Infirmity in Gods children, may sometimes conceit, I shall repent, I may sin; True, thou shalt repent.
Nay, 2. Infirmity in God's children, may sometime conceit, I shall Repent, I may sin; True, thou shalt Repent.
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Bonum consilium sed non nunc, said Hushai the Archite: 'Tis true doctrine, but not seasonably applied.Bonum consilium sed non nunc, said Hushai the Architect: It's true Doctrine, but not seasonably applied.
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Cordials before Purges increase the peccant humour. Hope of repentance before thou sinnest, makes thee more sinfull. Thou shalt repent;
Cordials before Purges increase the peccant humour. Hope of Repentance before thou Sinnest, makes thee more sinful. Thou shalt Repent;
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so did David, and Peter, and Saul, who went through those anguishes, those pangs, and tortures of repenting sorrow, which they would not endure again for a world of pleasure.
so did David, and Peter, and Saul, who went through those Anguishes, those pangs, and tortures of repenting sorrow, which they would not endure again for a world of pleasure.
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That's the first Use, Si talis medicina, qualis morbus? 2. Si talis medicina, qualis mors? If the physick of repentance be so sowre? Oh! how bitter is the death of despair? If Peter wept bitterly, what an hell, do you think, was in Iudas his conscience? If the soveraign medicine be so unpleasant,
That's the First Use, Si Talis medicina, qualis morbus? 2. Si Talis medicina, qualis mors? If the physic of Repentance be so sour? Oh! how bitter is the death of despair? If Peter wept bitterly, what an hell, do you think, was in Iudas his conscience? If the sovereign medicine be so unpleasant,
d|vbz dt ord n1, fw-mi fw-la fw-la, fw-la fw-la? crd fw-mi fw-la fw-la, fw-la fw-la? cs dt n1 pp-f n1 vbb av j? uh q-crq j vbz dt n1 pp-f n1? cs np1 vvd av-j, r-crq dt n1, vdb pn22 vvi, vbds p-acp np1 po31 n1? cs dt j-jn n1 vbb av j,
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how shall we relish that gall, that wormwood, that deadly poison? If God, when he takes out the fire,
how shall we relish that Gall, that wormwood, that deadly poison? If God, when he Takes out the fire,
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and burning, out of thy flesh with the cool tears of repentance, and oyl of mercy,
and burning, out of thy Flesh with the cool tears of Repentance, and oil of mercy,
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if that breeds such anguish, Oh! how intolerable will it be, to be plunged into the flames of fire and brimstone? If when he heals us,
if that breeds such anguish, Oh! how intolerable will it be, to be plunged into the flames of fire and brimstone? If when he heals us,
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and binds up our wounds, he puts us to such smart and torture, what torments shal we feel,
and binds up our wounds, he puts us to such smart and torture, what torments shall we feel,
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when his arrows stick fast in our flesh, and the venom of them shall drink up our bloud? Repentance, it is a gift, Acts xi. 18. If the gift and blessing of Repentance be so heavie,
when his arrows stick fast in our Flesh, and the venom of them shall drink up our blood? Repentance, it is a gift, Acts xi. 18. If the gift and blessing of Repentance be so heavy,
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how insupportable is the curse of Despair? To avoid that Hell, who would not undergo this Purgatory? Whose heart would not crave,
how insupportable is the curse of Despair? To avoid that Hell, who would not undergo this Purgatory? Whose heart would not crave,
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and beg of God, with that devout Father, Hic ure, hic seca, Domine, ut in aeternum parcas? Lord, burn me,
and beg of God, with that devout Father, Hic ure, hic seca, Domine, ut in aeternum parcas? Lord, burn me,
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and lance, and wound me in this life, so that despair may not torment me in the world to come. That's the second Use; Si talis medicina, qualis mors. I pass on,
and lance, and wound me in this life, so that despair may not torment me in the world to come. That's the second Use; Si Talis medicina, qualis mors. I pass on,
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2. To the Object, that upon which repentance must work, and exercise it self, specified unto us; First, in the affirmative sense; it must be the Heart;
2. To the Object, that upon which Repentance must work, and exercise it self, specified unto us; First, in the affirmative sense; it must be the Heart;
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Rent your heart. The Observation from whence, is thus much;Rend your heart. The Observation from whence, is thus much;
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that contrition and penitential sorrow, and grief for sin, must be deep, settled, and grounded in the heart.
that contrition and penitential sorrow, and grief for since, must be deep, settled, and grounded in the heart.
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Repentance, it must be inward, and hearty;
Repentance, it must be inward, and hearty;
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and that especially for these Reasons: 1. Ratione veritatis poenitentiae; If thy heart be not contrite,
and that especially for these Reasons: 1. Ration veritatis poenitentiae; If thy heart be not contrite,
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and sorrowfull, it is not true repentance. 2. Ratione usus; Except thy sorrow work upon thy heart, there is no use,
and sorrowful, it is not true Repentance. 2. Ration usus; Except thy sorrow work upon thy heart, there is no use,
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or profit in thy repentance. 3. Ratione acceptationis; Except thy heart be humbled, and cast down for sin, it is no pleasing, or acceptable repentance.
or profit in thy Repentance. 3. Ration acceptationis; Except thy heart be humbled, and cast down for since, it is no pleasing, or acceptable Repentance.
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1. Ratione veritatis; If it be not inward, and hearty, 'tis no true repentance.
1. Ration veritatis; If it be not inward, and hearty, it's no true Repentance.
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Non est converti in toto, & integro corde, nisi in scisso, saith St. Bernard, Thine heart is not whole,Non est converti in toto, & integro cord, nisi in scisso, Says Saint Bernard, Thine heart is not Whole,
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and sound, except by sorrow it be rent and broken. Non est integrum, nisi sit scissum.
and found, except by sorrow it be rend and broken. Non est integrum, nisi sit scissum.
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How then shall we discern, and know this truth and integrity of a broken heart? By what signs shall it appear, that our repentance is hearty and true? 1. True and hearty repentance, is Voluntaria poenitentia; 'tis a willing, voluntary sorrow, and repentance.
How then shall we discern, and know this truth and integrity of a broken heart? By what Signs shall it appear, that our Repentance is hearty and true? 1. True and hearty Repentance, is Voluntary Penitence; it's a willing, voluntary sorrow, and Repentance.
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This is a main difference 'twixt that ingenuous Christian sorrow in a true Penitent, and those hellish torments in the afflicted conscience of a despairing Reprobate.
This is a main difference betwixt that ingenuous Christian sorrow in a true Penitent, and those hellish torments in the afflicted conscience of a despairing Reprobate.
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The Christian Penitent, he is activus in poenitentia, provokes, and stirs up himself to sorrow;
The Christian Penitent, he is activus in Penitence, provokes, and stirs up himself to sorrow;
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a damned Reprobate, he is passivus in poenitentia; sorrow eats, and gnaws upon him against his will.
a damned Reprobate, he is passivus in Penitence; sorrow eats, and gnaws upon him against his will.
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Christians in their sorrow, imitate Christ, Iohn xi. T• … bavit 〈 ◊ 〉, he fretted, and vex'd within himself, as Lot in Sodo• …; they vex their own spirits for their abominations;
Christians in their sorrow, imitate christ, John xi. T• … bavit 〈 ◊ 〉, he fretted, and vexed within himself, as Lot in Sodo• …; they vex their own spirits for their abominations;
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they need no Devils, (as the Penitents in Purgatory) to affright and torture them.
they need no Devils, (as the Penitents in Purgatory) to affright and torture them.
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With Ieremie, they wish for a fountain of tears; and if they grow drie, they provoke,
With Ieremie, they wish for a fountain of tears; and if they grow dry, they provoke,
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and enforce themselves by all means possible.
and enforce themselves by all means possible.
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As 〈 ◊ 〉 often read over the Lamentations of Ieremie, that by conceiving of other mens sorrows, he might sorrow himself;
As 〈 ◊ 〉 often read over the Lamentations of Ieremie, that by conceiving of other men's sorrows, he might sorrow himself;
p-acp 〈 sy 〉 av vvn p-acp dt n2 pp-f np1, cst p-acp vvg pp-f j-jn ng2 n2, pns31 vmd n1 px31;
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As Polus on the contrary, bearing in his hands his own Son, conceited more deeply another mans sorrow, by representing his own;
As Polus on the contrary, bearing in his hands his own Son, conceited more deeply Another men sorrow, by representing his own;
c-acp np1 p-acp dt n-jn, vvg p-acp po31 n2 po31 d n1, vvn av-dc av-jn j-jn ng1 n1, p-acp vvg po31 d;
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As Aug. on his death-bed, painting on the wall the p• … itential Psalms, and by them enflaming his own repentance;
As Aug. on his deathbed, painting on the wall the p• … itential Psalms, and by them enflaming his own Repentance;
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always praying that they might sorrow, grieving, that they cannot grieve, never repenting that they have repented.
always praying that they might sorrow, grieving, that they cannot grieve, never repenting that they have repented.
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That's the first note of true, hearty repentance;
That's the First note of true, hearty Repentance;
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'tis Voluntaria. 2. Vera poenitentia, 'tis Solitaria. True sorrow for sin, it will be secret, in privacie, and solitude; and then it works strongest.
it's Voluntary. 2. Vera Penitence, it's Solitary. True sorrow for since, it will be secret, in privacy, and solitude; and then it works Strongest.
pn31|vbz np1. crd fw-la fw-la, pn31|vbz np1. j n1 p-acp n1, pn31 vmb vbi j-jn, p-acp n1, cc n1; cc cs pn31 vvz js.
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Ille dolet verè, qui sine teste. Isle Dolet verè, qui sine teste.
fw-la n1 fw-la, fw-la fw-la fw-la.
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Players on the Stage may howl, and mourn, and wring tears from their eyes, and yet be mad merry fellows among themselves.
Players on the Stage may howl, and mourn, and wring tears from their eyes, and yet be mad merry Fellows among themselves.
n2 p-acp dt n1 vmb vvi, cc vvi, cc vvi n2 p-acp po32 n2, cc av vbi j j n2 p-acp px32.
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Ahab can put on Sackeloth, and go softly, when he spies Elias. And, if they chance to miss spectators to see,Ahab can put on Sackcloth, and go softly, when he spies Elias. And, if they chance to miss spectators to see,
np1 vmb vvi p-acp np1, cc vvb av-j, c-crq pns31 vvz np1. cc, cs pns32 vvb pc-acp vvi n2 pc-acp vvi,
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and applaud them, their labour & sorrow it is all lost.
and applaud them, their labour & sorrow it is all lost.
cc vvi pno32, po32 n1 cc n1 pn31 vbz av-d vvn.
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Why have we fasted, and thou seest not? Isai. lviii. 3. Whereas a true Penitent, with St. Peter, goes out, seeks a corner to shed tears;Why have we fasted, and thou See not? Isaiah lviii. 3. Whereas a true Penitent, with Saint Peter, Goes out, seeks a corner to shed tears;
q-crq vhb pns12 vvd, cc pns21 vv2 xx? np1 crd. crd cs dt j n-jn, p-acp n1 np1, vvz av, vvz dt n1 pc-acp vvi n2;
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runs not among his fellow-Disciples to take notice of him.
runs not among his Fellow-disciples to take notice of him.
vvz xx p-acp po31 n2 pc-acp vvi n1 pp-f pno31.
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As Ioseph shed his tears of commiseration, so a true Penitent his tears of contrition, in his privatest closet.
As Ioseph shed his tears of commiseration, so a true Penitent his tears of contrition, in his privatest closet.
p-acp np1 vvb po31 n2 pp-f n1, av dt j n-jn po31 n2 pp-f n1, p-acp po31 js n1.
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Thus David, saith Saint Chrysostom speaking of the privacie of his repentance, was in solio regali, velut vinctus in car• … ere;
Thus David, Says Saint Chrysostom speaking of the privacy of his Repentance, was in Solar regali, velut vinctus in car• … ere;
av np1, vvz n1 np1 vvg pp-f dt n1 pp-f po31 n1, vbds p-acp fw-la fw-la, fw-la fw-la p-acp n1 … c-acp;
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aula regalis erat, tanquam eremi vastissi• … a solitudo; his walks, chamber, closet, bed, they were witnesses of his true repentance.Aula regalis erat, tanquam eremi vastissi• … a solitudo; his walks, chamber, closet, Bed, they were Witnesses of his true Repentance.
fw-la fw-la fw-la, fw-la j n1 … dt fw-la; po31 n2, n1, n1, n1, pns32 vbdr n2 pp-f po31 j n1.
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That's a second evidence of true, hearty contrition; 'tis Solitaria. 3. V• … ra p• … nitentia, 'tis Perpetua; 'Tis a continued, constant, lasting repentance.
That's a second evidence of true, hearty contrition; it's Solitary. 3. V• … ra p• … nitentia, it's Perpetua; It's a continued, constant, lasting Repentance.
d|vbz dt ord n1 pp-f j, j n1; pn31|vbz np1. crd np1 … uh n1 … fw-la, pn31|vbz fw-la; pn31|vbz dt j-vvn, j, j-vvg n1.
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A wicked man reckons the shortest fit of spiritual sorrow to be insupportable, he cannot endure it.
A wicked man reckons the Shortest fit of spiritual sorrow to be insupportable, he cannot endure it.
dt j n1 vvz dt js n1 pp-f j n1 pc-acp vbi j, pns31 vmbx vvi pn31.
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Felix, at the first offer, and touch of it, rejects it instantly.Felix, At the First offer, and touch of it, rejects it instantly.
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Like little children, or mad men, if the physick be bitter, or untoothsome, they fling it from them, or spill it presently.
Like little children, or mad men, if the physic be bitter, or untoothsome, they fling it from them, or spill it presently.
j j n2, cc j n2, cs dt n1 vbb j, cc j, pns32 vvb pn31 p-acp pno32, cc vvi pn31 av-j.
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A true Penitent drinks deep of it, and sucks up the dregs. 'Tis tempered by God himself, he knows it is soveraign.
A true Penitent drinks deep of it, and sucks up the dregs. It's tempered by God himself, he knows it is sovereign.
dt j j-jn n2 j-jn pp-f pn31, cc vvz a-acp dt n2. pn31|vbz vvn p-acp np1 px31, pns31 vvz pn31 vbz j-jn.
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Thus David acknowledging the frequency, and constancy of his repentance, professes he made his tears his food, day and night, Psal. xlii. 3. To which St. Bernard alluding in his second Sermon, De Iejunio, tells us, There is one kind of bread a Christian always feeds on, never fails from, the bread of tears;
Thus David acknowledging the frequency, and constancy of his Repentance, Professes he made his tears his food, day and night, Psalm xlii. 3. To which Saint Bernard alluding in his second Sermon, De Fasting, tells us, There is one kind of bred a Christian always feeds on, never fails from, the bred of tears;
av np1 vvg dt n1, cc n1 pp-f po31 n1, vvz pns31 vvd po31 n2 po31 n1, n1 cc n1, np1 crd. crd p-acp r-crq n1 np1 vvg p-acp po31 ord n1, fw-fr fw-la, vvz pno12, pc-acp vbz crd n1 pp-f n1 dt njp av vvz a-acp, av-x vvz p-acp, dt n1 pp-f n2;
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which, he saith, David made his ordinary standing die• …. Lachrym• … factae sunt mihi panes, die ac 〈 ◊ 〉.
which, he Says, David made his ordinary standing die• …. Lachrym• … factae sunt mihi panes, die ac 〈 ◊ 〉.
r-crq, pns31 vvz, np1 vvd po31 j j-vvg n1 …. np1 … fw-la fw-la fw-la n2, vvb fw-la 〈 sy 〉.
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He used them not as physick, onely for some extraordinary recovery, as most men think of repentance, applying it,
He used them not as physic, only for Some extraordinary recovery, as most men think of Repentance, applying it,
pns31 vvd pno32 xx p-acp n1, av-j p-acp d j n1, c-acp ds n2 vvb pp-f n1, vvg pn31,
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as Papists their Extrem• … Unction, never but in case of death;
as Papists their Extrem• … Unction, never but in case of death;
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no, David fed upon them, and lived upon them, they were his appointed food, day and night.
no, David fed upon them, and lived upon them, they were his appointed food, day and night.
uh-dx, np1 vvn p-acp pno32, cc vvd p-acp pno32, pns32 vbdr png31 vvd n1, n1 cc n1.
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Ieremie calls it a fountain of tears, not a cistern that spends it self presently;Ieremie calls it a fountain of tears, not a cistern that spends it self presently;
np1 vvz pn31 dt n1 pp-f n2, xx dt n1 cst vvz pn31 n1 av-j;
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or a Winter-torrent in some great affliction, which the Summer of prosperity will soon drie up;
or a Winter-torrent in Some great affliction, which the Summer of Prosperity will soon dry up;
cc dt n1 p-acp d j n1, r-crq dt n1 pp-f n1 vmb av vvi a-acp;
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but a fountain of tears, implying constancy, and perennity.
but a fountain of tears, implying constancy, and perennity.
cc-acp dt n1 pp-f n2, vvg n1, cc n1.
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Thus, saith Chrysostom, St. Paul not having any present enormities, as fuel to maintain the flame of his repentance, rather then he would abate his sorrowing, re-calls his ancient sins, past, and forgiven;
Thus, Says Chrysostom, Saint Paul not having any present enormities, as fuel to maintain the flame of his Repentance, rather then he would abate his sorrowing, recalls his ancient Sins, past, and forgiven;
av, vvz np1, n1 np1 xx vhg d j n2, c-acp n1 pc-acp vvi dt n1 pp-f po31 n1, av-c cs pns31 vmd vvi po31 n-vvg, j po31 j n2, j, cc vvn;
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Deleta revocat, I was a persecut• … r, I was a blasphemer, thereby to stir up and maintain his sorrow.Deleta revocat, I was a persecut• … r, I was a blasphemer, thereby to stir up and maintain his sorrow.
np1 fw-la, pns11 vbds dt n1 … sy, pns11 vbds dt n1, av pc-acp vvi a-acp cc vvi po31 n1.
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A wicked Reprobate, the least nibbling of the worm of conscience, is intolerable to him for the least moment;
A wicked Reprobate, the least nibbling of the worm of conscience, is intolerable to him for the least moment;
dt j n-jn, dt ds vvg pp-f dt n1 pp-f n1, vbz j p-acp pno31 p-acp dt ds n1;
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he either destroys it presently, or it destroys him. Christians delight to continue in it;
he either Destroys it presently, or it Destroys him. Christians delight to continue in it;
pns31 d vvz pn31 av-j, cc pn31 vvz pno31. np1 vvb pc-acp vvi p-acp pn31;
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Even in the midst of this fiery furnace of an afflicted conscience, they walk, and talk, sing,
Even in the midst of this fiery furnace of an afflicted conscience, they walk, and talk, sing,
av p-acp dt n1 pp-f d j n1 pp-f dt j-vvn n1, pns32 vvb, cc vvi, vvb,
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and rejoyce, like the three Children; whereas Iudas, Saul, and other Reprobates, are presently consumed with the least flashes of it.
and rejoice, like the three Children; whereas Iudas, Saul, and other Reprobates, Are presently consumed with the least flashes of it.
cc vvi, av-j dt crd n2; cs np1, np1, cc n-jn n2-jn, vbr av-j vvn p-acp dt ds n2 pp-f pn31.
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A true Penitent makes this the purpose of his life, would not live, but to repent;
A true Penitent makes this the purpose of his life, would not live, but to Repent;
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with Tertullian, accounting himself, Nulli rei, nisi poenitentiae natus, Born to repent, and never give it over before he dies.
with Tertullian, accounting himself, None rei, nisi poenitentiae Born, Born to Repent, and never give it over before he die.
p-acp np1, vvg px31, np1 fw-la, fw-la fw-la fw-la, vvn pc-acp vvi, cc av-x vvb pn31 a-acp c-acp pns31 vvz.
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Nay, were it possible, he would mourn in heaven. Then, at the day of Judgement, shall these penitential tears be wiped from his eyes.
Nay, were it possible, he would mourn in heaven. Then, At the day of Judgement, shall these penitential tears be wiped from his eyes.
uh-x, vbdr pn31 j, pns31 vmd vvi p-acp n1. av, p-acp dt n1 pp-f n1, vmb d j n2 vbb vvn p-acp po31 n2.
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He enters into heaven with tears in his eyes, and God must wipe them away; of themselves they would not stay, or dry up.
He enters into heaven with tears in his eyes, and God must wipe them away; of themselves they would not stay, or dry up.
pns31 vvz p-acp n1 p-acp n2 p-acp po31 n2, cc np1 vmb vvi pno32 av; pp-f px32 pns32 vmd xx vvi, cc vvb a-acp.
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That's the third property of true Repentance, 'tis perpetua. That's the first reason why our hearts must be wrought upon, Ratione Veritatis; otherwise 'tis no true Repentance. 2. Ratioue usus; Except thy heart be contrite and penitent, 'tis no useful and profitable Repentance.
That's the third property of true Repentance, it's perpetua. That's the First reason why our hearts must be wrought upon, Ration Veritatis; otherwise it's no true Repentance. 2. Ratioue usus; Except thy heart be contrite and penitent, it's no useful and profitable Repentance.
d|vbz dt ord n1 pp-f j n1, pn31|vbz fw-la. d|vbz dt ord n1 c-crq po12 n2 vmb vbi vvn p-acp, n1 fw-la; av pn31|vbz dx j n1. crd j fw-la; c-acp po21 n1 vbi j cc j-jn, pn31|vbz dx j cc j n1.
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Outward abstinence and reformation, without the heart, is to no purpose.
Outward abstinence and Reformation, without the heart, is to no purpose.
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Thou mayst prune the twigs, or hew off the boughs, but the root keeps life in it, and will spring out naturally;
Thou Mayest prune the twigs, or hew off the boughs, but the root keeps life in it, and will spring out naturally;
pns21 vm2 vvi dt n2, cc vvi a-acp dt n2, cc-acp dt n1 vvz n1 p-acp pn31, cc vmb vvi av av-j;
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till that be deaded, hacking the bark is lost labour.
till that be deadened, hacking the bark is lost labour.
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We may truly say of such heartless repentance, as the Messalians falsly taught of Christian Baptism;
We may truly say of such heartless Repentance, as the Messalians falsely taught of Christian Baptism;
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it doth, Radere peccata, non eradicare; shave, or pare off sin, not kill it at the root.
it does, Radere Peccata, non eradicare; shave, or pare off since, not kill it At the root.
pn31 vdz, fw-la n1, fw-fr fw-la; vvb, cc vvb a-acp n1, xx vvi pn31 p-acp dt n1.
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Sin, 'tis as deeply fastned in the heart, as Ivy that grows and springs out of a wall;
since, it's as deeply fastened in the heart, as Ivy that grows and springs out of a wall;
n1, pn31|vbz c-acp av-jn vvn p-acp dt n1, c-acp n1 cst vvz cc vvz av pp-f dt n1;
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we may shed off the leaves, but if we would throughly destroy it, and root it out, we must dig down the wall, and break it in pieces:
we may shed off the leaves, but if we would thoroughly destroy it, and root it out, we must dig down the wall, and break it in Pieces:
pns12 vmb vvi a-acp dt n2, cc-acp cs pns12 vmd av-j vvi pn31, cc vvi pn31 av, pns12 vmb vvi a-acp dt n1, cc vvi pn31 p-acp n2:
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So, if thou wouldst work out those fibrae peccati, that are fretted, and incorporated into thy soul, thou must bruise and break thy heart by Repentance.
So, if thou Wouldst work out those Fibre peccati, that Are fretted, and incorporated into thy soul, thou must bruise and break thy heart by Repentance.
av, cs pns21 vmd2 vvi av d fw-la fw-la, cst vbr vvn, cc vvn p-acp po21 n1, pns21 vmb vvi cc vvi po21 n1 p-acp n1.
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As in curing of a sore, so here, 'tis not sufficient to wipe away the filth and corruption that issues from thy soul,
As in curing of a soar, so Here, it's not sufficient to wipe away the filth and corruption that issues from thy soul,
p-acp p-acp vvg pp-f dt n1, av av, pn31|vbz xx j pc-acp vvi av dt n1 cc n1 cst vvz p-acp po21 n1,
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except the core of sin, which lyes in thy heart, be consumed, and perish'd. That's the second enforcement for hearty Repentance, Ratione usus; otherwise it is unprofitable Repentance.
except the core of since, which lies in thy heart, be consumed, and perished. That's the second enforcement for hearty Repentance, Ration usus; otherwise it is unprofitable Repentance.
c-acp dt n1 pp-f n1, r-crq vvz p-acp po21 n1, vbb vvn, cc vvd. d|vbz dt ord n1 p-acp j n1, n1 fw-la; av pn31 vbz j n1.
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Contrition must work upon the heart, 3. Ratione acceptationis; Otherwise, 'tis no pleasing, or acceptable Repentance.
Contrition must work upon the heart, 3. Ration acceptationis; Otherwise, it's no pleasing, or acceptable Repentance.
n1 vmb vvi p-acp dt n1, crd n1 fw-la; av, pn31|vbz dx vvg, cc j n1.
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In this case, were it possible to divide the man, God chuseth, like the King of Sodom, Tantummodo mihi animas; God expects, and accepts the heart:
In this case, were it possible to divide the man, God chooseth, like the King of Sodom, Tantummodo mihi animas; God expects, and accepts the heart:
p-acp d n1, vbdr pn31 j pc-acp vvi dt n1, np1 vvz, av-j dt n1 pp-f np1, fw-la fw-la fw-la; np1 vvz, cc vvz dt n1:
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If the heart be absent, he accepts not either hand, or head, or the whole outward man;
If the heart be absent, he accepts not either hand, or head, or the Whole outward man;
cs dt n1 vbb j, pns31 vvz xx d n1, cc n1, cc dt j-jn j n1;
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but even without these, the heart contents him. Thus David, Sacrificia Dei, Cor contritum: The choyse Sacrifice that is best accepted, is a contrite heart:
but even without these, the heart contents him. Thus David, Sacrifice Dei, Cor contritum: The choice Sacrifice that is best accepted, is a contrite heart:
cc-acp av p-acp d, dt n1 vvz pno31. av np1, np1 fw-la, fw-la fw-la: dt n1 n1 cst vbz js vvn, vbz dt j n1:
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Nay, Sacrificia, 'tis all the Sacrifices, represented by all, and including them all, and, in Gods account, more precious then all.
Nay, Sacrifice, it's all the Sacrifices, represented by all, and including them all, and, in God's account, more precious then all.
uh-x, np1, pn31|vbz d dt n2, vvn p-acp d, cc vvg pno32 d, cc, p-acp ng1 n1, av-dc j cs d.
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The Sacrifices of God, are a broken heart; without which, other Sacrifices find no more acceptance then Cain 's oblation.The Sacrifices of God, Are a broken heart; without which, other Sacrifices find no more acceptance then Cain is oblation.
dt n2 pp-f np1, vbr dt j-vvn n1; p-acp r-crq, j-jn n2 vvb av-dx dc n1 av np1 vbz n1.
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We find that in Suetonius, Excors Sacrificium, the Emperours Sacrifice that had no heart, was prodigious and abominable.
We find that in Suetonius, Exorcise Sacrificium, the emperors Sacrifice that had no heart, was prodigious and abominable.
pns12 vvb cst p-acp np1, n2 fw-la, dt ng1 n1 cst vhd dx n1, vbds j cc j.
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Sure, with God, an outward carkass of Repentance, without the heart and spirit, 'tis no less execrable.
Sure, with God, an outward carcase of Repentance, without the heart and Spirit, it's no less execrable.
j, p-acp np1, dt j n1 pp-f n1, p-acp dt n1 cc n1, pn31|vbz dx av-dc j.
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That's the third reason for our hearts Contrition, Ratione acceptationis; otherwise, no Repentance acceptable.
That's the third reason for our hearts Contrition, Ration acceptationis; otherwise, no Repentance acceptable.
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Thus having seen the Act of Renting, applied to its proper object in the affirmative part; Come we,
Thus having seen the Act of Renting, applied to its proper Object in the affirmative part; Come we,
av vhg vvn dt n1 pp-f vvg, vvn p-acp po31 j n1 p-acp dt j n1; vvb pns12,
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Secondly, To the object negatively set down, Rent not your garments. In the former, Rent your hearts, was discovered their inbred obduration.Secondly, To the Object negatively Set down, Rend not your garments. In the former, Rend your hearts, was discovered their inbred obduration.
ord, p-acp dt n1 av-j vvn a-acp, vvb xx po22 n2. p-acp dt j, vvb po22 n2, vbds vvn po32 j n1.
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In the latter, Rent not your garments, the Lord checks and reproves their outward Superstition.
In the latter, Rend not your garments, the Lord Checks and reproves their outward Superstition.
p-acp dt d, vvb xx po22 n2, dt n1 vvz cc vvz po32 j n1.
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And that I resolv'd into a double sense: 1. In disjunction from the renting of the heart; so it is Sensus purè negativus; a plain Prohibition:
And that I resolved into a double sense: 1. In disjunction from the renting of the heart; so it is Sensus purè negativus; a plain Prohibition:
cc cst pns11 vvd p-acp dt j-jn n1: crd p-acp n1 p-acp dt vvg pp-f dt n1; av pn31 vbz fw-la fw-la fw-la; dt j n1:
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Or else, 2. In conjunction together with the renting of the heart; so 'tis Sensus comparativus, Your heart, rather then Your garment.
Or Else, 2. In conjunction together with the renting of the heart; so it's Sensus comparativus, Your heart, rather then Your garment.
cc av, crd p-acp n1 av p-acp dt vvg pp-f dt n1; av pn31|vbz fw-la fw-la, po22 n1, av-c cs po22 n1.
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First, Conceive it negative, Rent not your garments. Renting of garments, an usual, and allowed Ceremony;First, Conceive it negative, Rend not your garments. Renting of garments, an usual, and allowed Ceremony;
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nay, often exacted, and required among the Jews.
nay, often exacted, and required among the jews.
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Ier. xx• … vi. 24. At the burning of the Book, Iehoiakim, and his Princes, are charged, That they rent not their garments. Jeremiah xx• … vi. 24. At the burning of the Book, Jehoiakim, and his Princes, Are charged, That they rend not their garments.
np1 n1 … fw-la. crd p-acp dt j-vvg pp-f dt n1, np1, cc po31 n2, vbr vvn, cst pns32 vvb xx po32 n2.
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Frequently it was practis'd, in sign either of horror and detestation, in case of Blasphemy; of submission and humiliation, upon any Calamity;
Frequently it was practised, in Signen either of horror and detestation, in case of Blasphemy; of submission and humiliation, upon any Calamity;
av-j pn31 vbds vvn, p-acp n1 av-d pp-f n1 cc n1, p-acp n1 pp-f n1; pp-f n1 cc n1, p-acp d n1;
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or as an evidence of sorrow and contrition, and practice of Repentance.
or as an evidence of sorrow and contrition, and practice of Repentance.
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And, in this respect, in the exercise and practice of Repentance, we may conceive it, either, 1. As a real protestation and acknowledgment of our unworthiness, by sin, of the benefit and comfort of Apparel;
And, in this respect, in the exercise and practice of Repentance, we may conceive it, either, 1. As a real protestation and acknowledgment of our unworthiness, by since, of the benefit and Comfort of Apparel;
cc, p-acp d n1, p-acp dt n1 cc n1 pp-f n1, pns12 vmb vvi pn31, av-d, crd p-acp dt j n1 cc n1 pp-f po12 n1, p-acp n1, pp-f dt n1 cc n1 pp-f n1;
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as fasting is a significant confession, that our sins have made us unworthy of the least repast of a morsel of bread:
as fasting is a significant Confessi, that our Sins have made us unworthy of the least repast of a morsel of bred:
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Or, 2. (As others will apprehend it) As it is a voluntary stripping, and laying our selves open to the stroaks and lashes of Gods wrath and vengeance.
Or, 2. (As Others will apprehend it) As it is a voluntary stripping, and laying our selves open to the Strokes and Lashes of God's wrath and vengeance.
cc, crd (p-acp n2-jn vmb vvi pn31) c-acp pn31 vbz dt j-jn vvg, cc vvg po12 n2 vvi p-acp dt n2 cc n2 pp-f npg1 n1 cc n1.
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As it was usual with the Lictores, to rent off the clothes of notorious malefactours; and we see it practis'd upon Paul and Silas, Acts xvi. 22. However, let the intent and purpose be never so significant, yet the Observation out of this negative prohibition is thus much;
As it was usual with the Lictors, to rend off the clothes of notorious malefactors; and we see it practised upon Paul and Silas, Acts xvi. 22. However, let the intent and purpose be never so significant, yet the Observation out of this negative prohibition is thus much;
p-acp pn31 vbds j p-acp dt n2, pc-acp vvi a-acp dt n2 pp-f j n2; cc pns12 vvb pn31 vvn p-acp np1 cc np1, n2 crd. crd c-acp, vvb dt n1 cc n1 vbb av-x av j, av dt n1 av pp-f d j-jn n1 vbz av av-d;
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That all outward ceremonious practice of Piety, if divided and sever'd from inward Devotion, 'tis rejected of God, without acceptance.
That all outward ceremonious practice of Piety, if divided and severed from inward Devotion, it's rejected of God, without acceptance.
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With the Superstitious Jew, rent thy clothes, the garments of thy body;
With the Superstitious Jew, rend thy clothes, the garments of thy body;
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nay, with the frantick Papist, rent thy body, the garment of thy soul, they are both alike to my purpose;
nay, with the frantic Papist, rend thy body, the garment of thy soul, they Are both alike to my purpose;
uh-x, p-acp dt j njp, vvb po21 n1, dt n1 pp-f po21 n1, pns32 vbr av-d av-j p-acp po11 n1;
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yet if thy heart be free from compunction, these outward Ceremonies, though seemingly religious, are to God abominable.
yet if thy heart be free from compunction, these outward Ceremonies, though seemingly religious, Are to God abominable.
av cs po21 n1 vbi j p-acp n1, d j n2, c-acp av-vvg j, vbr p-acp np1 j.
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An hypocrite (would these outsides of Piety and Devotion serve the turn) would be a compleat Christian, without exception.
an hypocrite (would these outsides of Piety and Devotion serve the turn) would be a complete Christian, without exception.
dt n1 (vmd d n2-an pp-f n1 cc n1 vvi dt n1) vmd vbi dt j njp, p-acp n1.
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In Repentance, he can command his tongue by prayer, and confession; his face and countenance, in heaviness and d• … jection;
In Repentance, he can command his tongue by prayer, and Confessi; his face and countenance, in heaviness and d• … jection;
p-acp n1, pns31 vmb vvi po31 n1 p-acp n1, cc n1; po31 n1 cc n1, p-acp n1 cc n1 … n1;
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his back, with Ahab, in wearing sackcloth; his belly shall be afflicted with often fastings; nay, his eyes shall afford plenty of tears:
his back, with Ahab, in wearing Sackcloth; his belly shall be afflicted with often Fastings; nay, his eyes shall afford plenty of tears:
po31 n1, p-acp np1, p-acp vvg n1; po31 n1 vmb vbi vvn p-acp av n2-vvg; uh-x, po31 n2 vmb vvi n1 pp-f n2:
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but his heart mean-while is as fat as brawn, he is an utter stranger to a wounded spirit,
but his heart meanwhile is as fat as brawn, he is an utter stranger to a wounded Spirit,
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What is this, but to deal with God, as Michal with Saul? When Saul requires David, she sends him a Puppet stufft up with clothes:
What is this, but to deal with God, as Michal with Saul? When Saul requires David, she sends him a Puppet stuffed up with clothes:
q-crq vbz d, cc-acp pc-acp vvi p-acp np1, c-acp np1 p-acp np1? c-crq np1 vvz np1, pns31 vvz pno31 dt n1 vvn a-acp p-acp n2:
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As the Gibeonites with Ioshuah, deluding him with worn shoes, and ragged apparel, in the habit of some travelling Pilgrims,
As the Gibeonites with Joshua, deluding him with worn shoes, and ragged apparel, in the habit of Some traveling Pilgrim's,
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when they were borderers hard at hand; hoping, like Iaco• …, to lurch away the blessing under the vizar of counterfeit garments:
when they were borderers hard At hand; hoping, like Iaco• …, to lurch away the blessing under the vizard of counterfeit garments:
c-crq pns32 vbdr n2 j p-acp n1; vvg, av-j np1 …, pc-acp vvi av dt n1 p-acp dt n1 pp-f j-jn n2:
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At most, if, with the Patriarchs, they can bring a garment rent in pieces, and dipp'd in bloud, their body lash'd,
At most, if, with the Patriarchs, they can bring a garment rend in Pieces, and dipped in blood, their body lashed,
p-acp ds, cs, p-acp dt n2, pns32 vmb vvi dt n1 vvn p-acp n2, cc vvn p-acp n1, po32 n1 vvn,
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and torn in penance, Oh then Ioseph is dead, the man surely is mortified.
and torn in penance, O then Ioseph is dead, the man surely is mortified.
cc vvn p-acp n1, uh av np1 vbz j, dt n1 av-j vbz vvn.
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Sub istis pietatis 〈 ◊ 〉, la• … et 〈 ◊ 〉 animus valde 〈 ◊ 〉; Sub istis pietatis 〈 ◊ 〉, la• … et 〈 ◊ 〉 animus Valde 〈 ◊ 〉;
fw-la fw-la fw-la 〈 sy 〉, n1 … fw-fr 〈 sy 〉 n1 j-vvn 〈 sy 〉;
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under these outsides and appearances of piety, and mortification there harbours too often unsanctified, worldly, and carnal affections.
under these outsides and appearances of piety, and mortification there harbours too often unsanctified, worldly, and carnal affections.
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Not that outward Ceremonies and Appearances of our inward devotion are either superfluous, or superstitious; nay, they are helpful, and useful rather; 1. By way of Expression;
Not that outward Ceremonies and Appearances of our inward devotion Are either superfluous, or superstitious; nay, they Are helpful, and useful rather; 1. By Way of Expression;
xx d j n2 cc n2 pp-f po12 j n1 vbr av-d j, cc j; uh-x, pns32 vbr j, cc j av; crd p-acp n1 pp-f n1;
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As solemn Protestations in the face of the Church, of that inward Disposition of our inner man. 2. By way of Impression;
As solemn Protestations in the face of the Church, of that inward Disposition of our inner man. 2. By Way of Impression;
c-acp j n2 p-acp dt n1 pp-f dt n1, pp-f cst j n1 pp-f po12 j n1. crd p-acp n1 pp-f n1;
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These outward signs of sorrow and remorse, being duly considered, reflect and work upon the heart and conscience;
These outward Signs of sorrow and remorse, being duly considered, reflect and work upon the heart and conscience;
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as Anthony, bringing out the bloudy garment of C• … sar, inraged himself and his company against his Murderers.
as Anthony, bringing out the bloody garment of C• … sar, enraged himself and his company against his Murderers.
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Ceremonies (if accompanied with the heart) are useful and acceptable; if divided from it, sinful and abominable.
Ceremonies (if accompanied with the heart) Are useful and acceptable; if divided from it, sinful and abominable.
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Outsides and Ceremonies, they are not fructus, but 〈 ◊ 〉, as leaves to the tree; In infrugifera, 〈 ◊ 〉; in frugifer• …, maturitatem.
Outsides and Ceremonies, they Are not fructus, but 〈 ◊ 〉, as leaves to the tree; In infrugifera, 〈 ◊ 〉; in frugifer• …, maturitatem.
n2-an cc n2, pns32 vbr xx fw-la, p-acp 〈 sy 〉, p-acp n2 p-acp dt n1; p-acp fw-la, 〈 sy 〉; p-acp n1 …, fw-la.
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Leaves without fruit, they bring a Curse, Matth. xxi. Leaves with fruit, they ripen and help forward a seasonable maturity. Ceremonies are Garments;
Leaves without fruit, they bring a Curse, Matthew xxi. Leaves with fruit, they ripen and help forward a seasonable maturity. Ceremonies Are Garments;
vvz p-acp n1, pns32 vvb dt n1, np1 crd. np1 p-acp n1, pns32 vvb cc vvi av-j dt j n1. n2 vbr n2;
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As Garments to a Body, so 〈 ◊ 〉 Ceremonies to Religion. Garments on a living body, they 〈 ◊ 〉 and preserve the natural warmth;
As Garments to a Body, so 〈 ◊ 〉 Ceremonies to Religion. Garments on a living body, they 〈 ◊ 〉 and preserve the natural warmth;
c-acp n2 p-acp dt n1, av 〈 sy 〉 n2 p-acp n1. n2 p-acp dt j-vvg n1, pns32 〈 sy 〉 cc vvi dt j n1;
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put them on a dead body, they never setch life;
put them on a dead body, they never setch life;
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And Ceremonies, they help to cherish and increase devotion, in a profane dead heart they cannot breed it.
And Ceremonies, they help to cherish and increase devotion, in a profane dead heart they cannot breed it.
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These garments of religion upon an holy man, they are like Christ 's garments on his own holy Body, they have a 〈 ◊ 〉 in them;
These garments of Religion upon an holy man, they Are like christ is garments on his own holy Body, they have a 〈 ◊ 〉 in them;
np1 n2 pp-f n1 p-acp dt j n1, pns32 vbr j np1 vbz n2 p-acp po31 d j n1, pns32 vhb dt 〈 sy 〉 p-acp pno32;
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joyned with a profane heart, they are Christ 's garments on his crucifying Murderers. Ceremonies, are to Religion, as the Body to the Soul;
joined with a profane heart, they Are christ is garments on his crucifying Murderers. Ceremonies, Are to Religion, as the Body to the Soul;
vvd p-acp dt j n1, pns32 vbr np1 vbz n2 p-acp po31 vvg n2. n2, vbr p-acp n1, c-acp dt n1 p-acp dt n1;
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A Body quickned and enlivened with the Soul, tis comely and amiable: and so are Ceremonies with inward Devotion, most beautiful:
A Body quickened and enlivened with the Soul, this comely and amiable: and so Are Ceremonies with inward Devotion, most beautiful:
dt n1 vvn cc vvn p-acp dt n1, pn31|vbz j cc j: cc av vbr n2 p-acp j n1, av-ds j:
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But if the soul be departed from the body, it becomes presently ghastly, and abominable.
But if the soul be departed from the body, it becomes presently ghastly, and abominable.
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The Lord loaths and rejects a dead carkass of outward Ceremonies, without the soul and life of inward Sanctity.
The Lord Loathes and rejects a dead carcase of outward Ceremonies, without the soul and life of inward Sanctity.
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Those cures prove healthy which are inward, and remove the malady from the vital parts;
Those cures prove healthy which Are inward, and remove the malady from the vital parts;
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that's dangerous and deadly, which being outwardly applied onely, smites it in again to the heart and spirits.
that's dangerous and deadly, which being outwardly applied only, smites it in again to the heart and spirits.
d|vbz j cc j, r-crq vbg av-j vvn av-j, vvz pn31 p-acp av p-acp dt n1 cc n2.
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Contrition of the heart, that heals inwardly; outward Ceremonies, Penance, &c. without the other, it strikes and drives the disease inward.
Contrition of the heart, that heals inwardly; outward Ceremonies, Penance, etc. without the other, it strikes and drives the disease inward.
n1 pp-f dt n1, cst vvz av-j; j n2, n1, av p-acp dt n-jn, pn31 vvz cc vvz dt n1 j.
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Non sanat, sed tegit, doth not cure, but heal and skin over our corruption. That's the first sense, I observed;Non Sanat, sed tegit, does not cure, but heal and skin over our corruption. That's the First sense, I observed;
fw-fr n1, fw-la fw-la, vdz xx vvi, cc-acp vvb cc n1 p-acp po12 n1. d|vbz dt ord n1, pns11 vvd;
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As Garments are here Objectum solitarium, as divided from heart, and spirit, so it is an absolute Prohibition; Rent not your garments. But
As Garments Are Here Objectum solitarium, as divided from heart, and Spirit, so it is an absolute Prohibition; Rend not your garments. But
c-acp n2 vbr av fw-la fw-la, c-acp vvn p-acp n1, cc n1, av pn31 vbz dt j n1; vvb xx po22 n2. p-acp
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Secondly, Take them both together, so 'tis sensus comparativus; rather your hearts then your garments, by way of comparison.Secondly, Take them both together, so it's sensus comparativus; rather your hearts then your garments, by Way of comparison.
ord, vvb pno32 d av, av pn31|vbz fw-la fw-la; av po22 n2 av po22 n2, p-acp n1 pp-f n1.
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And from this Exposition, I deduce this Conclusion, That the contrition and sorrow of the heart is more necessary and useful,
And from this Exposition, I deduce this Conclusion, That the contrition and sorrow of the heart is more necessary and useful,
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then any outward bodily affliction ▪ Repentance must rather work upon the heart, then upon the body and outward man.
then any outward bodily affliction ▪ Repentance must rather work upon the heart, then upon the body and outward man.
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And that upon a double ground. 1. Ratione majoris indigentiae, The Heart needs it more. 2. Ratione facilioriis consequentiae, Outward Humiliation naturally follows upon inward Contrition.
And that upon a double ground. 1. Ration majoris indigentiae, The Heart needs it more. 2. Ration facilioriis consequentiae, Outward Humiliation naturally follows upon inward Contrition.
cc cst p-acp dt j-jn n1. crd n1 fw-la fw-la, dt n1 vvz pn31 av-dc. crd n1 fw-la fw-la, j n1 av-j vvz p-acp j n1.
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1. I say, the Heart needs it more.
1. I say, the Heart needs it more.
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Deepest wounds must have speediest curing, & the wound of sin is deepest in the heart.
Deepest wounds must have speediest curing, & the wound of since is Deepest in the heart.
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The body is but the weapon that gives this wound. Membra sunt arma, saith the Apostle;
The body is but the weapon that gives this wound. Membra sunt arma, Says the Apostle;
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and to inflict penance on the body for the sin of the soul, 'tis like those Mountebanks that lay the salve to the Weapon, not to the Wound.
and to inflict penance on the body for the since of the soul, it's like those Mountebanks that lay the salve to the Weapon, not to the Wound.
cc pc-acp vvi n1 p-acp dt n1 p-acp dt n1 pp-f dt n1, pn31|vbz av-j d n2 cst vvd dt n1 p-acp dt n1, xx p-acp dt n1.
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Membra sunt arma; outward Members, they are but the Weapons of Sin; the Heart, that is the chief Rebel, and Plotter of Rebellion.Membra sunt arma; outward Members, they Are but the Weapons of since; the Heart, that is the chief Rebel, and Plotter of Rebellion.
fw-la fw-la fw-la; j n2, pns32 vbr p-acp dt n2 pp-f n1; dt n1, cst vbz dt j-jn n1, cc n1 pp-f n1.
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Rather stab thine Enemy, then hack his Weapon. Membra sunt arma; the Members are but Weapons, the Heart, that is the chief Castle,
Rather stab thine Enemy, then hack his Weapon. Membra sunt arma; the Members Are but Weapons, the Heart, that is the chief Castle,
av-c vvb po21 n1, av vvb po31 n1. fw-la fw-la fw-la; dt n2 vbr p-acp n2, dt n1, cst vbz dt j-jn n1,
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and Fortress of Sin, 2 Cor. x. 4. Imaginations are called strong Holds. The Victory is not ours, till the Castle be taken. The Body,
and Fortress of since, 2 Cor. x. 4. Imaginations Are called strong Holds. The Victory is not ours, till the Castle be taken. The Body,
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1. Minùs peccat; The Body, even when it sins, yet is not so sinful, as the Heart and Spirit.
1. Minùs peccat; The Body, even when it Sins, yet is not so sinful, as the Heart and Spirit.
crd npg1 fw-la; dt n1, av c-crq pn31 vvz, av vbz xx av j, c-acp dt n1 cc n1.
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The Heart is the Fountain and Spring of Sin;
The Heart is the Fountain and Spring of since;
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outward Transgressions are but Streams and Rivulets drained from that Head. Every thing is more full and compleat in his Principle and Original;
outward Transgressions Are but Streams and Rivulets drained from that Head. Every thing is more full and complete in his Principle and Original;
j n2 vbr p-acp n2 cc n2 vvn p-acp d n1 np1 n1 vbz av-dc j cc j p-acp po31 n1 cc j-jn;
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Light in the Sun, Heat in the fire, is more intense and vehement then scattered abroad.
Light in the Sun, Heat in the fire, is more intense and vehement then scattered abroad.
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Cast the beam out of thine eye, saith our Saviour, Matth. vii. 5. Oh! si trabs in o• … ulo, strues in corde; Cast the beam out of thine eye, Says our Saviour, Matthew vii. 5. Oh! si trabs in o• … ulo, strues in cord;
vvd dt n1 av pp-f po21 n1, vvz po12 n1, np1 crd. crd uh fw-mi n2 p-acp n1 … fw-la, vvz p-acp n1;
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if sin be as a beam in thine eye, there is an huge stack piled up in thy heart;
if since be as a beam in thine eye, there is an huge stack piled up in thy heart;
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nay, sylva caedua, a grown wood, whence this beam first grew and sprouted. The Body, 2. Rariùs peccat; It is not so often sinful.
nay, sylva caedua, a grown wood, whence this beam First grew and sprouted. The Body, 2. Rariùs peccat; It is not so often sinful.
uh-x, fw-la fw-la, dt j-vvn n1, c-crq d n1 ord vvd cc vvd. dt n1, crd npg1 fw-la; pn31 vbz xx av av j.
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It may be innocent from outward enormities, when thy heart is guilty of inward rebellions.
It may be innocent from outward enormities, when thy heart is guilty of inward rebellions.
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The heart acts more in one instant, then the outward man can in a long time perform;
The heart acts more in one instant, then the outward man can in a long time perform;
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as Basil in his Homilie, on Attende tibi ipsi, pag. 342. NONLATINALPHABET. All men have not outwardly committed all sins;
as Basil in his Homily, on Attend tibi ipsi, page. 342.. All men have not outwardly committed all Sins;
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but every mans heart hath in it the seed and conception, and so is guilty of all Transgressions. Whence S. Paul, Rom. iii. charges every man with every kind of sin;
but every men heart hath in it the seed and conception, and so is guilty of all Transgressions. Whence S. Paul, Rom. iii. charges every man with every kind of since;
cc-acp d ng1 n1 vhz p-acp pn31 dt n1 cc n1, cc av vbz j pp-f d n2. q-crq n1 np1, np1 crd. n2 d n1 p-acp d n1 pp-f n1;
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because the original and spawn of all, lay bred in the heart. And for these, the Heart must sue for, and obtain pardon;
Because the original and spawn of all, lay bred in the heart. And for these, the Heart must sue for, and obtain pardon;
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as Saint Aug. saith excellently of his own soul, Tot sunt ei remissa, quot non sunt commissa:
as Saint Aug. Says excellently of his own soul, Tot sunt ei Remission, quot non sunt Commissa:
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Or else for these (though abortive conceptions) 'tis liable to judgment.
Or Else for these (though abortive conceptions) it's liable to judgement.
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As we kill a Serpent for the venom within it, though haply it never hurt any by poyson.
As we kill a Serpent for the venom within it, though haply it never hurt any by poison.
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That's the first reason why the Heart is Principal in this Contrition;
That's the First reason why the Heart is Principal in this Contrition;
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Ratione majoris indigentiae. 2. Ratione facilioris consequentiae. Humiliation of the Body, naturally follows the Contrition of the Soul;Ration majoris indigentiae. 2. Ration facilioris consequentiae. Humiliation of the Body, naturally follows the Contrition of the Soul;
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but not so on the contrary. Thou mayest torture and macerate thy body long enough, e're thou mortify thy soul.
but not so on the contrary. Thou Mayest torture and macerate thy body long enough, ever thou mortify thy soul.
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Remove Objects, break off Instruments, avoid Occasions; yet, thy Heart hath a self-sufficiency within it self to commit sin.
Remove Objects, break off Instruments, avoid Occasions; yet, thy Heart hath a self-sufficiency within it self to commit since.
vvb n2, vvb a-acp n2, vvb n2; av, po21 n1 vhz dt n1 p-acp pn31 n1 pc-acp vvi n1.
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As a Mill ('tis Saint Bernard 's Similitude) if you pour not in Grain and Corn to be grinded;
As a Mill (it's Saint Bernard is Similitude) if you pour not in Grain and Corn to be grinded;
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yet, the Mill stands not still nor stayes, but moves and grindes, and works upon it self:
yet, the Mill Stands not still nor stays, but moves and grinds, and works upon it self:
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so the Heart of Man, hath that restless motion to commit sin; that, deny it help from without, it conceives and practises sin in it self.
so the Heart of Man, hath that restless motion to commit since; that, deny it help from without, it conceives and practises since in it self.
av dt n1 pp-f n1, vhz d j n1 pc-acp vvi n1; cst, vvb pn31 vvi p-acp p-acp, pn31 vvz cc vvz n1 p-acp pn31 n1.
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Voluntas ipsa sibi imputatur, saith Tertullian, nec excusari poterit per illam perficiendi infelicitatem, operata quod suum fuerat. Voluntas ipsa sibi imputatur, Says Tertullian, nec excusari poterit per Illam perficiendi infelicitatem, operata quod suum fuerat.
fw-fr fw-la fw-la fw-la, vvz np1, fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la.
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Outward Reformation, neither mortifies, nor yet excuses the Heart.
Outward Reformation, neither Mortifies, nor yet excuses the Heart.
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To which purpose S. Chrysostom sweetly alluding to those words of S. Paul, Gal. vi. 14. The world is crucified to me,
To which purpose S. Chrysostom sweetly alluding to those words of S. Paul, Gal. vi. 14. The world is Crucified to me,
p-acp r-crq n1 n1 np1 av-j vvg p-acp d n2 pp-f n1 np1, np1 fw-la. crd dt n1 vbz vvn p-acp pno11,
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and I unto the world, observes;and I unto the world, observes;
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It is not sufficient to have the world, and outward temptations mortified, and crucified to us,
It is not sufficient to have the world, and outward temptations mortified, and Crucified to us,
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except our hearts be crucified to them.
except our hearts be Crucified to them.
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If outward instruments and occasions of sin be dead to thee, but thy sinful heart alive to them, thou wilt long,
If outward Instruments and occasions of since be dead to thee, but thy sinful heart alive to them, thou wilt long,
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and love, and desire, and mourn for the World even after it is dead, as the surviving Friend did for his dead Acquaintance; Sed mortuus mortuum non luget.
and love, and desire, and mourn for the World even After it is dead, as the surviving Friend did for his dead Acquaintance; said Mortuus mortuum non luget.
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Lay two dead friends together, and there is no love, or lamentation.
Lay two dead Friends together, and there is no love, or lamentation.
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Thy heart must die unto the World, as well as the World be crucified to thee:
Thy heart must die unto the World, as well as the World be Crucified to thee:
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Outward bodily Reformation affects not the soul. In this Case, it fares with the body of sin, as with the natural body;
Outward bodily Reformation affects not the soul. In this Case, it fares with the body of since, as with the natural body;
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if any outward member be dead, or cut off, the life and strength runs to another:
if any outward member be dead, or Cut off, the life and strength runs to Another:
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As the Athenian Souldier first grappled with his right hand; when he lost that, laid hold with his left;
As the Athenian Soldier First grappled with his right hand; when he lost that, laid hold with his left;
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after that was cut off, fastned with his teeth; his heart was not wounded:
After that was Cut off, fastened with his teeth; his heart was not wounded:
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So the body of Sin, 'till the heart be crucified, stop the issue of it in thine hand, it breaks out in thine eye;
So the body of since, till the heart be Crucified, stop the issue of it in thine hand, it breaks out in thine eye;
av dt n1 pp-f n1, p-acp dt n1 vbb vvn, vvb dt n1 pp-f pn31 p-acp po21 n1, pn31 vvz av p-acp po21 n1;
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if thou pluck that out, it will find vent in thy tongue: A stab at the heart destroyes all presently.
if thou pluck that out, it will find vent in thy tongue: A stab At the heart Destroys all presently.
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Outward Humiliation naturally follows inward Contrition.
Outward Humiliation naturally follows inward Contrition.
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Physicians observe, that Passions of the mind oft-times work more strongly on the body, then corporal Diseases;
Physicians observe, that Passion of the mind ofttimes work more strongly on the body, then corporal Diseases;
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and so in Divinity, Famula in culpa, will be Socia in poenitentia. The body, that attended thee in sin, will follow thee in sorrow:
and so in Divinity, Family in culpa, will be Socia in Penitence. The body, that attended thee in since, will follow thee in sorrow:
cc av p-acp n1, np1 p-acp fw-la, vmb vbi np1 p-acp fw-la. dt n1, cst vvd pno21 p-acp n1, vmb vvi pno21 p-acp n1:
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If the Master mourn• …, the Servant that attends him, follows him in black; and if thy Soul, the principal Mourner in true Repentance, if that be sad;
If the Master mourn• …, the Servant that attends him, follows him in black; and if thy Soul, the principal Mourner in true Repentance, if that be sad;
cs dt n1 n1 …, dt n1 cst vvz pno31, vvz pno31 p-acp j-jn; cc cs po21 n1, dt j-jn n1 p-acp j n1, cs d vbb j;
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thy Body, the Servant of thy Soul, is dejected and heavy. Otherwise, to injoyn penance to thy Body, serv• … m, nay, jumentum animae, thy bestial, and brute part;
thy Body, the Servant of thy Soul, is dejected and heavy. Otherwise, to enjoin penance to thy Body, serv• … m, nay, Jumentum Spirits, thy bestial, and brutus part;
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and to solace thy soul, is, as if the Ninevites should have enjoyned Fasting and Sackcloth to their Beasts and Cattel;
and to solace thy soul, is, as if the Ninevites should have enjoined Fasting and sackcloth to their Beasts and Cattle;
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and Themselves ruffled it in mirth and jollity.
and Themselves ruffled it in mirth and jollity.
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Repentance observes the same Order in our Regeneration, that the Life of Nature doth in our Generation;
Repentance observes the same Order in our Regeneration, that the Life of Nature does in our Generation;
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Cor primum vivens; When the Heart is formed and enlivened, the Hands, and Feet, and outward man, 'tis shaped out presently:Cor primum Living; When the Heart is formed and enlivened, the Hands, and Feet, and outward man, it's shaped out presently:
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Repentance observes the same Order in our Regeneration, that the Life of Glory doth in our Glorification;
Repentance observes the same Order in our Regeneration, that the Life of Glory does in our Glorification;
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It is radicaliter in corde, saith the Scholeman, redundanter in corpore; It rises in the heart,
It is radicaliter in cord, Says the Scholeman, redundanter in corpore; It rises in the heart,
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then by a natural flux, and redundation, shews it self in the body. 'Tis so in the first motions, and quicknings of repentance.
then by a natural flux, and redundation, shows it self in the body. It's so in the First motions, and quickenings of Repentance.
av p-acp dt j n1, cc n1, vvz pn31 n1 p-acp dt n1. pn31|vbz av p-acp dt ord n2, cc n2-vvg pp-f n1.
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That's the second ground, why our hearts should rather be affected by Repentance, Ratione consequentiae; outward Contrition will naturally follow.
That's the second ground, why our hearts should rather be affected by Repentance, Ration consequentiae; outward Contrition will naturally follow.
d|vbz dt ord n1, c-crq po12 n2 vmd av-c vbi vvn p-acp n1, n1 fw-la; j n1 vmb av-j vvi.
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Thus having with Elias observed the former part of repentance, Contrition, like a mighty strong Wind renting the Rocks;
Thus having with Elias observed the former part of Repentance, Contrition, like a mighty strong Wind renting the Rocks;
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listen with patience to that gentle voice, wherein the Lord is in the next part of my Text, which is,
listen with patience to that gentle voice, wherein the Lord is in the next part of my Text, which is,
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Secondly, The duty of Conversion, Return; Without this latter, Contrition 'tis to no purpose.Secondly, The duty of Conversion, Return; Without this latter, Contrition it's to no purpose.
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As Luther said well of it, It is fuga Dei, and fremitus adversus Deum, drives us further from God.
As Luther said well of it, It is fuga Dei, and fremitus Adversus God, drives us further from God.
p-acp np1 vvd av pp-f pn31, pn31 vbz fw-la fw-la, cc fw-la fw-la fw-la, vvz pno12 av-j p-acp np1.
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'Tis not every renting that God accepts. The contrite heart must be a Sacrifice;
It's not every renting that God accepts. The contrite heart must be a Sacrifice;
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not any kind of wounding and killing, but a religious devout tendring, and offering it up unto the Lord.
not any kind of wounding and killing, but a religious devout tendering, and offering it up unto the Lord.
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Cain, and Iudas, and Saul, they rent their hearts, but did not sacrifice them; except to Devils.Cain, and Iudas, and Saul, they rend their hearts, but did not sacrifice them; except to Devils.
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This must be a sacrificing of them to God by a sorrowful conversion, not a cruel murdering of them by horror and desperation.
This must be a sacrificing of them to God by a sorrowful conversion, not a cruel murdering of them by horror and desperation.
d vmb vbi dt j-vvg pp-f pno32 p-acp np1 p-acp dt j n1, xx dt j n-vvg pp-f pno32 p-acp n1 cc n1.
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But the time forbids any further enlargement. Here, we observe three things, 1. Motum. 2. Terminum. 3. Habitudinem ad terminum. First, The kind of Motion. Repentance, 'tis a Returning.
But the time forbids any further enlargement. Here, we observe three things, 1. Motum. 2. Terminus. 3. Habitudinem ad Terminus. First, The kind of Motion. Repentance, it's a Returning.
p-acp dt n1 vvz d jc n1. av, pns12 vvb crd n2, crd fw-la. crd fw-la. crd fw-la fw-la fw-la. ord, dt n1 pp-f n1. n1, pn31|vbz dt vvg.
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And that implies, and inferrs these Observations, 1. Return; Ergo recessimus à Deo. Sin, it is a forsaking,
And that Implies, and infers these Observations, 1. Return; Ergo recessimus à God since, it is a forsaking,
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and fleeing, and departing from the Lord. In every sin, there is, 1. Aversio, A man turns his back upon God; And then
and fleeing, and departing from the Lord. In every since, there is, 1. Aversio, A man turns his back upon God; And then
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2. Conversio, sets his face towards the prosecution of sin.
2. Conversion, sets his face towards the prosecution of since.
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With Cain, we go out of the presence of Ged, set out selves out of his view, and observation.
With Cain, we go out of the presence of Ged, Set out selves out of his view, and observation.
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410
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As the Prodigal, must into a far Country, could not swagger and revel in his Father's company.
As the Prodigal, must into a Far Country, could not swagger and revel in his Father's company.
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A Sinner must either securely put out his own eyes, that he see not God;
A Sinner must either securely put out his own eyes, that he see not God;
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or prophanely conceit, he can put out God's eyes that He cannot see him: (Like him, who drew the Curtain over his Father's Picture,
or profanely conceit, he can put out God's eyes that He cannot see him: (Like him, who drew the Curtain over his Father's Picture,
cc av-j n1, pns31 vmb vvi av npg1 n2 cst pns31 vmbx vvi pno31: (av-j pno31, r-crq vvd dt n1 p-acp po31 ng1 n1,
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when he sat down to Carding); or, it is almost impossible to commit sin. With Abraham, walk before God;
when he sat down to Carding); or, it is almost impossible to commit since. With Abraham, walk before God;
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With Enoch, walk with God, and keep close to him; not take a turn, or two, and then part with him:
With Enoch, walk with God, and keep close to him; not take a turn, or two, and then part with him:
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but, walk constantly, and converse with him, and sin if thou canst.
but, walk constantly, and converse with him, and since if thou Canst.
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In this respect, there is a proportion 'twixt our walking by faith here, and our walking by sight and beatifical vision in heaven hereafter.
In this respect, there is a proportion betwixt our walking by faith Here, and our walking by sighed and beatifical vision in heaven hereafter.
p-acp d n1, pc-acp vbz dt n1 p-acp po12 n-vvg p-acp n1 av, cc po12 n-vvg p-acp n1 cc j n1 p-acp n1 av.
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Ask the Scholemen, what's that makes the Saints impeccabiles in Heaven, that they cannot sin? They tell us, It is Visio beatifica; they always look upon the face of God, that they cannot have the least glance,
Ask the Schoolmen, what's that makes the Saints impeccabiles in Heaven, that they cannot sin? They tell us, It is Visio Beatifica; they always look upon the face of God, that they cannot have the least glance,
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or cast of their thought to sin. Sin, it is a Departure and Forsaking of God. That's the first Observation.
or cast of their Thought to since. since, it is a Departure and Forsaking of God. That's the First Observation.
cc vvn pp-f po32 n1 p-acp n1. n1, pn31 vbz dt n1 cc vvg pp-f np1. d|vbz dt ord n1.
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Return; Ergo recessimus à Deo. 2. Return; Ergo non progrediendum. To sin, and then sorrow;Return; Ergo recessimus à God 2. Return; Ergo non progrediendum. To since, and then sorrow;
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to sorrow, and then to sin again, is like desperate Debtors, wipe off the old Score, to begin a new;
to sorrow, and then to sin again, is like desperate Debtors, wipe off the old Score, to begin a new;
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like unsatiable Drunkards, cast, and vomit, that they may drink the larger; or, like Popish Penitents, satisfy for the old Forfeit of Sin, and renew the Patent, and get further Licence.
like unsatiable Drunkards, cast, and vomit, that they may drink the larger; or, like Popish Penitents, satisfy for the old Forfeit of since, and renew the Patent, and get further Licence.
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What Sorrow, and Contrition is this, but that which Devils and the Damned undergo? They have torture and anguish,
What Sorrow, and Contrition is this, but that which Devils and the Damned undergo? They have torture and anguish,
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and yet immobilitati in peccato; the burden of their sorrow sinks them deeper into Sin: they blaspheme for the smart of their wounds. That's a second. Return; Ergo non progrediendum;
and yet immobilitati in Peccato; the burden of their sorrow sinks them Deeper into since: they Blaspheme for the smart of their wounds. That's a second. Return; Ergo non progrediendum;
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we must not go forward. 3. Return; Ergo non cessandum.
we must not go forward. 3. Return; Ergo non cessandum.
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'Tis not sufficient to break off sinning, and sit still, not putting a foot forward in this duty of Conversion.
It's not sufficient to break off sinning, and fit still, not putting a foot forward in this duty of Conversion.
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Doth Paul onely give over his journey to persecute the Saints, and lie still grovelling on the ground? No, Domine, quid faciam? He turned his course, repaired to Ananias. Repentance, 'tis the physick of the soul;
Does Paul only give over his journey to persecute the Saints, and lie still groveling on the ground? No, Domine, quid faciam? He turned his course, repaired to Ananias. Repentance, it's the physic of the soul;
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it must not onely cure the pain, but raise up the patient, and enable him to walk and stir about.
it must not only cure the pain, but raise up the patient, and enable him to walk and stir about.
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Civil, and restrained men, may exceedingly resemble the effect of Contrition;
Civil, and restrained men, may exceedingly resemble the Effect of Contrition;
j, cc j-vvn n2, vmb av-vvg vvi dt n1 pp-f n1;
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they may outwardly break off the course of Sinning, but they express not the nature and virtue of Conversion;
they may outwardly break off the course of Sinning, but they express not the nature and virtue of Conversion;
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there is no life or motion: as loggs, they must be stirred with leavers; or, as dead men, carried upon other mens shoulders. That's a third Collection;
there is no life or motion: as logs, they must be stirred with leavers; or, as dead men, carried upon other men's shoulders. That's a third Collection;
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Ergo non cessandum. 4. Return; Ergo properandum. Travellers out of the way, when they are set right, they make all speed to come into the Road. They that set out early,Ergo non cessandum. 4. Return; Ergo properandum. Travellers out of the Way, when they Are Set right, they make all speed to come into the Road. They that Set out early,
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and hold straight on, may go fair and softly. We have lost time, and way;
and hold straight on, may go fair and softly. We have lost time, and Way;
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How should we hasten and quicken our Return? Observe this in S. Paul, I was a persecutor, I was a blasphemer;
How should we hasten and quicken our Return? Observe this in S. Paul, I was a persecutor, I was a blasphemer;
q-crq vmd pns12 vvi cc vvi po12 n1? vvb d p-acp n1 np1, pns11 vbds dt n1, pns11 vbds dt n1;
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there is his straying, and aberration: but since, I laboured more then they all; there is his haste and speed in Conversion.
there is his straying, and aberration: but since, I laboured more then they all; there is his haste and speed in Conversion.
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That's the reason, saith Gregory, why Angels joy more for the Conversion of one Penitent, then for the Perseverance of ninety nine Innocent, Quia Poenitentes, cautiores, humiliores, ferventiores resurgunt;
That's the reason, Says Gregory, why Angels joy more for the Conversion of one Penitent, then for the Perseverance of ninety nine Innocent, Quia Penitents, cautiores, humiliores, ferventiores resurgunt;
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they double their pace, and add wings to their speed in their Conversion. That's the fourth Conclusion. Return; Ergo properandum. Pass we now,
they double their pace, and add wings to their speed in their Conversion. That's the fourth Conclusion. Return; Ergo properandum. Pass we now,
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Secondly, To the term specified, and prefix'd, in this word, The Lord. And of it, we will take a double view. 1. As it hath Sin standing against him in opposition;Secondly, To the term specified, and prefixed, in this word, The Lord. And of it, we will take a double view. 1. As it hath since standing against him in opposition;
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Domino, non peccato. 2. God sends upon them the Assyrians; so take a view of it, as it hath the Assyrians under him, in subordination;Domino, non Peccato. 2. God sends upon them the Assyrians; so take a view of it, as it hath the Assyrians under him, in subordination;
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Domino, non Assyrio; submit to the Lord, not to the Assyrians. 1. Domino, non peccato. Most men, otherwise;Domino, non Assyria; submit to the Lord, not to the Assyrians. 1. Domino, non Peccato. Most men, otherwise;
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In their seeming Repentance, not forsaking, but exchanging Sin. Doth their Conscience touch them for their Prodigality? They betake themselves to their thrifty Avarice.
In their seeming Repentance, not forsaking, but exchanging Sin. Does their Conscience touch them for their Prodigality? They betake themselves to their thrifty Avarice.
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Are they weary of their over-nice, scrupulous Superstition? They run into an excessive Profanation. As those Heathen Atheists, to avoid NONLATINALPHABET, they maintained NONLATINALPHABET, to exclude many Gods, they admitted none.
are they weary of their overnice, scrupulous Superstition? They run into an excessive Profanation. As those Heathen Atheists, to avoid, they maintained, to exclude many God's, they admitted none.
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This S. Aug. observed in Heathenish Moralists. The Romans ambition suppress'd their luxury; Aliis peccatis alia vicenunt; they forsook some sins, to return to others.
This S. Aug. observed in Heathenish Moralists. The Roman ambition suppressed their luxury; Others peccatis Alias vicenunt; they forsook Some Sins, to return to Others.
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Are their Consciences troubled for one sin? They think it a Remedy to fall into another.
are their Consciences troubled for one since? They think it a Remedy to fallen into Another.
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In this, they deal with their Souls, as the Philistins with the Ark of God;
In this, they deal with their Souls, as the philistines with the Ark of God;
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being plagued at Gath, they carried it to Ekron, from thence they hurry it to Askelon; never remembring to return it again to the God of Israel.
being plagued At Gaza, they carried it to Ekron, from thence they hurry it to Ashkelon; never remembering to return it again to the God of Israel.
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Qui sic alia peccata deplorat, ut alia committat, poenitentiam agere, ant dissimulat, aut ignorat, saith Gregory; 'Tis either fancy, or hypocrisy;Qui sic Alias Peccata deplorate, ut Alias committat, poenitentiam agere, Ant dissimulate, Or Ignorant, Says Gregory; It's either fancy, or hypocrisy;
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he either mistakes himself, or would be mistaken: See this well-practised in the returning Prodigal;
he either mistakes himself, or would be mistaken: See this well-practised in the returning Prodigal;
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being pinch'd in one service, he doth not cast about to get a better, joyns not himself to another Citizen;
being pinched in one service, he does not cast about to get a better, joins not himself to Another Citizen;
vbg vvn p-acp crd n1, pns31 vdz xx vvi a-acp pc-acp vvi dt jc, vvz xx px31 p-acp j-jn n1;
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No, I will home to my Father, that's his resolution, he returns to the Lord. That's the first Consideration of it;
No, I will home to my Father, that's his resolution, he returns to the Lord. That's the First Consideration of it;
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Domino, non peccato. 2. Domino, non Assyrio. Their Conversion, and Submission must not be made to the King of Assyria;Domino, non Peccato. 2. Domino, non Assyria. Their Conversion, and Submission must not be made to the King of Assyria;
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he stands in Subordination, he is God's inferior. He is, 1. Minor Deo, respectu Essentiae; God is the more powerful;
he Stands in Subordination, he is God's inferior. He is, 1. Minor God, respectu Essentiae; God is the more powerful;
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Rather make peace with the King with twenty thousand, then with a weak Prince, that heads but ten thousand.
Rather make peace with the King with twenty thousand, then with a weak Prince, that Heads but ten thousand.
av-c vvb n1 p-acp dt n1 p-acp crd crd, av p-acp dt j n1, cst n2 cc-acp crd crd.
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He is, 2. Subditus Deo, respectu Potestatis; That's a greater Inferiority: Supplicate to the King, • … ather then to the chiefest of his Subjects.
He is, 2. Subditus God, respectu Potestatis; That's a greater Inferiority: Supplicate to the King, • … ather then to the chiefest of his Subject's.
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'Tis high Treason against thy Prince, to offer thy loyalty to his Subject as thy Soveraign,
It's high Treason against thy Prince, to offer thy loyalty to his Subject as thy Sovereign,
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as well as to revolt away to his utter Enemy. Nay, He is, 3. Servus Dei, respectu Administrationis;
as well as to revolt away to his utter Enemy. Nay, He is, 3. Servus Dei, respectu Administrationis;
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That's a lower pitch of Inferiority; he is Gods Servant, and Instrument, his Staff, and Rod of Correction.
That's a lower pitch of Inferiority; he is God's Servant, and Instrument, his Staff, and Rod of Correction.
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With the Shunamite woman, fall down at the knees of Elisha; His Servant and Staff will never recover thee.
With the Shunamite woman, fallen down At the knees of Elisha; His Servant and Staff will never recover thee.
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No suing to Blastus to procure thy peace, or submitting to the Captain, while the King is offended.
No suing to Blastus to procure thy peace, or submitting to the Captain, while the King is offended.
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Not onely, no returning to sin, God's opposite; but not to the Assyrian, his Means and Instrument.
Not only, no returning to sin, God's opposite; but not to the assyrian, his Means and Instrument.
xx av-j, av-dx vvg pc-acp vvi, npg1 j-jn; cc-acp xx p-acp dt jp, po31 n2 cc n1.
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It cost Asa his life for seeking to the Physician, though Gods Instrument; as well as Amaziah, that sought to an Idol, his utter Opposite.
It cost Asa his life for seeking to the physician, though God's Instrument; as well as Amaziah, that sought to an Idol, his utter Opposite.
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Thus Iob never seeks to Chaldeans, or Sabeans; Dominus dedit, & Dominus abstulit; he sues to the Lord: That's the second point observable; Domino, non Assyrio. One Word,
Thus Job never seeks to Chaldeans, or Sabeans; Dominus dedit, & Dominus abstulit; he sues to the Lord: That's the second point observable; Domino, non Assyria. One Word,
av np1 av-x vvz p-acp np1, cc n2-jn; fw-la fw-la, cc fw-la fw-la; pns31 vvz p-acp dt n1: d|vbz dt ord n1 j; fw-la, fw-fr np1. crd n1,
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Thirdly, Of the last thing observable;Thirdly, Of the last thing observable;
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Habitudo mobilis ad terminum; That that orders, and byasses this motion unto the term, He is your God.Habitudo mobilis ad Terminus; That that order, and Byasses this motion unto the term, He is your God.
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And therein, 1. The Impulsive, Yours. 2. The Attractive, God. For brevities sake, put them both together;
And therein, 1. The Impulsive, Yours. 2. The Attractive, God. For brevities sake, put them both together;
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and then conceive the use and purpose of them in a double Expression. 1. By way of Direction.
and then conceive the use and purpose of them in a double Expression. 1. By Way of Direction.
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Return; To whom? To the Lord. Who is he? He is your God; so 'tis a Rule of Direction. 2. By way of Obligation;Return; To whom? To the Lord. Who is he? He is your God; so it's a Rule of Direction. 2. By Way of Obligation;
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Return to the Lord. Why to the Lord? because he is your God, so 'tis a Bond and Obligation. 1. 'Tis a Direction, and that we need;Return to the Lord. Why to the Lord? Because he is your God, so it's a Bound and Obligation. 1. It's a Direction, and that we need;
vvb p-acp dt n1. q-crq p-acp dt n1? c-acp pns31 vbz po22 n1, av pn31|vbz dt n1 cc n1. crd pn31|vbz dt n1, cc cst pns12 vvb;
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we are now subject to mistake.
we Are now Subject to mistake.
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Originally we bore that Image of his, as a touch of the Load-stone, to guide us towards him;
Originally we boar that Image of his, as a touch of the Loadstone, to guide us towards him;
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now we are utterly ignorant, and so mistake him: our Notions of God are dark, and obscure, as Nebuchadnezzar 's Dream;
now we Are utterly ignorant, and so mistake him: our Notions of God Are dark, and Obscure, as Nebuchadnezzar is Dream;
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he knew he dreamt, but what it was, or what it meant, he could not remember:
he knew he dreamed, but what it was, or what it meant, he could not Remember:
pns31 vvd pns31 vvd, cc-acp r-crq pn31 vbds, cc r-crq pn31 vvd, pns31 vmd xx vvi:
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As Bastards, or Castaway, exposed-Children, they know they had a Father, but who he is, or where to find him, they cannot tell;
As Bastards, or Castaway, exposed-Children, they know they had a Father, but who he is, or where to find him, they cannot tell;
c-acp n2, cc n1, n2, pns32 vvb pns32 vhd dt n1, cc-acp r-crq pns31 vbz, cc c-crq pc-acp vvi pno31, pns32 vmbx vvi;
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so, and no more, do we remember, or acknowledg God:
so, and no more, do we Remember, or acknowledge God:
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Nay, when he offers himself, and calls us to him, yet with the child Samuel, we run thrice to Ely for once to the Lord.
Nay, when he offers himself, and calls us to him, yet with the child Samuel, we run thrice to Ely for once to the Lord.
uh-x, c-crq pns31 vvz px31, cc vvz pno12 p-acp pno31, av p-acp dt n1 np1, pns12 vvb av p-acp np1 p-acp a-acp p-acp dt n1.
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We need Direction. 2. It imports unto us a Duty, and Obligation; We must Return, because he is our God;
We need Direction. 2. It imports unto us a Duty, and Obligation; We must Return, Because he is our God;
pns12 vvb n1. crd pn31 vvz p-acp pno12 dt n1, cc n1; pns12 vmb vvi, c-acp pns31 vbz po12 n1;
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Fecisti nos propter te, & irrequietum est cor nostrum, donec redeat ad te; Fecisti nos propter te, & irrequietum est cor nostrum, donec Redeath ad te;
fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la;
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As the Needle, that is touch'd with the Load-stone, hovers, and trembles till it looks towards that,
As the Needle, that is touched with the Loadstone, hovers, and trembles till it looks towards that,
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and rests it self in it. I do but name it; the time forbids any further inlargement.
and rests it self in it. I do but name it; the time forbids any further enlargement.
cc vvz pn31 n1 p-acp pn31. pns11 vdb p-acp vvi pn31; dt n1 vvz d jc n1.
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Let us humbly beseech him, that is the God of the spirits of all flesh; in whose hands are the hearts of the children of men, that as his Word hath outwardly called us to return unto him,Let us humbly beseech him, that is the God of the spirits of all Flesh; in whose hands Are the hearts of the children of men, that as his Word hath outwardly called us to return unto him,
vvb pno12 av-j vvi pno31, cst vbz dt n1 pp-f dt n2 pp-f d n1; p-acp rg-crq n2 vbr dt n2 pp-f dt n2 pp-f n2, cst p-acp po31 n1 vhz av-j vvn pno12 pc-acp vvi p-acp pno31,
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so that his Spirit would enter into us, and draw us after him, and joyn us with him,
so that his Spirit would enter into us, and draw us After him, and join us with him,
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and cause us to cleave unto him without Separation. This he grant unto us, and work in us, for his Sons sake.
and cause us to cleave unto him without Separation. This he grant unto us, and work in us, for his Sons sake.
cc vvb pno12 pc-acp vvi p-acp pno31 p-acp n1. d pns31 vvb p-acp pno12, cc vvi p-acp pno12, c-acp po31 ng1 n1.
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A SERMON ON JOEL ii. 14. Who knoweth if he will repent, and return, and leave a blessing behind him,
A SERMON ON JOEL ii. 14. Who Knoweth if he will Repent, and return, and leave a blessing behind him,
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even a meat-offering, and a drink-offering unto the Lord your God?
even a Meat offering, and a Drink-offering unto the Lord your God?
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THis Prophecie of Ioel, it was directed to the Kingdom of Iudah, in the reign of Hezekiah, and Manasses, after the great Overthrow which God brought upon the other ten Tribes by the King of Assyria. And in it the Prophet foretels an heavie calamity, threatens a great judgment,
THis Prophecy of Joel, it was directed to the Kingdom of Iudah, in the Reign of Hezekiah, and Manasses, After the great Overthrow which God brought upon the other ten Tribes by the King of Assyria. And in it the Prophet foretells an heavy calamity, threatens a great judgement,
d n1 pp-f np1, pn31 vbds vvn p-acp dt n1 pp-f np1, p-acp dt n1 pp-f np1, cc np1, p-acp dt j n1 r-crq np1 vvd p-acp dt j-jn crd n2 p-acp dt n1 pp-f np1. cc p-acp pn31 dt n1 vvz dt j n1, vvz dt j n1,
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and destruction upon the whole Land. And the Judgement, it is described under the representation of an Army;
and destruction upon the Whole Land. And the Judgement, it is described under the representation of an Army;
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and that an Army of Locusts; Either thereby, 1. Intimating a succession of two sorts of Judgments;
and that an Army of Locusts; Either thereby, 1. Intimating a succession of two sorts of Judgments;
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1. Of a Famine, by a dreadfull swarm of noysom Locusts that should consume the fruits of the earth. 2. Of Warr, by the power of the Chaldeans; that should waste,
1. Of a Famine, by a dreadful swarm of noisome Locusts that should consume the fruits of the earth. 2. Of War, by the power of the Chaldeans; that should waste,
crd pp-f dt n1, p-acp dt j n1 pp-f j n2 cst vmd vvi dt n2 pp-f dt n1. crd pp-f n1, p-acp dt n1 pp-f dt np1; cst vmd vvi,
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and destroy Iudah and Ierusalem, and carry them captive away to Babylon. These two, the breaking of the staff of Bread,
and destroy Iudah and Ierusalem, and carry them captive away to Babylon. These two, the breaking of the staff of Bred,
cc vvi np1 cc np1, cc vvi pno32 j-jn av p-acp np1. d crd, dt n-vvg pp-f dt n1 pp-f n1,
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or sending among them the Sword of the enemie, are Gods two great, and puissant Armies, against a sinfull Nation;
or sending among them the Sword of the enemy, Are God's two great, and puissant Armies, against a sinful nation;
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Or, 2. Otherwise, this army of Locusts be token but one judgement. 1. Either that of Locusts;
Or, 2. Otherwise, this army of Locusts be token but one judgement. 1. Either that of Locusts;
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those noysom vermin shall come upon their land like a mighty army; He destroyed Egypt with such an army;
those noisome vermin shall come upon their land like a mighty army; He destroyed Egypt with such an army;
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and Vers. 25. God himself calls them his Great army. 2. Or else it signifies, the army of the Chaldeans; and they shall come upon the Land,
and Vers. 25. God himself calls them his Great army. 2. Or Else it signifies, the army of the Chaldeans; and they shall come upon the Land,
cc np1 crd np1 px31 vvz pno32 po31 j n1. crd cc av pn31 vvz, dt n1 pp-f dt np1; cc pns32 vmb vvi p-acp dt n1,
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like a swarm of Locusts, to waste and destroy all, Thus, Isai. vii. 18, 19. the Egyptians, and Assyrians, are compared to Bees, and Flies;
like a swarm of Locusts, to waste and destroy all, Thus, Isaiah vii. 18, 19. the egyptians, and Assyrians, Are compared to Bees, and Flies;
av-j dt n1 pp-f n2, pc-acp vvi cc vvi d, av, np1 crd. crd, crd dt njp2, cc njp2, vbr vvn p-acp n2, cc vvz;
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God shall hiss for them, and they shall come flying, and light upon the Land of Iudah. Take them either way;God shall hiss for them, and they shall come flying, and Light upon the Land of Iudah. Take them either Way;
np1 vmb vvi p-acp pno32, cc pns32 vmb vvi vvg, cc n1 p-acp dt n1 pp-f np1. vvb pno32 d n1;
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the one is a fit Resemblance and Type of the other. The Locusts, they are Gods army;
the one is a fit Resemblance and Type of the other. The Locusts, they Are God's army;
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they shall come in battel array, and make spoil of the Land; Or otherwise, the Chaldeans, they are as a swarm of Locusts;
they shall come in battle array, and make spoil of the Land; Or otherwise, the Chaldeans, they Are as a swarm of Locusts;
pns32 vmb vvi p-acp n1 n1, cc vvi n1 pp-f dt n1; cc av, dt np1, pns32 vbr p-acp dt n1 pp-f n2;
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their enemies shall break in upon them, as Caterpillars, and Locusts, and shall waste, and consume,
their enemies shall break in upon them, as Caterpillars, and Locusts, and shall waste, and consume,
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as those creatures do, without any resistance. This Judgment being denounced against them, the Prophet calls the Jews to repentance;
as those creatures do, without any resistance. This Judgement being denounced against them, the Prophet calls the jews to Repentance;
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that being the onely possible means to divert this Judgment.
that being the only possible means to divert this Judgement.
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Flesh, and bloud indeed, when we hear of armies of enemies, casts out for other ways to defeat them.
Flesh, and blood indeed, when we hear of armies of enemies, Cast out for other ways to defeat them.
n1, cc n1 av, c-crq pns12 vvb pp-f n2 pp-f n2, vvz av p-acp j-jn n2 pc-acp vvi pno32.
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This seeking to God by repentance, and casting our selves upon his help, naturally we have no list to it.
This seeking to God by Repentance, and casting our selves upon his help, naturally we have no list to it.
np1 vvg p-acp np1 p-acp n1, cc vvg po12 n2 p-acp po31 n1, av-j pns12 vhb dx n1 p-acp pn31.
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When the Syrians assaulted Iudah, God offered King Ahaz his help; no, he would not trouble God so much;
When the Syrians assaulted Iudah, God offered King Ahaz his help; no, he would not trouble God so much;
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Noluit misericordiae divinae oneri esse, Esai. vii. He would not tempt the Lord, forsooth; he was so modest, as not to be beholding to God for a deliverance;Noluit Mercy Divinae oneri esse, Isaiah. vii. He would not tempt the Lord, forsooth; he was so modest, as not to be beholding to God for a deliverance;
fw-la fw-la fw-la fw-la fw-la, np1. crd. pns31 vmd xx vvi dt n1, uh; pns31 vbds av j, c-acp xx pc-acp vbi vvg p-acp np1 p-acp dt n1;
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any other way would please him better.
any other Way would please him better.
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As Dominicus Soto tells us of a ridiculous and superstitious practice in Spain, to drive away locusts.
As Dominicus Soto tells us of a ridiculous and superstitious practice in Spain, to drive away Locusts.
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When those swarms annoy'd the Country, the countrey-people would enter an Action against them in their Courts;
When those swarms annoyed the Country, the Country people would enter an Actium against them in their Courts;
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and Proctors, and Advocates were assigned to plead for them; and then the Judge he sentenced them, and did excommunicate and accurse them.
and Proctors, and Advocates were assigned to plead for them; and then the Judge he sentenced them, and did excommunicate and accurse them.
cc n2, cc n2 vbdr vvn pc-acp vvi p-acp pno32; cc av dt n1 pns31 vvn pno32, cc vdd vvi cc vvi pno32.
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Sure, all other means without this of repentance, are of no use; they are but charms, meer mockhelps, and will not profit us.
Sure, all other means without this of Repentance, Are of no use; they Are but charms, mere mockhelps, and will not profit us.
j, d j-jn n2 p-acp d pp-f n1, vbr pp-f dx n1; pns32 vbr p-acp n2, j n2, cc vmb xx vvi pno12.
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Neither Caterpillars, nor Chaldeans, armies of Locusts, or swarms of enemies, can be driven back, but by repentance.
Neither Caterpillars, nor Chaldeans, armies of Locusts, or swarms of enemies, can be driven back, but by Repentance.
av-d n2, ccx np1, n2 pp-f n2, cc n2 pp-f n2, vmb vbi vvn av, cc-acp p-acp n1.
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So then the purpose of the Prophet in this Chapter, is to call them to repentance;
So then the purpose of the Prophet in this Chapter, is to call them to Repentance;
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and he prescribes a repentance suitable to their Condition; 1. To the Condition of their Sins;
and he prescribes a Repentance suitable to their Condition; 1. To the Condition of their Sins;
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Their Sins were general, and national; They had all corrupted their ways. 2. The Judgment threatned, that was general;
Their Sins were general, and national; They had all corrupted their ways. 2. The Judgement threatened, that was general;
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An overflowing Scourge, as Esaiah calls it, Isai. xxviii. 15. Sword, Go through the land, Ezek. xiv. 17. An end, the end is come upon the four corners of the land, Ezek. vii. 2. Now sure the plaister must be as broad as the sore;an overflowing Scourge, as Isaiah calls it, Isaiah xxviii. 15. Sword, Go through the land, Ezekiel xiv. 17. an end, the end is come upon the four corners of the land, Ezekiel vii. 2. Now sure the plaster must be as broad as the soar;
dt j-vvg n1, p-acp np1 vvz pn31, np1 crd. crd n1, vvb p-acp dt n1, np1 crd. crd dt n1, dt n1 vbz vvn p-acp dt crd n2 pp-f dt n1, np1 crd. crd av j dt n1 vmb vbi a-acp j c-acp dt j;
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so, accordingly he invites them to a general, and national Humiliation.
so, accordingly he invites them to a general, and national Humiliation.
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It was to be proclaimed by the sound of the trumpet, Ver. 15. not by a knock at a private mans door.
It was to be proclaimed by the found of the trumpet, Ver. 15. not by a knock At a private men door.
pn31 vbds pc-acp vbi vvn p-acp dt n1 pp-f dt n1, np1 crd xx p-acp dt n1 p-acp dt j ng1 n1.
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The trumpet was to call together the whole congregation, Numb. x. 2. If ye look to the first Verse;
The trumpet was to call together the Whole congregation, Numb. x. 2. If you look to the First Verse;
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there the Judgment comes with a Trumpet, it sounds an Alarm; it threatens all the inhabitants of the land.
there the Judgement comes with a Trumpet, it sounds an Alarm; it threatens all the inhabitants of the land.
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If God threatens with a trumpet, we must call to repentance with a trumpet, with as loud,
If God threatens with a trumpet, we must call to Repentance with a trumpet, with as loud,
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and shril a sound, that the whole nation may be warned. It must be Zephany's humiliation:
and shrill a found, that the Whole Nation may be warned. It must be Zephany's humiliation:
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Chap. ii. 1. Gather your selves together, yea, gather together, O nation, not desired. Chap. ii. 1. Gather your selves together, yea, gather together, Oh Nation, not desired.
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It must be like the feast of Expiation, which was the yearly fast in Israel, Lev. xxiii. 28, 29. all must humble themselves;
It must be like the feast of Expiation, which was the yearly fast in Israel, Lev. xxiii. 28, 29. all must humble themselves;
pn31 vmb vbi av-j dt n1 pp-f n1, r-crq vbds dt j av-j p-acp np1, np1 crd. crd, crd d vmb vvi px32;
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It is a day of atonement, to make an atonement for you, before the Lord your God. It is a day of atonement, to make an atonement for you, before the Lord your God.
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Whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. Whatsoever soul it be that shall not be afflicted in that same day, he shall be Cut off from among his people.
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Personal, and private humiliation, is not of that prevailing efficacy in a general danger.
Personal, and private humiliation, is not of that prevailing efficacy in a general danger.
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God tells the Jews, that the prayers of two or three, though never so righteous men;
God tells the jews, that the Prayers of two or three, though never so righteous men;
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as Noah, Daniel, and Iob, Ezek. xiv. 14. should not divert a judgment from the whole nation: they might escape themselves;
as Noah, daniel, and Job, Ezekiel xiv. 14. should not divert a judgement from the Whole Nation: they might escape themselves;
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but if the Nation repen••d not, the whole Land should perish. There is more must go to th• removing of a general Judgment.
but if the nation repen••d not, the Whole Land should perish. There is more must go to th• removing of a general Judgement.
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We may spit out a spark; or ••e mans diligence may quench a small fire;
We may spit out a spark; or ••e men diligence may quench a small fire;
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but when a whole Town is on fire, every man must bring his Bucket. One mans prayer, to remove a national judgment, is,
but when a Whole Town is on fire, every man must bring his Bucket. One men prayer, to remove a national judgement, is,
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as if we should go about to quench a raging fire, by the sprinklings of a castingbottle.
as if we should go about to quench a raging fire, by the sprinklings of a castingbottle.
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See this practised by the Jews, 1 Sam. vii. 2. All the house of Israel lamented after the Lord.
See this practised by the jews, 1 Sam. vii. 2. All the house of Israel lamented After the Lord.
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And see how they expressed and testified it, Vers. 6. They gathered together to Mispeh, and drew water, and poured it out before the Lord, and fasted on that day,
And see how they expressed and testified it, Vers. 6. They gathered together to Mizpah, and drew water, and poured it out before the Lord, and fasted on that day,
cc vvb c-crq pns32 vvd cc vvd pn31, np1 crd pns32 vvd av p-acp np1, cc vvd n1, cc vvd pn31 av p-acp dt n1, cc vvd p-acp d n1,
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and said there, We have sinned against the Lord. Their eyes were as buckets, their heads fountains of tears.and said there, We have sinned against the Lord. Their eyes were as buckets, their Heads fountains of tears.
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And, is not a fire kindled among us? How many smoaking firebrands are scatterd through the land? We may say of our present sad condition,
And, is not a fire kindled among us? How many smoking firebrands Are scattered through the land? We may say of our present sad condition,
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as our Prophet Ioel speaks, Chap. i. 2. Hear ye old men, and give ear, all ye inhabitants of the land;
as our Prophet Joel speaks, Chap. i. 2. Hear you old men, and give ear, all you inhabitants of the land;
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Hath this been in your days, or even in the days of your fathers? Who can remember such distractions in our Kingdom? When did this Kingdom shake and totter as now it doth? First troubles in the North; when that's quenched, the flame breaks out in Ireland; sparks are scattered among our selves;Hath this been in your days, or even in the days of your Father's? Who can Remember such distractions in our Kingdom? When did this Kingdom shake and totter as now it does? First Troubles in the North; when that's quenched, the flame breaks out in Ireland; sparks Are scattered among our selves;
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As Ezekiel prophesies, Chap. vii. 26. Mischief shall come upon mischief, and rumour shall be upon rumour, therefore our humiliation should be general.
As Ezekielem prophecies, Chap. vii. 26. Mischief shall come upon mischief, and rumour shall be upon rumour, Therefore our humiliation should be general.
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Now, this duty of Repentance and Humiliation, it is press'd upon them by a double Motive;
Now, this duty of Repentance and Humiliation, it is pressed upon them by a double Motive;
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1. By denouncing of a judgement; and that is not onely barely foretold, but exactly described in a dreadful manner; the more to affect them.
1. By denouncing of a judgement; and that is not only barely foretold, but exactly described in a dreadful manner; the more to affect them.
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God musters up his forces, and sets them in battel-array, from the second verse, to the twelfth.
God musters up his forces, and sets them in Battle array, from the second verse, to the twelfth.
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The Chariots of God are twenty thousands, even thousands of judgements, and the Lord is among them, to turn the battel to the gate. Ey, this will work fear;
The Chariots of God Are twenty thousands, even thousands of Judgments, and the Lord is among them, to turn the battle to the gate. Ey, this will work Fear;
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and, Metus, 'tis Instrumentum poenitentiae: Fe• … r, it is a good ingredient into Repentance. Thus God urges his people to Repentance, by presenting of terrors.
and, Metus, it's Instrument poenitentiae: Fe• … r, it is a good ingredient into Repentance. Thus God urges his people to Repentance, by presenting of terrors.
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Amos iv. 12. Therefore thus will I do unto thee, O Israel; and because I will do thus unto thee, prepare to meet thy God, O Israel. Amos iv. 12. Therefore thus will I do unto thee, Oh Israel; and Because I will do thus unto thee, prepare to meet thy God, Oh Israel.
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Yes, God looks for this submission, that we should be startled at his threatnings.
Yes, God looks for this submission, that we should be startled At his threatenings.
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Amos iii. 8. The Lion hath roared, who will not fear? That is one Motive, Fear;Amos iii. 8. The lion hath roared, who will not Fear? That is one Motive, fear;
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and that will drive us to Repentance: But then he adds, 2. Another Motive, and that is Hope;
and that will drive us to Repentance: But then he adds, 2. another Motive, and that is Hope;
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and that is a powerful attractive, that will draw us to Repentance. Repentance, it is a compounded thing of Fear and Hope. Sp• … m, metu miscet;
and that is a powerful Attractive, that will draw us to Repentance. Repentance, it is a compounded thing of fear and Hope. Sp• … m, metu miscet;
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it takes Motives both from Law and Gospel; but yet it works most kindly by Evangelical means, that's hope of Mercy;
it Takes Motives both from Law and Gospel; but yet it works most kindly by Evangelical means, that's hope of Mercy;
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and that's the Motive of my Text, Qui• … novit? Who knows, whether the Lord will return?
and that's the Motive of my Text, Qui• … Novit? Who knows, whither the Lord will return?
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So then, the former Motive was an affrightment to Repentance; but this in my Text, it is an encouragement to Repentance, upon hope of Mercy.
So then, the former Motive was an affrightment to Repentance; but this in my Text, it is an encouragement to Repentance, upon hope of Mercy.
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And in it observe these two things: 1. The Matter of their Hope: 2. The Measure of their Hope. 1. The Matter of their Hope;
And in it observe these two things: 1. The Matter of their Hope: 2. The Measure of their Hope. 1. The Matter of their Hope;
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and that is laid down in four particulars;
and that is laid down in four particulars;
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1. The first Matter of their Hope, is the regaining of Gods grace and favour towards them;
1. The First Matter of their Hope, is the regaining of God's grace and favour towards them;
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He will return. 2. The second Matter of their Hope, is the recalling of his threatnings and judgements;He will return. 2. The second Matter of their Hope, is the recalling of his threatenings and Judgments;
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He will repent. 3. The third Matter of their Hope, is the renewing of his mercies to them;He will Repent. 3. The third Matter of their Hope, is the renewing of his Mercies to them;
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He will leave a Blessing behind him. He will leave a Blessing behind him.
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4. The fourth Matter of their Hope, is the re-establishing of his holy Worship among them, that he will afford them A Meat-offering, and a Drink-offering to the Lord our God. That's the first thing, the Matter of their Hope;
4. The fourth Matter of their Hope, is the Reestablishing of his holy Worship among them, that he will afford them A Meat offering, and a Drink-offering to the Lord our God. That's the First thing, the Matter of their Hope;
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and then follows in the Text, 2. The Measure of their Hope, how far-forth they may hope,
and then follows in the Text, 2. The Measure of their Hope, how farforth they may hope,
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and that is set down in a somewhat strange expression; and 'tis very considerable. Here is no full assurance;
and that is Set down in a somewhat strange expression; and it's very considerable. Here is no full assurance;
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here is but an inkling, and intimation;
Here is but an inkling, and intimation;
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here is not a Door of Hope set open to them, as Hosea speaks, chap. ii. 15. here is but a small chink,
Here is not a Door of Hope Set open to them, as Hosea speaks, chap. ii. 15. Here is but a small chink,
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or creviss, to spy some Hope at: 'Tis but, Si fortè, It may be, God will be merciful;
or creviss, to spy Some Hope At: It's but, Si fortè, It may be, God will be merciful;
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'tis but, Quis novit? Who knows but he may be merciful? Come we to the Matter of their Hope: And the
it's but, Quis Novit? Who knows but he may be merciful? Come we to the Matter of their Hope: And the
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First Matter of their Hope, is the regaining of Gods favour;First Matter of their Hope, is the regaining of God's favour;
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that he will Return. His turning away from them, that signifies his displeasure, that he hath no delight in them, but is provoked and offended:
that he will Return. His turning away from them, that signifies his displeasure, that he hath no delight in them, but is provoked and offended:
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His returning to us, 'tis the renewing of his favour, and of his good-will towards us,
His returning to us, it's the renewing of his favour, and of his goodwill towards us,
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when he vouchsafes his Presence, and will rest amongst us.
when he vouchsafes his Presence, and will rest among us.
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So then, for the understanding the nature of this Mercy, this Return of God to us will afford us these three Considerations;
So then, for the understanding the nature of this Mercy, this Return of God to us will afford us these three Considerations;
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1. It is our main happiness, could we so esteem it, to enjoy Gods Presence, to have him dwell amongst us. 2. It is the bitter fruit of Sin, that it causeth God to withdraw his Presence,
1. It is our main happiness, could we so esteem it, to enjoy God's Presence, to have him dwell among us. 2. It is the bitter fruit of since, that it Causes God to withdraw his Presence,
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and to turn away from us. 3. It is the blessed fruit of Repentance, that it recovers Gods Presence, causeth God to return graciously to us. I.
and to turn away from us. 3. It is the blessed fruit of Repentance, that it recovers God's Presence, Causes God to return graciously to us. I.
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I say, 'tis our main happiness, to enjoy Gods Presence, to have him dwell amongst us.
I say, it's our main happiness, to enjoy God's Presence, to have him dwell among us.
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And this happiness we enjoy by Gods Presence, will appear by three advantages, which his Presence and abode, doth bring unto us; The 1st. Advantage, is, Gods Presence and abode with a people:
And this happiness we enjoy by God's Presence, will appear by three advantages, which his Presence and Abided, does bring unto us; The 1st. Advantage, is, God's Presence and Abided with a people:
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It is the holiness of a Nation, where he dwells, and vouchsafes his Presence. That people, by virtue of his Presence, becomes an holy Nation. All holiness comes by participation;
It is the holiness of a nation, where he dwells, and vouchsafes his Presence. That people, by virtue of his Presence, becomes an holy nation. All holiness comes by participation;
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it is not inbred in us, but must be derived from Him, who is Holiness it self;
it is not inbred in us, but must be derived from Him, who is Holiness it self;
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and all participation comes by union with him. A people near unto him, are an holy people.
and all participation comes by Union with him. A people near unto him, Are an holy people.
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He is the holy One of Israel; He is the holy One of Israel;
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and by that near relation, They are made an holy people unto the Lord their God, Deut. vii. 6. We see that this Presence of God makes a people holy, even by that Legal and Ceremonial holiness amongst the Jews;
and by that near Relation, They Are made an holy people unto the Lord their God, Deuteronomy vii. 6. We see that this Presence of God makes a people holy, even by that Legal and Ceremonial holiness among the jews;
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1. The land of Israel was call'd an holy Land, because God dwelt in it, and vouchsafed his Presence in it.
1. The land of Israel was called an holy Land, Because God dwelled in it, and vouchsafed his Presence in it.
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He would not have it defiled and polluted. Defile not the Land which ye shall inhabit, wherein I dwell;
He would not have it defiled and polluted. Defile not the Land which you shall inhabit, wherein I dwell;
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for I the Lord dwell among the children of Israel, Numb. for I the Lord dwell among the children of Israel, Numb.
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XXXV. 34. 2. Ierusalem, it was called the holy City, because it was the City of the great King.
XXXV. 34. 2. Ierusalem, it was called the holy city, Because it was the city of the great King.
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God dwelt in her palaces, therefore it was accounted a sacred, and an holy City, Matth. iv. 3. The Temple, that was an holy place, because Gods Name dwelt there;
God dwelled in her palaces, Therefore it was accounted a sacred, and an holy city, Matthew iv. 3. The Temple, that was an holy place, Because God's Name dwelled there;
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I have sanctified this House, saith God that my Name may be there for ever. All other Nations, because God was estranged from them, were an unholy people;I have sanctified this House, Says God that my Name may be there for ever. All other nations, Because God was estranged from them, were an unholy people;
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every other land, was a polluted land. Here is one excellency a Nation gains by retaining God amongst them;
every other land, was a polluted land. Here is one excellency a nation gains by retaining God among them;
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they are more to God, then all other Nations in the world. They are a Kingdome of Priests, and an holy Nation.
they Are more to God, then all other nations in the world. They Are a Kingdom of Priests, and an holy nation.
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Thus we see God promises to dwell in the midst of Zion, Zich. ii. 10. and then he tells them, vers. 2. That he will inherit Iudah, his portion, in the holy Land. For this cause, the unclean were to be put out of the Camp, That they de• … ile not their Camps, in the midst whereof I dwell, Numb.
Thus we see God promises to dwell in the midst of Zion, Zich. ii. 10. and then he tells them, vers. 2. That he will inherit Iudah, his portion, in the holy Land. For this cause, the unclean were to be put out of the Camp, That they de• … Isle not their Camps, in the midst whereof I dwell, Numb.
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v. 3. While we retain his Presence amongst us, we are an holy Nation:
v. 3. While we retain his Presence among us, we Are an holy nation:
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If we cause him to depart from us, we become as the uncircumoised, and a prophane people. A 2d. Advantage we gain by Gods Presence, is, That it brings with it the Glory of a Nation.
If we cause him to depart from us, we become as the uncircumoised, and a profane people. A 2d. Advantage we gain by God's Presence, is, That it brings with it the Glory of a nation.
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It is the high dignity, and renown, and honour of a people, that God abides with them;
It is the high dignity, and renown, and honour of a people, that God abides with them;
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as S. Paul speaks, Rom. iii. 1. What advantage then hath the Iew? What is the dignity of having God so near to them? Much every way. Thus Moses sets out the dignity of the Jews, from this near reference 'twixt God and them:
as S. Paul speaks, Rom. iii. 1. What advantage then hath the Iew? What is the dignity of having God so near to them? Much every Way. Thus Moses sets out the dignity of the jews, from this near Referente betwixt God and them:
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Deut. xxvi. 18. The Lord hath avouched thee this day to be his peculiar people: Deuteronomy xxvi. 18. The Lord hath avouched thee this day to be his peculiar people:
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And, vers. 19. To make thee high above all Nations which he hath made, in praise,
And, vers. 19. To make thee high above all nations which he hath made, in praise,
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and in name, and in honour. and in name, and in honour.
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This nearness of Gods Presence, God compares, in Ior. xiii. 11. to a Girdle, cleaving to his loyns;
This nearness of God's Presence, God compares, in For xiii. 11. to a Girdle, cleaving to his loins;
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As the girdl• … cleaves to the loyns of a man, so have I caused to cleave unto me, the whole house of Israel — that they might be unto me for a people; As the girdl• … cleaves to the loins of a man, so have I caused to cleave unto me, the Whole house of Israel — that they might be unto me for a people;
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and for a name, and for a praise, and for a glory. and for a name, and for a praise, and for a glory.
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So, likewise, Isa. xliii. 4. Since thou wast precious in my sight, thou hast been honourable, and I have loved thee.
So, likewise, Isaiah xliii. 4. Since thou wast precious in my sighed, thou hast been honourable, and I have loved thee.
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When God reckons up the dignities of his people, this is the main; Psal. lxxxvii. 5. Of Zion it shall be said, that he was born in her.
When God reckons up the dignities of his people, this is the main; Psalm lxxxvii. 5. Of Zion it shall be said, that he was born in her.
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Thus Moses re-minds the Israelites wherein their dignity consists; Deut. x. 21. He is thy praise, and he is thy God.
Thus Moses reminds the Israelites wherein their dignity consists; Deuteronomy x. 21. He is thy praise, and he is thy God.
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There are many titles of Honour amongst men;
There Are many titles of Honour among men;
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but this, above all, is the truly honourable Title, that we have God near unto us.
but this, above all, is the truly honourable Title, that we have God near unto us.
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Deut. iv. 7. What Nation is there so great, who hath God so nigh unto them, Deuteronomy iv. 7. What nation is there so great, who hath God so High unto them,
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as the Lord our God is to us? While he vouchsafed his Presence to them,as the Lord our God is to us? While he vouchsafed his Presence to them,
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how renowned were they? When he withdrew himself, and cast them off, how became they a vile people, the hatred,
how renowned were they? When he withdrew himself, and cast them off, how became they a vile people, the hatred,
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and scorn, and contempt of all Nations? A 3d. Advantage that Gods Presence brings, 'tis the Strength and Safety of a Nation.
and scorn, and contempt of all nations? A 3d. Advantage that God's Presence brings, it's the Strength and Safety of a nation.
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I'sal. xlvi. 5. God is in the midst of her, she shall not be moved. I'sal. xlvi. 5. God is in the midst of her, she shall not be moved.
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He calls himself, 1 Sam. xv. 29. the Strength of Israel. Balaam could not fasten a curse upon Israel, while God was among them:
He calls himself, 1 Sam. xv. 29. the Strength of Israel. balaam could not fasten a curse upon Israel, while God was among them:
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Num. xxiii. 21. The Lord his God is with him, and the shout of a King is among them. Num. xxiii. 21. The Lord his God is with him, and the shout of a King is among them.
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It was this that encouraged the people of Israel against the Canaanites; Numb. xiv. 9. Their defence is departed from them, and the Lord is with us; fear them not.
It was this that encouraged the people of Israel against the Canaanites; Numb. xiv. 9. Their defence is departed from them, and the Lord is with us; Fear them not.
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Though there were Giants, and their Cities be walled up to heaven, yet fear them not. So again, Moses encourages them;
Though there were Giants, and their Cities be walled up to heaven, yet Fear them not. So again, Moses encourages them;
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Deut. vii. 21. Thou shalt not be affrighted at them; for the Lord thy God is among you, a mighty God, and terrible. Deuteronomy vii. 21. Thou shalt not be affrighted At them; for the Lord thy God is among you, a mighty God, and terrible.
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And so, on the contrary, when the people, being in a great sin, would needs go up to fight, Moses dislwades them; God had then withdrawn himself;
And so, on the contrary, when the people, being in a great since, would needs go up to fight, Moses dislwades them; God had then withdrawn himself;
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Go not up, for the Lord is not amongst you. Sampson wist not that God was departed from him, and the Philistines prevail'd over him.Go not up, for the Lord is not among you. Sampson wist not that God was departed from him, and the philistines prevailed over him.
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How did Moses lament, when God said, He would not go with them. So doth the Psalmist, Thou goest not forth with our Armies.
How did Moses lament, when God said, He would not go with them. So does the Psalmist, Thou goest not forth with our Armies.
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His Presence, it is our Palladium, our Shield, and Fortress.
His Presence, it is our Palladium, our Shield, and Fortress.
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The Shields of the earth belong unto God, Psal. xlvii. 9. It was said to Constantine, In hoc vinces. The Shields of the earth belong unto God, Psalm xlvii. 9. It was said to Constantine, In hoc vinces.
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Well then, If so much good comes to us by Gods Presence amongst us, it is worth the enquiry, Wherein doth this Presence of God consist? How is he said and known to dwell in a Nation? I mean not now his substantiall Presence;
Well then, If so much good comes to us by God's Presence among us, it is worth the enquiry, Wherein does this Presence of God consist? How is he said and known to dwell in a nation? I mean not now his substantial Presence;
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so he is present in all places; that Presence fills heaven and earth, Ier. xxiii.
so he is present in all places; that Presence fills heaven and earth, Jeremiah xxiii.
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Nor do we now speak of his glorious Presence, where his Majesty and Glory shines, that is in the heavens;
Nor do we now speak of his glorious Presence, where his Majesty and Glory shines, that is in the heavens;
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Heaven is his Throne; No, nor yet do we mean his miraculous Presence, where he manifests himself in some extraordinary work of his Power;Heaven is his Throne; No, nor yet do we mean his miraculous Presence, where he manifests himself in Some extraordinary work of his Power;
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thus the Israelites, when they were in want, question'd his Presence;
thus the Israelites, when they were in want, questioned his Presence;
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Is the Lord amongst us, yea or no? No, besides all these, he hath a gracious Presence, by which he dwells amongst us.Is the Lord among us, yea or no? No, beside all these, he hath a gracious Presence, by which he dwells among us.
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Yes, that gracious, and merciful, and beneficial Presence, is that we speak of:
Yes, that gracious, and merciful, and beneficial Presence, is that we speak of:
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How shall that appear to us? 1. God dwells in a Nation, which he chuses to be his Peculiar people, the people of his Covenant;
How shall that appear to us? 1. God dwells in a nation, which he chooses to be his Peculiar people, the people of his Covenant;
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amongst whom he fixes his Sanctuary, and establishes his Worship. As David speaks, The Lord hath chosen Iacob to be his Inheritance.
among whom he fixes his Sanctuary, and establishes his Worship. As David speaks, The Lord hath chosen Iacob to be his Inheritance.
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Thus Hosea calls the Nation and Countrey of the Jews, The Lords Land, Hos. ix. 3. All the world is his dominion:
Thus Hosea calls the nation and Country of the jews, The lords Land, Hos. ix. 3. All the world is his dominion:
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but by special purchase and possession, so the Church is his.
but by special purchase and possession, so the Church is his.
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That is like the Lords Demeans, which himself holds in his own hand. 2. The place of Gods delight, that is the residence of his special Presence.
That is like the lords Demeans, which himself holds in his own hand. 2. The place of God's delight, that is the residence of his special Presence.
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Delight fixes a man to his abode.
Delight fixes a man to his Abided.
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When we are such a people that God takes pleasure in us, then he saith, Here will I dwell, for I have a delight in it.
When we Are such a people that God Takes pleasure in us, then he Says, Here will I dwell, for I have a delight in it.
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The Lord hath chosen Zion, he hath desired it for his habitation, here will I dwell, and rest in it, Psal. cxxxii. 3. There are we to reckon of Gods special Presence, where he sets his Family;The Lord hath chosen Zion, he hath desired it for his habitation, Here will I dwell, and rest in it, Psalm cxxxii. 3. There Are we to reckon of God's special Presence, where he sets his Family;
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that is the usual place of presence and abode.
that is the usual place of presence and Abided.
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Where we see God gathers to himself a Church, is daily collecting to himself a people, to know him and worship him, there we may conclude, God vouchsafes his Presence.
Where we see God gathers to himself a Church, is daily collecting to himself a people, to know him and worship him, there we may conclude, God vouchsafes his Presence.
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Thus Christ is described, to walk among the Churches, Rev. i.
Thus christ is described, to walk among the Churches, Rev. i.
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When it may be said of a place, as God saith of Corinth, Acts xviii. 10. I have much people in this City, there resolve that God is present.
When it may be said of a place, as God Says of Corinth, Acts xviii. 10. I have much people in this city, there resolve that God is present.
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When they grow thinner and thinner, it is to be feared God is then removing. 4. There we conclude is a place of Presence and abode, where a man bestows most cost.
When they grow thinner and thinner, it is to be feared God is then removing. 4. There we conclude is a place of Presence and Abided, where a man bestows most cost.
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A Land-lord will keep up all his possessions; so doth God the World: but his chiefest care is for his Mansionhouse.
A Landlord will keep up all his possessions; so does God the World: but his chiefest care is for his Mansion house.
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Do we see a people enriched with his choysest blessings? His eyes are over them continually, no favour is too dear for them:
Do we see a people enriched with his Choicest blessings? His eyes Are over them continually, no favour is too dear for them:
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Surely, God dwells among such a people. 5. A man is said to dwell, where his abode is most constantly.
Surely, God dwells among such a people. 5. A man is said to dwell, where his Abided is most constantly.
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Sometimes God makes his Progress, and Excursions, into other places;
Sometime God makes his Progress, and Excursions, into other places;
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as he did to Niniveh, by the preaching of Ionah: He may be sometimes, as a way-faring man, that lodges for a night, Ier. xiv. 8. He may shew some rare tokens of his being amongst them:
as he did to Nineveh, by the preaching of Jonah: He may be sometime, as a wayfaring man, that lodges for a night, Jeremiah xiv. 8. He may show Some rare tokens of his being among them:
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But when he pitches his Tabernacle, where his Ordinances are constantly, and he fixes them there;
But when he pitches his Tabernacle, where his Ordinances Are constantly, and he fixes them there;
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that, is the place of his Presence. We have done with the first, God's presence it is the happiness of a Nation.
that, is the place of his Presence. We have done with the First, God's presence it is the happiness of a nation.
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II. The second Consideration is, Tis the bitter fruit of sin, that causeth God to withdraw his presence,
II The second Consideration is, This the bitter fruit of since, that Causes God to withdraw his presence,
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and to turn away from us. 1. This is the malignant effect of sin, that it parts God and us, makes a separation, moves him to withdraw and turn away from us.
and to turn away from us. 1. This is the malignant Effect of since, that it parts God and us, makes a separation, moves him to withdraw and turn away from us.
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He rejoyces in the habitable parts of the world, and his delights are with the sons of men, Prov. viii. 31. But sin and wickedness causes an alienation in him, and estrangeth him from us.He rejoices in the habitable parts of the world, and his delights Are with the Sons of men, Curae viii. 31. But since and wickedness Causes an alienation in him, and estrangeth him from us.
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Thus Cain complained, I am east away from thy face, Gen. iv. 14. So Saul, upon his disobedience, cryes out, God is departed from me, 1 Sam. xxviii. 15. I will shew them the back,
Thus Cain complained, I am east away from thy face, Gen. iv. 14. So Saul, upon his disobedience, cries out, God is departed from me, 1 Sam. xxviii. 15. I will show them the back,
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and not the face, Ier. xviii. 17. It was the woful condition of mankind, by nature we were strangers from God, nay, without God in the world. and not the face, Jeremiah xviii. 17. It was the woeful condition of mankind, by nature we were Strangers from God, nay, without God in the world.
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So Paul tells them at Lystra, that God suffered all Nations to walk and wander in their own wayes, never owned, or regarded them.
So Paul tells them At Lystra, that God suffered all nations to walk and wander in their own ways, never owned, or regarded them.
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Our sins separate twixt God and us;
Our Sins separate betwixt God and us;
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and he hides his face from us. 2. Not onely the world of wicked men reap this fruit by their sins;
and he hides his face from us. 2. Not only the world of wicked men reap this fruit by their Sins;
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but Gods own people find this uncomfortable desertion: when they grievously offend him, he turns away from them.
but God's own people find this uncomfortable desertion: when they grievously offend him, he turns away from them.
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This, Moses shewed them in a visible Resemblance, Exod, xxxiii. 7. The people there had sinned against God;
This, Moses showed them in a visible Resemblance, Exod, xxxiii. 7. The people there had sinned against God;
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then 'tis said, Moses took the Tabernacle, and pitch'd it without the Camp, a farr off from the Camp, thereby signifying God's displeasure against them, and his departure from them.
then it's said, Moses took the Tabernacle, and pitched it without the Camp, a Far off from the Camp, thereby signifying God's displeasure against them, and his departure from them.
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Otherwise, the Tabernacle was to be in the midst of the Host, Numb. ii.
Otherwise, the Tabernacle was to be in the midst of the Host, Numb. ii.
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But God was offended, and withdrew himself from them. 3. Yea, not onely his visible Church,
But God was offended, and withdrew himself from them. 3. Yea, not only his visible Church,
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but even God's Darling-Saints find this woful effect, that their sins bring upon them, that God stands aloof off, and withdraws from them.
but even God's Darling-Saints find this woeful Effect, that their Sins bring upon them, that God Stands aloof off, and withdraws from them.
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How often doth David mourn for this, and pray against it? Psal. x. 1. Why standest thou a farr off, O Lord,
How often does David mourn for this, and pray against it? Psalm x. 1. Why Standest thou a Far off, Oh Lord,
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why hidest thou thy self in time of trouble? So again, Psal, xxxviii. 21. Forsake me not O Lord, O be not far from me. why hidest thou thy self in time of trouble? So again, Psalm, xxxviii. 21. Forsake me not O Lord, Oh be not Far from me.
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Upon his sin of Adultery, O ▪ cast me not away from thy presence. This the Saints often find and feel;
Upon his since of Adultery, Oh ▪ cast me not away from thy presence. This the Saints often find and feel;
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if they turn unto folly, God turns from them, stands afarr off, not to hear them, not to help them, not to own them.
if they turn unto folly, God turns from them, Stands afar off, not to hear them, not to help them, not to own them.
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And Tertullian gives the reason, Res delicata est Spiritus Dei, he will not rest in a defiled soul. 4. Some sins of his people are of higher Provocations,
And Tertullian gives the reason, Rest Delicatam est Spiritus Dei, he will not rest in a defiled soul. 4. some Sins of his people Are of higher Provocations,
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and so set him off, far from us. As, 1. Bloud, and Oppression, and Violence;
and so Set him off, Far from us. As, 1. Blood, and Oppression, and Violence;
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That cast off Cain. So God said, He would remove Iudah out of his sight, for the bloud-shed committed by Manasseh. When you make many prayers, I will not hear you,
That cast off Cain. So God said, He would remove Iudah out of his sighed, for the bloodshed committed by Manasses. When you make many Prayers, I will not hear you,
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for your hands are full of bloud, Isai. i. 15. 2. A secure neglect of God's Offers of grace; That turns him from us.for your hands Are full of blood, Isaiah i. 15. 2. A secure neglect of God's Offers of grace; That turns him from us.
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When he stretcheth out his hand to us, and we will not come in, and be reclaimed,
When he Stretcheth out his hand to us, and we will not come in, and be reclaimed,
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then saith God, I will get me to mine own place, Hos. iv. 15. This cost the Spouse in the Canticles sorrow;
then Says God, I will get me to mine own place, Hos. iv. 15. This cost the Spouse in the Canticles sorrow;
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when Christ knock'd, and still she refused to open to him, at last, I opened to my well-beloved,
when christ knocked, and still she refused to open to him, At last, I opened to my well-beloved,
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but my well-beloved had withdrawn himself, and was gone. 3. Falsness in his Covenant;but my well-beloved had withdrawn himself, and was gone. 3. Falseness in his Covenant;
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When we corrupt that holy Religion, which he hath committed to us, that turns him from us.
When we corrupt that holy Religion, which he hath committed to us, that turns him from us.
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See what that works, Zech. xi. 8. My soul then loathed them, and their soul also abhorred me.
See what that works, Zechariah xi. 8. My soul then loathed them, and their soul also abhorred me.
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God will bear with many failings;
God will bear with many failings;
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but once when we come to this height, to adulterate his Worship, ye may see what that will work, in the Case of the Israelites, Psal. cvi. 39. They were defiled with their own works,
but once when we come to this height, to adulterate his Worship, you may see what that will work, in the Case of the Israelites, Psalm cvi. 39. They were defiled with their own works,
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and went a whoring after their own inventions, then he abhorred his own inheritance; and went a whoring After their own Inventions, then he abhorred his own inheritance;
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It made him forsake the Tabernacle in Shiloh, the Tent which he had pitched among them, Psal. lxxviii. 58. This Sin, 'tis counted spiritual Adultery;
It made him forsake the Tabernacle in Shiloh, the Tent which he had pitched among them, Psalm lxxviii. 58. This since, it's counted spiritual Adultery;
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that dissolves the Marriageknot 'twixt God and us, and causes him to turn away, and to divorce us. 4. Incorrigibility under means of Reformation,
that dissolves the marriageknot betwixt God and us, and Causes him to turn away, and to divorce us. 4. Incorrigibility under means of Reformation,
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when God strives with us, and we resist him;
when God strives with us, and we resist him;
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It was the Case of the old World, His Spirit would strive no longer with them, but he cast them off.
It was the Case of the old World, His Spirit would strive no longer with them, but he cast them off.
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The Prophet Isaiah notes it, chap. lxiii. 10. They rebelled, and vexed his holy Spirit, therefore he was turned to be their enemy, and fought against them.
The Prophet Isaiah notes it, chap. lxiii. 10. They rebelled, and vexed his holy Spirit, Therefore he was turned to be their enemy, and fought against them.
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Thus God is giving over Judah; Why should ye be smitten any more? Isai. i. All that labour is spilt upon you. III. Come we to the third Consideration;
Thus God is giving over Judah; Why should you be smitten any more? Isaiah i. All that labour is spilled upon you. III. Come we to the third Consideration;
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It is the blessed fruit of repentance, that it recovers Gods presence, and causes him to return graciously to us.
It is the blessed fruit of Repentance, that it recovers God's presence, and Causes him to return graciously to us.
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When I name Repentance, I understand a real, cordial, spiritual repentance; that, and that onely can re-gain us Gods favour, and return him to us.
When I name Repentance, I understand a real, cordial, spiritual Repentance; that, and that only can regain us God's favour, and return him to us.
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That you may better acquaint your selves with this necessary, and soveraign duty (not to enter upon any large discourse about it) that duty will require of us, these three Acts;
That you may better acquaint your selves with this necessary, and sovereign duty (not to enter upon any large discourse about it) that duty will require of us, these three Acts;
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1. Humiliation. 2. Deprecation. 3. Reformation.
1. Humiliation. 2. Deprecation. 3. Reformation.
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I will exemplifie this to you by the repentance of the Ninevites. 1. They put themselves to great Humiliation; Ionah iii. The King himself came down from his Throne, laid his robe from him; and cover'd himself with Sack-cloth;
I will exemplify this to you by the Repentance of the Ninevites. 1. They put themselves to great Humiliation; Jonah iii. The King himself Come down from his Throne, laid his robe from him; and covered himself with sackcloth;
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nay, man and beast was covered with Sack-cloth, prostrating, and debasing themselves before an angry God.
nay, man and beast was covered with sackcloth, prostrating, and debasing themselves before an angry God.
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We must put our mouths in the dust, Lam. iii. be ashamed, and abashed, and even abhorr our selves in dust and ashes. That is their Humiliation. Next, 2. Is their Deprecation;
We must put our mouths in the dust, Lam. iii. be ashamed, and abashed, and even abhor our selves in dust and Ashes. That is their Humiliation. Next, 2. Is their Deprecation;
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they Cried mightily unto God, Vers. 8. The spirit of lamentation, and supplication must abound in us;
they Cried mightily unto God, Vers. 8. The Spirit of lamentation, and supplication must abound in us;
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not content our selves with our ordinary perfunctory Prayers, but we must strive, and wrestle in prayer;
not content our selves with our ordinary perfunctory Prayers, but we must strive, and wrestle in prayer;
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as it is said of Iacob, he had power over the Angel, and prevailed; he wept, and made supplication to him.
as it is said of Iacob, he had power over the Angel, and prevailed; he wept, and made supplication to him.
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We must put our selves not onely to an exercise, but to an agony of repentance.
We must put our selves not only to an exercise, but to an agony of Repentance.
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Iacob wept. Tears, they are • … udor animae, the Sweat of the soul in this holy agony. 3. Reformation;Iacob wept. Tears, they Are • … udor Spirits, the Sweat of the soul in this holy agony. 3. Reformation;
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That was a main point in the Ninevites repentance, Vers. 8. Let them every one turn from his evil ways,
That was a main point in the Ninevites Repentance, Vers. 8. Let them every one turn from his evil ways,
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and from the violence that is in their hands. Violence, that was the sin of Nineveh; they were an oppressing people.and from the violence that is in their hands. Violence, that was the since of Nineveh; they were an oppressing people.
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It was this last, that mainly prevailed with God:
It was this last, that mainly prevailed with God:
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See v. 10. God saw their works, that they turned from their evil way, and then it is said, God repented. He saw their Humiliation, he heard their Deprecation;
See v. 10. God saw their works, that they turned from their evil Way, and then it is said, God repented. He saw their Humiliation, he herd their Deprecation;
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but yet that which pleas'd him best, was their Reformation; He saw, his eye was chiefly upon that.
but yet that which pleased him best, was their Reformation; He saw, his eye was chiefly upon that.
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That is the fat of the Sacrifice. Such repentance is like to prevail with him; Let him be turned away, he will draw near to us again.
That is the fat of the Sacrifice. Such Repentance is like to prevail with him; Let him be turned away, he will draw near to us again.
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See two places, Psal. xxxviii. 18. The Lord is nigh to them that are of a broken heart, he will save such as be of a contrite spirit.
See two places, Psalm xxxviii. 18. The Lord is High to them that Are of a broken heart, he will save such as be of a contrite Spirit.
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Nigh? how nigh? Isaiah tells, even to dwell with them; that's a constant presence. Isai. lvi. I dwell in the high, and holy place, with him also that is of a con• … te spirit, to revive the spirit of the humble.
High? how High? Isaiah tells, even to dwell with them; that's a constant presence. Isaiah lvi. I dwell in the high, and holy place, with him also that is of a con• … te Spirit, to revive the Spirit of the humble.
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Indeed, 1. Repentance so pleas• … him, that the very imperfect acts of repentance, if they be true and sincere,
Indeed, 1. Repentance so pleas• … him, that the very imperfect acts of Repentance, if they be true and sincere,
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though not according to the strict standard of the Sanctuary, are accepted by him. David cried out, Peccavi, I have sinned, and presently God absolved him.
though not according to the strict standard of the Sanctuary, Are accepted by him. David cried out, Peccavi, I have sinned, and presently God absolved him.
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The loving father meets his returning Prodigal Son half-way, when he was yet afarr off,
The loving father meets his returning Prodigal Son halfway, when he was yet afar off,
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and but making towards him. 2. Repentance so pleases him, that the very thoughts and intendments of repentance, be they in good earnest, prevail much with him;
and but making towards him. 2. Repentance so Pleases him, that the very thoughts and intendments of Repentance, be they in good earnest, prevail much with him;
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Thus David found it, Psal. xxxii. 5. I said, I will confess my sin unto the Lord,
Thus David found it, Psalm xxxii. 5. I said, I will confess my since unto the Lord,
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and thou forgavest me the iniquity of my sin. So God promises his people, Before you speak, I will hear, and answer you. and thou forgavest me the iniquity of my since. So God promises his people, Before you speak, I will hear, and answer you.
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3. God is so propitious to repentance, that even outward repentance, if it be serious, hath some some good success with him, at least for the escapal of temporal judgments.
3. God is so propitious to Repentance, that even outward Repentance, if it be serious, hath Some Some good success with him, At least for the escapal of temporal Judgments.
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Ahab was a wicked man, he sorrow'd not for his sins, but for fear of sufferings,Ahab was a wicked man, he sorrowed not for his Sins, but for Fear of sufferings,
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yet God passed by him at that time upon his humiliation, such as it was. So the Israelites repentance, it was an unsound repentance;
yet God passed by him At that time upon his humiliation, such as it was. So the Israelites Repentance, it was an unsound Repentance;
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yet, upon that, though it were no better, God was so mercifull, that he would not destroy them, Psal. lxxviii. 38.
yet, upon that, though it were no better, God was so merciful, that he would not destroy them, Psalm lxxviii. 38.
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And will you know the reason of it? 1. It is the property of a gracious nature, to relent upon submission and deprecation;
And will you know the reason of it? 1. It is the property of a gracious nature, to relent upon submission and deprecation;
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to be NONLATINALPHABET, not to be implacable, and revengefull.
to be, not to be implacable, and revengeful.
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'Tis so with men, how much more is God graciously inclined? He is slow to anger, and ready to forgive. Two rare properties amongst men;
It's so with men, how much more is God graciously inclined? He is slow to anger, and ready to forgive. Two rare properties among men;
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Those that are soon angry, if they be soon pleased again, we count them good natures.
Those that Are soon angry, if they be soon pleased again, we count them good nature's.
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Irasci facilis, tamen ut placabilis esset. On the contrary, they go too often together, Hardly angred, and as hardly pleased:
Irascible Facilis, tamen ut placabilis esset. On the contrary, they go too often together, Hardly angered, and as hardly pleased:
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But, God is hardly anger'd, soon pleas'd. With God, Poenitentia, 'tis illex misericordiae, it allures, and draws on, and invites mercy.
But, God is hardly angered, soon pleased. With God, Penitence, it's illex Mercy, it allures, and draws on, and invites mercy.
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Tertul. 2. Especially, when the breach is amongst friends, then love will be soon renewed and revived.Tertulian 2. Especially, when the breach is among Friends, then love will be soon renewed and revived.
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Thus it is 'twixt God and his people, Ezek. xvi. I will remember the days of thy youth when I first set my love upon thee.
Thus it is betwixt God and his people, Ezekiel xvi. I will Remember the days of thy youth when I First Set my love upon thee.
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'Twixt God and his people, there is a league of love, and love is soon intreatable. 3. Repentance removes the matter of Gods anger, and displeasure.
Betwixt God and his people, there is a league of love, and love is soon intreatable. 3. Repentance removes the matter of God's anger, and displeasure.
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Fire burns no longer then there is fuel to feed it. Our sins, they are the fuel of his wrath;
Fire burns no longer then there is fuel to feed it. Our Sins, they Are the fuel of his wrath;
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Repentance removes them, and then his anger forthwith ceases. But; 4. Mainly, 'tis his own gracious Covenant that works all for us;
Repentance removes them, and then his anger forthwith ceases. But; 4. Mainly, it's his own gracious Covenant that works all for us;
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The sweet condescension of the Gospel, that makes our repentance to be so prevalent. He hath conditioned, that if we repent, he will be mercifull.
The sweet condescension of the Gospel, that makes our Repentance to be so prevalent. He hath conditioned, that if we Repent, he will be merciful.
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We owe it to Christ, and his Gospel, that our repentance prevails thus with him. The moral Law, the very Law of nature requires repentance;
We owe it to christ, and his Gospel, that our Repentance prevails thus with him. The moral Law, the very Law of nature requires Repentance;
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if we do amiss, we are bound to be sory for it.
if we do amiss, we Are bound to be sorry for it.
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Yet the Law exacts it as a duty, but it doth not prescribe it as a remedy;
Yet the Law exacts it as a duty, but it does not prescribe it as a remedy;
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that's the condescension of the Gospel. We have done with the first matter of our hope, the regaining of his favour. Come we to the, Second Matter of Hope;
that's the condescension of the Gospel. We have done with the First matter of our hope, the regaining of his favour. Come we to thee, Second Matter of Hope;
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that is, that God will repent. That is another gracious fruit of our Repentance, it will cause God to repent.
that is, that God will Repent. That is Another gracious fruit of our Repentance, it will cause God to Repent.
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Surely, It is a strange thing to see God repent. Repentance, it is for man, and for sinful man.
Surely, It is a strange thing to see God Repent. Repentance, it is for man, and for sinful man.
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God is not as man, that he should repent, 1 Sam. xv. 29. Amongst men, we use to repent upon two Cases;God is not as man, that he should Repent, 1 Sam. xv. 29. among men, we use to Repent upon two Cases;
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and neither of them are incident to God: 1. When there is something happens upon our action, which is improvisum; which we did not fore-see:
and neither of them Are incident to God: 1. When there is something happens upon our actium, which is improvisum; which we did not foresee:
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that makes us repent of what we have done. Ey, but God commits no over-sights, he is not mistaken.
that makes us Repent of what we have done. Ey, but God commits no oversights, he is not mistaken.
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Known to the Lord are all his works from the beginning, Acts xv. 18. 2. That that makes us repent, is improbatum; when we do that which we do not approve,Known to the Lord Are all his works from the beginning, Acts xv. 18. 2. That that makes us Repent, is improbatum; when we do that which we do not approve,
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but dislike and condemn in our selves. Ey, but God's works are holy and unblameable; Why should He repent?
but dislike and condemn in our selves. Ey, but God's works Are holy and unblameable; Why should He Repent?
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And yet we see the Scripture uses this language. Here, and so Gen. vi. 6. It repented the Lord, that he had made man,
And yet we see the Scripture uses this language. Here, and so Gen. vi. 6. It repented the Lord, that he had made man,
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and it grieved him at the heart. So it is said, 1 Sam. xv. It repented the Lord that he made Saul King. and it grieved him At the heart. So it is said, 1 Sam. xv. It repented the Lord that he made Saul King.
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To speak properly, God hath not those motions and affections, which we find and feel in our selves when we do repent: 1. Poenitentia immutat, It works a change in us.
To speak properly, God hath not those motions and affections, which we find and feel in our selves when we do Repent: 1. Penitence immutat, It works a change in us.
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There is no change in God. 2. Poenitentia affligit, Repentance afflicts us.
There is no change in God. 2. Penitence affligit, Repentance afflicts us.
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God is not subject to any sorrowful affliction. 3. Poenitentia condemnat, Repentance condemns and blames that action of which we repent.
God is not Subject to any sorrowful affliction. 3. Penitence condemnat, Repentance condemns and blames that actium of which we Repent.
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But all the actions of God are just, and holy, and unreproveable. How is it then, that God is said to repent?
But all the actions of God Are just, and holy, and unreprovable. How is it then, that God is said to Repent?
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It is a speech after the manner of men. Not that God hath the passions and affections of Repentance;
It is a speech After the manner of men. Not that God hath the passion and affections of Repentance;
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but he exercises those actions, which, in man, flow from Repentance.
but he exercises those actions, which, in man, flow from Repentance.
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When God changes his deeds and dealings with men, then the Scripture saith, He repents. Repentance in God imports a change in some Effect of his,
When God changes his Deeds and dealings with men, then the Scripture Says, He repents. Repentance in God imports a change in Some Effect of his,
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but it doth imply any change of his Mind. Mutat sententiam, sed non mutat consilium, saith Gregory; he is said to reverse his sentence,
but it does imply any change of his Mind. Mutat sententiam, sed non Mutat consilium, Says Gregory; he is said to reverse his sentence,
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but not to alter his counsel. Or, take it thus; Repentance hath a double Aspect;
but not to altar his counsel. Or, take it thus; Repentance hath a double Aspect;
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1. It looks backward to what we have done, so it begets this thought in us, Nollem feeisse, I wish I had not done so.
1. It looks backward to what we have done, so it begets this Thought in us, Nollem feeisse, I wish I had not done so.
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Such an act of Repentance, 'tis not in God; he is never displeased for what he hath done. 2. It looks forward;
Such an act of Repentance, it's not in God; he is never displeased for what he hath done. 2. It looks forward;
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and so Repentance saith, Nolo ultra facere, I will do so no more. This action of Repentance, God assumes to himself, I will punish you no more;
and so Repentance Says, Nolo ultra facere, I will do so no more. This actium of Repentance, God assumes to himself, I will Punish you no more;
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I will change my dealings, I will bless where I have cursed, I will promise where I threatned.
I will change my dealings, I will bless where I have cursed, I will promise where I threatened.
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We may conceive this notion in terms of Scripture. Sometimes the Scripture calls it Repentance for sin; that's the act of grief and contrition.
We may conceive this notion in terms of Scripture. Sometime the Scripture calls it Repentance for since; that's the act of grief and contrition.
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Sometimes it calls it, Repentance from sin; when we give it over, commit it no more.
Sometime it calls it, Repentance from since; when we give it over, commit it no more.
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Semblably, God never repents for what he hath done; but he may be said to repent from doing it again.
Semblably, God never repents for what he hath done; but he may be said to Repent from doing it again.
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Yet we must not part with this sweet expression of God's repenting towards us. We may conceive it NONLATINALPHABET, after the manner of men;
Yet we must not part with this sweet expression of God's repenting towards us. We may conceive it, After the manner of men;
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yet so, as we order our expression NONLATINALPHABET, as may well agree with the Honour of God.
yet so, as we order our expression, as may well agree with the Honour of God.
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We see, that God cloaths himself with this relenting and melting affection of Repentance.
We see, that God clothes himself with this relenting and melting affection of Repentance.
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Thus ye have it, Iudg. ii. 18. It repented the Lord because of his peoples groanings: So Amos vii. God threatned many judgments;
Thus you have it, Judges ii. 18. It repented the Lord Because of his peoples groanings: So Amos vii. God threatened many Judgments;
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and then he adds, The Lord repented of it, said, It should not be so, Psal. cvi. 47. He repented according to the multitude of his mercies:
and then he adds, The Lord repented of it, said, It should not be so, Psalm cvi. 47. He repented according to the multitude of his Mercies:
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Let us repent according to the multitude of our sins, and God will repent according to the multitude of his mercies.
Let us Repent according to the multitude of our Sins, and God will Repent according to the multitude of his Mercies.
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Will you see how Gods relenting, and reversing of his threatnings agrees with our Repentance in the several acts and motions of Repentance? 1. Dolet; A penitent man is sorrowful for what he hath done.
Will you see how God's relenting, and reversing of his threatenings agrees with our Repentance in the several acts and motions of Repentance? 1. Dolet; A penitent man is sorrowful for what he hath done.
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So doth God. (Stil I speak after the manner of men.) He assumes to himself the regret of Repentance.
So does God. (Still I speak After the manner of men.) He assumes to himself the regret of Repentance.
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In all their afflictions he was afflicted, Isai. lxiii. 9. How doth he condole and compassionate their sufferings? He seems to blame his severity in punishing of them, Isai. xl. 2. Ye have received of the Lords hand, double for all your sins. In all their afflictions he was afflicted, Isaiah lxiii. 9. How does he condole and compassionate their sufferings? He seems to blame his severity in punishing of them, Isaiah xl. 2. You have received of the lords hand, double for all your Sins.
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See how his bowels of pity are moved towards them, Hos. xi. 8. How shall I give thee up Ephraim? my heart is turned within me, my repentings are kindled together.
See how his bowels of pity Are moved towards them, Hos. xi. 8. How shall I give thee up Ephraim? my heart is turned within me, my repentings Are kindled together.
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That is the first Imitation of Repentance, Dolet. 2. Abrumpit; That's another act of Repentance, to break off our course, that which we were in.
That is the First Imitation of Repentance, Dolet. 2. Abrumpit; That's Another act of Repentance, to break off our course, that which we were in.
cst vbz dt ord n1 pp-f n1, n1. crd np1; d|vbz j-jn n1 pp-f n1, pc-acp vvi a-acp po12 n1, cst r-crq pns12 vbdr p-acp.
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Thus God assumes Repentance to himself. If he hath punished, he will cease from punishing; if he hath threatned, he will recall his threatning;
Thus God assumes Repentance to himself. If he hath punished, he will cease from punishing; if he hath threatened, he will Recall his threatening;
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if he hath passed a sentence, he will reverse and cancel it, Ier. xxvi. 3. there he desires to repent of the evil he had purpos'd against them. 3. Irascitur; That's a third Imitation of Repentance.
if he hath passed a sentence, he will reverse and cancel it, Jeremiah xxvi. 3. there he Desires to Repent of the evil he had purposed against them. 3. Irascitur; That's a third Imitation of Repentance.
cs pns31 vhz vvn dt n1, pns31 vmb vvi cc vvi pn31, np1 crd. crd a-acp pns31 vvz pc-acp vvi pp-f dt n-jn pns31 vhd vvn p-acp pno32. crd fw-la; d|vbz dt ord n1 pp-f n1.
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He that repents, is angry with all that provoked him to do what he repents of,
He that repents, is angry with all that provoked him to do what he repents of,
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or were helpers or instruments of it. Thus God doth in his Repentance towards us.
or were helpers or Instruments of it. Thus God does in his Repentance towards us.
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All those, who have had an hand in afflicting of his people, he is highly displeased with them.
All those, who have had an hand in afflicting of his people, he is highly displeased with them.
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As a tender-hearted Father casts his rod into the fire, with which he hath chastised his Son;
As a tender-hearted Father Cast his rod into the fire, with which he hath chastised his Son;
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Thus God will afflict those, who have afflicted his people.
Thus God will afflict those, who have afflicted his people.
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I will render unto Babylon, all the evil they have done unto Zion, Ier. li. 24. The Nation that shall oppress them, I will judge, saith God to Abraham, Gen. xv. 14. 4. Facit contrarium. He who repents of what he hath done will do the quite contrary;I will render unto Babylon, all the evil they have done unto Zion, Jeremiah li. 24. The nation that shall oppress them, I will judge, Says God to Abraham, Gen. xv. 14. 4. Facit Contrary. He who repents of what he hath done will do the quite contrary;
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so God repents over his people. Hath he affrighted them with threatnings? He will refresh them with promises.
so God repents over his people. Hath he affrighted them with threatenings? He will refresh them with promises.
av np1 vvz p-acp po31 n1. vhz pns31 vvn pno32 p-acp n2-vvg? pns31 vmb vvi pno32 p-acp n2.
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Hath he afflicted them with Punishments? He will comfort them with Mercies.
Hath he afflicted them with Punishments? He will Comfort them with mercies.
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He hath wounded us, and he will heal us, saith the Prophet Hosea, vi. 1. 5. Vovet contrarium. A true Penitent will vow the contrary to what h• … hath done;He hath wounded us, and he will heal us, Says the Prophet Hosea, vi. 1. 5. Vovet Contrary. A true Penitent will Voelli the contrary to what h• … hath done;
pns31 vhz vvn pno12, cc pns31 vmb vvi pno12, vvz dt n1 np1, fw-la. crd crd vvb fw-la. dt j n-jn vmb vvi dt j-jn p-acp r-crq n1 … vhz vdn;
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bind himself over to better abearance: So doth God in his repentings over us. He swears to his people, that hereafter he will spare them.
bind himself over to better abearance: So does God in his repentings over us. He swears to his people, that hereafter he will spare them.
vvb px31 a-acp p-acp jc n1: av vdz np1 p-acp po31 n2-vvg p-acp pno12. pns31 vvz p-acp po31 n1, cst av pns31 vmb vvi pno32.
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You have it, Isai. liv. 9. This is as the waters of Noah to me;
You have it, Isaiah liv. 9. This is as the waters of Noah to me;
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for as I have sworn, that the waters of Noah should no more go over the earth,
for as I have sworn, that the waters of Noah should no more go over the earth,
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so have I sworn, saith God, that I will not be wrath with thee, nor rebuke thee. so have I sworn, Says God, that I will not be wrath with thee, nor rebuke thee.
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6. Repentance duplicat contrarium. A true penitent will not onely do the contrary, but he will do a great deal more;
6. Repentance Duplicate Contrary. A true penitent will not only do the contrary, but he will do a great deal more;
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he will redeem his former actions by a double amendment; So God repents of afflicting his people.
he will Redeem his former actions by a double amendment; So God repents of afflicting his people.
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For a little anger, he will shew them a great deal of mercy. You may see it, Isai. liv. For a small moment have I forsaken thee, but with everlasting kindness will I have mercy upon thee.
For a little anger, he will show them a great deal of mercy. You may see it, Isaiah liv. For a small moment have I forsaken thee, but with everlasting kindness will I have mercy upon thee.
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You see the many gracious Expressions of Gods repenting towards us. Come we now to the, Third Matter of their Hope;
You see the many gracious Expressions of God's repenting towards us. Come we now to thee, Third Matter of their Hope;
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that's Gods renewing of his mercies upon them, He will leave a blessing behind him. Here is a third benefit we gain by our Repentance;
that's God's renewing of his Mercies upon them, He will leave a blessing behind him. Here is a third benefit we gain by our Repentance;
d|vbz npg1 vvg pp-f po31 n2 p-acp pno32, pns31 vmb vvi dt n1 p-acp pno31. av vbz dt ord n1 pns12 vvb p-acp po12 n1;
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It gives us hope that we shall recover his former mercies, which our sins have deprived us of:
It gives us hope that we shall recover his former Mercies, which our Sins have deprived us of:
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It prevails with God, not onely to free us from his judgements, but to store us with mercies.
It prevails with God, not only to free us from his Judgments, but to store us with Mercies.
pn31 vvz p-acp np1, xx av-j pc-acp vvi pno12 p-acp po31 n2, cc-acp pc-acp vvi pno12 p-acp n2.
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This good we shall get by Turning and Repenting; We shall not be losers by our former sufferings and afflictions.
This good we shall get by Turning and Repenting; We shall not be losers by our former sufferings and afflictions.
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See here this goodness of God;
See Here this Goodness of God;
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It is expresly promised, in vers. 25. I will restore to you the years that the Locust hath eaten, the Canker-worm, and the Caterpillar,
It is expressly promised, in vers. 25. I will restore to you the Years that the Locust hath eaten, the Cankerworm, and the Caterpillar,
pn31 vbz av-j vvn, p-acp fw-la. crd pns11 vmb vvi p-acp pn22 dt n2 cst dt n1 vhz vvn, dt n1, cc dt n1,
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and the Palmer-worm, my great army which I sent among you. and the Palmer-worm, my great army which I sent among you.
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Not onely you shall not suffer any more annoyance by them, but you shall regain your former dammage:
Not only you shall not suffer any more annoyance by them, but you shall regain your former damage:
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You shall not feel the smart of former judgements; but the plenty you shall enjoy, shall make you forget your former losses:
You shall not feel the smart of former Judgments; but the plenty you shall enjoy, shall make you forget your former losses:
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It shall be contrary with you, then it was in Pharaoh 's dream; here the full and the fruitful ears of corn shall consume the blasted;
It shall be contrary with you, then it was in Pharaoh is dream; Here the full and the fruitful ears of corn shall consume the blasted;
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the fat kine shall devour the lean kine; the years of plenty, shall make you forget the years of scarcity.
the fat kine shall devour the lean kine; the Years of plenty, shall make you forget the Years of scarcity.
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These are the welcoms that Repentance finds at Gods hand. He doth not barely set us In statu quo, but he betters our condition.
These Are the welcomes that Repentance finds At God's hand. He does not barely Set us In Statu quo, but he betters our condition.
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Thus the loving Father, entertaining his returning Prodigal, Luke xv. he not onely receives him, but kisses him, and embraces him;
Thus the loving Father, entertaining his returning Prodigal, Lycia xv. he not only receives him, but Kisses him, and embraces him;
av dt j-vvg n1, vvg po31 vvg j-jn, av crd. pns31 xx av-j vvz pno31, cc-acp vvz pno31, cc vvz pno31;
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not onely cloaths him, but adorns him; not onely feeds him, but feasts him. Here is the Kiss, and the Gold-ring, and the rich Robe, and the fatted Calf, and Musick, and Rejoycing.
not only clothes him, but adorns him; not only feeds him, but feasts him. Here is the Kiss, and the Gold ring, and the rich Robe, and the fatted Calf, and Music, and Rejoicing.
xx av-j n2 pno31, cc-acp vvz pno31; xx av-j vvz pno31, cc-acp vvz pno31. av vbz dt n1, cc dt n1, cc dt j n1, cc dt vvn n1, cc n1, cc vvg.
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This is the Superpondium of mercy, the over-plus of mercy. This is Dos Poenitentiae, the Dowry of Repentance.
This is the Superpondium of mercy, the overplus of mercy. This is Dos Poenitentiae, the Dowry of Repentance.
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Where God pardons, he doth not onely take off his judgements, but brings on plenty of mercy upon them.
Where God Pardons, he does not only take off his Judgments, but brings on plenty of mercy upon them.
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Is this the manner of man, O Lord? We count it fair favour, to escape a deserved punishment;Is this the manner of man, Oh Lord? We count it fair favour, to escape a deserved punishment;
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but God deals over and above, He leads us with mercies.
but God deals over and above, He leads us with Mercies.
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And the Manner of Expression is to be observed: 1. It is called, A blessing. 2. It is, A leaving of a blessing behind him.
And the Manner of Expression is to be observed: 1. It is called, A blessing. 2. It is, A leaving of a blessing behind him.
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1. I say, 'tis called A blessing. See how Repentance will purifie and refine our language:
1. I say, it's called A blessing. See how Repentance will purify and refine our language:
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Prosperity, and Peace, and Plenty, they were our own before:
Prosperity, and Peace, and Plenty, they were our own before:
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We could speak in Esau 's stile, I have enough; or, in Nabal 's language, My bread, and my flesh:
We could speak in Esau is style, I have enough; or, in Nabal is language, My bred, and my Flesh:
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'tis either Nature's bounty, or the fruits of our Labour; all of our own acquiring. Thus we over-possess what we do enjoy;
it's either Nature's bounty, or the fruits of our Labour; all of our own acquiring. Thus we over-possess what we do enjoy;
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but when we repent, the Prophet will teach us to call them as they are, Blessings of God, from his holy hand.
but when we Repent, the Prophet will teach us to call them as they Are, Blessings of God, from his holy hand.
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Our peace before, it was the wisdome of the State, or the dread of our enemies,
Our peace before, it was the Wisdom of the State, or the dread of our enemies,
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or our own riches and strength;
or our own riches and strength;
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but after a Judgement hath been upon us, Repentance will teach us from whom we must have it, to whom we must ascribe it.
but After a Judgement hath been upon us, Repentance will teach us from whom we must have it, to whom we must ascribe it.
cc-acp p-acp dt n1 vhz vbn p-acp pno12, n1 vmb vvi pno12 p-acp ro-crq pns12 vmb vhi pn31, p-acp ro-crq pns12 vmb vvi pn31.
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It makes us look up to heaven, and give God the glory of it. Repentance will teach us to set a right estimate of our plenty and prosperity;
It makes us look up to heaven, and give God the glory of it. Repentance will teach us to Set a right estimate of our plenty and Prosperity;
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not so much to own them as Comforts, as to love them as Blessings:
not so much to own them as Comforts, as to love them as Blessings:
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That's to take the right comfort of them, as they are fruits of Gods Love, pledges of his Favour, seals of our Reconciliation. 2. It is called, A leaving a blessing behind him.
That's to take the right Comfort of them, as they Are fruits of God's Love, pledges of his Favour, Seals of our Reconciliation. 2. It is called, A leaving a blessing behind him.
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It implyes two things: 1. Ordinem Benedictionis: What's that? First, he hopes for favour in Gods gracious return to them:
It Implies two things: 1. Ordinem Benedictionis: What's that? First, he hope's for favour in God's gracious return to them:
pn31 vvz crd n2: crd fw-la fw-la: q-crq|vbz d? ord, pns31 vvz p-acp n1 p-acp npg1 j n1 p-acp pno32:
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Then, after it, he hopes for fruits of favour, and a supply of other blessings. Yes, this is the right method of Repentance;
Then, After it, he hope's for fruits of favour, and a supply of other blessings. Yes, this is the right method of Repentance;
av, c-acp pn31, pns31 vvz p-acp n2 pp-f n1, cc dt n1 pp-f j-jn n2. uh, d vbz dt j-jn n1 pp-f n1;
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first, and above all, it labours for, and ayms at the recovering of Gods favour;
First, and above all, it labours for, and aims At the recovering of God's favour;
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Pardon my sin, Lord, cast me not away from thy Presence, return to us in mercy, Pardon my since, Lord, cast me not away from thy Presence, return to us in mercy,
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and loving kindness, own us as thy people, take us for thine inheritance: then, after that, we may hope for, and expect any other favours.and loving kindness, own us as thy people, take us for thine inheritance: then, After that, we may hope for, and expect any other favours.
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A true Penitent, prizes Gods favour better then life it self, or the means of life;
A true Penitent, prizes God's favour better then life it self, or the means of life;
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other mercies of plenty and prosperity, Faith and Repentance accounts as accessaries, and additions. It is an unworthy love, to love God for his blessings, and not for himself.
other Mercies of plenty and Prosperity, Faith and Repentance accounts as accessaries, and additions. It is an unworthy love, to love God for his blessings, and not for himself.
j-jn n2 pp-f n1 cc n1, n1 cc n1 vvz p-acp n2-jn, cc n2. pn31 vbz dt j n1, pc-acp vvi np1 p-acp po31 n2, cc xx p-acp px31.
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A true Penitent speaks to God, as Mephibosheth did to King David, Let Ziba take all,
A true Penitent speaks to God, as Mephibosheth did to King David, Let Ziba take all,
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now the King is returned in peace. Let the worldlings enjoy plenty;now the King is returned in peace. Let the worldlings enjoy plenty;
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here is the main comfort of a true Penitent, God is returned to my soul in peace.
Here is the main Comfort of a true Penitent, God is returned to my soul in peace.
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This Expression, He will leave a blessing behind him;
This Expression, He will leave a blessing behind him;
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it shews, 2. Successionem Benedictionis. Though he doth punish and chastise us, yet here is our hope, He will leave a blessing upon us.
it shows, 2. Successionem Benedictionis. Though he does Punish and chastise us, yet Here is our hope, He will leave a blessing upon us.
pn31 vvz, crd fw-la fw-la. cs pns31 vdz vvi cc vvi pno12, av av vbz po12 n1, pns31 vmb vvi dt n1 p-acp pno12.
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468
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'Tis a Penitent's comfort, that God reserves mercy till afterwards;
It's a Penitent's Comfort, that God reserves mercy till afterwards;
pn31|vbz dt ng1 n1, cst np1 vvz n1 c-acp av;
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468
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3679
that his anger, 'tis like a land-floud, Non durabit aetatem; that The rod of the wicked shall not alwayes rest upon his inheritance;
that his anger, it's like a landflood, Non durabit aetatem; that The rod of the wicked shall not always rest upon his inheritance;
cst po31 n1, pn31|vbz av-j dt n1, fw-fr fw-la fw-la; cst dt n1 pp-f dt j vmb xx av vvi p-acp po31 n1;
(18) sermon (DIV1)
468
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3680
that he will do good to us, at the latter end, after our afflictions. The end of that man is peace, Psal. xxxvii. Here is the contrary vicissitude in Gods dealings with the wicked;
that he will do good to us, At the latter end, After our afflictions. The end of that man is peace, Psalm xxxvii. Here is the contrary vicissitude in God's dealings with the wicked;
cst pns31 vmb vdi j p-acp pno12, p-acp dt d n1, p-acp po12 n2. dt n1 pp-f d n1 vbz n1, np1 crd. av vbz dt j-jn n1 p-acp npg1 n2-vvg p-acp dt j;
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3681
there is a great difference betwixt these two wayes of God's proceedings;
there is a great difference betwixt these two ways of God's proceedings;
pc-acp vbz dt j n1 p-acp d crd n2 pp-f npg1 n2-vvg;
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3682
To begin with a Judgement, and to end with a Blessing, that is his childrens portion;
To begin with a Judgement, and to end with a Blessing, that is his Children's portion;
p-acp vvb p-acp dt n1, cc pc-acp vvi p-acp dt n1, cst vbz po31 ng2 n1;
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468
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3683
and, to begin with a Blessing, and to end in a Judgement, that's the lot of the ungodly.
and, to begin with a Blessing, and to end in a Judgement, that's the lot of the ungodly.
cc, pc-acp vvi p-acp dt n1, cc pc-acp vvi p-acp dt n1, d|vbz dt n1 pp-f dt j.
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3684
They shall suck up the dregs of Gods anger.
They shall suck up the dregs of God's anger.
pns32 vmb vvi a-acp dt n2 pp-f npg1 n1.
(18) sermon (DIV1)
468
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3685
Sodom may have a fair morning, a chearfull Sun-shine at the beginning of the day, Gen. xix. 23. but the day ended in fire and brimstone:Sodom may have a fair morning, a cheerful Sunshine At the beginning of the day, Gen. xix. 23. but the day ended in fire and brimstone:
np1 vmb vhi dt j n1, dt j n1 p-acp dt n-vvg pp-f dt n1, np1 crd. crd p-acp dt n1 vvn p-acp n1 cc n1:
(18) sermon (DIV1)
468
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3686
But the Church may have a foul morning, but the Sun will break out upon them;
But the Church may have a foul morning, but the Sun will break out upon them;
cc-acp dt n1 vmb vhi dt j n1, cc-acp dt n1 vmb vvi av p-acp pno32;
(18) sermon (DIV1)
468
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3687
they shall have a fait evening; God will leave a Blessing behind him. Come we now to the
they shall have a fait evening; God will leave a Blessing behind him. Come we now to the
pns32 vmb vhi dt fw-fr n1; np1 vmb vvi dt n1 p-acp pno31. vvb pns12 av p-acp dt
(18) sermon (DIV1)
468
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3688
Fourth Matter of Hope, that's the re-establishment of Religion, and Gods Worship amongst them;Fourth Matter of Hope, that's the re-establishment of Religion, and God's Worship among them;
ord n1 pp-f n1, d|vbz dt n1 pp-f n1, cc ng1 n1 p-acp pno32;
(18) sermon (DIV1)
470
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3689
That we may have to offer, a Meat-offering, and a Drink-offering to the Lord our God. That we may have to offer, a Meat offering, and a Drink-offering to the Lord our God.
cst pns12 vmb vhi pc-acp vvi, dt j, cc dt j p-acp dt n1 po12 n1.
(18) sermon (DIV1)
470
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3690
'Tis a pregnant speech, and contains many particulars; I will name four of them;
It's a pregnant speech, and contains many particulars; I will name four of them;
pn31|vbz dt j n1, cc vvz d n2-jn; pns11 vmb vvi crd pp-f pno32;
(18) sermon (DIV1)
470
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3691
1. It is Finis Liberationis; 'tis the end we should aym at, in seeking deliverance from any affliction, That we may appear in his Temple, and worship our God with an holy worship.
1. It is Finis Liberationis; it's the end we should aim At, in seeking deliverance from any affliction, That we may appear in his Temple, and worship our God with an holy worship.
crd pn31 vbz np1 fw-la; pn31|vbz dt n1 pns12 vmd n1 p-acp, p-acp vvg n1 p-acp d n1, cst pns12 vmb vvi p-acp po31 n1, cc vvb po12 n1 p-acp dt j n1.
(18) sermon (DIV1)
471
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3692
It was the end that Hezekiah set to himself, when he prayed for recovery out of his sickness;
It was the end that Hezekiah Set to himself, when he prayed for recovery out of his sickness;
pn31 vbds dt n1 cst np1 vvn p-acp px31, c-crq pns31 vvd p-acp n1 av pp-f po31 n1;
(18) sermon (DIV1)
471
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3693
2 Kings xx. 8. What shall be the sign that the Lord will heal me,
2 Kings xx. 8. What shall be the Signen that the Lord will heal me,
crd n2 av. crd q-crq vmb vbi dt n1 cst dt n1 vmb vvi pno11,
(18) sermon (DIV1)
471
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3694
and that I shall go up to the house of the Lord? Then we ask Peace and Safety to purpose, that we may enjoy the opportunities of serving God.and that I shall go up to the house of the Lord? Then we ask Peace and Safety to purpose, that we may enjoy the opportunities of serving God.
cc cst pns11 vmb vvi a-acp p-acp dt n1 pp-f dt n1? av pns12 vvb n1 cc n1 p-acp n1, cst pns12 vmb vvi dt n2 pp-f vvg np1.
(18) sermon (DIV1)
471
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3695
Zachary teaches us this lesson, That, being delivered out of the hands of our enemies, we • … ight serve him without fear, in holiness, Zachary Teaches us this Lesson, That, being Delivered out of the hands of our enemies, we • … ight serve him without Fear, in holiness,
np1 vvz pno12 d n1, cst, vbg vvn av pp-f dt n2 pp-f po12 n2, pns12 • … wd vvi pno31 p-acp n1, p-acp n1,
(18) sermon (DIV1)
471
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and righteousness, all the dayes of our life. and righteousness, all the days of our life.
cc n1, d dt n2 pp-f po12 n1.
(18) sermon (DIV1)
471
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3697
S. Paul teaches us to pray for our Governours, that we may live in peace and quietness.
S. Paul Teaches us to pray for our Governors, that we may live in peace and quietness.
np1 np1 vvz pno12 pc-acp vvi p-acp po12 n2, cst pns12 vmb vvi p-acp n1 cc n1.
(18) sermon (DIV1)
471
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3698
Stop there, will the worldly man say: No, S. Paul adds, In all godliness and honesty.
Stop there, will the worldly man say: No, S. Paul adds, In all godliness and honesty.
vvb a-acp, vmb dt j n1 vvb: uh-dx, n1 np1 vvz, p-acp d n1 cc n1.
(18) sermon (DIV1)
471
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3699
Peace without Piety, it is a carnal 〈 ◊ 〉, and it will not last long.
Peace without Piety, it is a carnal 〈 ◊ 〉, and it will not last long.
n1 p-acp n1, pn31 vbz dt j 〈 sy 〉, cc pn31 vmb xx vvi av-j.
(18) sermon (DIV1)
471
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3700
Pax, 'tis Sepimentum Ecclesi• …. Peace, it is Gods hedge about his Church: If his Service prosper not, he will break down the hedge; take his Peace from us.Pax, it's Sepimentum Ecclesi• …. Peace, it is God's hedge about his Church: If his Service prosper not, he will break down the hedge; take his Peace from us.
fw-la, pn31|vbz np1 np1 …. n1, pn31 vbz ng1 n1 p-acp po31 n1: cs po31 n1 vvb xx, pns31 vmb vvi a-acp dt n1; vvb po31 n1 p-acp pno12.
(18) sermon (DIV1)
471
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3701
A Meat-offering, and a Drink-offering to the Lord our God,
A Meat offering, and a Drink-offering to the Lord our God,
dt j, cc dt j p-acp dt n1 po12 n1,
(18) sermon (DIV1)
472
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3702
2. It is Fructus Poenitentiae; 'tis the Fruit of Repentance, Meat-offerings, and Drink-offerings, they were Sacrifices of Thanks giving:
2. It is Fructus Poenitentiae; it's the Fruit of Repentance, Meat offerings, and Drink offerings, they were Sacrifices of Thanks giving:
crd pn31 vbz fw-la fw-la; pn31|vbz dt n1 pp-f n1, n2, cc n2, pns32 vbdr n2 pp-f n2 vvg:
(18) sermon (DIV1)
473
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3703
When are they in season? When we have appeased God by Repentance, then our Services, and Sacrifices, shall be accepted.
When Are they in season? When we have appeased God by Repentance, then our Services, and Sacrifices, shall be accepted.
c-crq vbr pns32 p-acp n1? c-crq pns12 vhb vvn np1 p-acp n1, cs po12 n2, cc n2, vmb vbi vvn.
(18) sermon (DIV1)
473
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3704
We must Placare, before we can Placere. Till we be reconcil'd, and in favour with God, all our Oblations are Abominations;
We must placare, before we can Placere. Till we be reconciled, and in favour with God, all our Oblations Are Abominations;
pns12 vmb fw-la, c-acp pns12 vmb fw-la. c-acp pns12 vbb vvn, cc p-acp n1 p-acp np1, d po12 n2 vbr n2;
(18) sermon (DIV1)
473
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3705
but Repent, and then God will accept thine Offerings.
but repent, and then God will accept thine Offerings.
cc-acp vvb, cc av np1 vmb vvi po21 n2.
(18) sermon (DIV1)
473
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3706
An impeniten• … sinner, is as if he blessed an Id• … l, when he prayes;
an impeniten• … sinner, is as if he blessed an Id• … l, when he prays;
dt n1 … n1, vbz p-acp cs pns31 vvd dt np1 … sy, c-crq pns31 vvz;
(18) sermon (DIV1)
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3707
but the prayers of a Penitent soul shall be accepted. A Meat-offering, and a Drink-offering, to the Lord our God,
but the Prayers of a Penitent soul shall be accepted. A Meat offering, and a Drink-offering, to the Lord our God,
cc-acp dt n2 pp-f dt j-jn n1 vmb vbi vvn. dt j, cc dt j, p-acp dt n1 po12 n1,
(18) sermon (DIV1)
473
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3708
3. It is Dedicatio Benedictionis; They hope for a Blessing of Plenty and Prosperity; and if they obtain it, see, they will devote it to his Honour and Worship.
3. It is Dedicatio Benedictionis; They hope for a Blessing of Plenty and Prosperity; and if they obtain it, see, they will devote it to his Honour and Worship.
crd pn31 vbz np1 fw-la; pns32 vvb p-acp dt n1 pp-f n1 cc n1; cc cs pns32 vvb pn31, vvb, pns32 vmb vvi pn31 p-acp po31 n1 cc n1.
(18) sermon (DIV1)
475
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3709
Yes, this is a right way to obtain a Blessing: Devote it to his Service; let him have the honour, and then thou shalt have the comfort of it.
Yes, this is a right Way to obtain a Blessing: Devote it to his Service; let him have the honour, and then thou shalt have the Comfort of it.
uh, d vbz dt j-jn n1 pc-acp vvi dt n1: vvb pn31 p-acp po31 n1; vvb pno31 vhi dt n1, cc cs pns21 vm2 vhi dt n1 pp-f pn31.
(18) sermon (DIV1)
475
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3710
Saith Parisiensis, As a Land-lord lets out his ground to halves; let God have the glory, and then thou shalt have the profit of his Blessing.
Says Parisiensis, As a Landlord lets out his ground to halves; let God have the glory, and then thou shalt have the profit of his Blessing.
vvz np1, p-acp dt n1 vvb|pno12 av po31 n1 p-acp n2-jn; vvb np1 vhb dt n1, cc cs pns21 vm2 vhi dt n1 pp-f po31 n1.
(18) sermon (DIV1)
475
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3711
Peace and Plenty, every man wishes for it; it is every mans Prayer.
Peace and Plenty, every man wishes for it; it is every men Prayer.
n1 cc n1, d n1 vvz p-acp pn31; pn31 vbz d ng1 n1.
(18) sermon (DIV1)
476
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3712
Ay, but where are thy Vowes? Dost thou promise to God to serve him with his Blessings,
Ay, but where Are thy Vows? Dost thou promise to God to serve him with his Blessings,
uh, cc-acp q-crq vbr po21 n2? vd2 pns21 vvi p-acp np1 pc-acp vvi pno31 p-acp po31 n2,
(18) sermon (DIV1)
476
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3713
and to consecrate them to him? Imitate Hannah; She prayed for a son, and she devoted him to the Lord.
and to consecrate them to him? Imitate Hannah; She prayed for a son, and she devoted him to the Lord.
cc pc-acp vvi pno32 p-acp pno31? vvb np1; pns31 vvd p-acp dt n1, cc pns31 j-vvn pno31 p-acp dt n1.
(18) sermon (DIV1)
476
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3714
The failing of this, brings a forfeiture upon all.
The failing of this, brings a forfeiture upon all.
dt vvg pp-f d, vvz dt n1 p-acp d.
(18) sermon (DIV1)
476
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3715
Deut. xxviii. 47. Because thou served'st not the Lord thy God, with gladness of heart for the abundance of all things, Deuteronomy xxviii. 47. Because thou served'st not the Lord thy God, with gladness of heart for the abundance of all things,
np1 crd. crd c-acp pns21 vvd2 xx dt n1 po21 n1, p-acp n1 pp-f n1 p-acp dt n1 pp-f d n2,
(18) sermon (DIV1)
476
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3716
therefore thou shalt serve thine enemies in hunger and want. Therefore thou shalt serve thine enemies in hunger and want.
av pns21 vm2 vvi po21 n2 p-acp n1 cc n1.
(18) sermon (DIV1)
476
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3717
A meat-offering, and a Drink-offering to the Lord our God, 4. It is Solicitudo pietatis; It argues an holy care for God's publick Worship, that it be maintained, and plentifully supported.
A Meat offering, and a Drink-offering to the Lord our God, 4. It is Solicitudo pietatis; It argues an holy care for God's public Worship, that it be maintained, and plentifully supported.
dt j, cc dt j p-acp dt n1 po12 n1, crd pn31 vbz fw-la fw-la; pn31 vvz dt j n1 p-acp npg1 j n1, cst pn31 vbb vvn, cc av-j vvn.
(18) sermon (DIV1)
476
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3718
God challenges the Jews for neglecting of it, when they returned from captivity;
God challenges the jews for neglecting of it, when they returned from captivity;
np1 vvz dt np2 p-acp vvg pp-f pn31, c-crq pns32 vvd p-acp n1;
(18) sermon (DIV1)
476
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3719
They said, the time was not yet come to build the Temple, Hag. i. 2. they would stay till they had store;They said, the time was not yet come to built the Temple, Hag. i. 2. they would stay till they had store;
pns32 vvd, dt n1 vbds xx av vvn pc-acp vvi dt n1, np1 uh. crd pns32 vmd vvi c-acp pns32 vhd n1;
(18) sermon (DIV1)
476
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3720
build their own private Houses, but let God's House lie waste.
built their own private Houses, but let God's House lie waste.
vvb po32 d j n2, cc-acp vvb npg1 n1 vvi n1.
(18) sermon (DIV1)
476
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3721
Where is Ezra? What's become of Nehemiah? Have we no Zerobbabel, that takes care of God's worship,
Where is Ezra? What's become of Nehemiah? Have we no Zerubbabel, that Takes care of God's worship,
q-crq vbz np1? q-crq|vbz vvn pp-f np1? vhb pns12 dx np1, cst vvz n1 pp-f npg1 n1,
(18) sermon (DIV1)
476
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3722
before all other cares? And is it not our fault? We observe the Logicians rule,
before all other Cares? And is it not our fault? We observe the Logicians Rule,
p-acp d j-jn n2? cc vbz pn31 xx po12 n1? pns12 vvb dt n2 vvi,
(18) sermon (DIV1)
476
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3723
but in a wrong way, Primum in intentione, is ultimum in executione; the establishment of Religion, was the first in our Promises,
but in a wrong Way, Primum in intention, is ultimum in execution; the establishment of Religion, was the First in our Promises,
cc-acp p-acp dt n-jn n1, fw-la p-acp n1, vbz fw-la p-acp n1; dt n1 pp-f n1, vbds dt ord p-acp po12 vvz,
(18) sermon (DIV1)
476
Image 83
3724
but we see 'tis last in our Performances. But true Piety preferrs God's Service before all our Seekings.
but we see it's last in our Performances. But true Piety prefers God's Service before all our Seekings.
cc-acp pns12 vvb pn31|vbz n1 p-acp po12 n2. p-acp j n1 vvz npg1 n1 p-acp d po12 n2.
(18) sermon (DIV1)
476
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3725
'Tis the study of pious men, if God will be good to us;
It's the study of pious men, if God will be good to us;
pn31|vbz dt n1 pp-f j n2, cs np1 vmb vbi j p-acp pno12;
(18) sermon (DIV1)
476
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3726
1. God shall have the Glory of it. 2. He shall not have a Verbal Glory,
1. God shall have the Glory of it. 2. He shall not have a Verbal Glory,
crd np1 vmb vhi dt n1 pp-f pn31. crd pns31 vmb xx vhi dt j n1,
(18) sermon (DIV1)
476
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3727
but it shall be with Cost too. 3. And we will provide not onely for a Present, but for a Perpetual Worship. Tantum de Materia.
but it shall be with Cost too. 3. And we will provide not only for a Present, but for a Perpetual Worship. Tantum de Materia.
cc-acp pn31 vmb vbi p-acp n1 av. crd cc pns12 vmb vvi xx av-j p-acp dt j, cc-acp p-acp dt j n1. np1 fw-fr fw-la.
(18) sermon (DIV1)
476
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3728
Come we now to the other particular of the Text; We have seen the matter of their hope, now follows the measure of their hope,
Come we now to the other particular of the Text; We have seen the matter of their hope, now follows the measure of their hope,
vvb pns12 av p-acp dt j-jn j pp-f dt n1; pns12 vhb vvn dt n1 pp-f po32 n1, av vvz dt n1 pp-f po32 n1,
(18) sermon (DIV1)
477
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3729
and that is some what strange: 'Tis but a cold encouragement one would think; puts all their hopes upon a peradventure;
and that is Some what strange: It's but a cold encouragement one would think; puts all their hope's upon a Peradventure;
cc d vbz d r-crq j: pn31|vbz p-acp dt j-jn n1 pi vmd vvi; vvz d po32 n2 p-acp dt av;
(18) sermon (DIV1)
477
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3730
'tis but Quis novit? Who knows? It may be so;
it's but Quis Novit? Who knows? It may be so;
pn31|vbz p-acp fw-la fw-la? q-crq vvz? pn31 vmb vbi av;
(18) sermon (DIV1)
477
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3731
that's all the Assurance. 1. It is a strange speech, seemingly contrary and inconsistent with God's goodness.
that's all the Assurance. 1. It is a strange speech, seemingly contrary and inconsistent with God's Goodness.
d d dt n1. crd pn31 vbz dt j n1, av-vvg av-jn cc j p-acp npg1 n1.
(18) sermon (DIV1)
477
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3732
'Tis the excellency of every good nature to be ready to pardon, and to be entreated.
It's the excellency of every good nature to be ready to pardon, and to be entreated.
pn31|vbz dt n1 pp-f d j n1 pc-acp vbi j pc-acp vvi, cc pc-acp vbi vvn.
(18) sermon (DIV1)
477
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3733
Ionah thought God too ready to pardon, I knew thou art a merciful God, and wouldst forgive presently. Jonah Thought God too ready to pardon, I knew thou art a merciful God, and Wouldst forgive presently.
np1 vvd np1 av j pc-acp vvi, pns11 vvd pns21 vb2r dt j np1, cc vmd2 vvi av-j.
(18) sermon (DIV1)
477
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3734
O the King of Israel is a merciful King. 2. It is inconsistent with his present Invitation of them to Repentance.
Oh the King of Israel is a merciful King. 2. It is inconsistent with his present Invitation of them to Repentance.
uh dt n1 pp-f np1 vbz dt j n1. crd pn31 vbz j p-acp po31 j n1 pp-f pno32 p-acp n1.
(18) sermon (DIV1)
477
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3735
And doth he prescribe Repentance at peradventure? Who prescribes Physick so? Take this Medicine, who knows that it may do thee good? 3. It is inconsistent with his present Encouragement, v. 13. There he reckons up all his sweet Attributes, The Lord is gracious, and merciful, slow to anger,
And does he prescribe Repentance At Peradventure? Who prescribes Physic so? Take this Medicine, who knows that it may do thee good? 3. It is inconsistent with his present Encouragement, v. 13. There he reckons up all his sweet Attributes, The Lord is gracious, and merciful, slow to anger,
cc vdz pns31 vvi n1 p-acp av? q-crq vvz n1 av? vvb d n1, r-crq vvz cst pn31 vmb vdi pno21 j? crd pn31 vbz j p-acp po31 j n1, n1 crd a-acp pns31 vvz a-acp d po31 j n2, dt n1 vbz j, cc j, j pc-acp vvi,
(18) sermon (DIV1)
477
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3736
and of great kindness, and repents him of the • … vil; and of great kindness, and repents him of the • … vil;
cc pp-f j n1, cc vvz pno31 pp-f dt • … fw-ge;
(18) sermon (DIV1)
477
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3737
and now he seeks to cross all, and so disheartens their Repentance by a Quis novit? 4. It seems contrary to his absolute Covenant,
and now he seeks to cross all, and so disheartens their Repentance by a Quis Novit? 4. It seems contrary to his absolute Covenant,
cc av pns31 vvz pc-acp vvi d, cc av vvz po32 n1 p-acp dt fw-la fw-la? crd pn31 vvz j-jn p-acp po31 j n1,
(18) sermon (DIV1)
477
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3738
and Promise to pardon Penitents, Ezek. xviii. If the wicked do that which is right, he shall live.
and Promise to pardon Penitents, Ezekiel xviii. If the wicked do that which is right, he shall live.
cc vvb pc-acp vvi n2-jn, np1 crd. cs dt j vdb d r-crq vbz j-jn, pns31 vmb vvi.
(18) sermon (DIV1)
477
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3739
'Tis the fundamental Promise of the Gospel.
It's the fundamental Promise of the Gospel.
pn31|vbz dt j n1 pp-f dt n1.
(18) sermon (DIV1)
477
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3740
And yet we see this manner of expression, by, It may be, Who knows? This is sometimes used by God in the Scripture.
And yet we see this manner of expression, by, It may be, Who knows? This is sometime used by God in the Scripture.
cc av pns12 vvb d n1 pp-f n1, p-acp, pn31 vmb vbi, r-crq vvz? d vbz av vvn p-acp np1 p-acp dt n1.
(18) sermon (DIV1)
478
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3741
I find four places wherein it is used, besides this in my Text;
I find four places wherein it is used, beside this in my Text;
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1. The first is, Ionah iii. 9. Who can tell if God will turn and repent,
1. The First is, Jonah iii. 9. Who can tell if God will turn and Repent,
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and turn away from his fierce anger, that we perish not? Well, you will say, This was the speech of an Heathen King, one who was unacquainted with the ways of God, and his gracious dealings.and turn away from his fierce anger, that we perish not? Well, you will say, This was the speech of an Heathen King, one who was unacquainted with the ways of God, and his gracious dealings.
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Well, to mend that, there is, 2. A second place in Daniel iv. 27. Break off thy sins, if it may be a lengthning of thy tranquillity.
Well, to mend that, there is, 2. A second place in daniel iv. 27. Break off thy Sins, if it may be a lengthening of thy tranquillity.
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That was the speech of the Prophet Daniel himself; but yet it was to a wicked, and prophane King.
That was the speech of the Prophet daniel himself; but yet it was to a wicked, and profane King.
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Well, there is yet, 3. A third place that goes higher;
Well, there is yet, 3. A third place that Goes higher;
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It may be that the Lord God of Hosts will be gracious unto the remnant of Ioseph, Amos v. 15. That's a Speech of a Prophet, and to Gods Visible Church;It may be that the Lord God of Hosts will be gracious unto the remnant of Ioseph, Amos v. 15. That's a Speech of a Prophet, and to God's Visible Church;
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and yet for all that, it is but A may be, Quis novit? There is yet, 4. A fourth place, Zeph. ii. 3. Seek the Lord, ye meek of the earth, it may be you shall be hid in the day of the Lord's wrath.
and yet for all that, it is but A may be, Quis Novit? There is yet, 4. A fourth place, Zephaniah ii. 3. Seek the Lord, you meek of the earth, it may be you shall be hid in the day of the Lord's wrath.
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That's a Speech of an holy Prophet, and to holy Men. The meek Ones, Calvin renders the Saints, They who have wrought his judgments, done righteously;
That's a Speech of an holy Prophet, and to holy Men. The meek Ones, calvin renders the Saints, They who have wrought his Judgments, done righteously;
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yet 'tis but fortasse to them; but an half suspensive promise; 'Tis but, Quis novit? 'Tis but, It may be you shall be hid. That's a strange Promise.
yet it's but Fortasse to them; but an half suspensive promise; It's but, Quis Novit? It's but, It may be you shall be hid. That's a strange Promise.
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What saith S. Augustine? Si Deus fortasse non perdet malos, sine dubio non perdet bonos; potiùs illud eligamus, ubi dubitatio nulla est; in Psal. lxxvii. What shall we think of this Speech? Surely this inkling and intimation of hope, it may be useful;
What Says S. Augustine? Si Deus Fortasse non Perdet Malos, sine dubio non Perdet bonos; potiùs illud eligamus, ubi dubitatio nulla est; in Psalm lxxvii. What shall we think of this Speech? Surely this inkling and intimation of hope, it may be useful;
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1. It shews us deliquium spei, the faintings and faltrings of hope upon some sins. As we strengthen our sins, so we weaken our hope. Great sins are hardliest pardoned.
1. It shows us deliquium Spei, the faintings and faltrings of hope upon Some Sins. As we strengthen our Sins, so we weaken our hope. Great Sins Are hardliest pardoned.
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As Saint Peter spake to Simon Magus, Repent, said he, of this thy wickedness, if perhaps the thought of thy heart may be forgiven thee.
As Saint Peter spoke to Simon Magus, repent, said he, of this thy wickedness, if perhaps the Thought of thy heart may be forgiven thee.
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Gross Sins make great gashes into the Conscience;
Gross Sins make great Gashes into the Conscience;
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we can hardly attain to full assurance that God will pardon them. 2. It shews magnitudinem periculi; We may come to such a case, be brought to so low an ebb, beset with so many miseries, that there is but small hope of delivery.
we can hardly attain to full assurance that God will pardon them. 2. It shows magnitudinem periculi; We may come to such a case, be brought to so low an ebb, beset with so many misery's, that there is but small hope of delivery.
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It made Amos cry out, By whom shall Iacob arise? Amos vii. for he is small, brought so low, that there are small hopes to recover.
It made Amos cry out, By whom shall Iacob arise? Amos vii. for he is small, brought so low, that there Are small hope's to recover.
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Son of • … an, can these dead bones live? Lord, thou knowest. Son of • … an, can these dead bones live? Lord, thou Knowest.
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In such a case, any hint or inkling of hope will be some comfort to us. 3. This kind of Speech, Quis novit? 'Tis remedium 〈 ◊ 〉 desperationem.
In such a case, any hint or inkling of hope will be Some Comfort to us. 3. This kind of Speech, Quis Novit? It's remedium 〈 ◊ 〉 desperationem.
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As this Speech doth not fully assure us, so neither doth it wholly reject us. If we be past hope, we grow presumptuous and resolve to sin;
As this Speech does not Fully assure us, so neither does it wholly reject us. If we be passed hope, we grow presumptuous and resolve to since;
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as they in Ieremy xviii. 12. They say there is no hope, we will walk on in our own evil wayes.
as they in Ieremy xviii. 12. They say there is no hope, we will walk on in our own evil ways.
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It is the lowest degree of hope; if we have no more, yet hold this fast;
It is the lowest degree of hope; if we have no more, yet hold this fast;
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I will wait and pray, if I cannot get assurance; I will wait and pray, if I cannot get assurance;
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yet I will not cast away my hope, God may be gracious, This is one degree of hope to know that God is intreatable,yet I will not cast away my hope, God may be gracious, This is one degree of hope to know that God is intreatable,
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and sin is pardonable, and mercy is attainable, and Hell is avoydable.
and since is pardonable, and mercy is attainable, and Hell is avoidable.
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Part not with this hope, lest thou fall into desperation. 4. This Speech, Quis novit? It shews incertitudinem beneficii. The judgment that is threatned is a temporal judgment;
Part not with this hope, lest thou fallen into desperation. 4. This Speech, Quis Novit? It shows incertitudinem Beneficii. The judgement that is threatened is a temporal judgement;
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and for the avoiding of that, the most we can make of it, is but a Quis novit? We are not sure to escape it.
and for the avoiding of that, the most we can make of it, is but a Quis Novit? We Are not sure to escape it.
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Indeed for spiritual judgments, upon our Repentance, we may know and be assured to escape them;
Indeed for spiritual Judgments, upon our Repentance, we may know and be assured to escape them;
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but deliverance from temporal judgments have not so certain a Promise.
but deliverance from temporal Judgments have not so certain a Promise.
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What saith David? Thou forgavest them, O Lord, and yet thou didst punish their own inventions.
What Says David? Thou forgavest them, Oh Lord, and yet thou didst Punish their own Inventions.
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It was so with the Jews. The sins of Manasseh upon his Repentance were forgiven him;
It was so with the jews. The Sins of Manasses upon his Repentance were forgiven him;
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but yet for all that (even after Iosiah his Reformation) God would not spare Ierusalem for those sins of Manasseh, but cast them into Captivity:
but yet for all that (even After Josiah his Reformation) God would not spare Ierusalem for those Sins of Manasses, but cast them into Captivity:
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No stronger are our hopes for temporal Prosperity.
No Stronger Are our hope's for temporal Prosperity.
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As Ionathan said to his Armour-bearer, It may be the Lord will work for us, 1 Sam. xiv. 6. Or,
As Ionathan said to his Armour-bearer, It may be the Lord will work for us, 1 Sam. xiv. 6. Or,
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as Ioshuah of his own prevailing for his Inhe• … itance, Iosh. xiv. 12. If the Lord will be with us, I shall prevail, and drive them out.
as Joshua of his own prevailing for his Inhe• … itance, Joshua xiv. 12. If the Lord will be with us, I shall prevail, and drive them out.
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5. This Speech, Quis novit? It shews gravitatem peccati. What sin is that? The Violation of his Covenant,
5. This Speech, Quis Novit? It shows gravitatem peccati. What since is that? The Violation of his Covenant,
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when we deal falsly in that;
when we deal falsely in that;
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the forsaking of his Religion, the embracing of a false Worship, the choosing of a new God;
the forsaking of his Religion, the embracing of a false Worship, the choosing of a new God;
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that, that puts his People into a sad Condition? Who knows that he will be merciful to such a sin? We have nothing to relieve us but this Quis novit? We cannot then plead for niercy by the Tenure of his Covenant.
that, that puts his People into a sad Condition? Who knows that he will be merciful to such a since? We have nothing to relieve us but this Quis Novit? We cannot then plead for niercy by the Tenure of his Covenant.
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In some sins, we may sue out our Pardon of Course, by Virtue of his Covenant.
In Some Sins, we may sue out our Pardon of Course, by Virtue of his Covenant.
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So saith S. Iohn, If we confess our sins, God is faithful; not onely merciful, but faithfull.
So Says S. John, If we confess our Sins, God is faithful; not only merciful, but faithful.
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We have his Covenant for it; but if we falsify his Covenant and forsake it, that breaks off our hold.
We have his Covenant for it; but if we falsify his Covenant and forsake it, that breaks off our hold.
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It was so with the Israelites; when they made and worship'd the Golden Calf, what saith Moses to the People, Exod. xxxii. 30. O ye have sinned a great sin, peradventure, I shall make an atonement for you.
It was so with the Israelites; when they made and worshipped the Golden Calf, what Says Moses to the People, Exod xxxii. 30. Oh you have sinned a great since, Peradventure, I shall make an atonement for you.
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It was but peradventure; he could give them no better assurance. And what saith he to God? verse 33. If thou wilt forgive, forgive;
It was but Peradventure; he could give them no better assurance. And what Says he to God? verse 33. If thou wilt forgive, forgive;
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as if he should say, I cannot plead for pardon, I can onely beg for it, If thou wilt forgive, forgive. That's the last particular;
as if he should say, I cannot plead for pardon, I can only beg for it, If thou wilt forgive, forgive. That's the last particular;
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The measure of their Hope, Quis novit? The measure of their Hope, Quis Novit?
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A SERMON ON PSAL. lxxviii. 34, 35, 36, 37. When he slew them, then they sought him,
A SERMON ON PSALM lxxviii. 34, 35, 36, 37. When he slew them, then they sought him,
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and they returned and enquired early after God. And they remembred that God was their Rock;
and they returned and inquired early After God. And they remembered that God was their Rock;
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and the high God, their Redeemer.
and the high God, their Redeemer.
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Nevertheless they did flatter him with their month, and they lyed unto him with their tongues.
Nevertheless they did flatter him with their Monn, and they lied unto him with their tongues.
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For their heart was not right with him, neither were they stedfast in his Covenant.
For their heart was not right with him, neither were they steadfast in his Covenant.
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THis Psalm, we may term it a Psalm of Record, or a Psalm to bring to Remembrance.
THis Psalm, we may term it a Psalm of Record, or a Psalm to bring to Remembrance.
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It is an holy Panegyrick, or Song, for the whole Nation, and people of the Jews;
It is an holy Panegyric, or Song, for the Whole nation, and people of the jews;
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a solemn recital of the many memorable passages in that Common-wealth, from their first settlement.
a solemn recital of the many memorable passages in that Commonwealth, from their First settlement.
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And it hath been the wisdome of Kingdoms and Common-wealths, to have their Chronographos, those who should Record,
And it hath been the Wisdom of Kingdoms and Commonwealths, to have their Chronographos, those who should Record,
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and Register the several passages, and affairs of their State; to keep upon Record their beginnings and foundations;
and Register the several passages, and affairs of their State; to keep upon Record their beginnings and foundations;
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their Acts and Monuments, the good and ill events that have betided them.
their Acts and Monuments, the good and ill events that have betided them.
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And accordingly the wisdom of God hath authorised, and employ'd his Sacred Pen-men, and Secretaries, to Enroll and Register up the several passages of his Church,
And accordingly the Wisdom of God hath authorised, and employed his Sacred Penmen, and Secretary's, to Enrol and Register up the several passages of his Church,
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and to transmit them to posterity.
and to transmit them to posterity.
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In particular, besides those sacred annals of his Church, contained in the Historical books of Scriptures, the Holy Ghost hath purposely framed some more summary and compendlous,
In particular, beside those sacred annals of his Church, contained in the Historical books of Scriptures, the Holy Ghost hath purposely framed Some more summary and compendlous,
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but yet full, and perfect relations of the affairs of his Church;
but yet full, and perfect relations of the affairs of his Church;
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and those likewise composed and framed into Songs, and Psalms, to make them more fit carriage for memory;
and those likewise composed and framed into Songs, and Psalms, to make them more fit carriage for memory;
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and that, by the pleasantness of them, they might sink more deeply into their hearts, and more strongly affect them.
and that, by the pleasantness of them, they might sink more deeply into their hearts, and more strongly affect them.
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Thus Moses, after all his Sermons and Commemorations, made to the people in Deuteron• … my, of Gods dealings with them,
Thus Moses, After all his Sermons and Commemorations, made to the people in Deuteron• … my, of God's dealings with them,
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and their cariage towards him, at last he composes a Song, and sings it to the people,
and their carriage towards him, At last he composes a Song, and sings it to the people,
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and commends it to posterity, as a lasting Monument for all generations, Deut ▪ xxxii.
and commends it to posterity, as a lasting Monument for all generations, Deuteronomy ▪ xxxii.
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Thus the Poets ' among the Heathen, whom, in Titus, Paul calls their Prophets, had their Carmina saecularia, their State-songs, comprising the affairs of their Common-wealth.
Thus the Poets ' among the Heathen, whom, in Titus, Paul calls their prophets, had their Carmina saecularia, their State-songs, comprising the affairs of their Commonwealth.
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Answerably, that Sweet-Singer of Israel, the Prophet David, is studious to frame such sacred Songs: As, first, this present Psalm; so again, the eighty ninth;
Answerably, that Sweet-Singer of Israel, the Prophet David, is studious to frame such sacred Songs: As, First, this present Psalm; so again, the eighty ninth;
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then the hundred and fifth, the hundred and sixth, the hundred and seventh; all Songs and Psalms of publick Commemoration.
then the hundred and fifth, the hundred and sixth, the hundred and seventh; all Songs and Psalms of public Commemoration.
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David doth that which the Prophet Esay speaks of, Chap. v. I will sing to my Well-beloved, a song of my Well-beloved, touching his Vineyard. David does that which the Prophet Isaiah speaks of, Chap. v. I will sing to my Well-beloved, a song of my Well-beloved, touching his Vineyard.
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I termed it a Psalm of Record, or of Commemoration; and so it is, if we respect the materials of which it consists.
I termed it a Psalm of Record, or of Commemoration; and so it is, if we respect the materials of which it consists.
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It is a recital of Gods gracious dealings towards his people; and of their ungracious dealings towards him again.
It is a recital of God's gracious dealings towards his people; and of their ungracious dealings towards him again.
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But yet I find another name given it by the Psalmist. It is called Maschil in the title of the Psalm.
But yet I find Another name given it by the Psalmist. It is called Maschil in the title of the Psalm.
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And that name respects the end, and purpose of it. Maschil, is a Psalm to give Instruction.
And that name respects the end, and purpose of it. Maschil, is a Psalm to give Instruction.
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It is not only Historical, but Doctrinal.
It is not only Historical, but Doctrinal.
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Even these Historical parts of Scripture, are not onely Gods Day-book, to tell us what hath passed afore;
Even these Historical parts of Scripture, Are not only God's Day book, to tell us what hath passed afore;
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but they must be to us as a Law-book, to teach • … s what we must do;
but they must be to us as a Law book, to teach • … s what we must do;
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not onely Reports, but Presidents, 〈 ◊ ◊ 〉.
not only Reports, but Presidents, 〈 ◊ ◊ 〉.
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It is not onely a Psalm to bring to Remembrance, which is • … he • … le of the thirty eighth, and seventieth Psalms;
It is not only a Psalm to bring to Remembrance, which is • … he • … le of the thirty eighth, and seventieth Psalms;
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but 〈 ◊ 〉, a Psalm for Instruction. 1. When he commemorates his ancient Mercies to their Forefathers, that's Maschil, a Psalm of Instruction.
but 〈 ◊ 〉, a Psalm for Instruction. 1. When he commemorates his ancient mercies to their Forefathers, that's Maschil, a Psalm of Instruction.
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We have heard with our ears, O Lord, and our fathers have told us what works thou didst in their days, in the times of old. We have herd with our ears, Oh Lord, and our Father's have told us what works thou didst in their days, in the times of old.
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What's the Instruction of that? It should teach us confidence in God, That they might set their hope in God, vers.
What's the Instruction of that? It should teach us confidence in God, That they might Set their hope in God, vers.
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7. 2. When he commemorates their ancient Deliverances from persecutions, and enemies, that is Maschil, a Psalm for Instruction, to look for the like deliverances from him in our dangers, and distresses. Psal. cvi. Many a time did he deliver them.
7. 2. When he commemorates their ancient Deliverances from persecutions, and enemies, that is Maschil, a Psalm for Instruction, to look for the like Deliverances from him in our dangers, and Distresses. Psalm cvi. Many a time did he deliver them.
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Vers. 47. Deliver us, O Lord our God, and gather us from among the Heathen.
Vers. 47. Deliver us, Oh Lord our God, and gather us from among the Heathen.
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3. When he commemorates the wicked and ungracious courses of their Forefathers, that is Maschil, a Psalm of Instruction, to avoid their fathers sins:
3. When he commemorates the wicked and ungracious courses of their Forefathers, that is Maschil, a Psalm of Instruction, to avoid their Father's Sins:
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Vers. 8. Not to be as their forefathers, a stubborn, and rebellious generation, that set not their heart aright, Vers. 8. Not to be as their Forefathers, a stubborn, and rebellious generation, that Set not their heart aright,
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and whose spirit was not stedfast with God. and whose Spirit was not steadfast with God.
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And this Instruction was not only for them, that the after-ages of the Jews should make a profitable use of the former times;
And this Instruction was not only for them, that the Afterages of the jews should make a profitable use of the former times;
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but it reacheth to us Christians. S. Paul tells us, that the time of the Jews concerns us Christians:
but it reaches to us Christians. S. Paul tells us, that the time of the jews concerns us Christians:
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Rom. xv. 4. Whatsoever things were written before-time, were written for our learning. And again, 1 Cor. x. there he acquaints them what befell the Jews;Rom. xv. 4. Whatsoever things were written beforetime, were written for our learning. And again, 1 Cor. x. there he acquaints them what befell the jews;
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then adds, vers. 6. These things were our examples, to the intent we should not lust, as they also lusted:
then adds, vers. 6. These things were our Examples, to the intent we should not lust, as they also lusted:
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And then, vers. 11. telling them of the judgement that befell the Jews, he saith, These things happen'd to them for examples,
And then, vers. 11. telling them of the judgement that befell the jews, he Says, These things happened to them for Examples,
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and they were written for our admonition. and they were written for our admonition.
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So then, this Psalm sets forth the great disobedience and stubbornness of the people of Israel under Gods government. 1. It upbraids them with forgetfulness of his Mercies. 2. It objects to them their unproficiency and unteachableness,
So then, this Psalm sets forth the great disobedience and stubbornness of the people of Israel under God's government. 1. It upbraids them with forgetfulness of his mercies. 2. It objects to them their unproficiency and Unteachableness,
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even by miracles. 3. It reminds them of the profane abuse of his patience. 4. It reproves them for their incorrigibleness by his chastisements. 5. It shames them with the falsness,
even by Miracles. 3. It reminds them of the profane abuse of his patience. 4. It reproves them for their incorrigibleness by his chastisements. 5. It shames them with the falseness,
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and unsoundness of their hypocritical repentance. The Text, it contains this last;
and unsoundness of their hypocritical Repentance. The Text, it contains this last;
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and so take the purpose of it to be Gods censure, and reproof of the Jews unworthy repentance.
and so take the purpose of it to be God's censure, and reproof of the jews unworthy Repentance.
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And in it observe these two particulars; 1. Is the several Acts of their repentance; then, 2. The many defects and faults of their repentance.
And in it observe these two particulars; 1. Is the several Acts of their Repentance; then, 2. The many defects and Faults of their Repentance.
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The first will shew us how far they went in the practice of repentance.
The First will show us how Far they went in the practice of Repentance.
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The second will discover their faultrings, and failings, how much they came short of a true, spiritual, saving repentance.
The second will discover their falterings, and failings, how much they Come short of a true, spiritual, Saving Repentance.
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First, the Acts of repentance, which here they performed, they are five; 1. Seeking; They sought him. 2. Returning; They returned. 3. Inquiring; They enquired early after God. 4. Remembring;First, the Acts of Repentance, which Here they performed, they Are five; 1. Seeking; They sought him. 2. Returning; They returned. 3. Inquiring; They inquired early After God. 4. Remembering;
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They remembred that God was their rock, and the high God their Redeemer. They remembered that God was their rock, and the high God their Redeemer.
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5. Renewing their Covenant with God, that's implyed in vers. 37. They were not stedfast in his Covenant.
5. Renewing their Covenant with God, that's employed in vers. 37. They were not steadfast in his Covenant.
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Secondly, The Text sets out the defects of their repentance, how much they failed in it: These are four; The 1rst. Defect and fault of their repentance, It was untimely; a fore-slowed, and delay'd repentance:Secondly, The Text sets out the defects of their Repentance, how much they failed in it: These Are four; The 1rst. Defect and fault of their Repentance, It was untimely; a foreslowed, and delayed Repentance:
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that's implyed in this word, When; not till such a time; then, not till then. The 2d. Defect and fault of their repentance, is ▪ that it was enforced repentance, not ingenuous and voluntarily undertaken; it was extorted by plagues:
that's employed in this word, When; not till such a time; then, not till then. The 2d. Defect and fault of their Repentance, is ▪ that it was Enforced Repentance, not ingenuous and voluntarily undertaken; it was extorted by plagues:
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They repented when they were under the rod, nay, under the sword;
They repented when they were under the rod, nay, under the sword;
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it was, When he slew them. The 3d. Defect and fault in their repentance, That it was an unsound repentance;
it was, When he slew them. The 3d. Defect and fault in their Repentance, That it was an unsound Repentance;
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not true, and sincere, but fained and acted onely: It was a flattering, and lying repentance;
not true, and sincere, but feigned and acted only: It was a flattering, and lying Repentance;
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They flattered him with their mouth, and they lyed unto him with their tongues. The 4th. Defect and fault of their repentance was, That it was a momentary, transitory, unsettled, unconstant repentance, not firm and lasting;They flattered him with their Mouth, and they lied unto him with their tongues. The 4th. Defect and fault of their Repentance was, That it was a momentary, transitory, unsettled, unconstant Repentance, not firm and lasting;
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Their heart was not right with him neither were they stedfast in his Covenant. These four faults; 1. Untimely, and backward; 2. Enforced, and extorted; 3. Unsound, and dissembling; 4. Vanishing, and unconstant.Their heart was not right with him neither were they steadfast in his Covenant. These four Faults; 1. Untimely, and backward; 2. Enforced, and extorted; 3. Unsound, and dissembling; 4. Vanishing, and unconstant.
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And these four are usually linck'd together, one draws on the other.
And these four Are usually linked together, one draws on the other.
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These four twists, make up Esay's Cart-rope of sin. 1. He that puts off, and procrastinates,
These four twists, make up Esay's Cart rope of since. 1. He that puts off, and procrastinates,
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and delays his repentance, he will never bethink himself of it, or set himself to it, till some judgement awakens him,
and delays his Repentance, he will never bethink himself of it, or Set himself to it, till Some judgement awakens him,
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and constrains him to it. 2. He that repents not, but by constraint, and when he is under the lash, usually,
and constrains him to it. 2. He that repents not, but by constraint, and when he is under the lash, usually,
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if he look not well to it, it will be but a shew of repentance, some outward humiliation, and no better:
if he look not well to it, it will be but a show of Repentance, Some outward humiliation, and no better:
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And then, 3. Unsound repentance, will never prove lasting repentance; he will be soon weary of it, and return to his former ways again. Come we to the
And then, 3. Unsound Repentance, will never prove lasting Repentance; he will be soon weary of it, and return to his former ways again. Come we to the
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First, and here briefly take a view of the Acts, and Exercises of their repentance; Seeking, returning, enquiring after God, remembring of him, and covenanting with him. First, and Here briefly take a view of the Acts, and Exercises of their Repentance; Seeking, returning, inquiring After God, remembering of him, and covenanting with him.
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Actions, all of them, in their own nature good; all of them, if rightly performed, penitential acts, good ingredients into repentance.
Actions, all of them, in their own nature good; all of them, if rightly performed, penitential acts, good ingredients into Repentance.
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Put them together, they are such acts as accompany Repentance, and they will afford us a double Meditation.
Put them together, they Are such acts as accompany Repentance, and they will afford us a double Meditation.
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The first Meditation arises by way of Supposition. The second, by direct Position. I. By way of Supposition;
The First Meditation arises by Way of Supposition. The second, by Direct Position. I. By Way of Supposition;
dt ord n1 vvz p-acp n1 pp-f n1. dt ord, p-acp j n1. pns11. p-acp n1 pp-f n1;
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these actions of Seeking, Returning, Enquiring, &c. acts, and duties, and exercises of Repentance, they all suppose the quite contrary actions that accompany our sinning. As thus;
these actions of Seeking, Returning, Inquiring, etc. acts, and duties, and exercises of Repentance, they all suppose the quite contrary actions that accompany our sinning. As thus;
d n2 pp-f vvg, vvg, vvg, av n2, cc n2, cc n2 pp-f n1, pns32 d vvb dt av j-jn n2 cst vvb po12 vvg. p-acp av;
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1. When we repent, then we set our selves to seek God; therefore when we commit sin, then we part with God.
1. When we Repent, then we Set our selves to seek God; Therefore when we commit since, then we part with God.
crd c-crq pns12 vvb, cs pns12 vvb po12 n2 pc-acp vvi np1; av c-crq pns12 vvb n1, cs pns12 vvb p-acp np1.
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Repentance, that's a seeking, therefore sin and wickedness, that's a losing of God. 2. In Repentance, there is a returning to God; 'tis a work of conversion;
Repentance, that's a seeking, Therefore since and wickedness, that's a losing of God. 2. In Repentance, there is a returning to God; it's a work of conversion;
n1, d|vbz dt vvg, av n1 cc n1, d|vbz dt vvg pp-f np1. crd p-acp n1, pc-acp vbz dt vvg p-acp np1; pn31|vbz dt n1 pp-f n1;
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therefore in our sinning, there is a departing from God, and a forsaking of God, that's more;
Therefore in our sinning, there is a departing from God, and a forsaking of God, that's more;
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Forsaking is more then losing. 3. In Repentance, there is an enquiring after God; therefore in a course of sin, and before we repent, we never think of him,
Forsaking is more then losing. 3. In Repentance, there is an inquiring After God; Therefore in a course of since, and before we Repent, we never think of him,
vvg vbz dc cs vvg. crd p-acp n1, pc-acp vbz dt vvg p-acp np1; av p-acp dt n1 pp-f n1, cc c-acp pns12 vvb, pns12 av-x vvb pp-f pno31,
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but slight and neglect him. 4. In Repentance, there is a remembring of God, and of his mercies;
but slight and neglect him. 4. In Repentance, there is a remembering of God, and of his Mercies;
cc-acp j cc vvi pno31. crd p-acp n1, pc-acp vbz dt vvg pp-f np1, cc pp-f po31 n2;
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therefore by sin, we do not onely not actually think of him, but we grow into a forgetfulness of God, we have no remembrance of him. 5. In Repentance, we renew our Covenant with him;
Therefore by since, we do not only not actually think of him, but we grow into a forgetfulness of God, we have no remembrance of him. 5. In Repentance, we renew our Covenant with him;
av p-acp n1, pns12 vdb xx j xx av-j vvi pp-f pno31, cc-acp pns12 vvb p-acp dt n1 pp-f np1, pns12 vhb dx n1 pp-f pno31. crd p-acp n1, pns12 vvb po12 n1 p-acp pno31;
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therefore by sinning, we break and forfeit, and, as much as lies in us, we disannull our Covenant with him.
Therefore by sinning, we break and forfeit, and, as much as lies in us, we disannul our Covenant with him.
av p-acp vvg, pns12 vvb cc vvi, cc, c-acp d c-acp vvz p-acp pno12, pns12 vvb po12 n1 p-acp pno31.
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These five evil effects of Sin, take notice of them; By sinning against God, we lose him, we never so much as think of him,
These five evil effects of since, take notice of them; By sinning against God, we loose him, we never so much as think of him,
d crd j-jn n2 pp-f n1, vvb n1 pp-f pno32; p-acp vvg p-acp np1, pns12 vvb pno31, pns12 av-x av av-d c-acp vvb pp-f pno31,
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nay, we remove him out of our memory, we utterly forget him, nay, we break our Covenant with him.
nay, we remove him out of our memory, we utterly forget him, nay, we break our Covenant with him.
uh-x, pns12 vvb pno31 av pp-f po12 n1, pns12 av-j vvb pno31, uh-x, pns12 vvb po12 n1 p-acp pno31.
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Here is the condition of a stubborn and a wilfull Sinner.
Here is the condition of a stubborn and a wilful Sinner.
av vbz dt n1 pp-f dt j cc dt j n1.
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A man that lives, and lies in sin, he doth wretchedly cast off all communion with God, rejects and abandons him.
A man that lives, and lies in since, he does wretchedly cast off all communion with God, rejects and abandons him.
dt n1 cst vvz, cc vvz p-acp n1, pns31 vdz av-j vvi a-acp d n1 p-acp np1, vvz cc vvz pno31.
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Though he may have some vanishing notions of God, yet to all good purposes he is an arrant Atheist, without God in the world;
Though he may have Some vanishing notions of God, yet to all good Purposes he is an arrant Atheist, without God in the world;
cs pns31 vmb vhi d vvg n2 pp-f np1, av p-acp d j n2 pns31 vbz dt j n1, p-acp np1 p-acp dt n1;
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no interest in him, no effectual cogitation of him. This estimate the Scripture puts upon a wicked people;
no Interest in him, no effectual cogitation of him. This estimate the Scripture puts upon a wicked people;
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1. It calls them Forsakers of God, Isai. i. 4. Ah sinfull nation, they have forsaken the Lord.
1. It calls them Forsakers of God, Isaiah i. 4. Ah sinful Nation, they have forsaken the Lord.
crd pn31 vvz pno32 n2 pp-f np1, np1 uh. crd uh j n1, pns32 vhb vvn dt n1.
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So Ierem. xvi. 11. Your fathers have forsaken me. Saints are a generation of Seekers, so these are a generation of Forsakers.
So Jeremiah xvi. 11. Your Father's have forsaken me. Saints Are a generation of Seekers, so these Are a generation of Forsakers.
av np1 crd. crd po22 n2 vhb vvn pno11. n2 vbr dt n1 pp-f n2, av d vbr dt n1 pp-f n2.
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2. It cals them Departers from God, Eze. vi. 9. They have departed from me with an whorish heart.
2. It calls them Departers from God, Ezekiel vi. 9. They have departed from me with an whorish heart.
crd pn31 vvz pno32 n2 p-acp np1, np1 fw-la. crd pns32 vhb vvn p-acp pno11 p-acp dt j n1.
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So David describes a wicked man, Psal. xviii. 21. I have not wickedly departed from my God. There is a wicked departure.
So David describes a wicked man, Psalm xviii. 21. I have not wickedly departed from my God. There is a wicked departure.
av np1 vvz dt j n1, np1 crd. crd pns11 vhb xx av-j vvn p-acp po11 n1. pc-acp vbz dt j n1.
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The Apostle forewarns them of it, Heb. iii. 12. Take heed of an evil heart; to depart from the living God.
The Apostle forewarns them of it, Hebrew iii. 12. Take heed of an evil heart; to depart from the living God.
dt n1 vvz pno32 pp-f pn31, np1 crd. crd vvb n1 pp-f dt j-jn n1; pc-acp vvi p-acp dt j-vvg np1.
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3. It calls them Revolters, Isai. xxxi. 6. The children of Israel have deeply revolted; and Ier. vi. 26. They are all grievous revolters.
3. It calls them Revolters, Isaiah xxxi. 6. The children of Israel have deeply revolted; and Jeremiah vi. 26. They Are all grievous revolters.
crd pn31 vvz pno32 n2, np1 crd. crd dt n2 pp-f np1 vhb av-jn vvn; cc np1 fw-la. crd pns32 vbr d j n2.
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4. It represents them as thrusting God from them; Isai. xxx. 11. Cause the holy One of Israel, to cease from before us.
4. It represents them as thrusting God from them; Isaiah xxx. 11. Cause the holy One of Israel, to cease from before us.
crd pn31 vvz pno32 p-acp vvg np1 p-acp pno32; np1 crd. crd vvb dt j pi pp-f np1, pc-acp vvi p-acp p-acp pno12.
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5. And for matter of Enquiry, or Thought, or Remembrance of God, the Scripture makes this the mark and guise,
5. And for matter of Enquiry, or Thought, or Remembrance of God, the Scripture makes this the mark and guise,
crd cc p-acp n1 pp-f n1, cc vvd, cc n1 pp-f np1, dt n1 vvz d dt n1 cc n1,
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and character of a wicked man, to lay aside all thoughts of God.
and character of a wicked man, to lay aside all thoughts of God.
cc n1 pp-f dt j n1, pc-acp vvi av d n2 pp-f np1.
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The wicked, through the pride of his countenance, will not seek after God, God is not in all his thoughts, Psal. x. 4. God is far above out of his thought;The wicked, through the pride of his countenance, will not seek After God, God is not in all his thoughts, Psalm x. 4. God is Far above out of his Thought;
dt j, p-acp dt n1 pp-f po31 n1, vmb xx vvi p-acp np1, np1 vbz xx p-acp d po31 n2, np1 crd. crd np1 vbz av-j p-acp av pp-f po31 n1;
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he tushes at the name of him.
he tusks At the name of him.
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Pharaoh said that which every wicked man thinks, Who is the Lord? I know not the Lord. Ye that forget God; Pharaoh said that which every wicked man thinks, Who is the Lord? I know not the Lord. You that forget God;
np1 vvd cst r-crq d j n1 vvz, r-crq vbz dt n1? pns11 vvb xx dt n1. pn22 cst vvb np1;
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a wicked mans description, Psal. xl. All the nations that forget God, Psal. ix. 17. It should beget some sad thoughts in us.
a wicked men description, Psalm xl. All the Nations that forget God, Psalm ix. 17. It should beget Some sad thoughts in us.
dt j ng1 n1, np1 crd. d dt n2 cst vvb np1, np1 crd. crd pn31 vmd vvi d j n2 p-acp pno12.
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Were there nothing else in Sin, no after mischievous consequences following upon it, it should strike upon the heart of obstinate sinners;
Were there nothing Else in since, no After mischievous consequences following upon it, it should strike upon the heart of obstinate Sinners;
vbdr a-acp pix av p-acp n1, av-dx p-acp j n2 vvg p-acp pn31, pn31 vmd vvi p-acp dt n1 pp-f j n2;
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What? while I live in sin, am I no better then an Atheist? Is this the fruit of all my courses? do they utterly estrange me from God? I lose him,
What? while I live in since, am I no better then an Atheist? Is this the fruit of all my courses? do they utterly estrange me from God? I loose him,
q-crq? cs pns11 vvb p-acp n1, vbm pns11 dx jc cs dt n1? vbz d dt n1 pp-f d po11 n2? vdb pns32 av-j vvi pno11 p-acp np1? pns11 vvb pno31,
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and the thought of him, and the remembrance of him. Yes, that thou doest.
and the Thought of him, and the remembrance of him. Yes, that thou dost.
cc dt n1 pp-f pno31, cc dt n1 pp-f pno31. uh, cst pns21 vd2.
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Thou mayst go for a Christian, and be reckon'd amongst the people of God, and seem to own him,
Thou Mayest go for a Christian, and be reckoned among the people of God, and seem to own him,
pns21 vm2 vvi p-acp dt njp, cc vbi vvn p-acp dt n1 pp-f np1, cc vvb pc-acp vvi pno31,
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and to be acquainted with him, but while thou livest in thine impenitency, thou art wholly estranged from him.
and to be acquainted with him, but while thou Livest in thine impenitency, thou art wholly estranged from him.
cc pc-acp vbi vvn p-acp pno31, cc-acp cs pns21 vv2 p-acp po21 n1, pns21 vb2r av-jn vvn p-acp pno31.
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Even the children of God in their failings, and infirmities, they find these sad effects partially, and in some degrees.
Even the children of God in their failings, and infirmities, they find these sad effects partially, and in Some Degrees.
av-j dt n2 pp-f np1 p-acp po32 n2-vvg, cc n2, pns32 vvb d j n2 av-j, cc p-acp d n2.
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Not a fault that they commit, but it sets them off some degrees from God.
Not a fault that they commit, but it sets them off Some Degrees from God.
xx dt n1 cst pns32 vvb, cc-acp pn31 vvz pno32 a-acp d n2 p-acp np1.
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It weakens their hold of him, they lose him in part, it abates their union with him; they forsake him in part;
It weakens their hold of him, they loose him in part, it abates their Union with him; they forsake him in part;
pn31 vvz po32 n1 pp-f pno31, pns32 vvb pno31 p-acp n1, pn31 vvz po32 n1 p-acp pno31; pns32 vvb pno31 p-acp n1;
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it dims their thought of him, it dulls their remembrance of him. But a wicked man in an impenitent course, hath all these mischiefs in extremity.
it dims their Thought of him, it dulls their remembrance of him. But a wicked man in an impenitent course, hath all these mischiefs in extremity.
pn31 vvz po32 n1 pp-f pno31, pn31 vvz po32 n1 pp-f pno31. p-acp dt j n1 p-acp dt j n1, vhz d d n2 p-acp n1.
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That is the first Meditation, the Supposition. The next is, II. By direct Inference, and Position. And this is the Meditation;
That is the First Meditation, the Supposition. The next is, II By Direct Inference, and Position. And this is the Meditation;
cst vbz dt ord n1, dt n1. dt ord vbz, crd p-acp j n1, cc n1. cc d vbz dt n1;
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That true Repentance will enforce upon us, a seeking of God, whom by sin we have lost;
That true Repentance will enforce upon us, a seeking of God, whom by since we have lost;
cst j n1 vmb vvi p-acp pno12, dt n-vvg pp-f np1, ro-crq p-acp n1 pns12 vhb vvn;
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a returning to God, whom we have forsaken; an enquiring after God, whom we have neglected;
a returning to God, whom we have forsaken; an inquiring After God, whom we have neglected;
dt vvg p-acp np1, ro-crq pns12 vhb vvn; dt vvg p-acp np1, ro-crq pns12 vhb vvn;
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a remembring of God, whom we have forgotten;
a remembering of God, whom we have forgotten;
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a renewing our Covenants with him, which we have broken. 1. It will puts us to a Seeking;
a renewing our Covenants with him, which we have broken. 1. It will puts us to a Seeking;
dt vvg po12 n2 p-acp pno31, r-crq pns12 vhb vvn. crd pn31 n1 vvz pno12 p-acp dt vvg;
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and that is, 1. An act of estimation; it values that which it seeks. If we count it as good lost as found, no great matter whether we hit,
and that is, 1. an act of estimation; it value's that which it seeks. If we count it as good lost as found, no great matter whither we hit,
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or miss, there will be no seeking; if we meet with it by chance, well and good;
or miss, there will be no seeking; if we meet with it by chance, well and good;
cc vvi, pc-acp vmb vbi dx vvg; cs pns12 vvb p-acp pn31 p-acp n1, av cc j;
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but lightly valued is but slightly sought for.
but lightly valued is but slightly sought for.
cc-acp av-j vvn vbz p-acp av-j vvd p-acp.
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It must be a precious Pearl that the Merchant seeks for, Matt. xiii. 45. When we come to this resolution;
It must be a precious Pearl that the Merchant seeks for, Matt. xiii. 45. When we come to this resolution;
pn31 vmb vbi dt j n1 cst dt n1 vvz p-acp, np1 crd. crd c-crq pns12 vvb p-acp d n1;
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If I miss of Gods favour, I am undone; if I find it again, I am made for ever;
If I miss of God's favour, I am undone; if I find it again, I am made for ever;
cs pns11 vvb pp-f npg1 n1, pns11 vbm vvn; cs pns11 vvb pn31 av, pns11 vbm vvn p-acp av;
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then we seek as we should, because we value it as we should.
then we seek as we should, Because we valve it as we should.
cs pns12 vvb c-acp pns12 vmd, c-acp pns12 vvb pn31 c-acp pns12 vmd.
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Thy favour is better then life it self, Psal. lxiii. 3. See how David valued it, Psal. xxviii. 1. Be not silent to me, Thy favour is better then life it self, Psalm lxiii. 3. See how David valued it, Psalm xxviii. 1. Be not silent to me,
po21 n1 vbz jc cs n1 pn31 n1, np1 crd. crd n1 q-crq np1 vvd pn31, np1 crd. crd vbb xx j p-acp pno11,
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lest if thou be silent to me, I become like them that go down into the pit. 'Tis death to miss him;lest if thou be silent to me, I become like them that go down into the pit. It's death to miss him;
cs cs pns21 vbb j p-acp pno11, pns11 vvb av-j pno32 cst vvb a-acp p-acp dt n1. pn31|vbz n1 pc-acp vvi pno31;
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better then life to find him. It will put us to a seeking, and that is, 2. An act of diligence.
better then life to find him. It will put us to a seeking, and that is, 2. an act of diligence.
jc cs n1 pc-acp vvi pno31. pn31 vmb vvi pno12 p-acp dt vvg, cc d vbz, crd dt n1 pp-f n1.
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Search implies labour and anxiety, and all possible endeavour. Such are the seekings of repentance; not a few sluggish wishes, but it will be active and industrious;
Search Implies labour and anxiety, and all possible endeavour. Such Are the seekings of Repentance; not a few sluggish wishes, but it will be active and Industria;
n1 vvz n1 cc n1, cc d j n1. d vbr dt n2 pp-f n1; xx dt d j n2, cc-acp pn31 vmb vbi j cc j;
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it lights up the Candle, and sweeps the House, Luke xv. A penitent soul will give no rest to it self, till it hath recovered God and his Favour.
it lights up the Candle, and sweeps the House, Lycia xv. A penitent soul will give no rest to it self, till it hath recovered God and his Favour.
pn31 vvz a-acp dt n1, cc vvz dt n1, av crd. dt j-jn n1 vmb vvi dx n1 p-acp pn31 n1, c-acp pn31 vhz vvn np1 cc po31 n1.
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That's the seeking God will accept.
That's the seeking God will accept.
d|vbz dt vvg n1 vmb vvi.
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Ier. xxix. 13. Ye shall seek me, and find me, when ye shall search for me with all your heart; not like the lazie seekings of the Spouse;Jeremiah xxix. 13. You shall seek me, and find me, when you shall search for me with all your heart; not like the lazy seekings of the Spouse;
np1 crd. crd pn22 vmb vvi pno11, cc vvb pno11, c-crq pn22 vmb vvi p-acp pno11 p-acp d po22 n1; xx av-j dt j n2 pp-f dt n1;
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in my bed by night I sought him; I sought him, but I did not find him: in my Bed by night I sought him; I sought him, but I did not find him:
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but when she gets up into the streets among the watchmen, then at last he finds him.
but when she gets up into the streets among the watchmen, then At last he finds him.
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That's the first. 2. Repentance, it will put us to a returning;
That's the First. 2. Repentance, it will put us to a returning;
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it will make us tread over all our stops, and strayings, and wanderings from God with sorrow,
it will make us tread over all our stops, and strayings, and wanderings from God with sorrow,
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and regret, undo what we have done afore, do the quite contrary.
and regret, undo what we have done afore, do the quite contrary.
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It will make us resolve with the Church in Hosea ii. 7. I will go and return to my first husband,
It will make us resolve with the Church in Hosea ii. 7. I will go and return to my First husband,
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for then was it better with me than now. So again, Hos. vi. 1. Come, let us return unto the Lord. for then was it better with me than now. So again, Hos. vi. 1. Come, let us return unto the Lord.
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'Tis called a Conversion; a full and pregnant word. 1. Not a meer Aversion from some sin.
It's called a Conversion; a full and pregnant word. 1. Not a mere Aversion from Some since.
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Repentance, 'tis not a meer cessation, and giving over what we did before, and there rest.
Repentance, it's not a mere cessation, and giving over what we did before, and there rest.
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A man that is out of his way, recovers not himself by a meer step, and stay;
A man that is out of his Way, recovers not himself by a mere step, and stay;
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no ▪ he must go back again. 2. 'Tis not a meer Diversion; give over this sinfull course, and turn into another;
no ▪ he must go back again. 2. It's not a mere Diversion; give over this sinful course, and turn into Another;
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I will be no more prodigal, but I will fall to some other carnal, or sensual practice.
I will be no more prodigal, but I will fallen to Some other carnal, or sensual practice.
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Here is alia semita, sed eadem via; a keeping of the same rode still, though you change the track.
Here is Alias semita, sed Same via; a keeping of the same road still, though you change the track.
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But, 3. 'Tis a full Conversion; that brings him to the first point, from which he strayed.
But, 3. It's a full Conversion; that brings him to the First point, from which he strayed.
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This Ieremie directs, Chap. iv. 1. If thou wilt return, O Israel, saith the Lord, return unto me.
This Ieremie directs, Chap. iv. 1. If thou wilt return, Oh Israel, Says the Lord, return unto me.
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It brings a man round about, makes him quite another man. 3. Repentance will put us to Enquiring. That is a buisie word.
It brings a man round about, makes him quite Another man. 3. Repentance will put us to Inquiring. That is a busy word.
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Inquiring, and searching diligently, S. Peter puts them together, I Pet. i. 10. Our Saviour calls it Seeking, and asking, and knocking.
Inquiring, and searching diligently, S. Peter puts them together, I Pet. i. 10. Our Saviour calls it Seeking, and asking, and knocking.
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'Tis a consulting with others, who can direct as.
It's a consulting with Others, who can Direct as.
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Thus the Penitents in the Acts of the Apostles, Chap. ii. 37. enquired of Peter, and Iohn, Men and brethren, what shall ▪ we do? help, and direct us.
Thus the Penitents in the Acts of the Apostles, Chap. ii. 37. inquired of Peter, and John, Men and brothers, what shall ▪ we do? help, and Direct us.
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So the Penitent Jaylor, Acts xvi. Sirs, what must I do to be saved? The Prophet Ieremiah shews them this duty;
So the Penitent Jailor, Acts xvi. Sirs, what must I do to be saved? The Prophet Jeremiah shows them this duty;
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Stand in the paths, and ask for the old paths, where is the good way? And Isaiah quickens them to this enquiry, Gh. xxi. 12. bids them enquire of the Watchmen;Stand in the paths, and ask for the old paths, where is the good Way? And Isaiah quickens them to this enquiry, Gh xxi. 12. bids them inquire of the Watchmen;
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and what say they? If ye will enquire, enquire ye, that is, do it,
and what say they? If you will inquire, inquire you, that is, do it,
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and do it again, do it to some purpose. 1. Enquire of the Guldes that God hath set up. 2. Enquire of those that have strayed;
and do it again, do it to Some purpose. 1. Inquire of the Guldes that God hath Set up. 2. Inquire of those that have strayed;
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and wandered, and lost him, and now have found him; what course took they? And, 3. It must be early;
and wandered, and lost him, and now have found him; what course took they? And, 3. It must be early;
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Take the wings of the morning. Early begingings may do much. Isaiah gives us this Item;Take the wings of the morning. Early begingings may do much. Isaiah gives us this Item;
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The Watchman saith, The morning comes and also the night, if ye will enquire, enquire; Return, come. The Watchman Says, The morning comes and also the night, if you will inquire, inquire; Return, come.
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The days are short, the morning spends, the night hastens. Early seekers, seldom miss. Late beginnings most-what fall short.
The days Are short, the morning spends, the night hastens. Early seekers, seldom miss. Late beginnings mostwhat fallen short.
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4. Repentance, it will quicken our memories; They remembred that God was their Rock, and the high God their Redeemer.
4. Repentance, it will quicken our memories; They remembered that God was their Rock, and the high God their Redeemer.
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It will make us re-call to mind all the good ways of God towards us.
It will make us Recall to mind all the good ways of God towards us.
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Thus the revolting Church of Israel, when she bethinks her self of returning to God, she recounts how well it was with her,
Thus the revolting Church of Israel, when she bethinks her self of returning to God, she recounts how well it was with her,
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when she kept her self to him. Hos. ii. 7. So the returning Prodigal, Luke xv. he remembred the plenty of his fathers house.
when she kept her self to him. Hos. ii. 7. So the returning Prodigal, Lycia xv. he remembered the plenty of his Father's house.
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This remembring of Gods gracious dealings with us, hath great force in the work of Repentance. 1 It will upbraid us of our base unthankfulness, Deut. xxxii. 6. Do ye thus requite the Lord, O foolish people,
This remembering of God's gracious dealings with us, hath great force in the work of Repentance. 1 It will upbraid us of our base unthankfulness, Deuteronomy xxxii. 6. Do you thus requite the Lord, Oh foolish people,
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and unwise? Is not he thy father that hath bought thee? hath he not made thee,
and unwise? Is not he thy father that hath bought thee? hath he not made thee,
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and establisht thee? 2. It melts our hearts into remorse, and sorrow. 〈 ◊ 〉! the love of Christ constrains us. and established thee? 2. It melts our hearts into remorse, and sorrow. 〈 ◊ 〉! the love of christ constrains us.
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3. It encourages, and puts heart into our repentance; I will remember the years of the right hand of the Most High.
3. It encourages, and puts heart into our Repentance; I will Remember the Years of the right hand of the Most High.
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5. Repentance will cause us to renew our Covenant with God; that's implied in Vers. 37. They were not stedfast in his Covenant.
5. Repentance will cause us to renew our Covenant with God; that's implied in Vers. 37. They were not steadfast in his Covenant.
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That's the true and principal work of Repentance, it makes us enter into new Covenants with God.
That's the true and principal work of Repentance, it makes us enter into new Covenants with God.
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Initial repentance, that first enters us into the Covenant with God; we engage, and bind our selves over, by solemn Covenant, to become his servants:
Initial Repentance, that First enters us into the Covenant with God; we engage, and bind our selves over, by solemn Covenant, to become his Servants:
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Then, our renewed repentance, that bewayls the breaches of our first Covenants, and binds us to him by new Engagements.
Then, our renewed Repentance, that bewails the Breaches of our First Covenants, and binds us to him by new Engagements.
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A sinner is a Covenant-breaker with God;
A sinner is a Covenant breaker with God;
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and a true penitent makes up those breaches, and puts upon himself new bonds of obedience.
and a true penitent makes up those Breaches, and puts upon himself new bonds of Obedience.
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Here is the right method of Repentance; Not onely bewail thy particular sin, into which thou hast fallen;
Here is the right method of Repentance; Not only bewail thy particular since, into which thou hast fallen;
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but remember, thou hast in thy Baptism entred Covenant with God. Mourn for the violations of that, recal to mind that great and solemn Engagement.
but Remember, thou hast in thy Baptism entered Covenant with God. Mourn for the violations of that, Recall to mind that great and solemn Engagement.
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Thus, when the people of Israel rebelled in the wilderness, God commanded them to return to the Red-Sea again.
Thus, when the people of Israel rebelled in the Wilderness, God commanded them to return to the Red sea again.
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They were Baptized in the Red-Sea, as S. Paul speaks:
They were Baptised in the Red sea, as S. Paul speaks:
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Now that they had fallen from God, God recalls them thither again, to bewail the breach of Covenant, that there they made with him.
Now that they had fallen from God, God recalls them thither again, to bewail the breach of Covenant, that there they made with him.
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The remembrance of that Covenant, must work us to Repentance.
The remembrance of that Covenant, must work us to Repentance.
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Renew that again, not in the Ceremony, and Sacrament, but by thy new purposes, and promises of better Obedience.
Renew that again, not in the Ceremony, and Sacrament, but by thy new Purposes, and promises of better obedience.
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In this sense, a Christian must be an Hemero-baptist, wash himself every day in that holy Laver.
In this sense, a Christian must be an Hemero-baptist, wash himself every day in that holy Laver.
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We have seen the Several Acts, in which their Repentance consisted; Now follows, the Second thing observable;
We have seen the Several Acts, in which their Repentance consisted; Now follows, the Second thing observable;
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that's the failings, and defects of their repentance, that made it unacceptable. And they were four;
that's the failings, and defects of their Repentance, that made it unacceptable. And they were four;
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1. It was fore-slowed, and untimely; 2. It was extorted, and enforced; 3. It was false, and hypocritical;
1. It was foreslowed, and untimely; 2. It was extorted, and Enforced; 3. It was false, and hypocritical;
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4. It was momentary, and inconstant, and • … ickle. I. It was untimely, a delayed repentance. First they sinned;
4. It was momentary, and inconstant, and • … ickle. I. It was untimely, a delayed Repentance. First they sinned;
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vers. 10. They kept not his Covenant: again, vers. 17. They sinned yet more: still they went on.vers. 10. They kept not his Covenant: again, vers. 17. They sinned yet more: still they went on.
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Yet again, vers. 32. For all this they sinned still: whiled off, and delay'd, and set back their repentance.
Yet again, vers. 32. For all this they sinned still: whiled off, and delayed, and Set back their Repentance.
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Even this is a malignant circumstance, breeds a great flaw, and blemish in our repentance, the late date it bears.
Even this is a malignant circumstance, breeds a great flaw, and blemish in our Repentance, the late date it bears.
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Oh! repentance should be a timely, a speedy, and an early work. 1. 'Tis presently due,
Oh! Repentance should be a timely, a speedy, and an early work. 1. It's presently due,
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as soon as we have sinned.
as soon as we have sinned.
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So, Ratione officii, by the law of right Reason, a man is bound to be sorry as soon as he hath done evil.
So, Ration Officii, by the law of right Reason, a man is bound to be sorry as soon as he hath done evil.
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It is Gods Due, and he demands it presently. Even in Lending, Solomon bids us not put off till to morrow;
It is God's Endue, and he demands it presently. Even in Lending, Solomon bids us not put off till to morrow;
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much more in paying thy debts. 2. 'Tis good repenting betimes, Ratione in• … erti. Do it while thou mayst do it, while we have time:
much more in paying thy debts. 2. It's good repenting betimes, Ration in• … erti. Do it while thou Mayest do it, while we have time:
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In the morning sow thy seed, Eccles. xi. 6. Thou knowest not what a day may bring forth.In the morning sow thy seed, Eccles. xi. 6. Thou Knowest not what a day may bring forth.
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Hereafter, Repentance may be hid from thine eyes. We all pretend, our resolutions are to repentance; we grant we must repent;
Hereafter, Repentance may be hid from thine eyes. We all pretend, our resolutions Are to Repentance; we grant we must Repent;
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and resolve to repent before we dye. Be it so. Be sure thou repent before thou dye, and then thou must repent speedily;
and resolve to Repent before we die. Be it so. Be sure thou Repent before thou die, and then thou must Repent speedily;
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for, time to come, is a most hazardous uncertainty.
for, time to come, is a most hazardous uncertainty.
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The Jews have a rule, He who vows to do any thing before he dyes, he must do it speedily out of hand,
The jews have a Rule, He who vows to do any thing before he dies, he must do it speedily out of hand,
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because he is not certain whether he shall live till to morrow;
Because he is not certain whither he shall live till to morrow;
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and then his Vow is broken, and he must answer for it. 3. 'Tis good repenting betimes, Ratione facilitatis. Timely repentance is the most kindly, and gentle, and easie repentance.
and then his Voelli is broken, and he must answer for it. 3. It's good repenting betimes, Ration facilitatis. Timely Repentance is the most kindly, and gentle, and easy Repentance.
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A wound is best taken, when it is green; deferr to dress it, and it will rankle, and fester.
A wound is best taken, when it is green; defer to dress it, and it will rankle, and fester.
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A bone is best put into joynt, as soon as it is out; neglect it any time, it will hardly keep in.
A bone is best put into joint, as soon as it is out; neglect it any time, it will hardly keep in.
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Repentance, 'tis the physick of the soul; and physick, you know, is best taken in a morning. Thus Peter went out presently.
Repentance, it's the physic of the soul; and physic, you know, is best taken in a morning. Thus Peter went out presently.
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When I was instructed, I smote upon my thigh, Isa. xxxi. 19. Ey, this is the failing of these mens repentance;When I was instructed, I smote upon my thigh, Isaiah xxxi. 19. Ey, this is the failing of these men's Repentance;
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'tis all dilatory, posted off as long as may be: It shews, 1. They took little pleasure in it. 2. They came unwillingly to it;
it's all dilatory, posted off as long as may be: It shows, 1. They took little pleasure in it. 2. They Come unwillingly to it;
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as a Bear to the stake, who must be fetch'd about, with a ring in his nose;
as a Bear to the stake, who must be fetched about, with a ring in his nose;
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they were not led to it by any inward principle of grace, but upon other inducements, or enforcements rather.
they were not led to it by any inward principle of grace, but upon other inducements, or enforcements rather.
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But yet there is one word in the Text, that seems to set a timelier date upon their repentance;
But yet there is one word in the Text, that seems to Set a timelier date upon their Repentance;
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'Tis said, They enquired early after God.
It's said, They inquired early After God.
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How can this stand with this procrastinating When? Manè properabant; so Calvin; In the morning they hastned;
How can this stand with this procrastinating When? Manè properabant; so calvin; In the morning they hastened;
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Diluculò veniebant; so others, By day-break. True, true;Diluculò veniebant; so Others, By daybreak. True, true;
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All this takes not off the charge and imputation of late repentance: 1. Is't not a Sarcasm,
All this Takes not off the charge and imputation of late Repentance: 1. Is't not a Sarcasm,
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an holy scorn, and derision, of their slow, and sluggish returning unto God? Yes, yes;
an holy scorn, and derision, of their slow, and sluggish returning unto God? Yes, yes;
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after so much time wasted, and mercies abused, and provocations multiplied, now you bestir your selves;
After so much time wasted, and Mercies abused, and provocations multiplied, now you Bestir your selves;
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Is this your early return to God? So shaming their backwardness in this needful duty. 2. The Scripture,
Is this your early return to God? So shaming their backwardness in this needful duty. 2. The Scripture,
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even in the same place where it upbraids sinners with delayes, yet then uses this term of early seeking.
even in the same place where it upbraids Sinners with delays, yet then uses this term of early seeking.
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Prov. i. 24. Because when I have called, and ye refused; I have stretched out my hand, and no man regarded; Curae i. 24. Because when I have called, and you refused; I have stretched out my hand, and no man regarded;
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therefore, vers. 28. they, then shall call upon me, but I will not answer; they shall seek me early, but they shall not find me. Here are two extremities; very late, nay, too late; and yet early.Therefore, vers. 28. they, then shall call upon me, but I will not answer; they shall seek me early, but they shall not find me. Here Are two extremities; very late, nay, too late; and yet early.
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Such conversions then have an Early, and a Late; or rather, a late, and an early;
Such conversions then have an Early, and a Late; or rather, a late, and an early;
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an evening, and a morning. 1. They have Vespertinum culpae; Look at the time of their sinning; oh!
an evening, and a morning. 1. They have Vespertinum Culpae; Look At the time of their sinning; o!
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'tis very late e're they repent; all the day long, and they never thought of it.
it's very late ever they Repent; all the day long, and they never Thought of it.
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But then, 2. There is Matutinum poenae, The morning of their punishments. When Gods judgements break in upon them, then they bestir themselves.
But then, 2. There is Matutinum Poenae, The morning of their punishments. When God's Judgments break in upon them, then they Bestir themselves.
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Take their time of sinning, so it is Vesperi: Take their day of suffering, so it is Manè. Serò quoad culpam, Citò quoad poenam.
Take their time of sinning, so it is Evening: Take their day of suffering, so it is Manè. Serò quoad Fault, Citò quoad poenam.
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3. Or, they seek and enquire early, and yet very late. That's early, or manè, when a man awakens.
3. Or, they seek and inquire early, and yet very late. That's early, or manè, when a man awakens.
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The Sluggards morning, when he breaks off sleep, that may be at noon, or night, in true computation.
The Sluggards morning, when he breaks off sleep, that may be At noon, or night, in true computation.
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Security layes a sinner in a deep sleep; when Gods hand awakens him, that's his morning; till then, he was asleep. That's the first fault, Untimely.
Security lays a sinner in a deep sleep; when God's hand awakens him, that's his morning; till then, he was asleep. That's the First fault, Untimely.
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II. A second defect of their repentance, is, That it was enforced:
II A second defect of their Repentance, is, That it was Enforced:
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Cum occideret, When he slew them, and his judgements fell upon them, then they bethought themselves and turned to him.Cum Occideret, When he slew them, and his Judgments fell upon them, then they bethought themselves and turned to him.
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That's a second malignant circumstance, that marrs their repentance. Till then they never thought of him.
That's a second malignant circumstance, that mars their Repentance. Till then they never Thought of him.
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Many other times there were, that would have better become their repentance;
Many other times there were, that would have better become their Repentance;
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much better then this, When he slew them, and fell upon them with a destroying judgement:
much better then this, When he slew them, and fell upon them with a destroying judgement:
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1. Quando peccarunt; As soon as they had sinned, had they any grace, they should have repented.
1. Quando peccarunt; As soon as they had sinned, had they any grace, they should have repented.
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I told you before, Repentance is presently due, as soon as we have sinned. God calls all delayers, fools.
I told you before, Repentance is presently due, as soon as we have sinned. God calls all delayers, Fools.
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O ye fools, how long will ye love foolishness? Prov. i. 22. As Tertullian, God Dedicavit poenitentiam in Paradiso: So the time as soon as ever Adam had sinned, God summon'd him to repentance.Oh you Fools, how long will you love foolishness? Curae i. 22. As Tertullian, God Dedicavit poenitentiam in Paradiso: So the time as soon as ever Adam had sinned, God summoned him to Repentance.
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Wisdom and Grace would have us do so. Thus it was with David, when he numbred the people, presently his heart smote him;
Wisdom and Grace would have us do so. Thus it was with David, when he numbered the people, presently his heart smote him;
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he saw his fault, and sorrowed for it. Well, suppose they took not that first time;
he saw his fault, and sorrowed for it. Well, suppose they took not that First time;
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there are more intermediate times before he came to slay them: 2. Quando benefecit eis; When he did good to them;
there Are more intermediate times before he Come to slay them: 2. Quando benefecit eis; When he did good to them;
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that should reclaim them. 1. They sinned, and yet he ceased not from blessing them. 2. They murmured,
that should reclaim them. 1. They sinned, and yet he ceased not from blessing them. 2. They murmured,
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and yet he blessed them. 3. They tempted him, and yet he fed them. 4. They would pose his Power, whether he could fetch water out of the rock,
and yet he blessed them. 3. They tempted him, and yet he fed them. 4. They would pose his Power, whither he could fetch water out of the rock,
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and he did it for them. Oh! that's high time for repentance, when Gods goodness wrestles, and strives with our wickedness, and would overcome us.
and he did it for them. Oh! that's high time for Repentance, when God's Goodness wrestles, and strives with our wickedness, and would overcome us.
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Luther tells us of a man, wicked and yet prosperous. Vicisti me, Domine, nimia bonitate tua. He overcame him with love.Luther tells us of a man, wicked and yet prosperous. Vicisti me, Domine, Nimia bonitate tua. He overcame him with love.
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S. Paul charges it deeply upon impenitent sinners, tells them, It makes them inexcusable, Rom. ii. 4. Despisest thou the riches of his goodness, not knowing that the goodness of God leadeth thee to repentance?
S. Paul charges it deeply upon impenitent Sinners, tells them, It makes them inexcusable, Rom. ii. 4. Despisest thou the riches of his Goodness, not knowing that the Goodness of God leads thee to Repentance?
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There is another time, when they should have repented;
There is Another time, when they should have repented;
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3. Quando invitavit; When by the Ministery of Moses, and Aaron, he found fault with their sins, and called them to repentance.
3. Quando invitavit; When by the Ministry of Moses, and Aaron, he found fault with their Sins, and called them to Repentance.
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That sure is a just time for us to repent, when Gods Word calls us to repentance.
That sure is a just time for us to Repent, when God's Word calls us to Repentance.
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'Tis that which Christ commends in the Ninevites, Matth. xii. 41. The men of Nineveh shall rise in judgment with this Generation, they repented at the preaching of Ionah;
It's that which christ commends in the Ninevites, Matthew xii. 41. The men of Nineveh shall rise in judgement with this Generation, they repented At the preaching of Jonah;
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No sooner did God dispatch a Prophet to them, to call them to Repentance, but they yielded presently, in auditu auris. One look of Christ made Peter weep bitterly.
No sooner did God dispatch a Prophet to them, to call them to Repentance, but they yielded presently, in auditu Auris. One look of christ made Peter weep bitterly.
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It was that, which S. Paul takes comfort in, in the matter of his Conversion, I was not disobedient to the heavenly Vision, Acts xxvi. 19. It was that also that commended the Conversion of those Penitents, Acts ii. When they heard this, they were pricked at the heart.
It was that, which S. Paul Takes Comfort in, in the matter of his Conversion, I was not disobedient to the heavenly Vision, Acts xxvi. 19. It was that also that commended the Conversion of those Penitents, Acts ii. When they herd this, they were pricked At the heart.
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One Sermon of S. Peter, reclaims them presently. The Ministery of Gods Word is the great sanctified Instrument to work us to Repentance.
One Sermon of S. Peter, reclaims them presently. The Ministry of God's Word is the great sanctified Instrument to work us to Repentance.
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Yet there were other Opportunities, that in all reason they should have taken to repent, though they slighted the former;
Yet there were other Opportunities, that in all reason they should have taken to Repent, though they slighted the former;
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That's 4. Quando castigavit; When he did visit their sins with more moderate, and fatherly chastisements.
That's 4. Quando castigavit; When he did visit their Sins with more moderate, and fatherly chastisements.
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We know, God had his Ferulaes, and Rods, and Fatherly Corrections, with which he did visit them;
We know, God had his Ferulaes, and Rods, and Fatherly Corrections, with which he did visit them;
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Hunger, and Drought, want of bread and water. The Wilderness in which he led them was a School of Afflictions.
Hunger, and Drought, want of bred and water. The Wilderness in which he led them was a School of Afflictions.
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And therefore in allusion to that, Afflictions are called a Carrying into the Wilderness, Hos. ii. 14. I will bring her into the wilderness,
And Therefore in allusion to that, Afflictions Are called a Carrying into the Wilderness, Hos. ii. 14. I will bring her into the Wilderness,
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and there speak unto her heart. 'Tis the usual way God takes with us;and there speak unto her heart. It's the usual Way God Takes with us;
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when his word alone will do us no good, to write our lessons on our backs with his Rod.
when his word alone will do us no good, to write our Lessons on our backs with his Rod.
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Prosperity makes us wanton, Affliction often times hunts us in, and brings us before him.
Prosperity makes us wanton, Affliction often times hunt's us in, and brings us before him.
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Sickness, and Poverty, and Losses, and other uncomfortable Events, they are usual means to reclaim us.
Sickness, and Poverty, and Losses, and other uncomfortable Events, they Are usual means to reclaim us.
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Hosea, chap. ii. 6. compares afflictions to an hedg of thorns;Hosea, chap. ii. 6. compares afflictions to an hedge of thorns;
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Behold, I will hedg up thy way with th• … rns, so that you shall have little list to break out. Thus was Manasseh converted;Behold, I will hedge up thy Way with th• … rns, so that you shall have little list to break out. Thus was Manasses converted;
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Captivity and Imprisonment wrought him to repentance, 2 Chr. xxxiii. 12. When he was in affliction he besought the Lord his God,
Captivity and Imprisonment wrought him to Repentance, 2 Christ xxxiii. 12. When he was in affliction he besought the Lord his God,
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and humbled himself greatly before the God of his Fathers. It was Luther 's speech, Schola Crucis, Schola Lucis. and humbled himself greatly before the God of his Father's. It was Luther is speech, School Crucis, School Lucis.
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And it is the great aggravation of wicked King Ahaz, 2 Chron. xxviii. 22. In the time of his distress, did he trespass yet more and more against the Lord;
And it is the great aggravation of wicked King Ahaz, 2 Chronicles xxviii. 22. In the time of his distress, did he trespass yet more and more against the Lord;
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this is that King Ahaz; that's his brand: as if he should say, Here is a sinner, whom Affliction will not tame.
this is that King Ahaz; that's his brand: as if he should say, Here is a sinner, whom Affliction will not tame.
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'Tis to great purpose that Solomon advises us, Prov. iii. II. My son, despise not the chastening of the Lord.
It's to great purpose that Solomon advises us, Curae iii. II My son, despise not the chastening of the Lord.
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Gentle Corrections must not be despised, nor slighted.
Gentle Corrections must not be despised, nor slighted.
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And David his father counted it an happy thing to get good by such chastening, Psal. xciv. 12. Blessed is the man, whom thou chastisest,
And David his father counted it an happy thing to get good by such chastening, Psalm xciv. 12. Blessed is the man, whom thou chastisest,
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and teachest him out of thy Law. and Teachest him out of thy Law.
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He shews it will prevent this same Occideret, That thou mayest give him rest from the days of adversity,
He shows it will prevent this same Occideret, That thou Mayest give him rest from the days of adversity,
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until the pit be digged for the wicked, verse 13. Happy chastisements, that prevent slaying!until the pit be dug for the wicked, verse 13. Happy chastisements, that prevent slaying!
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To do as Isaiah speaks, chap. xxvi. 16. Lord, in trouble have they visited thee, they poured out a prayer,
To do as Isaiah speaks, chap. xxvi. 16. Lord, in trouble have they visited thee, they poured out a prayer,
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when thy chastning was upon them. No, this wrought not with them, Quando castigavit. So then, here is the unworthy servile baseness of their Repentance;when thy chastening was upon them. No, this wrought not with them, Quando castigavit. So then, Here is the unworthy servile baseness of their Repentance;
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no time would serve but quando occidit; when he slew them; never till their heads were on the block.
no time would serve but quando occidit; when he slew them; never till their Heads were on the block.
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Yes, this is Pharoah 's Repentance; he stood out many a stroke;
Yes, this is Pharaoh is Repentance; he stood out many a stroke;
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but when it came to a destruction, then he seeks to Moses, O I have sinned, save me from this death onely.
but when it Come to a destruction, then he seeks to Moses, Oh I have sinned, save me from this death only.
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We condemn it in Pharoah, and wonder at it here in the Israelites; and yet upon examination, we shall find, it is the case of many of us.
We condemn it in Pharaoh, and wonder At it Here in the Israelites; and yet upon examination, we shall find, it is the case of many of us.
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Take it, 1. Either more collectively and largely, for our national Repentance; Or, 2. More privately and personally for each mans particular. 1. Let us look abroad;
Take it, 1. Either more collectively and largely, for our national Repentance; Or, 2. More privately and personally for each men particular. 1. Let us look abroad;
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not to censure and descant upon other mens estate, but yet we may soberly consider the sins of the times, and lay them to heart.
not to censure and descant upon other men's estate, but yet we may soberly Consider the Sins of the times, and lay them to heart.
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Have we not passed all the former Quandoes, the Seasons of Repentance with small Amendment? 1. Not when we sinned;
Have we not passed all the former Quandoes, the Seasons of Repentance with small Amendment? 1. Not when we sinned;
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God knows many sins stand upon the Score, uncancelled by Repentance. 2. Not when he blessed us with Deliverances, with Peace, Plenty, Freedom from Annoyances; yet small fruits upon it.
God knows many Sins stand upon the Score, canceled by Repentance. 2. Not when he blessed us with Deliverances, with Peace, Plenty, Freedom from Annoyances; yet small fruits upon it.
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Evidentibus Beneficiis ingrati. 3. Not when he hath by his word invited to Repentance; Nay, that Mannah comes out at our Nostrils, we begin to loath it.Evidentibus Benefits ingrati. 3. Not when he hath by his word invited to Repentance; Nay, that Manna comes out At our Nostrils, we begin to loath it.
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Ye begin to question whether God speaks by us. 4. Not when he hath chastised us in measure, shot off warning Pieces, rather then murdring Cannons;
You begin to question whither God speaks by us. 4. Not when he hath chastised us in measure, shot off warning Pieces, rather then murdering Cannons;
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Commotions, and Plagues, and unnatural Discontents:
Commotions, and Plagues, and unnatural Discontents:
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we despise those Chastisements. 5. When he comes to slay us, then we will bethink our selves:
we despise those Chastisements. 5. When he comes to slay us, then we will bethink our selves:
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When the Kingdom is on a light fire, and Invasions of Enemies, or intestine Rebellions begin to destroy us;
When the Kingdom is on a Light fire, and Invasions of Enemies, or intestine Rebellions begin to destroy us;
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then it is to be hoped we will repent. 2. Let us take it more privately, and personally;
then it is to be hoped we will Repent. 2. Let us take it more privately, and personally;
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and then ask your hearts what time you set for your Repentance? It is, cum occidet, when we are on our Death-beds, and no hope of life;
and then ask your hearts what time you Set for your Repentance? It is, cum Occidet, when we Are on our Deathbeds, and no hope of life;
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when God sends his last Executioner, to cut us off from the land of the living, then we resolve to repent.
when God sends his last Executioner, to Cut us off from the land of the living, then we resolve to Repent.
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Well, 'tis possible, you may do so; De nemine desperandum, quem patientia Dei sinit vivere:
Well, it's possible, you may do so; De Nemine desperandum, Whom patientia Dei sinit vivere:
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Yet consider, 1. It is Infamis Poenitentia; here is a brand set upon it by the Holy Ghost. 2. It is Incerta; There is small encouragement the Scripture gives to it, rather rejects it.
Yet Consider, 1. It is Infamis Penitence; Here is a brand Set upon it by the Holy Ghost. 2. It is Incerta; There is small encouragement the Scripture gives to it, rather rejects it.
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See what entertainment such Seekers are promis'd to find at God's hand, Prov. 1. 26. Because I have called and ye refused, I have stretched out my hand,
See what entertainment such Seekers Are promised to find At God's hand, Curae 1. 26. Because I have called and you refused, I have stretched out my hand,
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and no man regarded, verse 26. I will also laugh at your calamity, I will mock when your fear comes — when distress and anguish comes upon you, verse 28. then they shall call upon me, but I will not answer. and no man regarded, verse 26. I will also laugh At your calamity, I will mock when your Fear comes — when distress and anguish comes upon you, verse 28. then they shall call upon me, but I will not answer.
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See what encouragement such early Seekers have. 3. It is Suspiciosa Poenitentia; there is great cause to suspect the goodness of such Repentance, which is forced from us, cum occideret, when the fear of death surprises us.
See what encouragement such early Seekers have. 3. It is Suspiciosa Penitence; there is great cause to suspect the Goodness of such Repentance, which is forced from us, cum Occideret, when the Fear of death surprises us.
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A man may deceive himself in judging his Repentance.
A man may deceive himself in judging his Repentance.
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In great affliction, he may promise fairly, and think he hath good and honest purposes to forsake his sin, that he is mortified to it;
In great affliction, he may promise fairly, and think he hath good and honest Purposes to forsake his since, that he is mortified to it;
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because, 1. That lust which reigned in him is nipp'd, and forc'd back by his affliction:
Because, 1. That lust which reigned in him is nipped, and forced back by his affliction:
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'tis like the sap of a tree in Winter, all shrunk to the Root.
it's like the sap of a tree in Winter, all shrunk to the Root.
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Sorrow, and sickness, and any great affliction, is like Winter-Weather, it nips the Branches, hinders our Corruption from sprouting;
Sorrow, and sickness, and any great affliction, is like Winter-Weather, it nips the Branches, hinders our Corruption from sprouting;
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and so we think 'tis dead; but the Root holds life and sap: Warm Weather of Prosperity will make it spring again;
and so we think it's dead; but the Root holds life and sap: Warm Weather of Prosperity will make it spring again;
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like Iob 's tree, chap. xiv. 8, 9. Through the sent of waters it will bud,
like Job is tree, chap. xiv. 8, 9. Through the sent of waters it will bud,
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and bring forth boughs like a plant. and bring forth boughs like a plant.
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2. In the fear of death, or any sore affliction, we may take our selves to be mortified,
2. In the Fear of death, or any soar affliction, we may take our selves to be mortified,
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because afflictions will justle out temptations of sinful pleasures; he hath lost the relish of them for a time:
Because afflictions will justle out temptations of sinful pleasures; he hath lost the relish of them for a time:
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As sick men can find no sweetness in meats, which otherwise they delight in; because their taste is for a time embittered.
As sick men can find no sweetness in Meats, which otherwise they delight in; Because their taste is for a time embittered.
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Let them recover health, and they will fall to again. 3. In sickness many take themselves mortified, not because sin is weakened in them, but nature is infeebled;
Let them recover health, and they will fallen to again. 3. In sickness many take themselves mortified, not Because since is weakened in them, but nature is infeebled;
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that withdraws her strength by which sin was active: recover nature, and sin will recover.
that withdraws her strength by which since was active: recover nature, and since will recover.
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As a 〈 ◊ 〉 in a tree, let the tree spring, and that will spring too.
As a 〈 ◊ 〉 in a tree, let the tree spring, and that will spring too.
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'Tis not the body of sin that is mortified, but the body of nature is infeebled.
It's not the body of since that is mortified, but the body of nature is infeebled.
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Put not thy Conversion then upon such hazardous adventures; stay not till he comes to slay thee by death.
Put not thy Conversion then upon such hazardous adventures; stay not till he comes to slay thee by death.
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It is an infamous, 'tis an uncertain, 'tis a suspicious Repentance; thou mayest be mistaken in it. Come we to, III. The third defect of their Repentance, that's falsness, and dissembling;
It is an infamous, it's an uncertain, it's a suspicious Repentance; thou Mayest be mistaken in it. Come we to, III. The third defect of their Repentance, that's falseness, and dissembling;
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it was a flattering, unsound, hypocritical Repentance.
it was a flattering, unsound, hypocritical Repentance.
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Nevertheless they did flatter him with their mouth, and they ly• … d unto him with their tongue. Nevertheless they did flatter him with their Mouth, and they ly• … worser unto him with their tongue.
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All their conversion and turning to God was but flattery and falshood. And this Flattery and falshood will appear, 1. In their Professions. 2. In their Promises;
All their conversion and turning to God was but flattery and falsehood. And this Flattery and falsehood will appear, 1. In their Professions. 2. In their Promises;
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Flattering Professions and false Promises. 1. Flattery is seen in Professions;
Flattering Professions and false Promises. 1. Flattery is seen in Professions;
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1. A Flatterer will profess a great esteem of goodness and worth in the Person whom he applies himself to;
1. A Flatterer will profess a great esteem of Goodness and worth in the Person whom he Applies himself to;
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ready to ascribe much unto him: So did these hollow Converts;
ready to ascribe much unto him: So did these hollow Converts;
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In their Affliction, they acknowledged, God was their rock, and strength, and the high God their Redeemer, verse 35. Thus the Herodians flattered Christ, Matth. xxii. 16. Master, we know that thou art true,
In their Affliction, they acknowledged, God was their rock, and strength, and the high God their Redeemer, verse 35. Thus the Herodians flattered christ, Matthew xxii. 16. Master, we know that thou art true,
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and teachest the way of God in truth, and regardest no mans person.
and Teachest the Way of God in truth, and regardest no men person.
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Christ discovers them, Why tempt ye me, ye hypocrites? Such are the soothings of unsound repentance, when affliction presses us. christ discovers them, Why tempt you me, you Hypocrites? Such Are the soothings of unsound Repentance, when affliction presses us.
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Oh! then we will acknowledge God, and his goodness;
Oh! then we will acknowledge God, and his Goodness;
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As Benhadad did with the King of Israel, O the Kings of Israel are merciful Kings;
As Benhadad did with the King of Israel, Oh the Kings of Israel Are merciful Kings;
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but yet false and treacherous for all his profession:
but yet false and treacherous for all his profession:
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4104
when he recovers his strength, he will renew his war with him. 2. Flattery is seen in profession of great love, and affection.
when he recovers his strength, he will renew his war with him. 2. Flattery is seen in profession of great love, and affection.
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Iudas his kiss, a testimony of great love, as if Christ were dear to him. Such Professions hypocritical repentance will make under Affliction.Iudas his kiss, a testimony of great love, as if christ were dear to him. Such Professions hypocritical Repentance will make under Affliction.
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4106
Such love Ziba shews to David; professed great love and loyalty to him.
Such love Ziba shows to David; professed great love and loyalty to him.
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4107
The Jews had such blandishments to God-ward, Isai. xxix. 13. They drew near him with their mouth,
The jews had such blandishments to Godward, Isaiah xxix. 13. They drew near him with their Mouth,
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and with their lips did honour him. and with their lips did honour him.
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In our extremities, who but God, and Christ are in cur mouths? then we seem much to affect them. 3. Flattery is seen in profession of sorrow for any offence.
In our extremities, who but God, and christ Are in cur mouths? then we seem much to affect them. 3. Flattery is seen in profession of sorrow for any offence.
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4110
A Dissembler to escape his due 〈 ◊ 〉 will confess all, and profess great sorrow for former offences.
A Dissembler to escape his due 〈 ◊ 〉 will confess all, and profess great sorrow for former offences.
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Thus did railing Shimei to David; Oh, who so sorry for his offence, who so submiss in confessing it? 2 Sam. xix. 18. And such professions an hypocrite under the lash will make to God.
Thus did railing Shimei to David; O, who so sorry for his offence, who so submiss in confessing it? 2 Sam. xix. 18. And such professions an hypocrite under the lash will make to God.
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The Israelites, when thunder and lightnings were about their ears, O we have sinned in asking a King, besides all our other sin• …, 1 Sam. xii. 19. These are flattering Professions. 2. As they flatter'd in their Professions,
The Israelites, when thunder and lightnings were about their ears, Oh we have sinned in asking a King, beside all our other sin• …, 1 Sam. xii. 19. These Are flattering Professions. 2. As they flattered in their Professions,
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so they were false in their Promises. Repentance will make Vows and Promises; and so will this false and counterfeit Repentance abound in Promises.
so they were false in their Promises. Repentance will make Vows and Promises; and so will this false and counterfeit Repentance abound in Promises.
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Ask Pharaob, If God spare thee this time, wilt thou let Israel go? O yes, No longer stay.
Ask Pharaoh, If God spare thee this time, wilt thou let Israel go? O yes, No longer stay.
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4115
An Hypocrite will go about to bribe God with Promises; Spare me this one time, I will become a new man; yet all false. A double Falsness; 1. False in Intention;
an Hypocrite will go about to bribe God with Promises; Spare me this one time, I will become a new man; yet all false. A double Falseness; 1. False in Intention;
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He sayes what he never means, his tongue contradicts his heart. 2. False in Performance; He never makes good what he saith.
He Says what he never means, his tongue contradicts his heart. 2. False in Performance; He never makes good what he Says.
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David calls it a lying, fained Obedience, Psal. lxvi. 3. Through the greatness of thy power, shall thine enemies yield fained obedience unto thee; False and Counterfeit.David calls it a lying, feigned obedience, Psalm lxvi. 3. Through the greatness of thy power, shall thine enemies yield feigned Obedience unto thee; False and Counterfeit.
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So then, In that these Jews were thus false and fraudulent in their repentance;
So then, In that these jews were thus false and fraudulent in their Repentance;
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4119
it will discover unto us the dangerous condition of this sin of Hypocrisy, in three strains of Hypocrisy: 1. See the guile of Hypocrisy;
it will discover unto us the dangerous condition of this since of Hypocrisy, in three strains of Hypocrisy: 1. See the guile of Hypocrisy;
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4120
Rather then fail, it will counterfeit and act any duty, though never so unacceptable, as Repentance is.
Rather then fail, it will counterfeit and act any duty, though never so unacceptable, as Repentance is.
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No duty in Religion goes down so hard with an Hypocrite, as Repentance. Repentance is a shaming duty;
No duty in Religion Goes down so hard with an Hypocrite, as Repentance. Repentance is a shaming duty;
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4122
A penitent must confess, and acknowledge he hath sinned; take shame and confusion to himself;
A penitent must confess, and acknowledge he hath sinned; take shame and confusion to himself;
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cry with the Leper, I am unclean. Now Hypocrites are, Animalia Gloriae, all for their Credit and Reputation.
cry with the Leper, I am unclean. Now Hypocrites Are, Animalia Glory, all for their Credit and Reputation.
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In matter of Opinion, they are in no Errour;
In matter of Opinion, they Are in no Error;
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Quod volumus sanctum est. What? Are we ignorant and blind also? Iob. ix. 40. In matter of Conversation, they are without spot or wrinkle;Quod volumus sanctum est. What? are we ignorant and blind also? Job ix. 40. In matter of Conversation, they Are without spot or wrinkle;
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You are they which justifie themselves before men. Luke xvi. 14. It is hard to bring them to acknowledge either errour or fault;You Are they which justify themselves before men. Luke xvi. 14. It is hard to bring them to acknowledge either error or fault;
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But yet, if it makes for their turn, they will even act a penitential part, and confess, and recant, and seem to be sorry for sin.
But yet, if it makes for their turn, they will even act a penitential part, and confess, and recant, and seem to be sorry for since.
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So did Simon Magus, and King Saul. 2. See the pertinacy, and obstinacy of hypocrisie; It will act, and counterfeit, and not give over, no, not in the greatest affliction.
So did Simon Magus, and King Saul. 2. See the pertinacy, and obstinacy of hypocrisy; It will act, and counterfeit, and not give over, no, not in the greatest affliction.
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Cum occideret, when Gods hand is slaying them, yet then they will counterfeit. Neither mercies, nor miracles, nor chastisements, nor plagues, will alter or change him.Cum Occideret, when God's hand is slaying them, yet then they will counterfeit. Neither Mercies, nor Miracles, nor chastisements, nor plagues, will altar or change him.
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Let favour beshewed to him, yet he will not learn righteousness; Nay, Let Gods hand be lifted up, yet they will not see it.
Let favour beshewed to him, yet he will not Learn righteousness; Nay, Let God's hand be lifted up, yet they will not see it.
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Isai. xxvi. 10. Of all other sinners, an Hypocrite is the most hopeless, and incorrigible. Afflictions have brought home prophane sinners;Isaiah xxvi. 10. Of all other Sinners, an Hypocrite is the most hopeless, and incorrigible. Afflictions have brought home profane Sinners;
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4132
but an Hypocrite will stand out that too; either accuse God for afflicting him, or dissemblingly accuse himself;
but an Hypocrite will stand out that too; either accuse God for afflicting him, or dissemblingly accuse himself;
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like some desperate Cutpurse, that will steal in the Sessions-house, or at the Gallows. 3. See the stupor, and brutish sottishness of Hypocrisie.
like Some desperate Cutpurse, that will steal in the Sessions house, or At the Gallows. 3. See the stupor, and brutish sottishness of Hypocrisy.
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4134
It will not only undertake to deceive men, but God also; think to mock him with flatteries, and lyes.
It will not only undertake to deceive men, but God also; think to mock him with flatteries, and lies.
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4135
As Ah• … z, how did he cover his infidelity? O he would not tempt God.
As Ah• … z, how did he cover his infidelity? O he would not tempt God.
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4136
What saith Isaiah? Isai. vii. 13. Is it a small thing to weary men,
What Says Isaiah? Isaiah vii. 13. Is it a small thing to weary men,
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but will ye weary my God also? An Hypocrite will not onely faulter with men, seek to delude the world but, they are lying children to God.
but will you weary my God also? an Hypocrite will not only falter with men, seek to delude the world but, they Are lying children to God.
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Isai. xxx. 9. Thus S. Peter charges Ananias and Sapphira, that they lyed not to men,
Isaiah xxx. 9. Thus S. Peter charges Ananias and Sapphira, that they lied not to men,
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but to the Holy Ghost, Acts v. 4. Thus Isaiah brings in the Hypocrites of his time, boasting even to God, of their hypocritical service and devotion, Isai. lviii. 3. Wherefore have we fasted, and thou seest it not? Wherefore have we afflicted our soul,
but to the Holy Ghost, Acts v. 4. Thus Isaiah brings in the Hypocrites of his time, boasting even to God, of their hypocritical service and devotion, Isaiah lviii. 3. Wherefore have we fasted, and thou See it not? Wherefore have we afflicted our soul,
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and thou takest no knowledge? Indeed, Hypocrites are in truth, secret Atheists, They turn the glory of God into an Idol, so hoping to put him off with vizards, and counterfeits;and thou Takest no knowledge? Indeed, Hypocrites Are in truth, secret Atheists, They turn the glory of God into an Idol, so hoping to put him off with vizards, and counterfeits;
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4141
worse than Iacob toward Isaac, God can neither see, nor feel, nor find out their mockeries.
Worse than Iacob towards Isaac, God can neither see, nor feel, nor find out their mockeries.
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That's the third, the falsness of their Repentance. Come we to,
That's the third, the falseness of their Repentance. Come we to,
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IV. The fourth defect of their Conversion and Repentance, It was momentary and unconstant, Vers. 37. Their heart was not right with him,
IV. The fourth defect of their Conversion and Repentance, It was momentary and unconstant, Vers. 37. Their heart was not right with him,
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neither were they stedfast in his Covenant. And this clause comes in as a proof of the former;neither were they steadfast in his Covenant. And this clause comes in as a proof of the former;
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4145
'tis a Conviction of their unsound and hypocritical repentance. And here is a double Conviction, by which an Hypocrite may judg of himself.
it's a Conviction of their unsound and hypocritical Repentance. And Here is a double Conviction, by which an Hypocrite may judge of himself.
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Their repentance was false and fained. 1. Because it was not hearty. True repentance is hearty repentance.
Their Repentance was false and feigned. 1. Because it was not hearty. True Repentance is hearty Repentance.
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If the heart be wanting, it is counterfeit, and hypocritical: Their heart was not right with him.
If the heart be wanting, it is counterfeit, and hypocritical: Their heart was not right with him.
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Their repentance was false and fained. 2. Because it was not lasting and durable; They were not stedfast in his Covenant.
Their Repentance was false and feigned. 2. Because it was not lasting and durable; They were not steadfast in his Covenant.
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1. It was hypocritital, because it was not cordial and hearty.
1. It was hypocritital, Because it was not cordial and hearty.
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How was it not hearty? were they not in earnest? was it meer out-side, acted, pretended repentance? 'Tis likely not. There is a double Hypocrisie;
How was it not hearty? were they not in earnest? was it mere outside, acted, pretended Repentance? It's likely not. There is a double Hypocrisy;
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1. Formal, and express, when he that acts it, intends onely to counterfeit, means nothing else. That's gross hypocrisie.
1. Formal, and express, when he that acts it, intends only to counterfeit, means nothing Else. That's gross hypocrisy.
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Such were the Pharises in Christ 's time, and the world is full of them.
Such were the Pharisees in christ is time, and the world is full of them.
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Hardly can we think a man in such a case as these Israelites were now in, at the point of death, would be so gross,
Hardly can we think a man in such a case as these Israelites were now in, At the point of death, would be so gross,
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as to mock God expresly. 2. There is hypocrisie of a finer thread, that's interpretative hypocrisie;
as to mock God expressly. 2. There is hypocrisy of a finer thread, that's interpretative hypocrisy;
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Such an hypocrisie wherein we deal falsly with God, and our selves too: Such as God will judge hypocrisie.
Such an hypocrisy wherein we deal falsely with God, and our selves too: Such as God will judge hypocrisy.
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How's that? when a man rests in some acts of repentance, but yet fails, and falls short in the main, and is careless of that.
How's that? when a man rests in Some acts of Repentance, but yet fails, and falls short in the main, and is careless of that.
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As 1. There are some actions of repentance, as confession of Sin, calling for Mercy, promising Amendment;
As 1. There Are Some actions of Repentance, as Confessi of since, calling for Mercy, promising Amendment;
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these are good, but yet more is required. 2. There are some affections, and passions of repentance;
these Are good, but yet more is required. 2. There Are Some affections, and passion of Repentance;
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as sadness, and sorrow, and feat, and anxiety, dejection of mind, and other passionate motions; these also are good, but yet fall short.
as sadness, and sorrow, and feat, and anxiety, dejection of mind, and other passionate motions; these also Are good, but yet fallen short.
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3. What then is wanting? The main of all is, that the heart must be changed. I say, changed.
3. What then is wanting? The main of all is, that the heart must be changed. I say, changed.
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It may be affected, dejected, and troubled, and yet remain as bad as ever. So it was with Pharaoh; the terrours of God deeply affected him.
It may be affected, dejected, and troubled, and yet remain as bad as ever. So it was with Pharaoh; the terrors of God deeply affected him.
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So Ahab was strangely cast down upon Elijah's threatnings; was sad in good earnest.
So Ahab was strangely cast down upon Elijah's threatenings; was sad in good earnest.
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And what think you of Iudas? was not he much affected? But yet, no true change was wrought in their hearts;
And what think you of Iudas? was not he much affected? But yet, no true change was wrought in their hearts;
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they were the same men still; Pharaoh an oppressour in his heart, Ahab a persecutour.
they were the same men still; Pharaoh an oppressor in his heart, Ahab a persecutor.
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Here then is that which makes up repentance to be true and spiritual, and such as God will accept;
Here then is that which makes up Repentance to be true and spiritual, and such as God will accept;
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when it puts a new heart into us, changes our natures from what we were before, begets in us new resolutions, that we chuse what we refused, love what we hated; frames the very heart a-new.
when it puts a new heart into us, changes our nature's from what we were before, begets in us new resolutions, that we choose what we refused, love what we hated; frames the very heart anew.
c-crq pn31 vvz dt j n1 p-acp pno12, vvz po12 n2 p-acp r-crq pns12 vbdr a-acp, vvz p-acp pno12 j n2, cst pns12 vvi r-crq pns12 vvd, vvb r-crq pns12 vvd; vvz dt j n1 av.
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In this case, hypocrisie works like Art, sincerity like Nature. How is that? Why Nature's work begins within, frames the inward of a man:
In this case, hypocrisy works like Art, sincerity like Nature. How is that? Why Nature's work begins within, frames the inward of a man:
p-acp d n1, n1 vvz av-j n1, n1 av-j n1. q-crq vbz d? q-crq ng1 n1 vvz a-acp, vvz dt j pp-f dt n1:
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first the heart, then shapes the outward members, so doth Sincerity;
First the heart, then shapes the outward members, so does Sincerity;
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But Art, that works upon the outside, alters the figure and outward lineaments, goes no further, so doth Hypocrisie.
But Art, that works upon the outside, alters the figure and outward lineaments, Goes no further, so does Hypocrisy.
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Judge thy conversion by this trial;
Judge thy conversion by this trial;
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Art thou another man? a new frame put into thee? hath God taken away thy stony heart? so, thy profane,
Art thou Another man? a new frame put into thee? hath God taken away thy stony heart? so, thy profane,
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or covetous, or proud heart? and given thee an heart of flesh, & c? 2. A second Conviction of their unsoundness of repentance is, that it was a flitting, momentary, unconstant repentance;
or covetous, or proud heart? and given thee an heart of Flesh, & c? 2. A second Conviction of their unsoundness of Repentance is, that it was a flitting, momentary, unconstant Repentance;
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They were not stedfast in his Covenant. That's a second Conviction. True repentance will prove lasting repentance;They were not steadfast in his Covenant. That's a second Conviction. True Repentance will prove lasting Repentance;
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Hypocritical repentance is slippery, and unconstant. A true Convert hath an inward principle of repentance planted into him;
Hypocritical Repentance is slippery, and unconstant. A true Convert hath an inward principle of Repentance planted into him;
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Grace is a second Nature, and works constantly, as nature doth;
Grace is a second Nature, and works constantly, as nature does;
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but an Hypocrite in his actions of reformation and repentance, is moved, not by an inward principle of God, but by some outward motive.
but an Hypocrite in his actions of Reformation and Repentance, is moved, not by an inward principle of God, but by Some outward motive.
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When that ceases, his conversion fails. The motions of Piety in a good Christian, are like natural motions;
When that ceases, his conversion fails. The motions of Piety in a good Christian, Are like natural motions;
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the motions of an Hypocrite, are as artificial motions. The motions of the Sun, and the motions of a Clock, keep time alike; and for a time;
the motions of an Hypocrite, Are as artificial motions. The motions of the Sun, and the motions of a Clock, keep time alike; and for a time;
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we will say, the Clock goes as true as the Sun. Ey, but here's the difference, the one moves out of an inward principle, naturally;
we will say, the Clock Goes as true as the Sun. Ey, but here's the difference, the one moves out of an inward principle, naturally;
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the other, the Clock, is moved by an outward principle; the weight, and plummet makes it go;
the other, the Clock, is moved by an outward principle; the weight, and plummet makes it go;
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and when that is down, the Clock stands still: Or, as in waters, a natural Stream flows always, it is fed with a Spring;
and when that is down, the Clock Stands still: Or, as in waters, a natural Stream flows always, it is fed with a Spring;
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but a sudden Land-floud, though it runs strongly for a while, yet it will dry up, it hath no spring, or fountain to feed it.
but a sudden Landflood, though it runs strongly for a while, yet it will dry up, it hath no spring, or fountain to feed it.
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A great difference 'twixt affectation that will tire; and affection, which will hold out: A great difference 'twixt passion, which is sudden, comes and goes;
A great difference betwixt affectation that will tire; and affection, which will hold out: A great difference betwixt passion, which is sudden, comes and Goes;
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and fixt resolution, which is constant. An Hyocrite is like an unbroken Horse, he may strike a stroak or two right, but falls to his trot.
and fixed resolution, which is constant. an Hyocrite is like an unbroken Horse, he may strike a stroke or two right, but falls to his trot.
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Sudden flushings of heat are one thing, and the kindly warmth at the heart is another.
Sudden flushings of heat Are one thing, and the kindly warmth At the heart is Another.
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A good Christian is the same out of affliction, that he is in affliction. An Hypocrite, Oh! he is a new man on his sick-bed;
A good Christian is the same out of affliction, that he is in affliction. an Hypocrite, Oh! he is a new man on his sickbed;
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recover him, and ye discover him as covetous, as profane as ever. In affliction he vows, in prosperity he forgets his vows.
recover him, and you discover him as covetous, as profane as ever. In affliction he vows, in Prosperity he forgets his vows.
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What saith David? My heart is fixed, O Lord, my heart is fixed.
What Says David? My heart is fixed, Oh Lord, my heart is fixed.
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Psal. lxvi. 13. I will pay thee my vows, which my lips have uttered, and my mouth hath spoken, when I was in trouble. Psalm lxvi. 13. I will pay thee my vows, which my lips have uttered, and my Mouth hath spoken, when I was in trouble.
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In his repentance, he hath renewed his Covenants with God, and he will not break with him.
In his Repentance, he hath renewed his Covenants with God, and he will not break with him.
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Failings he may have, but yet he revoltes not; trip he may, but yet recovers.
Failings he may have, but yet he revolts not; trip he may, but yet recovers.
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Davids resolution is his, I will never forget thy Commandments, for by them thou hast quickened me. Davids resolution is his, I will never forget thy commandments, for by them thou hast quickened me.
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A SERMON ON ISAI. xxvi. 9. — When thy Iudgements are in the earth, the Inhabitants of the world will learn righteousness.
A SERMON ON ISAIAH. xxvi. 9. — When thy Judgments Are in the earth, the Inhabitants of the world will Learn righteousness.
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THis Chapter is stiled by the Prophet Isaiah, Canticum, A Song. Vers. 1. In that day shall this Song be sung in the land of Iudah.
THis Chapter is styled by the Prophet Isaiah, Canticum, A Song. Vers. 1. In that day shall this Song be sung in the land of Iudah.
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A Song, penn'd and prepared for the people of God against their return out of Captivity.
A Song, penned and prepared for the people of God against their return out of Captivity.
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The Prophet not onely forewarns them of it, that they must all be in bondage to the King of Babylon; but foresees,
The Prophet not only forewarns them of it, that they must all be in bondage to the King of Babylon; but foresees,
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and assures them they shall not perish there, but they shall be brought back again into their own Countrey.
and assures them they shall not perish there, but they shall be brought back again into their own Country.
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Thus the Prophet, placed in Excelsa Fidei specula, in Faith's Watch-tower, foresees their miseries, and foretels their deliverance.
Thus the Prophet, placed in Excelsa Fidei specula, in Faith's Watchtower, foresees their misery's, and foretells their deliverance.
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And this prediction of their deliverance is framed into a Song;
And this prediction of their deliverance is framed into a Song;
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that, as the occasion will be comfortable, the matter triumphant, so it bespeaks suitable affections, chearful and joyful thanksgivings unto God.
that, as the occasion will be comfortable, the matter triumphant, so it bespeaks suitable affections, cheerful and joyful thanksgivings unto God.
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Thus light is sown for the righteous, and gladness for the upright in heart, Psal. xcvii. 11. In the midst of all troubles and afflictions,Thus Light is sown for the righteous, and gladness for the upright in heart, Psalm xcvii. 11. In the midst of all Troubles and afflictions,
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yet there is a Seed-time, and there shall be an Harvest of Joy, and Comfort.
yet there is a Seedtime, and there shall be an Harvest of Joy, and Comfort.
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Esay, he sowes this Seed in Promises, and, in Gods good time, they shall reap the Harvest in a full Performance.Isaiah, he sows this Seed in Promises, and, in God's good time, they shall reap the Harvest in a full Performance.
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This Song consists of many sweet strains; 'Tis partly Eucharistical, a Psalm of Thankfulness; and partly Didactieal;
This Song consists of many sweet strains; It's partly Eucharistical, a Psalm of Thankfulness; and partly Didactieal;
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M• … schil (as David terms many of his Psalms) a Psalm, or Song, to give Instruction.M• … schil (as David terms many of his Psalms) a Psalm, or Song, to give Instruction.
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And the Text belongs to this second sort; 'Tis a strain of Instruction. This well learned, and practised, will make the other strain seasonable unto us.
And the Text belongs to this second sort; It's a strain of Instruction. This well learned, and practised, will make the other strain seasonable unto us.
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Let us first learn righteousness, by Gods just judgements;
Let us First Learn righteousness, by God's just Judgments;
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and that will bring us to a condition of Joy, and Thankfulness, for his merciful Deliverances.
and that will bring us to a condition of Joy, and Thankfulness, for his merciful Deliverances.
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The Text, it shews us what use we are to make of Gods Visitations; what's the profit, and improvement we must make of our sufferings and afflictions. They are NONLATINALPHABET;
The Text, it shows us what use we Are to make of God's Visitations; what's the profit, and improvement we must make of our sufferings and afflictions. They Are;
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they are so many lessons, and instructions to us; and we must undergo them accordingly, and learn righteousness by them.
they Are so many Lessons, and instructions to us; and we must undergo them accordingly, and Learn righteousness by them.
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So then, the Text recommends unto us this Truth, That the land of Affliction, 'tis, and ought to be, the School of Instruction.
So then, the Text recommends unto us this Truth, That the land of Affliction, it's, and ought to be, the School of Instruction.
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And herein we may consider two things: 1. Doctorem. 2. Disciplinam. 1. What is that that must teach us; that is, our Afflictions;
And herein we may Consider two things: 1. Doctorem. 2. Disciplinam. 1. What is that that must teach us; that is, our Afflictions;
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they are our Instructours. 2. What we must learn by them; We must learn righteousness by them:
they Are our Instructors. 2. What we must Learn by them; We must Learn righteousness by them:
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That's the Discipline and Instruction we must receive by them. First, Let us consider what's that which must teach and instruct us;
That's the Discipline and Instruction we must receive by them. First, Let us Consider what's that which must teach and instruct us;
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They are our Sufferings and Afflictions.
They Are our Sufferings and Afflictions.
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And they are here described unto us in a threefold Notion ▪ 1. In their Nature and Propriety, what, and whose they are;
And they Are Here described unto us in a threefold Notion ▪ 1. In their Nature and Propriety, what, and whose they Are;
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what we must esteem our Afflictions to be;
what we must esteem our Afflictions to be;
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they are no other then Gods judgements. 2. They are described by their Time and Season;
they Are no other then God's Judgments. 2. They Are described by their Time and Season;
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that's implyed in this particle of Time, Quando, When. 3. They are described by the circumstance of Place, where they are inflicted.
that's employed in this particle of Time, Quando, When. 3. They Are described by the circumstance of Place, where they Are inflicted.
d|vbz vvn p-acp d n1 pp-f n1, fw-la, q-crq crd pns32 vbr vvn p-acp dt n1 pp-f n1, c-crq pns32 vbr vvn.
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That which God makes the School of Correction, that's the earth. When thy judgements are in the earth.
That which God makes the School of Correction, that's the earth. When thy Judgments Are in the earth.
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1. Consider their Nature and Propriety.
1. Consider their Nature and Propriety.
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Afflictions and Calamities, they are Gods judgements. It is a point of Piety, to know and acknowledge this Truth, That whatsoever befalls us, all our Sufferings, Personal or National, God is the Authour of them;
Afflictions and Calamities, they Are God's Judgments. It is a point of Piety, to know and acknowledge this Truth, That whatsoever befalls us, all our Sufferings, Personal or National, God is the Author of them;
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'tis his hand that inflicts them.
it's his hand that inflicts them.
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And the Prophet Ieremiah makes it a point of Wisdom to acknowiedge this, chap. ix. 12. Who is a wise man, that may understand this? — for what the land perisheth. It is great wisdome to know from whom,
And the Prophet Jeremiah makes it a point of Wisdom to acknowiedge this, chap. ix. 12. Who is a wise man, that may understand this? — for what the land Perishes. It is great Wisdom to know from whom,
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and for what our Afflictions are come upon us. 1. It is an acknowledgement that God expects from us.
and for what our Afflictions Are come upon us. 1. It is an acknowledgement that God expects from us.
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He looks we should see him in all our Sufferings, and observe his hand in them.
He looks we should see him in all our Sufferings, and observe his hand in them.
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Hear the rod, and who hath appointed it, Mica. Hear the rod, and who hath appointed it, Mica.
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vi. 9. and know whose hand it is that brings it. 2. He challengeth these Afflictions to himself, as his own special administrations.
vi. 9. and know whose hand it is that brings it. 2. He Challengeth these Afflictions to himself, as his own special administrations.
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Is there any evil in the City, and the Lord hath not done it? Amos iii. 6. I form the light, and create darkness; Is there any evil in the city, and the Lord hath not done it? Amos iii. 6. I from the Light, and create darkness;
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I make peace, and create evil; I the Lord do all these things, Isai. xlv. 7. 3. He takes it hainously,I make peace, and create evil; I the Lord do all these things, Isaiah xlv. 7. 3. He Takes it heinously,
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as a great indignity offer'd to his Providence, that we will not acknowledge him in all our Sufferings.
as a great indignity offered to his Providence, that we will not acknowledge him in all our Sufferings.
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Our Prophet complains of it, vers. 11. Lord, when thy hand is lifted up, they will not see it;
Our Prophet complains of it, vers. 11. Lord, when thy hand is lifted up, they will not see it;
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give no testimony to his just proceedings. See what construction God makes of this; he accounts it no better then a reproach, and slander cast upon him.
give no testimony to his just proceedings. See what construction God makes of this; he accounts it no better then a reproach, and slander cast upon him.
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Ier. v. 12. They have belyed the Lord, and said, 'Tis not he. Jeremiah v. 12. They have belied the Lord, and said, It's not he.
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In all our Sufferings, it must make us confess with old Eli, It is the Lord:
In all our Sufferings, it must make us confess with old Eli, It is the Lord:
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and conclud• … of our Affliction, as David did of Promotion, It comes neither from the East,
and conclud• … of our Affliction, as David did of Promotion, It comes neither from the East,
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nor from the West, nor any other point of the Compass;nor from the West, nor any other point of the Compass;
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but, In the hand of the Lord there is a Cup, and he reacheth it to us, and pours it upon us.
but, In the hand of the Lord there is a Cup, and he reaches it to us, and pours it upon us.
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A necessary Truth it is, and yet we are exceeding backward to learn it.
A necessary Truth it is, and yet we Are exceeding backward to Learn it.
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And this backwardness in us, is grounded upon two difficulties: 1. This acknowledgment, it is Confessio Fidei; and all men have not this Faith, to see and discern our calamities and miseries from whence they come.
And this backwardness in us, is grounded upon two difficulties: 1. This acknowledgment, it is Confessio Fidei; and all men have not this Faith, to see and discern our calamities and misery's from whence they come.
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Many feel the rod, that cannot hear it; feel the smart of it, that cannot apprehend who hath appointed it.
Many feel the rod, that cannot hear it; feel the smart of it, that cannot apprehend who hath appointed it.
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With Belshazzar, we can see the Hand-writing upon the Wall but we cannot read it, and understand the meaning of it.
With Belshazzar, we can see the Handwriting upon the Wall but we cannot read it, and understand the meaning of it.
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As the Jews, when God spake from heaven, Iohn xii. 29. They said, it thundred; it was but a ratling in the Sky, they made no more of it:
As the jews, when God spoke from heaven, John xii. 29. They said, it thundered; it was but a rattling in the Sky, they made no more of it:
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So, a natural man without Faiths prospective, can hardly look so high as to the hand of God.
So, a natural man without Faiths prospective, can hardly look so high as to the hand of God.
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The evil we suffer, 'tis but some distemper in nature; or the malice of men;
The evil we suffer, it's but Some distemper in nature; or the malice of men;
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or, if it be more immediately from God, then it is chance and fortune, any thing rather then God, that doth afflict us.
or, if it be more immediately from God, then it is chance and fortune, any thing rather then God, that does afflict us.
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Whereas Faith and Piety overlooks secondary causes, and fixes upon God.
Whereas Faith and Piety overlooks secondary Causes, and fixes upon God.
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Iob neither mentions Sabeans, nor Caldeans in all his losses, but acknowledges God in all his sufferings:Job neither mentions Sabeans, nor Chaldaeans in all his losses, but acknowledges God in all his sufferings:
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The Lord hath given, and the Lord hath taken away. The Lord hath given, and the Lord hath taken away.
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This made Ioseph, when he was shamefully entreated by his unnatural brethren, acknowledg to them, Non vos, sed Deus;
This made Ioseph, when he was shamefully entreated by his unnatural brothers, acknowledge to them, Non vos, sed Deus;
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'twas not you, but God, that lent me into Egypt. 2. Men are exceeding loth to acknowledge their sufferings to be Gods judgements, upon another difficulty;
'twas not you, but God, that lent me into Egypt. 2. Men Are exceeding loath to acknowledge their sufferings to be God's Judgments, upon Another difficulty;
pn31|vbds xx pn22, cc-acp np1, cst vvd pno11 p-acp np1. crd n2 vbr av-vvg j pc-acp vvi po32 n2 pc-acp vbi npg1 n2, p-acp j-jn n1;
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'Tis Confessio reatùs; it bewrays our guiltiness; it carries with it an acknowledgment, that all is not well 'twixt God and us,
It's Confessio reatùs; it bewrays our guiltiness; it carries with it an acknowledgment, that all is not well betwixt God and us,
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but that he is become our enemy, and fights against us. Now naturally we are very unwilling to think that God hath any quarrel against us.
but that he is become our enemy, and fights against us. Now naturally we Are very unwilling to think that God hath any quarrel against us.
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It is a deceit which we are exceedingly subject unto.
It is a deceit which we Are exceedingly Subject unto.
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Prone we are to delude our selves with this false perswasion, that God and we stand in good terms.
Prove we Are to delude our selves with this false persuasion, that God and we stand in good terms.
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How hardly could Samuel dispute Saul out of this delusion, and make him confess there was a breach 'twixt God and him? We are very desirous in all our afflictions,
How hardly could Samuel dispute Saul out of this delusion, and make him confess there was a breach betwixt God and him? We Are very desirous in all our afflictions,
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if it be possible, to prove that God is not the Authour of them, but some other cause:
if it be possible, to prove that God is not the Author of them, but Some other cause:
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Iudiciis Dei detrahimus, ne peccatores nos esse cognoscamus, saith Salvian. As Pharaoh laboured a long time to prove that God sent not those plagues upon him,Iudiciis Dei detrahimus, ne Peccatores nos esse cognoscamus, Says Salvian. As Pharaoh laboured a long time to prove that God sent not those plagues upon him,
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but that Moses wrought them some other way; his Inchanters could do as much as that came to.
but that Moses wrought them Some other Way; his Enchanters could do as much as that Come to.
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It is no easie matter to make us acknowledge, either our doings of evil to be sins against God;
It is no easy matter to make us acknowledge, either our doings of evil to be Sins against God;
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or our sufferings of evil, to be judgements from God. Thy judgements, saith David, are far out of his • … ght;
or our sufferings of evil, to be Judgments from God. Thy Judgments, Says David, Are Far out of his • … ght;
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that makes him tush, and puff at all his afflictions. So then, the point is briefly thus much;
that makes him tush, and puff At all his afflictions. So then, the point is briefly thus much;
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The evils and calamities which we suffer, they are Gods judgements; 'tis our duty so to esteem them, to acknowledge them Acts of Divine Justice.
The evils and calamities which we suffer, they Are God's Judgments; it's our duty so to esteem them, to acknowledge them Acts of Divine justice.
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And that will draw from us three other Acknowledgments, and clear and justifie Gods proceedings from three Imputations.
And that will draw from us three other Acknowledgments, and clear and justify God's proceedings from three Imputations.
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Are our afflictions Gods judgements? Then, 1. They are deserved by us;
are our afflictions God's Judgments? Then, 1. They Are deserved by us;
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God doth justly inflict them upon us, Sine iniquitate. 2. They are advisedly decreed, and wisely ordain'd;
God does justly inflict them upon us, Sine iniquitate. 2. They Are advisedly decreed, and wisely ordained;
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he brings them upon us, Sine temeritate; he doth not cast them upon us at all adventures,
he brings them upon us, Sine temeritate; he does not cast them upon us At all adventures,
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and unadvisedly. 3. They are proportion'd in a just and holy manner, with a due measure and moderation;
and unadvisedly. 3. They Are proportioned in a just and holy manner, with a due measure and moderation;
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he sends them upon us, Sine furore; not in rage and fury. 1. Our miseries and afflictions, they are Gods judgements, and therefore deserved.
he sends them upon us, Sine furore; not in rage and fury. 1. Our misery's and afflictions, they Are God's Judgments, and Therefore deserved.
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We must not charge God foolishly, but acknowledg him to be righteous in all his proceedings.
We must not charge God foolishly, but acknowledge him to be righteous in all his proceedings.
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Indeed, while we have to deal with men, In foro humanae Iustitiae, we may have something to say:
Indeed, while we have to deal with men, In foro humanae Iustitiae, we may have something to say:
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We may charge them with violence and oppression, and plead our innocency:
We may charge them with violence and oppression, and plead our innocency:
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But when we consider, Gods hand is in all that we suffer, that will convince us of sin.
But when we Consider, God's hand is in all that we suffer, that will convince us of since.
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His judgements are evident convictions of our sinful provocations. I know, O Lord, saith David, that thy judgements are just, Psal. cxix. The violence of men doth not impeach the justice of God;
His Judgments Are evident convictions of our sinful provocations. I know, Oh Lord, Says David, that thy Judgments Are just, Psalm cxix. The violence of men does not impeach the Justice of God;
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nor doth the justice of God warrant, or excuse the violence of men.
nor does the Justice of God warrant, or excuse the violence of men.
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Iehu must answer for all that bloud which was shed in Iezreel; and yet Iezreel, by Divine Sentence, was devoted to destruction, Hos. i. 4. Vos cogitâstis malum, sed Deus vertit in bonum; Iehu must answer for all that blood which was shed in Jezreel; and yet Jezreel, by Divine Sentence, was devoted to destruction, Hos. i. 4. Vos cogitâstis malum, sed Deus Vertit in bonum;
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You thought evil against me, but God meant it to good, said Ioseph to his unnatural brethren, that sold him into Egypt. Their wicked designs were no impeachments to Gods holy purposes.
You Thought evil against me, but God meant it to good, said Ioseph to his unnatural brothers, that sold him into Egypt. Their wicked designs were no impeachments to God's holy Purposes.
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Quod homo facit improbè, Deus facit justé. The malice of men can be no prejudice to the justice of God.Quod homo facit improbè, Deus facit justé. The malice of men can be no prejudice to the Justice of God.
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We owe this dutiful acknowledgement to God in all our afflictions.
We owe this dutiful acknowledgement to God in all our afflictions.
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We must accept of the punishment of our iniquity, Levit. xxvi. 41. Thus the Church of God submits her self to Gods severity;We must accept of the punishment of our iniquity, Levit. xxvi. 41. Thus the Church of God submits her self to God's severity;
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I will bear the indignation of the Lord, because I have sinned against him, Micah vii. 9. And so again, Lam. i. The Lord is righteous, for I have rebelled against him. I will bear the Indignation of the Lord, Because I have sinned against him, micah vii. 9. And so again, Lam. i. The Lord is righteous, for I have rebelled against him.
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In all heavy calamities of warr and blood-shed, of dearth and famine, of sickness and diseases, we may take up the Prophet Habakkuks question, Was the Lord displeased against the Rivers? Was thine anger against the rivers? Was thy wrath against the Sea? So may we say;
In all heavy calamities of war and bloodshed, of dearth and famine, of sickness and diseases, we may take up the Prophet Habakkuks question, Was the Lord displeased against the rivers? Was thine anger against the Rivers? Was thy wrath against the Sea? So may we say;
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Is the Lord displeased with the course of nature, that he makes it unkindly? Is he angry with the quiet and peaceable order of the world, that he turns it all into up-rore and confusion? No verily, he is the God of order, not of confusion;
Is the Lord displeased with the course of nature, that he makes it unkindly? Is he angry with the quiet and peaceable order of the world, that he turns it all into uproar and confusion? No verily, he is the God of order, not of confusion;
vbz dt n1 vvn p-acp dt n1 pp-f n1, cst pns31 vvz pn31 av-j? vbz pns31 j p-acp dt j-jn cc j n1 pp-f dt n1, cst pns31 vvz pn31 d p-acp j cc n1? uh-dx av-j, pns31 vbz dt n1 pp-f n1, xx pp-f n1;
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he is the God of peace, not of dissention; but our sins have bred and brought upon us those judgements.
he is the God of peace, not of dissension; but our Sins have bred and brought upon us those Judgments.
pns31 vbz dt n1 pp-f n1, xx pp-f n1; cc-acp po12 n2 vhb vvn cc vvn p-acp pno12 d n2.
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We are like chimneys, set on fire with our own soot. We minister the fewel that feeds the fire of Gods indignation. That's the first;
We Are like Chimneys, Set on fire with our own soot. We minister the fuel that feeds the fire of God's Indignation. That's the First;
pns12 vbr j n2, vvn p-acp n1 p-acp po12 d n1. pns12 vvb dt n1 cst vvz dt n1 pp-f npg1 n1. d|vbz dt ord;
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they are judgments, and therefore deserved. 2. Our miseries are Gods judgments, and therefore wisely decreed, and ordered by God;
they Are Judgments, and Therefore deserved. 2. Our misery's Are God's Judgments, and Therefore wisely decreed, and ordered by God;
pns32 vbr n2, cc av vvn. crd po12 n2 vbr ng1 n2, cc av av-j vvn, cc vvn p-acp np1;
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he sends them upon us, Sine temeritate; not unadvisedly.
he sends them upon us, Sine temeritate; not unadvisedly.
pns31 vvz pno32 p-acp pno12, fw-la fw-la; xx av-j.
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Our afflictions, they are not casualties, but the wise and holy dispensations of a righteous God.
Our afflictions, they Are not casualties, but the wise and holy dispensations of a righteous God.
po12 n2, pns32 vbr xx n2, cc-acp dt j cc j n2 pp-f dt j np1.
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4289
In regno providentiae, non est locus temeritati. In regno providentiae, non est locus temeritati.
p-acp fw-la fw-la, fw-la fw-la fw-la n1.
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Chance, or mishaps, have no place, bear no sway, in the kingdome of Providence, and government of God.
Chance, or mishaps, have no place, bear no sway, in the Kingdom of Providence, and government of God.
n1, cc n2, vhb dx n1, vvb dx n1, p-acp dt n1 pp-f n1, cc n1 pp-f np1.
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Our sufferings, they are not Missilia fortunae, scatterings of fortune (as the Philistins thought of their diseases, It may be, 'tis but a chance that hath befallen us.
Our sufferings, they Are not Missile Fortunae, scatterings of fortune (as the philistines Thought of their diseases, It may be, it's but a chance that hath befallen us.
po12 n2, pns32 vbr xx np1 fw-la, n2 pp-f n1 (c-acp dt njp2 vvd pp-f po32 n2, pn31 vmb vbi, pn31|vbz p-acp dt n1 cst vhz vvn pno12.
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) No, they are right-ayming thunderbolts, as the book of Wisdome excellently calls them. Our chastisements, they come from the hand of God, that doth wisely order them;
) No, they Are right-aiming thunderbolts, as the book of Wisdom excellently calls them. Our chastisements, they come from the hand of God, that does wisely order them;
) uh-dx, pns32 vbr j n2, p-acp dt n1 pp-f n1 av-j vvz pno32. po12 n2, pns32 vvb p-acp dt n1 pp-f np1, cst vdz av-j vvi pno32;
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they lye not at the feet of Fortune, to be spurn'd into the world at all adventures.
they lie not At the feet of Fortune, to be spurned into the world At all adventures.
pns32 vvb xx p-acp dt n2 pp-f n1, pc-acp vbi vvn p-acp dt n1 p-acp d n2.
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Thus the Scripture tells of the bending of his Bow, and the preparing of his Arrows;
Thus the Scripture tells of the bending of his Bow, and the preparing of his Arrows;
av dt n1 vvz pp-f dt n-vvg pp-f po31 n1, cc dt vvg pp-f po31 n2;
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and he shoots not at rovers (as that man that hit Ahab in the battel, it was unwittingly done,
and he shoots not At rovers (as that man that hit Ahab in the battle, it was unwittingly done,
cc pns31 vvz xx p-acp n2 (c-acp d n1 cst vvd np1 p-acp dt n1, pn31 vbds av-j vdn,
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and at all adventure) but he hath a steddy aym.
and At all adventure) but he hath a steady aim.
cc p-acp d n1) cc-acp pns31 vhz dt j n1.
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4297
He sets up a sinner as his mark, at which he levels and directs his stroke.
He sets up a sinner as his mark, At which he levels and directs his stroke.
pns31 vvz a-acp dt n1 p-acp po31 n1, p-acp r-crq pns31 vvz cc vvz po31 n1.
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The most uncertain, and seemingly casual afflictions, are yet wisely and steddily ordered by Divine Providence.
The most uncertain, and seemingly casual afflictions, Are yet wisely and steadily ordered by Divine Providence.
dt av-ds j, cc av-vvg j n2, vbr av av-j cc av-j vvn p-acp j-jn n1.
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4299
Amongst the Plagues of Egypt, that of the Swarms of Flies was the most unlikely to be subject to Guidance;
among the Plagues of Egypt, that of the Swarms of Flies was the most unlikely to be Subject to Guidance;
p-acp dt n2 pp-f np1, cst pp-f dt n2 pp-f n2 vbds dt av-ds j pc-acp vbi j-jn p-acp n1;
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Who can order, or direct the tumultuary motions of those living Atoms, and errattick Creatures? Yet, what saith God of that Judgment? Exod. viii. I will send swarms of flies, and the houses of the Egyptians shall be full of them;
Who can order, or Direct the tumultuary motions of those living Atoms, and errattick Creatures? Yet, what Says God of that Judgement? Exod viii. I will send swarms of flies, and the houses of the egyptians shall be full of them;
q-crq vmb vvi, cc vvi dt j n2 pp-f d j-vvg n2, cc j n2? av, r-crq vvz np1 pp-f d n1? np1 crd. pns11 vmb vvi n2 pp-f n2, cc dt n2 pp-f dt njp2 vmb vbi j pp-f pno32;
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but in Goshen, where my people dwell, no swarms of flies shall be there. but in Goshen, where my people dwell, no swarms of flies shall be there.
cc-acp p-acp np1, c-crq po11 n1 vvi, dx n2 pp-f n2 vmb vbi a-acp.
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Thus also he calls the Annoyance of Locusts, and Catter-pillars his great Army, of which he is Commander;
Thus also he calls the Annoyance of Locusts, and Caterpillars his great Army, of which he is Commander;
av av pns31 vvz dt n1 pp-f n2, cc n2 po31 j n1, pp-f r-crq pns31 vbz n1;
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and see how he orders them, They shall march every one in his wayes, they shall not break their ranks, they shall walk every one in his path, as a well-ordered Army, Ioel ii.
and see how he order them, They shall march every one in his ways, they shall not break their ranks, they shall walk every one in his path, as a well-ordered Army, Joel ii.
cc vvb c-crq pns31 n2 pno32, pns32 vmb vvi d pi p-acp po31 n2, pns32 vmb xx vvi po32 n2, pns32 vmb vvi d pi p-acp po31 n1, p-acp dt j n1, np1 crd.
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4304
It makes us acknowledge 'tis neither fate, nor fortune, neither natural destiny, nor uncertain casualty,
It makes us acknowledge it's neither fate, nor fortune, neither natural destiny, nor uncertain casualty,
pn31 vvz pno12 vvi pn31|vbz dx n1, ccx n1, dx j n1, ccx j n1,
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but the holy hand of God that doth afflict and punish us. 3. They are Iudgments, and therefore proportioned in a due measure, and moderation;
but the holy hand of God that does afflict and Punish us. 3. They Are Judgments, and Therefore proportioned in a due measure, and moderation;
cc-acp dt j n1 pp-f np1 cst vdz vvi cc vvi pno12. crd pns32 vbr n2, cc av vvn p-acp dt j-jn n1, cc n1;
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he brings them upon us, Sine furore. Rage and fury are boundless, doth all in extremity.
he brings them upon us, Sine furore. Rage and fury Are boundless, does all in extremity.
pns31 vvz pno32 p-acp pno12, fw-la fw-la. n1 cc n1 vbr j, vdz d p-acp n1.
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But Justice and Judgment sets limits to it self; keeps within Compass of a just Moderation.
But justice and Judgement sets Limits to it self; keeps within Compass of a just Moderation.
p-acp n1 cc n1 vvz n2 p-acp pn31 n1; vvz p-acp n1 pp-f dt j n1.
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Dispensator poenarum est, & non profusor. S. Basil calls them, NONLATINALPHABET. 1. He proportions our sufferings to the measure of our sins.Dispensator Poenarum est, & non profusor. S. Basil calls them,. 1. He proportions our sufferings to the measure of our Sins.
fw-la fw-la fw-la, cc fw-fr n1. np1 np1 vvz pno32,. crd pns31 n2 po12 n2 p-acp dt n1 pp-f po12 n2.
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That's Proportio Iustitiae. He ponders our punishments with the weight of our sins, Ut punire videatur justitia, non potestas, saith Salvian; therein rather discharging the office of a Judge,
That's Proportio Iustitiae. He ponders our punishments with the weight of our Sins, Ut Punire Videatur justitia, non potestas, Says Salvian; therein rather discharging the office of a Judge,
d|vbz fw-la fw-la. pns31 vvz po12 n2 p-acp dt n1 pp-f po12 n2, fw-mi n1 ng1 fw-la, fw-la fw-la, vvz np1; av av vvg dt n1 pp-f dt n1,
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4310
then fulfilling the pleasure of an angry Potentate. Yea, and this he doth with much abatement.
then fulfilling the pleasure of an angry Potentate. Yea, and this he does with much abatement.
av vvg dt n1 pp-f dt j n1. uh, cc d pns31 vdz p-acp d n1.
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He punishes not ultra, but citra; his Judgments fall short, and on this side of our Iniquities.
He Punishes not ultra, but citra; his Judgments fallen short, and on this side of our Iniquities.
pns31 vvz xx fw-la, p-acp n1; po31 n2 vvb j, cc p-acp d n1 pp-f po12 n2.
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4312
He punishes us less then our deservings, Ezra ix. He serves out his Judgments with the Strike, not with the heaped Measure. 2. He proportions his Judgments with an eye to our infirmities;He Punishes us less then our deservings, Ezra ix. He serves out his Judgments with the Strike, not with the heaped Measure. 2. He proportions his Judgments with an eye to our infirmities;
pns31 vvz pno12 dc cs po12 n2-vvg, np1 crd. pns31 vvz av po31 n2 p-acp dt vvb, xx p-acp dt j-vvn n1. crd pns31 n2 po31 n2 p-acp dt n1 p-acp po12 n2;
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That's Proportio Misericordiae. He considers not onely what we do deserve, but what we can endure.
That's Proportio Mercy. He considers not only what we do deserve, but what we can endure.
d|vbz fw-la fw-la. pns31 vvz xx av-j r-crq pns12 vdb vvi, cc-acp r-crq pns12 vmb vvi.
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He knows our weakness, and will not over-charge us with unsupportable Judgments.
He knows our weakness, and will not overcharge us with unsupportable Judgments.
pns31 vvz po12 n1, cc vmb xx n1 pno12 p-acp j n2.
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I will not contend for ever, neither will I be always wroth, saith God in Isaiah, for the spirit would fail before me, I will not contend for ever, neither will I be always wroth, Says God in Isaiah, for the Spirit would fail before me,
pns11 vmb xx vvi p-acp av, dx vmb pns11 vbi av j, vvz np1 p-acp np1, p-acp dt n1 vmd vvi p-acp pno11,
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and the souls which I have made. and the Souls which I have made.
cc dt n2 r-crq pns11 vhb vvn.
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He so remembers us to be sinners, as that he forgets not we are weak Creatures;
He so remembers us to be Sinners, as that he forgets not we Are weak Creatures;
pns31 av vvz pno12 pc-acp vbi n2, c-acp cst pns31 vvz xx pns12 vbr j n2;
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able to deserve that, which we are not able to endure.
able to deserve that, which we Are not able to endure.
j pc-acp vvi d, r-crq pns12 vbr xx j pc-acp vvi.
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His punishments do not come upon us in their perfection, as elsewhere he threateneth, Isai. xlvii. 9.His punishments do not come upon us in their perfection, as elsewhere he threateneth, Isaiah xlvii. 9.
po31 n2 vdb xx vvi p-acp pno12 p-acp po32 n1, c-acp av pns31 vvz, np1 crd. crd
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Thus God proportions our Afflictions, as he did the manner of Legal Purifications. That which could endure the fire, was to pass through the fire;
Thus God proportions our Afflictions, as he did the manner of Legal Purifications. That which could endure the fire, was to pass through the fire;
av np1 n2 po12 n2, c-acp pns31 vdd dt n1 pp-f j n2. d r-crq vmd vvi dt n1, vbds pc-acp vvi p-acp dt n1;
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but that which could not endure the fire, was to pass through the water. It was his gracious dealing with his people;
but that which could not endure the fire, was to pass through the water. It was his gracious dealing with his people;
cc-acp cst r-crq vmd xx vvi dt n1, vbds pc-acp vvi p-acp dt n1. pn31 vbds po31 j n-vvg p-acp po31 n1;
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How oft did they provoke him in the Wilderness? But yet He destroyed them not, and did not stirr up all his wrath;
How oft did they provoke him in the Wilderness? But yet He destroyed them not, and did not stir up all his wrath;
c-crq av vdd pns32 vvi pno31 p-acp dt n1? p-acp av pns31 vvd pno32 xx, cc vdd xx vvi a-acp d po31 n1;
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for he remembred they were but flesh, spiritus vadens, & non rediens, a wind that passes away, and cometh not again. for he remembered they were but Flesh, spiritus vadens, & non rediens, a wind that passes away, and comes not again.
c-acp pns31 vvd pns32 vbdr p-acp n1, fw-la fw-la, cc fw-la n2, dt n1 cst vvz av, cc vvz xx av.
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Hence arises that seeming Contradiction betwixt his peoples confession, and his pity and compassion; Thou hast punished us less then our iniquities;
Hence arises that seeming Contradiction betwixt his peoples Confessi, and his pity and compassion; Thou hast punished us less then our iniquities;
av vvz d j-vvg n1 p-acp po31 ng1 n1, cc po31 n1 cc n1; pns21 vh2 vvn pno12 av-dc cs po12 n2;
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nay, saith God, I have punished you more, You have received at the Lords hand double for your sins.
nay, Says God, I have punished you more, You have received At the lords hand double for your Sins.
uh, vvz np1, pns11 vhb vvn pn22 av-dc, pn22 vhb vvn p-acp dt n2 n1 j-jn p-acp po22 n2.
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He is sorry for their afflictions, and seems to blame his Justice, for being too severe.
He is sorry for their afflictions, and seems to blame his justice, for being too severe.
pns31 vbz j p-acp po32 n2, cc vvz pc-acp vvi po31 n1, c-acp vbg av j.
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We have seen the first Particular, the Nature of our Afflictions, what they are, and what we must account them to be, They are Gods Iudgments. Consider, II. Their Time and Season.
We have seen the First Particular, the Nature of our Afflictions, what they Are, and what we must account them to be, They Are God's Judgments. Consider, II Their Time and Season.
pns12 vhb vvn dt ord j, dt n1 pp-f po12 n2, r-crq pns32 vbr, cc r-crq pns12 vmb vvi pno32 pc-acp vbi, pns32 vbr n2 n2. vvb, crd po32 n1 cc n1.
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And that is set forth in this Particle of Time, Quando, when: When thy Iudgements are in the earth.
And that is Set forth in this Particle of Time, Quando, when: When thy Judgments Are in the earth.
cc cst vbz vvn av p-acp d n1 pp-f n1, fw-la, c-crq: c-crq po21 n2 vbr p-acp dt n1.
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And we may consider this Circumstance of Time in a threefold Notion; 1. This When, 'tis Tempus restrictum; 'Tis a limited and confined Time.
And we may Consider this Circumstance of Time in a threefold Notion; 1. This When, it's Tempus restrictum; It's a limited and confined Time.
cc pns12 vmb vvi d n1 pp-f n1 p-acp dt j n1; crd d c-crq, pn31|vbz npg1 fw-la; pn31|vbz dt j-vvn cc j-vvn n1.
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4330
This Quando, 'tis but Aliquando; This Time, 'tis but Sometime.
This Quando, it's but Aliquando; This Time, it's but Sometime.
d fw-la, pn31|vbz p-acp fw-la; d n1, pn31|vbz p-acp av.
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His Iudgments are not always abroad in the earth; He is not always smiting, not ever punishing,
His Judgments Are not always abroad in the earth; He is not always smiting, not ever punishing,
po31 n2 vbr xx av av p-acp dt n1; pns31 vbz xx av vvg, xx av vvg,
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and afflicting the sons of Men.
and afflicting the Sons of Men.
cc vvg dt n2 pp-f n2.
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He doth not always chide, saith David, nor keep his anger for ever, Psal. ciii.. What we say of the offers of his grace, 'tis most true also of the testimonies of his wrath;He does not always chide, Says David, nor keep his anger for ever, Psalm ciii.. What we say of the offers of his grace, it's most true also of the testimonies of his wrath;
pns31 vdz xx av vvi, vvz np1, ccx vvi po31 n1 c-acp av, np1 crd.. r-crq pns12 vvb pp-f dt n2 pp-f po31 n1, pn31|vbz av-ds j av pp-f dt n2 pp-f po31 n1;
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they are hodiè, they are not quotidiè; they have a limited time, they are not always upon us.
they Are hodiè, they Are not quotidiè; they have a limited time, they Are not always upon us.
pns32 vbr fw-fr, pns32 vbr xx fw-fr; pns32 vhb dt j-vvn n1, pns32 vbr xx av p-acp pno12.
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There are other times pass over our heads, before this time of Judgment begins; 1. There is the time of his goodness and bounty;
There Are other times pass over our Heads, before this time of Judgement begins; 1. There is the time of his Goodness and bounty;
pc-acp vbr j-jn n2 vvb a-acp po12 n2, p-acp d n1 pp-f n1 vvz; crd pc-acp vbz dt n1 pp-f po31 n1 cc n1;
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and that's like a long Summers-day; a time that God delights in, to do good unto us;
and that's like a long Summer's day; a time that God delights in, to do good unto us;
cc d|vbz j dt j n1; dt n1 cst np1 vvz p-acp, pc-acp vdi j p-acp pno12;
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to win us to himself by his mercies, that we might serve him with gladness of heart,
to win us to himself by his Mercies, that we might serve him with gladness of heart,
p-acp vvb pno12 pc-acp px31 p-acp po31 n2, cst pns12 vmd vvi pno31 p-acp n1 pp-f n1,
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and delight our selves in his great goodness. And, 2. There is the time of his Patience;and delight our selves in his great Goodness. And, 2. There is the time of his Patience;
cc vvb po12 n2 p-acp po31 j n1. cc, crd pc-acp vbz dt n1 pp-f po31 n1;
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and that is a long day too, NONLATINALPHABET.
and that is a long day too,.
cc d vbz dt j n1 av,.
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He hath his time of long-suffering and patience, when he waits upon the hardness of our hearts,
He hath his time of long-suffering and patience, when he waits upon the hardness of our hearts,
pns31 vhz po31 n1 pp-f j cc n1, c-crq pns31 vvz p-acp dt n1 pp-f po12 n2,
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when his Spirit strives with us to reclaim us.
when his Spirit strives with us to reclaim us.
c-crq po31 n1 vvz p-acp pno12 pc-acp vvi pno12.
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We provoke him, and yet he will not be provoked, but forbears us, winks at our faults;
We provoke him, and yet he will not be provoked, but forbears us, winks At our Faults;
pns12 vvb pno31, cc av pns31 vmb xx vbi vvn, cc-acp vvz pno12, vvz p-acp po12 n2;
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when his eye-lids, rather then his eyes, look upon us, as David speaks ▪ Psal. xi. and he will not take that advantage which our sins give against us.
when his eyelids, rather then his eyes, look upon us, as David speaks ▪ Psalm xi. and he will not take that advantage which our Sins give against us.
c-crq po31 n2, av-c av po31 n2, vvb p-acp pno12, c-acp np1 vvz ▪ np1 crd. cc pns31 vmb xx vvi d n1 r-crq po12 n2 vvb p-acp pno12.
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4344
These, and many such times are with him, e're he proceeds to punish us. 2. This Particle of Time, When, admits of another Notion;
These, and many such times Are with him, ever he proceeds to Punish us. 2. This Particle of Time, When, admits of Another Notion;
np1, cc d d n2 vbr p-acp pno31, av pns31 vvz pc-acp vvi pno12. crd d n1 pp-f n1, c-crq, vvz pp-f j-jn n1;
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4345
'Tis Tempus praestitutum; He hath a set Time and Season for Execution of Judgment.
It's Tempus praestitutum; He hath a Set Time and Season for Execution of Judgement.
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What Paul saith of the Last Judgment, it is true of all other Punishments that do befall us;
What Paul Says of the Last Judgement, it is true of all other Punishments that do befall us;
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God hath appointed a day in which he will judge the world, Acts xvii. Thus we see God hath appointed a Birth-day to his Judgments;God hath appointed a day in which he will judge the world, Acts xvii. Thus we see God hath appointed a Birthday to his Judgments;
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and when that day comes, his Judgments shall appear, Isai. xlii. 14. I have a long time held my peace, I have been still,
and when that day comes, his Judgments shall appear, Isaiah xlii. 14. I have a long time held my peace, I have been still,
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and refrained my self; now will I cry like a travelling woman, I will devour and destroy. and refrained my self; now will I cry like a traveling woman, I will devour and destroy.
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According to the time of life, the mother is delivered, and brings forth her child;
According to the time of life, the mother is Delivered, and brings forth her child;
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So God hath his appointed time, when the conceptions of his anger shall be brought forth,
So God hath his appointed time, when the conceptions of his anger shall be brought forth,
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and shall no longer stay at the place of breaking forth. Ieremy calls it, The day of calamity; Ezekiel, The day of trouble; Amos, the day of darkness.
and shall no longer stay At the place of breaking forth. Ieremy calls it, The day of calamity; Ezekielem, The day of trouble; Amos, the day of darkness.
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And though these times are in the certain knowledge and power of God onely;
And though these times Are in the certain knowledge and power of God only;
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yet, as our Saviour speaks, There are signs of the times, by which we may conjecture them.
yet, as our Saviour speaks, There Are Signs of the times, by which we may conjecture them.
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Ripeness of Sin, that is the Season of punishment.
Ripeness of since, that is the Season of punishment.
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Put in the sickle, for the harvest is ripe, their wickedness great, Ioel iii. 1. Great in the kind;Put in the fickle, for the harvest is ripe, their wickedness great, Joel iii. 1. Great in the kind;
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when outragious crying sins, Bloud, Oppression, all kind of Excess aboundeth. These hasten Judgments. 2. Great in the spreadth, and generality of sin;
when outrageous crying Sins, Blood, Oppression, all kind of Excess Aboundeth. These hasten Judgments. 2. Great in the spreadth, and generality of since;
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when all flesh hath corrupted their ways; as they in Sodom, from all quarters; A puero usque ad senem, All the foundations of the earth are out of course. 3. Great in the degree;
when all Flesh hath corrupted their ways; as they in Sodom, from all quarters; A puero usque ad senem, All the foundations of the earth Are out of course. 3. Great in the degree;
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that sin grows impudent and shameless:
that since grows impudent and shameless:
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They declare their sin as Sodom, they blush not at them, Isai. iii. 4. Great in their obstinacy, that they are impatient of cure.They declare their since as Sodom, they blush not At them, Isaiah iii. 4. Great in their obstinacy, that they Are impatient of cure.
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Lot must not find fault in Sodom. Amos must not prophesie in Bethel. The word of God is become a reproach to Ieremy, and a derision daily.Lot must not find fault in Sodom. Amos must not prophesy in Bethel. The word of God is become a reproach to Ieremy, and a derision daily.
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When they mocked Gods messengers, and despised his words, and misused his Prophets, then the wrath of the Lord was against his people, till there be no remedy, 2 Chron. xxxvi. 3. This Circumstance of Time admits of another Notion;When they mocked God's messengers, and despised his words, and misused his prophets, then the wrath of the Lord was against his people, till there be no remedy, 2 Chronicles xxxvi. 3. This Circumstance of Time admits of Another Notion;
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'Tis Tempus ultimae instantiae; It is then the last Season, and most urgent Opportunity to look about us, to take-out this Lesson, which God is teaching us.
It's Tempus ultimae instantiae; It is then the last Season, and most urgent Opportunity to look about us, to take-out this lesson, which God is teaching us.
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Indeed, there were other Times when this should have been done, when our learning and amendment would have been more ingenuous;
Indeed, there were other Times when this should have been done, when our learning and amendment would have been more ingenuous;
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1. Tempus admonitionum; When God had called upon us by his Word, warned us by his Ministers,
1. Tempus admonitionum; When God had called upon us by his Word, warned us by his Ministers,
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and Messengers, whom he hath dispatched unto us; In auditu auris, as soon as he speaks, we should answer him presently.
and Messengers, whom he hath dispatched unto us; In auditu Auris, as soon as he speaks, we should answer him presently.
cc n2, ro-crq pns31 vhz vvn p-acp pno12; p-acp fw-la fw-la, c-acp av c-acp pns31 vvz, pns12 vmd vvi pno31 av-j.
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That had been an acceptable time, and would have proved a time of Salvation.
That had been an acceptable time, and would have proved a time of Salvation.
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What S. Paul said to the Mariners in their distress, Acts 27. may justly be the exprobration of our unteachableness by such fair warnings;
What S. Paul said to the Mariners in their distress, Acts 27. may justly be the exprobration of our Unteachableness by such fair Warnings;
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Sirs, you should have hearkned unto me, and then you had gained this harm and loss. Sirs, you should have hearkened unto me, and then you had gained this harm and loss.
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2. Tempus benignitatum, The time of mercies and goodness of God, when he invited us to himself by his loving-kindnesses, would have drawn us with the cords of love, woo'd us to amendment by his favours;
2. Tempus benignitatum, The time of Mercies and Goodness of God, when he invited us to himself by his Loving-kindnesses, would have drawn us with the cords of love, wooed us to amendment by his favours;
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Oh! the bounty of God, that should have prevailed with us, and led us to Repentance. 3. Tempus castigationum; The time of more mild and gentle Corrections;
Oh! the bounty of God, that should have prevailed with us, and led us to Repentance. 3. Tempus castigationum; The time of more mild and gentle Corrections;
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when he sends upon us more tolerable tokens of his anger, abates somewhat of our plenty, cuts us short of our abundance, frowns upon us with some smaller appearances of his displeasure, that should make us to look about us,
when he sends upon us more tolerable tokens of his anger, abates somewhat of our plenty, cuts us short of our abundance, frowns upon us with Some smaller appearances of his displeasure, that should make us to look about us,
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and bestirr our selves, and hasten into the wayes and paths of righteousness. These indeed should be the times of our amendment;
and bestirr our selves, and hasten into the ways and paths of righteousness. These indeed should be the times of our amendment;
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and it would have been more pleasing and acceptable.
and it would have been more pleasing and acceptable.
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But such is our servile and base nature, such is our want of faith to discern him in these smaller appearances of his displeasure, that nothing will work upon us, but his more heavy Judgments.
But such is our servile and base nature, such is our want of faith to discern him in these smaller appearances of his displeasure, that nothing will work upon us, but his more heavy Judgments.
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His Judgments must drive us in, his Mercies will not draw us; that's too gentle Physick, it will not work upon us.
His Judgments must drive us in, his mercies will not draw us; that's too gentle Physic, it will not work upon us.
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Our Prophet complains of it, Vers. 10. Let favour be shewed to the wicked, yet he will not learn righteousness. Nay, threatnings will not do it;
Our Prophet complains of it, Vers. 10. Let favour be showed to the wicked, yet he will not Learn righteousness. Nay, threatenings will not do it;
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Though thy hand be lifted up, they will not see it, verse 11. never be moved, till we feel it fall on us.Though thy hand be lifted up, they will not see it, verse 11. never be moved, till we feel it fallen on us.
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Yea, naturally we are prone to set light by Gods more gentle and mild Visitations;
Yea, naturally we Are prove to Set Light by God's more gentle and mild Visitations;
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Nubecula citò transibit. Solomon forewarns us of it, My son, despise not the chastisement of the Lord, lest his milder Chastisements, turn into severer Judgments.Nubecula citò transibit. Solomon forewarns us of it, My son, despise not the chastisement of the Lord, lest his milder Chastisements, turn into severer Judgments.
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This Contempt of smaller Punishments, will beget an other Contempt, that will little please us. Ezekiel tells us of it;
This Contempt of smaller Punishments, will beget an other Contempt, that will little please us. Ezekielem tells us of it;
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The Sword shall contemn the Rod, saith he; gentler Chastisements shall give place to more heavy Destruction.The Sword shall contemn the Rod, Says he; Gentler Chastisements shall give place to more heavy Destruction.
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We see it in the Method that God observed with Pharoah, and the Egyptians; first, He admonished them by his Messengers;
We see it in the Method that God observed with Pharaoh, and the egyptians; First, He admonished them by his Messengers;
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then, He awakened them by his Miracles; then, He scared them by his Threatnings; then, He visited them with more remote Afflictions;
then, He awakened them by his Miracles; then, He scared them by his Threatenings; then, He visited them with more remote Afflictions;
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then, came home to them with sores and sicknesses; then at last, slew them; And then, they yielded to Him.
then, Come home to them with sores and Sicknesses; then At last, slew them; And then, they yielded to Him.
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What saith the Prophet in the foregoing Verse? In the way of thy judgments have they waited for thee.
What Says the Prophet in the foregoing Verse? In the Way of thy Judgments have they waited for thee.
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We should have done it in the way of his mercies; but we have lost that opportunity.
We should have done it in the Way of his Mercies; but we have lost that opportunity.
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'Tis high time we should turn to him in the way of his Iudgments. It had been our wisdom to have prevented our sufferings.
It's high time we should turn to him in the Way of his Judgments. It had been our Wisdom to have prevented our sufferings.
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As Solomon makes it a point of wisdom, Prov. xxii. 3. The prudent man foresees the evil ▪ and hides himself.
As Solomon makes it a point of Wisdom, Curae xxii. 3. The prudent man foresees the evil ▪ and hides himself.
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But that's not our Case now.
But that's not our Case now.
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Our NONLATINALPHABET hath failed us, let us be sure our NONLATINALPHABET may relieve us and stand us in some stead;
Our hath failed us, let us be sure our may relieve us and stand us in Some stead;
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See if that may recover us. Ey, when Gods judgments seize upon us, that's the instant and urgent time of repentance;
See if that may recover us. Ey, when God's Judgments seize upon us, that's the instant and urgent time of Repentance;
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the time of the last patience of God:
the time of the last patience of God:
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Either come in now, and make thy peace with God, or thou art devoted to Destruction.
Either come in now, and make thy peace with God, or thou art devoted to Destruction.
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There is yet one Particular more; and that is, III. The Circumstance of Place, where these Judgments are inflicted, NONLATINALPHABET, as Saint Basil calls it; the School of Correction; that's the Earth:
There is yet one Particular more; and that is, III. The Circumstance of Place, where these Judgments Are inflicted,, as Saint Basil calls it; the School of Correction; that's the Earth:
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And this Circumstance doth put upon these Judgments three useful Qualifications to teach and instruct us. 1. These Judgments, they are in the earth; that is, they are outward,
And this Circumstance does put upon these Judgments three useful Qualifications to teach and instruct us. 1. These Judgments, they Are in the earth; that is, they Are outward,
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and visible, and external Judgments. 2. These Judgments, they are in the earth; they are common,
and visible, and external Judgments. 2. These Judgments, they Are in the earth; they Are Common,
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and general, and over-spreading Judgments. 3. They are in the earth ▪ and so they are present and actual Judgments. Three good Advantages to make them profitable to us.
and general, and overspreading Judgments. 3. They Are in the earth ▪ and so they Are present and actual Judgments. Three good Advantages to make them profitable to us.
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1. They are visible, and external Judgments.
1. They Are visible, and external Judgments.
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And they are the Judgments that are fittest to teach us Spiritual Judgments have a quite contrary operation upon us;
And they Are the Judgments that Are Fittest to teach us Spiritual Judgments have a quite contrary operation upon us;
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they render us more indocible and uncapable of this lesson. Blindness of Mind, Hardness of Heart, Stubbornness and Obstinacy of an inflexible Will;
they render us more indocible and uncapable of this Lesson. Blindness of Mind, Hardness of Heart, Stubbornness and Obstinacy of an inflexible Will;
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these Plagues and Punishments, they are not teaching, and correcting but destroying Judgments.
these Plagues and Punishments, they Are not teaching, and correcting but destroying Judgments.
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I will send my plagues upon thy heart, saith God to Pharoah; that made him past hope, mark'd him out for destruction.I will send my plagues upon thy heart, Says God to Pharaoh; that made him passed hope, marked him out for destruction.
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As Gregory distinguishes of sins, so may we of sufferings; Carnalia peccata sunt majoris infamiae, sed spirit• … alia peccata sunt majoris culpae:
As Gregory Distinguishes of Sins, so may we of sufferings; Carnalia Peccata sunt majoris infamiae, sed spirit• … Alias Peccata sunt majoris Culpae:
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So, outward bodily Judgments may be more smarting and vexatious; but spiritual Judgments are a great deal more dangerous.
So, outward bodily Judgments may be more smarting and vexatious; but spiritual Judgments Are a great deal more dangerous.
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Oh! when our sins are made our sufferings, Quando non patimur id quod acritèr • … lolet,
Oh! when our Sins Are made our sufferings, Quando non patimur id quod acritèr • … lolet,
uh c-crq po12 n2 vbr vvn po12 n2, fw-la fw-fr fw-la fw-la fw-la fw-la • … n1,
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sed facimus id quod turpitèr delectat; sed facimus id quod turpitèr delectat;
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that saith S. Aug. is Ira Dei gravissima. 'Tis a fearful token of Gods heavy displeasure,
that Says S. Aug. is Ira Dei gravissima. It's a fearful token of God's heavy displeasure,
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when David's curse falls upon us, and we fall from one wickedness to another;
when David's curse falls upon us, and we fallen from one wickedness to Another;
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(20) sermon (DIV1)
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when (as S. Aug. speaks, lib. 1. cap. 24. contra adversar. Legis & Prophet.) Crimina criminibus vindicantur,
when (as S. Aug. speaks, lib. 1. cap. 24. contra Adversar. Legis & Prophet.) Crimes criminibus vindicantur,
c-crq (c-acp np1 np1 vvz, n1. crd n1. crd fw-la n1. np1 cc n1.) np1 fw-la fw-la,
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& supplicia peccantium sunt incrementa vitiorum; there is small hope then to enter into his righteousness.& supplicia sinners sunt incrementa Vitiorum; there is small hope then to enter into his righteousness.
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Oh! take heed of being Agents in the Judgments of God.
Oh! take heed of being Agents in the Judgments of God.
uh vvb n1 pp-f vbg n2 p-acp dt n2 pp-f np1.
(20) sermon (DIV1)
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Sufferers may be pitied, but when we come to be Self-destroyers by wilfulness in sin, that puts us into an hopeless condition:
Sufferers may be pitied, but when we come to be Self-destroyers by wilfulness in since, that puts us into an hopeless condition:
n2 vmb vbi vvn, cc-acp c-crq pns12 vvb pc-acp vbi n2 p-acp n1 p-acp n1, cst vvz pno12 p-acp dt j n1:
(20) sermon (DIV1)
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when we sport our selves with our miseries, like the Citizens of Caesarea in Africk; of whom S. August. reports, that upon a set time every year, they divided themselves into two Companies, Fathers on one side,
when we sport our selves with our misery's, like the Citizens of Caesarea in Africa; of whom S. August. reports, that upon a Set time every year, they divided themselves into two Companies, Father's on one side,
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and their children on the other, and took up stones, and with them maimed, and mischieved,
and their children on the other, and took up stones, and with them maimed, and mischieved,
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and killed each other. 2. His Iudgments are in the earth; They are common, and general, and over-spreading Judgments;
and killed each other. 2. His Judgments Are in the earth; They Are Common, and general, and overspreading Judgments;
cc vvd d n-jn. crd po31 n2 vbr p-acp dt n1; pns32 vbr j, cc n1, cc j n2;
(20) sermon (DIV1)
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and they are most likely to work good upon us. God hath not onely his Personal, but his National, and Epidemical Judgments.
and they Are most likely to work good upon us. God hath not only his Personal, but his National, and Epidemical Judgments.
cc pns32 vbr av-ds j pc-acp vvi j p-acp pno12. np1 vhz xx av-j po31 j, cc-acp po31 j, cc j n2.
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Sometimes he takes a Sinner with a private Judgment, as with an Angle; otherwhile he hath his NONLATINALPHABET, his Verriculum, and Drag-net that catches all kind of Sinners.
Sometime he Takes a Sinner with a private Judgement, as with an Angle; otherwhile he hath his, his Verriculum, and Dragnet that Catches all kind of Sinners.
av pns31 vvz dt n1 p-acp dt j n1, c-acp p-acp dt n1; av pns31 vhz po31, po31 np1, cc n1 cst vvz d n1 pp-f n2.
(20) sermon (DIV1)
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He hath his Arrows in private Visitations, and he hath his Chain-shot that will bear down all before them.
He hath his Arrows in private Visitations, and he hath his Chain-shot that will bear down all before them.
pns31 vhz po31 n2 p-acp j n2, cc pns31 vhz po31 j cst vmb vvi a-acp d c-acp pno32.
(20) sermon (DIV1)
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All these are stored up in his Treasures. For, as S. Aug. observes well; Non sicut Regi hominum, aut Principi, sic Deo;
All these Are stored up in his Treasures. For, as S. Aug. observes well; Non sicut King hominum, Or Principi, sic God;
av-d d vbr vvn a-acp p-acp po31 n2. p-acp, c-acp np1 np1 vvz av; fw-fr fw-la fw-la fw-la, fw-la fw-la, fw-la fw-la;
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quicquid à multis peccatur, inultum est. A multitude of offenders among men, even forces an impunity.quicquid à multis peccatur, inultum est. A multitude of offenders among men, even forces an impunity.
fw-la fw-fr fw-la fw-la, fw-la fw-la. dt n1 pp-f n2 p-acp n2, av vvz dt n1.
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And, as elswhere he saith, Neque Rex neque Multitudo, — Excommunication must not reach to Kings, nor to whole Congregations. 'Tis so with Men;
And, as elsewhere he Says, Neque Rex neque Multitudo, — Excommunication must not reach to Kings, nor to Whole Congregations. It's so with Men;
np1, c-acp av pns31 vvz, fw-la fw-la fw-la fw-la, — n1 vmb xx vvi p-acp n2, ccx p-acp j-jn n2. pn31|vbz av p-acp n2;
(20) sermon (DIV1)
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but God knows how to punish Multitudes of Sinners, be they never so many. Though we have our ten thousands, he hath his twenty thousands to come against us, as our Saviour speaks.
but God knows how to Punish Multitudes of Sinners, be they never so many. Though we have our ten thousands, he hath his twenty thousands to come against us, as our Saviour speaks.
cc-acp np1 vvz c-crq pc-acp vvi n2 pp-f n2, vbb pns32 av-x av av-d. cs pns12 vhb po12 crd crd, pns31 vhz po31 crd crd p-acp vvi p-acp pno12, c-acp po12 n1 vvz.
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He hath his Sickle in his hand to reap down whole Countries, Ioel. iii. He hath his Rasor, not onely his Volsellae to pluck out some disordered hair, but to shave and make bare all the body, Ezek. v. 1. He can command his Sword to go through the Land, Ezek. xiv. 3. His Iudgments are in the earth;
He hath his Fickle in his hand to reap down Whole Countries, Joel iii. He hath his Razor, not only his Volsellae to pluck out Some disordered hair, but to shave and make bore all the body, Ezekiel v. 1. He can command his Sword to go through the Land, Ezekiel xiv. 3. His Judgments Are in the earth;
pns31 vhz po31 n1 p-acp po31 n1 pc-acp vvi a-acp j-jn n2, np1 crd. pns31 vhz po31 n1, xx av-j po31 np1 pc-acp vvi av d j-vvn n1, cc-acp pc-acp vvi cc vvi j d dt n1, np1 n1 crd pns31 vmb vvi po31 n1 pc-acp vvi p-acp dt n1, np1 crd. crd po31 n2 vbr p-acp dt n1;
(20) sermon (DIV1)
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and so they are present, and actual Judgments. Conceive them in a threefold nearness and propinquity:
and so they Are present, and actual Judgments. Conceive them in a threefold nearness and propinquity:
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1. When these Judgments are aliorum poenae. When we see Gods judgments lie heavy upon others,
1. When these Judgments Are Aliorum Poenae. When we see God's Judgments lie heavy upon Others,
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then we should take warning, and e're they come nearer to us, we should learn righteousness. 'Tis the wisdom which Christ teaches us;
then we should take warning, and ever they come nearer to us, we should Learn righteousness. It's the Wisdom which christ Teaches us;
cs pns12 vmd vvi n1, cc av pns32 vvb av-jc p-acp pno12, pns12 vmd vvi n1. pn31|vbz dt n1 r-crq np1 vvz pno12;
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When our enemy is afarr off, we should send and sue for conditions of peace. That's the first, and best way of amendment by Gods Judgments;When our enemy is afar off, we should send and sue for conditions of peace. That's the First, and best Way of amendment by God's Judgments;
c-crq po12 n1 vbz av a-acp, pns12 vmd vvi cc vvi p-acp n2 pp-f n1. d|vbz dt ord, cc js n1 pp-f n1 p-acp npg1 n2;
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when the visible Judgments of God upon others make us to bethink our selves, and return to him.
when the visible Judgments of God upon Others make us to bethink our selves, and return to him.
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Murdering pieces to others, should be Warning pieces to us.
Murdering Pieces to Others, should be Warning Pieces to us.
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The Jews have a saying, that if war be in another Country, yet they should fast and mourn,
The jews have a saying, that if war be in Another Country, yet they should fast and mourn,
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because the evil of warr is begun, though amongst other people.
Because the evil of war is begun, though among other people.
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We should consider, the Judge is now in his Circuit, God hath entred upon his Visitation, he hath begun with others, it should make us look about us, lest he ends with us.
We should Consider, the Judge is now in his Circuit, God hath entered upon his Visitation, he hath begun with Others, it should make us look about us, lest he ends with us.
pns12 vmd vvi, dt n1 vbz av p-acp po31 n1, np1 vhz vvn p-acp po31 n1, pns31 vhz vvn p-acp n2-jn, pn31 vmd vvi pno12 vvi p-acp pno12, cs pns31 vvz p-acp pno12.
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This is Sapere aliorum exempl• …; to learn our lesson by other mens sufferings.
This is Sapere Aliorum exempl• …; to Learn our Lesson by other men's sufferings.
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Well, we have over-slipt that time, we are nothing bettered by Gods heavie hand upon other Nations;
Well, we have overslipped that time, we Are nothing bettered by God's heavy hand upon other nations;
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the sufferings of Samaria have wrought no good upon Ierusalem; There is yet,
the sufferings of Samaria have wrought no good upon Ierusalem; There is yet,
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2. A nearer propinquity, when these Judgments of God are Nobis impendentia. Ecc• … Iudex ante for• … s adstat;
2. A nearer propinquity, when these Judgments of God Are Nobis impendentia. Ecc• … Judge ante for• … s adstat;
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The Iudge stands before the door; that comes closer to us, and doth more nearly concern us.The Judge Stands before the door; that comes closer to us, and does more nearly concern us.
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When a dismall cloud of vengeance hovers over our heads, when we find ourselves beset with his judgments,
When a dismal cloud of vengeance hovers over our Heads, when we find ourselves beset with his Judgments,
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when the tokens of Gods displeasure begin to appear upon us; discontents, divisions, great thoughts of heart, rumours shall be upon rumours, as the Prophet speaks;
when the tokens of God's displeasure begin to appear upon us; discontents, divisions, great thoughts of heart, rumours shall be upon rumours, as the Prophet speaks;
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when God hath unsheathed his Sword, and is whetting of it, and we see the Angel,
when God hath unsheathed his Sword, and is whetting of it, and we see the Angel,
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as David did over Ierusalem, ready to smite us, then 'tis high time to look about us;
as David did over Ierusalem, ready to smite us, then it's high time to look about us;
c-acp np1 vdd p-acp np1, j pc-acp vvi pno12, av pn31|vbz j n1 pc-acp vvi p-acp pno12;
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Quando nondum 〈 ◊ 〉, sed adhuc imminente & minante adversario, p• … cem quaerimus, that is Sapere nostro periou• … o. Quando Nondum 〈 ◊ 〉, sed Adhoc imminent & minante adversario, p• … cem Seeking, that is Sapere nostro periou• … oh.
fw-la fw-la 〈 sy 〉, fw-la fw-fr j cc n1 fw-la, n1 … fw-la fw-la, cst vbz fw-fr fw-la n1 … sy.
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To learn Righteousness, upon fear of Judgments, it is servile; but yet it may be accepted, may prevent actual punishments.
To Learn Righteousness, upon Fear of Judgments, it is servile; but yet it may be accepted, may prevent actual punishments.
pc-acp vvi n1, p-acp n1 pp-f n2, pn31 vbz j; cc-acp av pn31 vmb vbi vvn, vmb vvi j n2.
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Had we feared them, we should not have felt them.
Had we feared them, we should not have felt them.
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Well, we have lost that advantage too ▪ There is yet, 3. Another propinquity, and that is worst of all.
Well, we have lost that advantage too ▪ There is yet, 3. another propinquity, and that is worst of all.
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That is, When his judgments are Nobis incumbentia. They are already upon us; his wrath is already kindled, and smoaks out against us.
That is, When his Judgments Are Nobis incumbentia. They Are already upon us; his wrath is already kindled, and smokes out against us.
cst vbz, c-crq po31 n2 vbr fw-la fw-la. pns32 vbr av p-acp pno12; po31 n1 vbz av vvn, cc vvz av p-acp pno12.
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We do not onely fear the rod, but feel it; then, if ever, it concerns us to quicken our conversion.
We do not only Fear the rod, but feel it; then, if ever, it concerns us to quicken our conversion.
pns12 vdb xx av-j vvi dt n1, cc-acp vvb pn31; av, cs av, pn31 vvz pno12 pc-acp vvi po12 n1.
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When he hath hathed his Sword in our bloud, and it hath eaten flesh, and his Arrows stick fast in our sides;
When he hath hathed his Sword in our blood, and it hath eaten Flesh, and his Arrows stick fast in our sides;
c-crq pns31 vhz vvn po31 n1 p-acp po12 n1, cc pn31 vhz vvn n1, cc po31 n2 vvi av-j p-acp po12 n2;
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this is Sapere proprio damno. What? Know you not that Egypt is destroyed? O! 'tis high time to awaken,
this is Sapere Properly Damno. What? Know you not that Egypt is destroyed? OH! it's high time to awaken,
d vbz fw-fr fw-la j. q-crq? vvb pn22 xx cst np1 vbz vvn? uh pn31|vbz j n1 pc-acp vvi,
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when Gods judgments have broken in upon us, and begun to consume us. We have seen the first particular of the Text;
when God's Judgments have broken in upon us, and begun to consume us. We have seen the First particular of the Text;
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Doctorem, that which must teach us, His Iudgments; Now, let us consider the• … Second; that is Disciplina, the Lesson we must learn by them; We must learn Righteousness. Doctorem, that which must teach us, His Judgments; Now, let us Consider the• … Second; that is Discipline, the lesson we must Learn by them; We must Learn Righteousness.
np1, cst r-crq vmb vvi pno12, po31 n2; av, vvb pno12 vvi n1 … vvb; cst vbz np1, dt n1 pns12 vmb vvi p-acp pno32; pns12 vmb vvi n1.
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And here we have three things observeable; 1. Who are the Scholars; They are the Inhabitants of the World. 2. What is their Duty;
And Here we have three things observable; 1. Who Are the Scholars; They Are the Inhabitants of the World. 2. What is their Duty;
cc av pns12 vhb crd n2 j; crd q-crq vbr dt n2; pns32 vbr dt n2 pp-f dt n1. crd q-crq vbz po32 n1;
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they must be Learners. 3. What is their Lesson; they must learn Righteousness. 1. The Inhabitants of the world;
they must be Learners. 3. What is their lesson; they must Learn Righteousness. 1. The Inhabitants of the world;
pns32 vmb vbb n2. crd q-crq vbz po32 n1; pns32 vmb vvi n1. crd dt n2 pp-f dt n1;
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they are the Scholars that must be taught and instructed by these judgments. The Prophet's speech, we see, is of a large circumference.
they Are the Scholars that must be taught and instructed by these Judgments. The Prophet's speech, we see, is of a large circumference.
pns32 vbr dt n2 cst vmb vbi vvn cc vvn p-acp d n2. dt ng1 n1, pns12 vvb, vbz pp-f dt j n1.
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It takes in all, It aims not at any one rank, or order of men, to reform them and all will be well;
It Takes in all, It aims not At any one rank, or order of men, to reform them and all will be well;
pn31 vvz p-acp d, pn31 vvz xx p-acp d crd n1, cc n1 pp-f n2, pc-acp vvi pno32 cc d vmb vbi av;
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No, the amendment must be answerable to the judgment. If that be general and over-spreading the earth, the reformation must be as general.
No, the amendment must be answerable to the judgement. If that be general and overspreading the earth, the Reformation must be as general.
uh-dx, dt n1 vmb vbi j p-acp dt n1. cs d vbb j cc j dt n1, dt n1 vmb vbi p-acp n1.
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The plaister must be as broad as the soar.
The plaster must be as broad as the soar.
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If it be an over-flowing scourge, that goes through the Land, sure the amendment must not be confined to a narrower • … ompass.
If it be an overflowing scourge, that Goes through the Land, sure the amendment must not be confined to a narrower • … ompass.
cs pn31 vbb dt j-vvg n1, cst vvz p-acp dt n1, av-j dt n1 vmb xx vbi vvn p-acp dt jc • … vvi.
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There is a necessary connexion in these two combinations. 1 ▪ National sins, bring National judgments; that's the first; and then
There is a necessary connexion in these two combinations. 1 ▪ National Sins, bring National Judgments; that's the First; and then
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2. National Judgments call for National Repentance. In Ioel ii. we read of two Trumpets sounding;
2. National Judgments call for National Repentance. In Joel ii. we read of two Trumpets sounding;
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1. One in the first Verse, there we have it;
1. One in the First Verse, there we have it;
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Blow the Trumpet in Sion, Sound an alarm, let all the inhabitants of the Land tremble at it; then, 2. At Vers. xv. There is another Trumpet sounding;Blow the Trumpet in Sion, Found an alarm, let all the inhabitants of the Land tremble At it; then, 2. At Vers. xv. There is Another Trumpet sounding;
vvb dt n1 p-acp np1, vvb dt n1, vvb d dt n2 pp-f dt n1 vvb p-acp pn31; av, crd p-acp np1 crd. pc-acp vbz j-jn n1 vvg;
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Blow the Trumpet in Sion, proclaim a Fast; call all to repentance.Blow the Trumpet in Sion, proclaim a Fast; call all to Repentance.
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This Trumpet must sound as loud, give as shrill a noise, as did the other Trumpet ▪ all the inhabitants of the Land must be called to repentance.
This Trumpet must found as loud, give as shrill a noise, as did the other Trumpet ▪ all the inhabitants of the Land must be called to Repentance.
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And the Use of this second Trumpet belongs to us of the Clergie. We are to lift up our voyces like trumpets, to call to repentance.
And the Use of this second Trumpet belongs to us of the Clergy. We Are to lift up our voices like trumpets, to call to Repentance.
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As for that other Trumpet, to fore-tell a judgment, especially to blow a Trumpet to stirr up and bring on a judgment, let them look well to their warrant that will sound such a Trumpet.
As for that other Trumpet, to foretell a judgement, especially to blow a Trumpet to stir up and bring on a judgement, let them look well to their warrant that will found such a Trumpet.
p-acp p-acp d j-jn n1, pc-acp vvb dt n1, av-j pc-acp vvi dt n1 pc-acp vvi a-acp cc vvi p-acp dt n1, vvb pno32 vvi av p-acp po32 n1 cst vmb vvi d dt n1.
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Let the Sons of Aaron observe that rule which God gives to them for this use of the Trumpet, Numb. x. 7. When the Congregation is to be gathered together, you shall blow,
Let the Sons of Aaron observe that Rule which God gives to them for this use of the Trumpet, Numb. x. 7. When the Congregation is to be gathered together, you shall blow,
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but you shall not sound an Alarm. but you shall not found an Alarm.
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Sure, in all the Scripture, we find not any Prophet of God, by any sound of theirs, quickning or hastning of a judgment.
Sure, in all the Scripture, we find not any Prophet of God, by any found of theirs, quickening or hastening of a judgement.
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And when they did but foretell it, they did it with much regret and commiseration ▪ My bowels, my bowels, saith the Prophet Ieremiah, I am pained at my very heart,
And when they did but foretell it, they did it with much regret and commiseration ▪ My bowels, my bowels, Says the Prophet Jeremiah, I am pained At my very heart,
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because thou hast heard, O my soul, the sound of the trumpet, the alarm of warr, Ier. iv. 19. But for the Trumpet that calls to repentance, let that like the Trumpet on Mount • … inai, sound louder, and louder.Because thou hast herd, Oh my soul, the found of the trumpet, the alarm of war, Jeremiah iv. 19. But for the Trumpet that calls to Repentance, let that like the Trumpet on Mount • … inai, found Louder, and Louder.
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You are the Lords Remembrancers, keep not ye silence.
You Are the lords Remembrancers, keep not you silence.
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'Tis our office, to teach every man, and to warn every man, by the sound of this Trumpet.
It's our office, to teach every man, and to warn every man, by the found of this Trumpet.
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They say, there is a tenure of Land in the Northern borders, which they call the tenure of Cornage; they hold their land by sounding of a Trumpet upon the approach of an Enemy.
They say, there is a tenure of Land in the Northern borders, which they call the tenure of Cornage; they hold their land by sounding of a Trumpet upon the approach of an Enemy.
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That is our tenure for what we possess.
That is our tenure for what we possess.
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Our sound must go into all the earth, and our words unto the end of the land; Our found must go into all the earth, and our words unto the end of the land;
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all the inhabitants of the land must be called to repentance.
all the inhabitants of the land must be called to Repentance.
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Indeed, sometimes God punishes a few, that all may amend, and his mercy delights in such compendious cures;
Indeed, sometime God Punishes a few, that all may amend, and his mercy delights in such compendious cures;
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but he never punishes all, that a few onely may mend; but expects, and exacts a general reformation.
but he never Punishes all, that a few only may mend; but expects, and exacts a general Reformation.
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To hope that the repentance of a few private men should prevail for the ceasing of a general judgment, is as if we should think to quench a raging fire by the drops, and sprinklings of a casting-bottle.
To hope that the Repentance of a few private men should prevail for the ceasing of a general judgement, is as if we should think to quench a raging fire by the drops, and sprinklings of a castingbottle.
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No, when all flesh have corrupted their ways, 'tis not Noah, Daniel, or Iob, that can prevail with God;
No, when all Flesh have corrupted their ways, it's not Noah, daniel, or Job, that can prevail with God;
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nothing can appease him but a general repentance. Thus you see, Who are the Scholars ▪ All the Inhabitants of the Land.
nothing can appease him but a general Repentance. Thus you see, Who Are the Scholars ▪ All the Inhabitants of the Land.
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2. What is their dutie? They are required to learn; And learning on our part, supposes teaching on God's.
2. What is their duty? They Are required to Learn; And learning on our part, supposes teaching on God's.
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His judgments then, they have this virtue in them, they are purposed by God to be our instructions.
His Judgments then, they have this virtue in them, they Are purposed by God to be our instructions.
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He delights indeed to win us to himself by a more gentle way, by • … avours and mercies;
He delights indeed to win us to himself by a more gentle Way, by • … avours and Mercies;
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but, if that will not do it, (as it does but seldom); we listen to God, saith S. Aug. Rariùs inter prospera, crebriùs inter adversa;
but, if that will not do it, (as it does but seldom); we listen to God, Says S. Aug. Rariùs inter prospera, crebriùs inter adversa;
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I spake unto thee in thy prosperity, saith God, but thou saidst, I will not hear, Ier. xxii. 21. but then he opens our ears by his corrections, Iob xxxvi. he delivers us over to afflictions, NONLATINALPHABET, (as S. Basil speaks) as to so many curst Schoolmasters, that we may learn obedience by the things which we suffer, as the Apostle speaks, NONLATINALPHABET;I spoke unto thee in thy Prosperity, Says God, but thou Said, I will not hear, Jeremiah xxii. 21. but then he Opens our ears by his corrections, Job xxxvi. he delivers us over to afflictions,, (as S. Basil speaks) as to so many cursed Schoolmasters, that we may Learn Obedience by the things which we suffer, as the Apostle speaks,;
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his displeasure must be our instructer;
his displeasure must be our instructer;
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as it is said of Gedeon, he took briers, and thorns, and with them he taught the men of Succoth;
as it is said of Gideon, he took briers, and thorns, and with them he taught the men of Succoth;
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Iudg. viii. 16. Res prospera donum est consolantis;
Judges viii. 16. Rest prospera Donum est consolantis;
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res adversa, donum est admonentis Dei, saith S. Aug. Doth he grant us prosperity? then he doth encourage us;Rest adversa, Donum est admonentis Dei, Says S. Aug. Does he grant us Prosperity? then he does encourage us;
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Doth he send us adversity? then he doth admonish us, Ut, qui beneficiis non intelligitur, plagis intelligatur, saith Cyprian, that we may learn to know him by his punishments, whom we would not acknowledge in his mercies.
Does he send us adversity? then he does admonish us, Ut, qui Benefits non intelligitur, plagis intelligatur, Says Cyprian, that we may Learn to know him by his punishments, whom we would not acknowledge in his Mercies.
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His judgments, they are speaking judgments; as God saith to Moses, Exod. iv. If they will not hearken to the voyce of the first Sign, Gods judgments are Iudicia vocalia, and clamantia too;
His Judgments, they Are speaking Judgments; as God Says to Moses, Exod iv. If they will not harken to the voice of the First Signen, God's Judgments Are Judicia vocalia, and clamantia too;
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not dumb and silent, but loud speaking judgments. And that calls for our Attention; Audiam quid loquatur Dominus; If he speak, it becomes us to listen;
not dumb and silent, but loud speaking Judgments. And that calls for our Attention; Audiam quid loquatur Dominus; If he speak, it becomes us to listen;
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If he teaches, it is fit we should Learn.
If he Teaches, it is fit we should Learn.
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He that planted the eare, shall not he hear? saith David; The consequence is as good and strong;He that planted the ear, shall not he hear? Says David; The consequence is as good and strong;
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He that planted the ear, shall not he be heard? he that chastiseth the Heathen, shall no• … he correct Us? That is the duty of the Text; We must all learn Righteousness.
He that planted the ear, shall not he be herd? he that Chastiseth the Heathen, shall no• … he correct Us? That is the duty of the Text; We must all Learn Righteousness.
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Surely, if Gods Rod be upon us, we may conclude, there is some things, either not known,
Surely, if God's Rod be upon us, we may conclude, there is Some things, either not known,
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or mistaken, or forgotten, or neglected in point of duty.
or mistaken, or forgotten, or neglected in point of duty.
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Indeed, as S. Aug. saith, Ti• … a shame for some men to begin to learn,
Indeed, as S. Aug. Says, Ti• … a shame for Some men to begin to Learn,
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but it is a greater shame to continue ignorant. We should be NONLATINALPHABET, learn betimes;
but it is a greater shame to continue ignorant. We should be, Learn betimes;
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but if we have let slip that opportunity, we must be NONLATINALPHABET, late learners, rather then not at all especially;
but if we have let slip that opportunity, we must be, late learners, rather then not At all especially;
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when he writes our Lessons upon our backs in bloud.
when he writes our Lessons upon our backs in blood.
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What saith S. Paul to such? What, have you suffered so many things in vain? If it be yet in vain, Gal. iii. 4.
What Says S. Paul to such? What, have you suffered so many things in vain? If it be yet in vain, Gal. iii. 4.
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And Learners we must be, and that looks at our own duty, what concerns our selves to know and do;
And Learners we must be, and that looks At our own duty, what concerns our selves to know and do;
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not become teachers of other mens duties. And yet, to invert the words of the Apostle;
not become Teachers of other men's duties. And yet, to invert the words of the Apostle;
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Whereas for this time, we should be all learners now; Whereas for this time, we should be all learners now;
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how few of us are learners? how many of us will teach, and find fault with others? Aliena satagimus, & nostra negligimus, as Chrysostom speaks;
how few of us Are learners? how many of us will teach, and find fault with Others? Aliena satagimus, & nostra negligimus, as Chrysostom speaks;
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Complain of disorders, call for reformation, censure and condemn the lives of other men, and they, it may be ▪ more innnocent then our selves;
Complain of disorders, call for Reformation, censure and condemn the lives of other men, and they, it may be ▪ more innocent then our selves;
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Ey, but no man saith, What have I done, saith Ieremiah of the people of his time;
Ey, but no man Says, What have I done, Says Jeremiah of the people of his time;
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and it is too true of us.
and it is too true of us.
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So farr we are from Ionahs confession, Propter me temtest• … haec, My sin• … have had an hand in raising this tempest, that we come not to the Disciples suspition of themselves, Master, is it I? Every man will be an officer to attach others, none acknowledges himself a malefactor, and condemns himself.
So Far we Are from Jonahs Confessi, Propter me temtest• … haec, My sin• … have had an hand in raising this tempest, that we come not to the Disciples suspicion of themselves, Master, is it I? Every man will be an officer to attach Others, none acknowledges himself a Malefactor, and condemns himself.
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Curiosum genus ad cognoscendam vitam alienam, desidiosum ad corrigendam suam; exceeding curious to find fault with others, extreme careless to reform themselves.Curiosum genus ad cognoscendam vitam alienam, desidiosum ad corrigendam suam; exceeding curious to find fault with Others, extreme careless to reform themselves.
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NONLATINALPHABET, very diligent to search other mens sores, but neglect our own, and let them rankle and putrifie. Learn then we must;
, very diligent to search other men's sores, but neglect our own, and let them rankle and putrify. Learn then we must;
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and that, may be, we will be content to do. 'Tis but the business of the brain.
and that, may be, we will be content to do. It's but the business of the brain.
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Hearing, and conceiving, and remembring, there is no great pains in that; nay, may be, much delight and pleasure in learning and knowing.
Hearing, and conceiving, and remembering, there is no great pains in that; nay, may be, much delight and pleasure in learning and knowing.
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NONLATINALPHABET, saith Aristotle; there is much pleasure in learning, and increase of knowledge. Man, naturally, is NONLATINALPHABET, an understanding, knowing creature.
, Says Aristotle; there is much pleasure in learning, and increase of knowledge. Man, naturally, is, an understanding, knowing creature.
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Ey, but that is not all the duty to be learned in the Text. 'Tis a practical duty,
Ey, but that is not all the duty to be learned in the Text. It's a practical duty,
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and practical things are best learned by practice.
and practical things Are best learned by practice.
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We may know them in notion, and apprehension, and still be accounted ignorant men, if we do not practise them;
We may know them in notion, and apprehension, and still be accounted ignorant men, if we do not practise them;
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NONLATINALPHABET, saith the Philosopher, Those things which we learn to do, by doing we learn them.
, Says the Philosopher, Those things which we Learn to do, by doing we Learn them.
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You may teach a man all the rules and method of Musick, but he is no Musician till he can handle his Instrument.
You may teach a man all the rules and method of Music, but he is no Musician till he can handle his Instrument.
pn22 vmb vvi dt n1 d dt n2 cc n1 pp-f n1, cc-acp pns31 vbz dx n1 c-acp pns31 vmb vvi po31 n1.
(20) sermon (DIV1)
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Ambulando discimus ambulare; we teach children to go, not by rules and precepts, but by making them go.Ambulando discimus Ambulare; we teach children to go, not by rules and Precepts, but by making them go.
fw-la fw-la fw-la; pns12 vvb n2 pc-acp vvi, xx p-acp n2 cc n2, cc-acp p-acp vvg pno32 vvi.
(20) sermon (DIV1)
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S. Iohn bids us take heed we mistake not in this point;
S. John bids us take heed we mistake not in this point;
np1 np1 vvz pno12 vvi n1 pns12 vvb xx p-acp d n1;
(20) sermon (DIV1)
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Little children, let ' no man deceive you, he that doth righteousness, is righteous, 1 Iohn iii. 7. A good understanding have they that do thereafter, Psal. iii. Such learning, is to some purpose.Little children, let ' not man deceive you, he that does righteousness, is righteous, 1 John iii. 7. A good understanding have they that do thereafter, Psalm iii. Such learning, is to Some purpose.
j n2, vvb ' xx n1 vvi pn22, pns31 cst vdz n1, vbz j, crd np1 crd. crd dt j n1 vhb pns32 d vdb av, np1 crd. d n1, vbz pc-acp d n1.
(20) sermon (DIV1)
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And this brings in, 3. The last particular, the Lesson to be learned; that is Righteousness. And take the summ of this duty in these three particulars;
And this brings in, 3. The last particular, the lesson to be learned; that is Righteousness. And take the sum of this duty in these three particulars;
cc d vvz p-acp, crd dt ord j, dt n1 pc-acp vbi vvn; d vbz n1. cc vvi dt n1 pp-f d n1 p-acp d crd n2-j;
(20) sermon (DIV1)
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1. It is Primarium officium. Righteousness is that which God chiefly aims at in all our afflictions;
1. It is Primarium officium. Righteousness is that which God chiefly aims At in all our afflictions;
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(20) sermon (DIV1)
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To make us a righteous people, zealous of good works. To make us a righteous people, zealous of good works.
pc-acp vvi pno12 dt j n1, j pp-f j n2.
(20) sermon (DIV1)
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Indeed, there are other substantial duties, which he requires of us, and expects at our hands, in the day of our visitation.
Indeed, there Are other substantial duties, which he requires of us, and expects At our hands, in the day of our Visitation.
av, pc-acp vbr j-jn j n2, r-crq pns31 vvz pp-f pno12, cc vvz p-acp po12 n2, p-acp dt n1 pp-f po12 n1.
(20) sermon (DIV1)
580
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Prayers, and Fastings, and Mourning, and the acts of Humiliation; they are pious, and profitable, and seasonable duties when Gods Hand is heavie upon us.
Prayers, and Fastings, and Mourning, and the acts of Humiliation; they Are pious, and profitable, and seasonable duties when God's Hand is heavy upon us.
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(20) sermon (DIV1)
580
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Humble your selves under the mighty hand of God, saith Saint Iames, Return to me, with fasting, Humble your selves under the mighty hand of God, Says Saint James, Return to me, with fasting,
vvb po22 n2 p-acp dt j n1 pp-f np1, vvz n1 np1, vvb p-acp pno11, p-acp vvg,
(20) sermon (DIV1)
580
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and with weeping, and with mourning, saith the Lord, Ioel ii. In that day did the Lord call to weeping, and to mourning, and to girding with Sackcloth, Isai. xxii. 12. And the neglect of those duties, were an high provocation;and with weeping, and with mourning, Says the Lord, Joel ii. In that day did the Lord call to weeping, and to mourning, and to girding with sackcloth, Isaiah xxii. 12. And the neglect of those duties, were an high provocation;
cc p-acp vvg, cc p-acp n1, vvz dt n1, np1 crd. p-acp d n1 vdd dt n1 vvb p-acp vvg, cc p-acp n1, cc p-acp vvg p-acp n1, np1 crd. crd cc dt n1 pp-f d n2, vbdr dt j n1;
(20) sermon (DIV1)
580
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Vers. 14. But yet, the doing of these, is not the thing that God chiefly aims at;Vers. 14. But yet, the doing of these, is not the thing that God chiefly aims At;
np1 crd p-acp av, cs vdg pp-f d, vbz xx dt n1 cst np1 av-jn vvz p-acp;
(20) sermon (DIV1)
580
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as if all were well when these services were performed. These are not Iustitiae, but conditurae Iustitiarum, as Origen speaks;
as if all were well when these services were performed. These Are not Iustitiae, but conditurae Iustitiarum, as Origen speaks;
c-acp cs d vbdr av c-crq d n2 vbdr vvn. d vbr xx fw-la, p-acp fw-la fw-la, p-acp np1 vvz;
(20) sermon (DIV1)
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they are but instrumental, and preparative duties, to fit and dispose us to the great duty of Righteousness; 1. They are Realia insignia, real confessions of our sinfull unworthiness. 2. They are Incitamenta poenitentiae, good provocations to Conversion and Amendment. 3. They are Testimonia interni doloris, visible testimonies of our inward Contrition.
they Are but instrumental, and preparative duties, to fit and dispose us to the great duty of Righteousness; 1. They Are Realia insignia, real confessions of our sinful unworthiness. 2. They Are Incitamenta poenitentiae, good provocations to Conversion and Amendment. 3. They Are testimonies interni doloris, visible testimonies of our inward Contrition.
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(20) sermon (DIV1)
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But yet they come short of the works of Righteousness. They may serve for Physick, but not for Diet, and the regiment of health.
But yet they come short of the works of Righteousness. They may serve for Physic, but not for Diet, and the regiment of health.
p-acp av pns32 vvb j pp-f dt n2 pp-f n1. pns32 vmb vvi p-acp n1, cc-acp xx p-acp n1, cc dt n1 pp-f n1.
(20) sermon (DIV1)
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We do not say, a man is recovered, because his physick works kindly.
We do not say, a man is recovered, Because his physic works kindly.
pns12 vdb xx vvi, dt n1 vbz vvn, c-acp po31 n1 vvz av-j.
(20) sermon (DIV1)
580
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The life, and strength of Piety, consists in Righteousness. 'Tis not NONLATINALPHABET, saith Chrysostom, not abstinence from meat,
The life, and strength of Piety, consists in Righteousness. It's not, Says Chrysostom, not abstinence from meat,
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(20) sermon (DIV1)
580
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but from sin, that makes a good fast.
but from since, that makes a good fast.
cc-acp p-acp n1, cst vvz dt j n1.
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580
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The Ninevites, they fasted, and wore Sackcloth, and sat in Ashes, and it was well-pleasing to God;
The Ninevites, they fasted, and wore sackcloth, and sat in Ashes, and it was Well-pleasing to God;
dt np2, pns32 vvd, cc vvd n1, cc vvd p-acp n2, cc pn31 vbds j p-acp np1;
(20) sermon (DIV1)
580
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but yet it was their Righteousness, and the amendment of their lives that prevailed for deliverance.
but yet it was their Righteousness, and the amendment of their lives that prevailed for deliverance.
cc-acp av pn31 vbds po32 n1, cc dt n1 pp-f po32 n2 cst vvd p-acp n1.
(20) sermon (DIV1)
580
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'Tis not said, That God saw their Fasting; but, God saw their Works, that they turned from their evil way, and he repented, and spared them.
It's not said, That God saw their Fasting; but, God saw their Works, that they turned from their evil Way, and he repented, and spared them.
pn31|vbz xx vvn, cst np1 vvd po32 n-vvg; cc-acp, np1 vvd po32 vvz, cst pns32 vvd p-acp po32 j-jn n1, cc pns31 vvd, cc vvd pno32.
(20) sermon (DIV1)
580
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'Tis Righteousness, saith Solomon, that delivers from death. 2. It is, Substantiale officium. The Lesson to be learned by Gods judgements, is Righteousness; and that's a Substantial duty.
It's Righteousness, Says Solomon, that delivers from death. 2. It is, Substantial officium. The lesson to be learned by God's Judgments, is Righteousness; and that's a Substantial duty.
pn31|vbz n1, vvz np1, cst vvz p-acp n1. crd pn31 vbz, j fw-la. dt n1 pc-acp vbi vvn p-acp npg1 n2, vbz n1; cc d|vbz dt j n1.
(20) sermon (DIV1)
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Our Saviour calls them, NONLATINALPHABET, the weighty things of the Law. It consists in the performance of real, and substantial, and moral Obedience.
Our Saviour calls them,, the weighty things of the Law. It consists in the performance of real, and substantial, and moral obedience.
po12 n1 vvz pno32,, dt j n2 pp-f dt n1. pn31 vvz p-acp dt n1 pp-f j, cc j, cc j n1.
(20) sermon (DIV1)
580
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The neglect of those duties, God revengeth; and the practice of these, he calls us unto by his severe judgements.
The neglect of those duties, God revenges; and the practice of these, he calls us unto by his severe Judgments.
dt n1 pp-f d n2, np1 vvz; cc dt n1 pp-f d, pns31 vvz pno12 p-acp p-acp po31 j n2.
(20) sermon (DIV1)
580
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It is not the altering of some outsides, and rituals, to purchase some external forms, that God will be appeased with;
It is not the altering of Some outsides, and rituals, to purchase Some external forms, that God will be appeased with;
pn31 vbz xx dt n-vvg pp-f d n2-an, cc n2, pc-acp vvi d j n2, cst np1 vmb vbi vvn p-acp;
(20) sermon (DIV1)
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or that which he ayms at in his heavy judgements: and yet this is the construction that we make of all his judgments;
or that which he aims At in his heavy Judgments: and yet this is the construction that we make of all his Judgments;
cc cst r-crq pns31 vvz p-acp p-acp po31 j n2: cc av d vbz dt n1 cst pns12 vvb pp-f d po31 n2;
(20) sermon (DIV1)
580
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4549
As if we should pull down an house, to remove a few cob-webs, that are in the roof of it;
As if we should pull down an house, to remove a few cobwebs, that Are in the roof of it;
c-acp cs pns12 vmd vvi a-acp dt n1, pc-acp vvi dt d n2, cst vbr p-acp dt n1 pp-f pn31;
(20) sermon (DIV1)
580
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or pluck out the eye, that we may free it from a mote;
or pluck out the eye, that we may free it from a mote;
cc vvb av dt n1, cst pns12 vmb vvi pn31 p-acp dt n1;
(20) sermon (DIV1)
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or (as Gerson wittily) as if to kill a Fly, that is on a mans forehead, we should take an hammer, and beat out his brains.
or (as Gerson wittily) as if to kill a Fly, that is on a men forehead, we should take an hammer, and beatrice out his brains.
cc (c-acp np1 av-j) c-acp cs pc-acp vvi dt n1, cst vbz p-acp dt ng1 n1, pns12 vmd vvi dt n1, cc vvd av po31 n2.
(20) sermon (DIV1)
580
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4552
No, What saith God, when he reckons with his people? Psal. l. I will not reprove thee for thy Sacrifices, and Burnt-offerings.
No, What Says God, when he reckons with his people? Psalm l. I will not reprove thee for thy Sacrifices, and Burnt offerings.
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(20) sermon (DIV1)
580
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'Tis not the failing in these ceremonious Services that doth so much provoke him.
It's not the failing in these ceremonious Services that does so much provoke him.
pn31|vbz xx dt vvg p-acp d j n2 cst vdz av av-d vvi pno31.
(20) sermon (DIV1)
580
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4554
The kingdome of God consists not in these, but in Righteousness and Holiness. We must not, cum capiti mederi debeamus, reduviam curare, think to cure a vital part, by washing away a mote,
The Kingdom of God consists not in these, but in Righteousness and Holiness. We must not, cum Capiti mederi debeamus, reduviam curare, think to cure a vital part, by washing away a mote,
dt n1 pp-f np1 vvz xx p-acp d, cc-acp p-acp n1 cc n1. pns12 vmb xx, fw-la fw-la fw-la fw-la, fw-la fw-la, vvb pc-acp vvi dt j n1, p-acp vvg av dt n1,
(20) sermon (DIV1)
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or freckle that appears in our face.
or freckle that appears in our face.
cc n1 cst vvz p-acp po12 n1.
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580
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Relieve the oppressed, saith God, judge the cause of the poor, break every heavy yoke, let Righteousness run down like a mighty stream, that is able to quench the flames of Gods anger,Relieve the oppressed, Says God, judge the cause of the poor, break every heavy yoke, let Righteousness run down like a mighty stream, that is able to quench the flames of God's anger,
vvb dt j-vvn, vvz np1, vvb dt n1 pp-f dt j, vvb d j n1, vvb n1 vvi a-acp av-j dt j n1, cst vbz j pc-acp vvi dt n2 pp-f npg1 n1,
(20) sermon (DIV1)
580
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and just indignation. 3. The Lesson to be learn'd, is Righteousness, and that is Universale officium; 'tis a comprehensive duty, of a large circumference. 1. It takes in all estates, and orders of men.
and just Indignation. 3. The lesson to be learned, is Righteousness, and that is Universal officium; it's a comprehensive duty, of a large circumference. 1. It Takes in all estates, and order of men.
cc j n1. crd dt n1 pc-acp vbi vvn, vbz n1, cc d vbz j-u fw-la; pn31|vbz dt j n1, pp-f dt j n1. crd pn31 vvz p-acp d n2, cc n2 pp-f n2.
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Some virtues are appropriate to some sorts of men, they suit not with others. Good Government, that is the Magistrate's virtue;
some Virtues Are Appropriate to Some sorts of men, they suit not with Others. Good Government, that is the Magistrate's virtue;
d n2 vbr j p-acp d n2 pp-f n2, pns32 vvb xx p-acp n2-jn. j n1, cst vbz dt npg1 n1;
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580
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Obedience, that is the duty of the people: and so in many others. But Righteousness, it is of universal concernment.
obedience, that is the duty of the people: and so in many Others. But Righteousness, it is of universal concernment.
n1, cst vbz dt n1 pp-f dt n1: cc av p-acp d n2-jn. p-acp n1, pn31 vbz pp-f j n1.
(20) sermon (DIV1)
580
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It speaks, like Iohn Baptist, to People, to Publicans, to Souldiers; teacheth every one of them what they must do.
It speaks, like John Baptist, to People, to Publicans, to Soldiers; Teaches every one of them what they must do.
pn31 vvz, av-j np1 np1, p-acp n1, p-acp np1, p-acp n2; vvz d crd pp-f pno32 r-crq pns32 vmb vdi.
(20) sermon (DIV1)
580
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4561
Warns us, as S. Iohn doth, I write unto you Children, I write unto you Young men, I write unto you Old men:
Warns us, as S. John does, I write unto you Children, I write unto you Young men, I write unto you Old men:
vvz pno12, c-acp np1 np1 vdz, pns11 vvb p-acp pn22 n2, pns11 vvb p-acp pn22 j n2, pns11 vvb p-acp pn22 j n2:
(20) sermon (DIV1)
580
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It gives every man his charge. And then, 2. It takes in all sorts of duties; 'tis NONLATINALPHABET, every virtue:
It gives every man his charge. And then, 2. It Takes in all sorts of duties; it's, every virtue:
pn31 vvz d n1 po31 n1. cc av, crd pn31 vvz p-acp d n2 pp-f n2; pn31|vbz, d n1:
(20) sermon (DIV1)
580
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As health is the NONLATINALPHABET, the good temper of all the humours of the body, so is Righteousness the just proportion, and exercise of every virtue.
As health is the, the good temper of all the humours of the body, so is Righteousness the just proportion, and exercise of every virtue.
p-acp n1 vbz dt, dt j n1 pp-f d dt n2 pp-f dt n1, av vbz n1 dt j n1, cc n1 pp-f d n1.
(20) sermon (DIV1)
580
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And Gods judgements ayms at both these: First, all the Inhabitants of the land; every rank and order of men, must take out this Lesson.
And God's Judgments aims At both these: First, all the Inhabitants of the land; every rank and order of men, must take out this lesson.
np1 npg1 n2 vvz p-acp d d: ord, d dt n2 pp-f dt n1; d n1 cc n1 pp-f n2, vmb vvi av d n1.
(20) sermon (DIV1)
580
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4565
Not say, Reform the Clergie, and all will be right; punish exorbitancies in them, no matter for the rest.
Not say, Reform the Clergy, and all will be right; Punish Extravagancies in them, no matter for the rest.
xx vvb, vvb dt n1, cc d vmb vbi j-jn; vvb n2 p-acp pno32, dx n1 p-acp dt n1.
(20) sermon (DIV1)
580
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What saith the Lord to the Israelites that were so hot in pursuing their brethren ▪ 2 Chron. xxviii. 10. And now ye purpose to keep under the children of Iudah and Ierusalem for bond-men, and bond-women unto you;
What Says the Lord to the Israelites that were so hight in pursuing their brothers ▪ 2 Chronicles xxviii. 10. And now you purpose to keep under the children of Iudah and Ierusalem for bondmen, and bondwomen unto you;
q-crq vvz dt n1 p-acp dt np2 cst vbdr av j p-acp vvg po32 n2 ▪ crd np1 crd. crd cc av pn22 vvb pc-acp vvi p-acp dt n2 pp-f np1 cc np1 p-acp n2, cc n2 p-acp pn22;
(20) sermon (DIV1)
580
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but are there not with you, even with you, sins against the Lord your God? It was a word in season,but Are there not with you, even with you, Sins against the Lord your God? It was a word in season,
cc-acp vbr pc-acp xx p-acp pn22, av p-acp pn22, n2 p-acp dt n1 po22 n1? pn31 vbds dt n1 p-acp n1,
(20) sermon (DIV1)
580
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4568
and gave a check and stop to their rage and fury. Oh! that it might do the like with us.
and gave a check and stop to their rage and fury. Oh! that it might do the like with us.
cc vvd dt n1 cc vvi p-acp po32 n1 cc n1. uh cst pn31 vmd vdi dt av-j p-acp pno12.
(20) sermon (DIV1)
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And then every sort of men must resolve of every sort of duty that belongs unto them.
And then every sort of men must resolve of every sort of duty that belongs unto them.
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580
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Gods judgements have an universal aym; he hunts us not out of one ill course, to drive us into another; hate Idolatry, but commit Sacriledge;
God's Judgments have an universal aim; he hunt's us not out of one ill course, to drive us into Another; hate Idolatry, but commit Sacrilege;
npg1 n2 vhb dt j n1; pns31 vvz pno12 xx av pp-f crd j-jn n1, pc-acp vvi pno12 p-acp n-jn; vvb n1, cc-acp vvb n1;
(20) sermon (DIV1)
580
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4571
flee from Superstition, and run into Prophaneness; cry out of Oppression, and bring in Confusion; suppress Popery, and suffer Schisme and Faction to increase and multiply;
flee from Superstition, and run into Profaneness; cry out of Oppression, and bring in Confusion; suppress Popery, and suffer Schism and Faction to increase and multiply;
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(20) sermon (DIV1)
580
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4572
as if Locusts had been the onely judgement, and that swarms of Flyes and Lice had brought no annoyance upon the land of Egypt. No;
as if Locusts had been the only judgement, and that swarms of Flies and Lice had brought no annoyance upon the land of Egypt. No;
c-acp cs n2 vhd vbn dt j n1, cc d n2 pp-f n2 cc n1 vhd vvn dx n1 p-acp dt n1 pp-f np1. dx;
(20) sermon (DIV1)
580
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4573
Let us resolve of an universal Reformation, and then we may expect an universal Deliverance. Then our God will Return, and Repent, and leave a Blessing behind him.
Let us resolve of an universal Reformation, and then we may expect an universal Deliverance. Then our God will Return, and repent, and leave a Blessing behind him.
vvb pno12 vvi pp-f dt j n1, cc av pns12 vmb vvi dt j n1. cs po12 np1 vmb vvi, cc vvb, cc vvi dt n1 p-acp pno31.
(20) sermon (DIV1)
581
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4574
Let us first learn the Didactical part of Esay 's Song; and then we shall have cause to take up the Eucharistical part.
Let us First Learn the Didactical part of Isaiah is Song; and then we shall have cause to take up the Eucharistical part.
vvb pno12 ord vvi dt j n1 pp-f np1 vbz vvn; cc cs pns12 vmb vhi n1 pc-acp vvi a-acp dt j n1.
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581
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4575
He will put a new Song into our mouthes, even Thanks-giving unto our God. The righteous Nation shall have perfect peace, as our Prophet here promises.He will put a new Song into our mouths, even Thanksgiving unto our God. The righteous nation shall have perfect peace, as our Prophet Here promises.
pns31 vmb vvi dt j n1 p-acp po12 n2, av j p-acp po12 n1. dt j n1 vmb vhi j n1, p-acp po12 n1 av vvz.
(20) sermon (DIV1)
581
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4576
The Apostles words will admit of this inversion; we shall find it true, The fruit of Peace, 'tis sown in Righteousness.
The Apostles words will admit of this inversion; we shall find it true, The fruit of Peace, it's sown in Righteousness.
dt n2 n2 vmb vvi pp-f d n1; pns12 vmb vvi pn31 j, dt n1 pp-f n1, pn31|vbz vvn p-acp n1.
(20) sermon (DIV1)
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Indeed, in this holy Husbandry, Et tellus, & annus sructificat; Righteousness and Peace, they help each other.
Indeed, in this holy Husbandry, Et tellus, & annus sructificat; Righteousness and Peace, they help each other.
av, p-acp d j n1, fw-la fw-la, cc fw-la fw-la; n1 cc n1, pns32 vvb d n-jn.
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581
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4578
Righteousness, that is the soil out of which Peace springeth; and Peace, that is the season, in which Righteousness flourisheth.Righteousness, that is the soil out of which Peace springs; and Peace, that is the season, in which Righteousness flourishes.
n1, cst vbz dt n1 av pp-f r-crq n1 vvz; cc n1, cst vbz dt n1, p-acp r-crq n1 vvz.
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4579
Sow to your selves in Righteousness, and reap in mercy, Hosea x. 12. The work of Righteousness shall be Peace; Sow to your selves in Righteousness, and reap in mercy, Hosea x. 12. The work of Righteousness shall be Peace;
vvb p-acp po22 n2 p-acp n1, cc vvi p-acp n1, np1 crd. crd dt n1 pp-f n1 vmb vbi n1;
(20) sermon (DIV1)
581
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and the effect of Righteousness shall be Quietness, and Assurance for ever, Isa. xxxii. 17. As S. Augustine sweetly meditates on those words of the Psalmist, Righteousness and Peace have kissed each other;
and the Effect of Righteousness shall be Quietness, and Assurance for ever, Isaiah xxxii. 17. As S. Augustine sweetly meditates on those words of the Psalmist, Righteousness and Peace have kissed each other;
cc dt n1 pp-f n1 vmb vbi n1, cc n1 c-acp av, np1 crd. crd p-acp np1 np1 av-j vvz p-acp d n2 pp-f dt n1, n1 cc n1 vhb vvn d n-jn;
(20) sermon (DIV1)
581
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4581
Fac Iustitiam (saith he) & habebis Pacem; duae amicae sunt, tu unam vis, & alteram non facis;
Fac Iustitiam (Says he) & habebis Pacem; duae amicae sunt, tu unam vis, & Another non facis;
fw-la fw-la (vvz pns31) cc fw-la fw-la; fw-la fw-la fw-la, fw-la fw-la fw-fr, cc n1 fw-fr fw-la;
(20) sermon (DIV1)
581
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4582
nemo est, qui non vult Pacem, sed non omnes volunt operari Iustitiam. nemo est, qui non vult Pacem, sed non omnes volunt operari Iustitiam.
np1 fw-la, fw-fr fw-fr fw-la fw-la, fw-la fw-fr fw-la fw-la fw-la fw-la.
(20) sermon (DIV1)
581
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4583
Every man wishes for Peace, but every man is not for Righteousness. No, saith the Father, Si amicam Pacis non amaveris, non amabit te Pax. Either love Righteousness, the companion of Peace,
Every man wishes for Peace, but every man is not for Righteousness. No, Says the Father, Si amicam Pacis non amaveris, non amabit te Pax. Either love Righteousness, the Companion of Peace,
d n1 vvz p-acp n1, cc-acp d n1 vbz xx p-acp n1. uh-dx, vvz dt n1, fw-mi fw-la fw-la fw-la fw-la, fw-la fw-la fw-la np1 av-d n1 n1, dt n1 pp-f n1,
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581
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4584
or Peace it self will never love thee, or delight to dwell with thee. Now.
or Peace it self will never love thee, or delight to dwell with thee. Now.
cc n1 pn31 n1 vmb av-x vvi pno21, cc vvb pc-acp vvi p-acp pno21. av.
(20) sermon (DIV1)
581
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4585
the God of Peace, that delights in the Peace and Prosperity of his servants, lead us into all the ways of RIGHTEOUSNESS,
the God of Peace, that delights in the Peace and Prosperity of his Servants, led us into all the ways of RIGHTEOUSNESS,
dt n1 pp-f n1, cst vvz p-acp dt n1 cc n1 pp-f po31 n2, vvb pno12 p-acp d dt n2 pp-f n1,
(20) sermon (DIV1)
582
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and guide our feet into the paths of Peace;
and guide our feet into the paths of Peace;
cc vvb po12 n2 p-acp dt n2 pp-f n1;
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582
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4587
And that for His sake, who is the Lord our Righteousness, and the Prince of Peace, even IESUS CHRIST our Peace-maker; To whom, &c.
And that for His sake, who is the Lord our Righteousness, and the Prince of Peace, even IESUS CHRIST our Peacemaker; To whom, etc.
cc cst p-acp po31 n1, r-crq vbz dt n1 po12 n1, cc dt n1 pp-f n1, j np1 np1 po12 n1; p-acp ro-crq, av
(20) sermon (DIV1)
582
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4588
A SERMON ON Habbakkuk iii. 17, 18. Although the fig-tree shall not blossom, neither shall fruit be in the vines;
A SERMON ON Habakkuk iii. 17, 18. Although the Fig tree shall not blossom, neither shall fruit be in the vines;
dt n1 p-acp np1 crd. crd, crd cs dt n1 vmb xx vvi, dx vmb n1 vbi p-acp dt n2;
(21) sermon (DIV1)
587
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4589
the labour of the olive shall fail, and the fields should yield no meat, The flock shall be cut off from the fold,
the labour of the olive shall fail, and the fields should yield no meat, The flock shall be Cut off from the fold,
dt n1 pp-f dt n1 vmb vvi, cc dt n2 vmd vvi dx n1, dt n1 vmb vbi vvn a-acp p-acp dt n1,
(21) sermon (DIV1)
587
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4590
and there shall be no herd in the stall;
and there shall be no heard in the stall;
cc pc-acp vmb vbi dx n1 p-acp dt n1;
(21) sermon (DIV1)
587
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4591
Yet I will rejoyce in the Lord, I will be joyful in the God of my salvation.
Yet I will rejoice in the Lord, I will be joyful in the God of my salvation.
av pns11 vmb vvi p-acp dt n1, pns11 vmb vbi j p-acp dt n1 pp-f po11 n1.
(21) sermon (DIV1)
587
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4592
THE Text, it is a Prophetical Intimation of a Judgment of Dearth, and Famine, that should fall upon the Land. In it, the Lord threatens to break the staff of bread, to send cleanness of teeth, and scarcity of all things;
THE Text, it is a Prophetical Intimation of a Judgement of Dearth, and Famine, that should fallen upon the Land. In it, the Lord threatens to break the staff of bred, to send cleanness of teeth, and scarcity of all things;
dt n1, pn31 vbz dt j n1 pp-f dt n1 pp-f n1, cc n1, cst vmd vvi p-acp dt n1 p-acp pn31, dt n1 vvz pc-acp vvi dt n1 pp-f n1, pc-acp vvi n1 pp-f n2, cc n1 pp-f d n2;
(21) sermon (DIV1)
588
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4593
a general want of all the supports of life.
a general want of all the supports of life.
dt j n1 pp-f d dt n2 pp-f n1.
(21) sermon (DIV1)
588
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4594
And this passage of Scripture, together with the Context, sets down the entertainment that the Prophet,
And this passage of Scripture, together with the Context, sets down the entertainment that the Prophet,
cc d n1 pp-f n1, av p-acp dt n1, vvz a-acp dt n1 cst dt n1,
(21) sermon (DIV1)
589
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4595
and People of God gave to all this sad Prediction. Here is a double Entertainment. 1. They entertain it with fear;
and People of God gave to all this sad Prediction. Here is a double Entertainment. 1. They entertain it with Fear;
cc n1 pp-f np1 vvd p-acp d d j n1. av vbz dt j-jn n1. crd pns32 vvb pn31 p-acp n1;
(21) sermon (DIV1)
589
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4596
Verse 16. When I heard this, my belly trembled, my lips quivered at the voice, rottenness entred into my bones, Verse 16. When I herd this, my belly trembled, my lips quivered At the voice, rottenness entered into my bones,
vvb crd c-crq pns11 vvd d, po11 n1 vvd, po11 n2 vvn p-acp dt n1, n1 vvn p-acp po11 n2,
(21) sermon (DIV1)
589
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4597
and I trembled in my self. 2. They entertain it with faith, and confidence; yea, with joy, and comfort;and I trembled in my self. 2. They entertain it with faith, and confidence; yea, with joy, and Comfort;
cc pns11 vvd p-acp po11 n1. crd pns32 vvb pn31 p-acp n1, cc n1; uh, p-acp n1, cc n1;
(21) sermon (DIV1)
589
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4598
Although this affliction shall befall us;Although this affliction shall befall us;
cs d n1 vmb vvi pno12;
(21) sermon (DIV1)
589
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4599
Yet will I rejoyce in the Lord, I will joy in the God of my salvation. Yet will I rejoice in the Lord, I will joy in the God of my salvation.
av vmb pns11 vvi p-acp dt n1, pns11 vmb vvi p-acp dt n1 pp-f po11 n1.
(21) sermon (DIV1)
589
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4600
See a sweet combination, and mixture of two contrary dispositions in the heart of this holy Prophet. 1. A disposition of fear,
See a sweet combination, and mixture of two contrary dispositions in the heart of this holy Prophet. 1. A disposition of Fear,
vvb dt j n1, cc n1 pp-f crd j-jn n2 p-acp dt n1 pp-f d j n1. crd dt n1 pp-f n1,
(21) sermon (DIV1)
590
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4601
and sorrow. 2. A disposition of joy, and comfort. 1. When he foresees this great calamity, he fears and trembles at it. 1. Take it either as a natural affection, hearing of so great a misery to come upon them;
and sorrow. 2. A disposition of joy, and Comfort. 1. When he foresees this great calamity, he fears and trembles At it. 1. Take it either as a natural affection, hearing of so great a misery to come upon them;
cc n1. crd dt n1 pp-f n1, cc n1. crd c-crq pns31 vvz d j n1, pns31 vvz cc vvz p-acp pn31. crd vvb pn31 d p-acp dt j n1, vvg pp-f av j dt n1 pc-acp vvi p-acp pno32;
(21) sermon (DIV1)
590
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4602
though he be a Saint, yet he is afraid, and troubled at it.
though he be a Saint, yet he is afraid, and troubled At it.
cs pns31 vbb dt n1, av pns31 vbz j, cc vvn p-acp pn31.
(21) sermon (DIV1)
590
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4603
The holiest men, while they are in the body, they are not so fortified with grace,
The Holiest men, while they Are in the body, they Are not so fortified with grace,
dt js n2, cs pns32 vbr p-acp dt n1, pns32 vbr xx av vvn p-acp n1,
(21) sermon (DIV1)
590
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4604
but that they shrink, and startle, and tremble at miseries, like other men. Abraham in Egypt is afraid of his life:
but that they shrink, and startle, and tremble At misery's, like other men. Abraham in Egypt is afraid of his life:
cc-acp cst pns32 vvb, cc vvi, cc vvi p-acp n2, av-j j-jn n2. np1 p-acp np1 vbz j pp-f po31 n1:
(21) sermon (DIV1)
590
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4605
Good Iacob, when Esau comes towards him, is afraid to meet him.
Good Iacob, when Esau comes towards him, is afraid to meet him.
j np1, c-crq np1 vvz p-acp pno31, vbz j pc-acp vvi pno31.
(21) sermon (DIV1)
590
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4606
David, pursued by Saul, cries out in fear, I shall one day fall by the hand of Saul. David, pursued by Saul, cries out in Fear, I shall one day fallen by the hand of Saul.
np1, vvd p-acp np1, vvz av p-acp n1, pns11 vmb crd n1 vvi p-acp dt n1 pp-f np1.
(21) sermon (DIV1)
590
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4607
Elijah was subject to the like Passion; he fled for his life.Elijah was Subject to the like Passion; he fled for his life.
np1 vbds j-jn p-acp dt j n1; pns31 vvd p-acp po31 n1.
(21) sermon (DIV1)
590
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4608
Want, and poverty, and pain, and misery, are fearful conditions even to the Saints of God.
Want, and poverty, and pain, and misery, Are fearful conditions even to the Saints of God.
n1, cc n1, cc n1, cc n1, vbr j n2 av p-acp dt n2 pp-f np1.
(21) sermon (DIV1)
590
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4609
Or, 2. Conceive this fear, as an holy, and religious disposition in them.
Or, 2. Conceive this Fear, as an holy, and religious disposition in them.
cc, crd vvb d n1, c-acp dt j, cc j n1 p-acp pno32.
(21) sermon (DIV1)
590
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4610
When God threatens to bring a judgment upon us, the first apprehensions we must have of his menaces, must be apprehensions of fear and sorrow,
When God threatens to bring a judgement upon us, the First apprehensions we must have of his menaces, must be apprehensions of Fear and sorrow,
c-crq np1 vvz pc-acp vvi dt n1 p-acp pno12, dt ord n2 pns12 vmb vhi pp-f po31 n2, vmb vbi n2 pp-f n1 cc n1,
(21) sermon (DIV1)
590
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4611
and humiliation, motions tending to Repentance.
and humiliation, motions tending to Repentance.
cc n1, n2 vvg p-acp n1.
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590
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4612
My flesh trembles for fear of thee, saith David, Psal. cxix. 120. And I am afraid of thy Iudgments. My Flesh trembles for Fear of thee, Says David, Psalm cxix. 120. And I am afraid of thy Judgments.
po11 n1 vvz p-acp n1 pp-f pno21, vvz np1, np1 crd. crd cc pns11 vbm j pp-f po21 n2.
(21) sermon (DIV1)
590
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4613
It is not fortitude, but fool-hardiness to stout it out with God, and not to startle at the signs and tokens of his displeasure.
It is not fortitude, but foolhardiness to stout it out with God, and not to startle At the Signs and tokens of his displeasure.
pn31 vbz xx n1, cc-acp n1 p-acp j pn31 av p-acp np1, cc xx pc-acp vvi p-acp dt n2 cc n2 pp-f po31 n1.
(21) sermon (DIV1)
590
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4614
How was God delighted with this awful disposition in good Iosiah, when he wept and his heart melted at the hearing of those Judgments, which God threatned against them? Nay, it prevailed somewhat with God,
How was God delighted with this awful disposition in good Josiah, when he wept and his heart melted At the hearing of those Judgments, which God threatened against them? Nay, it prevailed somewhat with God,
np1 vbds np1 vvn p-acp d j n1 p-acp j np1, c-crq pns31 vvd cc po31 n1 vvn p-acp dt n-vvg pp-f d n2, r-crq np1 vvd p-acp pno32? uh-x, pn31 vvd av p-acp np1,
(21) sermon (DIV1)
590
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4615
when it was sad and serious, though not sound and sanctified, in wicked Ahab. 2. When this grace, hath had a perfect work in us;
when it was sad and serious, though not found and sanctified, in wicked Ahab. 2. When this grace, hath had a perfect work in us;
c-crq pn31 vbds j cc j, cs xx j cc vvn, p-acp j np1. crd c-crq d n1, vhz vhn dt j n1 p-acp pno12;
(21) sermon (DIV1)
590
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4616
then faith, and hope, and confidence, will be seasonable graces.
then faith, and hope, and confidence, will be seasonable graces.
av n1, cc n1, cc n1, vmb vbi j n2.
(21) sermon (DIV1)
590
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4617
I trembled in my self, that I might rest in the day of trouble, v. 16. Then fear shall give place to joy and comfort.I trembled in my self, that I might rest in the day of trouble, v. 16. Then Fear shall give place to joy and Comfort.
pns11 vvd p-acp po11 n1, cst pns11 vmd vvi p-acp dt n1 pp-f n1, n1 crd av n1 vmb vvi n1 p-acp n1 cc n1.
(21) sermon (DIV1)
590
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4618
This holy fear, will bring in faith. And this faith, will cast out fear. As mercy, on Gods part, rejoyceth against judgment;
This holy Fear, will bring in faith. And this faith, will cast out Fear. As mercy, on God's part, Rejoiceth against judgement;
d j n1, vmb vvi p-acp n1. cc d n1, vmb vvi av n1. p-acp n1, p-acp ng1 n1, vvz p-acp n1;
(21) sermon (DIV1)
590
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4619
so faith, on our part, shall triumph over fear.
so faith, on our part, shall triumph over Fear.
av n1, p-acp po12 n1, vmb vvi p-acp n1.
(21) sermon (DIV1)
590
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4620
In the multitude of the sorrows that I had in my heart, thy comforts have refreshed my soul, Psal. xciv. 20. In the midst of all these sad occurrents,In the multitude of the sorrows that I had in my heart, thy comforts have refreshed my soul, Psalm xciv. 20. In the midst of all these sad occurrents,
p-acp dt n1 pp-f dt n2 cst pns11 vhd p-acp po11 n1, po21 n2 vhb vvn po11 n1, np1 crd. crd p-acp dt n1 pp-f d d j n2,
(21) sermon (DIV1)
590
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4621
yet will I rejoyce in the Lord, I will joy in the God of my salvation.
yet will I rejoice in the Lord, I will joy in the God of my salvation.
av vmb pns11 vvb p-acp dt n1, pns11 vmb vvi p-acp dt n1 pp-f po11 n1.
(21) sermon (DIV1)
590
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4622
These are the two blessed Entertainments of any threatned Judgment; 1. A deep Humiliation. 2. A stedfast Faith, and Consolation.
These Are the two blessed Entertainments of any threatened Judgement; 1. A deep Humiliation. 2. A steadfast Faith, and Consolation.
d vbr dt crd j-vvn n2 pp-f d j-vvn n1; crd dt j-jn n1. crd dt j n1, cc n1.
(21) sermon (DIV1)
591
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4623
For the words themselves, we may resolve them into these two particulars; 1. Is a sad Supposition;
For the words themselves, we may resolve them into these two particulars; 1. Is a sad Supposition;
p-acp dt n2 px32, pns12 vmb vvi pno32 p-acp d crd n2-j; crd vbz dt j n1;
(21) sermon (DIV1)
592
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4624
Although the fig-tree shall not blossom, the strength, and comfort of all the creatures fail us;Although the Fig tree shall not blossom, the strength, and Comfort of all the creatures fail us;
cs dt n1 vmb xx vvi, dt n1, cc n1 pp-f d dt n2 vvb pno12;
(21) sermon (DIV1)
592
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4625
and we suffer a want and destitution of all things; That's the Supposition. Here is, 2. A comfortable Resolution;
and we suffer a want and destitution of all things; That's the Supposition. Here is, 2. A comfortable Resolution;
cc pns12 vvb dt n1 cc n1 pp-f d n2; d|vbz dt n1. av vbz, crd dt j n1;
(21) sermon (DIV1)
592
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4626
Although these miseries befall us, yet in the midst of them all, the Prophet knows how to support himself, Yet will I rejoyce in the Lord, I will joy in the God of my salvation. First, For the Supposition.Although these misery's befall us, yet in the midst of them all, the Prophet knows how to support himself, Yet will I rejoice in the Lord, I will joy in the God of my salvation. First, For the Supposition.
cs d n2 vvb pno12, av p-acp dt n1 pp-f pno32 d, dt n1 vvz c-crq pc-acp vvi px31, av vmb pns11 vvi p-acp dt n1, pns11 vmb vvi p-acp dt n1 pp-f po11 n1. ord, p-acp dt n1.
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592
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4627
And the Sum and Substance of it will appear unto us in these three Extractions, which we will draw out of the Text.
And the Sum and Substance of it will appear unto us in these three Extractions, which we will draw out of the Text.
cc dt n1 cc n1 pp-f pn31 vmb vvi p-acp pno12 p-acp d crd n2, r-crq pns12 vmb vvi av pp-f dt np1
(21) sermon (DIV1)
593
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4628
I. The Strength and Comfort of the Creatures, may fail us; there is in them a fading, and vanishing Condition;
I. The Strength and Comfort of the Creatures, may fail us; there is in them a fading, and vanishing Condition;
np1 dt n1 cc n1 pp-f dt n2, vmb vvi pno12; pc-acp vbz p-acp pno32 dt j-vvg, cc vvg n1;
(21) sermon (DIV1)
594
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4629
The fig-tree may not blossom, the Vine may be fruitless, the fields may yield no meat: The Fig tree may not blossom, the Vine may be fruitless, the fields may yield no meat:
dt n1 vmb xx vvi, dt n1 vmb vbi j, dt n2 vmb vvi dx n1:
(21) sermon (DIV1)
594
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4630
we may be destitute of all these succours, and supports of life.
we may be destitute of all these succours, and supports of life.
pns12 vmb vbi j pp-f d d n2, cc vvz pp-f n1.
(21) sermon (DIV1)
594
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4631
All these helps, and supplies for life, have a possibility in them of failing of us.
All these helps, and supplies for life, have a possibility in them of failing of us.
d d n2, cc vvz p-acp n1, vhb dt n1 p-acp pno32 pp-f vvg pp-f pno12.
(21) sermon (DIV1)
595
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4632
Reckon not upon them as certain and unchangeable comforts, that will not disappoint us. As it was in the Manna, which they fed on in the Wilderness;
Reckon not upon them as certain and unchangeable comforts, that will not disappoint us. As it was in the Manna, which they fed on in the Wilderness;
vvb xx p-acp pno32 p-acp j cc j-u n2, cst vmb xx vvi pno12. p-acp pn31 vbds p-acp dt n1, r-crq pns32 vvd a-acp p-acp dt n1;
(21) sermon (DIV1)
595
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4633
'tis so in all the helps and means of this life, there is a Worm of Corruption that will breed in them.
it's so in all the helps and means of this life, there is a Worm of Corruption that will breed in them.
pn31|vbz av p-acp d dt n2 cc n2 pp-f d n1, pc-acp vbz dt n1 pp-f n1 cst vmb vvi p-acp pno32.
(21) sermon (DIV1)
595
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4634
This uncertainty, and failing in the Creature, will appear to us in these three Particulars; 1. In their production and breeding, there is a great deal of uncertainty.
This uncertainty, and failing in the Creature, will appear to us in these three Particulars; 1. In their production and breeding, there is a great deal of uncertainty.
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(21) sermon (DIV1)
596
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4635
In the morning sow thy seed, and in the evening with-hold not thine hand; In the morning sow thy seed, and in the evening withhold not thine hand;
p-acp dt n1 vvb po21 n1, cc p-acp dt n1 vvi xx po21 n1;
(21) sermon (DIV1)
596
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4636
for thou knowest not whether shall prosper, either this, or that, saith Salomon, Ecclesiast. xi. 6. He who sowes, sowes in hope, upon adventure, God gives it a body at his pleasure.for thou Knowest not whither shall prosper, either this, or that, Says Solomon, Ecclesiatest. xi. 6. He who sows, sows in hope, upon adventure, God gives it a body At his pleasure.
c-acp pns21 vv2 xx c-crq vmb vvi, d d, cc cst, vvz np1, n1. crd. crd pns31 r-crq n2, n2 p-acp n1, p-acp n1, np1 vvz pn31 dt n1 p-acp po31 n1.
(21) sermon (DIV1)
596
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4637
The dew of Heaven, the influences of the Stars, the lust and strength of the Soil, all uncertainties to mans Providence.
The due of Heaven, the influences of the Stars, the lust and strength of the Soil, all uncertainties to men Providence.
dt n1 pp-f n1, dt n2 pp-f dt n2, dt n1 cc n1 pp-f dt n1, d n2 p-acp ng1 n1.
(21) sermon (DIV1)
596
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4638
Ye have sown much, and bring in little, saith God in Haggai, chap. i. 6. Ye looked for twenty measure and there were but ten; You have sown much, and bring in little, Says God in Chaggai, chap. i. 6. You looked for twenty measure and there were but ten;
pn22 vhb vvn av-d, cc vvi p-acp j, vvz np1 p-acp np1, n1 pns11. crd pn22 vvd p-acp crd n1 cc a-acp vbdr p-acp crd;
(21) sermon (DIV1)
596
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4639
for fifty vessels, and there were but twenty, chap. 2. 16. A great uncertainty in their Production.for fifty vessels, and there were but twenty, chap. 2. 16. A great uncertainty in their Production.
p-acp crd n2, cc a-acp vbdr p-acp crd, n1 crd crd dt j n1 p-acp po32 n1.
(21) sermon (DIV1)
596
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4640
2. There is a great deal of uncertainty and insufficiency in their use; there may be a failing in that.
2. There is a great deal of uncertainty and insufficiency in their use; there may be a failing in that.
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(21) sermon (DIV1)
597
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4641
It is possible we may receive the fruits of the earth in plenty, and abundance, and yet come sho• … t of the comforts of them.
It is possible we may receive the fruits of the earth in plenty, and abundance, and yet come sho• … tO of the comforts of them.
pn31 vbz j pns12 vmb vvi dt n2 pp-f dt n1 p-acp n1, cc n1, cc av vvb n1 … sy pp-f dt n2 pp-f pno32.
(21) sermon (DIV1)
597
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4642
The Prophet tells us of Bread, and of a Staff of Bread. This Staff of Bread may be broken,
The Prophet tells us of Bred, and of a Staff of Bred. This Staff of Bred may be broken,
dt n1 vvz pno12 pp-f n1, cc pp-f dt n1 pp-f n1. d n1 pp-f n1 vmb vbi vvn,
(21) sermon (DIV1)
597
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and then that supply of life is weak and impotent.
and then that supply of life is weak and impotent.
cc av d n1 pp-f n1 vbz j cc j.
(21) sermon (DIV1)
597
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Levit. xxvi. 26. When I have broken the Staff of your Bread — then ye shall eat, and not be satisfied. There is NONLATINALPHABET, and NONLATINALPHABET;Levit. xxvi. 26. When I have broken the Staff of your Bred — then you shall eat, and not be satisfied. There is, and;
np1 crd. crd c-crq pns11 vhb vvn dt n1 pp-f po22 n1 — cs pn22 vmb vvi, cc xx vbi vvn. pc-acp vbz, cc;
(21) sermon (DIV1)
597
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Bread and the Foison, and nourishing strength in Bread. We may have the first, and yet miss of the second;
Bred and the Foison, and nourishing strength in Bred. We may have the First, and yet miss of the second;
n1 cc dt n1, cc j-vvg n1 p-acp n1. pns12 vmb vhi dt ord, cc av vvb pp-f dt ord;
(21) sermon (DIV1)
597
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and so, that creature will prove empty, and insufficient to us.
and so, that creature will prove empty, and insufficient to us.
cc av, cst n1 vmb vvi j, cc j p-acp pno12.
(21) sermon (DIV1)
597
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And the reason is, because the vigour, and nourishing power of the creatures, are not originally in them,
And the reason is, Because the vigour, and nourishing power of the creatures, Are not originally in them,
cc dt n1 vbz, c-acp dt n1, cc j-vvg n1 pp-f dt n2, vbr xx av-j p-acp pno32,
(21) sermon (DIV1)
598
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but by a voluntary derivation from God into them. He is the Authour, and Fountain of Life.
but by a voluntary derivation from God into them. He is the Author, and Fountain of Life.
cc-acp p-acp dt j-jn n1 p-acp np1 p-acp pno32. pns31 vbz dt n1, cc n1 pp-f n1.
(21) sermon (DIV1)
598
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Thou sendest forth thy Spirit, and they are quickned, Psal. civ. 30. It is in him, that we live, and move, and have our being. Thou sendest forth thy Spirit, and they Are quickened, Psalm civ. 30. It is in him, that we live, and move, and have our being.
pns21 vv2 av po21 n1, cc pns32 vbr vvn, np1 crd. crd pn31 vbz p-acp pno31, cst pns12 vvb, cc vvi, cc vhb po12 n1.
(21) sermon (DIV1)
598
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This strength, and helpfulness in the creature, it is but as a beam from the Sun;
This strength, and helpfulness in the creature, it is but as a beam from the Sun;
d n1, cc n1 p-acp dt n1, pn31 vbz cc-acp c-acp dt n1 p-acp dt n1;
(21) sermon (DIV1)
598
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intercept the Sun, and the beam vanisheth. It is as a branch from the root; divide it from the root, and the branch withereth.
intercept the Sun, and the beam Vanishes. It is as a branch from the root; divide it from the root, and the branch withereth.
vvi dt n1, cc dt n1 vvz. pn31 vbz p-acp dt n1 p-acp dt n1; vvb pn31 p-acp dt n1, cc dt n1 vvz.
(21) sermon (DIV1)
598
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4652
It is but as a stream from the fountain; seal up the fountain, and the stream dries up.
It is but as a stream from the fountain; seal up the fountain, and the stream dries up.
pn31 vbz cc-acp c-acp dt n1 p-acp dt n1; vvb a-acp dt n1, cc dt n1 vvz a-acp.
(21) sermon (DIV1)
598
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Our Saviviour tells us, Matth. iv. 4. Man lives not by bread alone, but by every word that proceedeth out of the mouth of God.
Our Saviour tells us, Matthew iv. 4. Man lives not by bred alone, but by every word that Proceedeth out of the Mouth of God.
po12 n1 vvz pno12, np1 crd. crd n1 vvz xx p-acp n1 av-j, cc-acp p-acp d n1 cst vvz av pp-f dt n1 pp-f np1.
(21) sermon (DIV1)
598
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He must speak that word, or our bread will not nourish us.
He must speak that word, or our bred will not nourish us.
pns31 vmb vvi d n1, cc po12 n1 vmb xx vvi pno12.
(21) sermon (DIV1)
598
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There is a threefold Word on which it doth depend: 1. A Verbo ordinante. He hath given an original Law and command to the creatures, that they may nourish us. 2. A Verbo sustentante. These weak creatures must, in their use, be supported by the word of his Power, or they cannot comfort us.
There is a threefold Word on which it does depend: 1. A Verbo ordinante. He hath given an original Law and command to the creatures, that they may nourish us. 2. A Verbo sustentante. These weak creatures must, in their use, be supported by the word of his Power, or they cannot Comfort us.
pc-acp vbz dt j n1 p-acp r-crq pn31 vdz vvi: crd dt fw-la n1. pns31 vhz vvn dt j-jn n1 cc n1 p-acp dt n2, cst pns32 vmb vvi pno12. crd dt fw-la n1. d j n2 vmb, p-acp po32 n1, vbb vvn p-acp dt n1 pp-f po31 n1, cc pns32 vmbx vvi pno12.
(21) sermon (DIV1)
598
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If he withdraws away his face, they perish, Psal. civ. 29. 3. A Verbo benedicente. That virtue that is in them will lye dead, unable to put forth it self,
If he withdraws away his face, they perish, Psalm civ. 29. 3. A Verbo benedicente. That virtue that is in them will lie dead, unable to put forth it self,
cs pns31 vvz av po31 n1, pns32 vvb, np1 crd. crd crd dt fw-la fw-la. cst n1 cst vbz p-acp pno32 vmb vvi j, j-u pc-acp vvi av pn31 n1,
(21) sermon (DIV1)
598
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except his Blessing gives it an actual working, to refresh and cherish us.
except his Blessing gives it an actual working, to refresh and cherish us.
c-acp po31 n1 vvz pn31 dt j n-vvg, pc-acp vvi cc vvi pno12.
(21) sermon (DIV1)
598
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4658
'Tis he, who fills our hearts with food and gladness, Acts xiv. 17. Without which influence from God,
It's he, who fills our hearts with food and gladness, Acts xiv. 17. Without which influence from God,
pn31|vbz pns31, r-crq vvz po12 n2 p-acp n1 cc n1, n2 crd. crd p-acp r-crq n1 p-acp np1,
(21) sermon (DIV1)
598
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how poor and insufficient are all helps of nature? As the Prophet Haggai expresses it, Chap. i. 6. Ye eat, but ye have not enough;
how poor and insufficient Are all helps of nature? As the Prophet Chaggai Expresses it, Chap. i. 6. You eat, but you have not enough;
c-crq j cc j vbr d n2 pp-f n1? p-acp dt n1 np1 vvz pn31, np1 uh. crd pn22 vvb, cc-acp pn22 vhb xx av-d;
(21) sermon (DIV1)
598
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ye drink, but ye are not filled with drink; ye cloath you, but there is none warm. you drink, but you Are not filled with drink; you cloth you, but there is none warm.
pn22 vvb, cc-acp pn22 vbr xx vvn p-acp n1; pn22 n1 pn22, cc-acp pc-acp vbz pix j.
(21) sermon (DIV1)
598
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4661
Of themselves, they are poor, beggerly elements, empty husks, their goodness is not inclosed in them.
Of themselves, they Are poor, beggarly elements, empty husks, their Goodness is not enclosed in them.
pp-f px32, pns32 vbr j, j n2, j n2, po32 n1 vbz xx vvn p-acp pno32.
(21) sermon (DIV1)
598
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4662
The comfort they convey unto us, 'tis from an higher fountain.
The Comfort they convey unto us, it's from an higher fountain.
dt n1 pns32 vvb p-acp pno12, pn31|vbz p-acp dt jc n1.
(21) sermon (DIV1)
598
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4663
That's the second, they may fail in their use. 3. The very being, and substance of these natural helps, carry with it this condition, That they are vanishing, and fading. 1. As creatures;
That's the second, they may fail in their use. 3. The very being, and substance of these natural helps, carry with it this condition, That they Are vanishing, and fading. 1. As creatures;
d|vbz dt ord, pns32 vmb vvi p-acp po32 n1. crd dt j vbg, cc n1 pp-f d j n2, vvb p-acp pn31 d n1, cst pns32 vbr vvg, cc j-vvg. crd p-acp n2;
(21) sermon (DIV1)
598
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so there is a seed of decay, and fading in them.
so there is a seed of decay, and fading in them.
av a-acp vbz dt n1 pp-f n1, cc j-vvg p-acp pno32.
(21) sermon (DIV1)
598
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4665
The most excellent, and permanent creature of it self tends to nothing, if not supported with the word of Gods Power.
The most excellent, and permanent creature of it self tends to nothing, if not supported with the word of God's Power.
dt av-ds j, cc j n1 pp-f pn31 n1 vvz p-acp pix, cs xx vvn p-acp dt n1 pp-f npg1 n1.
(21) sermon (DIV1)
598
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4666
Heb. i. 6. There is a Pondus Naturae, and there must be Manutenentia Divina, that must sustain it.Hebrew i. 6. There is a Pondus Naturae, and there must be Maintenance Divine, that must sustain it.
np1 uh. crd pc-acp vbz dt fw-la fw-la, cc pc-acp vmb vbi np1 np1, cst vmb vvi pn31.
(21) sermon (DIV1)
598
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4667
As S. Augustine speaks of man, He is Terraefilius, Nihili nepos; the Earth was his Mother, Nothing was his Grandfather.
As S. Augustine speaks of man, He is Terraefilius, Nihil nepos; the Earth was his Mother, Nothing was his Grandfather.
p-acp np1 np1 vvz pp-f n1, pns31 vbz np1, np1 vvb; dt n1 vbds po31 n1, pix vbds po31 n1.
(21) sermon (DIV1)
598
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4668
As all creatures came out of Nothing, so thither would they sink again, and return to nothing. 2. As sublunary creatures,
As all creatures Come out of Nothing, so thither would they sink again, and return to nothing. 2. As sublunary creatures,
p-acp d n2 vvd av pp-f pix, av av vmd pns32 vvi av, cc vvi p-acp pix. crd p-acp j n2,
(21) sermon (DIV1)
598
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4669
so by their natural composition, they are subject to fading and corruption. All things under the Moon, are fading and transitory.
so by their natural composition, they Are Subject to fading and corruption. All things under the Moon, Are fading and transitory.
av p-acp po32 j n1, pns32 vbr j-jn p-acp vvg cc n1. av-d n2 p-acp dt n1, vbr vvg cc j.
(21) sermon (DIV1)
598
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4670
The heavens have a frame of perpetuity;
The heavens have a frame of perpetuity;
dt n2 vhb dt n1 pp-f n1;
(21) sermon (DIV1)
598
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but these creatures, that are the means of our lives, they are full of variety, uncertainty, contrariety;
but these creatures, that Are the means of our lives, they Are full of variety, uncertainty, contrariety;
cc-acp d n2, cst vbr dt n2 pp-f po12 n2, pns32 vbr j pp-f n1, n1, n1;
(21) sermon (DIV1)
598
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all grounds of corruption. 3. Consider the creatures as living under Gods curse for the sin of man,
all grounds of corruption. 3. Consider the creatures as living under God's curse for the since of man,
d n2 pp-f n1. crd np1 dt n2 p-acp vvg p-acp ng1 n1 p-acp dt n1 pp-f n1,
(21) sermon (DIV1)
598
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4673
and so they are subject to a greater weakness and vanity. Gods displeasure doth blast them, suck out the strength, and vigour of them;
and so they Are Subject to a greater weakness and vanity. God's displeasure does blast them, suck out the strength, and vigour of them;
cc av pns32 vbr j-jn p-acp dt jc n1 cc n1. npg1 n1 vdz vvi pno32, vvb av dt n1, cc n1 pp-f pno32;
(21) sermon (DIV1)
598
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and it brings upon them, not only Adam's punishment, not to yield us fruit without our labour;
and it brings upon them, not only Adam's punishment, not to yield us fruit without our labour;
cc pn31 vvz p-acp pno32, xx av-j npg1 n1, xx pc-acp vvi pno12 n1 p-acp po12 n1;
(21) sermon (DIV1)
598
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but, often times, Cain's curse, they are barren, fruitless, though we do labour. As his Blessing can put a strange virtue and vivacity into them;
but, often times, Cain's curse, they Are barren, fruitless, though we do labour. As his Blessing can put a strange virtue and vivacity into them;
cc-acp, av n2, npg1 vvi, pns32 vbr j, j, cs pns12 vdb vvi. p-acp po31 n1 vmb vvi dt j n1 cc n1 p-acp pno32;
(21) sermon (DIV1)
598
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Daniel's Pulse was more nourishing then the King's Dainties;Daniel's Pulse was more nourishing then the King's Dainties;
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(21) sermon (DIV1)
598
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4677
It made a little Meal in the barrel, and Oyl in the cruse, to yield plenty;
It made a little Meal in the barrel, and Oil in the cruse, to yield plenty;
pn31 vvd dt j n1 p-acp dt n1, cc n1 p-acp dt n1, pc-acp vvi n1;
(21) sermon (DIV1)
598
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4678
So, on the contrary, his Indignation consumes the strength and vigour of nature. Master, the tree that thou cursedst, is presently withered.
So, on the contrary, his Indignation consumes the strength and vigour of nature. Master, the tree that thou cursedst, is presently withered.
av, p-acp dt n-jn, po31 n1 vvz dt n1 cc n1 pp-f n1. n1, dt n1 cst pns21 vvd2, vbz av-j vvn.
(21) sermon (DIV1)
598
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4679
See this in the Israelites, they must needs have Quails, and Dainties, the most nourishing food;
See this in the Israelites, they must needs have Quails, and Dainties, the most nourishing food;
vvb d p-acp dt np2, pns32 vmb av vhi n2, cc n2-j, dt av-ds j-vvg n1;
(21) sermon (DIV1)
598
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he sent it them to the full;
he sent it them to the full;
pns31 vvd pn31 pno32 p-acp dt j;
(21) sermon (DIV1)
598
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but what saith David? He sent leanness withall into their soul, Psal. cvi. 15. It never thrives with them.
but what Says David? He sent leanness withal into their soul, Psalm cvi. 15. It never thrives with them.
cc-acp q-crq vvz np1? pns31 vvd n1 av p-acp po32 n1, np1 fw-la. crd pn31 av-x vvz p-acp pno32.
(21) sermon (DIV1)
598
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4682
He sent among his fat ones, leanness, Isa. x. 16. This vanishing weakness of the creatures, should make us think what to reckon of our lives.He sent among his fat ones, leanness, Isaiah x. 16. This vanishing weakness of the creatures, should make us think what to reckon of our lives.
pns31 vvd p-acp po31 j pi2, n1, np1 crd. crd d vvg n1 pp-f dt n2, vmd vvi pno12 vvi r-crq pc-acp vvi pp-f po12 n2.
(21) sermon (DIV1)
598
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4683
Such as the fewel is, such must needs be the fire. Straw, and stubble, yield but a sudden blaze, and soon out again.
Such as the fuel is, such must needs be the fire. Straw, and stubble, yield but a sudden blaze, and soon out again.
d c-acp dt n1 vbz, d vmb av vbi dt n1. n1, cc n1, vvb p-acp dt j n1, cc av av av.
(21) sermon (DIV1)
599
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4684
And if these succours, and supports of life be thus vanishing, and fading; sure then Life it self is but a transitory thing, no matter of consistence.
And if these succours, and supports of life be thus vanishing, and fading; sure then Life it self is but a transitory thing, no matter of consistence.
cc cs d n2, cc vvz pp-f n1 vbb av vvg, cc j-vvg; av-j cs n1 pn31 n1 vbz p-acp dt j n1, dx n1 pp-f n1.
(21) sermon (DIV1)
599
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4685
Weak materials make no strong buildings, and vanishing meats breed but a vanishing life.
Weak materials make no strong buildings, and vanishing Meats breed but a vanishing life.
j n2-jn vvi dx j n2, cc vvg n2 vvi p-acp dt vvg n1.
(21) sermon (DIV1)
599
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4686
Our Saviour calls them but perishing meats: Labour not for the meat that perisheth, Iohn vi. 27. And S. Paul sets out this condition, both of meat and life, 1 Cor. vi. 13. Meats for the belly, and the belly for meats,
Our Saviour calls them but perishing Meats: Labour not for the meat that Perishes, John vi. 27. And S. Paul sets out this condition, both of meat and life, 1 Cor. vi. 13. Meats for the belly, and the belly for Meats,
po12 n1 vvz pno32 p-acp vvg n2: vvb xx p-acp dt n1 cst vvz, np1 fw-la. crd cc np1 np1 vvz av d n1, d pp-f n1 cc n1, crd np1 fw-la. crd n2 p-acp dt n1, cc dt n1 p-acp n2,
(21) sermon (DIV1)
599
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but God shall destroy both it and them. Whosoever drinks of this water, shall thirst again, Iohn iv. 13. These outward helps may, for a time, refresh;but God shall destroy both it and them. Whosoever drinks of this water, shall thirst again, John iv. 13. These outward helps may, for a time, refresh;
cc-acp np1 vmb vvi av-d pn31 cc pno32. r-crq vvz pp-f d n1, vmb vvi av, np1 crd. crd np1 j n2 vmb, p-acp dt n1, vvb;
(21) sermon (DIV1)
599
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but, not alwayes preserve and support our lives.
but, not always preserve and support our lives.
cc-acp, xx av vvi cc vvi po12 n2.
(21) sermon (DIV1)
599
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4689
All these outward things, they are but Consolatiunculae temporales, as S. Augustine calls them, petty, transient comforts,
All these outward things, they Are but Consolatiunculae temporales, as S. Augustine calls them, Petty, Transient comforts,
av-d d j n2, pns32 vbr p-acp np1 n2, p-acp np1 np1 vvz pno32, j, j n2,
(21) sermon (DIV1)
599
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4690
like the refreshings of Ionah's gourd, but the shade of a few leaves, and there is a worm at the root of it, that will consume it presently.
like the refreshings of Jonah's gourd, but the shade of a few leaves, and there is a worm At the root of it, that will consume it presently.
av-j dt n2-vvg pp-f npg1 n1, p-acp dt n1 pp-f dt d n2, cc pc-acp vbz dt n1 p-acp dt n1 pp-f pn31, cst vmb vvi pn31 av-j.
(21) sermon (DIV1)
599
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4691
So much of the first Extraction; The creatures are weak, and may fail us.
So much of the First Extraction; The creatures Are weak, and may fail us.
av d pp-f dt ord n1; dt n2 vbr j, cc vmb vvi pno12.
(21) sermon (DIV1)
600
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4692
II. A second Extraction from the Text, is, When Scarcity and Want comes as a judgement from God,
II A second Extraction from the Text, is, When Scarcity and Want comes as a judgement from God,
crd dt ord n1 p-acp dt n1, vbz, c-crq n1 cc n1 vvz p-acp dt n1 p-acp np1,
(21) sermon (DIV1)
601
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4693
and from his wrath and heavy displeasure, then it is extreme, and extraordinary, and beyond the course of nature.
and from his wrath and heavy displeasure, then it is extreme, and extraordinary, and beyond the course of nature.
cc p-acp po31 n1 cc j n1, cs pn31 vbz j-jn, cc j, cc p-acp dt n1 pp-f n1.
(21) sermon (DIV1)
601
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4694
The creatures have naturally some weakness in them, they are subject to fade and decay;
The creatures have naturally Some weakness in them, they Are Subject to fade and decay;
dt n2 vhb av-j d n1 p-acp pno32, pns32 vbr j-jn pc-acp vvi cc vvi;
(21) sermon (DIV1)
601
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4695
but when his anger blasts them, then Want and Scarcity proves far more heavy, and unsupportable.
but when his anger blasts them, then Want and Scarcity Proves Far more heavy, and unsupportable.
cc-acp c-crq po31 n1 vvz pno32, av vvb cc n1 vvz av-j av-dc j, cc j.
(21) sermon (DIV1)
601
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4696
It is like a sharp arrow, shot by the hand of a mighty Giant; and drawn up to the head, it falls with a double force, and pierces deadly.
It is like a sharp arrow, shot by the hand of a mighty Giant; and drawn up to the head, it falls with a double force, and pierces deadly.
pn31 vbz av-j dt j n1, vvn p-acp dt n1 pp-f dt j n1; cc vvn a-acp p-acp dt n1, pn31 vvz p-acp dt j-jn n1, cc vvz j.
(21) sermon (DIV1)
601
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4697
See the greatness, and sadness of this judgement now threatned, in these aggravations of it ▪ 1. Gods anger will cause a dearth and famin in a most plentiful and fruitful land.
See the greatness, and sadness of this judgement now threatened, in these aggravations of it ▪ 1. God's anger will cause a dearth and famine in a most plentiful and fruitful land.
n1 dt n1, cc n1 pp-f d n1 av vvd, p-acp d n2 pp-f pn31 ▪ crd npg1 n1 vmb vvi dt n1 cc n1 p-acp dt av-ds j cc j n1.
(21) sermon (DIV1)
601
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4698
The land of Canaan was the fruitfullest of all lands, as the garden of God; a land flowing with milk and honey; a land of vineyards;
The land of Canaan was the fruitfullest of all Lands, as the garden of God; a land flowing with milk and honey; a land of vineyards;
dt n1 pp-f np1 vbds dt js pp-f d n2, c-acp dt n1 pp-f np1; dt n1 vvg p-acp n1 cc n1; dt n1 pp-f n2;
(21) sermon (DIV1)
601
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4699
the best of all lands, as Moses describes it, Deut. viii. It was Terra fructus centesimi; it brought forth to Isaac, no less then an hundred-fold, Gen. xxvi. The Fruit of it was so wonderful, that they cut down but one bunch of Grapes at Eschol, and the people, who had seen the plenty of Egypt, admired it.
the best of all Lands, as Moses describes it, Deuteronomy viii. It was Terra fructus centesimi; it brought forth to Isaac, no less then an hundredfold, Gen. xxvi. The Fruit of it was so wondered, that they Cut down but one bunch of Grapes At Eschol, and the people, who had seen the plenty of Egypt, admired it.
dt js pp-f d n2, c-acp np1 vvz pn31, np1 crd. pn31 vbds np1 fw-la fw-la; pn31 vvd av p-acp np1, av-dx dc cs dt n1, np1 crd. dt n1 pp-f pn31 vbds av j, cst pns32 vvd a-acp p-acp crd n1 pp-f n2 p-acp np1, cc dt n1, r-crq vhd vvn dt n1 pp-f np1, vvd pn31.
(21) sermon (DIV1)
601
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4700
It was so rich a land, that it was the granary of other neighbouring Countreys. It had not onely plenty for it self, but bounty for others.
It was so rich a land, that it was the granary of other neighbouring Countries'. It had not only plenty for it self, but bounty for Others.
pn31 vbds av j dt n1, cst pn31 vbds dt n1 pp-f n-jn j-vvg ng2. pn31 vhd xx av-j n1 p-acp pn31 n1, cc-acp n1 p-acp n2-jn.
(21) sermon (DIV1)
601
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4701
Solomon gave twenty thousand measures of Wheat, for food; and twenty measures of pure Oyl, to Hiram, King of Tyre. Solomon gave twenty thousand measures of Wheat, for food; and twenty measures of pure Oil, to Hiram, King of Tyre.
np1 vvd crd crd n2 pp-f n1, p-acp n1; cc crd n2 pp-f j n1, p-acp np1, n1 pp-f n1.
(21) sermon (DIV1)
601
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4702
1 King. v. 11. And the Countrey of Tyre was nourished by this Country.
1 King. v. 11. And the Country of Tyre was nourished by this Country.
crd n1. n1 crd cc dt n1 pp-f n1 vbds vvn p-acp d n1.
(21) sermon (DIV1)
601
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4703
Acts xii. 10. Yet, when God is displeased, Psal. cvii. 34. A fruitful land maketh he barren. Acts xii. 10. Yet, when God is displeased, Psalm cvii. 34. A fruitful land makes he barren.
np1 crd. crd av, c-crq np1 vbz vvn, np1 crd. crd dt j n1 vvz pns31 j.
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He turns Paradise into a wilderness. He brings Want, in monte filii Olei, Scarcity in a most fruitfull land.
He turns Paradise into a Wilderness. He brings Want, in monte Sons Olei, Scarcity in a most fruitful land.
pns31 vvz n1 p-acp dt n1. pns31 vvz n1, p-acp fw-fr fw-la fw-la, n1 p-acp dt av-ds j n1.
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That's the first Aggravation. 2. Gods anger will cause a Dearth in those Fruits, that are naturally most yielding and pleasant.
That's the First Aggravation. 2. God's anger will cause a Dearth in those Fruits, that Are naturally most yielding and pleasant.
d|vbz dt ord n1. crd npg1 n1 vmb vvi dt n1 p-acp d n2, cst vbr av-j av-ds j-vvg cc j.
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4706
The Fig-tree, of all trees, is most fruitful, bringing forth of it own accord, with the least care,
The Fig tree, of all trees, is most fruitful, bringing forth of it own accord, with the least care,
dt n1, pp-f d n2, vbz av-ds j, vvg av pp-f pn31 d n1, p-acp dt ds n1,
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and culture, fructifying in the most barren, and stony places; bearing twice a year; soonest ripening; almost never failing.
and culture, fructifying in the most barren, and stony places; bearing twice a year; soonest ripening; almost never failing.
cc n1, j-vvg p-acp dt av-ds j, cc j n2; vvg av dt n1; av-s j-vvg; av av-x j-vvg.
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So the Vine, that's a fruitful Plant; 'tis made the Embleme of Plenty, and Fruitfulness.
So the Vine, that's a fruitful Plant; it's made the Emblem of Plenty, and Fruitfulness.
np1 dt n1, d|vbz dt j n1; pn31|vbz vvn dt n1 pp-f n1, cc n1.
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That's a print of Gods judgment, when the most hopeful, and plentiful of all the creatures, fail us,
That's a print of God's judgement, when the most hopeful, and plentiful of all the creatures, fail us,
d|vbz dt n1 pp-f npg1 n1, c-crq dt av-ds j, cc j pp-f d dt n2, vvb pno12,
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and do not their kind to us. 3. A third print of Gods anger in this Scarcity threatned, is, That it is a national, general, over-spreading Famine.
and do not their kind to us. 3. A third print of God's anger in this Scarcity threatened, is, That it is a national, general, overspreading Famine.
cc vdb xx po32 n1 p-acp pno12. crd dt ord n1 pp-f npg1 n1 p-acp d n1 vvd, vbz, cst pn31 vbz dt j, j, j n1.
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4711
Usually, if one part of the land suffers Scarcity, other parts abound with Plenty.
Usually, if one part of the land suffers Scarcity, other parts abound with Plenty.
av-j, cs crd n1 pp-f dt n1 vvz n1, j-jn n2 vvb p-acp n1.
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4712
But when God calls for a Famine, sends a judgement in this kind, he turns the whole land into a Desart.
But when God calls for a Famine, sends a judgement in this kind, he turns the Whole land into a Desert.
p-acp c-crq np1 vvz p-acp dt n1, vvz dt n1 p-acp d n1, pns31 vvz dt j-jn n1 p-acp dt n1.
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Rashan languisheth, and Carmel, and the flower of Lebanon languisheth, Nahum. Rashan Languishes, and Mount carmel, and the flower of Lebanon Languishes, Nahum.
np1 vvz, cc np1, cc dt n1 pp-f np1 vvz, np1.
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i. 4. These were the richest soil of all the Countrey, yet these were parch'd up, and fruitless, by his displeasure.
i. 4. These were the Richest soil of all the Country, yet these were parched up, and fruitless, by his displeasure.
sy. crd np1 vbdr dt js n1 pp-f d dt n1, av d vbdr vvn a-acp, cc j, p-acp po31 n1.
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When he sends a Judgment, he will bid it go through the land, Ezek. xiv.
When he sends a Judgement, he will bid it go through the land, Ezekiel xiv.
c-crq pns31 vvz dt n1, pns31 vmb vvi pn31 vvi p-acp dt n1, np1 crd.
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4716
He will make the whole Land to mourn, bring an overflowing scourge upon it. 4. A fourth print of Gods anger is, He makes it an universal scarcity upon all kinds of food, and supports of life.
He will make the Whole Land to mourn, bring an overflowing scourge upon it. 4. A fourth print of God's anger is, He makes it an universal scarcity upon all Kinds of food, and supports of life.
pns31 vmb vvi dt j-jn n1 pc-acp vvi, vvb dt j-vvg n1 p-acp pn31. crd dt ord n1 pp-f npg1 n1 vbz, pns31 vvz pn31 dt j n1 p-acp d n2 pp-f n1, cc vvz pp-f n1.
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Here is the staff of Bread broken, and the herds and flocks fail, and the refreshng of the Wine-press;
Here is the staff of Bred broken, and the herds and flocks fail, and the refreshng of the Winepress;
av vbz dt n1 pp-f n1 vvn, cc dt n2 cc n2 vvb, cc dt n1 pp-f dt j;
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4718
the Seed, and the Vine, and the Fig-tree, and the Olive-tree, all become fruitless. Such a desolation is more then ordinary.
the Seed, and the Vine, and the Fig tree, and the Olive-tree, all become fruitless. Such a desolation is more then ordinary.
dt n1, cc dt n1, cc dt n1, cc dt n1, d vvb j. d dt n1 vbz av-dc cs j.
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4719
Usually, when one commodity fails, another abounds; if Corn be dear, Cattel will be cheap. That weather oft-times that hinders one kind, helps another.
Usually, when one commodity fails, Another abounds; if Corn be dear, Cattle will be cheap. That weather ofttimes that hinders one kind, helps Another.
av-j, c-crq crd n1 vvz, j-jn vvz; cs n1 vbb j-jn, n2 vmb vbi j. cst n1 av cst vvz crd n1, vvz j-jn.
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4720
But here, when God comes with a Judgment, he blasts all the helps of Nature.
But Here, when God comes with a Judgement, he blasts all the helps of Nature.
p-acp av, c-crq np1 vvz p-acp dt n1, pns31 vvz d dt n2 pp-f n1.
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4721
Then the Corn, and the Wine, and the Oyl, they all fail by the blastings of his displeasure.
Then the Corn, and the Wine, and the Oil, they all fail by the blastings of his displeasure.
av dt n1, cc dt n1, cc dt n1, pns32 d vvb p-acp dt n2-vvg pp-f po31 n1.
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4722
Thus God compares his Judgment to a fire that burns all before it; The Land is as the Garden of Eden before it;
Thus God compares his Judgement to a fire that burns all before it; The Land is as the Garden of Eden before it;
av np1 vvz po31 n1 p-acp dt n1 cst vvz d p-acp pn31; dt n1 vbz p-acp dt n1 pp-f np1 p-acp pn31;
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and behind it, a desolate Wilderness, Ioel ii. 3. This the Lord points at as a wonder, Ioel. i. 2. Hear this, ye old men, ye who can talk of dear years, hath this been in your days,
and behind it, a desolate Wilderness, Joel ii. 3. This the Lord points At as a wonder, Joel i. 2. Hear this, you old men, you who can talk of dear Years, hath this been in your days,
cc p-acp pn31, dt j n1, np1 crd. crd np1 dt n1 vvz p-acp p-acp dt n1, np1 uh. crd vvb d, pn22 j n2, pn22 r-crq vmb vvi pp-f j-jn n2, vhz d vbn p-acp po22 n2,
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or even in the days of your fathers? — That which the Palmer-worm hath left, hath the Locust eaten;
or even in the days of your Father's? — That which the Palmer-worm hath left, hath the Locust eaten;
cc av p-acp dt n2 pp-f po22 n2? — cst r-crq dt n1 vhz vvn, vhz dt n1 vvn;
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4725
and that which the Locust hath left, hath the Caterpillar eaten. O, Gods Judgments make a full end.and that which the Locust hath left, hath the Caterpillar eaten. Oh, God's Judgments make a full end.
cc cst r-crq dt n1 vhz vvn, vhz dt n1 vvn. uh, npg1 n2 vvb dt j n1.
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601
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4726
He makes the decays of Nature excessive, and violent. As it is said of the Grass-hoppers of Egypt, there were never such since; exceeding grievous.
He makes the decays of Nature excessive, and violent. As it is said of the Grasshoppers of Egypt, there were never such since; exceeding grievous.
pns31 vvz dt n2 pp-f n1 j, cc j. p-acp pn31 vbz vvn pp-f dt n2 pp-f np1, a-acp vbdr av-x d a-acp; vvg j.
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4727
Now, Gods displeasure oft-times breaks out in this kind of Judgment; he chooses this kind of scourge of scarcity and famine to punish a people with,
Now, God's displeasure ofttimes breaks out in this kind of Judgement; he chooses this kind of scourge of scarcity and famine to Punish a people with,
av, npg1 n1 av vvz av p-acp d n1 pp-f n1; pns31 vvz d n1 pp-f n1 pp-f n1 cc n1 pc-acp vvi dt n1 p-acp,
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for divers reasons. 1. It is a most just Judgment, thus to cut us short, to diminish our portion, to call for a dearth,
for diverse Reasons. 1. It is a most just Judgement, thus to Cut us short, to diminish our portion, to call for a dearth,
p-acp j n2. crd pn31 vbz dt av-ds j n1, av pc-acp vvi pno12 j, pc-acp vvi po12 n1, pc-acp vvi p-acp dt n1,
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4729
and poverty upon the land, to withdraw from us the succour and supply of the creatures.
and poverty upon the land, to withdraw from us the succour and supply of the creatures.
cc n1 p-acp dt n1, pc-acp vvi p-acp pno12 dt n1 cc n1 pp-f dt n2.
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4730
For sin forfeits all our interest and right we have in the comforts of the creatures.
For since forfeits all our Interest and right we have in the comforts of the creatures.
p-acp n1 vvz d po12 n1 cc j-jn pns12 vhb p-acp dt n2 pp-f dt n2.
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602
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4731
We are not soveraign and supreme owners of them, but we hold them of God;
We Are not sovereign and supreme owners of them, but we hold them of God;
pns12 vbr xx j-jn cc j n2 pp-f pno32, cc-acp pns12 vvb pno32 pp-f np1;
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our title to them is from him, and that upon condition of our duty, and homage, and obedience to him.
our title to them is from him, and that upon condition of our duty, and homage, and Obedience to him.
po12 n1 p-acp pno32 vbz p-acp pno31, cc cst p-acp n1 pp-f po12 n1, cc n1, cc n1 p-acp pno31.
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4733
Thus we see God claims, and challenges them all, as his own.
Thus we see God claims, and challenges them all, as his own.
av pns12 vvb np1 vvz, cc vvz pno32 d, c-acp po31 d.
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602
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4734
'Tis my oyl, and my meat, my flour, and my honey, Ezek. xvi. 18, 19. Now, wicked men, they incur not onely some smaller penalties,
It's my oil, and my meat, my flour, and my honey, Ezekiel xvi. 18, 19. Now, wicked men, they incur not only Some smaller penalties,
pn31|vbz po11 n1, cc po11 n1, po11 n1, cc po11 n1, np1 crd. crd, crd av, j n2, pns32 vvi xx av-j d jc n2,
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but it is just with God to seize all the creatures into his own hands, and to forbid them to yield their fruit unto us.
but it is just with God to seize all the creatures into his own hands, and to forbid them to yield their fruit unto us.
cc-acp pn31 vbz j p-acp np1 pc-acp vvi d dt n2 p-acp po31 d n2, cc pc-acp vvi pno32 pc-acp vvi po32 n1 p-acp pno12.
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602
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Thus he punished the first sin, Cursed be the earth for thy sake, thorns, and thistles shall it bring forth unto thee, Gen. iii.
Thus he punished the First since, Cursed be the earth for thy sake, thorns, and thistles shall it bring forth unto thee, Gen. iii.
av pns31 vvd dt ord n1, vvn vbb dt n1 p-acp po21 n1, n2, cc n2 vmb pn31 vvi av p-acp pno21, np1 crd.
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4737
Thus he revenged Cains wickedness, When thou tillest the ground, it shall not yield to thee her strength.
Thus he revenged Cains wickedness, When thou tillest the ground, it shall not yield to thee her strength.
av pns31 vvd np1 n1, c-crq pns21 js dt n1, pn31 vmb xx vvi p-acp pno21 po31 n1.
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So also he threatned the Jews for prophaning his Sabbaths, That the land should lie waste, and keep her Sabbaths;
So also he threatened the jews for profaning his Sabbaths, That the land should lie waste, and keep her Sabbaths;
av av pns31 vvd dt np2 p-acp vvg po31 n2, cst dt n1 vmd vvi n1, cc vvi po31 n2;
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there should be neither sowing, nor reaping, Lev. xxvi. 34. God tells us the Land is his, we are but sojourners with him.there should be neither sowing, nor reaping, Lev. xxvi. 34. God tells us the Land is his, we Are but sojourners with him.
pc-acp vmd vbi dx vvg, ccx vvg, np1 crd. crd np1 vvz pno12 dt n1 vbz png31, pns12 vbr p-acp n2 p-acp pno31.
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Or, as Parisiensis tells, God doth as some Landlords, lets out the world to halves.
Or, as Parisiensis tells, God does as Some Landlords, lets out the world to halves.
cc, c-acp np1 vvz, np1 vdz p-acp d n2, vvb|pno12 av dt n1 p-acp n2-jn.
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4741
There arises a double fruit. 1. Glory, that he reserves to himself. 2. Comfort, that is our half.
There arises a double fruit. 1. Glory, that he reserves to himself. 2. Comfort, that is our half.
pc-acp vvz dt j-jn n1. crd n1, cst pns31 vvz p-acp px31. crd n1, cst vbz po12 n-jn.
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Pay him his glory, or else 'tis just with him to deny us our comfort.
Pay him his glory, or Else it's just with him to deny us our Comfort.
n1 pno31 po31 n1, cc av pn31|vbz j p-acp pno31 pc-acp vvi pno12 po12 n1.
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4743
Acknowledge thy great Land-lord, do him suit and service, or the creatures are forfeited, and all thy comforts by them. 2. This scourge of Scarcity, 'tis an equal, and suitable, and proper punishment.
Acknowledge thy great Landlord, do him suit and service, or the creatures Are forfeited, and all thy comforts by them. 2. This scourge of Scarcity, it's an equal, and suitable, and proper punishment.
vvb po21 j n1, vdb pno31 n1 cc n1, cc dt n2 vbr vvn, cc d po21 n2 p-acp pno32. crd d n1 pp-f n1, pn31|vbz dt j-jn, cc j, cc j n1.
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Our sins are, usually, the sins of abusing the plenty of a good Land, to luxury and excess;
Our Sins Are, usually, the Sins of abusing the plenty of a good Land, to luxury and excess;
po12 n2 vbr, av-j, dt n2 pp-f vvg dt n1 pp-f dt j n1, p-acp n1 cc n1;
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and it is the usual rule of Gods proceedings, In quo quis peccat, in eo plectitur.
and it is the usual Rule of God's proceedings, In quo quis peccat, in eo plectitur.
cc pn31 vbz dt j n1 pp-f n2 n2-vvg, p-acp fw-la fw-la fw-la, fw-la fw-la fw-la.
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4746
The matter of our sinning, commonly becomes the matter of our suffering. Thus God fits the punishment of Ierusalem, suitable to their sin;
The matter of our sinning, commonly becomes the matter of our suffering. Thus God fits the punishment of Ierusalem, suitable to their since;
dt n1 pp-f po12 vvg, av-j vvz dt n1 pp-f po12 n1. av np1 vvz dt n1 pp-f np1, j p-acp po32 n1;
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Thou hast taken my meat, and my flour, and mine oyl, and offered them to Idols; therefore I will diminish thine ordinary food, Ezek. xvi. 19. So,Thou hast taken my meat, and my flour, and mine oil, and offered them to Idols; Therefore I will diminish thine ordinary food, Ezekiel xvi. 19. So,
pns21 vh2 vvn po11 n1, cc po11 n1, cc po11 n1, cc vvd pno32 p-acp n2; av pns11 vmb vvi po21 j n1, np1 crd. crd np1,
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when God threatens a scarcity of wine, Ioel i. 5. Whom doth he call upon to take notice of this Judgment? Awake ye drunkards, and weep,
when God threatens a scarcity of wine, Joel i. 5. Whom does he call upon to take notice of this Judgement? Awake you drunkards, and weep,
c-crq np1 vvz dt n1 pp-f n1, np1 uh. crd ro-crq vdz pns31 vvi p-acp pc-acp vvi n1 pp-f d n1? vvb pn22 n2, cc vvi,
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and howl all ye drinkers of wine, because of the new wine, for it is cut off from your mouths; howl ye drunkards; and howl all you drinkers of wine, Because of the new wine, for it is Cut off from your mouths; howl you drunkards;
cc vvi d pn22 n2 pp-f n1, c-acp pp-f dt j n1, c-acp pn31 vbz vvn a-acp p-acp po22 n2; vvb pn22 n2;
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and so, howl ye worldlings when scarcity seizes upon you; you have sinn'd in the abuse of these creatures;
and so, howl you worldlings when scarcity seizes upon you; you have sinned in the abuse of these creatures;
cc av, vvb pn22 n2 c-crq n1 vvz p-acp pn22; pn22 vhb vvn p-acp dt n1 pp-f d n2;
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4751
your excess hath brought this judgment upon you. God usually meets with men in their own ways.
your excess hath brought this judgement upon you. God usually meets with men in their own ways.
po22 n1 vhz vvn d n1 p-acp pn22. np1 av-j vvz p-acp n2 p-acp po32 d n2.
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Covetousness, and earthly-mindedness, luxury, and excess, all of them are abuses of these good gifts of God;
Covetousness, and Earthly-mindedness, luxury, and excess, all of them Are Abuses of these good Gifts of God;
n1, cc j, n1, cc n1, d pp-f pno32 vbr n2 pp-f d j n2 pp-f np1;
(21) sermon (DIV1)
602
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4753
To punish us in the loss of these is a proper punishment. 3. This calamity of dearth,
To Punish us in the loss of these is a proper punishment. 3. This calamity of dearth,
pc-acp vvi pno12 p-acp dt n1 pp-f d vbz dt j n1. crd d n1 pp-f n1,
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and scarcity, the failing of the creatures, that the earth doth not give her increase, 'tis a proportionable judgment.
and scarcity, the failing of the creatures, that the earth does not give her increase, it's a proportionable judgement.
cc n1, dt vvg pp-f dt n2, cst dt n1 vdz xx vvi pno31 vvi, pn31|vbz dt j n1.
(21) sermon (DIV1)
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The creatures are made to be our servants, we are made to be Gods servants.
The creatures Are made to be our Servants, we Are made to be God's Servants.
dt n2 vbr vvn pc-acp vbi po12 n2, pns12 vbr vvn pc-acp vbi npg1 n2.
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As long as we do perform our service to him, the creatures shall yield their strength,
As long as we do perform our service to him, the creatures shall yield their strength,
p-acp av-j c-acp pns12 vdb vvi po12 n1 p-acp pno31, dt n2 vmb vvi po32 n1,
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602
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and increase, and prove serviceable to us.
and increase, and prove serviceable to us.
cc vvi, cc vvi j p-acp pno12.
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602
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But, if we fail God, how just is it then that the creatures should fail us? As S. Aug. sweetly observes, our Reason would not obey God,
But, if we fail God, how just is it then that the creatures should fail us? As S. Aug. sweetly observes, our Reason would not obey God,
p-acp, cs pns12 vvb np1, c-crq j vbz pn31 av cst dt n2 vmd vvi pno12? p-acp np1 np1 av-j vvz, po12 n1 vmd xx vvi np1,
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therefore our Sense shall not obey Reason.
Therefore our Sense shall not obey Reason.
av po12 n1 vmb xx vvi n1.
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602
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4760
As Hushi said to Absalom, Whom all Israel, makes King, and serves, him will I serve;
As Hushi said to Absalom, Whom all Israel, makes King, and serves, him will I serve;
p-acp np1 vvd p-acp np1, ro-crq d np1, vvz n1, cc vvz, pno31 vmb pns11 vvi;
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excusing his seeming revolt from David; so, when the creatures start aside, and revolt from us, prove unserviceable to us, 'tis their real profession, They must serve their grand Lord;
excusing his seeming revolt from David; so, when the creatures start aside, and revolt from us, prove unserviceable to us, it's their real profession, They must serve their grand Lord;
vvg po31 j-vvg n1 p-acp np1; av, c-crq dt n2 vvb av, cc vvi p-acp pno12, vvb j p-acp pno12, pn31|vbz po32 j n1, pns32 vmb vvi po32 j n1;
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if we revolt from him, they revolt from us.
if we revolt from him, they revolt from us.
cs pns12 vvb p-acp pno31, pns32 vvb p-acp pno12.
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The Father's words are these, Lib. 13. de Civit. 113. Qui superiorem Dominum deseruerunt, inferiorem famulum ad suum arbitrium non tenebant; And, de Nupt. & Conjug.
The Father's words Are these, Lib. 13. de Civit 113. Qui superiorem Dominum deseruerunt, Inferiorem famulum ad suum Arbitrium non tenebant; And, de Wedding. & Conjugate.
dt ng1 n2 vbr d, np1 crd fw-fr np1 crd fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la; cc, fw-fr np1. cc np1.
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lib. 1. cap. 16. Injustum erat, ut ei obtemperetur, à servo suo, qui non obediverat domino suo.
lib. 1. cap. 16. Injustum erat, ut ei obtemperetur, à servo Sue, qui non obediverat domino Sue.
n1. crd n1. crd fw-la fw-la, fw-la fw-la fw-la, fw-fr fw-la fw-la, fw-fr fw-fr fw-la fw-la fw-la.
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4. God oft-times, singles out dearth and famine, to punish a Nation with; it is a deep, and evident, and apparent judgment.
4. God ofttimes, singles out dearth and famine, to Punish a nation with; it is a deep, and evident, and apparent judgement.
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War, and oppression, and captivity, many other calamities, mans hand is seen in them, they are agents and instruments in bringing them upon us.
War, and oppression, and captivity, many other calamities, men hand is seen in them, they Are agents and Instruments in bringing them upon us.
n1, cc n1, cc n1, d j-jn n2, ng1 n1 vbz vvn p-acp pno32, pns32 vbr n2 cc n2 p-acp vvg pno32 p-acp pno12.
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And in such calamities, we can be content not to see Gods hand in them, but to charge our sufferings upon the malice of men;
And in such calamities, we can be content not to see God's hand in them, but to charge our sufferings upon the malice of men;
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as if God and we were in good terms. God ofttimes loses the glory of such afflictions.
as if God and we were in good terms. God ofttimes loses the glory of such afflictions.
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As indeed the heart of man is exceeding desirous, in all afflictions, if it be possible, to prove that God is not the authour, but some other cause.
As indeed the heart of man is exceeding desirous, in all afflictions, if it be possible, to prove that God is not the author, but Some other cause.
p-acp av dt n1 pp-f n1 vbz av-vvg j, p-acp d n2, cs pn31 vbb j, pc-acp vvi cst np1 vbz xx dt n1, cc-acp d j-jn n1.
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As Pharaoh laboured a long time to prove that God sent not those plagues upon him,
As Pharaoh laboured a long time to prove that God sent not those plagues upon him,
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but that Moses wrought them some other way, his Enchanters could do as much as that came to, till at last they cried out, It is the finger of God.
but that Moses wrought them Some other Way, his Enchanter's could do as much as that Come to, till At last they cried out, It is the finger of God.
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Now, in such a judgment as want, and famine, to weaken the strength of nature, to make that fruitfull womb of the earth barren to us, none but God can do it,.
Now, in such a judgement as want, and famine, to weaken the strength of nature, to make that fruitful womb of the earth barren to us, none but God can do it,.
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He onely can make the heavens as brass, and the earth as Iron, and restrain the celestial influences.
He only can make the heavens as brass, and the earth as Iron, and restrain the celestial influences.
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Can man bind the sweet influences of Pleiades? or loose the bonds of Orion? Iob xxxviii. 31. Can any but God, forbid the clouds to drop fatness? No, these Judgments are NONLATINALPHABET, we must cry out, God fights against us. 5. Famine, it is a Scourge wherewith he uses to chastise a people,
Can man bind the sweet influences of Pleiades? or lose the bonds of Orion? Job xxxviii. 31. Can any but God, forbid the Clouds to drop fatness? No, these Judgments Are, we must cry out, God fights against us. 5. Famine, it is a Scourge wherewith he uses to chastise a people,
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as being a comprehensive Judgment, like a chain-shot that bears all before it.
as being a comprehensive Judgement, like a chain-shot that bears all before it.
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Many other calamities that are brought upon us by humane means, are most-what avoidable by humane helps.
Many other calamities that Are brought upon us by humane means, Are mostwhat avoidable by humane helps.
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Wisdom, or riches, or strength may exempt, or secure from some other annoyances; but scarcity, and famine, that strikes at the life of every man.
Wisdom, or riches, or strength may exempt, or secure from Some other annoyances; but scarcity, and famine, that strikes At the life of every man.
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All must beg daily bread. The profit of the earth is for all;
All must beg daily bred. The profit of the earth is for all;
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the King himself is served by the field, Eccles. v. 9. No King can help against this Judgment.the King himself is served by the field, Eccles. v. 9. No King can help against this Judgement.
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If the Lord do not help thee, whence shall I help thee? Out of the barn-floor, If the Lord do not help thee, whence shall I help thee? Out of the Barn-floor,
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or out of the wine-press? said the King of Israel, in the famine of Samaria, 2 Kings vi. 27. These extremities are unavoidable;or out of the winepress? said the King of Israel, in the famine of Samaria, 2 Kings vi. 27. These extremities Are unavoidable;
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They will make us look up to heaven, and say with Iehosaphat, O Lord, we have no might against this Judgment that comes upon us, Neither know we what to do,
They will make us look up to heaven, and say with Jehoshaphat, Oh Lord, we have no might against this Judgement that comes upon us, Neither know we what to do,
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but our eyes are towards thee, 2 Chron. xx. 12. III.but our eyes Are towards thee, 2 Chronicles xx. 12. III.
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A third Extraction from the Text is, Gods own children and servants, are lyable to these extremities of want and scarcity, which God brings upon the world, as well as others.
A third Extraction from the Text is, God's own children and Servants, Are liable to these extremities of want and scarcity, which God brings upon the world, as well as Others.
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The Prophet here, in his own name, and in the name of the Church, hath a fearfull apprehension of them.
The Prophet Here, in his own name, and in the name of the Church, hath a fearful apprehension of them.
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Indeed, sometimes, and in some Judgments, God vouchsafes a special exemption to his Church and Children. Instance in three cases;
Indeed, sometime, and in Some Judgments, God vouchsafes a special exemption to his Church and Children. Instance in three cases;
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1. To preserve an holy portion of his People, and a Nursery for his Church.
1. To preserve an holy portion of his People, and a Nursery for his Church.
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Isaiah acknowledges it, Chap. i. 9. Except the Lord of hosts had left us a small remnant, we should have been as Sodom and like unto Gomorrah. Isaiah acknowledges it, Chap. i. 9. Except the Lord of hosts had left us a small remnant, we should have been as Sodom and like unto Gomorrah.
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Still a remnant shall be saved.
Still a remnant shall be saved.
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And S. Paul applies it to the preservation of his chosen People, Rom. ix. 29. Gods Church must remain to all Posterity, no Judgment must sweep them all away.
And S. Paul Applies it to the preservation of his chosen People, Rom. ix. 29. God's Church must remain to all Posterity, no Judgement must sweep them all away.
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In this case, when common Judgments are sent upon the world, he exempts his own.
In this case, when Common Judgments Are sent upon the world, he exempts his own.
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When the deluge came upon the old world, an Ark was provided to save Noah, and the holy seed.
When the deluge Come upon the old world, an Ark was provided to save Noah, and the holy seed.
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When he visits them, he doth it in measure, he makes not a full end of them. 2. God exempts his own People from common Judgments,
When he visits them, he does it in measure, he makes not a full end of them. 2. God exempts his own People from Common Judgments,
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when the Judgments are sent in the cause of his Church, to manifest and maintain that they are his People,
when the Judgments Are sent in the cause of his Church, to manifest and maintain that they Are his People,
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and that their sufferings from the world, are most unjust, then usually he puts a difference,
and that their sufferings from the world, Are most unjust, then usually he puts a difference,
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and exempts his own from common calamities. Thus in all the plagues of Egypt, Gosben was priviledged;
and exempts his own from Common calamities. Thus in all the plagues of Egypt, Gosben was privileged;
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he put a difference betwixt the Hebrews, and the Egyptians; he passed over them, when he plagued their enemies.
he put a difference betwixt the Hebrews, and the egyptians; he passed over them, when he plagued their enemies.
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Thus in the case of famine, Isaiah tells the enemies of Gods People; Behold, my servants shall eat, but ye shall be hungry;
Thus in the case of famine, Isaiah tells the enemies of God's People; Behold, my Servants shall eat, but you shall be hungry;
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Behold, my servants shall drink, but ye shall be thirsty; Behold, my servants shall rejoyce, but ye shall be ashamed;
Behold, my Servants shall drink, but you shall be thirsty; Behold, my Servants shall rejoice, but you shall be ashamed;
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Isai. lxv. 13. Malachi assures them of this exemption, and that God will make it appear Who are his, Chap. iii. 17. In that day, when I make up my jewels, I will spare them,
Isaiah lxv. 13. Malachi assures them of this exemption, and that God will make it appear Who Are his, Chap. iii. 17. In that day, when I make up my Jewels, I will spare them,
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as a man spares his own Son that serves him;
as a man spares his own Son that serves him;
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and then shall ye diseevn between the righteous and the wicked, between him that serveth God,
and then shall you diseevn between the righteous and the wicked, between him that serves God,
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and him that serves him not. 3. In the pùnishment of those sins, which his children have withstood, opposed, protested against, and mourned for;and him that serves him not. 3. In the pùnishment of those Sins, which his children have withstood, opposed, protested against, and mourned for;
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usually in that case, God exempts such Saints, and Servants of his.
usually in that case, God exempts such Saints, and Servants of his.
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This obtained Lot's exemption out of Sodom's overthrow, he mourned for the abominations that were done in Sodom; and S. Peter makes it a ruling case,
This obtained Lot's exemption out of Sodom's overthrow, he mourned for the abominations that were done in Sodom; and S. Peter makes it a ruling case,
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and argues from it, 2 Pet. ii. 5. If God spared not the old world,
and argues from it, 2 Pet. ii. 5. If God spared not the old world,
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but saved Noah, the eighth person, a Preacher of Righteousness; and in the overthrow of Sodom, verf. 7. delivered just Lot, vexed with the filthy conversation of the wicked; but saved Noah, the eighth person, a Preacher of Righteousness; and in the overthrow of Sodom, verf. 7. Delivered just Lot, vexed with the filthy Conversation of the wicked;
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thence he gathers this Conclusion, vers. 9. The Lord knows how to deliver the godly out of temptation.
thence he gathers this Conclusion, vers. 9. The Lord knows how to deliver the godly out of temptation.
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This protected Ieremiah, and kept him out of captivity. This holy carriage exempted Baruch; his life was given him for a prey.
This protected Jeremiah, and kept him out of captivity. This holy carriage exempted baruch; his life was given him for a prey.
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Those that mourned for the abominations of the Land, were marked out by God for escapal, and deliverance, Ezek. ix. 4.
Those that mourned for the abominations of the Land, were marked out by God for escapal, and deliverance, Ezekiel ix. 4.
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But out of these, and the like cases, 'tis true, Gods own people and servants are subject to these common calamities,
But out of these, and the like cases, it's true, God's own people and Servants Are Subject to these Common calamities,
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and judgments, as well as others. Abraham and his family, are by famine driven into Egypt, Gen. xii.
and Judgments, as well as Others. Abraham and his family, Are by famine driven into Egypt, Gen. xii.
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So Isaac and his family were driven into the Philistines country, Gen. xvvi. And Iacob, and his family, by want, were driven into Egypt.
So Isaac and his family were driven into the philistines country, Gen. xvvi. And Iacob, and his family, by want, were driven into Egypt.
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Thus the People of God in Davids time, suffered a famine of three years.
Thus the People of God in Davids time, suffered a famine of three Years.
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Eli• … s that great Prophet, was forced out of the land of Israel, into Sarepta, by reason of want.Eli• … s that great Prophet, was forced out of the land of Israel, into Sarepta, by reason of want.
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The Saints have their share and portion in these common calamities upon divers Reasons;
The Saints have their share and portion in these Common calamities upon diverse Reasons;
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1. The differences, that God puts 'twixt his own and others, are not seen in the administration of these outward things, not in making their portion in riches,
1. The differences, that God puts betwixt his own and Others, Are not seen in the administration of these outward things, not in making their portion in riches,
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and outward prosperity, more full then others.
and outward Prosperity, more full then Others.
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As he makes the wicked partakers of temporal blessings, his Sun, and his Rain doth good to them, Matth. v. 45. So his temporal judgments fall upon the righteous,
As he makes the wicked partakers of temporal blessings, his Sun, and his Rain does good to them, Matthew v. 45. So his temporal Judgments fallen upon the righteous,
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as well as upon the unrighteous.
as well as upon the unrighteous.
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Communia esse voluit, & commoda profanis, & incommoda suis, Tertul. Solomon observes it. Eccle. ix. 1. No man knows love, or hatred, by all that is before them; Communia esse voluit, & commoda profanis, & Incommoda suis, Tertulian Solomon observes it. Eccle. ix. 1. No man knows love, or hatred, by all that is before them;
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all things come alike, to the righteous, and to the wicked. The priviledges of Gods People are not temporal, but spiritual;all things come alike, to the righteous, and to the wicked. The privileges of God's People Are not temporal, but spiritual;
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not exemption from common sufferings, but grace and comfort in them; that's the Saints portion. Otherwise, Religion would not be a matter of faith, but sense;
not exemption from Common sufferings, but grace and Comfort in them; that's the Saints portion. Otherwise, Religion would not be a matter of faith, but sense;
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and men would serve God, not for piety, but for plenty. 2. The Saints are partakers in these common sufferings,
and men would serve God, not for piety, but for plenty. 2. The Saints Are partakers in these Common sufferings,
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4825
as being parts and members of those Societies and People who are thus punished.
as being parts and members of those Societies and People who Are thus punished.
c-acp vbg n2 cc n2 pp-f d n2 cc n1 r-crq vbr av vvn.
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A Christian, is both filius Seculi, and filius Dei. He hath that in him, which belongs to the present generation,
A Christian, is both filius Seculi, and filius Dei. He hath that in him, which belongs to the present generation,
dt njp, vbz d fw-la fw-la, cc fw-la fw-la. pns31 vhz d p-acp pno31, r-crq vvz p-acp dt j n1,
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as well as that which pertains to the state of regeneration.
as well as that which pertains to the state of regeneration.
c-acp av c-acp d r-crq vvz p-acp dt n1 pp-f n1.
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Now, the sins of any body, or nation, may involve all the members in the same Judgment.
Now, the Sins of any body, or Nation, may involve all the members in the same Judgement.
av, dt n2 pp-f d n1, cc n1, vmb vvi d dt n2 p-acp dt d n1.
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Haec mala, nos quoque perstringunt, ut vobis inherentes. Lot was carried away in the Captivity of Sodom, as cohabiting with them.Haec mala, nos quoque perstringunt, ut vobis inherentes. Lot was carried away in the Captivity of Sodom, as cohabiting with them.
fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la n2. n1 vbds vvn av p-acp dt n1 pp-f np1, p-acp vvg p-acp pno32.
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4830
As in personal sins, the Father's sin doth subject the Son to punishment, quia filius pars patris; all Achans family was destroyed for Achans sacriledge;
As in personal Sins, the Father's since does Subject the Son to punishment, quia filius pars patris; all Achans family was destroyed for Achans sacrilege;
p-acp p-acp j n2, dt ng1 n1 vdz vvi dt n1 p-acp n1, fw-la fw-la fw-la fw-la; d np1 n1 vbds vvn p-acp np1 n1;
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so, in national sins, the Saints of God, though personally innocent, yet because members of a nocent body, are liable to undergo the temporal smart of national Judgments. 3. The Servants of God, are often contributers to the common heap of sin, that brings down Judgments.
so, in national Sins, the Saints of God, though personally innocent, yet Because members of a nocent body, Are liable to undergo the temporal smart of national Judgments. 3. The Servants of God, Are often contributers to the Common heap of since, that brings down Judgments.
av, p-acp j n2, dt n2 pp-f np1, cs av-j j-jn, av c-acp n2 pp-f dt fw-la n1, vbr j pc-acp vvi dt j n1 pp-f j n2. crd dt n2 pp-f np1, vbr av n2 p-acp dt j n1 pp-f n1, cst vvz a-acp n2.
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Though they be not actours of those gross impieties that call for vengeance; yet their sins, though of a smaller nature, adds to the fewel of Gods indignation.
Though they be not actors of those gross impieties that call for vengeance; yet their Sins, though of a smaller nature, adds to the fuel of God's Indignation.
cs pns32 vbb xx n2 pp-f d j n2 cst vvb p-acp n1; av po32 n2, cs pp-f dt jc n1, vvz p-acp dt n1 pp-f npg1 n1.
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4833
Gross impieties are like Pitch, or Gunpowder, that enrages the fire;
Gross impieties Are like Pitch, or Gunpowder, that enrages the fire;
j n2 vbr av-j n1, cc n1, cst vvz dt n1;
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but even the sins of Gods Servants, are combustible matter, and do add to the flame.
but even the Sins of God's Servants, Are combustible matter, and do add to the flame.
cc-acp av dt n2 pp-f npg1 n2, vbr j n1, cc vdb vvi p-acp dt n1.
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4835
Thus, not onely Manasses his bloud-shed, but even good Hezekiah his vanity, and boasting of his riches, brought upon the Land the Babylonish Captivity.
Thus, not only Manasses his bloodshed, but even good Hezekiah his vanity, and boasting of his riches, brought upon the Land the Babylonish Captivity.
av, xx av-j np1 po31 n1, cc-acp av j np1 po31 n1, cc vvg pp-f po31 n2, vvn p-acp dt n1 dt np1 n1.
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Saint Augustine meditates upon this point piously;
Saint Augustine meditates upon this point piously;
n1 np1 vvz p-acp d n1 av-j;
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and gives reasons, why good Christians are involved in common calamities. 1. Quamvis longè absint à flagitiis, non tamen à delictis;
and gives Reasons, why good Christians Are involved in Common calamities. 1. Quamvis long absint à flagitiis, non tamen à delictis;
cc vvz n2, c-crq j np1 vbr vvn p-acp j n2. crd np1 j fw-la fw-fr fw-la, fw-la fw-la fw-fr fw-la;
(21) sermon (DIV1)
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Sinners they are, though not outragious ones; and their sins, may be, are tanto crebriora, quanto minora.
Sinners they Are, though not outrageous ones; and their Sins, may be, Are tanto crebriora, quanto Minor.
n2 pns32 vbr, cs xx j pi2; cc po32 n2, vmb vbi, vbr fw-la fw-la, fw-es fw-es.
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Small sins frequently committed, are just provocations. 2. They are punish'd here with wicked men, saith he, Quia non sic vivunt cum impiis, ut cum iis vivendum est. They suffer with wicked men;
Small Sins frequently committed, Are just provocations. 2. They Are punished Here with wicked men, Says he, Quia non sic Vivunt cum impiis, ut cum iis vivendum est. They suffer with wicked men;
j n2 av-j vvn, vbr j n2. crd pns32 vbr vvn av p-acp j n2, vvz pns31, fw-la fw-fr fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la. pns32 vvb p-acp j n2;
(21) sermon (DIV1)
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because living with them, they do not teach them, and admonish them, and reprove them,
Because living with them, they do not teach them, and admonish them, and reprove them,
c-acp vvg p-acp pno32, pns32 vdb xx vvi pno32, cc vvi pno32, cc vvi pno32,
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and mourn for them. 3. Saints suffer in temporal things, because, though they do not luxuriously abuse them,
and mourn for them. 3. Saints suffer in temporal things, Because, though they do not luxuriously abuse them,
cc vvi p-acp pno32. crd np1 vvb p-acp j n2, c-acp, cs pns32 vdb xx av-j vvi pno32,
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yet, saith he, they do too much enjoy them.
yet, Says he, they do too much enjoy them.
av, vvz pns31, pns32 vdb av av-d vvi pno32.
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Simul cum impiis flagellantur, non quia simul agunt malam vitam, sed quia simul amant temporalem vitam; non aequaliter, sed tamen simul. We have seen the Supposition; Come we now; Secondly, to the resolution;Simul cum impiis flagellantur, non quia simul Agunt Evil vitam, sed quia simul amant temporalem vitam; non aequaliter, sed tamen simul. We have seen the Supposition; Come we now; Secondly, to the resolution;
fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-fr fw-la fw-la; fw-la fw-la, fw-la fw-la fw-la. pns12 vhb vvn dt n1; vvb pns12 av; ord, p-acp dt n1;
(21) sermon (DIV1)
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though all these evils come upon us, Yet will I rejoyce in the Lord — And here are two prints of Piety in this Speech of the Prophet;
though all these evils come upon us, Yet will I rejoice in the Lord — And Here Are two prints of Piety in this Speech of the Prophet;
cs d d n2-jn vvb p-acp pno12, av vmb pns11 vvi p-acp dt n1 — cc av vbr crd n2 pp-f n1 p-acp d n1 pp-f dt n1;
(21) sermon (DIV1)
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1. Is implied in this Particle, Although; that's an act of forecast;
1. Is implied in this Particle, Although; that's an act of forecast;
crd vbz vvn p-acp d n1, cs; cst|vbz dt n1 pp-f n1;
(21) sermon (DIV1)
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these miseries may befall us. 2. Is implied in this Particle, Yet; that's an act of preparation against these miseries. 1. Quamvis, Although, that forecasts the misery. 2. Tamen, Yet, that forelays the Remedy.
these misery's may befall us. 2. Is implied in this Particle, Yet; that's an act of preparation against these misery's. 1. Quamvis, Although, that forecasts the misery. 2. Tamen, Yet, that forelays the Remedy.
d n2 vmb vvi pno12. crd vbz vvn p-acp d n1, av; cst|vbz dt n1 pp-f n1 p-acp d n2. crd np1, cs, cst vvz dt n1. crd fw-la, av, d n2 dt n1.
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Praevidet, He foresees sorrows in the first.Praevidet, He foresees sorrows in the First.
fw-la, pns31 vvz n2 p-acp dt ord.
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Providet, He provides against them in the second. 1. He forecasts it, that miseries and afflictions may, nay, will befall us.Providet, He provides against them in the second. 1. He forecasts it, that misery's and afflictions may, nay, will befall us.
fw-la, pns31 vvz p-acp pno32 p-acp dt ord. crd pns31 vvz pn31, cst n2 cc n2 vmb, uh-x, vmb vvi pno12.
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4849
That's one point of wisdome, and print of piety, to forecast it in our thoughts. Prosperity will not hold always; we must look for changes.
That's one point of Wisdom, and print of piety, to forecast it in our thoughts. Prosperity will not hold always; we must look for changes.
d|vbz crd n1 pp-f n1, cc n1 pp-f n1, pc-acp vvi pn31 p-acp po12 n2. n1 vmb xx vvi av; po12 vmb vvi p-acp n2.
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4850
Summer will not last all the year long, a Winter will come; and with it storms, and tempests.
Summer will not last all the year long, a Winter will come; and with it storms, and tempests.
n1 vmb xx vvi d dt n1 av-j, dt n1 vmb vvi; cc p-acp pn31 vvz, cc n2.
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4851
It was Solomons counsel, Eccles. xi. 8. If a man live many years, and rejoyce in them all;
It was Solomons counsel, Eccles. xi. 8. If a man live many Years, and rejoice in them all;
pn31 vbds np1 n1, np1 crd. crd cs dt n1 vvb d n2, cc vvi p-acp pno32 d;
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yet let him remember the days of durkness, for they shall be many. yet let him Remember the days of durkness, for they shall be many.
av vvb pno31 vvi dt n2 pp-f n1, c-acp pns32 vmb vbi d.
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4853
It is good to premeditate on evil days, to acquaint our selves with the thoughts of poverty,
It is good to premeditate on evil days, to acquaint our selves with the thoughts of poverty,
pn31 vbz j p-acp vvn p-acp j-jn n2, pc-acp vvi po12 n2 p-acp dt n2 pp-f n1,
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4854
and sickness, and adversity, and mortality. It will have a threefold good operation upon thee. 1. It will moderate thy care,
and sickness, and adversity, and mortality. It will have a threefold good operation upon thee. 1. It will moderate thy care,
cc n1, cc n1, cc n1. pn31 vmb vhi dt j j n1 p-acp pno21. crd pn31 vmb vvi po21 n1,
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and pursuit after these outward things.
and pursuit After these outward things.
cc n1 p-acp d j n2.
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What, shall I toil, and vex my self to get that which I cannot hold? but must part with all, I know not how soon.
What, shall I toil, and vex my self to get that which I cannot hold? but must part with all, I know not how soon.
q-crq, vmb pns11 vvi, cc vvi po11 n1 pc-acp vvi d r-crq pns11 vmbx vvi? cc-acp vmb vvi p-acp d, pns11 vvb xx c-crq av.
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'Tis Solomons advice, Prov. xxiii. 4. Labour not to be rich, cease from thine own wisdom;
It's Solomons Advice, Curae xxiii. 4. Labour not to be rich, cease from thine own Wisdom;
pn31|vbz np1 n1, np1 crd. crd vvb xx pc-acp vbi j, vvb p-acp po21 d n1;
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Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings, they flie away like an Eagle towards heaven. Certainly they will do so.Wilt thou Set thine eyes upon that which is not? for riches Certainly make themselves wings, they fly away like an Eagl towards heaven. Certainly they will do so.
vm2 pns21 vvi po21 n2 p-acp d r-crq vbz xx? p-acp n2 av-j vvi px32 n2, pns32 vvb av av-j dt n1 p-acp n1. av-j pns32 vmb vdi av.
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4859
All the certainty that is in them is, that they are uncertain. 2. This Forecast, it will moderate thy delight in them.
All the certainty that is in them is, that they Are uncertain. 2. This Forecast, it will moderate thy delight in them.
av-d dt n1 cst vbz p-acp pno32 vbz, cst pns32 vbr j. crd d n1, pn31 vmb vvi po21 n1 p-acp pno32.
(21) sermon (DIV1)
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4860
Wilt thou place thy joy in that which thou canst not enjoy? It will make us we shall not, apponere cor, not set our hearts upon them. 3. It will moderate our sorrow in parting with them.
Wilt thou place thy joy in that which thou Canst not enjoy? It will make us we shall not, apponere cor, not Set our hearts upon them. 3. It will moderate our sorrow in parting with them.
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4861
It is good to look dangers and miseries in the face before-hand. Acquaint thy self with them, it will take off the horror and dreadfulness of them.
It is good to look dangers and misery's in the face beforehand. Acquaint thy self with them, it will take off the horror and dreadfulness of them.
pn31 vbz j pc-acp vvi n2 cc n2 p-acp dt n1 av. vvb po21 n1 p-acp pno32, pn31 vmb vvi a-acp dt n1 cc n1 pp-f pno32.
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4862
Unlook'd-for calamities seem dismal to us; but foresight breeds acquaintance; that when they befall us, we shall not be dismayed with them.
Unlooked-for calamities seem dismal to us; but foresight breeds acquaintance; that when they befall us, we shall not be dismayed with them.
j n2 vvb j p-acp pno12; cc-acp n1 vvz n1; cst c-crq pns32 vvb pno12, pns12 vmb xx vbi vvn p-acp pno32.
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4863
That's the first, he forecasts them. 2. As he forecasts them; so, in this Particle Yet, he provides against them.
That's the First, he forecasts them. 2. As he forecasts them; so, in this Particle Yet, he provides against them.
d|vbz dt ord, pns31 vvz pno32. crd p-acp pns31 vvz pno32; av, p-acp d n1 av, pns31 vvz p-acp pno32.
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And that sets out the holy entertainment which the Prophet will give to this foreseen Calamity. 1. Tell an Atheist, a Judgment is coming from God, he entertains those threatnings with derision.
And that sets out the holy entertainment which the Prophet will give to this foreseen Calamity. 1. Tell an Atheist, a Judgement is coming from God, he entertains those threatenings with derision.
cc cst vvz av dt j n1 r-crq dt n1 vmb vvi p-acp d vvn n1. crd np1 dt n1, dt n1 vbz vvg p-acp np1, pns31 vvz d n2-vvg p-acp n1.
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4865
Let him hasten his work, that we may see it, said those mockers in the Prophet, Isai. v. 19. 2. Tell a voluptuous man of it, that poverty and scarcity is approaching, What saith he? Let's then enjoy the world while we may, let's crown our selves with Rose-buds before they be withered, Let's eat, and drink, Let him hasten his work, that we may see it, said those mockers in the Prophet, Isaiah v. 19. 2. Tell a voluptuous man of it, that poverty and scarcity is approaching, What Says he? Let's then enjoy the world while we may, let's crown our selves with Rosebuds before they be withered, Let's eat, and drink,
vvb pno31 vvi po31 n1, cst pns12 vmb vvi pn31, vvd d n2 p-acp dt n1, np1 n1 crd crd np1 dt j n1 pp-f pn31, cst n1 cc n1 vbz vvg, q-crq vvz pns31? vvb|pno12 av vvi dt n1 cs pns12 vmb, vvb|pno12 vvi po12 n2 p-acp n2 c-acp pns32 vbb vvn, vvb|pno12 vvi, cc vvi,
(21) sermon (DIV1)
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for to morrow we shall die. for to morrow we shall die.
c-acp p-acp n1 pns12 vmb vvi.
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3. Tell a Worldling, that want and poverty is a coming, what saith he? Let's store up then,
3. Tell a Worldling, that want and poverty is a coming, what Says he? Let's store up then,
crd np1 dt n1, cst vvb cc n1 vbz dt n-vvg, r-crq vvz pns31? vvb|pno12 n1 a-acp av,
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4868
and provide against it, lay up against a dear year, fence out Gods Judgments when they shall besiege us, keep them out from entring upon us.
and provide against it, lay up against a dear year, fence out God's Judgments when they shall besiege us, keep them out from entering upon us.
cc vvi p-acp pn31, vvd a-acp p-acp dt j-jn n1, vvb av npg1 n2 c-crq pns32 vmb vvi pno12, vvb pno32 av p-acp vvg p-acp pno12.
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These, and such as these, are the thoughts of carnal men. Ey, but this Scripture offers more grace.
These, and such as these, Are the thoughts of carnal men. Ey, but this Scripture offers more grace.
np1, cc d c-acp d, vbr dt n2 pp-f j n2. fw-ge, cc-acp d n1 vvz dc n1.
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The piety of the Prophet hath other apprehensions of Judgments, and farr other resolutions for the undergoing of them.
The piety of the Prophet hath other apprehensions of Judgments, and Far other resolutions for the undergoing of them.
dt n1 pp-f dt n1 vhz j-jn n2 pp-f n2, cc av-j j-jn n2 p-acp dt j-vvg pp-f pno32.
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And this Piety in the Prophet appears in two degrees, that make it more remarkable. 1. Here is the low degree of the affliction;
And this Piety in the Prophet appears in two Degrees, that make it more remarkable. 1. Here is the low degree of the affliction;
cc d n1 p-acp dt n1 vvz p-acp crd n2, cst vvb pn31 av-dc j. crd av vbz dt j n1 pp-f dt n1;
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he takes it at the worst;
he Takes it At the worst;
pns31 vvz pn31 p-acp dt js;
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he supposeth himself not onely in some necessity, but in extremity, in want of all outward things.
he Supposeth himself not only in Some necessity, but in extremity, in want of all outward things.
pns31 vvz px31 xx av-j p-acp d n1, cc-acp p-acp n1, p-acp n1 pp-f d j n2.
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He saith not, Onely if I have food, and raiment, though but hard fare, and coarse clothing, it shall suffice;
He Says not, Only if I have food, and raiment, though but hard fare, and coarse clothing, it shall suffice;
pns31 vvz xx, av-j cs pns11 vhb n1, cc n1, cs p-acp j n1, cc j n1, pn31 vmb vvi;
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He submits not onely to Agur's portion, Neither riches, nor poverty, but food convenient to sustain nature;
He submits not only to Agur's portion, Neither riches, nor poverty, but food convenient to sustain nature;
pns31 vvz xx av-j p-acp ng1 n1, dx n2, ccx n1, cc-acp n1 j pc-acp vvi n1;
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He stops not at Micaiah's diet, Bread of affliction, and water of affliction; No, he knows how to undergo the loss of all things.
He stops not At Micaiah's diet, Bred of affliction, and water of affliction; No, he knows how to undergo the loss of all things.
pns31 vvz xx p-acp npg1 vvb, n1 pp-f n1, cc n1 pp-f n1; av-dx, pns31 vvz c-crq pc-acp vvi dt n1 pp-f d n2.
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4877
Let poverty come upon him as an armed man, and spoil him of all; yet his heart will hold up, he is not dismayed.
Let poverty come upon him as an armed man, and spoil him of all; yet his heart will hold up, he is not dismayed.
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Ey, here is Piety in the strength, and highest improvement.
Ey, Here is Piety in the strength, and highest improvement.
fw-ge, av vbz n1 p-acp dt n1, cc js n1.
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That will not capitulate with God, how much it will suffer, and no more, but will resolve to bear the heaviest burthen, submit to the sharpest affliction,
That will not capitulate with God, how much it will suffer, and no more, but will resolve to bear the Heaviest burden, submit to the Sharpest affliction,
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and undergo it holily. 2. The Prophets Piety is seen in another degree, that's the high degree of affection, with which he will entertain this great affliction. 1. He makes not onely use of his patience;
and undergo it holily. 2. The prophets Piety is seen in Another degree, that's the high degree of affection, with which he will entertain this great affliction. 1. He makes not only use of his patience;
cc vvi pn31 av-j. crd dt ng1 n1 vbz vvn p-acp j-jn n1, d|vbz dt j n1 pp-f n1, p-acp r-crq pns31 vmb vvi d j n1. crd pns31 vvz xx av-j vvi pp-f po31 n1;
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he will suffer patiently, and meekly, he will not murmure at it. 2. He resolves, not onely to be content with it,
he will suffer patiently, and meekly, he will not murmur At it. 2. He resolves, not only to be content with it,
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and well pleased with this condition; that's a degree higher. Patience suffers it, but Contentment feels it not.
and well pleased with this condition; that's a degree higher. Patience suffers it, but Contentment feels it not.
cc av vvn p-acp d n1; d|vbz dt n1 av-jc. n1 vvz pn31, cc-acp n1 vvz pn31 xx.
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4883
Contentment, is an Autarchie, it feels no want. But the Prophet rises higher; 3. He knows how to rejoyce in affliction.
Contentment, is an Autarchy, it feels no want. But the Prophet rises higher; 3. He knows how to rejoice in affliction.
n1, vbz dt n1, pn31 vvz dx n1. p-acp dt n1 vvz av-jc; crd pns31 vvz c-crq pc-acp vvi p-acp n1.
(21) sermon (DIV1)
611
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4884
Joy, that's the affection that belongs to happiness, and felicity. NONLATINALPHABET, Chrysost. In the day of prosperity, rejoyce;
Joy, that's the affection that belongs to happiness, and felicity., Chrysostom In the day of Prosperity, rejoice;
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(21) sermon (DIV1)
611
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4885
but in the day of adversity, consider, saith Solomon, Eccles. vii. 14. Sad thoughts, one would think, are then seasonable.but in the day of adversity, Consider, Says Solomon, Eccles. vii. 14. Sad thoughts, one would think, Are then seasonable.
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(21) sermon (DIV1)
611
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4886
No, here the Prophet can rejoyce in the day of adversity.
No, Here the Prophet can rejoice in the day of adversity.
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(21) sermon (DIV1)
611
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4887
Nay, more, as S. Paul exhorts, Rejoyce in the Lord always, again I say rejoyce, Phil. iv. 4. So here, this Feast of Joy, hath two Courses;
Nay, more, as S. Paul exhorts, Rejoice in the Lord always, again I say rejoice, Philip iv. 4. So Here, this Feast of Joy, hath two Courses;
uh-x, av-dc, c-acp np1 np1 vvz, vvb p-acp dt n1 av, av pns11 vvb vvi, np1 crd. crd av av, d n1 pp-f n1, vhz crd vvz;
(21) sermon (DIV1)
611
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4888
1. I will rejoyce in the Lord. 2. I will joy in the God of my salvation.
1. I will rejoice in the Lord. 2. I will joy in the God of my salvation.
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(21) sermon (DIV1)
611
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4889
TWO SERMONS PREACHED UPON EASTER-DAY.
TWO SERMONS PREACHED UPON EASTER-DAY.
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(22) sermons (DIV1)
612
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4890
ON EASTER-DAY. The First Sermon.
ON EASTER-DAY. The First Sermon.
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(23) sermon (DIV2)
612
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4891
JOB xix. 25, 26, 27. For I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth:
JOB xix. 25, 26, 27. For I know that my Redeemer lives, and that he shall stand At the latter day upon the earth:
np1 crd. crd, crd, crd p-acp pns11 vvb cst po11 n1 vvz, cc cst pns31 vmb vvi p-acp dt d n1 p-acp dt n1:
(23) sermon (DIV2)
612
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4892
And though after my skin, worms destroy this body, yet in my flesh shall I see God:
And though After my skin, worms destroy this body, yet in my Flesh shall I see God:
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(23) sermon (DIV2)
612
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4893
Whom I shall see for my self, and mine eyes shall behold, and not another, though my reins be consumed within me.
Whom I shall see for my self, and mine eyes shall behold, and not Another, though my reins be consumed within me.
ro-crq pns11 vmb vvi p-acp po11 n1, cc po11 n2 vmb vvi, cc xx j-jn, cs po11 n2 vbb vvn p-acp pno11.
(23) sermon (DIV2)
612
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4894
THis Text is a Prophesie and Prediction of our Saviour Christs glorious Resurrection;
THis Text is a Prophesy and Prediction of our Saviour Christ glorious Resurrection;
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(23) sermon (DIV2)
613
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4895
the great benefit, and mysterie of our Religion, which the Christian Church doth this day celebrate.
the great benefit, and mystery of our Religion, which the Christian Church does this day celebrate.
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(23) sermon (DIV2)
613
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4896
A Sacred Truth, requiring not onely the Assent, but the Devotion, and Adoration of our Faith.
A Sacred Truth, requiring not only the Assent, but the Devotion, and Adoration of our Faith.
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(23) sermon (DIV2)
613
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4897
The work of this day layes the greatest proofs of Christs God-head, and Divinity.
The work of this day lays the greatest proofs of Christ Godhead, and Divinity.
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(23) sermon (DIV2)
613
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4898
He was declared to be the Son of God, by the Resurrection from the dead, Rom. i. 4. And,He was declared to be the Son of God, by the Resurrection from the dead, Rom. i. 4. And,
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(23) sermon (DIV2)
613
Image 133
4899
when God was to bring his Son back from the grave, this, and the like Prophesies,
when God was to bring his Son back from the grave, this, and the like prophecies,
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(23) sermon (DIV2)
613
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4900
as Ushers, attended him, and proclaimed before him, as Pharaoh before Ioseph, Abrech, Bow the knee.
as Ushers, attended him, and proclaimed before him, as Pharaoh before Ioseph, Abrek, Bow the knee.
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(23) sermon (DIV2)
613
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4901
Let all the Angels of God worship him; Let every knee bow before him; Let every tongue confess him; Let all the Angels of God worship him; Let every knee bow before him; Let every tongue confess him;
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(23) sermon (DIV2)
613
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4902
Let every soul receive, and embrace him.
Let every soul receive, and embrace him.
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(23) sermon (DIV2)
613
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4903
'Tis true, the incredulous, unbelieving Jews labour to obscure, and deface this, and all other Prophesies of Christs Resurrection;
It's true, the incredulous, unbelieving jews labour to Obscure, and deface this, and all other prophecies of Christ Resurrection;
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(23) sermon (DIV2)
614
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4904
and, by a mis-construction, to draw it away to another sense.
and, by a misconstruction, to draw it away to Another sense.
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(23) sermon (DIV2)
614
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4905
They answer all these Prophesies, as Esay complains of them, chap. xxx. 10. They say to the Seers, see not;
They answer all these prophecies, as Isaiah complains of them, chap. xxx. 10. They say to the Seers, see not;
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(23) sermon (DIV2)
614
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4906
and to the Prophets, prophesie not unto us right things, but prophesie to us deceit. The Jews, they pervert the Text, and some other Expositours mistake it;and to the prophets, prophesy not unto us right things, but prophesy to us deceit. The jews, they pervert the Text, and Some other Expositors mistake it;
cc p-acp dt n2, vvb xx p-acp pno12 j-jn n2, cc-acp vvb p-acp pno12 n1. dt np2, pns32 vvb dt n1, cc d j-jn n2 vvb pn31;
(23) sermon (DIV2)
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4907
and draw down the height and mysterie of this speech, to an inferiour sense.
and draw down the height and mystery of this speech, to an inferior sense.
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4908
But, generally, the most Ancient, and most Orthodox Interpreters, do fasten their Meditations upon this Text,
But, generally, the most Ancient, and most Orthodox Interpreters, do fasten their Meditations upon this Text,
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(23) sermon (DIV2)
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as a clear, and undoubted prediction of our Saviours Resurrection.
as a clear, and undoubted prediction of our Saviors Resurrection.
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(23) sermon (DIV2)
615
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4910
And this sense we embrace, and so apprehend the words as a Prophetical prediction, and faithful confession of our Saviours victory,
And this sense we embrace, and so apprehend the words as a Prophetical prediction, and faithful Confessi of our Saviors victory,
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(23) sermon (DIV2)
615
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4911
and triumph, over the power of death.
and triumph, over the power of death.
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4912
And, it is of good use to look back to these Prophesies, even after their fulfilling:
And, it is of good use to look back to these prophecies, even After their fulfilling:
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4913
As the Angel spake this day to the women at the Sepulchre, Come see the place, where the Lord was laid;
As the Angel spoke this day to the women At the Sepulchre, Come see the place, where the Lord was laid;
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4914
The emptiness of the grave proved that he was risen:
The emptiness of the grave proved that he was risen:
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4915
So, even after Christ is risen, it is of use to our faith, to review these Prophesies;
So, even After christ is risen, it is of use to our faith, to review these prophecies;
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616
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4916
Come see the place that foretold his rising again; the fulfilling of these Texts will greatly confirm our faith of his Resurrection.
Come see the place that foretold his rising again; the fulfilling of these Texts will greatly confirm our faith of his Resurrection.
vvb vvb dt n1 cst vvd po31 n-vvg av; dt j-vvg pp-f d n2 vmb av-j vvi po12 n1 pp-f po31 n1.
(23) sermon (DIV2)
616
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4917
As in your purchases, and possessions, though you be already seized and stated in them, yet ye desire to get in all former Conveyances, to strengthen your tenure:
As in your purchases, and possessions, though you be already seized and stated in them, yet you desire to get in all former Conveyances, to strengthen your tenure:
p-acp p-acp po22 n2, cc n2, cs pn22 vbb av vvn cc vvn p-acp pno32, av pn22 vvb pc-acp vvi p-acp d j n2, pc-acp vvi po22 n1:
(23) sermon (DIV2)
616
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4918
So, though you be possess'd of this dayes benefit, yet these Prophesies are as our fore-fathers records;
So, though you be possessed of this days benefit, yet these prophecies Are as our Forefathers records;
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(23) sermon (DIV2)
616
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4919
we claim these Testimonies as our Inheritance; our Faith holds by them.
we claim these Testimonies as our Inheritance; our Faith holds by them.
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(23) sermon (DIV2)
616
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4920
To reflect upon these Prophesies, will confirm our belief in all other Truths, as yet to be fulfilled;
To reflect upon these prophecies, will confirm our belief in all other Truths, as yet to be fulfilled;
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(23) sermon (DIV2)
617
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4921
Impleta credimus, impleri videmus, implenda confidimus, saith S. Augustine: It will put Davids Song into our mouths;Fulfilled Credimus, Impleri Videmus, implenda confidimus, Says S. Augustine: It will put Davids Song into our mouths;
np1 fw-la, fw-la fw-la, fw-la fw-la, vvz n1 np1: pn31 vmb vvi npg1 vvn p-acp po12 n2;
(23) sermon (DIV2)
617
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4922
As we have heard, so have we seen: Heard it foretold, Seen it fulfill'd.As we have herd, so have we seen: Herd it foretold, Seen it fulfilled.
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(23) sermon (DIV2)
617
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4923
We may sing with the Psalmist, All the wayes of the Lord, are Mercy and Truth:
We may sing with the Psalmist, All the ways of the Lord, Are Mercy and Truth:
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617
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4924
Mercy in Promising, Truth in Performing. We may confess with Solomon, Blessed be the Lord, who spake it with his mouth;
Mercy in Promising, Truth in Performing. We may confess with Solomon, Blessed be the Lord, who spoke it with his Mouth;
n1 p-acp vvg, n1 p-acp vvg. pns12 vmb vvi p-acp np1, j-vvn vbb dt n1, r-crq vvd pn31 p-acp po31 n1;
(23) sermon (DIV2)
617
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4925
and hath with his hand fulfilled it. We may open our Text, as Christ did; This day is this Scripture fulfilled in your ears; and hath with his hand fulfilled it. We may open our Text, as christ did; This day is this Scripture fulfilled in your ears;
cc vhz p-acp po31 n1 vvn pn31. pns12 vmb vvi po12 n1, c-acp np1 vdd; d n1 vbz d n1 vvn p-acp po22 n2;
(23) sermon (DIV2)
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4926
our Faith may safely set to its Seal, That God is true. For the words themselves, they report unto us a memorable, remarkable Prophesie of the Resurrection; of a double Resurrection:
our Faith may safely Set to its Seal, That God is true. For the words themselves, they report unto us a memorable, remarkable Prophesy of the Resurrection; of a double Resurrection:
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4927
1. Here Iob fore-sees, and fore-tells the Resurrection of Christ. He tells us, That Christ, who by his Death Redeem'd him, hath again obtain'd an endless Life;
1. Here Job foresees, and foretells the Resurrection of christ. He tells us, That christ, who by his Death Redeemed him, hath again obtained an endless Life;
crd av np1 j, cc vvz dt n1 pp-f np1. pns31 vvz pno12, cst np1, r-crq p-acp po31 n1 j-vvn pno31, vhz av vvn dt j n1;
(23) sermon (DIV2)
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4928
That after his fall by Death, he is recovered, and got up again;
That After his fallen by Death, he is recovered, and god up again;
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4929
stands, and shall stand last upon the earth. 2. He Prophesies of his own resurrection, That though he were now in a dying condition, death had already seiz'd upon him;
Stands, and shall stand last upon the earth. 2. He prophecies of his own resurrection, That though he were now in a dying condition, death had already seized upon him;
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4930
yet he knew there was hope in his death, that he should be raised from the grave of corruption, to an everliving and blessed state and condition.
yet he knew there was hope in his death, that he should be raised from the grave of corruption, to an everliving and blessed state and condition.
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4931
Now, surely, this is a Text of Scripture worthy of all acceptation, much to be set by, both for the clearness,
Now, surely, this is a Text of Scripture worthy of all acceptation, much to be Set by, both for the clearness,
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and evidence of it, and also for the date it bears, and print of Antiquity. 1. 'Tis a clear Prophesie;
and evidence of it, and also for the date it bears, and print of Antiquity. 1. It's a clear Prophesy;
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4933
there is not a fuller, more express description of the Resurrection, in all the Scripture, then this of Iob ' s.
there is not a fuller, more express description of the Resurrection, in all the Scripture, then this of Job ' s.
pc-acp vbz xx dt jc, dc vvi n1 pp-f dt n1, p-acp d dt n1, cs d pp-f np1 ' zz.
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4934
He speaks like an Apostle, rather then a Prophet. O virum ante Evangelium, 〈 ◊ 〉!
He speaks like an Apostle, rather then a Prophet. O virum ante Evangelium, 〈 ◊ 〉!
pns31 vvz av-j dt n1, av-c cs dt n1. fw-la fw-la fw-la np1, 〈 sy 〉!
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With Thomas, he puts his hand into Christs side, he holds and embraces him, and then his Faith worships and adores his Redeemer; My Lord, and my God.
With Thomas, he puts his hand into Christ side, he holds and embraces him, and then his Faith worships and adores his Redeemer; My Lord, and my God.
p-acp np1, pns31 vvz po31 n1 p-acp npg1 n1, pns31 vvz cc vvz pno31, cc av po31 n1 n2 cc vvz po31 n1; po11 n1, cc po11 n1.
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4936
2. And then there is another Excellency that commends it, the date of Antiquity. They all agree, that Moses was the Penman of this Book.
2. And then there is Another Excellency that commends it, the date of Antiquity. They all agree, that Moses was the Penman of this Book.
crd cc av pc-acp vbz j-jn n1 cst vvz pn31, dt n1 pp-f n1. pns32 d vvb, cst np1 vbds dt n1 pp-f d n1.
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4937
Iob lived in Moses his time, or before him.Job lived in Moses his time, or before him.
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St. Chrysostome reckons him the fourth from Esau. So timely a Prophesie of our Saviours Death and Resurrection, 'tis a rare Monument.
Saint Chrysostom reckons him the fourth from Esau So timely a Prophesy of our Saviors Death and Resurrection, it's a rare Monument.
n1 np1 vvz pno31 dt ord p-acp np1 av j dt vvb pp-f po12 ng1 n1 cc n1, pn31|vbz dt j n1.
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4939
S. Peter tells us, that Christs Resurrection was the Purchase of our Inheritance. Now, in matters of Inheritance, the ancientest Deeds and Conveyances are alwayes the best.
S. Peter tells us, that Christ Resurrection was the Purchase of our Inheritance. Now, in matters of Inheritance, the Ancientest deeds and Conveyances Are always the best.
np1 np1 vvz pno12, cst npg1 n1 vbds dt n1 pp-f po12 n1. av, p-acp n2 pp-f n1, dt js n2 cc n2 vbr av dt js.
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4940
Here is a Court-roll written by Moses, the first Pen-man that God ever imployed;
Here is a Court-roll written by Moses, the First Penman that God ever employed;
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and here is a Copy taken up by Iob, one of the Primitive Saints, and by him conveyed to the Church for ever.
and Here is a Copy taken up by Job, one of the Primitive Saints, and by him conveyed to the Church for ever.
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4942
It was a matter of debasement to S. Paul, that he had Posthumam fidem Resurrectionis; Last of all he was seen of me,
It was a matter of debasement to S. Paul, that he had Posthumam fidem Resurrectionis; Last of all he was seen of me,
pn31 vbds dt n1 pp-f n1 p-acp n1 np1, cst pns31 vhd np1 fw-la fw-la; vvb pp-f d pns31 vbds vvn pp-f pno11,
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as born out of due time, 1 Cor. xv. Contrary, 'tis a great Dignity to Iob, that he is Primogenitus Fidei; First of all he was seen by him.as born out of due time, 1 Cor. xv. Contrary, it's a great Dignity to Job, that he is Primogenitus Fidei; First of all he was seen by him.
c-acp vvn av pp-f j-jn n1, crd np1 crd. j-jn, pn31|vbz dt j n1 p-acp np1, cst pns31 vbz np1 fw-la; ord pp-f d pns31 vbds vvn p-acp pno31.
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His Faith hath the Birth-right of all the Saints in the Old Scripture.
His Faith hath the Birthright of all the Saints in the Old Scripture.
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4945
It was the high praise of those good women in the Gospel, that they rose early to go to the Sepulchre.
It was the high praise of those good women in the Gospel, that they rose early to go to the Sepulchre.
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Iob 's Faith out-strips them all, carries him betimes to the grave of Christ; he believes, and confesses his Resurrection.Job is Faith outstrips them all, carries him betimes to the grave of christ; he believes, and Confesses his Resurrection.
np1 vbz n1 vvz pno32 d, vvz pno31 av p-acp dt n1 pp-f np1; pns31 vvz, cc vvz po31 n1.
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4947
The words then, they set out unto us a lively Profession of Iob 's Faith.
The words then, they Set out unto us a lively Profession of Job is Faith.
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Iob, indeed, is propounded to us as a pattern of patience, Iam. v. Ye have heard of the patience of Iob: And it was most remarkable.Job, indeed, is propounded to us as a pattern of patience, Iam. v. You have herd of the patience of Job: And it was most remarkable.
np1, av, vbz vvn p-acp pno12 p-acp dt n1 pp-f n1, np1 n1 pn22 vhb vvn pp-f dt n1 pp-f np1: cc pn31 vbds av-ds j.
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But yet patience, it is not an original virtue; but springs, and arises from some other Grace.
But yet patience, it is not an original virtue; but springs, and arises from Some other Grace.
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'Tis Filia Fidel; the Daughter of Faith, Rom. v. It flowes from Faith.
It's Filia Fidel; the Daughter of Faith, Rom. v. It flows from Faith.
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Would you know what made Iob so patient in all his aff• … ictions? Here is the Mother,
Would you know what made Job so patient in all his aff• … ictions? Here is the Mother,
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and Breeder, and Supporter of his Patience; his Faith of a Redemption, and a Resurrection, made him endure all.
and Breeder, and Supporter of his Patience; his Faith of a Redemption, and a Resurrection, made him endure all.
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I should utterly have fainted, but that I believe to see the goodness of the Lord in the land of the Living, saith David, Psal. cxvi.I should utterly have fainted, but that I believe to see the Goodness of the Lord in the land of the Living, Says David, Psalm cxvi.
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So should Iob; his Faith kept him from fainting.
So should Job; his Faith kept him from fainting.
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Nay, not onely so, saith S. Paul, Rom. v. but by virtue of true Faith, We glory in Tribulations. It makes Iob endure them, chearfully, comfortably,
Nay, not only so, Says S. Paul, Rom. v. but by virtue of true Faith, We glory in Tribulations. It makes Job endure them, cheerfully, comfortably,
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and even to glory in them.
and even to glory in them.
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So then, let us a little vary the Apostle's Expression, and say, We have heard of the Faith of Iob. He makes a double Profession of it in the Text: 1. Here is his Belief concerning Christ. Then, 2. Here is his Belief and Confidence concerning himself.
So then, let us a little vary the Apostle's Expression, and say, We have herd of the Faith of Job He makes a double Profession of it in the Text: 1. Here is his Belief Concerning christ. Then, 2. Here is his Belief and Confidence Concerning himself.
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First, his Profession concerning Christ. Wherein three things are observable;First, his Profession Concerning christ. Wherein three things Are observable;
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all of them requisite in a right Believer: 1. Here is Salvificum Objectum; the 〈 ◊ 〉 Object of his Faith, that's Christ, in three main Articles of Faith to be believed: 1. Quod Redemptor; that he was his Redeemer. 2. Quod Vivit; that his Redeemer was dead, and is alive again;
all of them requisite in a right Believer: 1. Here is Salvificum Objectum; the 〈 ◊ 〉 Object of his Faith, that's christ, in three main Articles of Faith to be believed: 1. Quod Redemptor; that he was his Redeemer. 2. Quod Vivit; that his Redeemer was dead, and is alive again;
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that's Christs Resurrection. 3. Quod I• … dicabit; he believes that he shall appear again at the last day to judge the quick and the dead.
that's Christ Resurrection. 3. Quod I• … dicabit; he believes that he shall appear again At the last day to judge the quick and the dead.
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He hath redeemed me, He rose again for me; He shall judge, and absolve, and give sentence for me: He hath redeemed me, He rose again for me; He shall judge, and absolve, and give sentence for me:
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That's the first thing considerable, the Matter and Object of his Faith. 2. In his Profession;
That's the First thing considerable, the Matter and Object of his Faith. 2. In his Profession;
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here is the Act of his Faith, and that is strong, and lively, full of 〈 ◊ 〉:
Here is the Act of his Faith, and that is strong, and lively, full of 〈 ◊ 〉:
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He staggers not through unbelief, but is fully perswaded of it: It is Scio, I know it, and I am well assured of it.
He staggers not through unbelief, but is Fully persuaded of it: It is Scio, I know it, and I am well assured of it.
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And then, 3. Here is Appropriatio Fidei, his Personal Interest that he claims in Christ, and in all his benefits, in Meus; he is Mine;
And then, 3. Here is Appropriation Fidei, his Personal Interest that he claims in christ, and in all his benefits, in Meus; he is Mine;
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died, and rose again, and will come at the latter day for my good and benefit.
died, and rose again, and will come At the latter day for my good and benefit.
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He contents not himself with a Catholique Profession of these Truths in general; but possesses himself of them, makes them his own by a close application. I.
He contents not himself with a Catholic Profession of these Truths in general; but Possesses himself of them, makes them his own by a close application. I.
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See the Object of Iob 's Faith;
See the Object of Job is Faith;
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that is, 1. Christ, a Redeemer: 2. Christ, alive from the dead: 3. Christs appearing again at the last day.
that is, 1. christ, a Redeemer: 2. christ, alive from the dead: 3. Christ appearing again At the last day.
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These three are the stayes and props of his hope, the supporters of his comfort. And briefly take a double view of them:
These three Are the stays and props of his hope, the supporters of his Comfort. And briefly take a double view of them:
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1. In reference to Iob, who makes this holy Profession. 2. View them in themselves. 1. Iob 's Faith acknowledges Christ his Redeemer, Raiser, Judge;
1. In Referente to Job, who makes this holy Profession. 2. View them in themselves. 1. Job is Faith acknowledges christ his Redeemer, Raiser, Judge;
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It was the Faith which he lived by:
It was the Faith which he lived by:
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And the Excellency of this Profession will appear, if we take notice of Iob in three Considerations: 1. Iob a Patriarch;
And the Excellency of this Profession will appear, if we take notice of Job in three Considerations: 1. Job a Patriarch;
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one long before the Gospel was revealed:
one long before the Gospel was revealed:
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In the first and primitive times of the Church, he speaks of Christ, fastens upon him,
In the First and primitive times of the Church, he speaks of christ, fastens upon him,
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and comforts himself in him. 1. It is the great Efficacie of our Saviours Mediation; the virtue of it was operative in all differences of time:
and comforts himself in him. 1. It is the great Efficacy of our Saviors Mediation; the virtue of it was operative in all differences of time:
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It was effectual and soveraign at the greatest distance.
It was effectual and sovereign At the greatest distance.
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It comforted Iob, it rejoyced Abraham; nay, it recovered Adam. The Arrians blasphemy of his Deity, 'tis as false also of his Mediatorious Efficacie; Tempus fuit, quando non fuit.
It comforted Job, it rejoiced Abraham; nay, it recovered Adam. The Arians blasphemy of his Deity, it's as false also of his Mediatorious Efficacy; Tempus fuit, quando non fuit.
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No, he was yesterday, and to day, and the same for ever. Chrysostome puts this difference 'twixt the Sacrifices of Christ, and of those under the Law:
No, he was yesterday, and to day, and the same for ever. Chrysostom puts this difference betwixt the Sacrifices of christ, and of those under the Law:
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They were renew'd, and oftentimes offer'd;
They were renewed, and oftentimes offered;
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Christ died but once, and found Eternal Redemption: They were like weak plaisters, shifted and changed every day; christ died but once, and found Eternal Redemption: They were like weak plasters, shifted and changed every day;
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Christs Bloud was Efficax pharmacum, quod semel impositum, semper sanat: Christ Blood was Effective pharmacum, quod semel impositum, semper Sanat:
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By one offering of himself, he hath perfected for ever all them that are sanctified, Heb. x. 2. It is the great Excellency of our Christian Faith, that the Church,
By one offering of himself, he hath perfected for ever all them that Are sanctified, Hebrew x. 2. It is the great Excellency of our Christian Faith, that the Church,
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before Christ, received and embraced it.
before christ, received and embraced it.
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The Prophets, as well as the Apostles, they all saw his Glory, and spake of him.
The prophets, as well as the Apostles, they all saw his Glory, and spoke of him.
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They who went before, as well as they who came after, all sung Hosanna to this Son of David. The Gospel, it is of greatest Antiquity.
They who went before, as well as they who Come After, all sung Hosanna to this Son of David. The Gospel, it is of greatest Antiquity.
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The Law (saith S. Paul ) came in afterwards. The Gospel hath the Birth-right; it put forth the hand first.The Law (Says S. Paul) Come in afterwards. The Gospel hath the Birthright; it put forth the hand First.
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The skarlet thred, dip'd in Christs bloud, testifies for it, though the Law took place for a time, and seem'd to be elder.
The scarlet thread, dipped in Christ blood, Testifies for it, though the Law took place for a time, and seemed to be elder.
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'Tis a great support for our Faith, that we believe in him, whom all the Saints, and Patriarchs rested on.
It's a great support for our Faith, that we believe in him, whom all the Saints, and Patriarchs rested on.
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Thus S. Paul takes off the scandal of novelty, which the Jews cast on the Gospel, Acts xxvi. I am judg'd for the hope of the Promise made by God to our Fathers;
Thus S. Paul Takes off the scandal of novelty, which the jews cast on the Gospel, Acts xxvi. I am judged for the hope of the Promise made by God to our Father's;
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Why should it be thought a thing incredible to you, that God should raise the dead? It was this day, that Abraham desired to see, and he saw it, and was glad. Why should it be Thought a thing incredible to you, that God should raise the dead? It was this day, that Abraham desired to see, and he saw it, and was glad.
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That day, say some, was the day of the Resurrection:
That day, say Some, was the day of the Resurrection:
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Then, when he offerr'd up Isaac, Accounting that God was able to raise him up from the dead, from whence he received him in a figure.
Then, when he offered up Isaac, Accounting that God was able to raise him up from the dead, from whence he received him in a figure.
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The mysterie of this day, Abraham rejoyced in.
The mystery of this day, Abraham rejoiced in.
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That's the first, Iob a Patriarch. 2. Iob a Gentile, none of the lineage of Israel, a stranger in the land of Vz, he layes claim to the Redeemer; he builds his Faith on Christs Resurrection.
That's the First, Job a Patriarch. 2. Job a Gentile, none of the lineage of Israel, a stranger in the land of Vz, he lays claim to the Redeemer; he builds his Faith on Christ Resurrection.
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Gentiles, as well as Jews, some in every Nation, have their share and portion in Christs Resurrection.
Gentiles, as well as jews, Some in every nation, have their share and portion in Christ Resurrection.
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Christ preached this Truth at his first Sermon at Nazareth, Luke iv. christ preached this Truth At his First Sermon At Nazareth, Lycia iv.
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Naaman the Syrian, and the Widow of Sareptha, both of them Heathens, yet God visited them, and sent Salvation to them.Naaman the Syrian, and the Widow of Sarepta, both of them heathens, yet God visited them, and sent Salvation to them.
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In both Stories they were remarkable types of the Resurrection. Naaman 's corrupt flesh, restored as the flesh of a young child; all whole, and sound again.
In both Stories they were remarkable types of the Resurrection. Naaman is corrupt Flesh, restored as the Flesh of a young child; all Whole, and found again.
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The Widow of Sareptha 's son rais'd from the dead again: Two great signs of the Resurrection.
The Widow of Sarepta is son raised from the dead again: Two great Signs of the Resurrection.
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The great Prefiguration of Christs Resurrection was performed among the Heathen. Ionah devoured by the Whale, and after three dayes restored again.
The great Prefiguration of Christ Resurrection was performed among the Heathen. Jonah devoured by the Whale, and After three days restored again.
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That sign was done at Niniveh, the head City of the Gentiles. This mysterie of the Resurrection, Christ himself preached to the Gentiles, Ioh. xii.
That Signen was done At Nineveh, the head city of the Gentiles. This mystery of the Resurrection, christ himself preached to the Gentiles, John xii.
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When Greeks came to Christ (and they were Gentiles) he acquainted them with the Doctrine of his Resurrection:
When Greeks Come to christ (and they were Gentiles) he acquainted them with the Doctrine of his Resurrection:
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If the Wheat-corn dye not, it abides alone; but if it dye, it brings forth much fruit. If the Wheat-corn die not, it abides alone; but if it die, it brings forth much fruit.
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The first great Manifestation of his Resurrection to all his Disciples, it was in Galilee of the Gentiles:
The First great Manifestation of his Resurrection to all his Disciples, it was in Galilee of the Gentiles:
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Go into Galilee, there you shall see me. Go into Galilee, there you shall see me.
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From Galilee this preaching began, How that God raised up Christ the third day, Acts x. 'Tis the foundation of our hope;
From Galilee this preaching began, How that God raised up christ the third day, Acts x. It's the Foundation of our hope;
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we are Sinners of the Gentiles. So that Gentiles as well as Jews, Iob as well as Moses, are admitted into the fellowship of his Redemption,
we Are Sinners of the Gentiles. So that Gentiles as well as jews, Job as well as Moses, Are admitted into the fellowship of his Redemption,
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and Resurrection. 3. Iob a Just man, highly commended for his Sanctity, and Piety;
and Resurrection. 3. Job a Just man, highly commended for his Sanctity, and Piety;
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yet see, he layes hold upon this as his onely claim, That Christ is his Redeemer from death and destruction.
yet see, he lays hold upon this as his only claim, That christ is his Redeemer from death and destruction.
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Not onely notorious sinners, but the chiefest Saints stand in need of a Saviour, must trust to a Redeemer; desire to be partakers in his Resurrection. 1. That they are Saints, they owe it unto him:
Not only notorious Sinners, but the chiefest Saints stand in need of a Saviour, must trust to a Redeemer; desire to be partakers in his Resurrection. 1. That they Are Saints, they owe it unto him:
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They are the children of God, because they are children of the Resurrection, Luke xx. 36. 2. And when they are Saints,
They Are the children of God, Because they Are children of the Resurrection, Lycia xx. 36. 2. And when they Are Saints,
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yet so short is their Sanctity, so full of failings, that the best of them all must shelter themselves under his Redemption.
yet so short is their Sanctity, so full of failings, that the best of them all must shelter themselves under his Redemption.
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Their own garments do defile them, saith Iob. Their garments, that's their virtues, that beautifie and adorn them;Their own garments do defile them, Says Job Their garments, that's their Virtues, that beautify and adorn them;
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yet these cast a soil and defilement upon them.
yet these cast a soil and defilement upon them.
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S. Paul disclaims his own perfection, and righteousness, desires to know Christ, and the power of his resurrection. Our Sanctification, 'tis not our fundamental Title to Heaven, but our Redemption.
S. Paul disclaims his own perfection, and righteousness, Desires to know christ, and the power of his resurrection. Our Sanctification, it's not our fundamental Title to Heaven, but our Redemption.
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Gloriabor, non quia justus, sed quia redemptus, saith Bernard. Our first resurrection from sin, is so lame,Gloriabor, non quia justus, sed quia redemptus, Says Bernard. Our First resurrection from since, is so lame,
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and imperfect, that the second death might still lay hold on us, were it not overcome by Christ 's resurrection.
and imperfect, that the second death might still lay hold on us, were it not overcome by christ is resurrection.
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That's the first Consideration of this Object of Faith in reference to Iob; Iob a Patriarch, a Gentile, a just man;
That's the First Consideration of this Object of Faith in Referente to Job; Job a Patriarch, a Gentile, a just man;
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In all these three respects, he professes his interest in Christ 's death and resurrection. 2. Let's view these Particulars in themselves. 1. Christ a Redeemer. 2. Christ alive from the dead;
In all these three respects, he Professes his Interest in christ is death and resurrection. 2. Let's view these Particulars in themselves. 1. christ a Redeemer. 2. christ alive from the dead;
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and then, 3. Christ appearing at the latter day.
and then, 3. christ appearing At the latter day.
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The improvement of these three Titles, makes up our Salvation. 1. His Redemption, that made the Purchase for us.
The improvement of these three Titles, makes up our Salvation. 1. His Redemption, that made the Purchase for us.
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'Tis call'd, The Purchase of the inheritance, Ephes. i.
It's called, The Purchase of the inheritance, Ephesians i.
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And then, 2. His Resurrection, that seals up the Title, and conveys the Title to us.
And then, 2. His Resurrection, that Seals up the Title, and conveys the Title to us.
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Our Justification, which entitles us to heaven, 'tis ascribed to his Resurrection; Rom. iv. He was delivered to death for our sins, and rose again for our justification.
Our Justification, which entitles us to heaven, it's ascribed to his Resurrection; Rom. iv. He was Delivered to death for our Sins, and rose again for our justification.
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3. His last Appearing, that gives us livery and seisin, and actual possession.
3. His last Appearing, that gives us livery and seisin, and actual possession.
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We shall then be taken up into the heavens, and be ever with the Lord. All these three are necessary, we can spare none of them. 1. His Redemption is necessary;
We shall then be taken up into the heavens, and be ever with the Lord. All these three Are necessary, we can spare none of them. 1. His Redemption is necessary;
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If not redeem'd by his death, we shall not be saved by his life, Rom. viii.
If not redeemed by his death, we shall not be saved by his life, Rom. viii.
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Christ must first be our Redeemer, then after he will become our Raiser, and Absolver. First, make sure of thy Redemption, christ must First be our Redeemer, then After he will become our Raiser, and Absolver. First, make sure of thy Redemption,
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and then promise to thy self a joyfull Resurrection. Get sin pardoned, and death shall be vanquished.
and then promise to thy self a joyful Resurrection. Get since pardoned, and death shall be vanquished.
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The sting of death, it is sin. Dis-arm death of it's sting, and 'tis easily overcome.
The sting of death, it is since. Disarm death of it's sting, and it's Easily overcome.
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It is the order and method that Hezekiah 's faith observed, Isaiah xxxviii. Thou hast in love to my soul delivered me from the pit of corruption, for thou hast cast all mysins behind thy back.
It is the order and method that Hezekiah is faith observed, Isaiah xxxviii. Thou hast in love to my soul Delivered me from the pit of corruption, for thou hast cast all mysins behind thy back.
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Thou wilt not give thine holy One to see corruption. Solum sanctum, saith Bernard, non viderit corruptionem. Thou wilt not give thine holy One to see corruption. Solum sanctum, Says Bernard, non viderit corruptionem.
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'Tis that, that embalms our bodies, and keeps them from corruption. Without this first, our right in his Redemption;
It's that, that embalms our bodies, and keeps them from corruption. Without this First, our right in his Redemption;
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the two other, his Resurrection, and last Appearance, will afford us small comfort.
the two other, his Resurrection, and last Appearance, will afford us small Comfort.
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Had he not died for us, and by it redeemed us, it were better for us, He had never rose again;
Had he not died for us, and by it redeemed us, it were better for us, He had never rose again;
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the tidings of his resurrection, it would be matter of fear, and dismay, and astonishment to us.
the tidings of his resurrection, it would be matter of Fear, and dismay, and astonishment to us.
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When Herod thought that Iohn was risen from the dead, he was troubled, and perplexed at it.
When Herod Thought that John was risen from the dead, he was troubled, and perplexed At it.
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The Soldiers who watch'd Christs grave, were as dead men, at his resurrection. Bring those mine enemies, and slay them before me.
The Soldiers who watched Christ grave, were as dead men, At his resurrection. Bring those mine enemies, and slay them before me.
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They who have despised the bloud of his redemption, nothing remains for them, but Heb. x. 27. NONLATINALPHABET, a fearfull looking for of judgment.
They who have despised the blood of his redemption, nothing remains for them, but Hebrew x. 27., a fearful looking for of judgement.
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O! his redeemed ones, lift up your heads for joy; your redemption draws near; but ye despisers, hang down your heads for sorrow; your confusion approaches.
OH! his redeemed ones, lift up your Heads for joy; your redemption draws near; but you despisers, hang down your Heads for sorrow; your confusion Approaches.
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That's the first, He must be Redemptor. 2. It must be Redemptor vivit. Our Saviour, who hath redeemed us by his death, must recover, and revive, and live again.
That's the First, He must be Redemptor. 2. It must be Redemptor vivit. Our Saviour, who hath redeemed us by his death, must recover, and revive, and live again.
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His resurrection puts life, and efficacie into his redemption. Indeed, there is but cold comfort in a dead Saviour.
His resurrection puts life, and efficacy into his redemption. Indeed, there is but cold Comfort in a dead Saviour.
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You know what his two Disciples thought of his death, as they went to Emmaus; We trusted that it had been he which should have redeemed Israel, but he is dead,
You know what his two Disciples Thought of his death, as they went to Emmaus; We trusted that it had been he which should have redeemed Israel, but he is dead,
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and our hopes are dead with him, Luke xxiv. Had he not rose again, the scoff of the Jews had been too true of him;
and our hope's Are dead with him, Lycia xxiv. Had he not rose again, the scoff of the jews had been too true of him;
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He saved others, himself he could not save, let him come down from the Cross; He saved Others, himself he could not save, let him come down from the Cross;
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nay, let him die on the Cross, and rise out of his grave, and then we will believe on him. 1. Our Redeemer must rise,
nay, let him die on the Cross, and rise out of his grave, and then we will believe on him. 1. Our Redeemer must rise,
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and live again, how else should he overcome death? He must redeem us from our enemies, (and death is one of them, saith S. Paul. ) Death overcame him when he died,
and live again, how Else should he overcome death? He must Redeem us from our enemies, (and death is one of them, Says S. Paul.) Death overcame him when he died,
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but He overcame death, when he rose again.
but He overcame death, when he rose again.
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He was crucified through weakness, but he lives by the power of God, 2 Cor. xiii. 4. 2. He must rise again,He was Crucified through weakness, but he lives by the power of God, 2 Cor. xiii. 4. 2. He must rise again,
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how else could he apply the virtue of his death, and make it effectual? The High-Priest was not onely to shed the bloud of the sacrifice,
how Else could he apply the virtue of his death, and make it effectual? The High-Priest was not only to shed the blood of the sacrifice,
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but he was to sprinkle it on the people, and to go into the Sanctum Sanctorum, and present it before God.
but he was to sprinkle it on the people, and to go into the Sanctum Sanctorum, and present it before God.
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In his Passion, he shed his bloud;
In his Passion, he shed his blood;
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but the tendering it to God, and sprinkling it upon us, that depended on his resurrection. 3. He must rise,
but the tendering it to God, and sprinkling it upon us, that depended on his resurrection. 3. He must rise,
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and live again, to quicken and revive our hope in his redemption. He raised him from the dead, saith S. Peter, 1 Epist. i. that our faith, and hope might be in God.
and live again, to quicken and revive our hope in his redemption. He raised him from the dead, Says S. Peter, 1 Epistle i. that our faith, and hope might be in God.
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We are begotten to a lively hope by the resurrection of Christ from the dead, saith the same Apostle.We Are begotten to a lively hope by the resurrection of christ from the dead, Says the same Apostle.
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The Sun, when it is at the farthest, keeps life in the root of a tree;
The Sun, when it is At the farthest, keeps life in the root of a tree;
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but 'tis the approaching of the Sun, that brings life into the branches.
but it's the approaching of the Sun, that brings life into the branches.
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When Christ was in the grave, the sap of our hope sunk all into the root,
When christ was in the grave, the sap of our hope sunk all into the root,
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but his return from the grave, brought sap into the branches. 3. His standing on the earth is necessary, at his last appearance (I will but name it).
but his return from the grave, brought sap into the branches. 3. His standing on the earth is necessary, At his last appearance (I will but name it).
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It is one main end of his resurrection;
It is one main end of his resurrection;
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By it he was sealed and autorized to be the supreme Iudge of quick and dead. Acts. xvii. 31. He hath appointed a day, wherein he will judge the world by that man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead.
By it he was sealed and authorized to be the supreme Judge of quick and dead. Acts. xvii. 31. He hath appointed a day, wherein he will judge the world by that man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead.
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Ioseph was not onely enlarged out of prison, but advanced to the place of government and judicature;Ioseph was not only enlarged out of prison, but advanced to the place of government and judicature;
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The Egyptians, and all his brethren must bow before him. 1. This Prerogative of Christ, 'tis the reward of his Passion;
The egyptians, and all his brothers must bow before him. 1. This Prerogative of christ, it's the reward of his Passion;
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for it, he is made Lord of quick and dead. 2. 'Tis the full finishing, and the accomplishment of his mediation.
for it, he is made Lord of quick and dead. 2. It's the full finishing, and the accomplishment of his mediation.
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He shall then present us to God his Father; Lo, here I am, and those whom thou hast given me!
He shall then present us to God his Father; Lo, Here I am, and those whom thou hast given me!
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3. 'Tis the full possessing of his redeemed ones, of their purchased inheritance.
3. It's the full possessing of his redeemed ones, of their purchased inheritance.
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Come ye blessed of my Father, enter into your possession. 4. 'Tis the glory of his exaltation;Come you blessed of my Father, enter into your possession. 4. It's the glory of his exaltation;
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then all thrones shall be cast down, and be made his footstool, and he alone shall be exalted in judgment.
then all thrones shall be cast down, and be made his footstool, and he alone shall be exalted in judgement.
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We have done with the object of Iob 's faith. Come we now, II. To the Act, in Scio, I know; A word of confidence, and great assurance.
We have done with the Object of Job is faith. Come we now, II To the Act, in Scio, I know; A word of confidence, and great assurance.
pns12 vhb vdn p-acp dt n1 pp-f np1 vbz n1. np1 pns12 av, crd p-acp dt n1, p-acp fw-la, pns11 vvb; dt n1 pp-f n1, cc j n1.
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It fully expresses the nature of faith; it is strongly perswaded of what it believes; it puts it beyond Ifs, and Ands, and hopefull supposals.
It Fully Expresses the nature of faith; it is strongly persuaded of what it believes; it puts it beyond Ifs, and Ands, and hopeful supposals.
pn31 av-j vvz dt n1 pp-f n1; pn31 vbz av-j vvn pp-f r-crq pn31 vvz; pn31 vvz pn31 p-acp n2-cs, cc cc|po31, cc j n2.
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Faith, it is an evidence, not a conjecture; not NONLATINALPHABET, but an NONLATINALPHABET; not a supposition, but a subsistence.
Faith, it is an evidence, not a conjecture; not, but an; not a supposition, but a subsistence.
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It is not, as the Philosopher in Suidas defines it, NONLATINALPHABET, a vehement surmise onely, but a firm assurance:
It is not, as the Philosopher in Suidas defines it,, a vehement surmise only, but a firm assurance:
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Can these dead bones live, saith God to Ezekiel? Lord, thou knowest, saith the Prophet.Can these dead bones live, Says God to Ezekielem? Lord, thou Knowest, Says the Prophet.
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Put the question to Iob; yes, I know they can; nay, more then so, I know they shall live.
Put the question to Job; yes, I know they can; nay, more then so, I know they shall live.
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And this knowledge of Iob will appear the greater, and more admirable, his belief in this point of faith, being beset with three great Impediments;
And this knowledge of Job will appear the greater, and more admirable, his belief in this point of faith, being beset with three great Impediments;
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1. There is Magna difficultas; that's one Impediment, the resurrection of the dead. To insist on that which is proper to the Day.
1. There is Magna Difficulty; that's one Impediment, the resurrection of the dead. To insist on that which is proper to the Day.
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'Tis a matter beyond all reach of reason. Nature helps forward the belief of some points of faith;
It's a matter beyond all reach of reason. Nature helps forward the belief of Some points of faith;
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but this of the Resurrection, 'tis, res purae fidei, far beyond all conceit of reason. The great men of reason, at Athens, laught at Paul, when he preach'd the Resurrection.
but this of the Resurrection, it's, Rest purae fidei, Far beyond all conceit of reason. The great men of reason, At Athens, laughed At Paul, when he preached the Resurrection.
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The Philosopher in his disputes about the Soul, makes NONLATINALPHABET an impossible absurdity, not to be admitted.
The Philosopher in his disputes about the Soul, makes an impossible absurdity, not to be admitted.
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Recta ratio (which some make the standard of all Religion) stammers, and stumbles at this Article;Recta ratio (which Some make the standard of all Religion) stammers, and stumbles At this Article;
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How can it be? Faith onely resolves it. Sufficit pro universis rationibus, Autor Deus; Nothing is impossible to an omnipotent God, nothing incredible to an omniscient Faith.How can it be? Faith only resolves it. Sufficit Pro universis rationibus, Author Deus; Nothing is impossible to an omnipotent God, nothing incredible to an omniscient Faith.
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In these Mysteries, saith S. Augustine, Christians must not be rationales, but fideles. 'Tis the homage our Understanding ows to God, to believe what we cannot comprehend, saith Parisiensis. It is one rare property of faith, it hath Vim satisfactivam; it will satisfie all doubts; it will assoyl all difficulties.
In these Mysteres, Says S. Augustine, Christians must not be rationales, but fideles. It's the homage our Understanding ows to God, to believe what we cannot comprehend, Says Parisiensis. It is one rare property of faith, it hath Vim satisfactivam; it will satisfy all doubts; it will assoil all difficulties.
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Ask a natural man, Is it possible Christ should rise again? No, it is impossible, Ask S. Peter, what saith he? It is impossible but he should rise again:
Ask a natural man, Is it possible christ should rise again? No, it is impossible, Ask S. Peter, what Says he? It is impossible but he should rise again:
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Acts ii. 20. Him hath God raised, having loosed the pains of death, because it was impossible he should be holden of it. Acts ii. 20. Him hath God raised, having loosed the pains of death, Because it was impossible he should be held of it.
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Here is the triumph of Iob 's faith; Credo, quia impossible est.
Here is the triumph of Job is faith; Credo, quia impossible est.
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These Mysteries are Stulta mundi, but Decus fidei; our faith glories in them. 2. Another Impediment in Iob 's faith, that makes it more admirable, was, Magna distantia; Things at a distance are not discernable.
These Mysteres Are Stulta mundi, but Decus fidei; our faith Glories in them. 2. another Impediment in Job is faith, that makes it more admirable, was, Magna Distantia; Things At a distance Are not discernible.
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It was the Oeconomy of Divine revelation, the mysteries of our Christian faith were but dimly discovered to the faith of our fore-fathers;
It was the Oeconomy of Divine Revelation, the Mysteres of our Christian faith were but dimly discovered to the faith of our Forefathers;
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I shall see him, but not now, I shall behold him, but not nigh. And it is observable, The nearer the accomplishment of Prophecies, the clearer were the Predictions.I shall see him, but not now, I shall behold him, but not High. And it is observable, The nearer the accomplishment of Prophecies, the clearer were the Predictions.
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The Cocks, the nearer to the Sunrising, the louder they crow.
The Cocks, the nearer to the Sunrising, the Louder they crow.
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But, the time Iob lived in, it was but Conticinium fidei, yet see, he speaks of Christ 's and his own resurrection,
But, the time Job lived in, it was but Conticinium fidei, yet see, he speaks of christ is and his own resurrection,
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as expresly and plainly, as if it were near at hand. Videndo credere, that's Thomas his faith;
as expressly and plainly, as if it were near At hand. Videndo Believe, that's Thomas his faith;
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he saw Christ was risen, and therefore believed; Plus oculo, quàm oraculo credidit;
he saw christ was risen, and Therefore believed; Plus oculo, quàm oraculo credidit;
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but, Credendo videre, that's Iob 's faith, he believed it as fully, as if he had seen it clearly.
but, Credendo To see, that's Job is faith, he believed it as Fully, as if he had seen it clearly.
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This is the benefit of faith's prospective, it brings the remotest things home to the eye.
This is the benefit of Faith's prospective, it brings the Remotest things home to the eye.
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It is Quoddam aeternitatis exemplar, praeterita, praesenti, futura vastissimo quodam sinu comprehendit;
It is Quoddam aeternitatis exemplar, Things past, praesenti, futura vastissimo Quodam sinu comprehendit;
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it sees at all distances, and fathoms eternity. 3. There was a third Impediment to Iob 's faith;
it sees At all distances, and fathoms eternity. 3. There was a third Impediment to Job is faith;
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that was Magna contrari• … tas. Distance hinders sight; but darkness, and indisposition of the air, much more.
that was Magna contrari• … tas. Distance hinders sighed; but darkness, and indisposition of the air, much more.
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Yet Iob, in the thickest mist of contrariety, and contradiction, sees clearly, believes assuredly: God afl• … icts him, sets him as his enemy;
Yet Job, in the thickest missed of contrariety, and contradiction, sees clearly, believes assuredly: God afl• … icts him, sets him as his enemy;
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yet, Scio quod Redemptor; he is still my Redeemer; though he slays me, nay, while he slays me, I will put my trust in him.
yet, Scio quod Redemptor; he is still my Redeemer; though he slays me, nay, while he slays me, I will put my trust in him.
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Temptations from Satan, disheartnings from friends, afflictions from God, Iob looks through them all, sees comforts beyond them.
Temptations from Satan, disheartnings from Friends, afflictions from God, Job looks through them all, sees comforts beyond them.
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To know God a Redeemer, while he is a punisher; a quickner, and a raiser, while he is a killer;
To know God a Redeemer, while he is a punisher; a quickener, and a raiser, while he is a killer;
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an acquitter, and absolver, when he writes bitter things against him; O Iob, great is thy faith!
an acquitter, and absolver, when he writes bitter things against him; O Job, great is thy faith!
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Sure he was not to learn this now in his adversity; he hath studied this point long, acquainted himself with it;
Sure he was not to Learn this now in his adversity; he hath studied this point long, acquainted himself with it;
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now, in affliction and death, how it refreshes him? Weak Faith may serve in fair weather,
now, in affliction and death, how it Refreshes him? Weak Faith may serve in fair weather,
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when all goes well with thee;
when all Goes well with thee;
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but when terrours from God, temptations from Satan, and discomforts from men beset thee, nothing but this Scio will support thee:
but when terrors from God, temptations from Satan, and discomforts from men beset thee, nothing but this Scio will support thee:
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Weak Faith cannot breed strong consolation. That's the second; Scio, a clear apprehension. The next follows, and that is, III. In Meus; his close application.
Weak Faith cannot breed strong consolation. That's the second; Scio, a clear apprehension. The next follows, and that is, III. In Meus; his close application.
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Scio, that was the eye of Faith, it beheld him clearly; but Meus, My Redeemer, that's the hand of Faith, and holds him firmly.Scio, that was the eye of Faith, it beheld him clearly; but Meus, My Redeemer, that's the hand of Faith, and holds him firmly.
np1, cst vbds dt n1 pp-f n1, pn31 vvd pno31 av-j; cc-acp fw-la, po11 n1, d|vbz dt n1 pp-f n1, cc vvz pno31 av-j.
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It is the property of Saving Faith; it hath vim, NONLATINALPHABET, it hath a force to appropriate, and make Christ our own.
It is the property of Saving Faith; it hath vim,, it hath a force to Appropriate, and make christ our own.
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Without this, a general remote belief would have been cold comfort.
Without this, a general remote belief would have been cold Comfort.
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He loved Me, and gave himself for Me, saith S. Paul. What saith S. Chrysostom? Did Christ dye onely for S. Paul? No, Non excludit, sed appropriat; He loved Me, and gave himself for Me, Says S. Paul. What Says S. Chrysostom? Did christ die only for S. Paul? No, Non excludit, said appropriat;
pns31 vvd pno11, cc vvd px31 p-acp pno11, vvz n1 np1. q-crq vvz np1 np1? vdd np1 vvb av-j p-acp n1 np1? uh-dx, fw-fr n1, vvd j;
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He excludes not others, but he will secure himself. This word Meus, doth facere Deum, possessionem nostram, saith S. Augustine, in Psal. xxxii. make God our own.
He excludes not Others, but he will secure himself. This word Meus, does facere God, possessionem nostram, Says S. Augustine, in Psalm xxxii. make God our own.
pns31 vvz xx n2-jn, cc-acp pns31 vmb vvi px31. d n1 fw-la, vdz fw-la fw-la, fw-la fw-la, vvz n1 np1, p-acp np1 crd. vvb np1 po12 d.
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It is the ligature and joynt of Faith that incorporates us into Christ; NONLATINALPHABET, it glues us to the Lord,
It is the ligature and joint of Faith that incorporates us into christ;, it glues us to the Lord,
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and makes us one Spirit with him.
and makes us one Spirit with him.
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Iob, in his Scio, did not glance, but fix upon him here in Meus. He uses no light touchings, but close embracings.Job, in his Scio, did not glance, but fix upon him Here in Meus. He uses no Light touchings, but close embracings.
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My Well-beloved is mine and I am his: And again, My Well-beloved is as a bundle of Myrrh, that lyes betwixt my Breasts. My Well-beloved is mine and I am his: And again, My Well-beloved is as a bundle of Myrrh, that lies betwixt my Breasts.
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A general, notional, catholick Faith, walks in a garden of Myrrh, that's pleasant and delightful;
A general, notional, catholic Faith, walks in a garden of Myrrh, that's pleasant and delightful;
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but this special Faith, that Iob stayes by, gathers this Myrrh, binds it in a bundle, layes it 'twixt his Breasts; that's fragrant and comfortable.
but this special Faith, that Job stays by, gathers this Myrrh, binds it in a bundle, lays it betwixt his Breasts; that's fragrant and comfortable.
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This application, 'tis always useful, especially when we are in Iob 's case. Temptations, and Afflictions, they will make us run to God, clasp fast about him:
This application, it's always useful, especially when we Are in Job is case. Temptations, and Afflictions, they will make us run to God, clasp fast about him:
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Deus Meus, Deus Meus, in the closest application.Deus Meus, Deus Meus, in the closest application.
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We have done with the first particular of the Text, Iob 's Faith of Christs Resurrection: Come we now to the
We have done with the First particular of the Text, Job is Faith of Christ Resurrection: Come we now to the
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Second, the faithful Profession he makes of his own;Second, the faithful Profession he makes of his own;
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That, although death had already seiz'd upon him, yet he was assur'd he should rise again,
That, although death had already seized upon him, yet he was assured he should rise again,
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and be made partaker of a joyful Resurrection.
and be made partaker of a joyful Resurrection.
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That we may take a more full view of this holy Profession, and observe the many Excellencies that shew forth themselves in this Faith of his, we will reduce all to three observable Particulars: 1. Veritas ▪ Fidei; There we shall see those Truths that are couch'd here in Iob 's holy Profession;
That we may take a more full view of this holy Profession, and observe the many Excellencies that show forth themselves in this Faith of his, we will reduce all to three observable Particulars: 1. Veritas ▪ Fidei; There we shall see those Truths that Are couched Here in Job is holy Profession;
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and thence we shall learn the dogmatical part of this sacred mysterie of our Resurrection.
and thence we shall Learn the dogmatical part of this sacred mystery of our Resurrection.
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2. Pietas Fidei; The many Evidences of Piety and Devotion, which appears in this Profession of Faith, of his Resurrection. 3. Beneficium Fidei; The many seasonable and useful advantages of his Faith, which this holy man found in this Meditation, and Profession.
2. Pietas Fidei; The many Evidences of Piety and Devotion, which appears in this Profession of Faith, of his Resurrection. 3. Beneficium Fidei; The many seasonable and useful advantages of his Faith, which this holy man found in this Meditation, and Profession.
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First, observe the several Truths included in this Faith of Iob, concerning his own resurrection: Reduce them all to these three heads;First, observe the several Truths included in this Faith of Job, Concerning his own resurrection: Reduce them all to these three Heads;
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1. Here is Certitudo resurrectionis propriae: He apprehends the truth of his own resurrection with fullest assurance. I know it;
1. Here is Certitudo resurrectionis propriae: He apprehends the truth of his own resurrection with Fullest assurance. I know it;
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that word of certainty belongs not onely to his Faith of Christs Resurrection, but it sets out the confidence he had of his own.
that word of certainty belongs not only to his Faith of Christ Resurrection, but it sets out the confidence he had of his own.
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Christs Resurrection and ours, are made two several Articles of our Creed. First, we believe Christ rose the third day; Christ Resurrection and ours, Are made two several Articles of our Creed. First, we believe christ rose the third day;
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then again, we believe the Resurrection of the body, that we shall rise also.
then again, we believe the Resurrection of the body, that we shall rise also.
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Now Divines observe, that which makes several Articles of our Faith, are the several difficulties that are in those Articles, which we profess to believe.
Now Divines observe, that which makes several Articles of our Faith, Are the several difficulties that Are in those Articles, which we profess to believe.
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Now our resurrection carries with it the shew of some difficulty, and improbability, that appear not in Christs Resurrection;
Now our resurrection carries with it the show of Some difficulty, and improbability, that appear not in Christ Resurrection;
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so that a man may yield to the truth of Christs Resurrection, and yet stick at ours,
so that a man may yield to the truth of Christ Resurrection, and yet stick At ours,
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and doubt and question that. 1. Christ was God; it was easie for him to raise up himself.
and doubt and question that. 1. christ was God; it was easy for him to raise up himself.
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He had power to lay down his life, and power to take it up again, at pleasure.He had power to lay down his life, and power to take it up again, At pleasure.
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But Iob, and all we, are frail, and weak creatures;
But Job, and all we, Are frail, and weak creatures;
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when the pit hath shut her mouth upon us, how shall we rise again? 2. Though Christ were dead,
when the pit hath shut her Mouth upon us, how shall we rise again? 2. Though christ were dead,
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and so his soul sever'd from his body, yet his God-head and Divinity were still united to it.
and so his soul severed from his body, yet his Godhead and Divinity were still united to it.
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His dead body, was the body of the Son of God; still supported, and sustained by the Deity;
His dead body, was the body of the Son of God; still supported, and sustained by the Deity;
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and so being united to the fountain of life, 'tis more conceivable that he should revive,
and so being united to the fountain of life, it's more conceivable that he should revive,
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and live again. 3. Christs body in the grave saw no corruption, or putrefaction, no incineration, turn'd not into dust and ashes;
and live again. 3. Christ body in the grave saw no corruption, or putrefaction, no incineration, turned not into dust and Ashes;
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lay but three dayes in the grave, and revived.
lay but three days in the grave, and revived.
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Iob 's body, and ours, shall be eaten with worms, turn'd to corruption, rotted in the grave many hundred years.Job is body, and ours, shall be eaten with worms, turned to corruption, rotted in the grave many hundred Years.
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It is easier then to conceive Christs Resurrection, then to believe ours. Yet Iob, ye see, sets his Scio to both: I know, Christ is risen;
It is Easier then to conceive Christ Resurrection, then to believe ours. Yet Job, you see, sets his Scio to both: I know, christ is risen;
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and, notwithstanding all these improbabilities, I am sure (he speaks it as knowingly) I know, I shall arise.
and, notwithstanding all these improbabilities, I am sure (he speaks it as knowingly) I know, I shall arise.
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Both Articles must be believed with the same assurance.
Both Articles must be believed with the same assurance.
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We are told by some, that those Truths that concern Christ, and the Church in general, you may believe firmly,
We Are told by Some, that those Truths that concern christ, and the Church in general, you may believe firmly,
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and certainly say, I know them;
and Certainly say, I know them;
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but for those Truths that concern our selves in particular, That Christ hath Redeemed me, Sanctified me, will Raise me to Life and Glory, there is no Scio for them;
but for those Truths that concern our selves in particular, That christ hath Redeemed me, Sanctified me, will Raise me to Life and Glory, there is no Scio for them;
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we cannot be sure of them; hope well we may, but with contrary doubtings and suspitions.
we cannot be sure of them; hope well we may, but with contrary doubtings and suspicions.
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No, in all Gods Promises, Faith must labour to work out assurance. Quod propter Deum creditur, aequalitèr creditur.
No, in all God's Promises, Faith must labour to work out assurance. Quod propter God creditur, aequalitèr creditur.
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If God saith, Faith assures it self of it. It is the infirmity of Faith to doubt, not the duty of Faith.
If God Says, Faith assures it self of it. It is the infirmity of Faith to doubt, not the duty of Faith.
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Then Faith works kindly, when to every Truth reveal'd, it sets to its Scio. That's the first, Certitudo Fidei. 2. Here in this Profession of Iob, is Fundatio Resurrectionis; the ground and foundation that he layes to his Faith of his own resurrection.
Then Faith works kindly, when to every Truth revealed, it sets to its Scio. That's the First, Certitudo Fidei. 2. Here in this Profession of Job, is Fundatio Resurrectionis; the ground and Foundation that he lays to his Faith of his own resurrection.
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Why is Iob sure he shall rise again? Because he is sure that Christ is risen.
Why is Job sure he shall rise again? Because he is sure that christ is risen.
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First he knows, Christ is alive; then he inferrs, I shall live again. Our resurrection is founded and built upon Christs Resurrection.
First he knows, christ is alive; then he infers, I shall live again. Our resurrection is founded and built upon Christ Resurrection.
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'Tis that that gives footing and fastning to our Faith.
It's that that gives footing and fastening to our Faith.
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Still the Apostle inferrs our resurrection from that of Christs. He that raised Christ from the dead, shall also quicken your mortal bodies, Rom. viii.
Still the Apostle infers our resurrection from that of Christ. He that raised christ from the dead, shall also quicken your Mortal bodies, Rom. viii.
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And this Inference, 'tis good upon three grounds: 1. Christs Resurrection, 'tis Argumentum possibilitatis. We may strongly argue from Christs Resurrection, to the possibility of ours.
And this Inference, it's good upon three grounds: 1. Christ Resurrection, it's Argumentum possibilitatis. We may strongly argue from Christ Resurrection, to the possibility of ours.
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If God rais'd him, the same power can raise us also. Tota ratio facti, it is Potentia facientis. Omnipotency sticks at no difficulty.
If God raised him, the same power can raise us also. Tota ratio facti, it is Potentia facientis. Omnipotency sticks At no difficulty.
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Nay, Christs Resurrection argues the possibility of our resurrection, and that with advantage. Christ underwent a cursed death;
Nay, Christ Resurrection argues the possibility of our resurrection, and that with advantage. christ underwent a cursed death;
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death was in its full strength when it seized upon him. If Christ brake through the Irongate, clave the Rocks;
death was in its full strength when it seized upon him. If christ brake through the Irongate, clave the Rocks;
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sure then it is possible for us to rise, now the gate of Life is set open to us, the Rock and Grave-stone roll'd away, and removed for us.
sure then it is possible for us to rise, now the gate of Life is Set open to us, the Rock and Gravestone rolled away, and removed for us.
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Indeed Christs was a full death, so is not ours. 1 Thes. iv. 14. If we believe that Iesus dyed,
Indeed Christ was a full death, so is not ours. 1 Thebes iv. 14. If we believe that Iesus died,
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and rose again, them which sleep in Iesus, will God bring with him. For whether is it easier to say, Awake thou that sleepest;and rose again, them which sleep in Iesus, will God bring with him. For whither is it Easier to say, Awake thou that Sleepest;
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or, Rise from the dead? Dost thou doubt of thy resurrection? Remember that Iesus was rais'd from the dead;
or, Rise from the dead? Dost thou doubt of thy resurrection? remember that Iesus was raised from the dead;
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and be not faithless, but faithful. 2. Christs Resurrection, 'tis a good ground of ours; 'tis Exe• … plum Resurrectionis, the exemplary cause of our resurrection.
and be not faithless, but faithful. 2. Christ Resurrection, it's a good ground of ours; it's Exe• … plum Resurrectionis, the exemplary cause of our resurrection.
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He shall change our vile body, that it may be fashioned like unto his glorious body, Phil. iii. 21. Neither Lazarus, nor the rest in Scripture, are exact patterns of our resurrection: They rose, to dye again;He shall change our vile body, that it may be fashioned like unto his glorious body, Philip iii. 21. Neither Lazarus, nor the rest in Scripture, Are exact patterns of our resurrection: They rose, to die again;
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they were rather bayl'd, and repriev'd from the grave for a time, not fully discharged. Lazarus rose with his grave-cloaths on him, still cloath'd with mortality:
they were rather bailed, and reprieved from the grave for a time, not Fully discharged. Lazarus rose with his graveclothes on him, still clothed with mortality:
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Christ left the grave-cloaths behind him, he is the example of our resurrection. christ left the graveclothes behind him, he is the Exampl of our resurrection.
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An example, is not a casual resemblance, but that which hath a similitude drawn from it by an intended imitation.
an Exampl, is not a casual resemblance, but that which hath a similitude drawn from it by an intended imitation.
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So, onely Christs Resurrection is the example of ours. Hence S. Paul saith, We are planted into the similitude of his Resurrection, Rom. vi. Christs Resurrection hath an assimilative virtue, draws our resurrection into the similitude of it self:
So, only Christ Resurrection is the Exampl of ours. Hence S. Paul Says, We Are planted into the similitude of his Resurrection, Rom. vi. Christ Resurrection hath an assimilative virtue, draws our resurrection into the similitude of it self:
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As the Prophet Elijah applyed every member of his living body, to those of the dead child, and so recovered him.
As the Prophet Elijah applied every member of his living body, to those of the dead child, and so recovered him.
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'Tis Exemplum Resurrectionis. 3. Christs Resurrection, 'tis a good ground of ours; 'tis Principium effectivum nostrae Resurrectionis. Vivo ego, & vos vivetis;
It's Exemplum Resurrectionis. 3. Christ Resurrection, it's a good ground of ours; it's Principium effectivum Nostrae Resurrectionis. Vivo ego, & vos vivetis;
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there is the derivation of our living again, Iohn xiv. 19. The Jews fondly say, that there is something in Spina dorsi, that doth not putrefie in our dead bodies,
there is the derivation of our living again, John xiv. 19. The jews fondly say, that there is something in Spina dorsi, that does not putrefy in our dead bodies,
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and that is the cause of our resurrection.
and that is the cause of our resurrection.
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No, 'tis not Robur dorsi, but Virtus Capitis, the influence of our Head, Christ, that shall convey life to us.
No, it's not Robur dorsi, but Virtus Capitis, the influence of our Head, christ, that shall convey life to us.
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We are to look upon Christs resurrection, as the fountain, and original of ours. He was NONLATINALPHABET, saith S. Basil. Christ did not rise as a private person, for himself,
We Are to look upon Christ resurrection, as the fountain, and original of ours. He was, Says S. Basil. christ did not rise as a private person, for himself,
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but as a publick principle of all our resurrections. Hence he calls himself, The Resurrection and the Life.
but as a public principle of all our resurrections. Hence he calls himself, The Resurrection and the Life.
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S. Paul calls him, Primitias dormientium: The First-fruits dedicate the whole Crop;S. Paul calls him, Primitias Dormientium: The Firstfruits dedicate the Whole Crop;
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so our resurrection, 'tis dedicated by Christ. Tertullian calls our resurrections, Appendices resurrectionis Dominicae. It was represented as on this day.
so our resurrection, it's dedicated by christ. Tertullian calls our resurrections, Appendices resurrectionis Dominicae. It was represented as on this day.
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When he rose, the graves of many Saints were open'd, and they rose with him.
When he rose, the graves of many Saints were opened, and they rose with him.
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As at Kings Coronations, when they receive the Crown, they enlarge prisoners, dispense honours, advance their favourites.
As At Kings Coronations, when they receive the Crown, they enlarge Prisoners, dispense honours, advance their favourites.
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Non tam Christusin carne nostra, quâm caro nostra in Christo. As Ioseph 's advancement, was the advancement and safety of all the Hebrews;Non tam Christus in Carnem nostra, quâm Caro nostra in Christ. As Ioseph is advancement, was the advancement and safety of all the Hebrews;
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and all the Jews were honour'd in the preferment of Hester; so all the body of the Church was raised in Christ. Indeed he entred the grave as our Surety,
and all the jews were honoured in the preferment of Esther; so all the body of the Church was raised in christ. Indeed he entered the grave as our Surety,
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and lay under the arrest of death for our debt; that being discharged, he hath effected not so much his own, as our enlargement.
and lay under the arrest of death for our debt; that being discharged, he hath effected not so much his own, as our enlargement.
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That's the second, Fundatio Resurrectionis. 3. Here in this Profession of Iob 's, is Realitas Resurrectionis; his Faith believes,
That's the second, Fundatio Resurrectionis. 3. Here in this Profession of Job is, is Realitas Resurrectionis; his Faith believes,
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and expects a true, real, substantial, bodily resurrection. Nay, here is not onely a reality, but an identity;
and expects a true, real, substantial, bodily resurrection. Nay, Here is not only a reality, but an identity;
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he shall have a body, and the very same body; 1. He expects a true, real body:
he shall have a body, and the very same body; 1. He expects a true, real body:
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Not as some Hereticks, that turn'd this high mysterie into a moral Allegory;
Not as Some Heretics, that turned this high mystery into a moral Allegory;
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Why the soul, by sinning, neither dyes, nor sleeps, but is immortal, not capable of a resurrection.
Why the soul, by sinning, neither dies, nor sleeps, but is immortal, not capable of a resurrection.
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Thy dead men shall live, together with my dead body shall they rise, saith the Prophet Esay. Chap. xvi. 19. 2. And as there is a reality,Thy dead men shall live, together with my dead body shall they rise, Says the Prophet Isaiah. Chap. xvi. 19. 2. And as there is a reality,
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so here is likewise a perfect identity; we shall receive the same bodies, not new bodies created for us:
so Here is likewise a perfect identity; we shall receive the same bodies, not new bodies created for us:
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In my flesh shall I see God ▪ these eyes shall behold him. 1. Else it were not a resurrection; Quod cecidit, hoc resurgat; quod mortuum est, reviviscat; saith the Father.In my Flesh shall I see God ▪ these eyes shall behold him. 1. Else it were not a resurrection; Quod cecidit, hoc resurgat; quod mortuum est, reviviscat; Says the Father.
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And, 2. Justice and Equity would have it so. The body is partaker in sin, as well as the soul.
And, 2. justice and Equity would have it so. The body is partaker in since, as well as the soul.
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Famula in culpa, must be Socia in poena, saith Salvian. If the Master mourns, the Servant that attends him, follows him in black:Family in culpa, must be Socia in poena, Says Salvian. If the Master mourns, the Servant that attends him, follows him in black:
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If the soul, the principal in sin, if that suffers, the body that's accessory, must share in the punishment. 3. The grand pattern and Example of our resurrection confirms it.
If the soul, the principal in since, if that suffers, the body that's accessory, must share in the punishment. 3. The grand pattern and Exampl of our resurrection confirms it.
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Christ rose not onely with a true body ( Feel me, a spirit hath not flesh and bones ) but with the same body. christ rose not only with a true body (Feel me, a Spirit hath not Flesh and bones) but with the same body.
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Cicatrices Corporis, were Indices Resurrectionis. 4. Mercy delights to have it so; It will pour forth a redundant reward upon soul and body.Cicatrices Corporis, were Indices Resurrectionis. 4. Mercy delights to have it so; It will pour forth a redundant reward upon soul and body.
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God will not forget the labour of love, that the body hath undertaken.
God will not forget the labour of love, that the body hath undertaken.
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That flesh which thou hast chastised and mortified, those hands that have been lifted up in prayer, reach'd out to the poor, employed in good works, those eyes that have shed tears of repentance, He shall wipe tears from those eyes.
That Flesh which thou hast chastised and mortified, those hands that have been lifted up in prayer, reached out to the poor, employed in good works, those eyes that have shed tears of Repentance, He shall wipe tears from those eyes.
cst n1 r-crq pns21 vh2 vvn cc vvn, d n2 cst vhb vbn vvn a-acp p-acp n1, vvd av p-acp dt j, vvn p-acp j n2, d n2 cst vhb vvn n2 pp-f n1, pns31 vmb vvi n2 p-acp d n2.
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Utique, & iisdem oculis, qui flebant, quique adhuc flerent, nisi indulgentia Divina siccaret. Nay, not an hair of our heads shall perish.Utique, & iisdem oculis, qui flebant, Quique Adhoc flerent, nisi Indulgence Divine siccaret. Nay, not an hair of our Heads shall perish.
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Si sic custodiuntur superflua tua, in quanta securitate est Caro tua? S. Augustine. This flesh, this body shall be raised, and glorified.Si sic custodiuntur superflua tua, in quanta securitate est Caro tua? S. Augustine. This Flesh, this body shall be raised, and glorified.
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We have seen the first thing observable, the several Truths profess'd and acknowledged by Iob in this faith of the resurrection. Now follows,
We have seen the First thing observable, the several Truths professed and acknowledged by Job in this faith of the resurrection. Now follows,
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Secondly, Pietas fidei, the Motions, and Evidences of Piety his faith expresses; 1. Here is Fortitudo fidei; here appears the great strength of his faith, that foresees,Secondly, Pietas fidei, the Motions, and Evidences of Piety his faith Expresses; 1. Here is Fortitudo fidei; Here appears the great strength of his faith, that foresees,
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and forecasts all the future difficulties and hindrances of his expectation, and overcomes them all, and is resolute against them.
and forecasts all the future difficulties and hindrances of his expectation, and overcomes them all, and is resolute against them.
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He considers death, and the consequences of death, rotttenness, and corruption:
He considers death, and the consequences of death, rotttenness, and corruption:
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Can a body, when it is wasted, and consumed in the Grave, ever rise again? Yes, yes, saith Iob, Nothing is impossible to an omnipotent God;
Can a body, when it is wasted, and consumed in the Grave, ever rise again? Yes, yes, Says Job, Nothing is impossible to an omnipotent God;
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I know whom I have trusted, and he is able to effect it.
I know whom I have trusted, and he is able to Effect it.
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A weak Faith is glad to look off from these difficulties, and shrinks back at them:
A weak Faith is glad to look off from these difficulties, and shrinks back At them:
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As Martha, considering Lazarus was four days dead, and began to putrefie, her faith began to fail her;
As Martha, considering Lazarus was four days dead, and began to putrefy, her faith began to fail her;
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it was too late now to remove the Grave-stone.
it was too late now to remove the Gravestone.
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But Faith in its strength, considers all these, urges these impossibilities, 〈 ◊ 〉 and yet overcomes them:
But Faith in its strength, considers all these, urges these impossibilities, 〈 ◊ 〉 and yet overcomes them:
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As Elijah in his dispute with Baals Priests, took all the disadvantages to himself;
As Elijah in his dispute with Baal's Priests, took all the disadvantages to himself;
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Pour on water, and again, Pour on more water, Faith shall fetch fire from Heaven to enflame the Sacrifice;Pour on water, and again, Pour on more water, Faith shall fetch fire from Heaven to inflame the Sacrifice;
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so, saith Iob, Let me die, and not, and putrefie in the Grave, nay, let the fire burn my body,
so, Says Job, Let me die, and not, and putrefy in the Grave, nay, let the fire burn my body,
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or the Sea swallow it, or wilde Beasts devour it, yet it shall be restored to me;
or the Sea swallow it, or wild Beasts devour it, yet it shall be restored to me;
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Death shall be praedae suae oustos, like the Lion that kill'd the Prophet, and then stood by his body, and did not consume it.
Death shall be Praedae suae oustos, like the lion that killed the Prophet, and then stood by his body, and did not consume it.
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Iob 's faith laughs at impossibilities, is asham'd to talk of difficulties; with Abraham, considers not his own dead body, but believes above, and against hope; knew God would restore it.Job is faith laughs At impossibilities, is ashamed to talk of difficulties; with Abraham, considers not his own dead body, but believes above, and against hope; knew God would restore it.
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2. A second print of Piety, is Alacritas fidei; the great alacrity and cheerfulness of his faith, against present discouragements.
2. A second print of Piety, is Alacrity fidei; the great alacrity and cheerfulness of his faith, against present discouragements.
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See how cheerfully he views the horrid face of death, now seizing upon him;
See how cheerfully he views the horrid face of death, now seizing upon him;
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looks upon his ulcerous body, the skin consumed and eaten with Worms ( Tertullian saith, he play'd with the Worms) he surveys all the ghastly appearances,
looks upon his ulcerous body, the skin consumed and eaten with Worms (Tertullian Says, he played with the Worms) he surveys all the ghastly appearances,
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and approaches of death, confidently, comfortably, through this faith of the Resurrection. This blessed assurance makes him look Death in the face undauntedly.
and Approaches of death, confidently, comfortably, through this faith of the Resurrection. This blessed assurance makes him look Death in the face undauntedly.
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Alass we how doth any appearance of death affright us? If we see but another man die, the cold sweat,
Alas we how does any appearance of death affright us? If we see but Another man die, the cold sweat,
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and the pale face, and the pangs of death upon him, how doth it dismay us.
and the pale face, and the pangs of death upon him, how does it dismay us.
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Iob finds all these in himself, and speaks comfortably of them. 'Tis S. Augustin 's pious counsel, Si times mortem, ama resurrectionem; Job finds all these in himself, and speaks comfortably of them. It's S. Augustin is pious counsel, Si times mortem, ama resurrectionem;
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If thou beest afraid of death ▪ acquaint thy self with the hope of the resurrection.
If thou Best afraid of death ▪ acquaint thy self with the hope of the resurrection.
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If a man go to prison, and be able to say, I know I shall be bayled, I have one who will quit my debt,
If a man go to prison, and be able to say, I know I shall be bailed, I have one who will quit my debt,
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and enlarge me, such an one fears not the Prison. Let death arrest us, Christ shall enlarge us.
and enlarge me, such an one fears not the Prison. Let death arrest us, christ shall enlarge us.
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We are prisoners of hope, Zech. ix. How cheerfully did Iacob take his journey, when God spake to him, Gen. xlvi. Fear not to go down into Egypt, I will go down with thee, and I will surely bring thee up again. We Are Prisoners of hope, Zechariah ix. How cheerfully did Iacob take his journey, when God spoke to him, Gen. xlvi. fear not to go down into Egypt, I will go down with thee, and I will surely bring thee up again.
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This hope made Iob, not onely not to fear death, but even to desire it; Chap. xiv. Oh that thou wouldst hide me in the Grave; then he asks this question;
This hope made Job, not only not to Fear death, but even to desire it; Chap. xiv. O that thou Wouldst hide me in the Grave; then he asks this question;
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If a man die, shall he live again? Yes, saith he, Thou shalt call, and I will answer thee, thou wilt have a desire to the work of thine hands. If a man die, shall he live again? Yes, Says he, Thou shalt call, and I will answer thee, thou wilt have a desire to the work of thine hands.
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That's the second, Alacritas fidei. 3. There is yet another print of Piety, Sancta expectatio Fidei. What is the thing his Faith longs for at the resurrection? It is the seeing of his Saviour, the beholding of God, the enjoying of his Redeemer.
That's the second, Alacrity fidei. 3. There is yet Another print of Piety, Sancta expectatio Fidei. What is the thing his Faith longs for At the resurrection? It is the seeing of his Saviour, the beholding of God, the enjoying of his Redeemer.
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In my flesh shall I see God; and mine eyes shall behold him. 'Tis that that makes the resurrection comfortable;In my Flesh shall I see God; and mine eyes shall behold him. It's that that makes the resurrection comfortable;
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not that we shall live ever, but be ever with the Lord. It was small joy for Absalom to dwell at Ierusalem, and not be admitted to see the Kings face, 2 Sam. xiv. Heaven is not Heaven, but a place of confinement, without this glorious and blessed Vision.
not that we shall live ever, but be ever with the Lord. It was small joy for Absalom to dwell At Ierusalem, and not be admitted to see the Kings face, 2 Sam. xiv. Heaven is not Heaven, but a place of confinement, without this glorious and blessed Vision.
xx cst pns12 vmb vvi av, cc-acp vbb av p-acp dt n1. pn31 vbds j n1 p-acp np1 pc-acp vvi p-acp np1, cc xx vbi vvn pc-acp vvi dt ng1 n1, crd np1 crd. n1 vbz xx n1, cc-acp dt n1 pp-f n1, p-acp d j cc j-vvn n1.
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Though Moses, and Elias vanish on Mount Tabor, yet to see Christ in glory, is abundant happiness.
Though Moses, and Elias vanish on Mount Tabor, yet to see christ in glory, is abundant happiness.
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Do occidere heliace; the glory of the Sun swallows up the glory of the lesser Stars.Do occidere heliace; the glory of the Sun Swallows up the glory of the lesser Stars.
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Whom have I in heaven but thee, and whom do I desire in comparison of thee? Psal. lxxiii. The good women at the Sepulchre this Day saw a Vision of Angels, but that contented them not, till Christ himself appeared.Whom have I in heaven but thee, and whom do I desire in comparison of thee? Psalm lxxiii. The good women At the Sepulchre this Day saw a Vision of Angels, but that contented them not, till christ himself appeared.
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Iob knew he should enjoy the society of Saints, and Angels, sit down, and feast it with Abraham, and Isaac, and Iacob in the Kingdom of Heaven; Job knew he should enjoy the society of Saints, and Angels, fit down, and feast it with Abraham, and Isaac, and Iacob in the Kingdom of Heaven;
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but here is the height of his happiness; I shall see my Saviour.
but Here is the height of his happiness; I shall see my Saviour.
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Heaven, as it is Coenaculum sponsi, the Guest-chamber for the supper of the Lamb, 'tis a place of comfort;
Heaven, as it is Coenaculum sponsi, the Guest-chamber for the supper of the Lamb, it's a place of Comfort;
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but, as it is Thaelamus sponsi, the Bride-chamber of the Lamb, where the Spouse enjoys him whom her soul loves, it is the place of blessedness.
but, as it is Thaelamus sponsi, the Bridechamber of the Lamb, where the Spouse enjoys him whom her soul loves, it is the place of blessedness.
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Thirdly, the last thing remains, that's Beneficium fidei, the use and benefit Iob makes to himself of this Meditation.Thirdly, the last thing remains, that's Beneficium fidei, the use and benefit Job makes to himself of this Meditation.
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And the benefit is threefold, suitable, and seasonable to a threefold condition in which Iob now was. 1. Iob was overlaid, and opprest with affliction.
And the benefit is threefold, suitable, and seasonable to a threefold condition in which Job now was. 1. Job was overlaid, and oppressed with affliction.
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Suitable to this condition, this Meditation affords, Vim sustentaetivam; it supports his spirits amidst all his afflictions.
Suitable to this condition, this Meditation affords, Vim sustentaetivam; it supports his spirits amid all his afflictions.
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Here is the patience of the Saints;
Here is the patience of the Saints;
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mockings, and scourgings, and bonds, and imprisonments, they endured them all, because they expected a better resurrection. Heb. xi. That blessed day will make amends for all.
mockings, and scourgings, and bonds, and imprisonments, they endured them all, Because they expected a better resurrection. Hebrew xi. That blessed day will make amends for all.
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It was this hope that sustained S. Paul, kept him from fainting, 2 Cor. iv. Knowing, that he which raised up the Lord Iesus, shall raise us up also with Iesus, — and for this cause we faint not.
It was this hope that sustained S. Paul, kept him from fainting, 2 Cor. iv. Knowing, that he which raised up the Lord Iesus, shall raise us up also with Iesus, — and for this cause we faint not.
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Thus also he comforts, and cheers up other Christians.
Thus also he comforts, and cheers up other Christians.
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If in this life onely, we had hope in Christ, we were of all men most miserable; If in this life only, we had hope in christ, we were of all men most miserable;
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But there is a Resurrection, after this life we have hope in Christ, and therefore of all men most happy.
But there is a Resurrection, After this life we have hope in christ, and Therefore of all men most happy.
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This assurance will stand by us, when all things else fail.
This assurance will stand by us, when all things Else fail.
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It was Esau 's confession, Behold, I am at the point to die, and what profit shall this birthright do to me? But, to be Filius resurrectionis, that Birthright will relieve us at our last agony, and support us comfortably.
It was Esau is Confessi, Behold, I am At the point to die, and what profit shall this birthright do to me? But, to be Filius resurrectionis, that Birthright will relieve us At our last agony, and support us comfortably.
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Iob felt the good of this Meditation, and he insists upon it;Job felt the good of this Meditation, and he insists upon it;
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Here is Masticatio fidei, he chews it in his mouth, and sucks out the sweetness of it. 2. You may see Iob in another condition, transported with passion,
Here is Masticatio fidei, he chews it in his Mouth, and sucks out the sweetness of it. 2. You may see Job in Another condition, transported with passion,
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and suitable to that, this Meditation it had Vim quietativam; a great virtue he found in it, to settle, and compose him.
and suitable to that, this Meditation it had Vim quietativam; a great virtue he found in it, to settle, and compose him.
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In the Verses going before, his spirit is stirred within him, he is full of complainings,
In the Verses going before, his Spirit is stirred within him, he is full of complainings,
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and murmurings, and quarrellings with God, and expostulations; See how he rebukes, and allays these storms and tempests, with this Meditation;
and murmurings, and quarrelings with God, and expostulations; See how he rebukes, and allays these storms and tempests, with this Meditation;
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O my soul, keep silence unto God, for of him comes my salvation. Oh my soul, keep silence unto God, for of him comes my salvation.
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Thus David stills discontents, Why art thou so troubled, O my soul? Why art thou so disquieted within me? I shall yet praise him.
Thus David stills discontents, Why art thou so troubled, Oh my soul? Why art thou so disquieted within me? I shall yet praise him.
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The day shall come, that I shall see his countenance, and for ever enjoy him.
The day shall come, that I shall see his countenance, and for ever enjoy him.
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Mortale mori, is one ground of settlement against these perplexities, and Iob makes use of it, Chap. xiv. but, Mortuum reviviscere, is satisfaction with advantage;Mortal Mori, is one ground of settlement against these perplexities, and Job makes use of it, Chap. xiv. but, Mortuum reviviscere, is satisfaction with advantage;
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that will calm, and quiet all his complainings. 3. Lastly, behold Iob in another condition; he is charged by his friends, with the sin of hypocrisie;
that will Cam, and quiet all his complainings. 3. Lastly, behold Job in Another condition; he is charged by his Friends, with the since of hypocrisy;
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and then this Meditation, it hath Vim apologeticam, 'tis his defence and apologie against that accusation.
and then this Meditation, it hath Vim apologeticam, it's his defence and apology against that accusation.
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Against all their surmises and suspicions of his integrity, this he opposes for his justification;
Against all their surmises and suspicions of his integrity, this he opposes for his justification;
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It is God that justifies me, who are ye that condemn me? 'Tis Christ, that is dead,It is God that Justifies me, who Are you that condemn me? It's christ, that is dead,
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and now risen again, he shall judge and acquit me. O! hypocrisie shrinks at the thought of death, trembles to hear of a resurrection.
and now risen again, he shall judge and acquit me. OH! hypocrisy shrinks At the Thought of death, trembles to hear of a resurrection.
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These painted Sepulchres till then, make a goodly shew; they are the beautifullest parts that are in the Church;
These painted Sepulchres till then, make a goodly show; they Are the beautifullest parts that Are in the Church;
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but when the Vault shall be open'd, and all secrets disclosed; nothing will appear then, but horrour and confusion, rottenness and corruption.
but when the Vault shall be opened, and all secrets disclosed; nothing will appear then, but horror and confusion, rottenness and corruption.
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But truth and integrity appeals unto that great Trial;
But truth and integrity appeals unto that great Trial;
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knows, that the Name that's written in Heaven, shall one day be cleared from slanders on earth.
knows, that the Name that's written in Heaven, shall one day be cleared from slanders on earth.
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My witness is in Heaven, and my record is on high. That's the great avowment of Iobs truth, and integrity;My witness is in Heaven, and my record is on high. That's the great avowment of Jobs truth, and integrity;
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till then, it matters not much what the world says of us.
till then, it matters not much what the world Says of us.
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Lingua Petiliani, non est ventilabrum Christi; there lies an appeal of all mens censures, to that days trial, before the great Tribunal.Lingua Petiliani, non est ventilabrum Christ; there lies an appeal of all men's censures, to that days trial, before the great Tribunal.
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A joyfull appearance before which, He grant unto us, who as this Day overcame death for us,
A joyful appearance before which, He grant unto us, who as this Day overcame death for us,
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and opened unto us the Gate of eternal life, even Jesus, that hath delivered us from the wrath to come.
and opened unto us the Gate of Eternal life, even jesus, that hath Delivered us from the wrath to come.
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To whom, with the Father, &c.
To whom, with the Father, etc.
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ON EASTER-DAY. The Second Sermon.
ON EASTER-DAY. The Second Sermon.
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ROM. viii. 11. But if the Spirit of him that raised up Iesus from the dead, dwell in you;
ROM. viii. 11. But if the Spirit of him that raised up Iesus from the dead, dwell in you;
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he that raised up Christ from the dead, shall also quicken your mortal bodies by his Spirit that dwelleth in you.
he that raised up christ from the dead, shall also quicken your Mortal bodies by his Spirit that dwells in you.
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IN this Context and passage of Scripture, the Apostle discourses the state and condition of a Christian.
IN this Context and passage of Scripture, the Apostle discourses the state and condition of a Christian.
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And having in the former part of this Epistle settled the truth of our Justification by the death of Christ, now he layes down grounds of comfort against those infirmities,
And having in the former part of this Epistle settled the truth of our Justification by the death of christ, now he lays down grounds of Comfort against those infirmities,
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and imperfections, that Christians find and feel themselves to be subject to. 1. He discovers these infirmities, chap. vii. I know that in me, that is, in my flesh, there dwells no good thing.
and imperfections, that Christians find and feel themselves to be Subject to. 1. He discovers these infirmities, chap. vii. I know that in me, that is, in my Flesh, there dwells no good thing.
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Odi quod sum, non sum quod amo. Aug. Epist. 106. The good that I would, I do not;
Odin quod sum, non sum quod Amo. Aug. Epistle 106. The good that I would, I do not;
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the evil which I would not do, that do I. 'Tis that which S. Augustine calls, Rixa & jurgium, inter carnem, & spiritum;
the evil which I would not do, that do I. It's that which S. Augustine calls, Rixa & Jurgium, inter Carnem, & spiritum;
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Hannah and Peninnah under the same roof, vexing each other; the one provoking, the other weeping;Hannah and Peninnah under the same roof, vexing each other; the one provoking, the other weeping;
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both disquieting the peace of the soul. And he who is Spiritual, like S. Paul, will heed and observe them;
both disquieting the peace of the soul. And he who is Spiritual, like S. Paul, will heed and observe them;
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have his eye upon his thoughts and inward inclinations.
have his eye upon his thoughts and inward inclinations.
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The Naturalists say, that man hath two muscles in his eyes more then other creatures, that make him look upward.
The Naturalists say, that man hath two muscles in his eyes more then other creatures, that make him look upward.
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A Christian hath two more, to make him look inward, to search and descry the stirrings of his heart. 2. As he discovers them,
A Christian hath two more, to make him look inward, to search and descry the stirrings of his heart. 2. As he discovers them,
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so he bewayls and mourns for them.
so he bewails and mourns for them.
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NONLATINALPHABET; O wretched man that I am, who shall deliver me from the body of this death!
; O wretched man that I am, who shall deliver me from the body of this death!
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See the spirit of S. Paul; he rejoyces in afflictions, but he mourns for corruptions. Vers. 35. Quis separabit? He defies afflictions, the greatest of them:
See the Spirit of S. Paul; he rejoices in afflictions, but he mourns for corruptions. Vers. 35. Quis separabit? He defies afflictions, the greatest of them:
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But, chap. vii. 24. he hath another exclamation, Quis liberabit? He groans under infirmities and corruptions, the least of them.
But, chap. vii. 24. he hath Another exclamation, Quis Liberabit? He groans under infirmities and corruptions, the least of them.
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Ey, here is the true mark of a Spiritual man; he chooseth affliction rather then iniquity.
Ey, Here is the true mark of a Spiritual man; he chooses affliction rather then iniquity.
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Affliction sits light, but sin sits heavy on him.
Affliction sits Light, but since sits heavy on him.
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Tu nôsti gemitus cordis mei, de hacre, & flumina oculorum meorum, saith S. Augustine, bewailing but one of his infirmities. 3. He finds,Tu nôsti gemitus Cordis mei, de hacre, & flumina oculorum meorum, Says S. Augustine, bewailing but one of his infirmities. 3. He finds,
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and layes hold upon help against them. Faith represents Christ, and his power ready to succour and deliver him;
and lays hold upon help against them. Faith represents christ, and his power ready to succour and deliver him;
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I thank God, through Iesus Christ my Lord. I thank God, through Iesus christ my Lord.
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These infirmities fetch'd tears from S. Paul, but yet he doth not weep out the eye of Faith;
These infirmities fetched tears from S. Paul, but yet he does not weep out the eye of Faith;
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looks up to Christ, as to his soveraign Antidote, to cure and recover him.
looks up to christ, as to his sovereign Antidote, to cure and recover him.
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And then, 4. He comforts himself against those many evils, that are consequent fruits arising from these infirmities.
And then, 4. He comforts himself against those many evils, that Are consequent fruits arising from these infirmities.
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There are three main evils that arise from them; 1. These sinful infirmities; in themselves, have a condemning power in them;
There Are three main evils that arise from them; 1. These sinful infirmities; in themselves, have a condemning power in them;
pc-acp vbr crd j n2-jn cst vvb p-acp pno32; crd np1 j n2; p-acp px32, vhb dt vvg n1 p-acp pno32;
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they deserve, in justice, no less then the curse of God, and eternal damnation. Papists, and others may sleight these first motions, and count them no sins; S. Paul judges them damnable.
they deserve, in Justice, no less then the curse of God, and Eternal damnation. Papists, and Others may sleight these First motions, and count them no Sins; S. Paul judges them damnable.
pns32 vvb, p-acp n1, av-dx dc cs dt n1 pp-f np1, cc j n1. njp2, cc n2-jn vmb n1 d ord n2, cc vvb pno32 dx n2; n1 np1 vvz pno32 j.
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Sin is so strong a poyson, that the least grain is deadly;
since is so strong a poison, that the least grain is deadly;
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and the Gospel doth not make them no sins, but makes them pardonable, (As God destroyed not the fiery Serpents,
and the Gospel does not make them no Sins, but makes them pardonable, (As God destroyed not the fiery Serpents,
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but provided a cure and remedy against them) in themselves damnable.
but provided a cure and remedy against them) in themselves damnable.
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Against this evil consequent, S. Paul finds a Consolation, vers. 1. There is no condemnation to them that are in Christ Iesus;
Against this evil consequent, S. Paul finds a Consolation, vers. 1. There is no condemnation to them that Are in christ Iesus;
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that State and Condition, brings with it Pardon and Absolution.
that State and Condition, brings with it Pardon and Absolution.
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2. A second evil consequent from these infirmities, is that Thraldome, and Captivity, and Vexation, which these remainders of sin bring upon the soul of a Christian.
2. A second evil consequent from these infirmities, is that Thraldom, and Captivity, and Vexation, which these remainders of since bring upon the soul of a Christian.
crd dt ord j-jn j p-acp d n2, vbz d n1, cc n1, cc n1, r-crq d n2 pp-f n1 vvb p-acp dt n1 pp-f dt njp.
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Though he hath his pardon, yet his shackles and his bolts are still upon him.
Though he hath his pardon, yet his shackles and his bolts Are still upon him.
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Though he be freed from the condemning power of these infirmities, yet still he suffers encumbrance and vexation from them.
Though he be freed from the condemning power of these infirmities, yet still he suffers encumbrance and vexation from them.
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It is matter of great heaviness to the Saints, that they are thus hindred and encumbred;
It is matter of great heaviness to the Saints, that they Are thus hindered and encumbered;
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that they find such strivings and rebellions in themselves against the law of God; that the flesh should resist and oppress the spirit;
that they find such strivings and rebellions in themselves against the law of God; that the Flesh should resist and oppress the Spirit;
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that Hagar should insult over Sarah; the bond-woman over the free;
that Hagar should insult over Sarah; the bondwoman over the free;
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that Ishmael should over-top Isaac; that Esau, in the womb of grace, should struggle with Iacob; that the house of Saul should still be quarrelling with the house of David. But against this, he comforts himself and others;
that Ishmael should overtop Isaac; that Esau, in the womb of grace, should struggle with Iacob; that the house of Saul should still be quarreling with the house of David. But against this, he comforts himself and Others;
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The law of the Spirit hath made us free from the law of sin; The law of the Spirit hath made us free from the law of since;
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— ye are not in the flesh, but in the Spirit, vers. 9. 3. A third evil is, that these infirmities,— you Are not in the Flesh, but in the Spirit, vers. 9. 3. A third evil is, that these infirmities,
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and remainders of sin, have a malignant power to make us subject to the law of death.
and remainders of since, have a malignant power to make us Subject to the law of death.
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Their very being in a Christian, is the seed and original of mortality. 1. Though sin be pardon'd by the death of Christ; 2. Though the dominion and power of it be broken and subdued by the Spirit of Christ; yet, 3. As long as it remains in us in the least and lowest degree, it makes us subject to the power of death.
Their very being in a Christian, is the seed and original of mortality. 1. Though since be pardoned by the death of christ; 2. Though the dominion and power of it be broken and subdued by the Spirit of christ; yet, 3. As long as it remains in us in the least and lowest degree, it makes us Subject to the power of death.
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Yet against this, S. Paul finds a double comfort: 1. This subjection to death is not total, 'tis but half a death;
Yet against this, S. Paul finds a double Comfort: 1. This subjection to death is not total, it's but half a death;
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the death of the body onely. That, indeed, we are obnoxious to; but the soul hath escaped free from the snares of death.
the death of the body only. That, indeed, we Are obnoxious to; but the soul hath escaped free from the snares of death.
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The body indeed is dead (that is subject to death) because of sin; but the Spirit, that is life, because of righteousness, vers. The body indeed is dead (that is Subject to death) Because of since; but the Spirit, that is life, Because of righteousness, vers.
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10. Our chiefest and best part, the proper seat of misery, or happiness, that's put into a state of spiritual and glorious immortality.
10. Our chiefest and best part, the proper seat of misery, or happiness, that's put into a state of spiritual and glorious immortality.
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Fear not that, that kills the body, and can do no more; fear not that, that kills the body, and can do no more;
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It is not a total death. 2. Even this bodily death to be undergone, 'tis not perpetual; that's a second comfort.
It is not a total death. 2. Even this bodily death to be undergone, it's not perpetual; that's a second Comfort.
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It hath a limit of time set to it. Death shall not alwayes gnaw upon us in the grave.
It hath a limit of time Set to it. Death shall not always gnaw upon us in the grave.
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The righteous shall have dominion over Death in the morning. The righteous shall have dominion over Death in the morning.
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Our bodies, in the holds of Death, are Prisoners of Hope; there will be an enlargement;
Our bodies, in the holds of Death, Are Prisoners of Hope; there will be an enlargement;
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Death shall be swallowed up, and abolish'd;
Death shall be swallowed up, and abolished;
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the Power and Spirit of God shall free these mortal bodies, bring us, like Peter, asleep out of the dungeon.
the Power and Spirit of God shall free these Mortal bodies, bring us, like Peter, asleep out of the dungeon.
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If the Spirit of him that raised up Iesus from the dead dwell in you. The Text then, 'tis the blessed Assurance, and Evidence of a Christians happy Resurrection.If the Spirit of him that raised up Iesus from the dead dwell in you. The Text then, it's the blessed Assurance, and Evidence of a Christians happy Resurrection.
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In it observe these four particulars: 1. Is the Condition, upon which it is promised, and we may expect it;
In it observe these four particulars: 1. Is the Condition, upon which it is promised, and we may expect it;
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If the Spirit of him that raised up Iesus from the dead dwell in you. 2. Is the main Cause and Efficient of this our Resurrection;If the Spirit of him that raised up Iesus from the dead dwell in you. 2. Is the main Cause and Efficient of this our Resurrection;
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'Tis he who raised up Christ from the dead. 3. Is the Acting and Performing of it;
It's he who raised up christ from the dead. 3. Is the Acting and Performing of it;
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He shall quicken your mortal bodies. 4. Is the Ground and Reason of it; Because his Spirit dwells in you. He shall quicken your Mortal bodies. 4. Is the Ground and Reason of it; Because his Spirit dwells in you.
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First, for the Condition, If. I call it a Condition, and yet it carries a threefold force in it: I.First, for the Condition, If. I call it a Condition, and yet it carries a threefold force in it: I.
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It hath the force of a Connexion;
It hath the force of a Connexion;
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it makes a Connexion with the former priviledges and comforts of a Christian. 1. No condemnation for sin, vers. 1. that's one comfort. 2. No dominion,
it makes a Connexion with the former privileges and comforts of a Christian. 1. No condemnation for since, vers. 1. that's one Comfort. 2. No dominion,
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nor power, nor absolute sway of sin; that's a second comfort. 3. No total, nor final, nor utter destruction by sin; Death is abolish'd; that's a third comfort.
nor power, nor absolute sway of since; that's a second Comfort. 3. No total, nor final, nor utter destruction by since; Death is abolished; that's a third Comfort.
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It shews us a blessed concatenation, and linck of a Christians priviledges.
It shows us a blessed concatenation, and link of a Christians privileges.
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Mercy, it begins in Pardon, and growes, and diffuses it self in Grace, and never gives over till it hath placed us in Glory. 1. Here is the fat Calf kill'd for us;
Mercy, it begins in Pardon, and grows, and diffuses it self in Grace, and never gives over till it hath placed us in Glory. 1. Here is the fat Calf killed for us;
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the holy Lamb of God redeeming us from condemnation. 2. Here is the Ring put upon our finger, the Seal and Pledge of his Spirit;
the holy Lamb of God redeeming us from condemnation. 2. Here is the Ring put upon our finger, the Seal and Pledge of his Spirit;
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and, 3. Here is the choyce Robe of Glory and Immortality, that we are invested with. 'Tis a Connexion.
and, 3. Here is the choice Robe of Glory and Immortality, that we Are invested with. It's a Connexion.
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II. It hath the use and force of an Illation; But if. He deduces and proves our Resurrection out of former antecedent principles, and priviledges.
II It hath the use and force of an Illation; But if. He deduces and Proves our Resurrection out of former antecedent principles, and privileges.
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The raising, and glorifying of our bodies, 'tis an appendix, and deduction from some other things.
The raising, and glorifying of our bodies, it's an appendix, and deduction from Some other things.
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Our Resurrection is not so much a principle, as a conclusion of Faith;
Our Resurrection is not so much a principle, as a conclusion of Faith;
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and it must be inferred, not by an Enthymeme, but by a Sorites; it hangs not upon one principle, but upon many;
and it must be inferred, not by an Enthymeme, but by a Sorites; it hangs not upon one principle, but upon many;
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Not conclude, Praescivit, ergo glorificavit; but, He hath redeemed, he hath called, he hath mortified, and sanctified, therefore he will raise us, and at last glorifie us.
Not conclude, Praescivit, ergo glorificavit; but, He hath redeemed, he hath called, he hath mortified, and sanctified, Therefore he will raise us, and At last Glorify us.
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These assurances are not immediate, and clear in themselves, but are contained in their causes. We must not presently affirm, I shall be saved, my body shall be raised;
These assurances Are not immediate, and clear in themselves, but Are contained in their Causes. We must not presently affirm, I shall be saved, my body shall be raised;
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but it must be lawfully concluded, out of warrantable grounds;
but it must be lawfully concluded, out of warrantable grounds;
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If I be justified, If I be sanctified, If the Spirit of God dwell in me;
If I be justified, If I be sanctified, If the Spirit of God dwell in me;
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make sure of these, these are Evidences, and Arguments, and Pledges of our Resurrection. That's the second;
make sure of these, these Are Evidences, and Arguments, and Pledges of our Resurrection. That's the second;
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it hath the force of an Illation. III. It hath the force of a Caution, and necessary Proviso.
it hath the force of an Illation. III. It hath the force of a Caution, and necessary Proviso.
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And so it makes our Resurrection conditional.
And so it makes our Resurrection conditional.
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But how can that be? 1. Our Resurrection, 'tis absolute and necessary, ex exigentia Iustiti• …; 'tis appointed for all men to come to Iudgment, Heb. ix. The Resurrection shall bring the prisoners from the Jayl to the Bar. True, and yet it is conditional.
But how can that be? 1. Our Resurrection, it's absolute and necessary, ex exigentia Iustiti• …; it's appointed for all men to come to Judgement, Hebrew ix. The Resurrection shall bring the Prisoners from the Jail to the Bar. True, and yet it is conditional.
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That there shall be a Resurrection, 'tis grounded on Gods Justice; but the resurrection to Life, that's capable of a limitation, and condition;
That there shall be a Resurrection, it's grounded on God's justice; but the resurrection to Life, that's capable of a limitation, and condition;
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If I may attain to the resurrection of the dead, saith S. Paul, Phil. iii. 11. That there shall be an Assizes,If I may attain to the resurrection of the dead, Says S. Paul, Philip iii. 11. That there shall be an Assizes,
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and Jayl-delivery, is settled by Law; but how the prisoners shall speed, whether pardon'd, or condemned, there is hazard in that.
and jail-delivery, is settled by Law; but how the Prisoners shall speed, whither pardoned, or condemned, there is hazard in that.
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On Phara• … h 's Birth-day, both Butler and Baker shall come out of Prison, but whether to Advancement, or Execution, is not so certain.
On Phara• … h is Birthday, both Butler and Baker shall come out of Prison, but whither to Advancement, or Execution, is not so certain.
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But then, 2. This resurrection to Life, hath a certainty in it; Gods purpose hath determin'd it, Christs merits have purchased it.
But then, 2. This resurrection to Life, hath a certainty in it; God's purpose hath determined it, Christ merits have purchased it.
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True, and yet it is conditional. Not any promise, or mercy on Gods part, but supposes, and requires conditions on ours.
True, and yet it is conditional. Not any promise, or mercy on God's part, but supposes, and requires conditions on ours.
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We cannot immediately from Gods purpose, or Christs merits, leap into heaven; but there are pre-requisite conditions, and subordinate means for our actual fruition.
We cannot immediately from God's purpose, or Christ merits, leap into heaven; but there Are prerequisite conditions, and subordinate means for our actual fruition.
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I strive, if by any means I may attain to the Resurrection, Phil. iii. The ladder to heaven hath many staffs, and steps, and degrees;I strive, if by any means I may attain to the Resurrection, Philip iii. The ladder to heaven hath many staffs, and steps, and Degrees;
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many Iffs, and Conditions to be observed. 3. Our Resurrection, 'tis Articulus Fidei, a fundamental Article of our Faith,
many Iffs, and Conditions to be observed. 3. Our Resurrection, it's Articulus Fidei, a fundamental Article of our Faith,
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and yet limited with an If. Though in it self, never so infallible, yet a personal,
and yet limited with an If. Though in it self, never so infallible, yet a personal,
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and comfortable apprehension for our selves, depends on Condition.
and comfortable apprehension for our selves, depends on Condition.
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Let our Resurrection be never so certain in it self, yet, extra studium Sanctitatis, 'tis not certain to us.
Let our Resurrection be never so certain in it self, yet, extra studium Sanctitatis, it's not certain to us.
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Without Holiness, no man shall see God, Heb. xii. He that hath this Hope, purifies himself, as he is pure, 1 Ioh. iii.Without Holiness, no man shall see God, Hebrew xii. He that hath this Hope, Purifies himself, as he is pure, 1 John iii.
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So then, for conceiving of this condition, we will take of it a double Consideration: 1. Let us consider it in the several Particulars: 2. Then, in the Summary drift, and purpose of it. I. Take it asunder into Particulars;
So then, for conceiving of this condition, we will take of it a double Consideration: 1. Let us Consider it in the several Particulars: 2. Then, in the Summary drift, and purpose of it. I. Take it asunder into Particulars;
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If the Spirit of him that raised up Iesus from the dead dwell in you. If the Spirit of him that raised up Iesus from the dead dwell in you.
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Here we have a description of the Holy-Ghost, by a three-fold Reference. 1. In reference to God the Father;
Here we have a description of the Holy ghost, by a threefold Referente. 1. In Referente to God the Father;
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so he is called The Spirit of Him; that is, of God the Father.
so he is called The Spirit of Him; that is, of God the Father.
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The Holy-Ghost, is the Spirit of the Father. 2. The Holy-Ghost is described with reference to Christ; as it was the Spirit of the Father, raising Christ from the dead. 3. He is described in reference to us, by a gracious habitude, and relation to us;
The Holy ghost, is the Spirit of the Father. 2. The Holy ghost is described with Referente to christ; as it was the Spirit of the Father, raising christ from the dead. 3. He is described in Referente to us, by a gracious habitude, and Relation to us;
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he is said to dwell in us. 1. Here is a blessed relation;
he is said to dwell in us. 1. Here is a blessed Relation;
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he is the Spirit of the Father. 2. Here is a glorious operation, He raised up Iesus from the dead.
he is the Spirit of the Father. 2. Here is a glorious operation, He raised up Iesus from the dead.
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3. Here is a gracious Possession, He dwelleth in us. 1rst. Look upon the first Reference;
3. Here is a gracious Possession, He dwells in us. 1rst. Look upon the First Referente;
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the Holy Ghost is here called, The Spirit of the Father. These relations, in the sacred Trinity, are incomprehensible:
the Holy Ghost is Here called, The Spirit of the Father. These relations, in the sacred Trinity, Are incomprehensible:
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He dwells in the thick darkness. Sanctius & reverentius haec creduntur, quàm discutiuntur. He dwells in the thick darkness. Sanctius & reverentius haec creduntur, quàm discutiuntur.
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'Tis safer to meditate on the gracious relations of God to us, then of those mysterious relations within himself.
It's safer to meditate on the gracious relations of God to us, then of those mysterious relations within himself.
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The light in the air is easier seen, then the body of the Sun. Briefly therefore, the Holy Ghost, is both the Spirit of the Father, and of the Son;
The Light in the air is Easier seen, then the body of the Sun. Briefly Therefore, the Holy Ghost, is both the Spirit of the Father, and of the Son;
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proceeds alike from both of them.
proceeds alike from both of them.
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The denial of this truth, by the Greek Church, caused that great Schism ▪ 'twixt the Eastern and Western Churches;
The denial of this truth, by the Greek Church, caused that great Schism ▪ betwixt the Eastern and Western Churches;
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and (if we will believe Bellarmine ) this errour was remarkably punished by God;
and (if we will believe Bellarmine) this error was remarkably punished by God;
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the City of Constantinople being, on the Feast-day dedicated to the Holy Ghost, sackt and overthrown.
the city of Constantinople being, on the Feast day dedicated to the Holy Ghost, sacked and overthrown.
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However, the Christian faith acknowledges the Holy Ghost to be, the Spirit of the Father, and the Spirit of the Son.
However, the Christian faith acknowledges the Holy Ghost to be, the Spirit of the Father, and the Spirit of the Son.
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Sometimes he is called the Spirit of the Father, Iohn xv. 26. He is called the Spirit of truth, which proceeds from the Father.
Sometime he is called the Spirit of the Father, John xv. 26. He is called the Spirit of truth, which proceeds from the Father.
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Luke xxiv. 19. The same Spirit is called, The promise of the Father; Both in procession and in mission;Luke xxiv. 19. The same Spirit is called, The promise of the Father; Both in procession and in mission;
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his being, and his sending come both from the Father.
his being, and his sending come both from the Father.
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Again, sometimes he is called (and that in truth and propriety of speech) the Spirit of the Son, Rom. viii. 9. If any man have not the Spirit of Christ, he is none of his, Gal. iv. 6. God hath sent forth the Spirit of his Son into your hearts.
Again, sometime he is called (and that in truth and propriety of speech) the Spirit of the Son, Rom. viii. 9. If any man have not the Spirit of christ, he is none of his, Gal. iv. 6. God hath sent forth the Spirit of his Son into your hearts.
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As the Spirit is the promise of the Father, so likewise he is the promise of the Son, Iohn xvi. He promised to send them the Holy Ghost, the Comforter.
As the Spirit is the promise of the Father, so likewise he is the promise of the Son, John xvi. He promised to send them the Holy Ghost, the Comforter.
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This procession from the Son, was sweetly, and aptly represented by that outward Sign and Ceremony, which Christ used in giving the Holy Ghost, Iohn xx. 22. He breathed on them, and said unto them, Receive the Holy Ghost.
This procession from the Son, was sweetly, and aptly represented by that outward Signen and Ceremony, which christ used in giving the Holy Ghost, John xx. 22. He breathed on them, and said unto them, Receive the Holy Ghost.
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Spiratio, 'tis ab intra, it shewed the Spirit proceeded from him. The Apostles, they gave the Holy Ghost, but not spirando, it proceeded not from them.Spiratio, it's ab intra, it showed the Spirit proceeded from him. The Apostles, they gave the Holy Ghost, but not spirando, it proceeded not from them.
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Christ gave it NONLATINALPHABET, they gave it NONLATINALPHABET, as S. Basil speaks; he by authority, they ministerially. S. Paul expresses it, Gal. iii. 5. They ministered to them the Spirit. christ gave it, they gave it, as S. Basil speaks; he by Authority, they ministerially. S. Paul Expresses it, Gal. iii. 5. They ministered to them the Spirit.
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The Holy Ghost then ▪ being the Spirit of the Son, as well as of the Father,
The Holy Ghost then ▪ being the Spirit of the Son, as well as of the Father,
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why then is he here called the Spirit of the Father? 1. Quia pater, fons Deitatis, the Father is the fountain, and original of the Deity;
why then is he Here called the Spirit of the Father? 1. Quia pater, fons Deitatis, the Father is the fountain, and original of the Deity;
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and doth communicate it, both to the Son, and to the Spirit. Hence, Divines compare the Father to the Fountain from whence the water springs;
and does communicate it, both to the Son, and to the Spirit. Hence, Divines compare the Father to the Fountain from whence the water springs;
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the Son to the River and Stream that floweth from this Fountain;
the Son to the River and Stream that flows from this Fountain;
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the Holy Ghost, to the Pool, or Sea, into which, both Fountain, and River doth run and flow.
the Holy Ghost, to the Pool, or Sea, into which, both Fountain, and River does run and flow.
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All one in the substance, yet distinctly apprehended by these resemblances.
All one in the substance, yet distinctly apprehended by these resemblances.
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2. Saint Paul here names the Holy Ghost, under this expression, The Spirit of the Father, as delighting to shew the consent,
2. Saint Paul Here names the Holy Ghost, under this expression, The Spirit of the Father, as delighting to show the consent,
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and concurrence of the whole Trinity in the work and carriage of our salvation. The Father, Son, Spirit, all joyned in this great Work.
and concurrence of the Whole Trinity in the work and carriage of our salvation. The Father, Son, Spirit, all joined in this great Work.
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As in our creation, Let us make; so in our repair, and recovery, the power of the Father, the wisdom of the Son, the grace of the Holy Ghost, all concurred in this work.
As in our creation, Let us make; so in our repair, and recovery, the power of the Father, the Wisdom of the Son, the grace of the Holy Ghost, all concurred in this work.
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Thus Ephes. ii. 18. Through the Son, we have access by one Spirit to the Father.
Thus Ephesians ii. 18. Through the Son, we have access by one Spirit to the Father.
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The Son recommends us, the Spirit conducts us, and the Father receives us. The gods of the Heathen, when one favoured, another opposed;
The Son recommends us, the Spirit conducts us, and the Father receives us. The God's of the Heathen, when one favoured, Another opposed;
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Mulciber in Trojam, pro Troja stabat Apollo. One was against Troy, the other stood for it.
Mulciber in Trojan, Pro Troy Stabat Apollo. One was against Troy, the other stood for it.
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Our God, Father, Son, and Holy Ghost, all set themselves to atchieve our salvation. 3. By this expression, the Apostle would send us to the Well-head of all grace,
Our God, Father, Son, and Holy Ghost, all Set themselves to achieve our salvation. 3. By this expression, the Apostle would send us to the Wellhead of all grace,
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and teach us to whom to seek for the gift of the Spirit; the original donor of it is God the Father.
and teach us to whom to seek for the gift of the Spirit; the original donor of it is God the Father.
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Hence, He is called, The promise of the Father, Acts i. 4. We had need be set right in this point.
Hence, He is called, The promise of the Father, Acts i. 4. We had need be Set right in this point.
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S. Iames tells us, we are subject to mistake; Err not, my dear children;
S. James tells us, we Are Subject to mistake; Err not, my dear children;
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Every good and perfect gift comes from above, from the Father of lights, Iames i. 16. Lux à primo lucido. Our Saviour appropriates it to the Father, Luk. xi. 11. Your heavenly Father shall give the Holy Ghost to them that ask him. Every good and perfect gift comes from above, from the Father of lights, James i. 16. Lux à primo lucido. Our Saviour appropriates it to the Father, Luk. xi. 11. Your heavenly Father shall give the Holy Ghost to them that ask him.
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He hath abundance of spirit, as Malachi speaks.
He hath abundance of Spirit, as Malachi speaks.
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In all those diversities of endowments and operations that are in the Church, 'tis the same God that works all in all.
In all those diversities of endowments and operations that Are in the Church, it's the same God that works all in all.
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It must teach us to whom to have recourse, even to this Fountain of holiness from whom it is communicated and conveyed to all that receive it. That's the first Reference;
It must teach us to whom to have recourse, even to this Fountain of holiness from whom it is communicated and conveyed to all that receive it. That's the First Referente;
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'tis the Spirit of the Father. 2d. Then here is a second Reference to Christ, in a miraculous operation;
it's the Spirit of the Father. 2d. Then Here is a second Referente to christ, in a miraculous operation;
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The Spirit of him that raised Iesus from the dead. God the Father, he raised Christ, by the Spirit from the dead.The Spirit of him that raised Iesus from the dead. God the Father, he raised christ, by the Spirit from the dead.
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The point is observable, that the resurrection of Christ, is in a specimanner attributed to the Father, Acts ii. 32. This Iesus hath God raised up,
The point is observable, that the resurrection of christ, is in a specimanner attributed to the Father, Acts ii. 32. This Iesus hath God raised up,
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and is by the right hand of God exalted; and Acts iii. 26. God hath raised up his Son Iesus. and is by the right hand of God exalted; and Acts iii. 26. God hath raised up his Son Iesus.
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Indeed, we find the Resurrection ascribed to all the three Persons; 1. The Father, he raised him up;
Indeed, we find the Resurrection ascribed to all the three Persons; 1. The Father, he raised him up;
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Him God raised up the third day, Acts x. 40. 2. Christ, he is the author of his own resurrection;Him God raised up the third day, Acts x. 40. 2. christ, he is the author of his own resurrection;
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his Divinity was inseparably joyned to his Humanity; united not onely to his living, but also to his dead body;
his Divinity was inseparably joined to his Humanity; united not only to his living, but also to his dead body;
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and by virtue of that Union, he raised himself;
and by virtue of that union, he raised himself;
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He had power to lay down his life, and power to take it up again, Ioh. x. 18. As the Sun sets,He had power to lay down his life, and power to take it up again, John x. 18. As the Sun sets,
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and rises by his own motion. 3. The Holy Ghost raised up Christ; 1 Pet. iii. 18. He was put to death in the flesh,
and rises by his own motion. 3. The Holy Ghost raised up christ; 1 Pet. iii. 18. He was put to death in the Flesh,
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but was quickned by the Spirit. So then all concurr; yet here it is especially attributed to the Father, for divers reasons;but was quickened by the Spirit. So then all concur; yet Here it is especially attributed to the Father, for diverse Reasons;
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1. In general, all actions of the Deity, originally, flow from the Father; As in being, so in all acting, and working, he is the first in order.
1. In general, all actions of the Deity, originally, flow from the Father; As in being, so in all acting, and working, he is the First in order.
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Hence it is, that Christ ascribes all that he doth to his Father, Iohn v. 19. The Son can do nothing of himself,
Hence it is, that christ ascribes all that he does to his Father, John v. 19. The Son can do nothing of himself,
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but what he sees the Father do; for whatsoever things he doth, these also doth the Son likewise.
but what he sees the Father do; for whatsoever things he does, these also does the Son likewise.
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The Father, saith Christ, gave him those works to do. The Father, Says christ, gave him those works to do.
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2. The Father is said to raise Christ from the dead, because the Father in a special manner is the fountain of Life:
2. The Father is said to raise christ from the dead, Because the Father in a special manner is the fountain of Life:
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As the Son is made known by the attribute of Wisdom; the Holy Ghost by the attribute of Love;
As the Son is made known by the attribute of Wisdom; the Holy Ghost by the attribute of Love;
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so the Father is represented by the attribute of Life.
so the Father is represented by the attribute of Life.
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Christ calls him, The living Father, Iohn vi. 57. 'Tis his glorious Title, The living God. It was S. Peters confession, Thou art the Son of the living God. christ calls him, The living Father, John vi. 57. It's his glorious Title, The living God. It was S. Peter's Confessi, Thou art the Son of the living God.
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And this life, the Father communicates to the Son, Iohn v. 26. As the Father hath life in himself,
And this life, the Father communicates to the Son, John v. 26. As the Father hath life in himself,
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so hath he given to the Son, to have life in himself. so hath he given to the Son, to have life in himself.
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This, Paul makes an act of Gods Paternity to raise Christ. His resurrection was a second generation, Acts xiii. 33. Thou art my Son, this day have I begotten thee.
This, Paul makes an act of God's Paternity to raise christ. His resurrection was a second generation, Acts xiii. 33. Thou art my Son, this day have I begotten thee.
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If thou be the Son of God, come down from the cross; If thou be the Son of God, come down from the cross;
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Why? it is as good, If thou be the Son of God, rise up from the Grave.
Why? it is as good, If thou be the Son of God, rise up from the Grave.
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3. The Father is here said to raise up Christ; His resurrection being the first step of his glorious exaltation, it is ascribed to the Father, rather then to himself, desirous rather his Father should put the Garland of triumph upon his head, then he himself assume it.
3. The Father is Here said to raise up christ; His resurrection being the First step of his glorious exaltation, it is ascribed to the Father, rather then to himself, desirous rather his Father should put the Garland of triumph upon his head, then he himself assume it.
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Thus the Scripture ascribes his Humiliation to himself, his Exaltation to his Father, Phil. ii. 7. He made himself of no reputation, he took upon him the form of a servant, he humbled himself, and became obedient; wherefore God highly exalted him.
Thus the Scripture ascribes his Humiliation to himself, his Exaltation to his Father, Philip ii. 7. He made himself of no reputation, he took upon him the from of a servant, he humbled himself, and became obedient; Wherefore God highly exalted him.
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Usurping Adonijah, steps of himself into his fathers Throne. This is our ambition; Shun the work, but snatch the reward.
Usurping Adonijah, steps of himself into his Father's Throne. This is our ambition; Shun the work, but snatch the reward.
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Solomon will be placed by his father, anointed, and advanced to the Throne by Davids appointment.Solomon will be placed by his father, anointed, and advanced to the Throne by Davids appointment.
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He that humbles himself shall be exalted; active in his humiliation, passive in his exaltation. Thus Christ, though he had power and authority to exalt himself;He that humbles himself shall be exalted; active in his humiliation, passive in his exaltation. Thus christ, though he had power and Authority to exalt himself;
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it had been no robbery, S. Paul tells us:
it had been no robbery, S. Paul tells us:
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yet he observes this gracious Oeconomy, makes his Father the approver of his obedience, the accepter of his merits, the rewarder of his passion, the author of his exaltation.
yet he observes this gracious Oeconomy, makes his Father the approver of his Obedience, the accepter of his merits, the rewarder of his passion, the author of his exaltation.
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4. The Father is said to raise up Christ, purposely as a ground of hope, and assurance to us, of our resurrection.
4. The Father is said to raise up christ, purposely as a ground of hope, and assurance to us, of our resurrection.
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For us to hear that Christ is risen by his own immediate power; weakness of Faith will object, Christ was God too;
For us to hear that christ is risen by his own immediate power; weakness of Faith will Object, christ was God too;
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his Deity was united to his dead body, it was easie for him to take up his life;
his Deity was united to his dead body, it was easy for him to take up his life;
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but we are nothing in our graves, but weakness and corruption. True, but this Scripture ministers more comfort;
but we Are nothing in our graves, but weakness and corruption. True, but this Scripture Ministers more Comfort;
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it tells us, That Christs resurrection was perform'd by the Power and Spirit of the Father;
it tells us, That Christ resurrection was performed by the Power and Spirit of the Father;
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God reached out his hand to him, and rais'd him up. Here then is our comfort;
God reached out his hand to him, and raised him up. Here then is our Comfort;
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The same Spirit of God is communicable to us, the same arm of Power may be reached out to us.
The same Spirit of God is communicable to us, the same arm of Power may be reached out to us.
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Look not upon thy weakness, but look upon Gods strength.
Look not upon thy weakness, but look upon God's strength.
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He will employ the same Power for us, which he did for Christ, Ephes. i. 19. He will use the same exceeding great Power to usward that believe, which he wrought in Christ, when he raised him from the dead. That's the second Reference.
He will employ the same Power for us, which he did for christ, Ephesians i. 19. He will use the same exceeding great Power to usward that believe, which he wrought in christ, when he raised him from the dead. That's the second Referente.
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3d. Now follows the third gracious Relation, and that is of the Spirit to us; that is a Reference of Inhabitation;
3d. Now follows the third gracious Relation, and that is of the Spirit to us; that is a Referente of Inhabitation;
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He dwells in • … s. He dwells in • … s.
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A speech of great Emphasis, importing the near, and close, and intimate conjunction, and union, 'twixt the Spirit, and us:
A speech of great Emphasis, importing the near, and close, and intimate conjunction, and Union, betwixt the Spirit, and us:
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And this Inhabitation is expressed in Scripture, in a double Notion: 1. It is Domestica, & familiaris habitatio;
And this Inhabitation is expressed in Scripture, in a double Notion: 1. It is Domestica, & familiaris habitatio;
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'tis Habitatio ut in domo; that is a near conjunction.
it's Habitatio ut in domo; that is a near conjunction.
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Thus the Church is called, The house of the living God, 1 Tim. iii. 15. And, Heb. iii. 6. Whose house are we. And again, Ephes. ii. 22. We are built for an habitation of God, through the Spirit.
Thus the Church is called, The house of the living God, 1 Tim. iii. 15. And, Hebrew iii. 6. Whose house Are we. And again, Ephesians ii. 22. We Are built for an habitation of God, through the Spirit.
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2. It is Sacra & Religiosa; 'tis Habitatio ut in Templo; that's more. The first, In Domo, imports a near Conjunction.
2. It is Sacra & Religiosa; it's Habitatio ut in Templo; that's more. The First, In Domo, imports a near Conjunction.
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The second, In Templo, inferrs a Sacred Presence.
The second, In Templo, infers a Sacred Presence.
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Indeed, Gods Presence makes us a Temple, sanctifies, and consecrates us to holy Uses. 1 Cor. iii. 16. Know you not that you are the Temple of God,
Indeed, God's Presence makes us a Temple, Sanctifies, and consecrates us to holy Uses. 1 Cor. iii. 16. Know you not that you Are the Temple of God,
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and that the Spirit of God dwells in you? Nay, not onely our souls,and that the Spirit of God dwells in you? Nay, not only our Souls,
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but our bodies are hallowed to be a Temple. 1 Cor. vi. 19. Know you not that your body is the Temple of the Holy-Ghost?
but our bodies Are hallowed to be a Temple. 1 Cor. vi. 19. Know you not that your body is the Temple of the Holy ghost?
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For the understanding of this sacred Inhabitation, let us consider, 1. How the Spirit dwells in us. 2. What this dwelling implyes.
For the understanding of this sacred Inhabitation, let us Consider, 1. How the Spirit dwells in us. 2. What this Dwelling Implies.
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I. How doth the Spirit dwell in us? 1. This dwelling of the Spirit in us, 'tis like the Spirit it self, wholly spiritual;
I How does the Spirit dwell in us? 1. This Dwelling of the Spirit in us, it's like the Spirit it self, wholly spiritual;
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all in a mystical and heavenly manner. As is his Essence, so is his Presence, onely spiritual.
all in a mystical and heavenly manner. As is his Essence, so is his Presence, only spiritual.
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Papists enforce a bodily Presence of Christ; we must corporally receive him into our bodies. No, saith S. Cyprian, Nostra, & Christi conjunctio, non miscet personas, nec unit substantias;
Papists enforce a bodily Presence of christ; we must corporally receive him into our bodies. No, Says S. Cyprian, Nostra, & Christ Conjunction, non miscet personas, nec unit substantias;
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sed affectus consociat, & confoederat voluntates. sed affectus consociat, & confoederate Voluntates.
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NONLATINALPHABET, 1 Cor. vi. 17. 2. This Inhabitation is performed in us by the production, and infusion of those saving Graces, which the Spirit works in us.
, 1 Cor. vi. 17. 2. This Inhabitation is performed in us by the production, and infusion of those Saving Graces, which the Spirit works in us.
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As Luther speaks of the Soul, 'tis Officina Dei mei; 'tis the Work-house, where the Holy-Ghost frames,
As Luther speaks of the Soul, it's Officina Dei mei; it's the Workhouse, where the Holy ghost frames,
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and fashions the new Man in us.
and fashions the new Man in us.
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And though he dwells in us by every Grace, yet there are two special Graces, to which the Scripture ascribes the Inhabiting: 1. Is Faith;
And though he dwells in us by every Grace, yet there Are two special Graces, to which the Scripture ascribes the Inhabiting: 1. Is Faith;
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that's the Grace that lets in God into the soul, and gives him possession. Ephes. iii. 17. He dwells in our hearts by Faith. Infidelity excludes him;
that's the Grace that lets in God into the soul, and gives him possession. Ephesians iii. 17. He dwells in our hearts by Faith. Infidelity excludes him;
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Faith receives and entertains him. 2. Is Charity; by it the Spirit dwells in us.
Faith receives and entertains him. 2. Is Charity; by it the Spirit dwells in us.
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God is love, and he that dwells in love, dwells in God, and God in him, 1 Iohn iv. 16. Love, amongst men, it is a cohabiting quality.God is love, and he that dwells in love, dwells in God, and God in him, 1 John iv. 16. Love, among men, it is a cohabiting quality.
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Amor congregat; 'tis an associating virtue; tis the glew and cement of the world; it makes men dwell together.Amor congregate; it's an associating virtue; this the glew and cement of the world; it makes men dwell together.
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These two, are the two uniting Graces. Faith, unites to God mystically; Love, morally.
These two, Are the two uniting Graces. Faith, unites to God mystically; Love, morally.
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'Tis the formal union of the soul with God. 3. The Spirit dwells in us, not onely by his gifts and graces, but really.
It's the formal Union of the soul with God. 3. The Spirit dwells in us, not only by his Gifts and graces, but really.
pn31|vbz dt j n1 pp-f dt n1 p-acp np1. crd dt n1 vvz p-acp pno12, xx av-j p-acp po31 n2 cc n2, cc-acp av-j.
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675
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5483
The Holy-Ghost is present, and applies, and unites himself to a Christian.
The Holy ghost is present, and Applies, and unites himself to a Christian.
dt n1 vbz j, cc vvz, cc vvz px31 p-acp dt njp.
(24) sermon (DIV2)
675
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5484
Our bodies are the Temples of the Holy-Ghost, not of his Graces, but of his own sacred Person.
Our bodies Are the Temples of the Holy ghost, not of his Graces, but of his own sacred Person.
po12 n2 vbr dt n2 pp-f dt n1, xx pp-f po31 n2, cc-acp pp-f po31 d j n1.
(24) sermon (DIV2)
675
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5485
The Fathers, prove the Holy-Ghost to be true God in Substance, because he hath a Temple.
The Father's, prove the Holy ghost to be true God in Substance, Because he hath a Temple.
dt n2, vvb dt n1 pc-acp vbi j np1 p-acp n1, c-acp pns31 vhz dt n1.
(24) sermon (DIV2)
675
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5486
None but God possesses a Temple. And, Habitatio, 'tis Actus Personae; properly, none but a person is said to Inhabit.
None but God Possesses a Temple. And, Habitatio, it's Actus Personae; properly, none but a person is said to Inhabit.
pix p-acp np1 vvz dt n1. np1, fw-la, pn31|vbz fw-la fw-la; av-j, pix cc-acp dt n1 vbz vvn p-acp vvb.
(24) sermon (DIV2)
675
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5487
Indeed, Substantially, the Holy-Ghost is every where; but yet Dwelling, adds to his natural Presence, a more special Habitude:
Indeed, Substantially, the Holy ghost is every where; but yet Dwelling, adds to his natural Presence, a more special Habitude:
np1, av-j, dt n1 vbz d c-crq; cc-acp av j-vvg, vvz p-acp po31 j n1, dt av-dc j n1:
(24) sermon (DIV2)
675
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5488
He is tanquam in suo, where he doth Inhabit. A stranger may be present in an house, as well as the owner;
He is tanquam in Sue, where he does Inhabit. A stranger may be present in an house, as well as the owner;
pns31 vbz fw-la p-acp fw-la, c-crq pns31 vdz vvb. dt n1 vmb vbi j p-acp dt n1, c-acp av c-acp dt n1;
(24) sermon (DIV2)
675
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5489
but to be there by special Interest, as in his own Possession, so the Holy-Ghost is present in a Christian.
but to be there by special Interest, as in his own Possession, so the Holy ghost is present in a Christian.
cc-acp pc-acp vbi a-acp p-acp j n1, c-acp p-acp po31 d n1, av dt n1 vbz j p-acp dt njp.
(24) sermon (DIV2)
675
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5490
That's the first Consideration, How the Spirit dwells in us. But,
That's the First Consideration, How the Spirit dwells in us. But,
d|vbz dt ord n1, c-crq dt n1 vvz p-acp pno12. p-acp,
(24) sermon (DIV2)
676
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5491
II. What doth this Dwelling imply? 1. Dwelling implies Propriety, and special Right and Interest. It is a Possessive word.
II What does this Dwelling imply? 1. Dwelling Implies Propriety, and special Right and Interest. It is a Possessive word.
crd q-crq vdz d n1 vvi? crd n1 vvz n1, cc j n-jn cc n1. pn31 vbz dt j n1.
(24) sermon (DIV2)
678
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5492
The soul, and body of a Christian, is Gods more immediate Possession; he hath the reference of a lord, and owner to it.
The soul, and body of a Christian, is God's more immediate Possession; he hath the Referente of a lord, and owner to it.
dt n1, cc n1 pp-f dt njp, vbz ng1 av-dc j n1; pns31 vhz dt n1 pp-f dt n1, cc n1 p-acp pn31.
(24) sermon (DIV2)
678
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5493
Thus S. Paul tells us, 1 Cor. vi. 19. Ye are the Temple of the Holy-Ghost,
Thus S. Paul tells us, 1 Cor. vi. 19. You Are the Temple of the Holy ghost,
av np1 np1 vvz pno12, crd np1 fw-la. crd pn22 vbr dt n1 pp-f dt n1,
(24) sermon (DIV2)
678
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5494
and ye are not your own. A Christian is Gods upon a fuller right and title, then another man. All are his;and you Are not your own. A Christian is God's upon a fuller right and title, then Another man. All Are his;
cc pn22 vbr xx po22 d. dt njp vbz npg1 p-acp dt jc j-jn cc n1, av j-jn n1. av-d vbr po31;
(24) sermon (DIV2)
678
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5495
as all wasts are the lord's of the Soil; but his lordship, and mansion-house, are more specially his.
as all wasts Are the lord's of the Soil; but his lordship, and Mansion house, Are more specially his.
c-acp d vvz vbr dt ng1 pp-f dt n1; cc-acp po31 n1, cc n1, vbr av-dc av-j png31.
(24) sermon (DIV2)
678
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5496
Such a reference hath a Christian to God. He is his, not upon common tenure, but by peculiar appropriation.
Such a Referente hath a Christian to God. He is his, not upon Common tenure, but by peculiar appropriation.
d dt n1 vhz dt np1 p-acp np1. pns31 vbz png31, xx p-acp j n1, cc-acp p-acp j n1.
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5497
2. Dwelling implies Residency, and Continuance, and Fixedness of abode.
2. Dwelling Implies Residency, and Continuance, and Fixedness of Abided.
crd n1 vvz n1, cc n1, cc n1 pp-f n1.
(24) sermon (DIV2)
679
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5498
A man is not said to dwell in an Inn, or in the house of a friend,
A man is not said to dwell in an Inn, or in the house of a friend,
dt n1 vbz xx vvn pc-acp vvi p-acp dt n1, cc p-acp dt n1 pp-f dt n1,
(24) sermon (DIV2)
679
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5499
though he sometimes be in them.
though he sometime be in them.
cs pns31 av vbi p-acp pno32.
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679
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5500
A stranger, or a wayfaring-man, saith the Prophet Ieremy, turns aside, to tarry for a night. A stranger, or a Wayfaring-man, Says the Prophet Ieremy, turns aside, to tarry for a night.
dt n1, cc dt n1, vvz dt n1 np1, vvz av, pc-acp vvi p-acp dt n1.
(24) sermon (DIV2)
679
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5501
There a man dwells, where he resides, and abides constantly. So then, the Spirit dwells in a Christian;
There a man dwells, where he resides, and abides constantly. So then, the Spirit dwells in a Christian;
a-acp dt n1 vvz, c-crq pns31 vvz, cc vvz av-j. av av, dt n1 vvz p-acp dt njp;
(24) sermon (DIV2)
679
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5502
that is, he is constantly, fixedly in him, sets up his rest, makes him his Mansion;
that is, he is constantly, fixedly in him, sets up his rest, makes him his Mansion;
d vbz, pns31 vbz av-j, av-vvn p-acp pno31, vvz a-acp po31 n1, vvz pno31 po31 n1;
(24) sermon (DIV2)
679
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5503
Here will I dwell, for I have a delight in it. Here will I dwell, for I have a delight in it.
av vmb pns11 vvi, c-acp pns11 vhb dt n1 p-acp pn31.
(24) sermon (DIV2)
679
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5504
Thus David expresses Gods residence in his Church, Psal. cxxxii. 13. The Lord hath chosen Zion, he hath desired it for his habitation:
Thus David Expresses God's residence in his Church, Psalm cxxxii. 13. The Lord hath chosen Zion, he hath desired it for his habitation:
av np1 vvz npg1 n1 p-acp po31 n1, np1 crd. crd dt n1 vhz vvn np1, pns31 vhz vvn pn31 p-acp po31 n1:
(24) sermon (DIV2)
679
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5505
vers. 14. This is my rest for ever, here will I dwell, for I have desired it.
vers. 14. This is my rest for ever, Here will I dwell, for I have desired it.
zz. crd d vbz po11 n1 c-acp av, av vmb pns11 vvi, c-acp pns11 vhb vvn pn31.
(24) sermon (DIV2)
679
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5506
Thus the Spirit fixes his abode inseparably to the soul of a sanctified man.
Thus the Spirit fixes his Abided inseparably to the soul of a sanctified man.
av dt n1 vvz po31 n1 av-j p-acp dt n1 pp-f dt j-vvn n1.
(24) sermon (DIV2)
680
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5507
His Graces have 1. Firmitatem radicis, they take root in us. 2. Perennitatem fontis, they are always springing, never decaying.
His Graces have 1. Firmitatem radicis, they take root in us. 2. Perennitatem fontis, they Are always springing, never decaying.
po31 n2 vhb crd fw-la fw-la, pns32 vvb n1 p-acp pno12. crd fw-la fw-la, pns32 vbr av vvg, av-x vvg.
(24) sermon (DIV2)
680
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5508
The Annointing which you have received of him, abides in you, 1 Ioh. ii. 27. His Grace, 'tis laid in oyl;The Anointing which you have received of him, abides in you, 1 John ii. 27. His Grace, it's laid in oil;
dt vvg r-crq pn22 vhb vvn pp-f pno31, vvz p-acp pn22, crd np1 crd. crd po31 n1, pn31|vbz vvn p-acp n1;
(24) sermon (DIV2)
680
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5509
no waterish colours, that will wash off presently.
no waterish colours, that will wash off presently.
dx j n2, cst vmb vvi a-acp av-j.
(24) sermon (DIV2)
680
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5510
Indeed, for his NONLATINALPHABET, some such endowments, they are in a man, Per modum actus transeuntis, as Prophesie;
Indeed, for his, Some such endowments, they Are in a man, Per modum actus transeuntis, as Prophesy;
np1, p-acp po31, d d n2, pns32 vbr p-acp dt n1, fw-la fw-la fw-la fw-la, p-acp vvi;
(24) sermon (DIV2)
680
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5511
but Saving Gr• … ces, are Per modum habitus permanentis. According to some Graces, the Spirit comes and goes, saith S. Gregory; Recessurus venit, & venturus recedit;
but Saving Gr• … ces, Are Per modum habitus permanentis. According to Some Graces, the Spirit comes and Goes, Says S. Gregory; Recessurus venit, & Coming recedit;
cc-acp vvg np1 … fw-fr, vbr fw-la fw-la fw-la fw-la. vvg p-acp d n2, dt n1 vvz cc vvz, vvz n1 np1; fw-la fw-la, cc fw-la fw-la;
(24) sermon (DIV2)
680
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5512
sed sine quibus ad vitam aeternam non pervenitur, in elec• … orum cordibus semper permanet; Saving Graces are never vanishing.sed sine quibus ad vitam aeternam non pervenitur, in elec• … orum cordibus semper permanent; Saving Graces Are never vanishing.
fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, p-acp n1 … fw-la fw-la fw-la j; vvg n2 vbr av-x vvg.
(24) sermon (DIV2)
680
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5513
That is a second residency. 3. Dwelling implies Command and Authority, and right of Disposal of all things.
That is a second residency. 3. Dwelling Implies Command and authority, and right of Disposal of all things.
cst vbz dt ord n1. crd n1 vvz n1 cc n1, cc n-jn pp-f n1 pp-f d n2.
(24) sermon (DIV2)
680
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5514
He who dwells, and possesses as an owner, doth like the Centurion; he saith to this, Do, and he doth it;
He who dwells, and Possesses as an owner, does like the Centurion; he Says to this, Do, and he does it;
pns31 r-crq vvz, cc vvz p-acp dt n1, vdz vvi dt n1; pns31 vvz p-acp d, vdb, cc pns31 vdz pn31;
(24) sermon (DIV2)
680
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5515
to another, Go, and he goes. to Another, Go, and he Goes.
p-acp j-jn, vvb, cc pns31 vvz.
(24) sermon (DIV2)
680
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5516
It was the law of the Medes and Persians, That every man should bear rule in his own house, Esther i. 22. So then, Doth the Spirit of God dwell in us? He must bear sway in us with all authority;
It was the law of the Medes and Persians, That every man should bear Rule in his own house, Esther i. 22. So then, Does the Spirit of God dwell in us? He must bear sway in us with all Authority;
pn31 vbds dt n1 pp-f dt np1 cc np1, cst d n1 vmd vvi n1 p-acp po31 d n1, np1 uh. crd av av, vdz dt n1 pp-f np1 vvi p-acp pno12? pns31 vmb vvi n1 p-acp pno12 p-acp d n1;
(24) sermon (DIV2)
680
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5517
he must rule, and govern, and order all in the soul of a Christian. His moti• … ns, they must be commands.
he must Rule, and govern, and order all in the soul of a Christian. His moti• … ns, they must be commands.
pns31 vmb vvi, cc vvi, cc n1 av-d p-acp dt n1 pp-f dt njp. po31 n1 … n2, pns32 vmb vbi n2.
(24) sermon (DIV2)
680
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5518
'Tis a rule in Oeconomicks, Voluntas Superioris quomodocunque innotescit, vim praecepti obtinet.
It's a Rule in Economics, Voluntas Superioris quomodocunque innotescit, vim Precepts obtinet.
pn31|vbz dt n1 p-acp n2-jn, fw-fr fw-la fw-la fw-la, fw-la fw-la fw-la.
(24) sermon (DIV2)
680
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5519
The Master of the house, the glance of his eye, the beck of his hand, must find obedience.
The Master of the house, the glance of his eye, the beck of his hand, must find Obedience.
dt n1 pp-f dt n1, dt n1 pp-f po31 n1, dt n1 pp-f po31 n1, vmb vvi n1.
(24) sermon (DIV2)
680
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5520
'Tis that which Paul practiseth, Gal. ii. 20. I live, yet not I, but Christ lives in me.
It's that which Paul Practiseth, Gal. ii. 20. I live, yet not I, but christ lives in me.
pn31|vbz d r-crq np1 vvz, np1 crd. crd pns11 vvb, av xx pns11, cc-acp np1 vvz p-acp pno11.
(24) sermon (DIV2)
680
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5521
Christ, and his Spirit, bore all the sway in S. Paul ▪ s life. Christians must be NONLATINALPHABET, acted, and managed all by the Spirit. christ, and his Spirit, boar all the sway in S. Paul ▪ s life. Christians must be, acted, and managed all by the Spirit.
np1, cc po31 n1, vvd d dt n1 p-acp n1 np1 ▪ vbz n1. np1 vmb vbi, vvn, cc vvd d p-acp dt n1.
(24) sermon (DIV2)
680
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5522
S. Paul expresses it, Acts xx. 22. NONLATINALPHABET, bound in the Spirit; carried by a strong guidance of the Holy-Ghost in all his conversation.
S. Paul Expresses it, Acts xx. 22., bound in the Spirit; carried by a strong guidance of the Holy ghost in all his Conversation.
np1 np1 vvz pn31, n2 av. crd, vvn p-acp dt n1; vvn p-acp dt j n1 pp-f dt n1 p-acp d po31 n1.
(24) sermon (DIV2)
680
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5523
Hath he vouchsafed to dwell in thee? Yield up thy self to his command and authority. 4. Dwelling implies Care, and Protection, and Provision.
Hath he vouchsafed to dwell in thee? Yield up thy self to his command and Authority. 4. Dwelling Implies Care, and Protection, and Provision.
vhz pns31 vvn pc-acp vvi p-acp pno21? vvb a-acp po21 n1 p-acp po31 n1 cc n1. crd n1 vvz n1, cc n1, cc n1.
(24) sermon (DIV2)
680
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5524
All that are within the Verge, are under Protection. The Master of the house is to see to all, and to provide for them.
All that Are within the Verge, Are under Protection. The Master of the house is to see to all, and to provide for them.
av-d d vbr p-acp dt n1, vbr p-acp n1. dt n1 pp-f dt n1 vbz pc-acp vvi p-acp d, cc pc-acp vvi p-acp pno32.
(24) sermon (DIV2)
680
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5525
The good man of the house wakes soonest, and watches longest. Aristotle gives this rule in his Oeconomicks;
The good man of the house wakes soonest, and watches longest. Aristotle gives this Rule in his Economics;
dt j n1 pp-f dt n1 vvz av-s, cc vvz js. np1 vvz d n1 p-acp po31 n2;
(24) sermon (DIV2)
680
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5526
NONLATINALPHABET. The care of his house belongs to him. Nor is this Spirit of Christ wanting in this property.
. The care of his house belongs to him. Nor is this Spirit of christ wanting in this property.
. dt n1 pp-f po31 n1 vvz p-acp pno31. ccx vbz d n1 pp-f np1 vvg p-acp d n1.
(24) sermon (DIV2)
680
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5527
A Christian, possess'd by God, hath a Patent of Protection, a full supply of all comfortable provision.
A Christian, possessed by God, hath a Patent of Protection, a full supply of all comfortable provision.
dt njp, vvn p-acp np1, vhz dt n1 pp-f n1, dt j n1 pp-f d j n1.
(24) sermon (DIV2)
680
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5528
He will safe-guard his house, and protect it; he withstands all assaults made upon it. NONLATINALPHABET, must be NONLATINALPHABET;
He will safeguard his house, and Pact it; he withstands all assaults made upon it., must be;
pns31 vmb n1 po31 n1, cc vvb pn31; pns31 vvz d n2 vvn p-acp pn31., vmb vbi;
(24) sermon (DIV2)
680
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5529
he resists the assaults that Satan makes upon it. He that destroyes the Temple of God, him shall God destroy.
he resists the assaults that Satan makes upon it. He that Destroys the Temple of God, him shall God destroy.
pns31 vvz dt n2 cst np1 vvz p-acp pn31. pns31 cst vvz dt n1 pp-f np1, pno31 vmb np1 vvi.
(24) sermon (DIV2)
680
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5530
See the Patent of Provision that God grants to his houshold; My servants shall eat, but ye shall be hungry;
See the Patent of Provision that God grants to his household; My Servants shall eat, but you shall be hungry;
vvb dt n1 pp-f n1 cst np1 vvz p-acp po31 n1; po11 n2 vmb vvi, cc-acp pn22 vmb vbi j;
(24) sermon (DIV2)
680
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my servants shall drink, but ye shall be thirsty; my servants shall rejoyce, but ye shall be ashamed, Isai. lxv. 13. For use;my Servants shall drink, but you shall be thirsty; my Servants shall rejoice, but you shall be ashamed, Isaiah lxv. 13. For use;
po11 n2 vmb vvi, cc-acp pn22 vmb vbi j; po11 n2 vmb vvi, cc-acp pn22 vmb vbi j, np1 crd. crd p-acp n1;
(24) sermon (DIV2)
680
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1. It should teach us gladly to yield up our selves as Mansions for him to dwell and abide in us;
1. It should teach us gladly to yield up our selves as Mansions for him to dwell and abide in us;
crd pn31 vmd vvi pno12 av-j pc-acp vvi a-acp po12 n2 p-acp n2 p-acp pno31 pc-acp vvi cc vvi p-acp pno12;
(24) sermon (DIV2)
681
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5533
not onely to receive him guest-wise, or at some good time onely, as at a Communion;
not only to receive him guestwise, or At Some good time only, as At a Communion;
xx av-j pc-acp vvi pno31 j, cc p-acp d j n1 av-j, c-acp p-acp dt n1;
(24) sermon (DIV2)
681
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5534
but resign up all to him; give him the keys, let no room be shut up against him.
but resign up all to him; give him the keys, let no room be shut up against him.
cc-acp vvb a-acp d p-acp pno31; vvb pno31 dt n2, vvb dx n1 vbb vvn a-acp p-acp pno31.
(24) sermon (DIV2)
681
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5535
Invite him to come in unto us, to own and possess us; Turn in, my Lord, turn in to me.
Invite him to come in unto us, to own and possess us; Turn in, my Lord, turn in to me.
vvb pno31 pc-acp vvi p-acp p-acp pno12, pc-acp vvi cc vvi pno12; vvb p-acp, po11 n1, vvb p-acp p-acp pno11.
(24) sermon (DIV2)
681
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2. When he hath taken up his dwelling, offend him not by any thing that may make him mislike, much less give over and forsake his dwelling. Res delicata est Spiritus Dei.
2. When he hath taken up his Dwelling, offend him not by any thing that may make him mislike, much less give over and forsake his Dwelling. Rest Delicatam est Spiritus Dei.
crd c-crq pns31 vhz vvn a-acp po31 n-vvg, vvb pno31 xx p-acp d n1 cst vmb vvi pno31 vvi, av-d av-dc vvi a-acp cc vvi po31 n-vvg. fw-la n1 fw-la fw-la fw-la.
(24) sermon (DIV2)
681
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5537
Tertul. 'Tis not every rude and homely entertainment that will content him. Nobilem hospitem habes, O anima. Tertulian It's not every rude and homely entertainment that will content him. Nobilem hospitem habes, O anima.
np1 pn31|vbz xx d j cc j n1 cst vmb vvi pno31. fw-la fw-la fw-la, fw-la fw-la.
(24) sermon (DIV2)
681
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5538
O man, thou lodgest a glorious Inhabitant, study to please him. We must not grieve him, Ephes. iv. 30. much less resist him, Act• … vii. least of all, despise him, Heb. x. 29. He will abide no longer than where he is observed.
Oh man, thou lodgest a glorious Inhabitant, study to please him. We must not grieve him, Ephesians iv. 30. much less resist him, Act• … vii. least of all, despise him, Hebrew x. 29. He will abide no longer than where he is observed.
uh n1, pns21 vv2 dt j n1, vvb pc-acp vvi pno31. pns12 vmb xx vvi pno31, np1 crd. crd d dc vvb pno31, np1 … crd. ds pp-f d, vvb pno31, np1 crd. crd pns31 vmb vvi av-dx av-jc cs c-crq pns31 vbz vvn.
(24) sermon (DIV2)
681
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5539
As the spirit of man stayes no longer in the body, then it is pliant to him;
As the Spirit of man stays no longer in the body, then it is pliant to him;
p-acp dt n1 pp-f n1 vvz av-dx av-jc p-acp dt n1, cs pn31 vbz j p-acp pno31;
(24) sermon (DIV2)
681
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5540
hinder it from working, and it forsakes us presently. 3. This Inhabitation of the Spirit in us, challenges a reverence of the souls and bodies of Gods Saints,
hinder it from working, and it forsakes us presently. 3. This Inhabitation of the Spirit in us, challenges a Reverence of the Souls and bodies of God's Saints,
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(24) sermon (DIV2)
681
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5541
as of the Mansion-place, where God himself abides. Violence to a Temple, 'tis counted Sacriledge; such a Prophanation, is no less then an Abomination to God.
as of the Mansion-place, where God himself abides. Violence to a Temple, it's counted Sacrilege; such a Profanation, is no less then an Abomination to God.
c-acp pp-f dt n1, c-crq np1 px31 vvz. n1 p-acp dt n1, pn31|vbz vvn n1; d dt n1, vbz dx dc cs dt n1 p-acp np1.
(24) sermon (DIV2)
681
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5542
Neither scorn, nor cruelty, nor any unworthy usage to these Temples of the living God, but strikes at the face of God himself.
Neither scorn, nor cruelty, nor any unworthy usage to these Temples of the living God, but strikes At the face of God himself.
av-d n1, ccx n1, ccx d j n1 p-acp d n2 pp-f dt j-vvg np1, cc-acp vvz p-acp dt n1 pp-f np1 px31.
(24) sermon (DIV2)
681
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Do you despise the house of God? saith S. Paul. As Christ saith, He that swears by the Temple, swears by it, Do you despise the house of God? Says S. Paul. As christ Says, He that swears by the Temple, swears by it,
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and him that dwells in it; and him that dwells in it;
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so, he that violates the body of a Saint, offers indignity to that God that dwells in it.
so, he that violates the body of a Saint, offers indignity to that God that dwells in it.
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Take heed of profaning your selves, being dedicated and devoted to the Holy Ghost. Thus S. Paul dehorts them from uncleanness;
Take heed of profaning your selves, being dedicated and devoted to the Holy Ghost. Thus S. Paul dehorts them from uncleanness;
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The body is not for fornication, but for the Lord, and the Lord for the body. The body is not for fornication, but for the Lord, and the Lord for the body.
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Portastis Dominum in corpore vestro, as the old Translation hath it. Possess them in Holinesse and Honour. We have seen the particulars; Now,Portastis Dominum in corpore Vestro, as the old translation hath it. Possess them in Holiness and Honour. We have seen the particulars; Now,
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II. Briefly take notice of the summary intent and purpose of this Clause, If the Spirit of him that raised Iesus from the dead dwell in you, he that raised Iesus from the dead, shall quicken your mortal bodies.
II Briefly take notice of the summary intent and purpose of this Clause, If the Spirit of him that raised Iesus from the dead dwell in you, he that raised Iesus from the dead, shall quicken your Mortal bodies.
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The Exigence, and Illation from this Conditional, is thus much; That Sanctification is a necessary Requisite to a glorious Resurrection.
The Exigence, and Illation from this Conditional, is thus much; That Sanctification is a necessary Requisite to a glorious Resurrection.
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The expectation of future Glory, it must be founded upon present Grace. Thou will not give thine holy One to see corruption, saith David, Psal. xvi.
The expectation of future Glory, it must be founded upon present Grace. Thou will not give thine holy One to see corruption, Says David, Psalm xvi.
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Solum Sanctum non videbit corruptionem, saith S. Bern. 'Tis holiness that embalmes our dead bodies, and will keep them from corruption.Solum Sanctum non videbit corruptionem, Says S. Bern. It's holiness that embalms our dead bodies, and will keep them from corruption.
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The many habitudes and references that Holiness hath to Happiness, Grace to Glory, will confirm this truth. 1. Grace in reference to Glory, it hath Rationem seminis. Everlasting life, it is called the fruit of holiness, Rom. vi. 22. and Galat. vi. 8. He that sowes to the Spirit, shall of the Spirit reap life everlasting. Sementis hodie,
The many habitudes and references that Holiness hath to Happiness, Grace to Glory, will confirm this truth. 1. Grace in Referente to Glory, it hath Rationem seminis. Everlasting life, it is called the fruit of holiness, Rom. vi. 22. and Galatians vi. 8. He that sows to the Spirit, shall of the Spirit reap life everlasting. Sementis hodie,
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& • … ras messis, saith S. Chrysostom. This life is the Seed-time, the next life is the Harvest.& • … ras Messis, Says S. Chrysostom. This life is the Seedtime, the next life is the Harvest.
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If there be no Seed-time of Grace, never expect any Harvest of Glory. 2. Grace unto Glory, hath the respect of a First-fruits to the whole Crop, Rom. viii. 23. We that have the first-fruits of the Spirit, wait for the redemption of our bodies.
If there be no Seedtime of Grace, never expect any Harvest of Glory. 2. Grace unto Glory, hath the respect of a Firstfruits to the Whole Crop, Rom. viii. 23. We that have the Firstfruits of the Spirit, wait for the redemption of our bodies.
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The First-fruits dedicated the whole Harvest.
The Firstfruits dedicated the Whole Harvest.
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These ripe Ears of Grace, are a blessed, assurance of the full Sheaves of Glory to be reaped hereafter. 3. Grace unto Glory, hath the respect of a Fountain to a Stream,
These ripe Ears of Grace, Are a blessed, assurance of the full Sheaves of Glory to be reaped hereafter. 3. Grace unto Glory, hath the respect of a Fountain to a Stream,
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or River, Ioh. iv. 14. The water that I shall give him, shall be in him, a well of water springing up to everlasting life.
or River, John iv. 14. The water that I shall give him, shall be in him, a well of water springing up to everlasting life.
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And what that Well of water is, he tells us, chap. vii. 39. This spake he of the Spirit, which they that believe on him, should receive.
And what that Well of water is, he tells us, chap. vii. 39. This spoke he of the Spirit, which they that believe on him, should receive.
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Damm, or dry up the Spring-head, and the Streams flow not:
Damn, or dry up the Springhead, and the Streams flow not:
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we must begin at the Fountain of Grace, if ever we mean to attain to the Ocean of Glory. 4. Grace unto Glory, hath the respect of a pledge or earnest,
we must begin At the Fountain of Grace, if ever we mean to attain to the Ocean of Glory. 4. Grace unto Glory, hath the respect of a pledge or earnest,
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or seal unto a full actual Possession, 2 Cor. i. 2. Who hath sealed us, and given the earnest of the Spirit in our hearts:
or seal unto a full actual Possession, 2 Cor. i. 2. Who hath sealed us, and given the earnest of the Spirit in our hearts:
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And again, Eph. i. 13. Ye are sealed with that holy Spirit of Promise, which is the earnest of our inheritance, NONLATINALPHABET &c. saith S. Chrysost. It seals up all,
And again, Ephesians i. 13. You Are sealed with that holy Spirit of Promise, which is the earnest of our inheritance, etc. Says S. Chrysostom It Seals up all,
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and is in stead of all.
and is in stead of all.
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Theodosius made it a Law, That they who received not the Pledge of Matrimony, should lose their Dowry.Theodosius made it a Law, That they who received not the Pledge of Matrimony, should loose their Dowry.
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Without this earnest of Grace, we cannot expect the fruition of Glory. 'Tis like the red thread on Rahab 's house;
Without this earnest of Grace, we cannot expect the fruition of Glory. It's like the read thread on Rahab is house;
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if we part with that token, we cannot escape. 5. Indeed there is so near a Conjunction twixt Grace and Glory, that the Scripture makes them both the same thing.
if we part with that token, we cannot escape. 5. Indeed there is so near a Conjunction betwixt Grace and Glory, that the Scripture makes them both the same thing.
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Saint Peter calls Grace, The Spirit of Glory; The Spirit of God, and of Glory rests on you, 1 Pet. iv. 14. They differ but in degrees;
Saint Peter calls Grace, The Spirit of Glory; The Spirit of God, and of Glory rests on you, 1 Pet. iv. 14. They differ but in Degrees;
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as the Morning-light doth, to the light of the perfect-Day, Prov. iv. 18. Grace, 'tis the beginning,
as the Morning light does, to the Light of the perfect-Day, Curae iv. 18. Grace, it's the beginning,
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and day-break, and dawning of Glory, NONLATINALPHABET, as there is some light before the Sun rises.
and daybreak, and dawning of Glory,, as there is Some Light before the Sun rises.
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Glory, 'tis nothing but gratia consummata; and the blessedness of Heaven, 'tis gloriosa sanctitas, holiness in the brightest hue, shining in its full lustre.
Glory, it's nothing but Gratia Consummated; and the blessedness of Heaven, it's gloriosa Sanctitas, holiness in the Brightest hue, shining in its full lustre.
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This makes the Scripture urge and enforce the necessity of Holiness, Follow holiness, without which, none shall see the Lord, Heb. xii. 14. &c. We have done with the first Particular.
This makes the Scripture urge and enforce the necessity of Holiness, Follow holiness, without which, none shall see the Lord, Hebrew xii. 14. etc. We have done with the First Particular.
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The Condition upon which our Resurrection is promised; If the Spirit of him that raised up Iesus from the dead dwell in you: Now follows,
The Condition upon which our Resurrection is promised; If the Spirit of him that raised up Iesus from the dead dwell in you: Now follows,
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Secondly, The efficient cause of it; He that raised up Christ from the dead, shall quicken your mortal bodies; Secondly, The efficient cause of it; He that raised up christ from the dead, shall quicken your Mortal bodies;
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That is, God the Father, he will be the Author of our Resurrection.
That is, God the Father, he will be the Author of our Resurrection.
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Divers Reasons and Congruities, there are for this truth. 1. The first Founder of life, must be the Repairer and Restorer of it to us.
Diverse Reasons and Congruities, there Are for this truth. 1. The First Founder of life, must be the Repairer and Restorer of it to us.
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As he first breathed life into us; so he will send forth his Spirit and renew us, and recall us back again.
As he First breathed life into us; so he will send forth his Spirit and renew us, and Recall us back again.
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The interest he hath in us by our Creation, gives him the right to atcheive our Resurrection.
The Interest he hath in us by our Creation, gives him the right to atcheive our Resurrection.
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Iob observed that, chap. xiv. 14, 15. If a man die shall he live again? Yes, yes, Thou shalt call and I will answer thee; thou wilt have a desire to the work of thine hands. Job observed that, chap. xiv. 14, 15. If a man die shall he live again? Yes, yes, Thou shalt call and I will answer thee; thou wilt have a desire to the work of thine hands.
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That hand which created us, shall again raise and restore us.
That hand which created us, shall again raise and restore us.
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Mine own I will bring back again, Psal. lxviii. 22. 2. The soul in death, returns to him that gave it. Mine own I will bring back again, Psalm lxviii. 22. 2. The soul in death, returns to him that gave it.
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It is in his hand, and power, and custody, and so none but he can return it into the body, and re-unite it.
It is in his hand, and power, and custody, and so none but he can return it into the body, and reunite it.
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Dives in Hell confessed this truth; Father Abraham, send Lazarus to my brethren. Dives in Hell confessed this truth; Father Abraham, send Lazarus to my brothers.
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He hath the keys of hell, and of death, and of all the Chambers of the grave, Rev. i. 18. 3. He is the Restorer of life, in the Resurrection,
He hath the keys of hell, and of death, and of all the Chambers of the grave, Rev. i. 18. 3. He is the Restorer of life, in the Resurrection,
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as being the supreme Disposer of all Rewards, and Honours, and Retributions.
as being the supreme Disposer of all Rewards, and Honours, and Retributions.
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As the King is the Fountain of all civil Dignity, and Honour, and he must dispense it;
As the King is the Fountain of all civil Dignity, and Honour, and he must dispense it;
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so all the Dispensations of Glory, are at his disposal.
so all the Dispensations of Glory, Are At his disposal.
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The Preferments in Heaven, are given to them for whom they are prepared, by the Father, Matth. xx. 23.
The Preferments in Heaven, Are given to them for whom they Are prepared, by the Father, Matthew xx. 23.
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Now this Author of our Resurrection is specified, not barely by the mention of his name,
Now this Author of our Resurrection is specified, not barely by the mention of his name,
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or person, but represented under an expression of much hope, and assurance;
or person, but represented under an expression of much hope, and assurance;
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He that raised Christ from the dead, that gives footing and fastning to our faith, that he will raise us also.He that raised christ from the dead, that gives footing and fastening to our faith, that he will raise us also.
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That great work makes our Resurrection possible, and hopeful, and certain too.
That great work makes our Resurrection possible, and hopeful, and certain too.
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There are many Praeludia Resurrectionis; many miraculous works in Scripture, that did sweetly prefigure our Resurrection,
There Are many Praeludia Resurrectionis; many miraculous works in Scripture, that did sweetly prefigure our Resurrection,
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but none like this of raising Christ. 1. Enoch 's Translation, that he saw not death, Gen. v. 24. God delivered him from the power and possession of death.
but none like this of raising christ. 1. Enoch is translation, that he saw not death, Gen. v. 24. God Delivered him from the power and possession of death.
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That which was to him Gratia praeveniens, shall be to us Gratia subvenieus. He who exempted him from death, can rescue us. 2. Elijah 's Rapture,
That which was to him Gratia praeveniens, shall be to us Gratia subvenieus. He who exempted him from death, can rescue us. 2. Elijah is Rapture,
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and Assumption in a fiery Chariot; he likewise was exempted from the necessity of death;
and Assump in a fiery Chariot; he likewise was exempted from the necessity of death;
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his exaltation was a type of our resurrection. 3. Aaron 's Rod, a dry, dead piece of wood, made to bud,
his exaltation was a type of our resurrection. 3. Aaron is Rod, a dry, dead piece of wood, made to bud,
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and flourish, and bring forth ripe fruit:
and flourish, and bring forth ripe fruit:
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that argues a possibility that we shall revive, and renew our strength again. 4. The Garments of the Israelites for forty years,
that argues a possibility that we shall revive, and renew our strength again. 4. The Garments of the Israelites for forty Years,
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though used, and worn, yet decayed not.
though used, and worn, yet decayed not.
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He who can preserve our Garments from wearing out, sure he can preserve our Bodies from perishing. 5. The three Children cast into a fiery Furnace, yet preserved;
He who can preserve our Garments from wearing out, sure he can preserve our Bodies from perishing. 5. The three Children cast into a fiery Furnace, yet preserved;
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no smell of fire was upon them:
no smell of fire was upon them:
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that's a great assurance that the Furnace of the Grave shall restore us to Incorruption. 6. Ionas cast up again,
that's a great assurance that the Furnace of the Grave shall restore us to Incorruption. 6. Ionas cast up again,
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when the Whale had swallowed him; the Prophet slain by the Lion, but yet not devoured by him;
when the Whale had swallowed him; the Prophet slave by the lion, but yet not devoured by him;
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both Praedae suae custodes; and hopeful and comfortable Assurances of our Resurrection. All these are sweet Resemblances and Arguments of our rising again, but none like this;
both Praedae suae custodes; and hopeful and comfortable Assurances of our Resurrection. All these Are sweet Resemblances and Arguments of our rising again, but none like this;
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He that raised Christ from the dead, shall raise us also. Christ 's Resurrection, 1. Argues ours possible.He that raised christ from the dead, shall raise us also. christ is Resurrection, 1. Argues ours possible.
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S. Paul argues strongly from it;
S. Paul argues strongly from it;
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If Christ be risen again, how say some, that there is no Resurrection? 2. It makes ours probable, and easie.If christ be risen again, how say Some, that there is no Resurrection? 2. It makes ours probable, and easy.
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Death is now vanquish'd by Christs Resurrection.
Death is now vanquished by Christ Resurrection.
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When the Prison door is set open, it is easie to escape. 3. It makes ours necessary:
When the Prison door is Set open, it is easy to escape. 3. It makes ours necessary:
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If the Head be risen, the Members must follow after. Christus non potest habere membra damnata.
If the Head be risen, the Members must follow After. Christus non potest habere membra damnata.
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The living Head, must not be united to dead Members. We have seen the Author. Thirdly, What is the Action? He shall quicken our mortal bodies.
The living Head, must not be united to dead Members. We have seen the Author. Thirdly, What is the Actium? He shall quicken our Mortal bodies.
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Mortal bodies? Why not, Our dead bodies? That seems to be more.Mortal bodies? Why not, Our dead bodies? That seems to be more.
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Mortuum sounds more then mortale. No, purposely the Apostle uses this expression in this point of the Resurrection.Mortuum sounds more then mortale. No, purposely the Apostle uses this expression in this point of the Resurrection.
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Mortale is a great deal more then • … ortuum; To be raised à Mortalitate is a great deal more,Mortal is a great deal more then • … ortuum; To be raised à Mortalitate is a great deal more,
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then to be raised à Morte. It expresses three Excellencies of our Christian Resurrection.
then to be raised à Morte. It Expresses three Excellencies of our Christian Resurrection.
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1. It frees us à possibilitate mortis; it takes away the necessity, nay more then so, the possibility of death.
1. It frees us à possibilitate mortis; it Takes away the necessity, nay more then so, the possibility of death.
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Death shall have no more dominion over us. Not onely death shall be swallow'd up in victory, 1 Cor. xv. but mortality shall be swallow'd up of life, 2 Cor. v. 4. Our Resurrection shall be according to the power of an endless life, as the Apostle speaks.Death shall have no more dominion over us. Not only death shall be swallowed up in victory, 1 Cor. xv. but mortality shall be swallowed up of life, 2 Cor. v. 4. Our Resurrection shall be according to the power of an endless life, as the Apostle speaks.
n1 vmb vhb dx dc n1 p-acp pno12. xx av-j n1 vmb vbi vvn a-acp p-acp n1, crd np1 crd. cc-acp n1 vmb vbi vvn a-acp pp-f n1, crd np1 n1 crd po12 n1 vmb vbi vvg p-acp dt n1 pp-f dt j n1, p-acp dt n1 vvz.
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This Resurrection far exceeds the Resurrection of Lazarus, and those others in Scripture.
This Resurrection Far exceeds the Resurrection of Lazarus, and those Others in Scripture.
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They were rais'd à morte, but not à mortalitate, The fit was rather removed then the disease cured.
They were raised à morte, but not à mortalitate, The fit was rather removed then the disease cured.
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'Tis a rule they have, Qui comitialem morbum habent, nè quidem diebus quibus morbo vacant, sani dicuntur;
It's a Rule they have, Qui comitialem morbum habent, nè quidem diebus quibus morbo vacant, Sani dicuntur;
pn31|vbz dt n1 pns32 vhb, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la n1 j, fw-la fw-la;
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They who are troubled with the falling-sickness, upon their good dayes are not counted whole. Now Mortalitas, it is Morbus caducus, our Resurrection cures us of that;
They who Are troubled with the Epilepsy, upon their good days Are not counted Whole. Now Mortalitas, it is Morbus caducus, our Resurrection cures us of that;
pns32 r-crq vbr vvn p-acp dt n1, p-acp po32 j n2 vbr xx vvn j-jn. av fw-la, pn31 vbz fw-la fw-la, po12 n1 vvz pno12 pp-f d;
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the core of death is consumed, the root and fibrae of death, all stub'd up.
the core of death is consumed, the root and Fibre of death, all stubbed up.
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Nay, our Resurrection sets us in an Immortality beyond that of Adam. He was endued with an Immortality,
Nay, our Resurrection sets us in an Immortality beyond that of Adam. He was endued with an Immortality,
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but not like this of ours. As was his liberty from sin, so was his immortality and freedom from death. Prima libertas fuit non peccare;
but not like this of ours. As was his liberty from since, so was his immortality and freedom from death. Prima Libertas fuit non Peccare;
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and so Prima immortalitas was posse non mori. He might not have sinned, that was his Liberty;
and so Prima immortalitas was posse non Mori. He might not have sinned, that was his Liberty;
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he might not have died, that was his Immortality. But the liberty from sin in heaven, is, Non posse peccare, there they cannot sin;
he might not have died, that was his Immortality. But the liberty from since in heaven, is, Non posse Peccare, there they cannot sin;
pns31 vmd xx vhi vvn, cst vbds po31 n1. p-acp dt n1 p-acp n1 p-acp n1, vbz, fw-fr fw-la uh, a-acp pns32 vmbx vvi;
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so is our immortality, Non posse mori, that we cannot die:
so is our immortality, Non posse Mori, that we cannot die:
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it takes away possibilitat• … m mortis. 2. This Expression of quickning our mortal bodies, it brings with it a second excellency, a freedom from infirmities, diseases, and weaknesses;
it Takes away possibilitat• … m mortis. 2. This Expression of quickening our Mortal bodies, it brings with it a second excellency, a freedom from infirmities, diseases, and Weaknesses;
pn31 vvz av n1 … sy fw-la. crd d n1 pp-f j-vvg po12 j-jn n2, pn31 vvz p-acp pn31 dt ord n1, dt n1 p-acp n2, n2, cc n2;
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they are NONLATINALPHABET, sprowts that grow from this root of death. It will free us from all the sad sequels of mortality;
they Are, sprowts that grow from this root of death. It will free us from all the sad sequels of mortality;
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No infirmity or deformity, or indecency, no pains, or diseases. Lame Mephibosheth shall leap; blind Isa• … c shall see clearly;
No infirmity or deformity, or indecency, no pains, or diseases. Lame Mephibosheth shall leap; blind Isa• … c shall see clearly;
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and ulcerous Lazarus shall be whole and sound. 3. It brings a third Excellency;
and ulcerous Lazarus shall be Whole and found. 3. It brings a third Excellency;
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it will free us, à miseria. Miseries and afflictions, and vexations, they are the concomitants of our mortality;
it will free us, à Miseria. Misery's and afflictions, and vexations, they Are the concomitants of our mortality;
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this resurrection shall exempt us from them too.
this resurrection shall exempt us from them too.
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Saint Iohn assures us of it, Rev. xxi. 4. God shall wipe away all tears from their eyes,
Saint John assures us of it, Rev. xxi. 4. God shall wipe away all tears from their eyes,
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and there shall be no more death, neither sorrow, nor crying, nor any more pain; all these are passed by. I come,and there shall be no more death, neither sorrow, nor crying, nor any more pain; all these Are passed by. I come,
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Fourthly, To the last thing, that is, the ground and reason of all, Because his Spirit dwells in you. Fourthly, To the last thing, that is, the ground and reason of all, Because his Spirit dwells in you.
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The inhabitation of God's Spirit, that's the ground of our Resurrection. And the force and evidence of this reason may be deduced into these Particulars;
The inhabitation of God's Spirit, that's the ground of our Resurrection. And the force and evidence of this reason may be deduced into these Particulars;
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1. The dwelling of Gods Spirit in us, is a ground of our resurrection, because it is Vinculum Unionis; the Spirit is the bond of our union,
1. The Dwelling of God's Spirit in us, is a ground of our resurrection, Because it is Vinculum Unionis; the Spirit is the bound of our Union,
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and conjunction with Christ. By it we are incorporated into his holy Body, and made members of it;
and conjunction with christ. By it we Are incorporated into his holy Body, and made members of it;
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Now then, if our head • … ise, all the members must rise with it;
Now then, if our head • … i'm, all the members must rise with it;
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If the Head be in Heaven, the members shall not for ever perish in the Grave.
If the Head be in Heaven, the members shall not for ever perish in the Grave.
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Not a bone of his was broken. This union by the Spirit, 'tis like the touch of a Load-stone, it will attract,Not a bone of his was broken. This Union by the Spirit, it's like the touch of a Loadstone, it will attract,
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and draw us to him, that where he is, we shall be also.
and draw us to him, that where he is, we shall be also.
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It is spoken of his hypostatical, but it is true also of his mystical union, Quod semel ass• … mpsit 〈 ◊ 〉 dep• … suit.
It is spoken of his hypostatical, but it is true also of his mystical Union, Quod semel ass• … mpsit 〈 ◊ 〉 dep• … suit.
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Christ will part with none of his members. Father, I will that where I am, they shall be also.
christ will part with none of his members. Father, I will that where I am, they shall be also.
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Because I live, ye shall live also, Iohn xiv. 19. 2. This inhabitation of the Spirit grounds our resurrection, ratione proprietatis. Our bodies by this inhabitation, are consecrated to be a possession of the Holy Ghost;Because I live, you shall live also, John xiv. 19. 2. This inhabitation of the Spirit grounds our resurrection, ratione proprietatis. Our bodies by this inhabitation, Are consecrated to be a possession of the Holy Ghost;
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and the Temple of God must not be destroyed. What Christ said of his own body, it is true of ours;
and the Temple of God must not be destroyed. What christ said of his own body, it is true of ours;
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Destroy this Temple, and I will raise it up again. Destroy this Temple, and I will raise it up again.
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Necesse est Spiritui reddatur Templum suum, saith Tertul. Gods Spirit takes pleasure not onely in these living Temples,Necessary est Spiritui reddatur Templum suum, Says Tertulian God's Spirit Takes pleasure not only in these living Temples,
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but owns them when they are dead; takes pleasure in the dead bones, and favours the dust of them, Psal. cii.
but owns them when they Are dead; Takes pleasure in the dead bones, and favours the dust of them, Psalm cii.
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As Philosophers say of the Soul, it is Artifex sui domi• … ilii, it frames its own house of the body;
As Philosophers say of the Soul, it is Artifex sui domi• … ilii, it frames its own house of the body;
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so the Spirit of God repairs, re-edifies, rears up this Fabrick after it is taken down. 3. This Inhabitation of the Spirit, works our resurrection,
so the Spirit of God repairs, re-edifies, rears up this Fabric After it is taken down. 3. This Inhabitation of the Spirit, works our resurrection,
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as being the Auhor of both that initial grace that entitles us, and gives us claim to the state of a resurrection;
as being the Author of both that initial grace that entitles us, and gives us claim to the state of a resurrection;
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Regeneration makes us Children of the Resurrection; as also, because it is the author of that final grace, which plucks up the root, eats out the core of our mortality.
Regeneration makes us Children of the Resurrection; as also, Because it is the author of that final grace, which plucks up the root, eats out the core of our mortality.
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Till then, as there be Primitiae gratiae, so there are Reliquiae peccati; Those remainders of sin dispose us to death;
Till then, as there be Primitiae Gratiae, so there Are Reliquiae peccati; Those remainders of since dispose us to death;
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but our final and finishing grace roots up those Fibrae peccati; and sin, being abolish'd, death hath no dominion over us.
but our final and finishing grace roots up those Fibre peccati; and since, being abolished, death hath no dominion over us.
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So then, for use of all, 1. Is the Habitation of the Spirit the ground of our Resurrection? doth that give us interest into the resurrection of Christ? Sure then, 1. The benefit of this resurrection belongs onely to them, who have the Spirit of Christ, dwelling in them.
So then, for use of all, 1. Is the Habitation of the Spirit the ground of our Resurrection? does that give us Interest into the resurrection of christ? Sure then, 1. The benefit of this resurrection belongs only to them, who have the Spirit of christ, Dwelling in them.
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The wicked, and reprobate, they have no share in Christs resurrection; Not but that Christ raises the wicked at the last day;
The wicked, and Reprobate, they have no share in Christ resurrection; Not but that christ raises the wicked At the last day;
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but this he doth, officio Iudicis, not beneficio Mediatoris; by the authority of his supreme Judicature:
but this he does, Officio Judges, not Benefit Mediatoris; by the Authority of his supreme Judicature:
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All shall hear his voice, his summons shall raise them out of their Grave;
All shall hear his voice, his summons shall raise them out of their Grave;
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but the fruit, and benefit of his mediation, or resurrection, extends not to them. 1. Not by way of Merit;
but the fruit, and benefit of his mediation, or resurrection, extends not to them. 1. Not by Way of Merit;
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he communicates no merit in the world to come to those, who have no interest in his merits in this present world. 2. Not by way of any actual efficacie;
he communicates no merit in the world to come to those, who have no Interest in his merits in this present world. 2. Not by Way of any actual efficacy;
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there's no influence of Christ, but into his own members;
there's no influence of christ, but into his own members;
pc-acp|vbz dx n1 pp-f np1, p-acp p-acp po31 d n2;
(24) sermon (DIV2)
699
Image 144
5665
all influence of grace and virtue, either tends to union, or flows from it. 3. Not by way of Example.
all influence of grace and virtue, either tends to Union, or flows from it. 3. Not by Way of Exampl.
d n1 pp-f n1 cc n1, av-d vvz p-acp n1, cc vvz p-acp pn31. crd xx p-acp n1 pp-f n1.
(24) sermon (DIV2)
699
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5666
Christs resurrection is not so much as the Pattern and Samplar of theirs; there's no assimilation 'twixt Christ and the wicked.Christ resurrection is not so much as the Pattern and Sampler of theirs; there's no assimilation betwixt christ and the wicked.
npg1 n1 vbz xx av av-d c-acp dt n1 cc n1 pp-f png32; pc-acp|vbz dx n1 p-acp np1 cc dt j.
(24) sermon (DIV2)
699
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5667
They do not bear the Image of the second Adam; they are not planted into the Similitude of his death or resurrection.
They do not bear the Image of the second Adam; they Are not planted into the Similitude of his death or resurrection.
pns32 vdb xx vvi dt n1 pp-f dt ord np1; pns32 vbr xx vvn p-acp dt n1 pp-f po31 n1 cc n1.
(24) sermon (DIV2)
699
Image 144
5668
He is the resurrection, and the life to them that believe, Iohn xi. 2. Besides; the Resurrection that Christ merited, and communicates, is a beneficial, and beatifical Resurrection.He is the resurrection, and the life to them that believe, John xi. 2. Beside; the Resurrection that christ merited, and communicates, is a beneficial, and beatifical Resurrection.
pns31 vbz dt n1, cc dt n1 p-acp pno32 cst vvb, np1 crd. crd p-acp; dt n1 cst np1 vvn, cc n2, vbz dt j, cc j n1.
(24) sermon (DIV2)
699
Image 144
5669
Meritum sonat in bonum; the resurrection of the wicked tends to damnation. Better not rise, then rise to perdition.Merit Sonnet in bonum; the resurrection of the wicked tends to damnation. Better not rise, then rise to perdition.
fw-la fw-la p-acp fw-la; dt n1 pp-f dt j vvz p-acp n1. j xx vvi, av vvb p-acp n1.
(24) sermon (DIV2)
699
Image 144
5670
Better stay in prison, then to be brought to execution. This rising, destroys not death, but increases, and redoubles it.
Better stay in prison, then to be brought to execution. This rising, Destroys not death, but increases, and redoubles it.
j n1 p-acp n1, cs pc-acp vbi vvn p-acp n1. np1 vvg, vvz xx n1, cc-acp vvz, cc vvz pn31.
(24) sermon (DIV2)
699
Image 144
5671
In short, 3. The Resurrection of the wicked, 'tis no fruit of the Gospel, but a sequel of the Law;
In short, 3. The Resurrection of the wicked, it's no fruit of the Gospel, but a sequel of the Law;
p-acp j, crd dt n1 pp-f dt j, pn31|vbz dx n1 pp-f dt n1, cc-acp dt n1 pp-f dt n1;
(24) sermon (DIV2)
699
Image 144
5672
not flowing from the second Adam, but is consequent upon the first; no part of the Promise, The seed of the woman shall bruise the Serpents head;
not flowing from the second Adam, but is consequent upon the First; no part of the Promise, The seed of the woman shall bruise the Serpents head;
xx vvg p-acp dt ord np1, a-acp vbz j p-acp dt ord; dx n1 pp-f dt n1, dt n1 pp-f dt n1 vmb vvi dt ng1 n1;
(24) sermon (DIV2)
699
Image 144
5673
but a part of the Threatning, Thou shalt die the death;
but a part of the Threatening, Thou shalt die the death;
p-acp dt n1 pp-f dt j-vvg, pns21 vm2 vvi dt n1;
(24) sermon (DIV2)
699
Image 144
5674
soul and body, both to be destroyed. 2. Shall we be raised, because his Spirit dwells in us? See the sweet fruit,
soul and body, both to be destroyed. 2. Shall we be raised, Because his Spirit dwells in us? See the sweet fruit,
n1 cc n1, av-d pc-acp vbi vvn. crd vmb pns12 vbi vvn, c-acp po31 n1 vvz p-acp pno12? n1 dt j n1,
(24) sermon (DIV2)
699
Image 144
5675
and benefit of giving place to Christ, and his Spirit, and devoting our selves to be an habitation to him;
and benefit of giving place to christ, and his Spirit, and devoting our selves to be an habitation to him;
cc n1 pp-f vvg n1 p-acp np1, cc po31 n1, cc vvg po12 n2 pc-acp vbi dt n1 p-acp pno31;
(24) sermon (DIV2)
699
Image 144
5676
he richly requites us for his habitation.
he richly requites us for his habitation.
pns31 av-j vvz pno12 p-acp po31 n1.
(24) sermon (DIV2)
699
Image 144
5677
See how Satan uses the bodies he possesses, Luke ix. 39. NONLATINALPHABET, He rent, and tore them;
See how Satan uses the bodies he Possesses, Lycia ix. 39., He rend, and tore them;
n1 q-crq np1 vvz dt n2 pns31 vvz, av crd. crd, pns31 vvd, cc vvd pno32;
(24) sermon (DIV2)
699
Image 144
5678
Oh! the Spirit of God keeps, and preserves them. As men say of their houses:
Oh! the Spirit of God keeps, and preserves them. As men say of their houses:
uh dt n1 pp-f np1 vvz, cc vvz pno32. p-acp n2 vvb pp-f po32 n2:
(24) sermon (DIV2)
699
Image 144
5679
Better Lett them Rent-free to some that will use them well, and keep them in repair,
Better Let them Rent-free to Some that will use them well, and keep them in repair,
j vvb pno32 j p-acp d cst vmb vvi pno32 av, cc vvi pno32 p-acp n1,
(24) sermon (DIV2)
699
Image 144
5680
then for Rent to others, that will havock, and spoil them;
then for Rend to Others, that will havoc, and spoil them;
av c-acp vvn p-acp n2-jn, cst vmb n1, cc vvi pno32;
(24) sermon (DIV2)
699
Image 144
5681
If Satan possess thy body, besides the base usage he will put it to, he will make it a sink of sin, a dung-hill of corruption, a rendevous of unclean Spirits;
If Satan possess thy body, beside the base usage he will put it to, he will make it a sink of since, a dunghill of corruption, a rendezvous of unclean Spirits;
cs np1 vvb po21 n1, p-acp dt j n1 pns31 vmb vvi pn31 p-acp, pns31 vmb vvi pn31 dt n1 pp-f n1, dt n1 pp-f n1, dt n1 pp-f j n2;
(24) sermon (DIV2)
699
Image 144
5682
all the Rent he pays thee, will be ruine, and destruction.
all the Rend he pays thee, will be ruin, and destruction.
d dt n1 pns31 vvz pno21, vmb vbi n1, cc n1.
(24) sermon (DIV2)
699
Image 144
5683
But, if Christs Spirit possess thee, besides the honour which his presence puts upon thee (if the King be in a Cottage, he makes it a Court) he will secure it,
But, if Christ Spirit possess thee, beside the honour which his presence puts upon thee (if the King be in a Cottage, he makes it a Court) he will secure it,
p-acp, cs npg1 n1 vvb pno21, p-acp dt n1 r-crq po31 n1 vvz p-acp pno21 (cs dt n1 vbb p-acp dt n1, pns31 vvz pn31 dt n1) pns31 vmb vvi pn31,
(24) sermon (DIV2)
699
Image 144
5684
and maintain it, and make it good to thee. Use thy body, and devote it to sensuality, it will end in corruption;
and maintain it, and make it good to thee. Use thy body, and devote it to sensuality, it will end in corruption;
cc vvi pn31, cc vvi pn31 j p-acp pno21. vvb po21 n1, cc vvb pn31 p-acp n1, pn31 vmb vvi p-acp n1;
(24) sermon (DIV2)
699
Image 144
5685
devote it to God, and his Spirit, it will rise to immortality.
devote it to God, and his Spirit, it will rise to immortality.
vvb pn31 p-acp np1, cc po31 n1, pn31 vmb vvi p-acp n1.
(24) sermon (DIV2)
700
Image 144
5686
S. Paul speaks, 1 Cor. vi. 13. Meats for the belly, and the belly for meats;
S. Paul speaks, 1 Cor. vi. 13. Meats for the belly, and the belly for Meats;
np1 np1 vvz, crd np1 fw-la. crd n2 p-acp dt n1, cc dt n1 p-acp n2;
(24) sermon (DIV2)
700
Image 144
5687
and what will become of it? God shall destroy both it and them. But, the body is for the Lord, and the Lord for the body;
and what will become of it? God shall destroy both it and them. But, the body is for the Lord, and the Lord for the body;
cc r-crq vmb vvi pp-f pn31? np1 vmb vvi av-d pn31 cc pno32. p-acp, dt n1 vbz p-acp dt n1, cc dt n1 p-acp dt n1;
(24) sermon (DIV2)
700
Image 144
5688
and then what follows? Vers. 14. God hath both raised up the Lord, and will also raise up us by his own power.
and then what follows? Vers. 14. God hath both raised up the Lord, and will also raise up us by his own power.
cc av q-crq vvz? np1 crd np1 vhz d vvn a-acp dt n1, cc vmb av vvi p-acp pno12 p-acp po31 d n1.
(24) sermon (DIV2)
700
Image 144
5689
Dos immortalitatis; Immortality, 'tis the Dowrie that God assures to the body; The body is not for Fornication, but for the Lord; Dos immortalitatis; Immortality, it's the Dowry that God assures to the body; The body is not for Fornication, but for the Lord;
vdz fw-la; n1, pn31|vbz dt n1 cst np1 vvz p-acp dt n1; dt n1 vbz xx p-acp n1, cc-acp p-acp dt n1;
(24) sermon (DIV2)
701
Image 144
5690
and he assures this Dowrie, even a blessed Resurrection; Which God grant for his sake, who is the Resurrection, and the Life. To whom, &c.
and he assures this Dowry, even a blessed Resurrection; Which God grant for his sake, who is the Resurrection, and the Life. To whom, etc.
cc pns31 vvz d n1, av dt j-vvn n1; r-crq np1 vvb p-acp po31 n1, r-crq vbz dt n1, cc dt n1. p-acp ro-crq, av
(24) sermon (DIV2)
701
Image 144
5691
A SERMON PREACHED UPON WHIT-SUNDAY. ON VVHIT-SUNDAY.
A SERMON PREACHED UPON PENTECOST. ON VVHIT-SUNDAY.
dt n1 vvn p-acp np1. p-acp np1.
(25) sermon (DIV1)
704
Image 154
5692
The First Sermon. 2 KINGS ii. 9. And it came to pass when they were gone over, that Elijah said unto Elisha, Ask what I shall do for thee,
The First Sermon. 2 KINGS ii. 9. And it Come to pass when they were gone over, that Elijah said unto Elisha, Ask what I shall do for thee,
dt ord n1. crd n2 crd. crd cc pn31 vvd pc-acp vvi c-crq pns32 vbdr vvn a-acp, cst np1 vvd p-acp np1, vvb r-crq pns11 vmb vdi p-acp pno21,
(25) sermon (DIV1)
704
Image 155
5693
before I be taken away from thee.
before I be taken away from thee.
c-acp pns11 vbb vvn av p-acp pno21.
(25) sermon (DIV1)
704
Image 155
5694
And Elisha said, I pray thee let a double portion of thy spirit be upon me.
And Elisha said, I pray thee let a double portion of thy Spirit be upon me.
cc np1 vvd, pns11 vvb pno21 vvb dt j-jn n1 pp-f po21 n1 vbi p-acp pno11.
(25) sermon (DIV1)
704
Image 155
5695
THe two Testaments have a mutual relation, and reciprocal aspect, and interview one with another. Not any mysterie of the New, but was shadowed out in the Old;
THe two Testaments have a mutual Relation, and reciprocal aspect, and interview one with Another. Not any mystery of the New, but was shadowed out in the Old;
dt crd n2 vhb dt j n1, cc j n1, cc n1 crd p-acp n-jn. xx d n1 pp-f dt j, cc-acp vbds vvn av p-acp dt j;
(25) sermon (DIV1)
706
Image 155
5696
not any type of the Old, but is represented, and exhibited, and fulfilled in the New.
not any type of the Old, but is represented, and exhibited, and fulfilled in the New.
xx d n1 pp-f dt j, cc-acp vbz vvn, cc vvn, cc vvn p-acp dt np1
(25) sermon (DIV1)
706
Image 155
5697
They are placed about Christ, as the two Cherubs upon the Mercy-seat, looking each on other,
They Are placed about christ, as the two Cherubs upon the Mercy-seat, looking each on other,
pns32 vbr vvn p-acp np1, p-acp dt crd n2 p-acp dt n1, vvg d p-acp n-jn,
(25) sermon (DIV1)
707
Image 155
5698
and both on Christ. The Faith of the Old Testament look'd forward, expecting to behold the fulness of those types;
and both on christ. The Faith of the Old Testament looked forward, expecting to behold the fullness of those types;
cc d p-acp np1. dt n1 pp-f dt j n1 vvd av-j, vvg pc-acp vvi dt n1 pp-f d n2;
(25) sermon (DIV1)
707
Image 155
5699
the Faith of the New Testament looks backward, to see the sweet prefigurations that were in the Old. That,
the Faith of the New Testament looks backward, to see the sweet prefigurations that were in the Old. That,
dt n1 pp-f dt j n1 vvz av-j, pc-acp vvi dt j n2 cst vbdr p-acp dt np1 cst,
(25) sermon (DIV1)
707
Image 155
5700
as the motion of the Sun makes the shadow sometimes before the body, sometimes after it;
as the motion of the Sun makes the shadow sometime before the body, sometime After it;
c-acp dt n1 pp-f dt n1 vvz dt n1 av p-acp dt n1, av c-acp pn31;
(25) sermon (DIV1)
707
Image 155
5701
so, the divers dispensations of God, make these Shadows sometimes useful before the Messiah, by way of prefiguration;
so, the diverse dispensations of God, make these Shadows sometime useful before the Messiah, by Way of prefiguration;
av, dt j n2 pp-f np1, vvb d n2 av j p-acp dt np1, p-acp n1 pp-f n1;
(25) sermon (DIV1)
707
Image 155
5702
sometimes after the body, by way of after-remembrance, and representation. In particular;
sometime After the body, by Way of after-remembrance, and representation. In particular;
av p-acp dt n1, p-acp n1 pp-f n1, cc n1. p-acp j;
(25) sermon (DIV1)
707
Image 155
5703
Those two glorious mysteries of our Faith, Christs Ascention, and his Donation of the Spirit (the one lately Celebrated, the other the subject of this day's Solemnity) they were lively prefigured in the Prophet Elijah, Christs Ascension, was typified in Elijah 's Fiery-Chariot:
Those two glorious Mysteres of our Faith, Christ Ascension, and his Donation of the Spirit (the one lately Celebrated, the other the Subject of this day's Solemnity) they were lively prefigured in the Prophet Elijah, Christ Ascension, was typified in Elijah is Fiery-Chariot:
d crd j n2 pp-f po12 n1, npg1 n1, cc po31 n1 pp-f dt n1 (dt pi av-j vvn, dt j-jn dt n-jn pp-f d ng1 n1) pns32 vbdr j vvd p-acp dt n1 np1, npg1 n1, vbds vvn p-acp np1 vbz n1:
(25) sermon (DIV1)
708
Image 155
5704
The gift of the Holy-Ghost was typified in this gift, and Grant, that is made to Elisha, The doubling the spirit of Elijah upon him:
The gift of the Holy ghost was typified in this gift, and Grant, that is made to Elisha, The doubling the Spirit of Elijah upon him:
dt n1 pp-f dt n1 vbds vvn p-acp d n1, cc vvi, cst vbz vvn p-acp np1, dt vvg dt n1 pp-f np1 p-acp pno31:
(25) sermon (DIV1)
708
Image 155
5705
That was upon Elisha; The Spirit of Christ upon his Disciples.
That was upon Elisha; The Spirit of christ upon his Disciples.
cst vbds p-acp np1; dt n1 pp-f np1 p-acp po31 n2.
(25) sermon (DIV1)
708
Image 155
5706
The Text, 'tis a relation of the settling the gift, and spirit of Prophesie upon Elisha: And it is conferred upon him, not suddenly, and unexpectedly;
The Text, it's a Relation of the settling the gift, and Spirit of Prophesy upon Elisha: And it is conferred upon him, not suddenly, and unexpectedly;
dt n1, pn31|vbz dt n1 pp-f dt vvg dt n1, cc n1 pp-f vvb p-acp np1: cc pn31 vbz vvn p-acp pno31, xx av-j, cc av-j;
(25) sermon (DIV1)
709
Image 155
5707
but by the interposition of some mutual entercourse betwixt the Prophet, and Elisha. This entercourse stands upon two parts; 1. Elijahs gracious proffer;
but by the interposition of Some mutual intercourse betwixt the Prophet, and Elisha. This intercourse Stands upon two parts; 1. Elijahs gracious proffer;
cc-acp p-acp dt n1 pp-f d j n1 p-acp dt n1, cc np1. d n1 vvz p-acp crd n2; crd n2 j n1;
(25) sermon (DIV1)
709
Image 155
5708
Ask what I shall do for thee, before I be taken away from thee. 2. Elisha 's wise, and religious desire;Ask what I shall do for thee, before I be taken away from thee. 2. Elisha is wise, and religious desire;
vvb r-crq pns11 vmb vdi p-acp pno21, c-acp pns11 vbb vvn av p-acp pno21. crd np1 vbz j, cc j n1;
(25) sermon (DIV1)
710
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5709
I pray thee let a double portion of thy spirit be upon me. First, In Elijah 's proffer, there are two things;I pray thee let a double portion of thy Spirit be upon me. First, In Elijah is proffer, there Are two things;
pns11 vvb pno21 vvb dt j-jn n1 pp-f po21 n1 vbi p-acp pno11. ord, p-acp np1 vbz n1, pc-acp vbr crd n2;
(25) sermon (DIV1)
710
Image 155
5710
1. The Substance of the Motion, Ask what I shall do for thee.
1. The Substance of the Motion, Ask what I shall do for thee.
crd dt n1 pp-f dt n1, vvb r-crq pns11 vmb vdi p-acp pno21.
(25) sermon (DIV1)
711
Image 155
5711
2. The Circumstance of Time, and so the Opportunity of it, Before I be taken away from thee. I.
2. The Circumstance of Time, and so the Opportunity of it, Before I be taken away from thee. I.
crd dt n1 pp-f n1, cc av dt n1 pp-f pn31, c-acp pns11 vbb vvn av p-acp pno21. pns11.
(25) sermon (DIV1)
711
Image 155
5712
For the Substance of Elijah 's proffer. In it these four particulars are remarkable: 1. The forwardness and freeness of it: 'Tis a preventing offer.
For the Substance of Elijah is proffer. In it these four particulars Are remarkable: 1. The forwardness and freeness of it: It's a preventing offer.
p-acp dt n1 pp-f np1 vbz n1. p-acp pn31 d crd n2-j vbr j: crd dt n1 cc n1 pp-f pn31: pn31|vbz dt vvg n1.
(25) sermon (DIV1)
712
Image 155
5713
Elijah stayes not till Elisha sues to him, but prevents him, and makes the Motion first,Elijah stays not till Elisha sues to him, but prevents him, and makes the Motion First,
np1 vvz xx p-acp np1 vvz p-acp pno31, cc-acp vvz pno31, cc vvz dt n1 ord,
(25) sermon (DIV1)
712
Image 155
5714
and freely invites him to enjoy a blessing from him.
and freely invites him to enjoy a blessing from him.
cc av-j vvz pno31 pc-acp vvi dt n1 p-acp pno31.
(25) sermon (DIV1)
712
Image 155
5715
True Charity, and desire of doing good, stayes not for entreaties, expects not importunity, but freely offers it self, and begins first.
True Charity, and desire of doing good, stays not for entreaties, expects not importunity, but freely offers it self, and begins First.
j n1, cc n1 pp-f vdg j, vvz xx p-acp n2, vvz xx n1, cc-acp av-j vvz pn31 n1, cc vvz ord.
(25) sermon (DIV1)
712
Image 155
5716
Thus Isaac called his son to bless him, unsought-to. Thus Christ called Matthew, who never look'd after him;
Thus Isaac called his son to bless him, unsought-to. Thus christ called Matthew, who never looked After him;
av np1 vvd po31 n1 pc-acp vvi pno31, j. av np1 vvn np1, r-crq av-x vvd p-acp pno31;
(25) sermon (DIV1)
712
Image 155
5717
bids himself to Zacheus. As the Prophet bids the Widow borrow vessels of her neighbours to pour Oyl into;
bids himself to Zacchaeus. As the Prophet bids the Widow borrow vessels of her neighbours to pour Oil into;
vvz px31 p-acp np1. p-acp dt n1 vvz dt n1 vvb n2 pp-f po31 n2 pc-acp vvi n1 p-acp;
(25) sermon (DIV1)
712
Image 155
5718
so Charity borrows and begs of others to receive the communion of those graces with which she is furnished.
so Charity borrows and begs of Others to receive the communion of those graces with which she is furnished.
av n1 vvz cc vvz pp-f ng1-jn p-acp vvi dt n1 pp-f d n2 p-acp r-crq pns31 vbz vvn.
(25) sermon (DIV1)
712
Image 155
5719
Elisha 's first calling was a preventing favour; now his second calling, 'tis by prevention.Elisha is First calling was a preventing favour; now his second calling, it's by prevention.
np1 vbz ord n1 vbds dt vvg n1; av po31 ord n-vvg, pn31|vbz p-acp n1.
(25) sermon (DIV1)
712
Image 155
5720
Christian Charity, is not like a dry and deep Pump, that must be often pumped before it sends out water;
Christian Charity, is not like a dry and deep Pump, that must be often pumped before it sends out water;
np1 n1, vbz xx av-j dt j cc j-jn n1, cst vmb vbi av vvn p-acp pn31 vvz av n1;
(25) sermon (DIV1)
712
Image 155
5721
but like a full Fountain, flowing over, and streaming to all about it.
but like a full Fountain, flowing over, and streaming to all about it.
cc-acp av-j dt j n1, vvg a-acp, cc vvg p-acp d p-acp pn31.
(25) sermon (DIV1)
712
Image 155
5722
▪ Tis S. Chrysostoms observation of S. Pauls readiness to the Macedonians; it must be an express revelation that must forbid him to preach in Asia and Bithynia. They who are of Elijahs, and S. Pauls spirit, expect nothing but the opportunities,
▪ This S. Chrysostom observation of S. Paul's readiness to the Macedonians; it must be an express Revelation that must forbid him to preach in Asia and Bythynia. They who Are of Elijahs, and S. Paul's Spirit, expect nothing but the opportunities,
▪ pn31|vbz n1 npg1 n1 pp-f n1 npg1 n1 p-acp dt njp2; pn31 vmb vbi dt j n1 cst vmb vvi pno31 pc-acp vvi p-acp np1 cc np1. pns32 r-crq vbr pp-f n2, cc np1 npg1 n1, vvb pix cc-acp dt n2,
(25) sermon (DIV1)
712
Image 155
5723
and advantages of communicating their goodness, Acts xvi. That's the first, the freeness of it. 2. A second thing observable, is the fulness, and largeness of this his Offer;
and advantages of communicating their Goodness, Acts xvi. That's the First, the freeness of it. 2. A second thing observable, is the fullness, and largeness of this his Offer;
cc n2 pp-f vvg po32 n1, n2 crd. d|vbz dt ord, dt n1 pp-f pn31. crd dt ord n1 j, vbz dt n1, cc n1 pp-f d po31 n1;
(25) sermon (DIV1)
712
Image 155
5724
Ask what thou wilt. The Popish Saints are limited to some sorts of blessing, wherein they may prevail.Ask what thou wilt. The Popish Saints Are limited to Some sorts of blessing, wherein they may prevail.
vvb r-crq pns21 vm2. dt j n2 vbr vvn p-acp d n2 pp-f n1, c-crq pns32 vmb vvi.
(25) sermon (DIV1)
713
Image 155
5725
Such a Saint, he can pleasure thee in thy health; such an one is for such a disease;
Such a Saint, he can pleasure thee in thy health; such an one is for such a disease;
d dt n1, pns31 vmb vvi pno21 p-acp po21 n1; d dt pi vbz p-acp d dt n1;
(25) sermon (DIV1)
713
Image 155
5726
such an one can bestow such a favour.
such an one can bestow such a favour.
d dt pi vmb vvi d dt n1.
(25) sermon (DIV1)
713
Image 155
5727
Here is a Favourite of heaven can speed any suit, procure any favour, or blessing, that is fitting for thee.
Here is a Favourite of heaven can speed any suit, procure any favour, or blessing, that is fitting for thee.
av vbz dt n1 pp-f n1 vmb vvi d n1, vvb d n1, cc n1, cst vbz vvg p-acp pno21.
(25) sermon (DIV1)
714
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5728
What cannot the prayer of an Elijah obtain? He can open, and shut heaven; bring down Fire, or Water, as S. Iames speaks of him.
What cannot the prayer of an Elijah obtain? He can open, and shut heaven; bring down Fire, or Water, as S. James speaks of him.
q-crq vmbx dt n1 pp-f dt np1 vvi? pns31 vmb vvi, cc vvd n1; vvb a-acp n1, cc n1, c-acp np1 np1 vvz pp-f pno31.
(25) sermon (DIV1)
714
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5729
Am I God, to kill and make alive, that this man doth send to me? said the King of Israel to those that were sent to him from Syria, 2 Kings v. But what saith Elisha? Let him come now to me, Am I God, to kill and make alive, that this man does send to me? said the King of Israel to those that were sent to him from Syria, 2 Kings v. But what Says Elisha? Let him come now to me,
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(25) sermon (DIV1)
714
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5730
and he shall know that there is a Prophet in Israel. God hath given a kind of Omnipotency to the prayers of his Saints.and he shall know that there is a Prophet in Israel. God hath given a kind of Omnipotency to the Prayers of his Saints.
cc pns31 vmb vvi cst pc-acp vbz dt n1 p-acp np1. np1 vhz vvn dt n1 pp-f n1 p-acp dt n2 pp-f po31 n2.
(25) sermon (DIV1)
714
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5731
The King can deny you nothing. Prayer is a key, that opens all Gods Store-houses. And he gives this key to his Saints and Children.
The King can deny you nothing. Prayer is a key, that Opens all God's Storehouses. And he gives this key to his Saints and Children.
dt n1 vmb vvi pn22 pix. n1 vbz dt n1, cst vvz d ng1 n2. cc pns31 vvz d n1 p-acp po31 n2 cc n2.
(25) sermon (DIV1)
714
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Happy they who enjoy the society of such an Elias. But thrice happy they, who have the spirit of Elijah; who can be agents for themselves,
Happy they who enjoy the society of such an Elias. But thrice happy they, who have the Spirit of Elijah; who can be agents for themselves,
j pns32 r-crq vvb dt n1 pp-f d dt np1. p-acp av j pns32, r-crq vhb dt n1 pp-f np1; r-crq vmb vbi n2 p-acp px32,
(25) sermon (DIV1)
714
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and all who seek to them.
and all who seek to them.
cc d r-crq vvb p-acp pno32.
(25) sermon (DIV1)
714
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But I demand, Was it safe to make such an unlimited offer to Elisha? To trust him with such an unbounded wish, to ask what he would?
But I demand, Was it safe to make such an unlimited offer to Elisha? To trust him with such an unbounded wish, to ask what he would?
cc-acp pns11 vvb, vbds pn31 j pc-acp vvi d dt j n1 p-acp np1? pc-acp vvi pno31 p-acp d dt j n1, pc-acp vvi r-crq pns31 vmd?
(25) sermon (DIV1)
715
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I answer, We must conceive this large and liberal proffer is bounded, and circumscribed with these limitations: 1. The Caveat of lawful Conditions, and matter of Expediency.
I answer, We must conceive this large and liberal proffer is bounded, and circumscribed with these limitations: 1. The Caveat of lawful Conditions, and matter of Expediency.
pns11 vvb, pns12 vmb vvi d j cc j n1 vbz vvn, cc vvn p-acp d n2: crd dt n1 pp-f j n2, cc n1 pp-f n1.
(25) sermon (DIV1)
716
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5736
God never gives us so ample a power to ask what we will, but straitens it up with these proviso ▪ s;
God never gives us so ample a power to ask what we will, but straitens it up with these proviso ▪ s;
np1 av-x vvz pno12 av j dt n1 pc-acp vvi r-crq pns12 vmb, cc-acp vvz pn31 a-acp p-acp d n1 ▪ ng1;
(25) sermon (DIV1)
716
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5737
If lawful, If useful, If absolutely necessary, If agreeable to his Will, If serviceable to his Glory.
If lawful, If useful, If absolutely necessary, If agreeable to his Will, If serviceable to his Glory.
cs j, cs j, cs av-j j, cs j p-acp po31 n1, cs j p-acp po31 n1.
(25) sermon (DIV1)
716
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5738
Observe these Proviso's, and ask what thou wilt.
Observe these Proviso's, and ask what thou wilt.
vvb d n2, cc vvb r-crq pns21 vm2.
(25) sermon (DIV1)
716
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5739
Solomon, in 1 Kings ii. 21. bids Bathsheba, Ask on, my mother, for I will not say thee nay. Solomon, in 1 Kings ii. 21. bids Bathsheba, Ask on, my mother, for I will not say thee nay.
np1, p-acp crd n2 crd. crd vvz np1, vvb a-acp, po11 n1, c-acp pns11 vmb xx vvi pno21 uh.
(25) sermon (DIV1)
716
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5740
But yet her unadvised petition, was justly denied her.
But yet her unadvised petition, was justly denied her.
p-acp av po31 j n1, vbds av-j vvn pno31.
(25) sermon (DIV1)
716
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5741
If we ask things agreeable to his will, we know he heareth us, 1 Iohn v. 14. Then God saith,
If we ask things agreeable to his will, we know he hears us, 1 John v. 14. Then God Says,
cs pns12 vvb n2 j p-acp po31 n1, pns12 vvb pns31 vvz pno12, crd np1 n1 crd av np1 vvz,
(25) sermon (DIV1)
716
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5742
as to the woman of Canaan ▪ Matth. xv. 28. Be it unto thee, even as thou wilt.
as to the woman of Canaan ▪ Matthew xv. 28. Be it unto thee, even as thou wilt.
c-acp p-acp dt n1 pp-f np1 ▪ np1 crd. crd vbb pn31 p-acp pno21, av c-acp pns21 vm2.
(25) sermon (DIV1)
716
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2. A second limitation, is, Congruitas vocationis. If Elisha means to speed, it must be a Suit answerable and fitting to his State and Calling. Elisha was a Prophet;
2. A second limitation, is, Congruitas vocationis. If Elisha means to speed, it must be a Suit answerable and fitting to his State and Calling. Elisha was a Prophet;
crd dt ord n1, vbz, fw-la fw-la. cs np1 vvz pc-acp vvi, pn31 vmb vbi dt n1 j cc vvg p-acp po31 n1 cc vvg. np1 vbds dt n1;
(25) sermon (DIV1)
716
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5744
let him ask what befits a Prophet to ask, and he shall not return empty.
let him ask what befits a Prophet to ask, and he shall not return empty.
vvb pno31 vvi r-crq vvz dt n1 pc-acp vvi, cc pns31 vmb xx vvi j.
(25) sermon (DIV1)
716
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5745
The mother of Zebedees sons sped not in her request to Christ. Why? Her suit in general might be lawful,
The mother of Zebedee's Sons sped not in her request to christ. Why? Her suit in general might be lawful,
dt n1 pp-f n2 n2 vvd xx p-acp po31 n1 p-acp np1. q-crq? po31 n1 p-acp n1 vmd vbi j,
(25) sermon (DIV1)
716
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but it agreed not with them to ask such favours; Ye know not what ye ask:
but it agreed not with them to ask such favours; You know not what you ask:
cc-acp pn31 vvd xx p-acp pno32 pc-acp vvi d n2; pn22 vvb xx r-crq pn22 vvb:
(25) sermon (DIV1)
716
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Are ye able to drink of the Cup that I shall drink of, and to be baptized with the baptism that I am to be baptized with? Matth. xx. 22. So Ieremy to Baruch, Seekest thou great things for thy self? Seek them not, Ier. xlv. 5. 3. A third limitation, is, Idonietas person• … 〈 ◊ 〉: are you able to drink of the Cup that I shall drink of, and to be baptised with the Baptism that I am to be baptised with? Matthew xx. 22. So Ieremy to baruch, Seekest thou great things for thy self? Seek them not, Jeremiah xlv. 5. 3. A third limitation, is, Idonietas person• … 〈 ◊ 〉:
vbr pn22 j pc-acp vvi pp-f dt n1 cst pns11 vmb vvi pp-f, cc pc-acp vbi vvn p-acp dt n1 cst pns11 vbm pc-acp vbi vvn p-acp? np1 av. crd np1 np1 p-acp np1, vv2 pns21 j n2 p-acp po21 n1? vvb pno32 xx, np1 crd. crd crd dt ord n1, vbz, np1 n1 … 〈 sy 〉:
(25) sermon (DIV1)
716
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5748
Ask what is fit for Elijah to grant thee. Dost thou meet with a Prophet? Ask the proper gift of a Prophet.
Ask what is fit for Elijah to grant thee. Dost thou meet with a Prophet? Ask the proper gift of a Prophet.
vvb q-crq vbz j p-acp np1 pc-acp vvi pno21. vd2 pns21 vvi p-acp dt n1? vvb dt j n1 pp-f dt n1.
(25) sermon (DIV1)
716
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5749
We must learn the art of making the best improvement of the Saints of God, to share in those excellencies wherewith God hath furnished them.
We must Learn the art of making the best improvement of the Saints of God, to share in those excellencies wherewith God hath furnished them.
pns12 vmb vvi dt n1 pp-f vvg dt js n1 pp-f dt n2 pp-f np1, pc-acp vvi p-acp d n2 c-crq np1 vhz vvn pno32.
(25) sermon (DIV1)
716
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5750
As Christ saith to the woman of Samaria, If thou knewest the gift of God,
As christ Says to the woman of Samaria, If thou Knewest the gift of God,
p-acp np1 vvz p-acp dt n1 pp-f np1, cs pns21 vvd2 dt n1 pp-f np1,
(25) sermon (DIV1)
716
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and who it is that saith unto thee, Give me to drink, thou wouldest have asked of him,
and who it is that Says unto thee, Give me to drink, thou Wouldst have asked of him,
cc r-crq pn31 vbz cst vvz p-acp pno21, vvb pno11 pc-acp vvi, pns21 vmd2 vhi vvn pp-f pno31,
(25) sermon (DIV1)
716
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and he would have given thee Living water. and he would have given thee Living water.
cc pns31 vmd vhi vvn pno21 vvg n1.
(25) sermon (DIV1)
716
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5753
As S. Peter said to the lame man, Silver and gold have I none, but such as I have, I give thee:
As S. Peter said to the lame man, Silver and gold have I none, but such as I have, I give thee:
p-acp n1 np1 vvd p-acp dt j n1, n1 cc n1 vhb pns11 pix, cc-acp d c-acp pns11 vhb, pns11 vvb pno21:
(25) sermon (DIV1)
716
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5754
In the name of Iesus Christ of Nazareth.
In the name of Iesus christ of Nazareth.
p-acp dt n1 pp-f np1 np1 pp-f np1.
(25) sermon (DIV1)
716
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5755
Rise up and walk, Act• … iii. 6. Thus where the Apostles, or Christ came, they brought out their sick,Rise up and walk, Act• … iii. 6. Thus where the Apostles, or christ Come, they brought out their sick,
n1 a-acp cc vvi, np1 … crd. crd av c-crq dt n2, cc np1 vvd, pns32 vvd av po32 j,
(25) sermon (DIV1)
716
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and their blind, and their dumb, and their deaf.
and their blind, and their dumb, and their deaf.
cc po32 j, cc po32 j, cc po32 j.
(25) sermon (DIV1)
716
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5757
Dost thou gain the opportunities of an Elijah 〈 ◊ 〉 Ask that which is proper to an Elijah to grant.
Dost thou gain the opportunities of an Elijah 〈 ◊ 〉 Ask that which is proper to an Elijah to grant.
vd2 pns21 vvi dt n2 pp-f dt np1 〈 sy 〉 vvb cst r-crq vbz j p-acp dt np1 pc-acp vvi.
(25) sermon (DIV1)
716
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5758
When one said to Christ, Master, speak to my brother that he divide the Inheritance with me:
When one said to christ, Master, speak to my brother that he divide the Inheritance with me:
c-crq pi vvd p-acp np1, n1, vvb p-acp po11 n1 cst pns31 vvb dt n1 p-acp pno11:
(25) sermon (DIV1)
716
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He said unto him, Man, Who made me a Iudge, or a Divider ever you? 4. A fourth limitation that warrants this Offer, is, Intima directio: That Spirit that directed him to offer, would direct Elisha to ask.He said unto him, Man, Who made me a Judge, or a Divider ever you? 4. A fourth limitation that warrants this Offer, is, Intima directio: That Spirit that directed him to offer, would Direct Elisha to ask.
pns31 vvd p-acp pno31, n1, r-crq vvd pno11 dt n1, cc dt n1 av pn22? crd dt ord n1 cst vvz d n1, vbz, fw-la fw-la: cst n1 cst vvd pno31 pc-acp vvi, vmd vvi np1 pc-acp vvi.
(25) sermon (DIV1)
716
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We know not what we should pray for, as we ought; We know not what we should pray for, as we ought;
pns12 vvb xx r-crq pns12 vmd vvi p-acp, c-acp pns12 vmd;
(25) sermon (DIV1)
716
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but the Spirit it self maketh Intercession for us, Rom. viii. 26. God bids Solomon ask what he would;but the Spirit it self makes Intercession for us, Rom. viii. 26. God bids Solomon ask what he would;
cc-acp dt n1 pn31 n1 vvz n1 p-acp pno12, np1 crd. crd np1 vvz np1 vvb r-crq pns31 vmd;
(25) sermon (DIV1)
716
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but withall, inspires him with such a prayer as should find acceptance. 3. A third thing observable, is the Reality and Efficacie of this proffer;
but withal, inspires him with such a prayer as should find acceptance. 3. A third thing observable, is the Reality and Efficacy of this proffer;
cc-acp av, vvz pno31 p-acp d dt n1 c-acp vmd vvi n1. crd dt ord n1 j, vbz dt n1 cc n1 pp-f d n1;
(25) sermon (DIV1)
716
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What shall I do for thee? There is Substance and Reality in that word. Alas!What shall I do for thee? There is Substance and Reality in that word. Alas!
r-crq vmb pns11 vdi p-acp pno21? pc-acp vbz n1 cc n1 p-acp d n1. np1!
(25) sermon (DIV1)
716
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What can Elijah do? For temporal blessings, he was to seek himself: for spiritual, they are the immediate dispensations of God himself. True;
What can Elijah do? For temporal blessings, he was to seek himself: for spiritual, they Are the immediate dispensations of God himself. True;
q-crq vmb np1 vdb? p-acp j n2, pns31 vbds pc-acp vvi px31: c-acp j, pns32 vbr dt j n2 pp-f np1 px31. j;
(25) sermon (DIV1)
716
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and yet he calls it a Doing, and Giving.
and yet he calls it a Doing, and Giving.
cc av pns31 vvz pn31 dt vdg, cc vvg.
(25) sermon (DIV1)
716
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Faith reckons upon Prayers and Intercessions it makes according to the will of God, as if they were real and full Donations;
Faith reckons upon Prayers and Intercessions it makes according to the will of God, as if they were real and full Donations;
n1 vvz p-acp n2 cc n2 pn31 vvz vvg p-acp dt n1 pp-f np1, c-acp cs pns32 vbdr j cc j n2;
(25) sermon (DIV1)
716
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is as sure to obtain them, as if it were already put into the possession of them.
is as sure to obtain them, as if it were already put into the possession of them.
vbz p-acp j pc-acp vvi pno32, c-acp cs pn31 vbdr av vvn p-acp dt n1 pp-f pno32.
(25) sermon (DIV1)
716
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See this in Isaac 's benediction and blessing of Iacob, Gen. xxvii. 37. Behold, I have made him thy lord,
See this in Isaac is benediction and blessing of Iacob, Gen. xxvii. 37. Behold, I have made him thy lord,
vvb d p-acp np1 vbz n1 cc n1 pp-f np1, np1 crd. crd vvb, pns11 vhb vvn pno31 po21 n1,
(25) sermon (DIV1)
716
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and all his brethren have I given to him for servants; and with corn and wine have I sustained him. and all his brothers have I given to him for Servants; and with corn and wine have I sustained him.
cc d po31 n2 vhb pns11 vvn p-acp pno31 p-acp n2; cc p-acp n1 cc n1 vhb pns11 vvn pno31.
(25) sermon (DIV1)
716
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How did he this? vers. 28. He said, God give it thee; God give thee of the dew of heaven,
How did he this? vers. 28. He said, God give it thee; God give thee of the due of heaven,
q-crq vdd pns31 d? fw-la. crd pns31 vvd, np1 vvb pn31 pno21; np1 vvb pno21 pp-f dt n1 pp-f n1,
(25) sermon (DIV1)
716
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and the fatness of the earth, and plenty of corn and wine. A faithful Prayer, it is as good as an actual Donation.and the fatness of the earth, and plenty of corn and wine. A faithful Prayer, it is as good as an actual Donation.
cc dt n1 pp-f dt n1, cc n1 pp-f n1 cc n1. dt j n1, pn31 vbz a-acp j c-acp dt j n1.
(25) sermon (DIV1)
716
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Thus S. Paul, 2 Cor. vi. 10. As poor, yet making many rich;
Thus S. Paul, 2 Cor. vi. 10. As poor, yet making many rich;
av np1 np1, crd np1 fw-la. crd p-acp j, av vvg d j;
(25) sermon (DIV1)
716
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as having nothing, and yet possessing, and bestowing all things, Oratio, 'tis prom• … & 〈 ◊ 〉. as having nothing, and yet possessing, and bestowing all things, Oratio, it's prom• … & 〈 ◊ 〉.
c-acp vhg pix, cc av vvg, cc vvg d n2, np1, pn31|vbz n1 … cc 〈 sy 〉.
(25) sermon (DIV1)
716
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It is set over all Gods Store-houses.
It is Set over all God's Storehouses.
pn31 vbz vvn p-acp d n2 n2.
(25) sermon (DIV1)
716
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They, under God, are the true Benefactours, that are to God most religious suiters and petitioners.
They, under God, Are the true Benefactors, that Are to God most religious Suitors and petitioners.
pns32, p-acp np1, vbr dt j n2, cst vbr p-acp np1 av-ds j n2 cc n2.
(25) sermon (DIV1)
716
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5776
Here is a way by which the poorest may be beneficial, give, make rich. Prize these Prayers;
Here is a Way by which the Poorest may be beneficial, give, make rich. Prize these Prayers;
av vbz dt n1 p-acp r-crq dt js vmb vbi j, vvb, vvb j. n1 d n2;
(25) sermon (DIV1)
716
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especially the Prayers of those whom God hath appointed to bless in his name. 4. A fourth thing observable, is the Wisdom and Order of this proffer:
especially the Prayers of those whom God hath appointed to bless in his name. 4. A fourth thing observable, is the Wisdom and Order of this proffer:
av-j dt n2 pp-f d r-crq np1 vhz vvn pc-acp vvi p-acp po31 n1. crd dt ord n1 j, vbz dt n1 cc n1 pp-f d n1:
(25) sermon (DIV1)
716
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5778
He will have him ask it, before he gives it.
He will have him ask it, before he gives it.
pns31 vmb vhi pno31 vvi pn31, c-acp pns31 vvz pn31.
(25) sermon (DIV1)
716
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5779
Though Gods grace be never so free, yet he requires that we should crave it of him.
Though God's grace be never so free, yet he requires that we should crave it of him.
cs ng1 n1 vbb av-x av j, av pns31 vvz cst pns12 vmd vvi pn31 pp-f pno31.
(25) sermon (DIV1)
716
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5780
There is one blessing that God gives unask'd, and that is the grace of Asking. After-graces are given when we pray;
There is one blessing that God gives unasked, and that is the grace of Asking. After-graces Are given when we pray;
pc-acp vbz crd n1 cst np1 vvz j, cc d vbz dt n1 pp-f vvg. n2 vbr vvn c-crq pns12 vvb;
(25) sermon (DIV1)
716
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onely he prevents us with the grace of Prayer.
only he prevents us with the grace of Prayer.
av-j pns31 vvz pno12 p-acp dt n1 pp-f n1.
(25) sermon (DIV1)
716
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5782
God is found of them that sought not for him, Isai. lxv. 1. to wit, by giving them the grace to seek for him.God is found of them that sought not for him, Isaiah lxv. 1. to wit, by giving them the grace to seek for him.
np1 vbz vvn pp-f pno32 cst vvd xx p-acp pno31, np1 crd. crd p-acp n1, p-acp vvg pno32 dt n1 pc-acp vvi p-acp pno31.
(25) sermon (DIV1)
716
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5783
We must not look for his Spirit to enter into us sleeping, or without thinking of it.
We must not look for his Spirit to enter into us sleeping, or without thinking of it.
pns12 vmb xx vvi p-acp po31 n1 pc-acp vvi p-acp pno12 vvg, cc p-acp vvg pp-f pn31.
(25) sermon (DIV1)
716
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Ask, and it shall be given you; Seek, and you shall find; Ask, and it shall be given you; Seek, and you shall find;
vvb, cc pn31 vmb vbi vvn pn22; vvb, cc pn22 vmb vvi;
(25) sermon (DIV1)
716
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Knock, and it shall be opened unto you, Matth. vii. 7. Your heavenly Father will give the holy Spirit to them that ask him, Luke xi. 13. The Well of Grace is deep;Knock, and it shall be opened unto you, Matthew vii. 7. Your heavenly Father will give the holy Spirit to them that ask him, Lycia xi. 13. The Well of Grace is deep;
vvb, cc pn31 vmb vbi vvn p-acp pn22, np1 crd. crd po22 j n1 vmb vvi dt j n1 p-acp pno32 cst vvb pno31, av crd. crd dt n1 pp-f n1 vbz j-jn;
(25) sermon (DIV1)
716
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but, Oratio, 'tis situla gratiae; the Bucket, without which there is no drawing up any water of Grace. Happy we!
but, Oratio, it's situla Gratiae; the Bucket, without which there is no drawing up any water of Grace. Happy we!
cc-acp, np1, pn31|vbz fw-la fw-la; dt n1, p-acp r-crq a-acp vbz dx vvg a-acp d n1 pp-f n1. j n1!
(25) sermon (DIV1)
716
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who may have Grace for asking. Wretched we! who will not ask, when we may have it.
who may have Grace for asking. Wretched we! who will not ask, when we may have it.
q-crq vmb vhi n1 p-acp vvg. j n1! q-crq vmb xx vvi, c-crq pns12 vmb vhi pn31.
(25) sermon (DIV1)
717
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5788
We have done with the Substance of Elijah 's proffer. Come we now, II. To the Circumstance of time, Before I be taken from thee.
We have done with the Substance of Elijah is proffer. Come we now, II To the Circumstance of time, Before I be taken from thee.
pns12 vhb vdn p-acp dt n1 pp-f np1 vbz n1. np1 pns12 av, crd p-acp dt n1 pp-f n1, c-acp pns11 vbb vvn p-acp pno21.
(25) sermon (DIV1)
719
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Before I be taken from thee, beg what thou wilt.
Before I be taken from thee, beg what thou wilt.
c-acp pns11 vbb vvn p-acp pno21, vvb r-crq pns21 vm2.
(25) sermon (DIV1)
720
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1. Observe, Elijah being to leave the world, his thoughts are for after-succession, that he may leave a Prophet in the Church of God;
1. Observe, Elijah being to leave the world, his thoughts Are for after-succession, that he may leave a Prophet in the Church of God;
crd vvb, np1 vbg p-acp n1 dt n1, po31 n2 vbr p-acp n1, cst pns31 vmb vvi dt n1 p-acp dt n1 pp-f np1;
(25) sermon (DIV1)
721
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he will not leave the Church unfurnished, the people of God unprovided for.
he will not leave the Church unfurnished, the people of God unprovided for.
pns31 vmb xx vvi dt n1 j-vvn, dt n1 pp-f np1 j-vvn p-acp.
(25) sermon (DIV1)
721
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5792
Oh! The Saints of God are solicitous, not onely for the present age wherein they live,
Oh! The Saints of God Are solicitous, not only for the present age wherein they live,
uh dt n2 pp-f np1 vbr j, xx av-j p-acp dt j n1 c-crq pns32 vvb,
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but forecast for succession, that the worship of God may survive them, and that after-posterities may be converted.
but forecast for succession, that the worship of God may survive them, and that after-posterities may be converted.
cc-acp vvn p-acp n1, cst dt n1 pp-f np1 vmb vvi pno32, cc d n2 vmb vbi vvn.
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Moses, how doth he pray for a Leader after him? Numb. xxvii. 16, 17. Let the Lord, the God of the spirits of all flesh, set a man over the Congregation, which may go out before them, Moses, how does he pray for a Leader After him? Numb. xxvii. 16, 17. Let the Lord, the God of the spirits of all Flesh, Set a man over the Congregation, which may go out before them,
np1, q-crq vdz pns31 vvi p-acp dt n1 p-acp pno31? j. crd. crd, crd vvb dt n1, dt n1 pp-f dt n2 pp-f d n1, vvd dt n1 p-acp dt n1, r-crq vmb vvi av p-acp pno32,
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and may go in before them, and which may lead them out, and which may bring them in, that the Congregation of the Lord be not as Sheep which have no Shepheard. and may go in before them, and which may led them out, and which may bring them in, that the Congregation of the Lord be not as Sheep which have no Shepherd.
cc vmb vvi p-acp p-acp pno32, cc r-crq vmb vvi pno32 av, cc r-crq vmb vvi pno32 p-acp, cst dt n1 pp-f dt n1 vbb xx p-acp n1 r-crq vhb dx n1.
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How doth S. Paul charge the Churches for things after his death? Acts xx. S. Peter being to dye, fore-warns the Elders — 2 Pet. i.
How does S. Paul charge the Churches for things After his death? Acts xx. S. Peter being to die, forewarns the Elders — 2 Pet. i.
q-crq vdz n1 np1 vvb dt n2 p-acp n2 p-acp po31 n1? vvz av. np1 np1 vbg p-acp n1, j cs n2-jn — crd np1 uh.
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How wicked are they, who, so they may see peace and prosperity in their dayes, little care what may befall the Church in succeeding generations.
How wicked Are they, who, so they may see peace and Prosperity in their days, little care what may befall the Church in succeeding generations.
c-crq j vbr pns32, r-crq, av pns32 vmb vvi n1 cc n1 p-acp po32 n2, j n1 r-crq vmb vvi dt n1 p-acp j-vvg n2.
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Good David, though he was forbid to build the Temple, yet how did he store up for Solomons Temple? 1 Chron. xxii.
Good David, though he was forbid to built the Temple, yet how did he store up for Solomons Temple? 1 Chronicles xxii.
j np1, c-acp pns31 vbds vvn pc-acp vvi dt n1, av q-crq vdd pns31 vvi a-acp p-acp np1 n1? crd np1 crd.
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Oh! we enjoy the worship and service of God, and now stand by the care of others, let us not be wanting in our cares and prayers, that a perpetual service may be offered by those who shall live after us, til the coming of Iesus Christ to Judgment. 2. Observe, he provides for the enabling of Elisha: He did not onely anoint him,
Oh! we enjoy the worship and service of God, and now stand by the care of Others, let us not be wanting in our Cares and Prayers, that a perpetual service may be offered by those who shall live After us, till the coming of Iesus christ to Judgement. 2. Observe, he provides for the enabling of Elisha: He did not only anoint him,
uh pns12 vvb dt n1 cc n1 pp-f np1, cc av vvb p-acp dt n1 pp-f n2-jn, vvb pno12 xx vbi vvg p-acp po12 n2 cc n2, cst dt j n1 vmb vbi vvn p-acp d r-crq vmb vvi p-acp pno12, c-acp dt n-vvg pp-f np1 np1 p-acp n1. crd vvb, pns31 vvz p-acp dt vvg pp-f np1: pns31 vdd xx av-j vvi pno31,
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but now furnishes him, being himself to dye, and to leave the world.
but now furnishes him, being himself to die, and to leave the world.
cc-acp av vvz pno31, vbg px31 pc-acp vvi, cc pc-acp vvi dt n1.
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Flesh and Bloud would have thought, Let him be imperfect, and deficient, they will wish me again;
Flesh and Blood would have Thought, Let him be imperfect, and deficient, they will wish me again;
n1 cc n1 vmd vhi vvn, vvb pno31 vbi j, cc j, pns32 vmb vvi pno11 av;
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his defects will be a foil for my excellencies. An unworthy Successour, commends his Predecessour. Oh no;
his defects will be a foil for my excellencies. an unworthy Successor, commends his Predecessor. O no;
po31 n2 vmb vbi dt n1 p-acp po11 n2. dt j n1, vvz po31 n1. uh uh-dx;
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He desires to empty out all his Graces into Elisha; and rejoyced to see an Elisha so able to succeed him.
He Desires to empty out all his Graces into Elisha; and rejoiced to see an Elisha so able to succeed him.
pns31 vvz pc-acp vvi av d po31 n2 p-acp np1; cc vvd pc-acp vvi dt np1 av j pc-acp vvi pno31.
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The Nobles prayed, 1 King. i. 37. The Lord make the Throne of Solomon, greater then the Throne of King David;
The Nobles prayed, 1 King. i. 37. The Lord make the Throne of Solomon, greater then the Throne of King David;
dt n2-j vvd, crd n1. sy. crd dt n1 vvb dt n1 pp-f np1, jc cs dt n1 pp-f n1 np1;
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yet there was no jealousie in David. Glad they are that the Graces in their Successours may obscure them, that they may not be missed. 3. Observe, Elijah is now most forward,
yet there was no jealousy in David. Glad they Are that the Graces in their Successors may Obscure them, that they may not be missed. 3. Observe, Elijah is now most forward,
av a-acp vbds dx n1 p-acp np1. j pns32 vbr d dt n2 p-acp po32 n2 vmb vvi pno32, cst pns32 vmb xx vbi vvn. crd vvb, np1 vbz av av-ds av-j,
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and ready to do good, when he is to depart, and to leave this world. Saints, though they are alwayes desirous to do good;
and ready to do good, when he is to depart, and to leave this world. Saints, though they Are always desirous to do good;
cc j pc-acp vdi j, c-crq pns31 vbz pc-acp vvi, cc pc-acp vvi d n1. np1, cs pns32 vbr av j pc-acp vdi j;
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yet at their death, oh then, they are more abundant in all holy desires of doing good.
yet At their death, o then, they Are more abundant in all holy Desires of doing good.
av p-acp po32 n1, uh av, pns32 vbr av-dc j p-acp d j n2 pp-f vdg j.
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Full of blessing they are alwayes, but at their leaving the world, then they deal their benedictions more plentifully about them.
Full of blessing they Are always, but At their leaving the world, then they deal their benedictions more plentifully about them.
j pp-f n1 pns32 vbr av, cc-acp p-acp po32 vvg dt n1, cs pns32 vvb po32 n2 av-dc av-j p-acp pno32.
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So did Moses in his Song; so dealt Isaac, and Iacob; and so did Elisha deal with the King of Israel;
So did Moses in his Song; so dealt Isaac, and Iacob; and so did Elisha deal with the King of Israel;
av vdd np1 p-acp po31 n1; av vvd np1, cc np1; cc av vdd np1 vvb p-acp dt n1 pp-f np1;
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Christ with his Disciples on mount Olivet; S. Peter when he was to lay down his Tabernacle. christ with his Disciples on mount Olivet; S. Peter when he was to lay down his Tabernacle.
np1 p-acp po31 n2 p-acp n1 np1; np1 np1 c-crq pns31 vbds pc-acp vvi a-acp po31 n1.
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Oh then all Graces are most pregnant; their Faith, their Repentance, their Hope, their Prayers, their Blessings, Counsels, Reproofs;
O then all Graces Are most pregnant; their Faith, their Repentance, their Hope, their Prayers, their Blessings, Counsels, Reproofs;
uh av d n2 vbr av-ds j; po32 n1, po32 n1, po32 n1, po32 n2, po32 n2, n2, n2;
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they will take their fill of them. The box of Oyntment, when it is broken, fills the house with the smell.
they will take their fill of them. The box of Ointment, when it is broken, fills the house with the smell.
pns32 vmb vvi po32 n1 pp-f pno32. dt n1 pp-f n1, c-crq pn31 vbz vvn, vvz dt n1 p-acp dt n1.
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They love to be sacrificed upon the service of the Church.
They love to be sacrificed upon the service of the Church.
pns32 vvb pc-acp vbi vvn p-acp dt n1 pp-f dt n1.
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S. Paul leaving the Ephesians, preached till midnight, imparts all to them. 4. Observe, he saith, Ask of me, before I be taken from thee:
S. Paul leaving the Ephesians, preached till midnight, imparts all to them. 4. Observe, he Says, Ask of me, before I be taken from thee:
np1 np1 vvg dt njp2, vvd p-acp n1, vvz d p-acp pno32. crd vvb, pns31 vvz, vvb pp-f pno11, c-acp pns11 vbb vvn p-acp pno21:
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Had Elijah been of the Faith of Rome, there had been no need of this limitation;
Had Elijah been of the Faith of Rome, there had been no need of this limitation;
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nay, rather, Ask of me, and invocate, and pray to me, after I am in heaven;
nay, rather, Ask of me, and invocate, and pray to me, After I am in heaven;
uh-x, av-c, vvb pp-f pno11, cc vvb, cc vvb p-acp pno11, c-acp pns11 vbm p-acp n1;
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there I shall sue for thee, call then upon me. No such matter. If we will make use of Elijah, do it now.
there I shall sue for thee, call then upon me. No such matter. If we will make use of Elijah, do it now.
a-acp pns11 vmb vvi p-acp pno21, vvb av p-acp pno11. dx d n1. cs pns12 vmb vvi n1 pp-f np1, vdb pn31 av.
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We may use reverend compellations now, not tender religious supplications thither.
We may use reverend compellations now, not tender religious supplications thither.
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Heb. xii. 23. Ye are come to the spirits of just men made perfect, and to Iesus the Mediatour of the New Covenant; they are not Mediatours.Hebrew xii. 23. You Are come to the spirits of just men made perfect, and to Iesus the Mediator of the New Covenant; they Are not Mediators.
np1 crd. crd pn22 vbr vvn p-acp dt n2 pp-f j n2 vvd j, cc p-acp np1 dt n1 pp-f dt j n1; pns32 vbr xx n2.
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Ioseph desired the Butler to remember him, but he forgat him.Ioseph desired the Butler to Remember him, but he forgot him.
np1 vvd dt n1 pc-acp vvi pno31, cc-acp pns31 vvd pno31.
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It was the pious meditation of S. Augustine, upon those words of the Psalmist, Psal. oxxiii. 2. Behold, as the eyes of servants look unto the hand of their Masters,
It was the pious meditation of S. Augustine, upon those words of the Psalmist, Psalm oxxiii. 2. Behold, as the eyes of Servants look unto the hand of their Masters,
pn31 vbds dt j n1 pp-f n1 np1, p-acp d n2 pp-f dt n1, np1 fw-la. crd vvb, c-acp dt n2 pp-f n2 vvb p-acp dt n1 pp-f po32 n2,
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and as the eyes of a Maiden unto the hand of her Mistriss, so our eyes wait upon the Lord our God,
and as the eyes of a Maiden unto the hand of her Mistress, so our eyes wait upon the Lord our God,
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untill he have mercy upon us. Observe, saith the Father, here upon earth we have Masters, and Mistrisses;until he have mercy upon us. Observe, Says the Father, Here upon earth we have Masters, and Mistress's;
c-acp pns31 vhb n1 p-acp pno12. vvb, vvz dt n1, av p-acp n1 pns12 vhb n2, cc n2;
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but in heaven, Non habemus Dominum & Dominam, but onely our Lord and Saviour Iesus Christ, that must have mercy upon us. Now follows, Secondly, Elisha 's desire;
but in heaven, Non habemus Dominum & Dominion, but only our Lord and Saviour Iesus christ, that must have mercy upon us. Now follows, Secondly, Elisha is desire;
cc-acp p-acp n1, fw-fr fw-la fw-la cc fw-la, p-acp av-j po12 n1 cc n1 np1 np1, cst vmb vhi n1 p-acp pno12. av vvz, ord, np1 vbz n1;
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I pray thee let a double portion of thy Spirit be upon me. I pray thee let a double portion of thy Spirit be upon me.
pns11 vvb pno21 vvb dt j-jn n1 pp-f po21 n1 vbi p-acp pno11.
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He answers not Elijah, as Ahaz to Isaiah, when he bad him ask a Sign; no, I will not ask, Isai. vii. 11, 12. Elijah no sooner maks proffer,
He answers not Elijah, as Ahaz to Isaiah, when he bade him ask a Signen; no, I will not ask, Isaiah vii. 11, 12. Elijah no sooner makes proffer,
pns31 vvz xx np1, p-acp np1 p-acp np1, c-crq pns31 vvd pno31 vvi dt n1; av-dx, pns11 vmb xx vvi, np1 crd. crd, crd np1 av-dx av-c vvz n1,
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but he lays hold on it.
but he lays hold on it.
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'Tis good making use of Elijah while we have him with us, unfold our wants to him, that he may supply them.
It's good making use of Elijah while we have him with us, unfold our Wants to him, that he may supply them.
pn31|vbz j vvg n1 pp-f np1 cs pns12 vhb pno31 p-acp pno12, vvb po12 n2 p-acp pno31, cst pns31 vmb vvi pno32.
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Elijah must not always continue among us.Elijah must not always continue among us.
np1 vmb xx av vvi p-acp pno12.
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The times may come, when we shall wish to see one of the days of the Son of man, and it shall not be.
The times may come, when we shall wish to see one of the days of the Son of man, and it shall not be.
dt n2 vmb vvi, c-crq pns12 vmb vvi pc-acp vvi crd pp-f dt n2 pp-f dt n1 pp-f n1, cc pn31 vmb xx vbi.
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Oh, in this thy day, now the Angel is stirring the water, yet Elijah is among us;
O, in this thy day, now the Angel is stirring the water, yet Elijah is among us;
uh, p-acp d po21 n1, av dt n1 vbz vvg dt n1, av np1 vbz p-acp pno12;
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do as Elisha, he makes haste, petitions him presently. Of which Petition, take a double Consideration: 1. Quid Supponit. 2. Quid Petit.
do as Elisha, he makes haste, petitions him presently. Of which Petition, take a double Consideration: 1. Quid Supponit. 2. Quid Petit.
vdb c-acp np1, pns31 vvz n1, n2 pno31 av-j. pp-f r-crq vvb, vvb dt j-jn n1: crd fw-la fw-la. crd fw-la np1
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I. Quid Supponit; Here are four Supposals: 1. The first Supposal, is, Identitas Spiritus. He supposes the same Spirit shall be settled upon him, that rested on Elijah. Here is a continuation of the same Spirit in a succession of men. Elijah is taken away. Yes; but his Spirit shall remain.
I Quid Supponit; Here Are four Supposals: 1. The First Supposal, is, Identity Spiritus. He supposes the same Spirit shall be settled upon him, that rested on Elijah. Here is a continuation of the same Spirit in a succession of men. Elijah is taken away. Yes; but his Spirit shall remain.
uh fw-la fw-la; av vbr crd n2: crd dt ord n1, vbz, np1 fw-la. pns31 vvz dt d n1 vmb vbi vvn p-acp pno31, cst vvd p-acp np1. av vbz dt n1 pp-f dt d n1 p-acp dt n1 pp-f n2. np1 vbz vvn av. uh; cc-acp po31 n1 vmb vvi.
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The means and instruments of grace may be removed, but the gifts of the Spirit shall continue still.
The means and Instruments of grace may be removed, but the Gifts of the Spirit shall continue still.
dt n2 cc n2 pp-f n1 vmb vbi vvn, cc-acp dt n2 pp-f dt n1 vmb vvi av.
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It is worth the observing, God ties not himself to any personal perfections.
It is worth the observing, God ties not himself to any personal perfections.
pn31 vbz j dt vvg, np1 vvz xx px31 p-acp d j n2.
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Oh, we think, If such a Saint dies, what will become of the Church? 'Tis a loss;
O, we think, If such a Saint die, what will become of the Church? It's a loss;
uh, pns12 vvb, cs d dt n1 vvz, r-crq vmb vvi pp-f dt n1? pn31|vbz dt n1;
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but yet, in diversity of men, here is the same Spirit.
but yet, in diversity of men, Here is the same Spirit.
cc-acp av, p-acp n1 pp-f n2, av vbz dt d n1.
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When Moses died, his spirit rested upon Ioshua. Aaron died, Eleazar was invested, and clothed with the same Spirit.
When Moses died, his Spirit rested upon Ioshua. Aaron died, Eleazar was invested, and clothed with the same Spirit.
c-crq np1 vvd, po31 n1 vvd p-acp np1. np1 vvd, np1 vbds vvn, cc vvn p-acp dt d n1.
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It must comfort us, when we see glorious Instruments taken from us; Paul, a Luther, &c. yet the same spirit remains, and breathes in his Church.
It must Comfort us, when we see glorious Instruments taken from us; Paul, a Luther, etc. yet the same Spirit remains, and breathes in his Church.
pn31 vmb vvi pno12, c-crq pns12 vvb j n2 vvn p-acp pno12; np1, dt np1, av av dt d n1 vvz, cc vvz p-acp po31 n1.
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As it was said to the evil servant, Tolle talentum, & da; so of the good.
As it was said to the evil servant, Take Talentum, & da; so of the good.
p-acp pn31 vbds vvn p-acp dt j-jn n1, uh fw-la, cc zz; av pp-f dt j.
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The Lord needs no mans person, or parts, he can set his Spirit upon another. 2. A second Supposal, is Portio Spiritus. The Spirit of Elijah is apportioned out in a limited dispensation. It is NONLATINALPHABET. We receive but in part;
The Lord needs no men person, or parts, he can Set his Spirit upon Another. 2. A second Supposal, is Portio Spiritus. The Spirit of Elijah is apportioned out in a limited Dispensation. It is. We receive but in part;
dt n1 vvz dx ng1 n1, cc n2, pns31 vmb vvi po31 n1 p-acp j-jn. crd dt ord n1, vbz fw-la fw-la. dt n1 pp-f np1 vbz vvn av p-acp dt j-vvn n1. pn31 vbz. pns12 vvb p-acp p-acp n1;
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no man hath all in kind, or degrees. To one is given by the Spirit, the word of Wisdom;
no man hath all in kind, or Degrees. To one is given by the Spirit, the word of Wisdom;
dx n1 vhz d p-acp n1, cc n2. p-acp crd vbz vvn p-acp dt n1, dt n1 pp-f n1;
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to another, the word Knowledge by the same Spirit;
to Another, the word Knowledge by the same Spirit;
p-acp j-jn, dt n1 n1 p-acp dt d n1;
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to another the gifts of Healing, to another Prophecie, &c. 1 Cor. xii. 8, 9. 10. The most enriched Saint hath but what he enjoys, in measure;to Another the Gifts of Healing, to Another Prophecy, etc. 1 Cor. xii. 8, 9. 10. The most enriched Saint hath but what he enjoys, in measure;
p-acp j-jn dt n2 pp-f np1, p-acp j-jn n1, av crd np1 crd. crd, crd crd dt av-ds vvn n1 vhz p-acp q-crq pns31 vvz, p-acp n1;
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they have indeed a fulness, but then it is onely, 1. A fulness of Capacity. 2. A fulness of Sufficiency for their use, but not of absolute Perfection:
they have indeed a fullness, but then it is only, 1. A fullness of Capacity. 2. A fullness of Sufficiency for their use, but not of absolute Perfection:
pns32 vhb av dt n1, cc-acp av pn31 vbz j, crd dt n1 pp-f n1. crd dt n1 pp-f n1 p-acp po32 n1, cc-acp xx pp-f j n1:
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Aaron had the Spirit poured on him, others had it but sprinkled.Aaron had the Spirit poured on him, Others had it but sprinkled.
np1 vhd dt n1 vvd p-acp pno31, n2-jn vhn pn31 p-acp vvn.
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Quantum causa exigit, propter quam datur, Ambros. 3. A third Supposal is, Inaequalitas portionum. There is a single portion, and a double portion.Quantum causa exigit, propter quam datur, Ambos 3. A third Supposal is, Inaequalitas portionum. There is a single portion, and a double portion.
fw-la fw-la fw-la, fw-la fw-la fw-la, np1 crd dt ord n1 vbz, fw-la fw-la. pc-acp vbz dt j n1, cc dt j-jn n1.
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Some have one talent, some two, another five.
some have one talon, Some two, Another five.
d vhb crd n1, d crd, n-jn crd.
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There is not any Saint but hath one, not any that have all, but some more, some less.
There is not any Saint but hath one, not any that have all, but Some more, Some less.
pc-acp vbz xx d n1 cc-acp vhz crd, xx d cst vhb d, cc-acp d dc, d dc.
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Benjamin 's mess was five times as much as any of the rest of his brethrens. 4. A fourth Supposal is, Duplicatio in juniore. Elisha the successour,Benjamin is mess was five times as much as any of the rest of his Brothers'. 4. A fourth Supposal is, Duplicatio in juniore. Elisha the successor,
np1 vbz n1 vbds crd n2 c-acp d c-acp d pp-f dt n1 pp-f po31 ng2. crd dt ord n1 vbz, np1 p-acp fw-la. np1 dt n1,
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and junior, may have a double Portion, more then Elijah his predecessour.
and junior, may have a double Portion, more then Elijah his predecessor.
cc j-jn, vmb vhi dt j-jn n1, av-dc cs np1 po31 n1.
(25) sermon (DIV1)
726
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5852
God can cross his hands, as Iacob did, and lay his right hand upon Ephraims head, who was the younger;
God can cross his hands, as Iacob did, and lay his right hand upon Ephraim's head, who was the younger;
np1 vmb vvi po31 n2, c-acp np1 vdd, cc vvd po31 j-jn n1 p-acp vvz n1, r-crq vbds dt jc;
(25) sermon (DIV1)
726
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5853
and his left hand upon Manassehs head, who was the first-born, Gen. xlviii. 14. We cannot prescribe to God.
and his left hand upon Manassehs head, who was the firstborn, Gen. xlviii. 14. We cannot prescribe to God.
cc po31 j n1 p-acp ng1 n1, r-crq vbds dt j, np1 crd. crd pns12 vmbx vvi p-acp np1.
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726
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5854
'Tis neither the age of men, nor the precedency of times, that is any thing; but the Lord may be as bountifull to this Age, as unto Antiquity.
It's neither the age of men, nor the precedency of times, that is any thing; but the Lord may be as bountiful to this Age, as unto Antiquity.
pn31|vbz dx dt n1 pp-f n2, ccx dt n1 pp-f n2, cst vbz d n1; cc-acp dt n1 vmb vbi a-acp j p-acp d n1, c-acp p-acp n1.
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726
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5855
It is no disparagement to Elijah, that Elisha exceeds him.
It is no disparagement to Elijah, that Elisha exceeds him.
pn31 vbz dx n1 p-acp np1, cst np1 vvz pno31.
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726
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5856
After-ages may be furnished with more eminent men in some kinds, then the more Primitive and Ancient times have been.
Afterages may be furnished with more eminent men in Some Kinds, then the more Primitive and Ancient times have been.
n2 vmb vbi vvn p-acp av-dc j n2 p-acp d n2, cs dt av-dc j cc j n2 vhb vbn.
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726
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5857
We worthily reverence Antiquity, and rise up at the gray head; but yet God may double some gifts on their successours.
We worthily Reverence Antiquity, and rise up At the grey head; but yet God may double Some Gifts on their Successors.
pns12 av-j vvb n1, cc vvb a-acp p-acp dt j-jn n1; cc-acp av np1 vmb vvi d n2 p-acp po32 n2.
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726
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5858
Augustine, Hierom, the rest, were most reverend; yet Luther, Calvin, others, more famous in their generation.Augustine, Hieronymus, the rest, were most reverend; yet Luther, calvin, Others, more famous in their generation.
np1, np1, dt n1, vbdr ds j-jn; av np1, np1, n2-jn, av-dc j p-acp po32 n1.
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726
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5859
There is a double Use of a double Portion. 1. For Founding. 2. For Repairing and Reforming of Churches;
There is a double Use of a double Portion. 1. For Founding. 2. For Repairing and Reforming of Churches;
pc-acp vbz dt j-jn n1 pp-f dt j-jn n1. crd p-acp vvg. crd p-acp vvg cc vvg pp-f n2;
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727
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5860
And as great a measure of the Spirit is as necessary for this, as that. Iohn must come, in Spiritu Eliae, to found the Gospel.
And as great a measure of the Spirit is as necessary for this, as that. John must come, in Spiritu Elias, to found the Gospel.
cc c-acp j dt n1 pp-f dt n1 vbz a-acp j c-acp d, c-acp d. np1 vmb vvi, p-acp fw-la fw-la, pc-acp vvd dt n1.
(25) sermon (DIV1)
727
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5861
After-ages have the promise of the spirit of Elias too, in reforming.
Afterages have the promise of the Spirit of Elias too, in reforming.
n2 vhb dt n1 pp-f dt n1 pp-f np1 av, p-acp vvg.
(25) sermon (DIV1)
727
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5862
The one to preach Christ, the other to resist Antichrist. How do some slight our late Worthies! These Novelists, Modern, Yester-day-Divines.
The one to preach christ, the other to resist Antichrist. How do Some slight our late Worthies! These Novelists, Modern, Yester-day-Divines.
dt crd pc-acp vvi np1, dt j-jn pc-acp vvi np1. q-crq vdb d n1 po12 j n2-j! d n2, j, j.
(25) sermon (DIV1)
727
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5863
But, Quis contempsit diem parvulorum? And, let no man despise thy youth.
But, Quis contempsit diem parvulorum? And, let no man despise thy youth.
p-acp, fw-la fw-la fw-la fw-la? cc, vvb dx n1 vvi po21 n1.
(25) sermon (DIV1)
727
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5864
As it is said of some good Kings, none like David, none like Hezekiah, none like to Iosiah, before, or after;
As it is said of Some good Kings, none like David, none like Hezekiah, none like to Josiah, before, or After;
p-acp pn31 vbz vvn pp-f d j n2, pix av-j np1, pix av-j np1, pix av-j p-acp np1, a-acp, cc a-acp;
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727
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5865
Why? because each excelled in some personal grace of zeal, or piety, or integrity; So these late-ones were eminent in some things, before all other that preceded.
Why? Because each excelled in Some personal grace of zeal, or piety, or integrity; So these late-ones were eminent in Some things, before all other that preceded.
q-crq? c-acp d vvd p-acp d j n1 pp-f n1, cc n1, cc n1; av d j vbdr j p-acp d n2, p-acp d n-jn cst vvd.
(25) sermon (DIV1)
727
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5866
Patres tum demum vincunt cum vincuntur à filiis. Patres tum demum vincunt cum vincuntur à filiis.
fw-la fw-la fw-la fw-la fw-la fw-la fw-fr fw-la.
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727
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5867
Ancients would have gloried in their posterity, and why enviest thou for their sakes? That's for the first; Quid Supponit? Now follows,
Ancients would have gloried in their posterity, and why Enviest thou for their sakes? That's for the First; Quid Supponit? Now follows,
n2-j vmd vhi vvn p-acp po32 n1, cc q-crq vv2 pns21 p-acp po32 n2? d|vbz p-acp dt ord; fw-la fw-la? av vvz,
(25) sermon (DIV1)
727
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5868
II. Quid Petit? The summ of his Desire; That a double portion of thy Spirit may be upon me.
II Quid Petit? The sum of his Desire; That a double portion of thy Spirit may be upon me.
crd fw-la fw-fr? dt n1 pp-f po31 n1; cst dt j-jn n1 pp-f po21 n1 vmb vbi p-acp pno11.
(25) sermon (DIV1)
728
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5869
In it observe two things: 1. The Matter of his Desire, that's Elijah 's Spirit. 2. The Measure of it, A double portion.
In it observe two things: 1. The Matter of his Desire, that's Elijah is Spirit. 2. The Measure of it, A double portion.
p-acp pn31 vvb crd n2: crd dt n1 pp-f po31 n1, d|vbz np1 vbz n1. crd dt n1 pp-f pn31, dt j-jn n1.
(25) sermon (DIV1)
729
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5870
First, The Matter of his Request.First, The Matter of his Request.
ord, dt n1 pp-f po31 n1.
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730
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5871
Had many of us such a large Offer made us, to ask what we would, I fear we should not have pitched upon this request of Elisha, for a spiritual blessing.
Had many of us such a large Offer made us, to ask what we would, I Fear we should not have pitched upon this request of Elisha, for a spiritual blessing.
vhd d pp-f pno12 d dt j n1 vvd pno12, pc-acp vvi r-crq pns12 vmd, pns11 vvb pns12 vmd xx vhi vvn p-acp d n1 pp-f np1, p-acp dt j n1.
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730
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5872
Elijah had a power of curing, and raising from the dead; health, and long life, some would have asked.Elijah had a power of curing, and raising from the dead; health, and long life, Some would have asked.
np1 vhd dt n1 pp-f vvg, cc vvg p-acp dt j; n1, cc j n1, d vmd vhi vvn.
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730
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5873
Elijah could cause plenty, bring famine, increase oyl; others would have urged a supply of riches.Elijah could cause plenty, bring famine, increase oil; Others would have urged a supply of riches.
np1 vmd vvi n1, vvb n1, vvb n1; n2-jn vmd vhi vvn dt n1 pp-f n2.
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730
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5874
Elijah could bring down fire to consume his enemies, others would have desired victory, and safety.Elijah could bring down fire to consume his enemies, Others would have desired victory, and safety.
np1 vmd vvi a-acp n1 pc-acp vvi po31 n2, n2-jn vmd vhi vvn n1, cc n1.
(25) sermon (DIV1)
730
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5875
The Lord implies, that, naturally, these are our carnal desires, in his reply to Solomon, 1 Kings iii. 11. Because thou hast asked this thing,
The Lord Implies, that, naturally, these Are our carnal Desires, in his reply to Solomon, 1 Kings iii. 11. Because thou hast asked this thing,
dt n1 vvz, cst, av-j, d vbr po12 j n2, p-acp po31 n1 p-acp np1, crd n2 crd. crd c-acp pns21 vh2 vvn d n1,
(25) sermon (DIV1)
730
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5876
and hast not asked for thy self long life, neither hast asked riches for thy self,
and hast not asked for thy self long life, neither haste asked riches for thy self,
cc vvb xx vvn p-acp po21 n1 j n1, dx n1 vvd n2 p-acp po21 n1,
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730
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5877
nor hast asked the life of thine enemies, &c. See, here is one who passes by all these, and knows how to frame a Petition aright, that he is sure shall speed; the prayer for the Spirit.nor haste asked the life of thine enemies, etc. See, Here is one who passes by all these, and knows how to frame a Petition aright, that he is sure shall speed; the prayer for the Spirit.
ccx n1 vvd dt n1 pp-f po21 n2, av vvb, av vbz pi r-crq vvz p-acp d d, cc vvz c-crq pc-acp vvi dt vvb av, cst pns31 vbz j vmb vvi; dt n1 p-acp dt n1.
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730
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5878
Oh, 'tis a great advantage, to know what to pray for. Docet dare qui prudenter rogat;
O, it's a great advantage, to know what to pray for. Docet Dare qui Prudent Rogat;
uh, pn31|vbz dt j n1, pc-acp vvi r-crq pc-acp vvi p-acp. fw-la vvb fw-la jc vvd;
(25) sermon (DIV1)
731
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5879
The choosing of the better part, prevails with God. Herod offers to the Damosel, to ask what she will;
The choosing of the better part, prevails with God. Herod offers to the Damosel, to ask what she will;
dt n-vvg pp-f dt jc n1, vvz p-acp np1. np1 vvz p-acp dt n1, pc-acp vvi r-crq pns31 vmb;
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731
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5880
and she asks the head of S. Iohn the Baptist, the life of her enemy. Piety will ask the spirk of the Baptist.
and she asks the head of S. John the Baptist, the life of her enemy. Piety will ask the spirk of the Baptist.
cc pns31 vvz dt n1 pp-f n1 np1 dt np1, dt n1 pp-f po31 n1. n1 vmb vvi dt n1 pp-f dt n1.
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731
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5881
But why doth Elisha pitch upon this request? Why begs he the Spirit? 1. He had Spirium vocantem, now he begs the Spirit enabling.
But why does Elisha pitch upon this request? Why begs he the Spirit? 1. He had Spirium vocantem, now he begs the Spirit enabling.
cc-acp q-crq vdz np1 n1 p-acp d n1? q-crq vvz pns31 dt n1? crd pns31 vhd fw-la fw-la, av pns31 vvz dt n1 vvg.
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732
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5882
He was called to a spiritual Function, now he sues for a spiritual enablement for the discharge and execution of it.
He was called to a spiritual Function, now he sues for a spiritual enablement for the discharge and execution of it.
pns31 vbds vvn p-acp dt j n1, av pns31 vvz p-acp dt j n1 p-acp dt n1 cc n1 pp-f pn31.
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732
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5883
If God puts us into a Calling, we must beg and seek for gifts answerable to it.
If God puts us into a Calling, we must beg and seek for Gifts answerable to it.
cs np1 vvz pno12 p-acp dt vvg, pns12 vmb vvi cc vvi p-acp n2 j p-acp pn31.
(25) sermon (DIV1)
732
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5884
See Moses, how importunate was he with God for enablement? Solomon, call'd to the Kingdom, begs a Kingly spirit.
See Moses, how importunate was he with God for enablement? Solomon, called to the Kingdom, begs a Kingly Spirit.
n1 np1, c-crq j vbds pns31 p-acp np1 p-acp n1? np1, vvn p-acp dt n1, vvz dt j n1.
(25) sermon (DIV1)
732
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5885
How many are there, who sue for the Calling, but seldom crave the Enabling? It must be so in every employment.
How many Are there, who sue for the Calling, but seldom crave the Enabling? It must be so in every employment.
c-crq d vbr a-acp, r-crq vvb p-acp dt vvg, cc-acp av vvb dt vvg? pn31 vmb vbi av p-acp d n1.
(25) sermon (DIV1)
732
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5886
Art thou called to an Office? beg wisdom, courage, fidelity. Art thou a servant? beg the graces suitable.
Art thou called to an Office? beg Wisdom, courage, Fidis. Art thou a servant? beg the graces suitable.
vb2r pns21 vvn p-acp dt n1? vvb n1, n1, n1. vb2r pns21 dt n1? vvb dt n2 j.
(25) sermon (DIV1)
732
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5887
Art thou in any course of life? go to God for enablement, that he may make thee an able member in the Church or Common-wealth.
Art thou in any course of life? go to God for enablement, that he may make thee an able member in the Church or Commonwealth.
vb2r pns21 p-acp d n1 pp-f n1? vvb p-acp np1 p-acp n1, cst pns31 vmb vvi pno21 dt j n1 p-acp dt n1 cc n1.
(25) sermon (DIV1)
732
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5888
In every course of life, we must labour for skill and prudence, and sufficiency. In thy Calling, strive to excel, to the edifying of the Church.
In every course of life, we must labour for skill and prudence, and sufficiency. In thy Calling, strive to excel, to the edifying of the Church.
p-acp d n1 pp-f n1, pns12 vmb vvi p-acp n1 cc n1, cc n1. p-acp po21 vvg, vvb pc-acp vvi, p-acp dt n-vvg pp-f dt n1.
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732
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5889
Gods Work-men have a wise spirit, to work all cunning work.
God's Workmen have a wise Spirit, to work all cunning work.
npg1 n2 vhb dt j n1, pc-acp vvi d j-jn n1.
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732
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Iacobs Sons were men of Activity, therefore Pharaoh would employ them. 2. He asks that which was fittest for Elijah to grant him.Iacobs Sons were men of Activity, Therefore Pharaoh would employ them. 2. He asks that which was Fittest for Elijah to grant him.
npg1 n2 vbdr n2 pp-f n1, av np1 vmd vvi pno32. crd pns31 vvz cst r-crq vbds js p-acp np1 pc-acp vvi pno31.
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732
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5891
Elijah had a kind of Universality of obtaining any thing, but it was proper for him to give that which himself excelled in.Elijah had a kind of Universality of obtaining any thing, but it was proper for him to give that which himself excelled in.
np1 vhd dt n1 pp-f n1 pp-f vvg d n1, cc-acp pn31 vbds j p-acp pno31 pc-acp vvi d r-crq px31 vvd p-acp.
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732
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5892
They are Dona dextrae that move most readily;
They Are Dona Dextrae that move most readily;
pns32 vbr n1 fw-la cst vvb av-ds av-j;
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732
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5893
Dona throni, not Bona scabelli. With men we grant small requests, and stick at great gifts;Dona Thrones, not Bona Scabelli. With men we grant small requests, and stick At great Gifts;
n1 fw-la, xx fw-la fw-it. p-acp n2 pns12 vvb j n2, cc vvi p-acp j n2;
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732
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but God gives his best gifts most readily. 3. Elijah is now leaving the World: Now Elisha sees what it was that comforted Elijah, and stood him in stead.
but God gives his best Gifts most readily. 3. Elijah is now leaving the World: Now Elisha sees what it was that comforted Elijah, and stood him in stead.
cc-acp np1 vvz po31 js n2 av-ds av-j. crd np1 vbz av vvg dt n1: av np1 vvz r-crq pn31 vbds cst vvd np1, cc vvd pno31 p-acp n1.
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732
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5895
Oh, it was this, that he had been an able and faithful Prophet, an holy man;
O, it was this, that he had been an able and faithful Prophet, an holy man;
uh, pn31 vbds d, cst pns31 vhd vbn dt j cc j n1, dt j n1;
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732
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5896
it was that which made him leave the World thus peaceably, comfortably, willingly. This makes Elisha crave the Spirit.
it was that which made him leave the World thus peaceably, comfortably, willingly. This makes Elisha crave the Spirit.
pn31 vbds d r-crq vvd pno31 vvi dt n1 av av-j, av-j, av-j. np1 vvz np1 vvb dt n1.
(25) sermon (DIV1)
732
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5897
All outward things, what comfort can they breed at our last parting? Give me that that may breed matter of comfort at my last need;
All outward things, what Comfort can they breed At our last parting? Give me that that may breed matter of Comfort At my last need;
av-d j n2, r-crq n1 vmb pns32 vvi p-acp po12 ord vvg? vvb pno11 d cst vmb vvi n1 pp-f n1 p-acp po11 ord n1;
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732
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5898
make me such a Prophet, that I may so live, as I may die like Elijah.
make me such a Prophet, that I may so live, as I may die like Elijah.
vvb pno11 d dt n1, cst pns11 vmb av vvi, c-acp pns11 vmb vvi av-j np1.
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732
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5899
Look upon a rich man dying, see what comfort he gets by his riches, or honours.
Look upon a rich man dying, see what Comfort he gets by his riches, or honours.
vvi p-acp dt j n1 vvg, vvb r-crq n1 pns31 vvz p-acp po31 n2, cc n2.
(25) sermon (DIV1)
733
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5900
Look on a man replenish'd with Gods Spirit, one who hath done God much service, now ready to have his Lords Euge, and to enter into that joy;
Look on a man replenished with God's Spirit, one who hath done God much service, now ready to have his lords Euge, and to enter into that joy;
n1 p-acp dt n1 vvn p-acp npg1 n1, pi r-crq vhz vdn np1 d n1, av j pc-acp vhi po31 n2 j, cc pc-acp vvi p-acp d n1;
(25) sermon (DIV1)
733
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5901
it will make thee wish one dram of grace, rather then the whole World besides. Judge of Elijah, hid in Mount Carmel for Persecution;
it will make thee wish one dram of grace, rather then the Whole World beside. Judge of Elijah, hid in Mount Mount carmel for Persecution;
pn31 vmb vvi pno21 vvi crd n1 pp-f n1, av-c cs dt j-jn n1 a-acp. n1 pp-f np1, vvn p-acp n1 np1 p-acp n1;
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733
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5902
and look on Baal 's Priests ruffling in Iezabels Court, it may tempt thee to wish their Honour:
and look on Baal is Priests ruffling in Jezebel's Court, it may tempt thee to wish their Honour:
cc vvb p-acp np1 vbz n2 vvg p-acp n2 vvb, pn31 vmb vvi pno21 pc-acp vvi po32 n1:
(25) sermon (DIV1)
733
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5903
Ey, but stay a while, see their Honour, and Elijah 's glorious Death, or Departure, it will make thee neglect the one, to beg the other;
Ey, but stay a while, see their Honour, and Elijah is glorious Death, or Departure, it will make thee neglect the one, to beg the other;
uh, cc-acp vvb dt n1, vvb po32 n1, cc np1 vbz j n1, cc n1, pn31 vmb vvi pno21 vvi dt crd, pc-acp vvi dt j-jn;
(25) sermon (DIV1)
733
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and chuse rather to die in Elijah 's hairy Mantle, then in all their bravery. So much for the matter of his desire; Now follows,
and choose rather to die in Elijah is hairy Mantle, then in all their bravery. So much for the matter of his desire; Now follows,
cc vvb av-c pc-acp vvi p-acp np1 vbz j n1, av p-acp d po32 n1. av av-d c-acp dt n1 pp-f po31 n1; av vvz,
(25) sermon (DIV1)
733
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5905
Secondly, The measure of it, A double portion of thy Spirit. Secondly, The measure of it, A double portion of thy Spirit.
ord, dt n1 pp-f pn31, dt j-jn n1 pp-f po21 n1.
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735
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5906
Why so? What makes him desire a greater measure then Elijah had? What? Was it envy,
Why so? What makes him desire a greater measure then Elijah had? What? Was it envy,
q-crq av? q-crq vvz pno31 vvi dt jc n1 av np1 vhd? q-crq? vbds pn31 n1,
(25) sermon (DIV1)
735
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5907
and carnal emulation, to out-strip Elijah? Or ambition, to be more renowned in his Generation? 'Tis true, a man may be proud of the Spirit, desirous to set up himself.
and carnal emulation, to outstrip Elijah? Or ambition, to be more renowned in his Generation? It's true, a man may be proud of the Spirit, desirous to Set up himself.
cc j n1, pc-acp vvi np1? cc n1, pc-acp vbi av-dc vvn p-acp po31 n1? pn31|vbz j, dt n1 vmb vbi j pp-f dt n1, j pc-acp vvi a-acp px31.
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735
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5908
But it was not so in Elisha. What may we conceive rais'd his desires so high? 1. Dignitas doni; The excellency of these kind of gifts.
But it was not so in Elisha. What may we conceive raised his Desires so high? 1. Dignitas doni; The excellency of these kind of Gifts.
p-acp pn31 vbds xx av p-acp np1. q-crq vmb pns12 vvi vvn po31 n2 av j? crd fw-la fw-la; dt n1 pp-f d n1 pp-f n2.
(25) sermon (DIV1)
735
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5909
Spiritual graces deserve eager pursuits, and vehement desires of them. A man may beg too much of outward blessings;
Spiritual graces deserve eager pursuits, and vehement Desires of them. A man may beg too much of outward blessings;
j n2 vvb j n2, cc j n2 pp-f pno32. dt n1 vmb vvi av d pp-f j n2;
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735
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5910
but of spiritual gifts to save himself and others, we cannot be too covetous in getting of them.
but of spiritual Gifts to save himself and Others, we cannot be too covetous in getting of them.
cc-acp pp-f j n2 pc-acp vvi px31 cc n2-jn, pns12 vmbx vbi av j p-acp vvg pp-f pno32.
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735
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5911
NONLATINALPHABET, 1 Cor. xiv. 1. Be zealously affected to spiritual Graces, strive to excell for the edifying of the Church. Solomon craves abundance of Wisdom;
, 1 Cor. xiv. 1. Be zealously affected to spiritual Graces, strive to excel for the edifying of the Church. Solomon craves abundance of Wisdom;
, crd np1 crd. crd vbb av-j vvn p-acp j n2, vvb pc-acp vvi p-acp dt n-vvg pp-f dt n1. np1 vvz n1 pp-f n1;
(25) sermon (DIV1)
735
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5912
but of Riches, onely what is moderate and convenient. S. Peter, when he heard of the virtue that was in Christs washing;
but of Riches, only what is moderate and convenient. S. Peter, when he herd of the virtue that was in Christ washing;
cc-acp pp-f n2, av-j r-crq vbz j cc j. np1 np1, c-crq pns31 vvd pp-f dt n1 cst vbds p-acp npg1 vvg;
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then he saith to Christ, Lord, not my feet onely, but also my hands and my head.
then he Says to christ, Lord, not my feet only, but also my hands and my head.
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How preposterous are our desires generally? We crave two Portions of outward Blessings;
How preposterous Are our Desires generally? We crave two Portions of outward Blessings;
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but, a little Knowledge, little Abilities to do good, content us well. 2. Eminentia exempli; The lustre of Elijah 's example hath ravish'd him:
but, a little Knowledge, little Abilities to do good, content us well. 2. Eminentia Exempli; The lustre of Elijah is Exampl hath ravished him:
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The Spirit that was so eminent and conspicuous in him, it begets an holy emulation to attain, and outgoe him.
The Spirit that was so eminent and conspicuous in him, it begets an holy emulation to attain, and outgo him.
dt n1 cst vbds av j cc j p-acp pno31, pn31 vvz dt j n1 pc-acp vvi, cc vvb pno31.
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Oh, to see grace of any sort incorporate and incarnate in another man, it provokes the endeavours of others, makes them long to be excellent in such graces.
O, to see grace of any sort incorporate and incarnate in Another man, it provokes the endeavours of Others, makes them long to be excellent in such graces.
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This stirred up Simon Magus, to see S. Peter so glorious, he would needs purchase such a gift.
This stirred up Simon Magus, to see S. Peter so glorious, he would needs purchase such a gift.
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When we see Religion clasped up in Books, it works not so effectually;
When we see Religion clasped up in Books, it works not so effectually;
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when we see it reall and operative, then it works kindly upon us, makes others (if they have any mettle in them) to attain the like.
when we see it real and operative, then it works kindly upon us, makes Others (if they have any mettle in them) to attain the like.
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Those who damp and smother the gifts of God in them, they hinder the progress and growth of grace in others.
Those who damp and smother the Gifts of God in them, they hinder the progress and growth of grace in Others.
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To see men carry grace, as men do a candle in a dark lanthorn, onely for themselves, it hinders emulation;
To see men carry grace, as men do a candle in a dark lantern, only for themselves, it hinders emulation;
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but to make it shine forth, and to be radiant, invites others to an holy ambition to out-strip,
but to make it shine forth, and to be radiant, invites Others to an holy ambition to outstrip,
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and exceed, and go beyond their Copies. 3. Gustus initialis gratiae; Elisha had some beginnings of these gifts before;
and exceed, and go beyond their Copies. 3. Gustus Initialis Gratiae; Elisha had Some beginnings of these Gifts before;
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he had felt the sweetness, and excellency of them; it makes him therefore the more earnest and eager to be rich in grace.
he had felt the sweetness, and excellency of them; it makes him Therefore the more earnest and eager to be rich in grace.
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They who have once felt the sweetness of Gods Spirit in any kind, they cannot satisfie themselves in any stint, but are earnest for more.
They who have once felt the sweetness of God's Spirit in any kind, they cannot satisfy themselves in any stint, but Are earnest for more.
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The true Relishes of Gods first gifts, beget not loathing but longing;
The true Relishes of God's First Gifts, beget not loathing but longing;
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makes men to cry out, Lord, evermore give us this bread, and to desire That the word of God may dwell plenteously in them.
makes men to cry out, Lord, evermore give us this bred, and to desire That the word of God may dwell plenteously in them.
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Grace, it is always growing, ascending.
Grace, it is always growing, ascending.
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They who content themselves with their first beginnings, have cause to suspect, they were not true and kindly.
They who content themselves with their First beginnings, have cause to suspect, they were not true and kindly.
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How doth S. Paul pray for more enablements? They who think they know enough, know nothing as they should. 4. Pondus officii; He is now to undergoe a weighty service, to become the main Prophet of the People of God;
How does S. Paul pray for more enablements? They who think they know enough, know nothing as they should. 4. Pondus Officii; He is now to undergo a weighty service, to become the main Prophet of the People of God;
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'tis a burden heavy enough for Angels, and Archangels: The sense of this weight makes him call, and begg for a double Portion.
it's a burden heavy enough for Angels, and Archangels: The sense of this weight makes him call, and beg for a double Portion.
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There is no Calling but carries its burden, and so craves help; but the Prophetical Calling, that's an heavy Talent.
There is no Calling but carries its burden, and so craves help; but the Prophetical Calling, that's an heavy Talon.
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What knowledge and understanding, what courage and resolution, what patience and forbearance is required? and all little enough for an Elisha 's employment. This made Solomon beg;
What knowledge and understanding, what courage and resolution, what patience and forbearance is required? and all little enough for an Elisha is employment. This made Solomon beg;
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Oh, 'tis a great People, give thy Servant therefore a large Heart. It made Moses shrink his shoulder from under it.
O, it's a great People, give thy Servant Therefore a large Heart. It made Moses shrink his shoulder from under it.
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They who in any kind, are to govern others, undergoe a weighty burden;
They who in any kind, Are to govern Others, undergo a weighty burden;
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they must beg a double Portion. 5. Ardor zeli; His desire of doing much good makes him thus earnest for much enablement.
they must beg a double Portion. 5. Ardor Zeli; His desire of doing much good makes him thus earnest for much enablement.
pns32 vmb vvi dt j-jn n1. crd n1 fw-la; po31 n1 pp-f vdg d j vvz pno31 av j p-acp d n1.
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He desires to be a faithful Servant, to bring in much gain, to give up a large account of his Stewardship.
He Desires to be a faithful Servant, to bring in much gain, to give up a large account of his Stewardship.
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They who think any service sufficient, any performance enough, they may content themselves with small portions of gifts.
They who think any service sufficient, any performance enough, they may content themselves with small portions of Gifts.
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Here is one who is ambitious of gaining God much glory, of saving many souls. 6. Gravitas damni; The loss of an Elias stirrs him up to crave a double Portion.
Here is one who is ambitious of gaining God much glory, of Saving many Souls. 6. Gravitas damn; The loss of an Elias stirs him up to crave a double Portion.
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Elijah was set for the defence of Religion, the burden of the Church rested on his shoulders;Elijah was Set for the defence of Religion, the burden of the Church rested on his shoulders;
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Now, that the Church hath lost him, it inflames Elisha to get himself furnish'd for to do that service.
Now, that the Church hath lost him, it inflames Elisha to get himself furnished for to do that service.
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Oh, when we see the Church loses her choisest Patrons, and Upholders, it must not make us faint,
O, when we see the Church loses her Choicest Patrons, and Upholders, it must not make us faint,
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but double our endeavours, that that loss may be recovered. So, Moses my servant is dead, arise Ioshuah, play the man now. This made Elijah zealous before;
but double our endeavours, that that loss may be recovered. So, Moses my servant is dead, arise Joshua, play the man now. This made Elijah zealous before;
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there is none left, I, even I onely am left, 1 Kings xix. 10; so it doth now Elisha. The daily losses that the Church suffers, should make us more forward in doing all the good we can. 7. Sensus infirmitatum; He desires a double Portion in respect of Elijah, out of a sense of his own infirmities.
there is none left, I, even I only am left, 1 Kings xix. 10; so it does now Elisha. The daily losses that the Church suffers, should make us more forward in doing all the good we can. 7. Sensus infirmitatum; He Desires a double Portion in respect of Elijah, out of a sense of his own infirmities.
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He conceived Elijah to be a man more able and sufficient, even by natural parts; and he was conscious to himself of his own insufficiency;
He conceived Elijah to be a man more able and sufficient, even by natural parts; and he was conscious to himself of his own insufficiency;
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and therefore he judges a double Portion was necessary for him, whereas a less Portion enabled Elijah. A true sense of our unworthiness,
and Therefore he judges a double Portion was necessary for him, whereas a less Portion enabled Elijah. A true sense of our unworthiness,
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and infirmities, will make us more zealously earn• … st for a larger enablement of Gods gracious assistance.
and infirmities, will make us more zealously earn• … Saint for a larger enablement of God's gracious assistance.
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This made the Prophet cry out, I am a man of unclean lips, Isai. vi. 5. Moses oft pleads his insufficiency.
This made the Prophet cry out, I am a man of unclean lips, Isaiah vi. 5. Moses oft pleads his insufficiency.
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Wouldst thou be stirred up, and made more capable of grace in any kind? Look not upon thine own strength, but upon thine infirmities;
Wouldst thou be stirred up, and made more capable of grace in any kind? Look not upon thine own strength, but upon thine infirmities;
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Lord, I am a child, and cannot speak, who is sufficient for these things? Saul got a new spirit,
Lord, I am a child, and cannot speak, who is sufficient for these things? Saul god a new Spirit,
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when he said, I am of the smallest of the Tribes of Israel, and my family the least of all the families of the Tribe of Benjamin, 1 Sam. ix. 21. 8. Sensus difficultatum; Elisha 's Ministery was likely to fall into difficult times.
when he said, I am of the Smallest of the Tribes of Israel, and my family the least of all the families of the Tribe of Benjamin, 1 Sam. ix. 21. 8. Sensus difficultatum; Elisha is Ministry was likely to fallen into difficult times.
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Ahab and Iezabel had so spawn'd the Church with Idolatry, and Sorcery, and Persecutions, that Elisha sees nothing but Opposition.Ahab and Jezebel had so spawned the Church with Idolatry, and Sorcery, and Persecutions, that Elisha sees nothing but Opposition.
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He is to encounter with a whole Nation of Idolaters.
He is to encounter with a Whole nation of Idolaters.
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There were seventy Sons of Ahab left in Samaria, and a Succession of Persecutors like to continue.
There were seventy Sons of Ahab left in Samaria, and a Succession of Persecutors like to continue.
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According to the difficulty of the work he begs the larger enablement. He shrinks not from the Service, onely he beggs Assistance.
According to the difficulty of the work he begs the larger enablement. He shrinks not from the Service, only he begs Assistance.
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The rising of Persecution and Opposition, must not discourage, but provoke, and stirr us up to solicite for greater enablement.
The rising of Persecution and Opposition, must not discourage, but provoke, and stir us up to solicit for greater enablement.
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When times are peaceable, less gifts may do good. In a Calm any body may serve to guide the Ship, but in a Tempest,
When times Are peaceable, less Gifts may do good. In a Cam any body may serve to guide the Ship, but in a Tempest,
c-crq n2 vbr j, dc n2 vmb vdi j. p-acp dt j-jn d n1 vmb vvi pc-acp vvi dt n1, cc-acp p-acp dt n1,
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then all sufficiencies are little enough.
then all Sufficiencies Are little enough.
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Thus the Church, Acts iv. 28 ▪ Now Lord, behold their threatnings, and grant unto thy servants, that with all boldness they may speak thy word, By stretching forth thine hand, Verse 30. The Persecutions of the Church, must not deterr,
Thus the Church, Acts iv. 28 ▪ Now Lord, behold their threatenings, and grant unto thy Servants, that with all boldness they may speak thy word, By stretching forth thine hand, Verse 30. The Persecutions of the Church, must not deter,
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but provoke us to a greater enabling of our selves. In danger of Heresie, be more grounded in Religion.
but provoke us to a greater enabling of our selves. In danger of Heresy, be more grounded in Religion.
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A double portion of Knowledge is then requisite. Well then. 1. Doth Elisha beg of Elijah? If He draws from the Channel,
A double portion of Knowledge is then requisite. Well then. 1. Does Elisha beg of Elijah? If He draws from the Channel,
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how should We have recourse to the Fountain? Christ is not onely the Obtainer, but the Soveraign Dispenser of all grace. Goe to him now ascended. Elijah ascended, ceases his Intercession.
how should We have recourse to the Fountain? christ is not only the Obtainer, but the Sovereign Dispenser of all grace. Go to him now ascended. Elijah ascended, ceases his Intercession.
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Christ now intercedes most of all; He is set over all the Store-houses of God; as Ioseph was over those of Pharaoh 's in Egypt: christ now intercedes most of all; He is Set over all the Storehouses of God; as Ioseph was over those of Pharaoh is in Egypt:
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As therefore they to Ioseph, so let us to Christ. When he ascended on high, He gave gifts unto men, Eph. iv. 8. He it is who breathes out the Spirit.
As Therefore they to Ioseph, so let us to christ. When he ascended on high, He gave Gifts unto men, Ephesians iv. 8. He it is who breathes out the Spirit.
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Ever unfold thy wants to him, beg supplies of him. 2. If Elisha begs Prophetical Endowments, which are variously bestowed,
Ever unfold thy Wants to him, beg supplies of him. 2. If Elisha begs Prophetical Endowments, which Are variously bestowed,
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then may we be more forward to pray for those necessary, sanctifying graces of the Spirit.
then may we be more forward to pray for those necessary, sanctifying graces of the Spirit.
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A man may seek for those NONLATINALPHABET, and God sometimes denie them; But Faith, Repentance, Holiness, those he will never deny.
A man may seek for those, and God sometime deny them; But Faith, Repentance, Holiness, those he will never deny.
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They are covenanted for, if thou seekest for them. Thou mayst pray and pray to be a Prophet, and not obtain;
They Are covenanted for, if thou Seekest for them. Thou Mayest pray and pray to be a Prophet, and not obtain;
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pray for saving grace, God will not reject thee. These we should importune for, most earnestly;
pray for Saving grace, God will not reject thee. These we should importune for, most earnestly;
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they being evidences of special favour, pledges of Salvation. 3. Doth Elisha thus seek for enablements to do the Church Service? It should provoke others to joyn with Elisha in this request.
they being evidences of special favour, pledges of Salvation. 3. Does Elisha thus seek for enablements to do the Church Service? It should provoke Others to join with Elisha in this request.
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It is for thy good that Elisha prays, that he might be fitted to save thee, Oughtest not thou to joyn, in obtaining this grace? Thus S. Paul calls upon the Churches, Pray for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the Gospel.
It is for thy good that Elisha prays, that he might be fitted to save thee, Ought not thou to join, in obtaining this grace? Thus S. Paul calls upon the Churches, Pray for me, that utterance may be given unto me, that I may open my Mouth boldly, to make known the mystery of the Gospel.
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Let us pray that God would shed his Spirit richly upon his Ministers. They who feed the Nurse, do it for the Childs sake that sucks on her.
Let us pray that God would shed his Spirit richly upon his Ministers. They who feed the Nurse, do it for the Child's sake that sucks on her.
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So should you pray, that the Lord would encrease his Spirit, on those that dispense the Word to you. 4. Elisha, he desires to imitate and exceed Elijah. Elisha a Prophet, sets Elijah a Prophet for his Pattern.
So should you pray, that the Lord would increase his Spirit, on those that dispense the Word to you. 4. Elisha, he Desires to imitate and exceed Elijah. Elisha a Prophet, sets Elijah a Prophet for his Pattern.
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So in all Callings and Professions, propound the Examples of the choisest Worthies that are before thee.
So in all Callings and Professions, propound the Examples of the Choicest Worthies that Are before thee.
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Art thou a Magistrate? say, Oh that the Spirit of Nehemiah may be doubled upon me.
Art thou a Magistrate? say, O that the Spirit of Nehemiah may be doubled upon me.
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Art thou a Master? Oh that the Spirit of Cornelius, whose whole Houshold was religious, may be doubled upon me.
Art thou a Master? O that the Spirit of Cornelius, whose Whole Household was religious, may be doubled upon me.
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Art thou poor, or sick? Oh that the Spirit of Iob may be doubled upon me.
Art thou poor, or sick? O that the Spirit of Job may be doubled upon me.
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Art thou rich? Oh that the Spirit of Abraham, or 〈 ◊ 〉, may be doubled upon me.
Art thou rich? O that the Spirit of Abraham, or 〈 ◊ 〉, may be doubled upon me.
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Art thou a Child? Oh that the Spirit of Isaac might be doubled upon me.
Art thou a Child? O that the Spirit of Isaac might be doubled upon me.
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Art thou a Servant? Oh that the Spirit of Eleazar might be doubled upon me.
Art thou a Servant? O that the Spirit of Eleazar might be doubled upon me.
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Look upon the choisest Copies, write after them, imitate those, that do excell in the way, wherein God hath placed thee.
Look upon the Choicest Copies, write After them, imitate those, that do excel in the Way, wherein God hath placed thee.
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A SERMON ON S. LUKE xxi. 34. Take • … eed to your selves, lest at any time your hearts be over-charged with surfetting and drunkenness,
A SERMON ON S. LYCIA xxi. 34. Take • … eed to your selves, lest At any time your hearts be overcharged with surfeiting and Drunkenness,
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and cares of this life, and so that day come upon you unawares. THe Chapter contains,
and Cares of this life, and so that day come upon you unawares. THe Chapter contains,
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First, A serious fore-warning that Christ gives to his Disciples of the approach, and drawing near of the day of Judgment.First, A serious forewarning that christ gives to his Disciples of the approach, and drawing near of the day of Judgement.
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A Truth, never unseasonable to be taught, and believed in the Church of God; but yet most proper and suitable to the times of Christianity.
A Truth, never unseasonable to be taught, and believed in the Church of God; but yet most proper and suitable to the times of Christianity.
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The times of the Gospel, in which we live, are call'd, The last dayes, Heb. i. 2. Brethren, the time is short, saith S. Paul, 1 Cor. vii. The ends of the world are come upon us Christians, 1 Cor. x. 11. Not but that the times before Christ had this warning given them;
The times of the Gospel, in which we live, Are called, The last days, Hebrew i. 2. Brothers, the time is short, Says S. Paul, 1 Cor. vii. The ends of the world Are come upon us Christians, 1 Cor. x. 11. Not but that the times before christ had this warning given them;
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and those Primitive Saints took notice of it.
and those Primitive Saints took notice of it.
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Enoch, that lived in the first age of the Church, preached this Truth to the old World.Enoch, that lived in the First age of the Church, preached this Truth to the old World.
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God, by the Spirit of Proph• … sie, reveal'd it;
God, by the Spirit of Proph• … sie, revealed it;
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and he, by the eye of Faith, clearly discerned it, as if he had seen Christ coming in the Clouds.
and he, by the eye of Faith, clearly discerned it, as if he had seen christ coming in the Clouds.
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Hear what S. Iude saith, vers. xiv. Enoch, the seventh from Adam, prophesied of these times;
Hear what S. Iude Says, vers. xiv. Enoch, the seventh from Adam, prophesied of these times;
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Behold, the Lord cometh with ten thousands of his Saints, to execute Iudgment. Behold, the Lord comes with ten thousands of his Saints, to execute Judgement.
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And the Prophets spake so clearly of our Saviours coming to Judgment in Glory, that the Jews (as Tertullian observes) mistook his second coming for his first;
And the prophets spoke so clearly of our Saviors coming to Judgement in Glory, that the jews (as Tertullian observes) mistook his second coming for his First;
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they interpreted the predictions of his last appearance, for his first coming into the world in his Incarnation.
they interpreted the predictions of his last appearance, for his First coming into the world in his Incarnation.
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The teaching of this Truth, was not then unseasonable;
The teaching of this Truth, was not then unseasonable;
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but yet, of the two Ages of the Church, the doctrine of the day of Judgment is most proper and agreeable to us Christians.
but yet, of the two Ages of the Church, the Doctrine of the day of Judgement is most proper and agreeable to us Christians.
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The Faith of the Patriarchs and Prophets, was chiefly employed about Christs first Coming, and Incarnation;
The Faith of the Patriarchs and prophets, was chiefly employed about Christ First Coming, and Incarnation;
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the Faith of Christians must now expect and wait for his second Coming in Glory to Judgment.
the Faith of Christians must now expect and wait for his second Coming in Glory to Judgement.
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They listned to hear the first voyce, gentle and meek, as the voyce of a Lamb;
They listened to hear the First voice, gentle and meek, as the voice of a Lamb;
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we must be attentive to hear his last voyce, that is dreadful, and terrible, as the roaring of a Lion.
we must be attentive to hear his last voice, that is dreadful, and terrible, as the roaring of a lion.
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Answerable to these two Epoches, and periods of the Churches Faith, the Scripture tells us of two dayes of Christ. 1. The day of his Incarnation;
Answerable to these two Epochs, and periods of the Churches Faith, the Scripture tells us of two days of christ. 1. The day of his Incarnation;
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the Prophets and Patriarchs fixed most upon that;
the prophets and Patriarchs fixed most upon that;
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Abraham rejoyced to see that day, Iohn viii. 56. Then, 2. The Scripture tells us of a second day of Christ; that is, the day of his Coming to Judgment.Abraham rejoiced to see that day, John viii. 56. Then, 2. The Scripture tells us of a second day of christ; that is, the day of his Coming to Judgement.
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That is called, The day of the Lord, 2 Pet. iii. The day of Iesus Christ, Phil. i. 6. It is called, The dreadful day of the Lord, Malach. iv. 5. The great day of his wrath, Revel.
That is called, The day of the Lord, 2 Pet. iii. The day of Iesus christ, Philip i. 6. It is called, The dreadful day of the Lord, Malachi iv. 5. The great day of his wrath, Revel.
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vi. 17. For this day, must be the expectation and preparation of Christians.
vi. 17. For this day, must be the expectation and preparation of Christians.
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S. Peter tells us, 'Tis our duty to look for, and to hasten to the Coming of this day of God, 2 Pet. iii. 12. That is the first thing I note here, Christ forewarneth it.
S. Peter tells us, It's our duty to look for, and to hasten to the Coming of this day of God, 2 Pet. iii. 12. That is the First thing I note Here, christ forewarneth it.
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Secondly, He doth not onely forewarn it, that one day, sooner or later it will come upon us,Secondly, He does not only forewarn it, that one day, sooner or later it will come upon us,
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but he tells them of many signs and prognosticks of the approaching of it: vers. 25. there shall be signs of it, and they certain, and infallible, and dreadful,
but he tells them of many Signs and Prognostics of the approaching of it: vers. 25. there shall be Signs of it, and they certain, and infallible, and dreadful,
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and dismal, that will astonish the beholders. Indeed, the particular season, and set time of it, is reserved and concealed from us,
and dismal, that will astonish the beholders. Indeed, the particular season, and Set time of it, is reserved and concealed from us,
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and that for great and good purpose;
and that for great and good purpose;
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but yet Christ hath furnished his Church with such signs and tokens of it, in the fulfilling of which, we may plainly conclude, The day is drawing on, and now approaching;
but yet christ hath furnished his Church with such Signs and tokens of it, in the fulfilling of which, we may plainly conclude, The day is drawing on, and now approaching;
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that we may resolve with S. Iohn, 1 Ioh. ii. 18. We know that it is the last time.
that we may resolve with S. John, 1 John ii. 18. We know that it is the last time.
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See, saith S. Iames, The Iudg standeth before the door. Who knows how soon he will enter in upon us? That's the second;
See, Says S. James, The Judge Stands before the door. Who knows how soon he will enter in upon us? That's the second;
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he foretells the signs of it. Thirdly, He doth not onely forewarn it, and foretel the signs of it, but premonisheth,
he foretells the Signs of it. Thirdly, He does not only forewarn it, and foretell the Signs of it, but premonisheth,
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and giveth a Caveat to us, that we should carefully provide for it. 1. Be the truth of his Coming never so certain: 2. Be the signs and tokens of it never so manifest:
and gives a Caveat to us, that we should carefully provide for it. 1. Be the truth of his Coming never so certain: 2. Be the Signs and tokens of it never so manifest:
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yet, 3. If we look not well about us, we may be surprised by it. It may rush in upon us, when we little think of it.
yet, 3. If we look not well about us, we may be surprised by it. It may rush in upon us, when we little think of it.
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S. Paul tells us, It shall come suddenly, as the throes and travel of a woman with child, 1 Thes. v. 3. Let a woman with child keep her reckoning never so carefully,
S. Paul tells us, It shall come suddenly, as the throes and travel of a woman with child, 1 Thebes v. 3. Let a woman with child keep her reckoning never so carefully,
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yet the just time and season of her travel she may not know; she may be taken with those pangs, when she little looks for them.
yet the just time and season of her travel she may not know; she may be taken with those pangs, when she little looks for them.
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So then, we have here a strict Caveat given us; a warningpiece shot off, to arouse and awaken us against the day of Judgment.
So then, we have Here a strict Caveat given us; a warningpiece shot off, to arouse and awaken us against the day of Judgement.
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And it stands upon two Particulars;
And it Stands upon two Particulars;
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1. Here is a special Caution against a dangerous indisposition that will make us unfit for the entertainment of that day;
1. Here is a special Caution against a dangerous indisposition that will make us unfit for the entertainment of that day;
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that is Gravedo cordis; a spiritual surcharge and surfeit that our souls may fall into, that will so clog,
that is Gravedo Cordis; a spiritual surcharge and surfeit that our Souls may fallen into, that will so clog,
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and dull, and oppress the heart, that it can never heed, nor expect, or once think of the day of re• … koning that must come upon us:
and dull, and oppress the heart, that it can never heed, nor expect, or once think of the day of re• … Koning that must come upon us:
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That's vers. 34. 2. Here is a special direction to an holy preparation, and • … itting our selves against that day;
That's vers. 34. 2. Here is a special direction to an holy preparation, and • … itting our selves against that day;
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that is the duty of Vigilancy; that we should keep Sentinel continually, stand upon our Watch, expect daily, prepare hourly, fit our selves carefully for the entertainment of that fatal day, vers. 36. The Text contains the first, the • … aution. In it observe these particulars; 1. The Caveat it self;
that is the duty of Vigilancy; that we should keep Sentinel continually, stand upon our Watch, expect daily, prepare hourly, fit our selves carefully for the entertainment of that fatal day, vers. 36. The Text contains the First, the • … aution. In it observe these particulars; 1. The Caveat it self;
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Take heed to your selves, lest at any time. 2. The distemper and indisposition to be avoided;Take heed to your selves, lest At any time. 2. The distemper and indisposition to be avoided;
vvb n1 p-acp po22 n2, cs p-acp d n1. crd dt n1 cc n1 pc-acp vbi vvn;
(26) sermon (DIV1)
749
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that is, oppressing, and overcharging our hearts. 3. The Causes that will breed this surcharge of our hearts, surfetting, and drunkenness, and cares of this life.
that is, oppressing, and overcharging our hearts. 3. The Causes that will breed this surcharge of our hearts, surfeiting, and Drunkenness, and Cares of this life.
d vbz, vvg, cc vvg po12 n2. crd dt n2 cst vmb vvi d n1 pp-f po12 n2, vvg, cc n1, cc n2 pp-f d n1.
(26) sermon (DIV1)
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4. The mischief that will follow, if this Caveat be neglected; That day may come upon us unawares;
4. The mischief that will follow, if this Caveat be neglected; That day may come upon us unawares;
crd dt n1 cst vmb vvi, cs d n1 vbi vvn; cst n1 vmb vvi p-acp pno12 av-j;
(26) sermon (DIV1)
749
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and then, wo be to us. We come, First, to the Caveat: In it three things: 1. Is the duty of heedfulness, and attention;
and then, woe be to us. We come, First, to the Caveat: In it three things: 1. Is the duty of heedfulness, and attention;
cc av, n1 vbb p-acp pno12. pns12 vvb, ord, p-acp dt n1: p-acp pn31 crd n2: crd vbz dt n1 pp-f n1, cc n1;
(26) sermon (DIV1)
749
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NONLATINALPHABET, Take heed. 2. The persons concerning whom this Caveat is given, Your selves. 3. The greatness,
, Take heed. 2. The Persons Concerning whom this Caveat is given, Your selves. 3. The greatness,
, vvb n1. crd dt n2 vvg r-crq d n1 vbz vvn, po22 n2. crd dt n1,
(26) sermon (DIV1)
751
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and measure, and strictness of this heed, in this vigilant, and watchful word of circumspection, NONLATINALPHABET, Lest at any time.
and measure, and strictness of this heed, in this vigilant, and watchful word of circumspection,, Lest At any time.
cc n1, cc n1 pp-f d n1, p-acp d j, cc j n1 pp-f n1,, cs p-acp d n1.
(26) sermon (DIV1)
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I. The first thing you must consider, is the duty of heedfulness and attention, Take heed, saith Christ. 'Tis the solemn watchword and warning of Scripture, often urged, and pressed upon us.
I. The First thing you must Consider, is the duty of heedfulness and attention, Take heed, Says christ. It's the solemn watchword and warning of Scripture, often urged, and pressed upon us.
np1 dt ord n1 pn22 vmb vvi, vbz dt n1 pp-f n1 cc n1, vvb n1, vvz np1. pn31|vbz dt j n1 cc n1 pp-f n1, av vvn, cc vvn p-acp pno12.
(26) sermon (DIV1)
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Take heed to thy self, saith Moses, that thine heart be not deceived, Deut. xi. Take good heed unto your selves. Iosh. xxiii. Take diligent heed, Iosh. xxii. Take heed, and beware, saith Christ, Matth. xvi. It is a warning always seasonable, we all stand in need of it; but especially in three Exigencies;Take heed to thy self, Says Moses, that thine heart be not deceived, Deuteronomy xi. Take good heed unto your selves. Joshua xxiii. Take diligent heed, Joshua xxii. Take heed, and beware, Says christ, Matthew xvi. It is a warning always seasonable, we all stand in need of it; but especially in three Exigencies;
vvb n1 p-acp po21 n1, vvz np1, cst po21 n1 vbb xx vvn, np1 crd. vvb j n1 p-acp po22 n2. np1 crd. vvb j n1, np1 crd. vvb n1, cc vvb, vvz np1, np1 crd. pn31 vbz dt n1 av j, pns12 d vvb p-acp n1 pp-f pn31; cc-acp av-j p-acp crd n2;
(26) sermon (DIV1)
752
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1. If the duty we undertake, the business about which we are employed, be weighty, and ponderous.
1. If the duty we undertake, the business about which we Are employed, be weighty, and ponderous.
crd cs dt n1 pns12 vvb, dt n1 p-acp r-crq pns12 vbr vvn, vbb j, cc j.
(26) sermon (DIV1)
752
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Matters of less moment and consequence, may be slubbered and slighted, but matters of importance require heed and attention.
Matters of less moment and consequence, may be slubbered and slighted, but matters of importance require heed and attention.
n2 pp-f dc n1 cc n1, vmb vbi vvn cc vvn, cc-acp n2 pp-f n1 vvb n1 cc n1.
(26) sermon (DIV1)
752
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Now, matters of Religion, that concern our spiritual state and condition, the eternal welfare of our souls, are of all others, of highest consequence, of greatest concernment.
Now, matters of Religion, that concern our spiritual state and condition, the Eternal welfare of our Souls, Are of all Others, of highest consequence, of greatest concernment.
av, n2 pp-f n1, cst vvb po12 j n1 cc n1, dt j n1 pp-f po12 n2, vbr pp-f d n2-jn, pp-f js n1, pp-f js n1.
(26) sermon (DIV1)
752
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O• … set your hearts unto it, saith Moses, for it is not a vain thing for you, O• … Set your hearts unto it, Says Moses, for it is not a vain thing for you,
n1 … vvn po22 n2 p-acp pn31, vvz np1, c-acp pn31 vbz xx dt j n1 p-acp pn22,
(26) sermon (DIV1)
752
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because it is your life, Deut. xxxii. 46. So again, Deut. iv. 9. Onely take heed to thy self, and keep thy soul diligently. Because it is your life, Deuteronomy xxxii. 46. So again, Deuteronomy iv. 9. Only take heed to thy self, and keep thy soul diligently.
c-acp pn31 vbz po22 n1, np1 crd. crd av av, np1 crd. crd av-j vvb n1 p-acp po21 n1, cc vvb po21 n1 av-j.
(26) sermon (DIV1)
752
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And, amongst all the duties of Religion, the fitting of our souls for the day of Judgment, the survey,
And, among all the duties of Religion, the fitting of our Souls for the day of Judgement, the survey,
cc, p-acp d dt n2 pp-f n1, dt vvg pp-f po12 n2 p-acp dt n1 pp-f n1, dt n1,
(26) sermon (DIV1)
752
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and examination of our consciences, making 〈 ◊ 〉 our accounts against that day of reckoning, it is a most weighty business.
and examination of our Consciences, making 〈 ◊ 〉 our accounts against that day of reckoning, it is a most weighty business.
cc n1 pp-f po12 n2, vvg 〈 sy 〉 po12 n2 p-acp d n1 pp-f n-vvg, pn31 vbz dt av-ds j n1.
(26) sermon (DIV1)
752
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That is the first enforcement of this duty of Heed;
That is the First enforcement of this duty of Heed;
cst vbz dt ord n1 pp-f d n1 pp-f n1;
(26) sermon (DIV1)
752
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the matter is exceeding serious. 2 There is a second Exigent of this Care, and Heed, which makes this Caveat seasonable, that is, the approach of some great danger, and miscarriage. Safety may breed security;
the matter is exceeding serious. 2 There is a second Exigent of this Care, and Heed, which makes this Caveat seasonable, that is, the approach of Some great danger, and miscarriage. Safety may breed security;
dt n1 vbz av-vvg j. crd a-acp vbz dt ord n1 pp-f d n1, cc n1, r-crq vvz d n1 j, cst vbz, dt n1 pp-f d j n1, cc n1. n1 vmb vvi n1;
(26) sermon (DIV1)
752
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but, when we go upon hazards, and dangers, then we look about, and arouze our selves to care, and heedfulness.
but, when we go upon hazards, and dangers, then we look about, and arouze our selves to care, and heedfulness.
cc-acp, c-crq pns12 vvb p-acp n2, cc n2, cs pns12 vvb a-acp, cc vvb po12 n2 p-acp n1, cc n1.
(26) sermon (DIV1)
752
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Now, there is no undertaking so beset with dangers, as the duty of Religion, and the managing of our spiritual condition.
Now, there is no undertaking so beset with dangers, as the duty of Religion, and the managing of our spiritual condition.
av, pc-acp vbz dx n-vvg av vvn p-acp n2, c-acp dt n1 pp-f n1, cc dt n-vvg pp-f po12 j n1.
(26) sermon (DIV1)
752
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The way of Piety is exceeding narrow, and down-falls on both sides. A Christian is Salutis funambulus. The way to heaven, it is no broad high way,
The Way of Piety is exceeding narrow, and downfalls on both sides. A Christian is Salutis funambulus. The Way to heaven, it is no broad high Way,
dt n1 pp-f n1 vbz av-vvg j, cc j p-acp d n2. dt njp vbz fw-gr fw-la. dt n1 p-acp n1, pn31 vbz dx j j n1,
(26) sermon (DIV1)
752
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but a narrow path, we may soon tread awry.
but a narrow path, we may soon tread awry.
cc-acp dt j n1, pns12 vmb av vvi av.
(26) sermon (DIV1)
752
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Especially, the dangers of the last day, the hazards that our souls must run, at that great day of trial and account, are most perilous. 3. Above all, this Caveat is most seasonable,
Especially, the dangers of the last day, the hazards that our Souls must run, At that great day of trial and account, Are most perilous. 3. Above all, this Caveat is most seasonable,
av-j, dt n2 pp-f dt ord n1, dt n2 cst po12 n2 vmb vvi, p-acp cst j n1 pp-f n1 cc n1, vbr av-ds j. crd p-acp d, d n1 vbz av-ds j,
(26) sermon (DIV1)
752
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and necessary, if the miscarriages we may fall into be irrecoverable, and such as there is no getting out of them.
and necessary, if the miscarriages we may fallen into be irrecoverable, and such as there is no getting out of them.
cc j, cs dt n2 pns12 vmb vvi p-acp vbi j, cc d c-acp pc-acp vbz dx vvg av pp-f pno32.
(26) sermon (DIV1)
752
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In those miscarriages that may be recovered, and fetch'd about again, there is some hope;
In those miscarriages that may be recovered, and fetched about again, there is Some hope;
p-acp d n2 cst vmb vbi vvn, cc vvd a-acp av, pc-acp vbz d n1;
(26) sermon (DIV1)
752
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but if the danger we go upon, be deadly, and desperate, once miscarried, and lost for ever.
but if the danger we go upon, be deadly, and desperate, once miscarried, and lost for ever.
cc-acp cs dt n1 pns12 vvb p-acp, vbb j, cc j, a-acp vvd, cc vvn p-acp av.
(26) sermon (DIV1)
752
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Oh then take heed, the whole stock is at the stake, if thou miscarriest here, thou art undone for ever.
O then take heed, the Whole stock is At the stake, if thou miscarriest Here, thou art undone for ever.
uh av vvb n1, dt j-jn n1 vbz p-acp dt n1, cs pns21 vv2 av, pns21 vb2r vvn p-acp av.
(26) sermon (DIV1)
752
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Such is the hazard and miscarriage of the day of Judgment. Other days, and duties may have a revolution;
Such is the hazard and miscarriage of the day of Judgement. Other days, and duties may have a revolution;
d vbz dt n1 cc n1 pp-f dt n1 pp-f n1. av-jn n2, cc n2 vmb vhi dt n1;
(26) sermon (DIV1)
752
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if we fail at one time, we may mend it afterwards, an after-game may recover all again.
if we fail At one time, we may mend it afterwards, an aftergame may recover all again.
cs pns12 vvb p-acp crd n1, pns12 vmb vvi pn31 av, dt n1 vmb vvi d av.
(26) sermon (DIV1)
752
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But the state and condition which Death, and the day of Judgment will put us into, it is fixed, and unalterable.
But the state and condition which Death, and the day of Judgement will put us into, it is fixed, and unalterable.
p-acp dt n1 cc n1 r-crq n1, cc dt n1 pp-f n1 vmb vvi pno12 p-acp, pn31 vbz vvn, cc j.
(26) sermon (DIV1)
752
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As the tree falls, so it lies. As death leaves us, so Judgment shall find us.As the tree falls, so it lies. As death leaves us, so Judgement shall find us.
p-acp dt n1 vvz, av pn31 vvz. p-acp n1 vvz pno12, av n1 vmb vvi pno12.
(26) sermon (DIV1)
752
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It is appointed for all men once to die, and then after death comes judgment, Heb. ix. 27. Once to die, and but once.It is appointed for all men once to die, and then After death comes judgement, Hebrew ix. 27. Once to die, and but once.
pn31 vbz vvn p-acp d n2 a-acp pc-acp vvi, cc av p-acp n1 vvz n1, np1 crd. crd a-acp pc-acp vvi, cc p-acp a-acp.
(26) sermon (DIV1)
752
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Had we a succession of lives, and deaths (as Origen, and some others fondly • … ancied) then, had we miscarried in one, we might recover our selves in a second.
Had we a succession of lives, and death's (as Origen, and Some Others fondly • … ancied) then, had we miscarried in one, we might recover our selves in a second.
vhd pns12 dt n1 pp-f n2, cc n2 (c-acp np1, cc d n2-jn av-j • … vvd) av, vhd pns12 vvn p-acp pi, pns12 vmd vvi po12 n2 p-acp dt ord.
(26) sermon (DIV1)
752
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No, we must die once for all, and then comes Judgment. The sentence that then shall be passed upon us, it is not to be re-called;
No, we must die once for all, and then comes Judgement. The sentence that then shall be passed upon us, it is not to be Recalled;
uh-dx, pns12 vmb vvi a-acp p-acp d, cc av vvz n1. dt n1 cst av vmb vbi vvn p-acp pno12, pn31 vbz xx pc-acp vbi j;
(26) sermon (DIV1)
752
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it is not (as the Civilians speak in their Law) an Interlocutory Sentence; but final, and peremptory, never to be reversed.
it is not (as the Civilians speak in their Law) an Interlocutory Sentence; but final, and peremptory, never to be reversed.
pn31 vbz xx (c-acp dt n2-jn vvb p-acp po32 n1) dt j-jn n1; cc-acp j, cc j, av-x pc-acp vbi vvn.
(26) sermon (DIV1)
752
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Deliberandum est diu, quod statuendum est semel. Deliberandum est Diu, quod statuendum est semel.
fw-la fw-la fw-la, fw-la fw-la fw-la fw-la.
(26) sermon (DIV1)
752
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In all Contracts and Bargains, every man will take heed of that that must bind him for ever.
In all Contracts and Bargains, every man will take heed of that that must bind him for ever.
p-acp d n2 cc n2, d n1 vmb vvi n1 pp-f d cst vmb vvi pno31 p-acp av.
(26) sermon (DIV1)
752
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How much more should we take heed to our selves in this final, and fatal business;
How much more should we take heed to our selves in this final, and fatal business;
c-crq d dc vmd pns12 vvi n1 p-acp po12 n2 p-acp d j, cc j n1;
(26) sermon (DIV1)
752
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in our preparations to the day of Judgment? Come we to the next Particular; which is,
in our preparations to the day of Judgement? Come we to the next Particular; which is,
p-acp po12 n2 p-acp dt n1 pp-f n1? vvb pns12 p-acp dt ord j; r-crq vbz,
(26) sermon (DIV1)
752
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II. The Persons who are concerned in this Caveat, to whom our Saviour directs this Caveat, Attendite vobis, Take heed to your selves.
II The Persons who Are concerned in this Caveat, to whom our Saviour directs this Caveat, Attendite vobis, Take heed to your selves.
crd dt n2 r-crq vbr vvn p-acp d n1, p-acp ro-crq po12 n1 vvz d n1, j fw-la, vvb n1 p-acp po22 n2.
(26) sermon (DIV1)
754
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Christ brings this Caveat home to them, and lays it close to their hearts and consciences; christ brings this Caveat home to them, and lays it close to their hearts and Consciences;
np1 vvz d n1 av-an p-acp pno32, cc vvz pn31 av-j p-acp po32 n2 cc n2;
(26) sermon (DIV1)
754
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they must look about them, it concerns them.
they must look about them, it concerns them.
pns32 vmb vvi p-acp pno32, pn31 vvz pno32.
(26) sermon (DIV1)
754
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And then the strength, and force of this Application to these persons, will appear by these three expressions, which will more fully set out the nature and necessity of the Caveat. 1. Vobis sciscitantibus, & inquirentibus;
And then the strength, and force of this Application to these Persons, will appear by these three expressions, which will more Fully Set out the nature and necessity of the Caveat. 1. Vobis sciscitantibus, & inquirentibus;
cc av dt n1, cc n1 pp-f d n1 p-acp d n2, vmb vvi p-acp d crd n2, r-crq vmb av-dc av-j vvn av dt n1 cc n1 pp-f dt n1. crd fw-la fw-la, cc fw-la;
(26) sermon (DIV1)
755
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You that are questioning, and enquiring about that day, Take you heed to your selves.
You that Are questioning, and inquiring about that day, Take you heed to your selves.
pn22 cst vbr vvg, cc vvg p-acp d n1, vvb pn22 n1 p-acp po22 n2.
(26) sermon (DIV1)
755
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In the seventh Verse, we find the Disciples (so S. Matthew terms them, Chap. 24.) asking of Christ, 1. Concerning the time of his Coming.
In the seventh Verse, we find the Disciples (so S. Matthew terms them, Chap. 24.) asking of christ, 1. Concerning the time of his Coming.
p-acp dt ord n1, pns12 vvb dt n2 (av n1 np1 vvz pno32, np1 crd) vvg pp-f np1, crd vvg dt n1 pp-f po31 vvg.
(26) sermon (DIV1)
755
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2. Enquiring of those signs that shall forego, and usher in, the day of his Appearing.
2. Inquiring of those Signs that shall forego, and usher in, the day of his Appearing.
crd vvg pp-f d n2 cst vmb vvi, cc vvi p-acp, dt n1 pp-f po31 vvg.
(26) sermon (DIV1)
756
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And Christ in part satisfies their Query; acquaints them with his coming to judgment, and the signs of it;
And christ in part Satisfies their Query; acquaints them with his coming to judgement, and the Signs of it;
np1 np1 p-acp n1 vvz po32 np1; vvz pno32 p-acp po31 n-vvg p-acp n1, cc dt n2 pp-f pn31;
(26) sermon (DIV1)
756
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But withall, takes occasion from their curious question, to enforce upon them a profitable, and usefull,
But withal, Takes occasion from their curious question, to enforce upon them a profitable, and useful,
cc-acp av, vvz n1 p-acp po32 j n1, pc-acp vvi p-acp pno32 dt j, cc j,
(26) sermon (DIV1)
756
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and necessary exhortion, Take heed to your selves.
and necessary Exhortion, Take heed to your selves.
cc j n1, vvb n1 p-acp po22 n2.
(26) sermon (DIV1)
756
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He doth not say, Attendite signis; you do well to be inquisitive about the signs of my Coming, to be able to calculate the times, to foresee,
He does not say, Attendite signis; you do well to be inquisitive about the Signs of my Coming, to be able to calculate the times, to foresee,
pns31 vdz xx vvi, j fw-la; pn22 vdb av pc-acp vbi j p-acp dt n2 pp-f po11 vvg, pc-acp vbi j pc-acp vvi dt n2, pc-acp vvi,
(26) sermon (DIV1)
756
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and foretell the end of the world, and my coming to judgment; but this he urgeth;
and foretell the end of the world, and my coming to judgement; but this he urges;
cc vvi dt n1 pp-f dt n1, cc po11 n-vvg p-acp n1; cc-acp d pns31 vvz;
(26) sermon (DIV1)
756
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Attendite Vobis, look well to your selves, to your own state and condition, how that day shall find you;Attendite Vobis, look well to your selves, to your own state and condition, how that day shall find you;
j fw-la, vvb av p-acp po22 n2, p-acp po22 d n1 cc n1, c-crq d n1 vmb vvi pn22;
(26) sermon (DIV1)
756
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Ask your selves Isaiah 's question, Chap. x. 3. What will ye do in the day of Visitation? A• … k also Ezekiel 's question, Chap. xxii. 14. Can thine heart end• … re,
Ask your selves Isaiah is question, Chap. x. 3. What will you do in the day of Visitation? A• … k also Ezekielem is question, Chap. xxii. 14. Can thine heart end• … re,
vvb po22 n2 np1 vbz n1, np1 crd. crd q-crq vmb pn22 vdi p-acp dt n1 pp-f n1? np1 … zz av np1 vbz n1, np1 crd. crd vmb po21 n1 n1 … fw-mi,
(26) sermon (DIV1)
756
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or • … an thine hand be strong in the day that I shall deal with thee? And yet again, Isai. xxxiii. 14. Who amongst us shall dwell with 〈 ◊ 〉 fire? Who shall dwell with everlasting burnings? or • … an thine hand be strong in the day that I shall deal with thee? And yet again, Isaiah xxxiii. 14. Who among us shall dwell with 〈 ◊ 〉 fire? Who shall dwell with everlasting burnings?
cc • … dt po21 n1 vbi j p-acp dt n1 cst pns11 vmb vvi p-acp pno21? cc av av, np1 crd. crd r-crq p-acp pno12 vmb vvi p-acp 〈 sy 〉 n1? q-crq vmb vvi p-acp j n2?
(26) sermon (DIV1)
756
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Our Saviour calls them off from musing upon these wonderfull prognostications, (as the Angel speaks, Acts i. 11. Ye men of Galilee, why stand ye gazing into heaven? ) The darkness of the Sun, the falling of the Stars, the roaring of the Sea, the trembling of the Heavens;
Our Saviour calls them off from musing upon these wonderful Prognostications, (as the Angel speaks, Acts i. 11. You men of Galilee, why stand you gazing into heaven?) The darkness of the Sun, the falling of the Stars, the roaring of the Sea, the trembling of the Heavens;
po12 n1 vvz pno32 a-acp p-acp vvg p-acp d j n2, (c-acp dt n1 vvz, n2 uh. crd pn22 n2 pp-f np1, q-crq vvb pn22 vvg p-acp n1?) dt n1 pp-f dt n1, dt n-vvg pp-f dt n2, dt n-vvg pp-f dt n1, dt j-vvg pp-f dt n2;
(26) sermon (DIV1)
757
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he bids them call their thoughts homewards, and fore-cast with themselves, how they shall be able to abide that day,
he bids them call their thoughts homeward, and forecast with themselves, how they shall be able to abide that day,
pns31 vvz pno32 vvi po32 n2 av, cc vvd p-acp px32, c-crq pns32 vmb vbi j pc-acp vvi d n1,
(26) sermon (DIV1)
757
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and undergo the trial of it.
and undergo the trial of it.
cc vvi dt n1 pp-f pn31.
(26) sermon (DIV1)
757
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It gives plain check and reproof to the curious Enquiries that naturally we are prone to make into Gods secrets.
It gives plain check and reproof to the curious Enquiries that naturally we Are prove to make into God's secrets.
pn31 vvz j n1 cc n1 p-acp dt j n2 cst av-j pns12 vbr j pc-acp vvi p-acp ng1 n2-jn.
(26) sermon (DIV1)
758
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Our brains will be full of questions, and speculations, about many high Mysteries;
Our brains will be full of questions, and speculations, about many high Mysteres;
po12 n2 vmb vbi j pp-f n2, cc n2, p-acp d j n2;
(26) sermon (DIV1)
758
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but our hearts remain void of those sad, and serious thoughts, to make good use of them to our selves.
but our hearts remain void of those sad, and serious thoughts, to make good use of them to our selves.
cc-acp po12 n2 vvb j pp-f d j, cc j n2, pc-acp vvi j n1 pp-f pno32 p-acp po12 n2.
(26) sermon (DIV1)
758
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A man may be very curious, and yet withall extreme careless; exceeding inquisitive in matters of knowledge, and yet notoriously careless in the practick part.
A man may be very curious, and yet withal extreme careless; exceeding inquisitive in matters of knowledge, and yet notoriously careless in the practic part.
dt n1 vmb vbi av j, cc av av j-jn j; vvg j p-acp n2 pp-f n1, cc av av-j j p-acp dt j-jn n1.
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The consideration of the day of Judgment, 'tis not a matter of contemplation;
The consideration of the day of Judgement, it's not a matter of contemplation;
dt n1 pp-f dt n1 pp-f n1, pn31|vbz xx dt n1 pp-f n1;
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as it were, to see a blazing Star, an Eclipse of the Sun, or some wonder in Nature:
as it were, to see a blazing Star, an Eclipse of the Sun, or Some wonder in Nature:
c-acp pn31 vbdr, pc-acp vvi dt j-vvg n1, dt n1 pp-f dt n1, cc d n1 p-acp n1:
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but it abodes some great thing to us-wards.
but it abodes Some great thing to us-wards.
cc-acp pn31 n2 d j n1 p-acp n2.
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Meditate upon it, as upon the day of thine account, and of thy making or marring for ever.
Meditate upon it, as upon the day of thine account, and of thy making or marring for ever.
vvi p-acp pn31, c-acp p-acp dt n1 pp-f po21 n1, cc pp-f po21 vvg cc vvg p-acp av.
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Thus S. Paul brings this doctrine of the day of Judgment to practise. 2 Cor. v. 10. We must all appear before the Iudgment-seat of Christ.
Thus S. Paul brings this Doctrine of the day of Judgement to practise. 2 Cor. v. 10. We must all appear before the Judgment seat of christ.
av np1 np1 vvz d n1 pp-f dt n1 pp-f n1 pc-acp vvi. crd np1 n1 crd pns12 vmb d vvi p-acp dt n1 pp-f np1.
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Knowing therefore the terrour of the Lord, we perswade men. Knowing Therefore the terror of the Lord, we persuade men.
vvg av dt n1 pp-f dt n1, pns12 vvb n2.
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So S. Peter, 2 Pet. iii. 10. The day of the Lord will come as a thief in the night,
So S. Peter, 2 Pet. iii. 10. The day of the Lord will come as a thief in the night,
av n1 np1, crd np1 crd. crd dt n1 pp-f dt n1 vmb vvi p-acp dt n1 p-acp dt n1,
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and the heavens shall pass away with a noise — Seeing then these things shall be dissolved, what manner of persons ought we to be in all holy conversation? Thus Noah, when he was warned of the Deluge, he was moved with fear, and prepared an Ark for the saving of himself: and the heavens shall pass away with a noise — Seeing then these things shall be dissolved, what manner of Persons ought we to be in all holy Conversation? Thus Noah, when he was warned of the Deluge, he was moved with Fear, and prepared an Ark for the Saving of himself:
cc dt n2 vmb vvi av p-acp dt n1 — np1 av d n2 vmb vbi vvn, r-crq n1 pp-f n2 vmd pns12 pc-acp vbi p-acp d j n1? av np1, c-crq pns31 vbds vvn pp-f dt n1, pns31 vbds vvn p-acp n1, cc vvd dt n1 p-acp dt n-vvg pp-f px31:
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he asked no question, disputed not how it could be, that all the world should be drowned;
he asked no question, disputed not how it could be, that all the world should be drowned;
pns31 vvd dx n1, vvn xx c-crq pn31 vmd vbi, cst d dt n1 vmd vbi vvn;
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but fell to building of an Ark for his preservation.
but fell to building of an Ark for his preservation.
cc-acp vvd p-acp n-vvg pp-f dt n1 p-acp po31 n1.
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How many are ready to dispute, How long it will be to the end of the world? and yet live so,
How many Are ready to dispute, How long it will be to the end of the world? and yet live so,
c-crq d vbr j pc-acp vvi, c-crq av-j pn31 vmb vbi p-acp dt n1 pp-f dt n1? cc av vvb av,
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as if it were but a meer dream and fable. No; Christ shews us the right use of these truths;
as if it were but a mere dream and fable. No; christ shows us the right use of these truths;
c-acp cs pn31 vbdr p-acp dt j n1 cc n1. dx; np1 vvz pno12 dt j-jn n1 pp-f d n2;
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calls us to the moral, and practick part:
calls us to the moral, and practic part:
vvz pno12 p-acp dt j, cc j-jn n1:
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As when one propounded a curious question to Christ, Luke xiii. 23. Lord, Are there few that shall be saved? A strange Querie, How many? Mark Christ 's answer to him;
As when one propounded a curious question to christ, Lycia xiii. 23. Lord, are there few that shall be saved? A strange Querie, How many? Mark christ is answer to him;
c-acp c-crq crd vvd dt j n1 p-acp np1, av crd. crd n1, vbr pc-acp d cst vmb vbi vvn? dt j np1, c-crq d? vvb np1 vbz n1 p-acp pno31;
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Strive to enter in at the strait gate; Strive to enter in At the strait gate;
vvb pc-acp vvi p-acp p-acp dt j n1;
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Few, or many, what is that to thee? strive thou to be one of them.
Few, or many, what is that to thee? strive thou to be one of them.
d, cc d, r-crq vbz d p-acp pno21? vvb pns21 pc-acp vbi crd pp-f pno32.
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As S. Aug. piously silenced that intricate Question, How originall Sin is conveyed? Oh, saith he, Let us strive how to remove it.
As S. Aug. piously silenced that intricate Question, How original since is conveyed? O, Says he, Let us strive how to remove it.
p-acp np1 np1 av-j vvn cst j n1, c-crq j-jn n1 vbz vvn? uh, vvz pns31, vvb pno12 vvi c-crq pc-acp vvi pn31.
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It were strange, when we see an house on fire, to stand questioning, how it kindled? No, let us bestir our selves and haste to quench it.
It were strange, when we see an house on fire, to stand questioning, how it kindled? No, let us Bestir our selves and haste to quench it.
pn31 vbdr j, c-crq pns12 vvb dt n1 p-acp n1, pc-acp vvi vvg, c-crq pn31 vvd? uh-dx, vvb pno12 vvi po12 n2 cc n1 pc-acp vvi pn31.
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It is strange, in this so serious a business of the day of Judgment, which so nearly concerns us,
It is strange, in this so serious a business of the day of Judgement, which so nearly concerns us,
pn31 vbz j, p-acp d av j dt n1 pp-f dt n1 pp-f n1, r-crq av av-j vvz pno12,
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how mens wits will busie themselves in many nice Enquiries (ye may meet with many such Questions in the School-men);
how men's wits will busy themselves in many Nicaenae Enquiries (you may meet with many such Questions in the Schoolmen);
c-crq ng2 n2 vmb vvi px32 p-acp d j n2 (pn22 vmb vvi p-acp d d n2 p-acp dt n2);
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as, 1. How long to it? 2. In what place of the world, the judgment shall be held? 3. What kind of fire shall then be burning? 4. Whether Christ shall come with a Cross carried before him? As if Malefactors in the Jayl, should fall a reasoning,
as, 1. How long to it? 2. In what place of the world, the judgement shall be held? 3. What kind of fire shall then be burning? 4. Whither christ shall come with a Cross carried before him? As if Malefactors in the Jail, should fallen a reasoning,
c-acp, crd c-crq av-j p-acp pn31? crd p-acp r-crq n1 pp-f dt n1, dt n1 vmb vbi vvn? crd q-crq n1 pp-f n1 vmb av vbi vvg? crd cs np1 vmb vvi p-acp dt n1 vvd p-acp pno31? p-acp cs n2 p-acp dt n1, vmd vvi dt n-vvg,
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and debating what weather it would be at the day of Assizes? or of the Judges habit and retinue? and never bethink themselves how to answer their Indictment, that they may escape condemnation.
and debating what weather it would be At the day of Assizes? or of the Judges habit and retinue? and never bethink themselves how to answer their Indictment, that they may escape condemnation.
cc vvg r-crq n1 pn31 vmd vbi p-acp dt n1 pp-f np1? cc pp-f dt ng1 n1 cc n1? cc av-x vvb px32 c-crq pc-acp vvi po32 n1, cst pns32 vmb vvi n1.
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Oh, what David saith of his own days, let us say of that day of Christ; Teach us, O Lord, so to reckon,
O, what David Says of his own days, let us say of that day of christ; Teach us, Oh Lord, so to reckon,
uh, q-crq np1 vvz pp-f po31 d n2, vvb pno12 vvi pp-f d n1 pp-f np1; vvb pno12, uh n1, av pc-acp vvi,
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and meditate of that day, that we may apply our hearts to Wisdom. That is the first, Vobis sciscitantibus. 2. Vobis vivis, & praesentibus.
and meditate of that day, that we may apply our hearts to Wisdom. That is the First, Vobis sciscitantibus. 2. Vobis vivis, & praesentibus.
cc vvi pp-f d n1, cst pns12 vmb vvi po12 n2 p-acp n1. cst vbz dt ord, fw-la fw-la. crd fw-la fw-la, cc fw-la.
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Christ gives this Caveat to his Disciples then alive, and present with him, and now long since dead, before the day of Judgment. christ gives this Caveat to his Disciples then alive, and present with him, and now long since dead, before the day of Judgement.
np1 vvz d n1 p-acp po31 n2 av j, cc vvi p-acp pno31, cc av av-j c-acp j, p-acp dt n1 pp-f n1.
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Christ, by his divine knowledge, understood well enough that these men should die long before the end of the world, christ, by his divine knowledge, understood well enough that these men should die long before the end of the world,
np1, p-acp po31 j-jn n1, vvd av av-d cst d n2 vmd vvi av-j p-acp dt n1 pp-f dt n1,
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and yet he judged not this Caveat unseasonable for those times and men, and bids them take heed to themselves, lest that day surprize them.
and yet he judged not this Caveat unseasonable for those times and men, and bids them take heed to themselves, lest that day surprise them.
cc av pns31 vvd xx d n1 j p-acp d n2 cc n2, cc vvz pno32 vvi n1 p-acp px32, cs d n1 vvi pno32.
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Admit, this day overtook them not de facto; yet de possibili, and for ought they knew, it might have teached them, and laid hold on them.
Admit, this day overtook them not de facto; yet de possibili, and for ought they knew, it might have teached them, and laid hold on them.
vvb, d n1 vvd pno32 xx zz fw-la; av fw-fr fw-la, cc c-acp pi pns32 vvd, pn31 vmd vhi vvn pno32, cc vvd n1 p-acp pno32.
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We are to judge of these events, not by enquiring into Gods secret Decree, but according to the order and likelihood of causes.
We Are to judge of these events, not by inquiring into God's secret decree, but according to the order and likelihood of Causes.
pns12 vbr p-acp n1 pp-f d n2, xx p-acp vvg p-acp npg1 j-jn n1, cc-acp vvg p-acp dt n1 cc n1 pp-f n2.
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The general spreadth, and ripeness of sin, when the Regions look white, non tantum albae ad messem,
The general spreadth, and ripeness of since, when the Regions look white, non Tantum Albae ad messem,
dt j n1, cc n1 pp-f n1, c-crq dt n2 vvb j-jn, fw-fr fw-la fw-la fw-la fw-la,
(26) sermon (DIV1)
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sed aridae ad ignem, Bern. not like ripe corn, ready to be reaped, but like drie stubble, fit to be burned;sed aridae ad Ignem, Bern. not like ripe corn, ready to be reaped, but like dry stubble, fit to be burned;
fw-la fw-la fw-la fw-la, np1 xx av-j j n1, j pc-acp vbi vvn, cc-acp av-j j n1, j pc-acp vbi vvn;
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when the Harvest looks ready for the Sickle, when all flesh hath corrupted their ways; 'tis time then, Lord, to lay to thine hand.
when the Harvest looks ready for the Fickle, when all Flesh hath corrupted their ways; it's time then, Lord, to lay to thine hand.
c-crq dt n1 vvz j p-acp dt n1, c-crq d n1 vhz vvn po32 n2; pn31|vbz n1 av, n1, pc-acp vvi p-acp po21 n1.
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We must meditate upon that day, Secundum exigentiam justitiae, not secundum exigentiam decreti. His Justice may now hasten it,
We must meditate upon that day, Secundum exigentiam justitiae, not secundum exigentiam Decree. His justice may now hasten it,
pns12 vmb vvi p-acp d n1, fw-la fw-la fw-la, xx fw-la fw-la fw-la. po31 n1 vmb av vvi pn31,
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though his patience delays it, and his secret purpose hath set to it a longer date.
though his patience delays it, and his secret purpose hath Set to it a longer date.
cs po31 n1 vvz pn31, cc po31 j-jn n1 vhz vvn p-acp pn31 dt jc n1.
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Saint Paul speaks diversly of this day; sometimes he sets it forward, and sometimes backward;
Saint Paul speaks diversely of this day; sometime he sets it forward, and sometime backward;
n1 np1 vvz av-j pp-f d n1; av pns31 vvz pn31 av-j, cc av av-j;
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both to great purpose. 1. To those that would needs be calculating, and foretelling that day in a curious ungrounded speculation, to them he sets it backward, folds it up in obscurity, 2 Thes. ii. 1, 2. I beseech you, brethren, by the coming of our Lord Iesus Christ, that ye be not troubled, by spirit,
both to great purpose. 1. To those that would needs be calculating, and foretelling that day in a curious ungrounded speculation, to them he sets it backward, folds it up in obscurity, 2 Thebes ii. 1, 2. I beseech you, brothers, by the coming of our Lord Iesus christ, that you be not troubled, by Spirit,
d p-acp j n1. crd p-acp d cst vmd av vbi vvg, cc vvg d n1 p-acp dt j j n1, p-acp pno32 pns31 vvz pn31 av-j, vvz pn31 a-acp p-acp n1, crd np1 crd. crd, crd pns11 vvb pn22, n2, p-acp dt n-vvg pp-f po12 n1 np1 np1, cst pn22 vbb xx vvn, p-acp n1,
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or by word, or by letter, as from us, as if the day of Christ were at hand; or by word, or by Letter, as from us, as if the day of christ were At hand;
cc p-acp n1, cc p-acp n1, c-acp p-acp pno12, c-acp cs dt n1 pp-f np1 vbdr p-acp n1;
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as you love that day, so patiently wait for it; do not imagine it is now upon coming;
as you love that day, so patiently wait for it; do not imagine it is now upon coming;
p-acp pn22 vvb d n1, av av-j vvi p-acp pn31; vdb xx vvi pn31 vbz av p-acp vvg;
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There is his Caveat against a curious, ungrounded calculation.
There is his Caveat against a curious, ungrounded calculation.
pc-acp vbz po31 n1 p-acp dt j, j n1.
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But then, 2. To quicken up our care, and preparation, he seems to hasten that day, and to set it forward.
But then, 2. To quicken up our care, and preparation, he seems to hasten that day, and to Set it forward.
p-acp av, crd p-acp vvi a-acp po12 n1, cc n1, pns31 vvz pc-acp vvi d n1, cc pc-acp vvi pn31 av-j.
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See how he speaks of himself, as if he look'd for that day, while he continued in the body, 1 Thes. iv. We that are alive, and remain to the coming of the Lord.
See how he speaks of himself, as if he looked for that day, while he continued in the body, 1 Thebes iv. We that Are alive, and remain to the coming of the Lord.
vvb c-crq pns31 vvz pp-f px31, c-acp cs pns31 vvd p-acp d n1, cs pns31 vvd p-acp dt n1, crd np1 crd. pns12 d vbr j, cc vvi p-acp dt n-vvg pp-f dt n1.
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St. Paul put himself into the thoughts of seeing Christ coming;
Saint Paul put himself into the thoughts of seeing christ coming;
n1 np1 vvi px31 p-acp dt n2 pp-f vvg np1 vvg;
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as S. Hierom, thought he heard the sound of the last trumpet every day in his ears.
as S. Hieronymus, Thought he herd the found of the last trumpet every day in his ears.
c-acp n1 np1, vvd pns31 vvd dt n1 pp-f dt ord n1 d n1 p-acp po31 n2.
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Ey, this thought and expectation of it every day;
Ey, this Thought and expectation of it every day;
fw-ge, d n1 cc n1 pp-f pn31 d n1;
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1. It is Sancta cogitatio; Oh, how will it damp our lusts, quicken our piety, keep our hearts in awe? 2. It is Tuta cogitatio; It is the safest way, to expect him too soon,
1. It is Sancta cogitatio; O, how will it damp our Lustiest, quicken our piety, keep our hearts in awe? 2. It is Tuta cogitatio; It is the Safest Way, to expect him too soon,
crd pn31 vbz fw-la fw-la; uh, q-crq vmb pn31 n-jn po12 n2, vvb po12 n1, vvb po12 n2 p-acp n1? crd pn31 vbz np1 fw-la; pn31 vbz dt js n1, pc-acp vvi pno31 av av,
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then too late, and so to be surrprized ere we be aware.
then too late, and so to be surrprized ere we be aware.
av av av-j, cc av pc-acp vbi vvn c-acp pns12 vbb j.
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He that said, My Master, NONLATINALPHABET, defers his coming, you know how it went with him. 3. It is Officiosa cogitatio; He purposely conceals it, that we may always expect it.
He that said, My Master,, defers his coming, you know how it went with him. 3. It is Officiosa cogitatio; He purposely conceals it, that we may always expect it.
pns31 cst vvd, po11 n1,, vvz po31 n-vvg, pn22 vvb c-crq pn31 vvd p-acp pno31. crd pn31 vbz np1 fw-la; pns31 av vvz pn31, cst pns12 vmb av vvi pn31.
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Christians must be, adversitores, Servants appointed to meet their Master, whensoever he cometh. 4. It is Vera cogitatio, in the equivalence.
Christians must be, adversitores, Servants appointed to meet their Master, whensoever he comes. 4. It is Vera cogitatio, in the equivalence.
np1 vmb vbi, fw-la, n2 vvn pc-acp vvi po32 n1, c-crq pns31 vvz. crd pn31 vbz np1 fw-la, p-acp dt n1.
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The day of thy death, it is the day of thy judgment, then thy doom is past upon thee.
The day of thy death, it is the day of thy judgement, then thy doom is passed upon thee.
dt n1 pp-f po21 n1, pn31 vbz dt n1 pp-f po21 n1, cs po21 n1 vbz vvn p-acp pno21.
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It is all one for thee, whether thy trial be at the Quarter-Sessions, or be put off to the Grand Assizes.
It is all one for thee, whither thy trial be At the quarter-sessions, or be put off to the Grand Assizes.
pn31 vbz d pi p-acp pno21, cs po21 n1 vbi p-acp dt n2, cc vbi vvn a-acp p-acp dt j n2.
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To conclude this point of the fixed time of Christs coming to Judgment. S. Aug. makes the best resolution;
To conclude this point of the fixed time of Christ coming to Judgement. S. Aug. makes the best resolution;
pc-acp vvi d n1 pp-f dt j-vvn n1 pp-f npg1 vvg p-acp n1. np1 np1 vvz dt js n1;
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and he lays it down in three assertions;
and he lays it down in three assertions;
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1. Qui dicit citiùs venturum; He that saith, the Lord will come speedily, he speaks most comfortably;
1. Qui dicit citiùs Venturum; He that Says, the Lord will come speedily, he speaks most comfortably;
crd fw-la fw-la fw-la fw-la; pns31 cst vvz, dt n1 vmb vvi av-j, pns31 vvz av-ds av-j;
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Even so come Lord Iesus, come quickly. Even so come Lord Iesus, come quickly.
av-j av vvn n1 np1, vvb av-j.
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2. Qui dicit tardius venturum; He that saith, it will be long ere he cometh, he in some sense speaks more warily;
2. Qui dicit Tardius Venturum; He that Says, it will be long ere he comes, he in Some sense speaks more warily;
crd fw-la fw-la fw-la fw-la; pns31 cst vvz, pn31 vmb vbi j c-acp pns31 vvz, pns31 p-acp d n1 vvz av-dc av-j;
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but, 3. He who saith, he knows not the certain time of his coming, but believes it firmly, desires it earnestly, expects it most watchfully, he speaks most soberly. That is the second; Vobis vivis, & praesentibus. 3. Vobis discipulis, & credentibus;
but, 3. He who Says, he knows not the certain time of his coming, but believes it firmly, Desires it earnestly, expects it most watchfully, he speaks most soberly. That is the second; Vobis vivis, & praesentibus. 3. Vobis discipulis, & credentibus;
cc-acp, crd pns31 r-crq vvz, pns31 vvz xx dt j n1 pp-f po31 n-vvg, cc-acp vvz pn31 av-j, vvz pn31 av-j, vvz pn31 av-ds av-j, pns31 vvz av-ds av-j. cst vbz dt ord; fw-la fw-la, cc fw-la. crd fw-la fw-la, cc fw-la;
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You that are my Disciples, and Believers, holy, and sanctified men, though justified, and so passed from death to life,
You that Are my Disciples, and Believers, holy, and sanctified men, though justified, and so passed from death to life,
pn22 cst vbr po11 n2, cc n2, j, cc j-vvn n2, cs vvn, cc av vvn p-acp n1 p-acp n1,
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yet, for all that, take heed to your selves; this Caveat concerns you. 1. Dies; The day of Judgment concerns you.
yet, for all that, take heed to your selves; this Caveat concerns you. 1. Die; The day of Judgement concerns you.
av, c-acp d d, vvb n1 p-acp po22 n2; d n1 vvz pn22. crd vvz; dt n1 pp-f n1 vvz pn22.
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And that not onely the hopes, and comforts of that day; but the dread and terrour of it must deeply afflict you.
And that not only the hope's, and comforts of that day; but the dread and terror of it must deeply afflict you.
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Nullus intrepidus vadit ad judicium Domini, habens conscientiam peccatorum. Nullus intrepidus vadit ad judicium Domini, habens conscientiam peccatorum.
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Hier. Lib. 2. contra Pelagian. The Saints of God are to consider, and lay to heart, not onely the Promises of God,Hier. Lib. 2. contra Pelagian. The Saints of God Are to Consider, and lay to heart, not only the Promises of God,
np1 np1 crd fw-la np1. dt n2 pp-f np1 vbr pc-acp vvi, cc vvd p-acp n1, xx av-j dt vvz pp-f np1,
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but his Comminations, and Threatnings also;
but his Comminations, and Threatenings also;
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Not onely the hope of Heaven, but the fear of Hell also, must have its work on them.
Not only the hope of Heaven, but the Fear of Hell also, must have its work on them.
xx av-j dt n1 pp-f n1, cc-acp dt n1 pp-f n1 av, vmb vhi po31 n1 p-acp pno32.
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S. Paul reminds himself and other Christians of that dreadful Day; We must all appear before the Iudgment-seat of Christ, Rom. xiv. 10. And Heb. xii. Our God is a consuming fire.
S. Paul reminds himself and other Christians of that dreadful Day; We must all appear before the Judgment seat of christ, Rom. xiv. 10. And Hebrew xii. Our God is a consuming fire.
np1 np1 vvz px31 cc j-jn np1 pp-f d j n1; pns12 vmb d vvi p-acp dt n1 pp-f np1, np1 crd. crd np1 np1 crd. po12 n1 vbz dt j-vvg n1.
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Thus holy Iob kept himself in awe;
Thus holy Job kept himself in awe;
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Destruction from God was a terrour to me, Iob xxxi. 23. The thought of that day made him afraid.Destruction from God was a terror to me, Job xxxi. 23. The Thought of that day made him afraid.
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Moses at the giving of the Law, said, I exceedingly fear and quake: Moses At the giving of the Law, said, I exceedingly Fear and quake:
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How should we tremble at the day of reckoning for the breaches of this Law? 2. Morbus; The danger of the distemper concerns them;
How should we tremble At the day of reckoning for the Breaches of this Law? 2. Morbus; The danger of the distemper concerns them;
q-crq vmd pns12 vvi p-acp dt n1 pp-f vvg p-acp dt n2 pp-f d n1? crd fw-la; dt n1 pp-f dt n1 vvz pno32;
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they may fall into this disease Christ forewarns them of, gravedo cordis, the surcharge of the heart.
they may fallen into this disease christ forewarns them of, gravedo Cordis, the surcharge of the heart.
pns32 vmb vvi p-acp d n1 np1 vvz pno32 pp-f, fw-la fw-la, dt n1 pp-f dt n1.
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Snares and Temptations may surprise them, if they look not to it.
Snares and Temptations may surprise them, if they look not to it.
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Consider thy self (saith Saint Paul, speaking to the spiritual man) lest thou also be tempted. Consider thy self (Says Faint Paul, speaking to the spiritual man) lest thou also be tempted.
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Many a good Christian hath slumbred securely, and fallen into these sins that Christ gives warning of;
Many a good Christian hath slumbered securely, and fallen into these Sins that christ gives warning of;
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if that day had then surprised them, it had been woe with them. Noah, Lot, David, how were they surcharged with the distemper of these sins? Warnings,
if that day had then surprised them, it had been woe with them. Noah, Lot, David, how were they surcharged with the distemper of these Sins? Warnings,
cs d n1 vhd av vvn pno32, pn31 vhd vbn n1 p-acp pno32. np1, n1, np1, c-crq vbdr pns32 vvn p-acp dt n1 pp-f d n2? n2-vvg,
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and Caveats, and earnest Exhortations, they are not unuseful, or unseasonable to the most holy men.
and Caveats, and earnest Exhortations, they Are not unuseful, or unseasonable to the most holy men.
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They are in tuto, as long as they are in cauto; no longer safe, then they are circumspect.
They Are in Tutor, as long as they Are in cauto; no longer safe, then they Are circumspect.
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The safety of a Christian from sin, it is like the safety of men in a Ship, not like the safety of men on the Shore.
The safety of a Christian from since, it is like the safety of men in a Ship, not like the safety of men on the Shore.
dt n1 pp-f dt njp p-acp n1, pn31 vbz av-j dt n1 pp-f n2 p-acp dt n1, xx av-j dt n1 pp-f n2 p-acp dt n1.
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Let the Ship be never so strong, if the Mariners slumber and sleep, watch not carefully;
Let the Ship be never so strong, if the Mariners slumber and sleep, watch not carefully;
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they may dash upon a Rock. 3. The mischief, and miscarriage concerns them;
they may dash upon a Rock. 3. The mischief, and miscarriage concerns them;
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if they look not to it, That day may come upon them unawares, and the sad sequels of it.
if they look not to it, That day may come upon them unawares, and the sad sequels of it.
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The best Christians are liable to these surprisals, and so stand in need of these comminations, Rom. viii.
The best Christians Are liable to these surprisals, and so stand in need of these comminations, Rom. viii.
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Though S. Paul assures the true believers, that, There is no condemnation to them that are in Christ Iesus;
Though S. Paul assures the true believers, that, There is no condemnation to them that Are in christ Iesus;
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yet he thought it necessary to add this Caveat, Vers. 13. If ye live after the flesh, ye shall die. The Promises of Heaven,
yet he Thought it necessary to add this Caveat, Vers. 13. If you live After the Flesh, you shall die. The Promises of Heaven,
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and the Assurance of it, they hold onely in studio, & praxi bonorum operum. Hold on in the track of piety, and then lay hold on the Promises.
and the Assurance of it, they hold only in study, & Praxi Bonorum Operum. Hold on in the track of piety, and then lay hold on the Promises.
cc dt n1 pp-f pn31, pns32 vvb av-j p-acp vvi, cc fw-la fw-la fw-la. vvb a-acp p-acp dt n1 pp-f n1, cc av vvb vvb p-acp dt vvz.
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But if thou turnest aside into the ways of iniquity, the threatnings then will lay hold on thee;
But if thou Turnest aside into the ways of iniquity, the threatenings then will lay hold on thee;
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and the day of Judgment will prove dismal to thee. Now follows, III. The greatness, and strictness of this heed, and caution to be used;
and the day of Judgement will prove dismal to thee. Now follows, III. The greatness, and strictness of this heed, and caution to be used;
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that is expressed in this busie, and watchful word of circumspection, NONLATINALPHABET, nè quando, left at any time;
that is expressed in this busy, and watchful word of circumspection,, nè quando, left At any time;
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or else, nè fortè, lest upon any occasion. It shews the great diligence and circumspection that is needful for us.
or Else, nè fortè, lest upon any occasion. It shows the great diligence and circumspection that is needful for us.
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A Christian must keep a constant watch over himself at all times, upon all occasions, and occurrents, lest these sins overtake, and surprize him. Observe;
A Christian must keep a constant watch over himself At all times, upon all occasions, and occurrents, lest these Sins overtake, and surprise him. Observe;
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It is not sufficient for a Christian, that he give not himself over to the full source and swindg of these sins of voluptuousness and worldliness,
It is not sufficient for a Christian, that he give not himself over to the full source and swindg of these Sins of voluptuousness and worldliness,
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or settles himself in a course of security;
or settles himself in a course of security;
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but it concerns him to beware lest occasionally he falls into these, and be overtaken by them.
but it concerns him to beware lest occasionally he falls into these, and be overtaken by them.
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Indeed, to live and lie in them constantly, and purposely to make a practice and trade of them, it cannot stand with any piety.
Indeed, to live and lie in them constantly, and purposely to make a practice and trade of them, it cannot stand with any piety.
np1, pc-acp vvi cc vvi p-acp pno32 av-j, cc av pc-acp vvi dt n1 cc n1 pp-f pno32, pn31 vmbx vvi p-acp d n1.
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It is the character and badg of a wicked man, wilfully and habitually to give himself over to these sinful practices. 1. For security;
It is the character and badge of a wicked man, wilfully and habitually to give himself over to these sinful practices. 1. For security;
pn31 vbz dt n1 cc n1 pp-f dt j n1, av-j cc av-j pc-acp vvi px31 a-acp p-acp d j n2. crd p-acp n1;
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Their hearts are always surcharged, benummed, brawnie.
Their hearts Are always surcharged, benumbed, brawny.
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They study how to be secure, they put the evil day far from them, as the Prophet speaks.
They study how to be secure, they put the evil day Far from them, as the Prophet speaks.
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Either they perswade themselves there will be no day of judgment at all, The Lord will do neither good,
Either they persuade themselves there will be no day of judgement At all, The Lord will do neither good,
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nor evil, say they in Zeph. i. 12. They can frame arguments to disprove this truth of Christs coming to Judgment, 2 Pet. iii. 4. Where is the promise of his Coming? Prophane man!nor evil, say they in Zephaniah i. 12. They can frame Arguments to disprove this truth of Christ coming to Judgement, 2 Pet. iii. 4. Where is the promise of his Coming? Profane man!
ccx j-jn, vvb pns32 p-acp np1 uh. crd pns32 vmb vvi n2 pc-acp vvi d n1 pp-f npg1 vvg p-acp n1, crd np1 crd. crd q-crq vbz dt n1 pp-f po31 vvg? j n1!
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What talkest thou of Promises? 'Tis a threatning to thee. Well! but hear what they say.
What talkest thou of Promises? It's a threatening to thee. Well! but hear what they say.
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All things continue as they were from the beginning of the creation, and so are like to do.All things continue as they were from the beginning of the creation, and so Are like to do.
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Or else, they will set back the expectation of it for many years hence; they look not to see it in their days;
Or Else, they will Set back the expectation of it for many Years hence; they look not to see it in their days;
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— Maneat nostros ea cura nepotes, Let the ages to come fear that day. This was the prophaneness of the Jews in Ezekiel 's time;
— Maneat nostros ea Cure nepotes, Let the ages to come Fear that day. This was the profaneness of the jews in Ezekielem is time;
— fw-la fw-la fw-la fw-la fw-la, vvb dt n2 pc-acp vvi n1 cst n1. d vbds dt n1 pp-f dt np2 p-acp np1 vbz n1;
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when he prophesied of an evil day, Tush, they put it off with a jest, Ezek. xii. 22. It was grown a Proverb among them;
when he prophesied of an evil day, Tush, they put it off with a jest, Ezekiel xii. 22. It was grown a Proverb among them;
c-crq pns31 vvd pp-f dt j-jn n1, uh, pns32 vvd pn31 a-acp p-acp dt n1, np1 crd. crd pn31 vbds vvn dt n1 p-acp pno32;
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The dayes, say they, are prolonged, and every vision failes; The days, say they, Are prolonged, and every vision fails;
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they say, The vision he sees is for many dayes to come, he prophesies of the times that are afarr off; they say, The vision he sees is for many days to come, he prophecies of the times that Are afar off;
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and so they settle themselves in a course of security. And so, 2. For voluptuousness, they give over themselves to that too.
and so they settle themselves in a course of security. And so, 2. For voluptuousness, they give over themselves to that too.
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It is a carnal mans constant practice, Eph. iv. 19. Being past feeling, they give themselves over to lasciviousness, to work all uncleanness with greediness.
It is a carnal men constant practice, Ephesians iv. 19. Being past feeling, they give themselves over to lasciviousness, to work all uncleanness with greediness.
pn31 vbz dt j ng1 j n1, np1 crd. crd vbg j vvg, pns32 vvb px32 p-acp p-acp n1, pc-acp vvi d n1 p-acp n1.
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Thus Isaiah describes them, Chap. xlvi. 12. Come, we will fetch wine, and fill our selves with strong drink,
Thus Isaiah describes them, Chap. xlvi. 12. Come, we will fetch wine, and fill our selves with strong drink,
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and to morrow shall be as this day, and much more abundant.
and to morrow shall be as this day, and much more abundant.
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Let us eat and drink, for to morrow (forsooth) we shall die, if ye will believe the Prophet;Let us eat and drink, for to morrow (forsooth) we shall die, if you will believe the Prophet;
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scorning the threatnings of that day.
scorning the threatenings of that day.
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And then, 3. For the cares of this life (which is the third ingredient into this gravedo cordis, this cardiaca passio, this surcharge of the heart,) the men of this world, they are overwhelmed with them. It is their constant trade;
And then, 3. For the Cares of this life (which is the third ingredient into this gravedo Cordis, this cardiaca passio, this surcharge of the heart,) the men of this world, they Are overwhelmed with them. It is their constant trade;
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Their heart goes after their covetousness, Ezek. xxxiii. 31. They all look to their own way, every one for his gain, Isai. lvi. 11. The world is set in the midst of their hearts, as Solomon speaks; 'tis all they mind.Their heart Goes After their covetousness, Ezekiel xxxiii. 31. They all look to their own Way, every one for his gain, Isaiah lvi. 11. The world is Set in the midst of their hearts, as Solomon speaks; it's all they mind.
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As S. Iames describes them, Go to, let us go to such a City, and continue there,
As S. James describes them, Go to, let us go to such a city, and continue there,
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and buy, and sell, and get gain. Thus you see the Condition of wicked men;and buy, and fell, and get gain. Thus you see the Condition of wicked men;
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1. Constantly secure. 2. Studiously voluptuous. 3. Wholly given over to the world, and covetous practices;
1. Constantly secure. 2. Studiously voluptuous. 3. Wholly given over to the world, and covetous practices;
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No marvel if destruction come suddenly upon such. But a Christian must not onely abstain from such wilful and habitual courses of sin,
No marvel if destruction come suddenly upon such. But a Christian must not only abstain from such wilful and habitual courses of since,
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but must take heed of being in any degree at any time over-taken and surprised with them.
but must take heed of being in any degree At any time overtaken and surprised with them.
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Blessed is the man that feareth always, Prov. xxviii. 14. It is not sufficient for him, that he is able to say;Blessed is the man that fears always, Curae xxviii. 14. It is not sufficient for him, that he is able to say;
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God, I thank thee, I am not as common worldlings, I am no usual glutton, or drunkard, or all for the world, or prophanely secure;
God, I thank thee, I am not as Common worldlings, I am no usual glutton, or drunkard, or all for the world, or profanely secure;
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I believe the Day of Judgment, and when I say over my Creed, I think of it;
I believe the Day of Judgement, and when I say over my Creed, I think of it;
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I fast sometimes, and take off my self from my worldly affairs: that is not all, that is required of a Christian;
I fast sometime, and take off my self from my worldly affairs: that is not all, that is required of a Christian;
pns11 av-j av, cc vvb a-acp po11 n1 p-acp po11 j n2: d vbz xx d, cst vbz vvn pp-f dt njp;
(26) sermon (DIV1)
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he must be more exact and circumspect.
he must be more exact and circumspect.
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He musts not onely not willfully rush into these sins, but take heed, lest by any over-sight he slips,
He musts not only not wilfully rush into these Sins, but take heed, lest by any oversight he slips,
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and stumbles, and falls into them.
and stumbles, and falls into them.
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It is not sufficient that these sinful distempers be not like an Hectick Fever, always upon him;
It is not sufficient that these sinful distempers be not like an Hectic Fever, always upon him;
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(26) sermon (DIV1)
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but he must shun any one fit, be afraid of the least grudgings and inclinations to them.
but he must shun any one fit, be afraid of the least grudgings and inclinations to them.
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(26) sermon (DIV1)
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Consider, these Distempers are stealing, and slie evils, they will easily grow upon us. 1. Security is an encroaching sin.
Consider, these Distempers Are stealing, and sly evils, they will Easily grow upon us. 1. Security is an encroaching since.
vvb, d n2 vbr vvg, cc j n2-jn, pns32 vmb av-j vvi p-acp pno12. crd n1 vbz dt j-vvg n1.
(26) sermon (DIV1)
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What though thou dost not give over thy self to security, not lie down to sleep, wrap thy self up, shut the windows, draw the curtains, repose thy self upon the bed and pillow of covetousness? But yet how soon mayst thou slumber and take a nap of security? 2. The Sins here that occasion this Security, they are slippery and gliding, and insinuating Sins.
What though thou dost not give over thy self to security, not lie down to sleep, wrap thy self up, shut the windows, draw the curtains, repose thy self upon the Bed and pillow of covetousness? But yet how soon Mayest thou slumber and take a nap of security? 2. The Sins Here that occasion this Security, they Are slippery and gliding, and insinuating Sins.
q-crq cs pns21 vd2 xx vvi p-acp po21 n1 p-acp n1, xx vvi a-acp pc-acp vvi, vvb po21 n1 a-acp, vvd dt n2, vvb dt n2, vvb po21 n1 p-acp dt n1 cc n1 pp-f n1? p-acp av c-crq av vm2 pns21 vvi cc vvi dt n1 pp-f n1? crd dt n2 av d n1 d n1, pns32 vbr j cc j-vvg, cc j-vvg n2.
(26) sermon (DIV1)
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Voluptuousness and Sensual Pleasures will strangely grow upon thee, if thou be not vigilant. Noah, and Lot, and David, were strangely overtaken with these sins.
Voluptuousness and Sensual Pleasures will strangely grow upon thee, if thou be not vigilant. Noah, and Lot, and David, were strangely overtaken with these Sins.
n1 cc j n2 vmb av-j vvi p-acp pno21, cs pns21 vbb xx j. np1, cc n1, cc np1, vbdr av-j vvn p-acp d n2.
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And for the World, though the Scripture affords not a Saint tainted with that sin, yet 'tis full of insinuations, and allurements. Worldly Cares, are dangerous Snares.
And for the World, though the Scripture affords not a Saint tainted with that since, yet it's full of insinuations, and allurements. Worldly Cares, Are dangerous Snares.
cc p-acp dt n1, cs dt n1 vvz xx dt n1 vvn p-acp d n1, av pn31|vbz j pp-f n2, cc n2. j n2, vbr j n2.
(26) sermon (DIV1)
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They are called, deceitful Riches. 3. Gravedo cordis; the dulness of the heart, it is a disease that the Saints are subject to,
They Are called, deceitful Riches. 3. Gravedo Cordis; the dullness of the heart, it is a disease that the Saints Are Subject to,
pns32 vbr vvn, j n2. crd fw-la fw-la; dt n1 pp-f dt n1, pn31 vbz dt n1 cst dt n2 vbr j-jn p-acp,
(26) sermon (DIV1)
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if they take not heed. As it is in bodily sleep; Peter, and Iames, and Iohn, they were oppressed with sleep at two most remarkable times;
if they take not heed. As it is in bodily sleep; Peter, and James, and John, they were oppressed with sleep At two most remarkable times;
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(26) sermon (DIV1)
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1. In Splendore Transfigurationis; upon the Mount of Christs glorious Transfiguration, then they fell asleep. 2. In Horrore Passionis; In the Garden of Christs Agony, then again they fell asleep;
1. In Splendore Transfigurationis; upon the Mount of Christ glorious Transfiguration, then they fell asleep. 2. In Horror Passionis; In the Garden of Christ Agony, then again they fell asleep;
crd p-acp fw-la fw-la; p-acp dt n1 pp-f npg1 j n1, cs pns32 vvd j. crd p-acp n1 fw-la; p-acp dt n1 pp-f npg1 n1, av av pns32 vvd j;
(26) sermon (DIV1)
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So, if the best look not to it, this deadness and hardness of heart will grow upon them.
So, if the best look not to it, this deadness and hardness of heart will grow upon them.
av, cs dt js vvb xx p-acp pn31, d n1 cc n1 pp-f n1 vmb vvi p-acp pno32.
(26) sermon (DIV1)
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Naturally, we are exceeding subject to this spiritual lethargy.
Naturally, we Are exceeding Subject to this spiritual lethargy.
np1, pns12 vbr av-vvg j-jn p-acp d j n1.
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How soon did the Disciples grow dull, and stupid, even to the forgetting of Miracles? They forgat the miracle of the loaves,
How soon did the Disciples grow dull, and stupid, even to the forgetting of Miracles? They forgot the miracle of the loaves,
uh-crq av vdd dt n2 vvb j, cc j, av p-acp dt vvg pp-f n2? pns32 vvd dt n1 pp-f dt n2,
(26) sermon (DIV1)
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for their hearts were hardned, Marc. vi. 59. 4. This duty of attention, and heedfulness, is exceeding hard.for their hearts were hardened, Marc. vi. 59. 4. This duty of attention, and heedfulness, is exceeding hard.
p-acp po32 n2 vbdr vvn, np1 fw-la. crd crd d n1 pp-f n1, cc n1, vbz vvg j.
(26) sermon (DIV1)
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As it was to Elisha a matter of great diligence to have his eye still upon Elias, to see him taken away, and carried up into Heaven;
As it was to Elisha a matter of great diligence to have his eye still upon Elias, to see him taken away, and carried up into Heaven;
p-acp pn31 vbds p-acp np1 dt n1 pp-f j n1 pc-acp vhi po31 n1 av p-acp np1, pc-acp vvi pno31 vvn av, cc vvd a-acp p-acp n1;
(26) sermon (DIV1)
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so it is for us, to be always looking upwards, NONLATINALPHABET, still waiting to expect Christs Coming to us.
so it is for us, to be always looking upward,, still waiting to expect Christ Coming to us.
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And therefore this duty of attention, it is compared not onely to the waking of the day, (he is a sluggard that will sleep then;) but to the watching of the night.
And Therefore this duty of attention, it is compared not only to the waking of the day, (he is a sluggard that will sleep then;) but to the watching of the night.
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(26) sermon (DIV1)
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'Tis hard to hold open our eyes all night without much attention. This, this Circumspection, it is needful;
It's hard to hold open our eyes all night without much attention. This, this Circumspection, it is needful;
pn31|vbz j pc-acp vvi j po12 n2 d n1 p-acp d n1. d, d n1, pn31 vbz j;
(26) sermon (DIV1)
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and that holy care and jealousie which this word NONLATINALPHABET puts upon us, must shew it self in a threefold Caution. 1. It must make us watch over our own inclinations.
and that holy care and jealousy which this word puts upon us, must show it self in a threefold Caution. 1. It must make us watch over our own inclinations.
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(26) sermon (DIV1)
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Take heed, lest thy heart betray thee. Though thou beest not under the dominion of these sins;
Take heed, lest thy heart betray thee. Though thou Best not under the dominion of these Sins;
vvb n1, cs po21 n1 vvi pno21. cs pns21 vb2s xx p-acp dt n1 pp-f d n2;
(26) sermon (DIV1)
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yet thou mayst have a proneness and inclination to them. The seeds of those evils, are in our nature.
yet thou Mayest have a proneness and inclination to them. The seeds of those evils, Are in our nature.
av pns21 vm2 vhi dt n1 cc n1 p-acp pno32. dt n2 pp-f d n2-jn, vbr p-acp po12 n1.
(26) sermon (DIV1)
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Inbred Concupisence is as the materia prima to all sorts of sins, susceptive of any unlawful Impression.
Inbred Concupiscence is as the materia prima to all sorts of Sins, susceptive of any unlawful Impression.
j n1 vbz p-acp dt fw-la fw-la p-acp d n2 pp-f n2, j pp-f d j n1.
(26) sermon (DIV1)
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The Spirit that is in thee, may be willing, but the flesh is weak, nay willful too. 2. It must make us watch over Satans temptations. Take heed of them.
The Spirit that is in thee, may be willing, but the Flesh is weak, nay wilful too. 2. It must make us watch over Satan temptations. Take heed of them.
dt n1 cst vbz p-acp pno21, vmb vbi j, cc-acp dt n1 vbz j, uh-x j av. crd pn31 vmb vvi pno12 vvi p-acp npg1 n2. vvb n1 pp-f pno32.
(26) sermon (DIV1)
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Art thou not given to these sins of Voluptuousness, and Covetousness; yet if thou look not to thy self, Satan may surprise thee by some temptation.
Art thou not given to these Sins of Voluptuousness, and Covetousness; yet if thou look not to thy self, Satan may surprise thee by Some temptation.
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(26) sermon (DIV1)
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Consider thy self, saith St. Paul, lest thou be tempted. Consider thy self, Says Saint Paul, lest thou be tempted.
vvb po21 n1, vvz n1 np1, cs pns21 vbb vvn.
(26) sermon (DIV1)
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Let our hearts seem never so empty of these sins, Satan can fill our hearts with these lusts,
Let our hearts seem never so empty of these Sins, Satan can fill our hearts with these Lustiest,
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(26) sermon (DIV1)
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as he did to Ananias and Sapphira, Why hath Satan filled your hearts with covetousness? Acts v. 3. Though thy heart be not habitaculum for Satans temptations;
as he did to Ananias and Sapphira, Why hath Satan filled your hearts with covetousness? Acts v. 3. Though thy heart be not habitaculum for Satan temptations;
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(26) sermon (DIV1)
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yet it may prove hospitium. 3. We must watch over all occasions. Take heed of them;
yet it may prove hospitium. 3. We must watch over all occasions. Take heed of them;
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(26) sermon (DIV1)
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shun not onely these sins, but the occasions that may bring thee unto them:
shun not only these Sins, but the occasions that may bring thee unto them:
vvb xx av-j d n2, cc-acp dt n2 cst vmb vvi pno21 p-acp pno32:
(26) sermon (DIV1)
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As Solomon speaks of unlawful haunts, Avoid it, pass not by it, turn from it, come not near it.
As Solomon speaks of unlawful haunts, Avoid it, pass not by it, turn from it, come not near it.
c-acp np1 vvz pp-f j n2, vvb pn31, vvb xx p-acp pn31, vvb p-acp pn31, vvb xx av-j pn31.
(26) sermon (DIV1)
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He that fears a distemper will forbear all meats that may dispose him to it. A wise man will not onely shun poyson, but all unwholsome meats:
He that fears a distemper will forbear all Meats that may dispose him to it. A wise man will not only shun poison, but all unwholesome Meats:
pns31 cst vvz dt n1 vmb vvi d n2 cst vmb vvi pno31 p-acp pn31. dt j n1 vmb xx av-j vvi n1, cc-acp d j n2:
(26) sermon (DIV1)
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Even lawful liberty, lawful company, lawful employments must be warily used. So much of the Caveat; Come we,
Even lawful liberty, lawful company, lawful employments must be warily used. So much of the Caveat; Come we,
av j n1, j n1, j n2 vmb vbi av-j vvn. av d pp-f dt n1; vvb pns12,
(26) sermon (DIV1)
773
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Secondly, to the Distemper to be avoided: And in it 1. The Causes that breed it:Secondly, to the Distemper to be avoided: And in it 1. The Causes that breed it:
ord, p-acp dt n1 pc-acp vbi vvn: cc p-acp pn31 crd dt n2 cst vvb pn31:
(26) sermon (DIV1)
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And then, 2. The Disease it self, Gravedo cordis. The Causes that breed this surcharge, are three, 1. Surfetting. 2. Drunkenness.
And then, 2. The Disease it self, Gravedo Cordis. The Causes that breed this surcharge, Are three, 1. Surfeiting. 2. drunkenness.
cc av, crd dt n1 pn31 n1, fw-la fw-la. dt n2 cst vvb d n1, vbr crd, crd vvg. crd n1.
(26) sermon (DIV1)
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3. The Cares of this life.
3. The Cares of this life.
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And then the Enquiry must be, 1. Why doth Christ so forewarn them against these sins? 2. Why, especially, with reference to the day of Judgment?
And then the Enquiry must be, 1. Why does christ so forewarn them against these Sins? 2. Why, especially, with Referente to the day of Judgement?
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The Scripture tells us, there are other great sins, that will raign and prevail in the world about that time.
The Scripture tells us, there Are other great Sins, that will Reign and prevail in the world about that time.
dt n1 vvz pno12, pc-acp vbr j-jn j n2, cst vmb vvi cc vvi p-acp dt n1 p-acp d n1.
(26) sermon (DIV1)
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Infidelity, which is Atheism against the Gospel, that will then prevail;
Infidelity, which is Atheism against the Gospel, that will then prevail;
n1, r-crq vbz n1 p-acp dt n1, cst vmb av vvi;
(26) sermon (DIV1)
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When the Son of Man comes, shall he find Faith on the earth? Luke xviii. 9. Want of Charity, that will then abound in the world;When the Son of Man comes, shall he find Faith on the earth? Luke xviii. 9. Want of Charity, that will then abound in the world;
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(26) sermon (DIV1)
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The Charity of many shall then wax cold, Matth. xxiv. Apostasie, giving over Religion, Antichristianism, and Idolatry, and corruption in Religion, that shall prevail in the world, at Christs coming, 2 Thes. ii. 'Tis true;The Charity of many shall then wax cold, Matthew xxiv. Apostasy, giving over Religion, Antichristianism, and Idolatry, and corruption in Religion, that shall prevail in the world, At Christ coming, 2 Thebes ii. It's true;
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(26) sermon (DIV1)
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these, and many outragious sins shall prevail then, Iniquity shall then abound, Matth. xxiv. but yet we see Christ forewarns them especially of these evils in the Text. I.
these, and many outrageous Sins shall prevail then, Iniquity shall then abound, Matthew xxiv. but yet we see christ forewarns them especially of these evils in the Text. I.
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(26) sermon (DIV1)
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Why so? 1. These sins of Voluptuousness and Worldly-mindedness, they are more natural to us.
Why so? 1. These Sins of Voluptuousness and Worldly-mindedness, they Are more natural to us.
uh-crq av? crd np1 n2 pp-f n1 cc j, pns32 vbr av-dc j p-acp pno12.
(26) sermon (DIV1)
780
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Heresie, and Idolatry, and Bloud, and Oppression, men are not so prone to these;
Heresy, and Idolatry, and Blood, and Oppression, men Are not so prove to these;
n1, cc n1, cc n1, cc n1, n2 vbr xx av j p-acp d;
(26) sermon (DIV1)
780
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but to be overtaken with excess in pleasures and profits, our nature is exceeding subject to these evils. 2. As they are more natural,
but to be overtaken with excess in pleasures and profits, our nature is exceeding Subject to these evils. 2. As they Are more natural,
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(26) sermon (DIV1)
780
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so these sins are most general, and universal. Outragious villanies, many will abstain from them; but all the world, almost, is taken either with Voluptuousness, or Covetousness.
so these Sins Are most general, and universal. Outrageous villainies, many will abstain from them; but all the world, almost, is taken either with Voluptuousness, or Covetousness.
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(26) sermon (DIV1)
780
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He is counted a strange Monster among men, that is not addicted and given to pleasures.
He is counted a strange Monster among men, that is not addicted and given to pleasures.
pns31 vbz vvn dt j n1 p-acp n2, cst vbz xx vvn cc vvn p-acp n2.
(26) sermon (DIV1)
780
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NONLATINALPHABET, saith S. Peter, 1 Pet. iv. 4. They think it strange, a man runs not with them into excess and riot.
, Says S. Peter, 1 Pet. iv. 4. They think it strange, a man runs not with them into excess and riot.
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(26) sermon (DIV1)
780
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Iohn came neither eating, nor drinking, and they counted him a devil; Otherwise he would have done as other men did, and plaid the good-fellow.John Come neither eating, nor drinking, and they counted him a Devil; Otherwise he would have done as other men did, and played the Goodfellow.
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(26) sermon (DIV1)
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Survey the whole world, and all, almost, are taken with one of these two. Young men, they are for Pleasures;
Survey the Whole world, and all, almost, Are taken with one of these two. Young men, they Are for Pleasures;
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(26) sermon (DIV1)
780
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old men, they are for Profits. They will haunt the same man in a succession;
old men, they Are for Profits. They will haunt the same man in a succession;
j n2, pns32 vbr p-acp n2. pns32 vmb vvi dt d n1 p-acp dt n1;
(26) sermon (DIV1)
780
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as when a Quartane leaves him, he falls into a Dropsie ( Hydropi• … am habent conscientiam;
as when a Quartane leaves him, he falls into a Dropsy (Hydropi• … am habent conscientiam;
c-acp c-crq dt fw-la vvz pno31, pns31 vvz p-acp dt n1 (np1 … vbm fw-la fw-la;
(26) sermon (DIV1)
780
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) so, when Pleasure forsakes him, Covetousness layes hold upon him. 3. These are such sins as Professors of Religion will venture upon.
) so, when Pleasure forsakes him, Covetousness lays hold upon him. 3. These Are such Sins as Professors of Religion will venture upon.
) av, c-crq n1 vvz pno31, n1 vvz vvb p-acp pno31. crd d vbr d n2 c-acp n2 pp-f n1 vmb vvi p-acp.
(26) sermon (DIV1)
780
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They will be no Hereticks, no Idolaters, nor yet unnatural monsters;
They will be no Heretics, no Idolaters, nor yet unnatural monsters;
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(26) sermon (DIV1)
780
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but security, and tasting too much of pleasures, and profits, men, that would be counted for good Christians, will be overtaken with them.
but security, and tasting too much of pleasures, and profits, men, that would be counted for good Christians, will be overtaken with them.
cc-acp n1, cc vvg av d pp-f n2, cc n2, n2, cst vmd vbi vvn p-acp j np1, vmb vbi vvn p-acp pno32.
(26) sermon (DIV1)
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Thus in the old world, the Sons of God, the true Worshippers, fell by Voluptuousness.
Thus in the old world, the Sons of God, the true Worshippers, fell by Voluptuousness.
av p-acp dt j n1, dt n2 pp-f np1, dt j n2, vvd p-acp n1.
(26) sermon (DIV1)
780
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S. Paul tells us of loose-living Christians, Whose God is their belly, and that mind earthly things. 4. These sins Christ forewarns them of,
S. Paul tells us of looseliving Christians, Whose God is their belly, and that mind earthly things. 4. These Sins christ forewarns them of,
np1 np1 vvz pno12 pp-f j np1, rg-crq n1 vbz po32 n1, cc cst n1 j n2. crd np1 vvz np1 vvz pno32 pp-f,
(26) sermon (DIV1)
780
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as being unworthy, and unsutable with the Faith, and Hope, and Religion of Christians.
as being unworthy, and unsuitable with the Faith, and Hope, and Religion of Christians.
c-acp vbg j, cc j p-acp dt n1, cc n1, cc n1 pp-f np1.
(26) sermon (DIV1)
780
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The prevailing of these sins, wrung tears from S. Paul. I tell you weeping, they are enemies to the Cross of Christ. Enemies to his Cross.
The prevailing of these Sins, wrung tears from S. Paul. I tell you weeping, they Are enemies to the Cross of christ. Enemies to his Cross.
dt j-vvg pp-f d n2, vvd n2 p-acp zz np1. pns11 vvb pn22 vvg, pns32 vbr n2 p-acp dt n1 pp-f np1. n2 p-acp po31 n1.
(26) sermon (DIV1)
780
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Christ 's Religion, it is a Religion of Sobriety and Moderation. When the world offers us these delights and profits, we should answer as Christ did, christ is Religion, it is a Religion of Sobriety and Moderation. When the world offers us these delights and profits, we should answer as christ did,
np1 vbz n1, pn31 vbz dt n1 pp-f n1 cc n1. c-crq dt n1 vvz pno12 d n2 cc n2, pns12 vmd vvi p-acp np1 vdd,
(26) sermon (DIV1)
780
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when they offerd him meat, I have other meat, which you know not of:
when they offered him meat, I have other meat, which you know not of:
c-crq pns32 vvd pno31 n1, pns11 vhb j-jn n1, r-crq pn22 vvb xx pp-f:
(26) sermon (DIV1)
780
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So should a Christian say, We have other pleasures, and treasures, which the world knows not of, which our Religion affords us.
So should a Christian say, We have other pleasures, and treasures, which the world knows not of, which our Religion affords us.
av vmd dt np1 vvb, pns12 vhb j-jn n2, cc n2, r-crq dt n1 vvz xx pp-f, r-crq po12 n1 vvz pno12.
(26) sermon (DIV1)
780
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Ey, but Christs Cross, that's of the greatest force to mortifie these sins. Christians profess they serve a crucified God ( Sub spinato capite, membra delicata!
Ey, but Christ Cross, that's of the greatest force to mortify these Sins. Christians profess they serve a Crucified God (Sub spinato capite, membra Delicatam!
fw-ge, cc-acp npg1 vvi, cst|vbz pp-f dt js n1 pc-acp vvi d n2. np1 vvb pns32 vvb dt vvn np1 (fw-la fw-la fw-la, fw-la n1!
(26) sermon (DIV1)
780
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) That Cross should crucifie us to the world, Gal. vi. and make us dye to it.
) That Cross should crucify us to the world, Gal. vi. and make us die to it.
) cst n1 vmd vvi pno12 p-acp dt n1, np1 fw-la. cc vvb pno12 vvi p-acp pn31.
(26) sermon (DIV1)
780
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Lovers of pleasures, more then lovers of God; What a great indignity is that to our Religion? And for worldly-mindedness, our Saviour tells us plainly, 'tis inconsistent with piety, Matth. vi. 24. Ye cannot serve God and Mammon. O, yes!Lovers of pleasures, more then lovers of God; What a great indignity is that to our Religion? And for Worldly-mindedness, our Saviour tells us plainly, it's inconsistent with piety, Matthew vi. 24. You cannot serve God and Mammon. Oh, yes!
n2 pp-f n2, av-dc cs n2 pp-f np1; r-crq dt j n1 vbz d p-acp po12 n1? cc p-acp j, po12 n1 vvz pno12 av-j, pn31|vbz j p-acp n1, np1 fw-la. crd pn22 vmbx vvi np1 cc np1. uh, uh!
(26) sermon (DIV1)
780
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We can mind the world, and Gods service too: Such quick and large-parted men there are, that can deal in divers businesses.
We can mind the world, and God's service too: Such quick and large-parted men there Are, that can deal in diverse businesses.
pns12 vmb vvi dt n1, cc ng1 n1 av: d j cc j n2 pc-acp vbr, cst vmb vvi p-acp j n2.
(26) sermon (DIV1)
780
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Well, Christ tells us, We cannot serve two Masters. 1. It will breed a distraction. God requires this service of thee, the world will forbid it: God saith, Relieve the poor;
Well, christ tells us, We cannot serve two Masters. 1. It will breed a distraction. God requires this service of thee, the world will forbid it: God Says, Relieve the poor;
uh-av, np1 vvz pno12, pns12 vmbx vvi crd n2. crd pn31 vmb vvi dt n1. np1 vvz d n1 pp-f pno21, dt n1 vmb vvi pn31: np1 vvz, vvb dt j;
(26) sermon (DIV1)
780
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No, Spare thy purse, saith the world:
No, Spare thy purse, Says the world:
uh-dx, vvb po21 n1, vvz dt n1:
(26) sermon (DIV1)
780
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God saith, Set daily some time apart to pray to thy God, and to mind thy soul;
God Says, Set daily Some time apart to pray to thy God, and to mind thy soul;
np1 vvz, vvb av-j d n1 av pc-acp vvi p-acp po21 n1, cc pc-acp vvi po21 n1;
(26) sermon (DIV1)
780
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No, the world saith, Thou canst not spare so much time, thou hast other business.
No, the world Says, Thou Canst not spare so much time, thou hast other business.
uh-dx, dt n1 vvz, pns21 vm2 xx vvi av d n1, pns21 vh2 j-jn n1.
(26) sermon (DIV1)
780
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It will breed distraction. 2. Christ adds, Thou must love the one, and hate the other;
It will breed distraction. 2. christ adds, Thou must love the one, and hate the other;
pn31 vmb vvi n1. crd np1 vvz, pns21 vmb vvi dt crd, cc vvb dt j-jn;
(26) sermon (DIV1)
780
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that is more then a distraction; it implyes a contrariety: We cannot serve two at all, much less two that are in contrariety and enmity:
that is more then a distraction; it Implies a contrariety: We cannot serve two At all, much less two that Are in contrariety and enmity:
cst vbz av-dc cs dt n1; pn31 vvz dt n1: pns12 vmbx vvi crd p-acp d, av-d dc crd cst vbr p-acp n1 cc n1:
(26) sermon (DIV1)
780
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So is God and the world.
So is God and the world.
av vbz np1 cc dt n1.
(26) sermon (DIV1)
780
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The love of the world, is enmity to God, Iam. iv. 4. Denias hath forsaken me, and loved this present world, 2 Tim. iv.The love of the world, is enmity to God, Iam. iv. 4. Denias hath forsaken me, and loved this present world, 2 Tim. iv.
dt n1 pp-f dt n1, vbz n1 p-acp np1, np1 crd. crd np1 vhz vvn pno11, cc vvd d j n1, crd np1 crd.
(26) sermon (DIV1)
780
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If you love the world, you must hate God.
If you love the world, you must hate God.
cs pn22 vvb dt n1, pn22 vmb vvi np1.
(26) sermon (DIV1)
780
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Will a man abide such a servant that shall live in his house, and yet hold a close correspondency with his utter enemy? mind his affairs,
Will a man abide such a servant that shall live in his house, and yet hold a close correspondency with his utter enemy? mind his affairs,
n1 dt n1 vvi d dt n1 cst vmb vvi p-acp po31 n1, cc av vvb dt j n1 p-acp po31 j n1? n1 po31 n2,
(26) sermon (DIV1)
780
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and leave his Master's undone? O, but we may bear good-will to both; No, therefore saith Christ, 3. You must cleave to the one, and despise the other.
and leave his Masters undone? O, but we may bear goodwill to both; No, Therefore Says christ, 3. You must cleave to the one, and despise the other.
cc vvi po31 n1|vbz vvn? sy, cc-acp pns12 vmb vvi n1 p-acp d; uh-dx, av vvz np1, crd pn22 vmb vvi p-acp dt pi, cc vvi dt n-jn.
(26) sermon (DIV1)
780
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If you serve the world, you must cleave to it, addict your selves wholly to it, neglect, despise God.
If you serve the world, you must cleave to it, addict your selves wholly to it, neglect, despise God.
cs pn22 vvb dt n1, pn22 vmb vvi p-acp pn31, vvi po22 n2 av-jn p-acp pn31, n1, vvb np1.
(26) sermon (DIV1)
780
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Serving, loving, cleaving to the world, all these will not suffer us to apply our selves to God, and the world too.
Serving, loving, cleaving to the world, all these will not suffer us to apply our selves to God, and the world too.
vvg, j-vvg, vvg p-acp dt n1, d d vmb xx vvi pno12 pc-acp vvi po12 n2 p-acp np1, cc dt n1 av.
(26) sermon (DIV1)
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II. Christ principally forewarns them of these sins, with a special reference, and eye to the day of Judgment;
II christ principally forewarns them of these Sins, with a special Referente, and eye to the day of Judgement;
crd np1 av-jn vvz pno32 pp-f d n2, p-acp dt j n1, cc n1 p-acp dt n1 pp-f n1;
(26) sermon (DIV1)
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and that for three causes: 1. These sins of voluptuousness, and worldliness, they are Peccata praecurrentia: The prevailing of these sins are a certain prognostick of that day;
and that for three Causes: 1. These Sins of voluptuousness, and worldliness, they Are Peccata praecurrentia: The prevailing of these Sins Are a certain prognostic of that day;
cc cst p-acp crd n2: crd np1 n2 pp-f n1, cc n1, pns32 vbr n1 fw-la: dt j-vvg pp-f d n2 vbr dt j n1 pp-f d n1;
(26) sermon (DIV1)
781
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these sins will then over-spread the world.
these Sins will then overspread the world.
d n2 vmb av j dt n1.
(26) sermon (DIV1)
781
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There are in Scripture two great Judgments, which Christ, and S. Peter, make types and resemblances of the day of Judgment.
There Are in Scripture two great Judgments, which christ, and S. Peter, make types and resemblances of the day of Judgement.
pc-acp vbr p-acp n1 crd j n2, r-crq np1, cc np1 np1, vvb n2 cc n2 pp-f dt n1 pp-f n1.
(26) sermon (DIV1)
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And Christ notes these sins, as the symptoms and fore-runners of this Judgment: 1. He instances in the Deluge,
And christ notes these Sins, as the symptoms and forerunners of this Judgement: 1. He instances in the Deluge,
np1 np1 vvz d n2, c-acp dt n2 cc n2 pp-f d n1: crd pns31 n2 p-acp dt n1,
(26) sermon (DIV1)
781
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and Flood, that drowned the old World. See what Christ saith of that, Matth. xxiv. 37. As the dayes of Noah were,
and Flood, that drowned the old World. See what christ Says of that, Matthew xxiv. 37. As the days of Noah were,
cc n1, cst vvd dt j n1. n1 r-crq np1 vvz pp-f d, np1 crd. crd p-acp dt n2 pp-f np1 vbdr,
(26) sermon (DIV1)
781
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so shall the coming of the Son of Man be.
so shall the coming of the Son of Man be.
av vmb dt n-vvg pp-f dt n1 pp-f n1 vbi.
(26) sermon (DIV1)
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For as in the dayes that were before the Flood, they were eating, and drinking, marrying,
For as in the days that were before the Flood, they were eating, and drinking, marrying,
p-acp a-acp p-acp dt n2 cst vbdr p-acp dt n1, pns32 vbdr vvg, cc vvg, vvg,
(26) sermon (DIV1)
781
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and giving in marriage, and knew not till the Flood came, and took them all away,
and giving in marriage, and knew not till the Flood Come, and took them all away,
cc vvg p-acp n1, cc vvd xx p-acp dt n1 vvd, cc vvd pno32 d av,
(26) sermon (DIV1)
781
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so shall also the coming of the Son Man be. so shall also the coming of the Son Man be.
av vmb av dt n-vvg pp-f dt n1 n1 vbi.
(26) sermon (DIV1)
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2. He instances in the Overthrow of Sodom. Christ makes that a type of the day of Judgment.
2. He instances in the Overthrow of Sodom. christ makes that a type of the day of Judgement.
crd pns31 n2 p-acp dt n1 pp-f np1. np1 vvz cst dt n1 pp-f dt n1 pp-f n1.
(26) sermon (DIV1)
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What saith he of that? Luke xvii. 28. As it was in the dayes of Lot, they did eat, they drank, they bought, they sold, they planted, they builded,
What Says he of that? Lycia xvii. 28. As it was in the days of Lot, they did eat, they drank, they bought, they sold, they planted, they built,
q-crq vvz pns31 pp-f d? av crd. crd p-acp pn31 vbds p-acp dt n2 pp-f n1, pns32 vdd vvi, pns32 vvd, pns32 vvd, pns32 vvd, pns32 vvd, pns32 vvd,
(26) sermon (DIV1)
781
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and then it rained fire and brimstone from heaven, and destroyed them all; so shall it be in the day of Christ. and then it reigned fire and brimstone from heaven, and destroyed them all; so shall it be in the day of christ.
cc av pn31 vvd n1 cc n1 p-acp n1, cc vvd pno32 d; av vmb pn31 vbi p-acp dt n1 pp-f np1.
(26) sermon (DIV1)
781
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See here the practises that Christ instances in: In the old World, eating and drinking, marrying, and giving in marriage:
See Here the practises that christ instances in: In the old World, eating and drinking, marrying, and giving in marriage:
vvb av dt n2 cst np1 n2 p-acp: p-acp dt j n1, vvg cc vvg, vvg, cc vvg p-acp n1:
(26) sermon (DIV1)
782
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So in Sodom, they ate and drank, they bought and sold, builded and planted.
So in Sodom, they ate and drank, they bought and sold, built and planted.
av p-acp np1, pns32 vvd cc vvd, pns32 vvd cc vvn, vvn cc vvn.
(26) sermon (DIV1)
782
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Why, the Scripture charges both those times and places, with farr greater sins. 1. The old World is charged with bloud, and violence, and heavy oppressions.
Why, the Scripture charges both those times and places, with Far greater Sins. 1. The old World is charged with blood, and violence, and heavy oppressions.
uh-crq, dt n1 vvz d d n2 cc n2, p-acp av-j jc n2. crd dt j n1 vbz vvn p-acp n1, cc n1, cc j n2.
(26) sermon (DIV1)
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Men lived like Giants, oppressing and devouring others; That is a crying sin: So, 2. Sodom is charged with other kind of sins of unnatural abominations.
Men lived like Giants, oppressing and devouring Others; That is a crying since: So, 2. Sodom is charged with other kind of Sins of unnatural abominations.
np1 vvd av-j n2, vvg cc vvg n2-jn; cst vbz dt j-vvg n1: av, crd np1 vbz vvn p-acp j-jn n1 pp-f n2 pp-f j n2.
(26) sermon (DIV1)
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Yet observe, Christ instanceth not in the oppressions and violence of the old World, nor in the abominations of Sodom, but in their eating, and drinking, and buying,
Yet observe, christ Instanceth not in the oppressions and violence of the old World, nor in the abominations of Sodom, but in their eating, and drinking, and buying,
av vvb, np1 vvz xx p-acp dt n2 cc n1 pp-f dt j n1, ccx p-acp dt n2 pp-f np1, p-acp p-acp po32 vvg, cc vvg, cc vvg,
(26) sermon (DIV1)
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and selling, and driving after the world;and selling, and driving After the world;
cc vvg, cc vvg p-acp dt n1;
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to teach us, That when the world comes to this state and condition, to be voluptuous, and covetous;
to teach us, That when the world comes to this state and condition, to be voluptuous, and covetous;
pc-acp vvi pno12, cst c-crq dt n1 vvz p-acp d n1 cc n1, pc-acp vbi j, cc j;
(26) sermon (DIV1)
782
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let their voluptuousness be natural, eating, and drinking, and the enjoyment of marriage;
let their voluptuousness be natural, eating, and drinking, and the enjoyment of marriage;
vvb po32 n1 vbi j, vvg, cc vvg, cc dt n1 pp-f n1;
(26) sermon (DIV1)
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let their covetousness be without oppression, they bought and they sold, traded fairly, paid for what they took;
let their covetousness be without oppression, they bought and they sold, traded fairly, paid for what they took;
vvb po32 n1 vbb p-acp n1, pns32 vvd cc pns32 vvd, vvn av-j, vvn p-acp r-crq pns32 vvd;
(26) sermon (DIV1)
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yet a secure giving over our selves to these courses, is a fore-runner of judgment.
yet a secure giving over our selves to these courses, is a forerunner of judgement.
av dt j vvg p-acp po12 n2 p-acp d n2, vbz dt n1 pp-f n1.
(26) sermon (DIV1)
782
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As some sicknesses, ( Morbi symptomatici ) are more fearful, not in themselves, but because they are fore-runners of plague and pestilence; so are these sins dreadful.
As Some Sicknesses, (Morbi symptomatici) Are more fearful, not in themselves, but Because they Are forerunners of plague and pestilence; so Are these Sins dreadful.
p-acp d n2, (np1 fw-la) vbr av-dc j, xx p-acp px32, cc-acp c-acp pns32 vbr n2 pp-f n1 cc n1; av vbr d n2 j.
(26) sermon (DIV1)
782
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When the World lyes in them, in a careless security;
When the World lies in them, in a careless security;
c-crq dt n1 vvz p-acp pno32, p-acp dt j n1;
(26) sermon (DIV1)
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when men say, Peace and Safety; every man chears up his neighbour, Be not afraid, all shall be well, then shall come upon them sudden destruction, 1 Thes. v. 3. The Meteor, called Malacia, it is a certain sign of a storm and tempest. 2. These sins, they are Peccata accelerantia; when these sins are overspreading, come to a ripeness,
when men say, Peace and Safety; every man cheers up his neighbour, Be not afraid, all shall be well, then shall come upon them sudden destruction, 1 Thebes v. 3. The Meteor, called Malacia, it is a certain Signen of a storm and tempest. 2. These Sins, they Are Peccata accelerantia; when these Sins Are overspreading, come to a ripeness,
c-crq n2 vvb, n1 cc n1; d n1 vvz a-acp po31 n1, vbb xx j, d vmb vbi av, av vmb vvi p-acp pno32 j n1, crd np1 n1 crd dt n1, vvn np1, pn31 vbz dt j n1 pp-f dt n1 cc n1. crd np1 n2, pns32 vbr n1 fw-la; c-crq d n2 vbr vvg, vvb p-acp dt n1,
(26) sermon (DIV1)
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and predóminancy, they do not onely foretel, and prognosticate, but they hasten the day of Judgment,
and predóminancy, they do not only foretell, and prognosticate, but they hasten the day of Judgement,
cc n1, pns32 vdb xx av-j vvi, cc vvi, cc-acp pns32 vvb dt n1 pp-f n1,
(26) sermon (DIV1)
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and bring it upon the world. And so they are more considerable. Bare signs are not to be neglected.
and bring it upon the world. And so they Are more considerable. Bore Signs Are not to be neglected.
cc vvb pn31 p-acp dt n1. cc av pns32 vbr av-dc j. j n2 vbr xx pc-acp vbi vvn.
(26) sermon (DIV1)
782
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But these sins are not onely ominous signs, but effectual provocations, and speeders of judgment.
But these Sins Are not only ominous Signs, but effectual provocations, and speeders of judgement.
p-acp d n2 vbr xx av-j j n2, cc-acp j n2, cc n2 pp-f n1.
(26) sermon (DIV1)
782
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S. Paul tells Timothy, that these sins will make the last times perilous times, 2 Tim. iii. 1, 2. This know also, that in the last dayes, perilous times shall come;
S. Paul tells Timothy, that these Sins will make the last times perilous times, 2 Tim. iii. 1, 2. This know also, that in the last days, perilous times shall come;
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(26) sermon (DIV1)
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for men shall be lovers of their own selves, covetous — lovers of pleasures more then lovers of God: for men shall be lovers of their own selves, covetous — lovers of pleasures more then lovers of God:
p-acp n2 vmb vbi n2 pp-f po32 d n2, j — n2 pp-f n2 av-dc cs n2 pp-f np1:
(26) sermon (DIV1)
782
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These, and the like sins, will be dangerous sins; make perilous times; expose the world to vengeance; provoke judgment.
These, and the like Sins, will be dangerous Sins; make perilous times; expose the world to vengeance; provoke judgement.
d, cc dt j n2, vmb vbi j n2; vvb j n2; vvb dt n1 p-acp n1; vvb n1.
(26) sermon (DIV1)
782
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Should we see the Sun darkned, the heavens to tremble, the Stars to fall, the Sea to roar, it would make us to look about us:
Should we see the Sun darkened, the heavens to tremble, the Stars to fallen, the Sea to roar, it would make us to look about us:
vmd pns12 vvi dt n1 vvn, dt n2 pc-acp vvi, dt n2 pc-acp vvi, dt n1 pc-acp vvi, pn31 vmd vvi pno12 pc-acp vvi p-acp pno12:
(26) sermon (DIV1)
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Why, to see the world drown'd in voluptuousness, and security, and greediness of gain, loving pleasures, and profits, more then God;
Why, to see the world drowned in voluptuousness, and security, and greediness of gain, loving pleasures, and profits, more then God;
uh-crq, pc-acp vvi dt n1 vvn p-acp n1, cc n1, cc n1 pp-f n1, vvg n2, cc n2, av-dc cs np1;
(26) sermon (DIV1)
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to a spiritual man, are indeed more fearful. Those onely foretel;
to a spiritual man, Are indeed more fearful. Those only foretell;
p-acp dt j n1, vbr av av-dc j. d av-j vvi;
(26) sermon (DIV1)
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these hasten, and ripen, and pull down vengeance and judgment. 3. Christ bids us beware of these sins, respectively to the day of Judgment,
these hasten, and ripen, and pull down vengeance and judgement. 3. christ bids us beware of these Sins, respectively to the day of Judgement,
d vvb, cc vvi, cc vvb a-acp n1 cc n1. crd np1 vvz pno12 vvi pp-f d n2, av-j p-acp dt n1 pp-f n1,
(26) sermon (DIV1)
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because these sins, they are Derisoria Iudicii; they will beget a profane spirit of deriding, and scoffing at the day of Judgment. Voluptuousness, that is a mocker:
Because these Sins, they Are Derisoria Judges; they will beget a profane Spirit of deriding, and scoffing At the day of Judgement. Voluptuousness, that is a mocker:
c-acp d n2, pns32 vbr np1 np1; pns32 vmb vvi dt j n1 pp-f vvg, cc vvg p-acp dt n1 pp-f n1. n1, cst vbz dt n1:
(26) sermon (DIV1)
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Solomon tells us so, Prov. xx. And Covetousness, that is a mocker too:Solomon tells us so, Curae xx. And Covetousness, that is a mocker too:
np1 vvz pno12 av, np1 av. cc n1, cst vbz dt n1 av:
(26) sermon (DIV1)
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Luke xvi. 14. All these things heard the Pharises, which were covetous, and they derided him. Luke xvi. 14. All these things herd the Pharisees, which were covetous, and they derided him.
zz crd. crd d d n2 vvd dt np2, r-crq vbdr j, cc pns32 vvn pno31.
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And Security, that is a mocker too: They mocked Gods Messengers, saying securely, These things shall happen to themselves.
And Security, that is a mocker too: They mocked God's Messengers, saying securely, These things shall happen to themselves.
cc n1, cst vbz dt n1 av: pns32 vvd npg1 n2, vvg av-j, d n2 vmb vvi p-acp px32.
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No doubt, Noah had many a flout put upon him for talking of the Deluge,
No doubt, Noah had many a flout put upon him for talking of the Deluge,
dx n1, np1 vhd d dt n1 vvd p-acp pno31 p-acp vvg pp-f dt n1,
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and building his Ark. So Lots sons-in-law made but a jest of the tidings of destruction.
and building his Ark So Lots sons-in-law made but a jest of the tidings of destruction.
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Lot seemed as one that mock'd. Lot seemed as one that mocked.
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And the threatnings of Captivity were but derided by the secure ones in Isaiah 's time;
And the threatenings of Captivity were but derided by the secure ones in Isaiah is time;
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Let him make speed, and hasten his work, that we may see it. And, answerably, S. Peter tells us there will be mockers at the last day;Let him make speed, and hasten his work, that we may see it. And, answerably, S. Peter tells us there will be mockers At the last day;
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There will come at the last, scoffers, walking after their own lusts, and say, Where is the promise of his Coming? 2 Pet. iii. 3. And mocking, that is a most dismal provoker of judgment.There will come At the last, scoffers, walking After their own Lustiest, and say, Where is the promise of his Coming? 2 Pet. iii. 3. And mocking, that is a most dismal provoker of judgement.
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Trembling at threatnings, even in Ahab, did set back Gods judgments; but mocking and deriding Gods threatnings, that hastens judgments.
Trembling At threatenings, even in Ahab, did Set back God's Judgments; but mocking and deriding God's threatenings, that hastens Judgments.
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Take but two places for it: 1. One place is, 2 Chron. xxxvi. 16. They mock'd the Messengers of God,
Take but two places for it: 1. One place is, 2 Chronicles xxxvi. 16. They mocked the Messengers of God,
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and despised his threatnings, until the wrath of the Lord rose against his people, till there was no remedy. and despised his threatenings, until the wrath of the Lord rose against his people, till there was no remedy.
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Salvation it self could not save such. 2. Another place is, Isai. xxii. 12. In that day the Lord did call to weeping,
Salvation it self could not save such. 2. another place is, Isaiah xxii. 12. In that day the Lord did call to weeping,
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and mourning, — and behold, joy, and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine;
and mourning, — and behold, joy, and gladness, slaying oxen, and killing sheep, eating Flesh, and drinking wine;
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Let us eat and drink, for tomorrow we shall dye: yes, I warrant you, that was their Song.Let us eat and drink, for tomorrow we shall die: yes, I warrant you, that was their Song.
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And it was revealed in mine ears by the Lord of Hosts, Surely this iniquity shall not be purged till they dye. And it was revealed in mine ears by the Lord of Hosts, Surely this iniquity shall not be purged till they die.
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He would not be merciful to such Voluptuous, Sensual, Secure Mockers.
He would not be merciful to such Voluptuous, Sensual, Secure Mockers.
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A SERMON ON GEN. iv. 3, 4, 5. And in process of time, it came to pass, that Cain brought of the fruit of the ground, an offering unto the Lord.
A SERMON ON GEN. iv. 3, 4, 5. And in process of time, it Come to pass, that Cain brought of the fruit of the ground, an offering unto the Lord.
dt n1 p-acp np1. crd. crd, crd, crd cc p-acp n1 pp-f n1, pn31 vvd pc-acp vvi, cst np1 vvd pp-f dt n1 pp-f dt n1, dt n1 p-acp dt n1.
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And Abel, he brought also of the firstlings of his flock, and the fat thereof, and the Lord had respect unto Abel, and to his offering:
And Abel, he brought also of the firstlings of his flock, and the fat thereof, and the Lord had respect unto Abel, and to his offering:
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But unto Cain, and to his offering, he had not respect, and Cain was very wroth, and his countenance fell.
But unto Cain, and to his offering, he had not respect, and Cain was very wroth, and his countenance fell.
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THis Story which we have now entred upon, is the first relation that the Scripture makes of any publick Worship that by man-kind was offered up to God.
THis Story which we have now entered upon, is the First Relation that the Scripture makes of any public Worship that by mankind was offered up to God.
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And so it carries with it a Type and Representation of the Practice of Religion, which in succession of times should be used,
And so it carries with it a Type and Representation of the Practice of Religion, which in succession of times should be used,
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and performed, in the Church of Christ. And this solemn Service, it is observable, and exemplary in divers respects;
and performed, in the Church of christ. And this solemn Service, it is observable, and exemplary in diverse respects;
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1. In the Condition of the Persons that perform this Service. Who were they? Cain, and Abel, both Husbandmen.
1. In the Condition of the Persons that perform this Service. Who were they? Cain, and Abel, both Husbandmen.
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Cain a Tiller of the ground, Abel a Keeper of Sheep, Vers. 2. 1. These two,Cain a Tiller of the ground, Abel a Keeper of Sheep, Vers. 2. 1. These two,
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though the first-born Patriarchs of mankind, though the Heirs of the world, yet were they brought up in a plain, honest, laborious Calling. 2. Though their Profession were secular,
though the firstborn Patriarchs of mankind, though the Heirs of the world, yet were they brought up in a plain, honest, laborious Calling. 2. Though their Profession were secular,
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yet they accounted the matters of God, and duties of Religion, no impertinent things to them,
yet they accounted the matters of God, and duties of Religion, no impertinent things to them,
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but they were trained up in the knowledge of God, and duties of Religion, and esteemed it a main part of their duty, to be conversant in it.
but they were trained up in the knowledge of God, and duties of Religion, and esteemed it a main part of their duty, to be conversant in it.
cc-acp pns32 vbdr vvn a-acp p-acp dt n1 pp-f np1, cc n2 pp-f n1, cc vvd pn31 dt j n1 pp-f po32 n1, pc-acp vbi j p-acp pn31.
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The Worship of God is not peculiar to any one sort of men, as prophane men think it;
The Worship of God is not peculiar to any one sort of men, as profane men think it;
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Let Church-men mind the Duties of the Church, let them attend the Worship of God that live by it.
Let Churchmen mind the Duties of the Church, let them attend the Worship of God that live by it.
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No, Piety is a common duty, binding every State, Order, and Condition of men, to a constant performance. 2. The season and age of the Church, in which this Worship was performed, makes it more exemplary;
No, Piety is a Common duty, binding every State, Order, and Condition of men, to a constant performance. 2. The season and age of the Church, in which this Worship was performed, makes it more exemplary;
uh-dx, n1 vbz dt j n1, vvg d n1, n1, cc n1 pp-f n2, p-acp dt j n1. crd dt n1 cc n1 pp-f dt n1, p-acp r-crq d n1 vbds vvn, vvz pn31 av-dc j;
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1. It was not in the time and state of Innocency before the Fall, but, it was after man-kind had sinned;
1. It was not in the time and state of Innocency before the Fallen, but, it was After mankind had sinned;
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and that's one Condition. 2. It was after Christ, and his Gospel was promised, and preached to man-kind;
and that's one Condition. 2. It was After christ, and his Gospel was promised, and preached to mankind;
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and so, for the substance, this Worship was Evangelical, and instructs us Christians;
and so, for the substance, this Worship was Evangelical, and instructs us Christians;
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and, 3. As it was after the Fall, so it was before the Law of Moses, not meerly Ritual,
and, 3. As it was After the Fallen, so it was before the Law of Moses, not merely Ritual,
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and Ceremonial, and peculiar to one people, but practised under the Law of Nature, undertaken by these two Patriarchs;
and Ceremonial, and peculiar to one people, but practised under the Law of Nature, undertaken by these two Patriarchs;
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and so may serve for a direction to all mankind after them. 3. This Story, 'tis the more memorable,
and so may serve for a direction to all mankind After them. 3. This Story, it's the more memorable,
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and worthy of our consideration, as carrying with it an intimation of three things observable. 1. This Story shews us, Antiquitatem Ecclesiae, the venerable antiquity, and old-age of the Church, and Worship of God.
and worthy of our consideration, as carrying with it an intimation of three things observable. 1. This Story shows us, Antiquitatem Ecclesiae, the venerable antiquity, and Old age of the Church, and Worship of God.
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It appears by this story, that Religion is no late upstart invention, set up in world by some politick men, to keep people in awe (as Atheists judg of it).
It appears by this story, that Religion is no late upstart invention, Set up in world by Some politic men, to keep people in awe (as Atheists judge of it).
pn31 vvz p-acp d n1, cst n1 vbz dx j n1 n1, vvn a-acp p-acp n1 p-acp d j n2, pc-acp vvi n1 p-acp n1 (c-acp n2 vvb pp-f pn31).
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We cannot say of it, Tempus erat, quando non erat; From the beginning it was not so.
We cannot say of it, Tempus erat, quando non erat; From the beginning it was not so.
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No, the Church is as old as the World. Religion is of the same date, and standing with the Creation.
No, the Church is as old as the World. Religion is of the same date, and standing with the Creation.
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God imprinted the sense of Religion into the heart of Adam, and this print was not fully defaced by his fall.
God imprinted the sense of Religion into the heart of Adam, and this print was not Fully defaced by his fallen.
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And God renewed, and restored it soon again, established a Church presently, instituted a Religion, and Worship of himself.
And God renewed, and restored it soon again, established a Church presently, instituted a Religion, and Worship of himself.
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Of all other sins, Atheism is of a later-birth.
Of all other Sins, Atheism is of a later-birth.
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We read of Lust, and Cruelty, and Bloud-shed, soon after the Creation, but not of Atheism.
We read of Lust, and Cruelty, and Bloodshed, soon After the Creation, but not of Atheism.
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The Devil could not so soon quench the knowledge of God out of the minds of men. No; Creation, and Religion;
The devil could not so soon quench the knowledge of God out of the minds of men. No; Creation, and Religion;
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the World, and the Church, are both Twins of the same continuance. And the one was the end of the other.
the World, and the Church, Are both Twins of the same Continuance. And the one was the end of the other.
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God made the world, not only for us to live, and labour in, but to worship and adore him in it.
God made the world, not only for us to live, and labour in, but to worship and adore him in it.
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The world was not onely intended to be NONLATINALPHABET, but NONLATINALPHABET, not a Work-house onely, but an House of Prayer. That's the first thing observable.
The world was not only intended to be, but, not a Workhouse only, but an House of Prayer. That's the First thing observable.
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2. This Story shews us, Mixturam Ecclesiae; the mixed temper and composition of the Church, even from the beginning.
2. This Story shows us, Mixturam Ecclesiae; the mixed temper and composition of the Church, even from the beginning.
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Cain, and Abel are here the Church Representative.Cain, and Abel Are Here the Church Representative.
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And who were they? Indeed, both worshippers of God in outward profession, but yet Cain was a false-hearted, unfound, hypocritical man, a wicked ungodly man under the mask of Religion.
And who were they? Indeed, both worshippers of God in outward profession, but yet Cain was a False-hearted, unfound, hypocritical man, a wicked ungodly man under the mask of Religion.
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Observe, as there was never any time, when there was not a Church, so there was never any Church free from this mixture of good and bad;
Observe, as there was never any time, when there was not a Church, so there was never any Church free from this mixture of good and bad;
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of sound & substantial Christians, and false-hearted professors. Adhuc Arca continet Corvum, & Columbam.
of found & substantial Christians, and False-hearted professors. Adhoc Arca Continet Corvum, & Columbam.
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Aug. Ep. 145. Clean and unclean birds, the Dove and the Raven, are both in the Ark, and house of God.Aug. Epistle 145. Clean and unclean Birds, the Dove and the Raven, Are both in the Ark, and house of God.
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Those holy families of the Patriarchs, were so many Churches; the speech of S. Paul agrees to them, The Church that is in their house;
Those holy families of the Patriarchs, were so many Churches; the speech of S. Paul agrees to them, The Church that is in their house;
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yet in these holy Families, you may find this mixture of good and bad.
yet in these holy Families, you may find this mixture of good and bad.
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In Adam 's Family, there was holy Abel, and wicked Cain; in Noah 's Family, there was blessed Sem, and cursed Cham; in Abraham 's Family, there was devout Isaac, and ungodly Ishmael; in Isaac 's Family, there was religious Iacob, and profane Esau; yea, in Christ 's own Family, there was a Iudas, a Son of perdition.
In Adam is Family, there was holy Abel, and wicked Cain; in Noah is Family, there was blessed Sem, and cursed Cham; in Abraham is Family, there was devout Isaac, and ungodly Ishmael; in Isaac is Family, there was religious Iacob, and profane Esau; yea, in christ is own Family, there was a Iudas, a Son of perdition.
p-acp np1 vbz n1, pc-acp vbds j np1, cc j np1; p-acp np1 vbz n1, pc-acp vbds vvn np1, cc j-vvn n1; p-acp np1 vbz n1, pc-acp vbds j np1, cc j np1; p-acp np1 vbz n1, pc-acp vbds j np1, cc j np1; uh, p-acp np1 vbz d n1, pc-acp vbds dt np1, dt n1 pp-f n1.
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In this Net of the Church, there are fish, good, and bad, Matth. xiii. 47. In this Field of the Church, there grows Wheat,
In this Net of the Church, there Are Fish, good, and bad, Matthew xiii. 47. In this Field of the Church, there grows Wheat,
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and Tares, Matth. xiii. 38. In this Floor of the Church, there is good corn, and chaff, Matth. iii. There must be, Agri concretio, before there be, Messis discretio. Aug. We must stay till the day of purging and winnowing comes;
and Tares, Matthew xiii. 38. In this Floor of the Church, there is good corn, and chaff, Matthew iii. There must be, Agri concretio, before there be, Messis Discretion. Aug. We must stay till the day of purging and winnowing comes;
cc n2, np1 crd. crd p-acp d n1 pp-f dt n1, pc-acp vbz j n1, cc n1, np1 crd. pc-acp vmb vbi, np1 fw-la, a-acp pc-acp vbi, np1 fw-la. np1 pns12 vmb vvi p-acp dt n1 pp-f vvg cc vvg vvz;
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the day of separation shall sever the Goats from the Sheep; till then, they feed together in the same Pasture, and make up one visible Flock.
the day of separation shall sever the Goats from the Sheep; till then, they feed together in the same Pasture, and make up one visible Flock.
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Before that day come, he who would be free from the society of wicked men, must go out of the Church,
Before that day come, he who would be free from the society of wicked men, must go out of the Church,
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and out of the world too. 3. This Story shews us, Discordias Ecclesiae. It lets us see the fruits and success of quarrels,
and out of the world too. 3. This Story shows us, Discord Ecclesiae. It lets us see the fruits and success of quarrels,
cc av pp-f dt n1 av. crd d n1 vvz pno12, np1 np1. pn31 vvz pno12 vvi dt n2 cc n1 pp-f n2,
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and discontents, that arise about matters of Religion, and Worship of God. Here are two brothers, of a near and dear relation:
and discontents, that arise about matters of Religion, and Worship of God. Here Are two Brother's, of a near and dear Relation:
cc n2-jn, cst vvb p-acp n2 pp-f n1, cc n1 pp-f np1. av vbr crd n2, pp-f dt j cc j-jn n1:
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Twins they were, (as some conceive them) both of the same birth; and yet see, here a discontent arises in point of God's Worship.
Twins they were, (as Some conceive them) both of the same birth; and yet see, Here a discontent arises in point of God's Worship.
n2 pns32 vbdr, (c-acp d vvb pno32) d pp-f dt d n1; cc av vvb, av dt n-jn vvz p-acp n1 pp-f npg1 n1.
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Abel 's worship is allowed, Cains disallowed by God, and that works an alienation in Cain from his brother Abel. Yea, more then so, it works a bitter hatred and opposition, it breaks out to murther.Abel is worship is allowed, Cains disallowed by God, and that works an alienation in Cain from his brother Abel. Yea, more then so, it works a bitter hatred and opposition, it breaks out to murder.
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Difference and dissentions in matters of Religion, and Worship of God, are of all others, most outragious, and deadly.
Difference and dissensions in matters of Religion, and Worship of God, Are of all Others, most outrageous, and deadly.
n1 cc n2 p-acp n2 pp-f n1, cc n1 pp-f np1, vbr pp-f d n2-jn, av-ds j, cc j.
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If the Israelites espy an Altar erected, as they conceive, against their Altar, they arm themselves presently to make a warr with their brethren, Iosh. xxii. These quarrels will make the Father betray the Son, and the Son the Father;
If the Israelites espy an Altar erected, as they conceive, against their Altar, they arm themselves presently to make a war with their brothers, Joshua xxii. These quarrels will make the Father betray the Son, and the Son the Father;
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791
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Brother shall betray brother to death, Mark xiii. 12. O, differences in Religion, are of most dangerous consequence.
Brother shall betray brother to death, Mark xiii. 12. O, differences in Religion, Are of most dangerous consequence.
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What said Moses to Pharaoh? Shall we safice the abomination of the Egyptians, and will they not stone us? Exod. viii. 26. When one mans Religion is another mans Abomination, it will beget bitter envies,
What said Moses to Pharaoh? Shall we safice the abomination of the egyptians, and will they not stone us? Exod viii. 26. When one men Religion is Another men Abomination, it will beget bitter envies,
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and strife, and bring confusion, and every evil work, as S. Iames speaks, Chap. iii. 16.
and strife, and bring confusion, and every evil work, as S. James speaks, Chap. iii. 16.
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791
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For the words themselves, they set out unto us a solemn Service and Worship of God, performed by these two brethren, Cain, and Abel. And in it, observe these two things;
For the words themselves, they Set out unto us a solemn Service and Worship of God, performed by these two brothers, Cain, and Abel. And in it, observe these two things;
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1. Is the Performance of the Worship, Vers. 3. They both brought their Offerings to the Altar of God;
1. Is the Performance of the Worship, Vers. 3. They both brought their Offerings to the Altar of God;
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then, 2. Is the Success of this their service, and worship, what acceptance it found with God;
then, 2. Is the Success of this their service, and worship, what acceptance it found with God;
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that is expressed in vers. 4. and 5. God respected Abels sacrifice, but to Cains oblation he gave no regard.
that is expressed in vers. 4. and 5. God respected Abel's sacrifice, but to Cains oblation he gave no regard.
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First, The Performance of this Service is considerable, 1. In the circumstance of time, when it was tendered;First, The Performance of this Service is considerable, 1. In the circumstance of time, when it was tendered;
ord, dt n1 pp-f d n1 vbz j, crd p-acp dt n1 pp-f n1, c-crq pn31 vbds vvn;
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793
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that's said to be, In process of time. 2. 'Tis considerable in the substance of their Service. I.
that's said to be, In process of time. 2. It's considerable in the substance of their Service. I.
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793
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It was, In process of time. And this circumstance of time thus expressed, admits of a double construction;
It was, In process of time. And this circumstance of time thus expressed, admits of a double construction;
pn31 vbds, p-acp n1 pp-f n1. cc d n1 pp-f n1 av vvn, vvz pp-f dt j-jn n1;
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794
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1. It may be taken indefinitely. In process of time, that is, after many days, so some understand it;
1. It may be taken indefinitely. In process of time, that is, After many days, so Some understand it;
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after much time had passed over their heads, many revolutions, then they sacrificed.
After much time had passed over their Heads, many revolutions, then they sacrificed.
p-acp d n1 vhd vvn a-acp po32 n2, d n2, cs pns32 vvd.
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795
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And so it shews us, Lentum progressum Religionis; the leisurely, slow growth & progress of Religion.
And so it shows us, Lentum progressum Religion; the leisurely, slow growth & progress of Religion.
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Gods worship, and Service, comes but slowly forward in the World.
God's worship, and Service, comes but slowly forward in the World.
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The seed of Religion, sow it never so timely (as no question Adam did in his Sons) comes up very late, above all other seeds that are sowen into men.
The seed of Religion, sow it never so timely (as no question Adam did in his Sons) comes up very late, above all other seeds that Are sown into men.
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See, these two are their crafts-masters in their secular Trades and Professions;
See, these two Are their Craftsmasters in their secular Trades and Professions;
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796
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Abel a Shepherd, Cain an Husband-man, expert in those mysteries, but their Profession of Religion comes after many days.Abel a Shepherd, Cain an Husbandman, expert in those Mysteres, but their Profession of Religion comes After many days.
np1 dt n1, np1 dt n1, j p-acp d n2, cc-acp po32 n1 pp-f n1 vvz p-acp d n2.
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796
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The Trade of Religion is long a-learning. After our fall, man is become but an auk creature for any discipline, very unteachable;
The Trade of Religion is long a-learning. After our fallen, man is become but an auk creature for any discipline, very unteachable;
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but above all, most untoward, and dull to receive Religious instruction.
but above all, most untoward, and dull to receive Religious instruction.
cc-acp p-acp d, av-ds j, cc j pc-acp vvi j n1.
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796
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Line after line, and precept after precept, much planting, and watering, and yet but slow increase.
Line After line, and precept After precept, much planting, and watering, and yet but slow increase.
n1 p-acp n1, cc n1 p-acp n1, d vvg, cc vvg, cc av p-acp j n1.
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796
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Ye account it an unkindly year, when ye receive no more then your seed again; and that untimely, in a backward Harvest.
the account it an unkindly year, when you receive no more then your seed again; and that untimely, in a backward Harvest.
dt n1 pn31 dt j-u n1, c-crq pn22 vvb av-dx av-dc cs po22 n1 av; cc cst av-j, p-acp dt j n1.
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796
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It were well with us, if we could see our seed again.
It were well with us, if we could see our seed again.
pn31 vbdr av p-acp pno12, cs pns12 vmd vvi po12 n1 av.
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796
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Thick sown, and thin come up, argues a bad soil, and it is near unto cursing, as the Apostle speaks.Thick sown, and thin come up, argues a bad soil, and it is near unto cursing, as the Apostle speaks.
av-j vvn, cc j vvb a-acp, vvz dt j n1, cc pn31 vbz av-j p-acp vvg, c-acp dt n1 vvz.
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796
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He who sets himself to gain men to Religion, is like him who goes to make a fire of green wood;
He who sets himself to gain men to Religion, is like him who Goes to make a fire of green wood;
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(27) sermon (DIV1)
796
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much a-do there is, to make it take fire, and it is soon out again.
much ado there is, to make it take fire, and it is soon out again.
d j pc-acp vbz, pc-acp vvi pn31 vvi n1, cc pn31 vbz av av av.
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796
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How may God justly expostulate with us, that He is last served, who should have the precedencie? Where is thy morning-Sacrifice? Nay, where is thine evening-Sacrifice? In matters of Religion,
How may God justly expostulate with us, that He is last served, who should have the precedency? Where is thy morning-Sacrifice? Nay, where is thine evening-Sacrifice? In matters of Religion,
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796
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how are ye children in understanding? whereas in matters of the world, ye are men of a ripe age.
how Are you children in understanding? whereas in matters of the world, you Are men of a ripe age.
q-crq vbr pn22 n2 p-acp n1? cs p-acp n2 pp-f dt n1, pn22 vbr n2 pp-f dt j n1.
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796
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That's the first construction. 2. In process of time; take it word for word, 'tis, At the end of days.
That's the First construction. 2. In process of time; take it word for word, it's, At the end of days.
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796
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And so it imports a more definite, and determinate circumstance of time; At the end of days, that is, at the just revolution of days;
And so it imports a more definite, and determinate circumstance of time; At the end of days, that is, At the just revolution of days;
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796
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at the end of the year. So 1 Sam. ii. 9. The sacrifice of days was the yearly Sacrifice.
At the end of the year. So 1 Sam. ii. 9. The sacrifice of days was the yearly Sacrifice.
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796
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And so it betokens a set solemn time, appointed, and appropriated to the Worship of God by publick Sacrifice;
And so it betokens a Set solemn time, appointed, and appropriated to the Worship of God by public Sacrifice;
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796
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and it was at the years end; and that, by the best computation, and most natural, was at the end of Harvest.
and it was At the Years end; and that, by the best computation, and most natural, was At the end of Harvest.
cc pn31 vbds p-acp dt n2 vvb; cc cst, p-acp dt js n1, cc av-ds j, vbds p-acp dt n1 pp-f n1.
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796
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That was the beginning of the year by the civil computation, as being, most likely, the beginning of the world.
That was the beginning of the year by the civil computation, as being, most likely, the beginning of the world.
cst vbds dt n-vvg pp-f dt n1 p-acp dt j n1, c-acp vbg, av-ds j, dt n1 pp-f dt n1.
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796
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The world was created in Autumn, when the fruits of the Earth were ripe, and mature.
The world was created in Autumn, when the fruits of the Earth were ripe, and mature.
dt n1 vbds vvn p-acp n1, c-crq dt n2 pp-f dt n1 vbdr j, cc j.
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796
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This was the time, in all probability, when these men sacrificed. Sett, solemn times for the Worship of God, are of ancient, and usefull appointment;
This was the time, in all probability, when these men sacrificed. Set, solemn times for the Worship of God, Are of ancient, and useful appointment;
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796
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especially this Sacrifice of the seventh Moneth, was in most solemn manner to be performed to God, with thanks for his blessings, having gathered in their fruits.
especially this Sacrifice of the seventh Monn, was in most solemn manner to be performed to God, with thanks for his blessings, having gathered in their fruits.
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797
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'Tis here practised by Cain, and Abel. It was after, commanded by God, Exod. xxiii. 16. The feast of Harvest, the first-fruits of thy labours, which thou hast sown in the field,
It's Here practised by Cain, and Abel. It was After, commanded by God, Exod xxiii. 16. The feast of Harvest, the Firstfruits of thy labours, which thou hast sown in the field,
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and the feast of In-gathering, which is at the end of the year, when thou hast gathered in thy labours out of the field.
and the feast of Ingathering, which is At the end of the year, when thou hast gathered in thy labours out of the field.
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— then thou shalt appear before the Lord with a Sacrifice. — then thou shalt appear before the Lord with a Sacrifice.
— cs pns21 vm2 vvi p-acp dt n1 p-acp dt n1.
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And this Law was so strict, that men might not taste of their fruits, till this Service was performed.
And this Law was so strict, that men might not taste of their fruits, till this Service was performed.
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797
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Lev. xxiii. 14. Ye shall neither eat bread, nor parched corn, nor green ears, untill the same day that ye have brought an Offering unto your God. Lev. xxiii. 14. You shall neither eat bred, nor parched corn, nor green ears, until the same day that you have brought an Offering unto your God.
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797
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God will be first served, and our recognition-Sacrifice, the tribute and homage we owe him, must be performed, ere we put forth our hand to taste of his blessings.
God will be First served, and our recognition-Sacrifice, the tribute and homage we owe him, must be performed, ere we put forth our hand to taste of his blessings.
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797
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God justly challenges this at our hands, as being our great Land-lord;
God justly challenges this At our hands, as being our great Landlord;
np1 av-j vvz d p-acp po12 n2, c-acp vbg po12 j n1;
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798
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we are but his Tenants, Levit. xxv. 23. There ye may see our Tenure of what we possess.
we Are but his Tenants, Levit. xxv. 23. There you may see our Tenure of what we possess.
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798
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The land is mine, saith God, Ye are but strangers, and sojourners with me. The land is mine, Says God, You Are but Strangers, and sojourners with me.
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798
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How well doth it become us, to present our selves, and tender our Sacrifice of thanks to our God? This Service was not meerly Judaical, appointed onely by Moses; the very Heathens pitch'd upon this practise.
How well does it become us, to present our selves, and tender our Sacrifice of thanks to our God? This Service was not merely Judaical, appointed only by Moses; the very heathens pitched upon this practice.
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(27) sermon (DIV1)
798
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They had their NONLATINALPHABET, and their Cerealia festa post fruges comportat• … s. Aristotle speaks of it, that after Harvest they offered up a solemn Sacrifice.
They had their, and their Cerealia festa post Fruges comportat• … s. Aristotle speaks of it, that After Harvest they offered up a solemn Sacrifice.
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798
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And the great Lawgiver of Religion amongst the Romans, Numa, strictly forbad any to taste of new corn,
And the great Lawgiver of Religion among the Roman, Numa, strictly forbade any to taste of new corn,
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798
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or wine, till the Sacrifice was past, and the Priest had received Gods appointed portion.
or wine, till the Sacrifice was passed, and the Priest had received God's appointed portion.
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798
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'Tis a shame for us Christians, to be so backward in this Service, and to suffer Gentiles,
It's a shame for us Christians, to be so backward in this Service, and to suffer Gentiles,
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(27) sermon (DIV1)
798
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and Pagans to outgo and exceed us. So much for the circumstance of time. Come we now,
and Pagans to outgo and exceed us. So much for the circumstance of time. Come we now,
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798
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II. To the Substance of this Service, and religious performance.
II To the Substance of this Service, and religious performance.
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And of it, we may take a double consideration. 1. Let us look upon this Service and Sacrifice of these two men in common;
And of it, we may take a double consideration. 1. Let us look upon this Service and Sacrifice of these two men in Common;
cc pp-f pn31, pns12 vmb vvi dt j-jn n1. crd vvb pno12 vvi p-acp d n1 cc n1 pp-f d crd n2 p-acp j;
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and then 2. We shall see the difference 'twixt them in the second part of the Text, in the success,
and then 2. We shall see the difference betwixt them in the second part of the Text, in the success,
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and acceptance God gave to them.
and acceptance God gave to them.
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This Service, and Worship of Cain, and Abel, look upon them both together, they agree in these five Particulars, to be noted in them. 1. It was Personalis cultus; each of them in his own Person performs this Service, and Worship to God;
This Service, and Worship of Cain, and Abel, look upon them both together, they agree in these five Particulars, to be noted in them. 1. It was Personalis cultus; each of them in his own Person performs this Service, and Worship to God;
d n1, cc n1 pp-f np1, cc np1, vvb p-acp pno32 d av, pns32 vvb p-acp d crd n2-j, pc-acp vbi vvn p-acp pno32. crd pn31 vbds np1 fw-la; d pp-f pno32 p-acp po31 d n1 vvz d n1, cc n1 p-acp np1;
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Cain hath his Offering, and Abel hath his. Here is one observable point of Religion, and take notice of it;Cain hath his Offering, and Abel hath his. Here is one observable point of Religion, and take notice of it;
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the performance of religious Worship to God, is a duty that binds every man in person.
the performance of religious Worship to God, is a duty that binds every man in person.
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801
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These men, they put it not off to their father Adam, they rest not in any other mans devotion,
These men, they put it not off to their father Adam, they rest not in any other men devotion,
np1 n2, pns32 vvd pn31 xx a-acp p-acp po32 n1 np1, pns32 vvb xx p-acp d j-jn ng1 n1,
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801
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but they take themselves bound personally to appear before God, and worship him. No man can worship God by a proxie.
but they take themselves bound personally to appear before God, and worship him. No man can worship God by a proxy.
cc-acp pns32 vvb px32 vvb av-j pc-acp vvi p-acp np1, cc vvb pno31. dx n1 vmb vvi np1 p-acp dt n1.
(27) sermon (DIV1)
801
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He who will serve God by a proxie, must look to go to heaven by a deputy.
He who will serve God by a proxy, must look to go to heaven by a deputy.
pns31 r-crq vmb vvi np1 p-acp dt n1, vmb vvi pc-acp vvi p-acp n1 p-acp dt n1.
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801
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No, the duty of Piety binds every soul. As David saith, No man can make an atonement to God for his brother.
No, the duty of Piety binds every soul. As David Says, No man can make an atonement to God for his brother.
uh-dx, dt n1 pp-f n1 vvz d n1. p-acp np1 vvz, dx n1 vmb vvi dt n1 p-acp np1 p-acp po31 n1.
(27) sermon (DIV1)
801
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We can neither buy, nor borrow this oyl of our brethren; we must all have it ready in our own vessels.
We can neither buy, nor borrow this oil of our brothers; we must all have it ready in our own vessels.
pns12 vmb av-dx vvi, ccx vvi d n1 pp-f po12 n2; pns12 vmb av-d vhb pn31 j p-acp po12 d n2.
(27) sermon (DIV1)
801
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Thus Moses answers Pharaoh, We will go with our young, and with our old, not an hoof must be left behind.
Thus Moses answers Pharaoh, We will go with our young, and with our old, not an hoof must be left behind.
av np1 vvz np1, pns12 vmb vvi p-acp po12 j, cc p-acp po12 j, xx dt n1 vmb vbi vvn a-acp.
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801
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That soul that neglects to keep the Passover, must be cut off from Gods people.
That soul that neglects to keep the Passover, must be Cut off from God's people.
cst n1 cst vvz pc-acp vvi dt np1, vmb vbi vvn a-acp p-acp ng1 n1.
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801
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So strict was the Law for the Worship of God, Exod. xxxiv. 23. every man must appear before God, to perform this Worship.
So strict was the Law for the Worship of God, Exod xxxiv. 23. every man must appear before God, to perform this Worship.
av j vbds dt n1 p-acp dt n1 pp-f np1, np1 crd. crd d n1 vmb vvi p-acp np1, pc-acp vvi d n1.
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801
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Every soul, from a Moneth, and upward, were to offer to the Lord, in token of their redemption, Numb. xviii. 16. If any man can exempt himself from being Gods vassal,
Every soul, from a Monn, and upward, were to offer to the Lord, in token of their redemption, Numb. xviii. 16. If any man can exempt himself from being God's vassal,
np1 n1, p-acp dt n1, cc av-j, vbdr pc-acp vvi p-acp dt n1, p-acp n1 pp-f po32 n1, j. crd. crd cs d n1 vmb vvi px31 p-acp vbg npg1 n1,
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801
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and liege-man by Creation, he may deny his homage.
and liegeman by Creation, he may deny his homage.
cc n1 p-acp n1, pns31 vmb vvi po31 n1.
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801
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If any can plead his innocency, that he stands not in need of redemption, he may neglect his atonement by Sacrifice.
If any can plead his innocency, that he Stands not in need of redemption, he may neglect his atonement by Sacrifice.
cs d vmb vvi po31 n1, cst pns31 vvz xx p-acp n1 pp-f n1, pns31 vmb vvi po31 n1 p-acp n1.
(27) sermon (DIV1)
801
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If any man can say, he stands not in need of a daily supply of blessings, he may give over his daily prayers.
If any man can say, he Stands not in need of a daily supply of blessings, he may give over his daily Prayers.
cs d n1 vmb vvi, pns31 vvz xx p-acp n1 pp-f dt j n1 pp-f n2, pns31 vmb vvi p-acp po31 j n2.
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801
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If any man can alledge he owes nothing to God, that God hath not been aforehand with him, in mercy and goodness, he may omit his service of thankfulness.
If any man can allege he owes nothing to God, that God hath not been aforehand with him, in mercy and Goodness, he may omit his service of thankfulness.
cs d n1 vmb vvi pns31 vvz pix p-acp np1, cst np1 vhz xx vbn av p-acp pno31, p-acp n1 cc n1, pns31 vmb vvi po31 n1 pp-f n1.
(27) sermon (DIV1)
801
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2. A second thing observable in this joynt-worship of Cain and Abel, is Rectitudo cultus; 'tis a true, warrantable,
2. A second thing observable in this joint-worship of Cain and Abel, is Rectitudo cultus; it's a true, warrantable,
crd dt ord n1 j p-acp d n1 pp-f np1 cc np1, vbz fw-la fw-la; pn31|vbz dt j, j,
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801
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and lawful worship that was performed by them. 1. It was a worship directed and performed to the true God,
and lawful worship that was performed by them. 1. It was a worship directed and performed to the true God,
cc j n1 cst vbds vvn p-acp pno32. crd pn31 vbds dt n1 vvn cc vvn p-acp dt j np1,
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801
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an invocation of Iehovah. Not onely Abel, but Cain brought his Offering to the Lord;
an invocation of Jehovah. Not only Abel, but Cain brought his Offering to the Lord;
dt n1 pp-f np1. xx av-j np1, p-acp np1 vvd po31 vvg p-acp dt n1;
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And, 2. It was Cultus legitimus; such a worship as was prescribed, no superstitious worship invented by themselves,
And, 2. It was Cultus legitimus; such a worship as was prescribed, no superstitious worship invented by themselves,
cc, crd pn31 vbds fw-la fw-la; d dt n1 a-acp vbds vvn, dx j n1 vvn p-acp px32,
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801
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but taught by Revelation, received by Prophetical Instruction, such as we see God allowed by after-approbation.
but taught by Revelation, received by Prophetical Instruction, such as we see God allowed by after-approbation.
cc-acp vvd p-acp n1, vvn p-acp j n1, d c-acp pns12 vvb np1 vvn p-acp n1.
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801
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These brethren were not like Aaron 's sons, Nadab and Abihu, they offer no strange fire to God,
These brothers were not like Aaron is Sons, Nadab and Abihu, they offer no strange fire to God,
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801
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but proceed by rule and direction.
but proceed by Rule and direction.
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801
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This way of worship, Abel learn'd it from Adam. Adam, he was taught it of God,
This Way of worship, Abel learned it from Adam. Adam, he was taught it of God,
d n1 pp-f n1, np1 vvd pn31 p-acp np1. np1, pns31 vbds vvn pn31 pp-f np1,
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801
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and taught it his children, saith Pererius. Inventions of Gods Worship are but Superstitions. That God is to be worshipped, even Nature teaches us;
and taught it his children, Says Pererius. Inventions of God's Worship Are but Superstitions. That God is to be worshipped, even Nature Teaches us;
cc vvd pn31 po31 n2, vvz np1. n2 pp-f npg1 n1 vbr p-acp n2. cst np1 vbz pc-acp vbi vvn, av n1 vvz pno12;
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801
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but how he is to be worshipped, He alone must direct us.
but how he is to be worshipped, He alone must Direct us.
cc-acp c-crq pns31 vbz pc-acp vbi vvn, pns31 av-j vmb vvi pno12.
(27) sermon (DIV1)
801
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As Moses said to Pharaoh, Exod. x. 26. We know not with what we must serve the Lord till we come thither, and he teach us.
As Moses said to Pharaoh, Exod x. 26. We know not with what we must serve the Lord till we come thither, and he teach us.
p-acp np1 vvd p-acp np1, np1 crd. crd pns12 vvb xx p-acp r-crq pns12 vmb vvi dt n1 c-acp pns12 vvb av, cc pns31 vvi pno12.
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801
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Indeed, the times when Cain and Abel offered, were Primitive Times, the Form of Religion was not yet degenerate and corrupted:
Indeed, the times when Cain and Abel offered, were Primitive Times, the From of Religion was not yet degenerate and corrupted:
np1, dt n2 c-crq np1 cc np1 vvn, vbdr j n2, dt n1 pp-f n1 vbds xx av j cc j-vvn:
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801
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Idolatry, and the setting up of false Gods, and false Worship, were not yet crept into the Church.
Idolatry, and the setting up of false God's, and false Worship, were not yet crept into the Church.
n1, cc dt n-vvg a-acp pp-f j n2, cc j n1, vbdr xx av vvn p-acp dt n1.
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801
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It is the dignity of true Religion, it hath the Precedency of all, before Idolatry, and Superstition.
It is the dignity of true Religion, it hath the Precedency of all, before Idolatry, and Superstition.
pn31 vbz dt n1 pp-f j n1, pn31 vhz dt n1 pp-f d, p-acp n1, cc n1.
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801
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Idolatry is a post-natus to Religion, of an after-birth.
Idolatry is a post-natus to Religion, of an afterbirth.
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801
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The Field was first sown with good Seed, the envious man came afterwards and sowed his Tares, Matth. xiii. Idolatry, it is a Super-semination. Id verum, quod prius;
The Field was First sown with good Seed, the envious man Come afterwards and sowed his Tares, Matthew xiii. Idolatry, it is a Supersemination. Id verum, quod prius;
dt n1 vbds ord vvn p-acp j n1, dt j n1 vvd av cc vvd po31 n2, np1 crd. n1, pn31 vbz dt j. fw-la fw-la, fw-la fw-la;
(27) sermon (DIV1)
801
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id falsum & adulterinum, quod posterius, Tertul. True Religion hath the Birth-right, pleads Prescription before all false Worships.id falsum & Adulterinum, quod Posterior, Tertulian True Religion hath the Birthright, pleads Prescription before all false Worships.
fw-la fw-la cc fw-la, fw-la fw-la, np1 j n1 vhz dt n1, vvz n1 p-acp d j n2.
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801
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Christ in his Reformation brings the Jews back to that which was first, Abinitio non fuit sic; checks all Superstitions with this Exception, It was not so from the beginning. christ in his Reformation brings the jews back to that which was First, Abinitio non fuit sic; Checks all Superstitions with this Exception, It was not so from the beginning.
np1 p-acp po31 n1 vvz dt np2 n1 p-acp d r-crq vbds ord, fw-la fw-fr fw-la fw-la; vvz d n2 p-acp d n1, pn31 vbds xx av p-acp dt n1.
(27) sermon (DIV1)
801
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It is our Plea, Where was Invocation of Saints, and Angels, or Worship of Images? Did Moses, or Abraham, or Abel, so worship? No, it was the malice of Satan that sowed these Tares, foisted in these Corruptions.
It is our Plea, Where was Invocation of Saints, and Angels, or Worship of Images? Did Moses, or Abraham, or Abel, so worship? No, it was the malice of Satan that sowed these Tares, foisted in these Corruptions.
pn31 vbz po12 n1, c-crq vbds n1 pp-f n2, cc n2, cc n1 pp-f n2? vdd np1, cc np1, cc np1, av n1? uh-dx, pn31 vbds dt n1 pp-f np1 cst vvd d n2, vvn p-acp d n2.
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Purposely God kept Religion untainted in the beginning of the World.
Purposely God kept Religion untainted in the beginning of the World.
av-j np1 vvd n1 j p-acp dt n-vvg pp-f dt n1.
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801
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Though a deluge of other sins brake early into the World, Cruelty, and Lust, and Violent Oppression;
Though a deluge of other Sins brake early into the World, Cruelty, and Lust, and Violent Oppression;
cs dt n1 pp-f j-jn n2 vvd av-j p-acp dt n1, n1, cc n1, cc j n1;
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801
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yet Idolatry was kept out, that the very novelty of it might make it suspected.
yet Idolatry was kept out, that the very novelty of it might make it suspected.
av n1 vbds vvn av, cst dt j n1 pp-f pn31 vmd vvi pn31 vvd.
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801
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3. A third thing observable in this Worship of Cain and Abel, is Unitas Cultus, their joynt brotherly consent and unity in their worship of God.
3. A third thing observable in this Worship of Cain and Abel, is Unitas Cultus, their joint brotherly consent and unity in their worship of God.
crd dt ord n1 j p-acp d n1 pp-f np1 cc np1, vbz fw-la fw-la, po32 j j n1 cc n1 p-acp po32 n1 pp-f np1.
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802
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As they were twins in their birth, so, as twins, they joyn hand in hand to compass Gods Altar.
As they were twins in their birth, so, as twins, they join hand in hand to compass God's Altar.
p-acp pns32 vbdr n2 p-acp po32 n1, av, c-acp n2, pns32 vvb n1 p-acp n1 pc-acp vvi npg1 n1.
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802
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We read not of an Altar that Cain erected, and another that Abel set up apart for himself;
We read not of an Altar that Cain erected, and Another that Abel Set up apart for himself;
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(27) sermon (DIV1)
802
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but as they were of the same family, and natural fraternity, so they joyn as Members of the same Church,
but as they were of the same family, and natural fraternity, so they join as Members of the same Church,
cc-acp c-acp pns32 vbdr pp-f dt d n1, cc j n1, av pns32 vvb p-acp n2 pp-f dt d n1,
(27) sermon (DIV1)
802
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as pertaining to the same Altar. The Jews conceive, it was all one place, where Adam sacrificed, and now his Sons;
as pertaining to the same Altar. The jews conceive, it was all one place, where Adam sacrificed, and now his Sons;
c-acp vvg p-acp dt d n1. dt np2 vvb, pn31 vbds d crd n1, c-crq np1 vvn, cc av po31 n2;
(27) sermon (DIV1)
802
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and after, Noah; Though they go too far when they say, it was where Abraham sacrificed Isaac; and after, David sacrificed;
and After, Noah; Though they go too Far when they say, it was where Abraham sacrificed Isaac; and After, David sacrificed;
cc a-acp, np1; cs pns32 vvb av av-j c-crq pns32 vvb, pn31 vbds c-crq np1 vvn np1; cc a-acp, np1 vvn;
(27) sermon (DIV1)
803
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and where after, Solomon built the Temple, and erected the Altar. Surely Concord in the Worship of God, 'tis most necessary and comely.
and where After, Solomon built the Temple, and erected the Altar. Surely Concord in the Worship of God, it's most necessary and comely.
cc c-crq a-acp, np1 vvd dt n1, cc vvd dt n1. np1 n1 p-acp dt n1 pp-f np1, pn31|vbz av-ds j cc j.
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803
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Without these two, Truth, and Unity, God accepts no service. Truth and Peace are the Supports of Religion.
Without these two, Truth, and Unity, God accepts no service. Truth and Peace Are the Supports of Religion.
p-acp d crd, n1, cc n1, np1 vvz dx n1. n1 cc n1 vbr dt vvz pp-f n1.
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803
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Thus S. Peter, forbidding discord, and commending to Christians domestick peace, presses this reason for it, That your prayers be not hindred, 1 Pet. iii. 7. Discord breeds Distraction in holy duties.
Thus S. Peter, forbidding discord, and commending to Christians domestic peace, presses this reason for it, That your Prayers be not hindered, 1 Pet. iii. 7. Discord breeds Distraction in holy duties.
av np1 np1, vvg n1, cc vvg p-acp np1 j-jn n1, vvz d n1 c-acp pn31, cst po22 n2 vbb xx vvn, crd np1 crd. crd n1 vvz n1 p-acp j n2.
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803
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Quarrelling and Contention, it is the bane of Devotion. See how uncomely was Aaron and Miriam 's quarrelling with Moses, Num. xii. What Disturbance did it breed in the publick affairs of the people of Israel? It hindred their Progress into the Land of Canaan, and set it back.
Quarreling and Contention, it is the bane of Devotion. See how uncomely was Aaron and Miriam is quarreling with Moses, Num. xii. What Disturbance did it breed in the public affairs of the people of Israel? It hindered their Progress into the Land of Canaan, and Set it back.
vvg cc n1, pn31 vbz dt n1 pp-f n1. vvb c-crq j vbds np1 cc np1 vbz vvg p-acp np1, np1 crd. q-crq n1 vdd pn31 vvi p-acp dt j n2 pp-f dt n1 pp-f np1? pn31 vvd po32 n1 p-acp dt n1 pp-f np1, cc vvi pn31 av.
(27) sermon (DIV1)
803
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'Tis said, the people journied not till Miriam was brought in again, and the breach made up again.
It's said, the people journeyed not till Miriam was brought in again, and the breach made up again.
pn31|vbz vvn, dt n1 vvd xx p-acp np1 vbds vvn p-acp av, cc dt n1 vvd a-acp av.
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803
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So, on the contrary, what a gracious promise doth Christ make to Prayers made in the spirit of Unity? Matth. xviii. 19. If two of you shall agree on earth, as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven.
So, on the contrary, what a gracious promise does christ make to Prayers made in the Spirit of Unity? Matthew xviii. 19. If two of you shall agree on earth, as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven.
np1, p-acp dt n-jn, r-crq dt j n1 vdz np1 vvb p-acp n2 vvn p-acp dt n1 pp-f n1? np1 crd. crd cs crd pp-f pn22 vmb vvi p-acp n1, p-acp vvg d n1 cst pns32 vmb vvi, pn31 vmb vbi vdn p-acp pno32 pp-f po11 n1 r-crq vbz p-acp n1.
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803
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These two Brothers here, they came in Unity. They had one God, one Altar, one kind of Service by Sacrifice, one Time too;
These two Brother's Here, they Come in Unity. They had one God, one Altar, one kind of Service by Sacrifice, one Time too;
d crd n2 av, pns32 vvd p-acp n1. pns32 vhd crd n1, crd n1, crd n1 pp-f n1 p-acp n1, crd n1 av;
(27) sermon (DIV1)
804
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and no doubt they came in one Affection; the grudge grew afterwards.
and no doubt they Come in one Affection; the grudge grew afterwards.
cc dx n1 pns32 vvd p-acp crd n1; dt n1 vvd av.
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804
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See with how many bonds S. Paul labours to continue Christians together in an holy Concord, Eph. iv. 5. There is one Lord, one faith, one baptism, one God and Father of all, one body, one spirit, one hope of our calling,
See with how many bonds S. Paul labours to continue Christians together in an holy Concord, Ephesians iv. 5. There is one Lord, one faith, one Baptism, one God and Father of all, one body, one Spirit, one hope of our calling,
n1 p-acp c-crq d n2 n1 np1 n2 pc-acp vvi np1 av p-acp dt j n1, np1 crd. crd pc-acp vbz crd n1, crd n1, crd n1, crd np1 cc n1 pp-f d, crd n1, crd n1, crd n1 pp-f po12 n1,
(27) sermon (DIV1)
804
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therefore keep the unity of the spirit in the bond of peace. Christians must say, We are all one mans children. Therefore keep the unity of the Spirit in the bound of peace. Christians must say, We Are all one men children.
av vvb dt n1 pp-f dt n1 p-acp dt n1 pp-f n1. np1 vmb vvi, pns12 vbr d crd ng1 n2.
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804
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Our cognizance is Love, and Unity, and Concord.
Our cognizance is Love, and Unity, and Concord.
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804
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The quarrels and contentions, that did arise amongst Christians, 'twas a great hinderance to the Conversion of the Gentiles.
The quarrels and contentions, that did arise among Christians, 'twas a great hindrance to the Conversion of the Gentiles.
dt n2 cc n2, cst vdd vvi p-acp np1, pn31|vbds dt j n1 p-acp dt n1 pp-f dt n2-j.
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804
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When they could not answer the Christians Arguments, then they objected the Contentions of Christians, that they could not agree amongst themselves.
When they could not answer the Christians Arguments, then they objected the Contentions of Christians, that they could not agree among themselves.
c-crq pns32 vmd xx vvi dt njpg2 n2, cs pns32 vvd dt n2 pp-f np1, cst pns32 vmd xx vvi p-acp px32.
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804
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Hoc est Opprobrium Gentium, saith S. Augustine, Non consentitis. The Gentiles cast that in their teeth, that there was not Concord, and Unity amongst them. That's the third.Hoc est Opprobrium Gentium, Says S. Augustine, Non consentitis. The Gentiles cast that in their teeth, that there was not Concord, and Unity among them. That's the third.
fw-la fw-la np1 fw-la, vvz n1 np1, fw-fr fw-la. dt np1 vvd cst p-acp po32 n2, cst a-acp vbds xx n1, cc n1 p-acp pno32. d|vbz dt ord.
(27) sermon (DIV1)
804
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4. A fourth thing observable in these two brethrens Worship of God, it was Cultus cum sumptu. They did not put off God with empty shews,
4. A fourth thing observable in these two Brothers' Worship of God, it was Cultus cum sumptu. They did not put off God with empty shows,
crd dt ord n1 j p-acp d crd ng2 n1 pp-f np1, pn31 vbds fw-la fw-la fw-la. pns32 vdd xx vvi p-acp np1 p-acp j vvz,
(27) sermon (DIV1)
805
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but they are at charge here in the worship of God, they can be content to be at cost in honouring of him according to their state, and condition.
but they Are At charge Here in the worship of God, they can be content to be At cost in honouring of him according to their state, and condition.
cc-acp pns32 vbr p-acp n1 av p-acp dt n1 pp-f np1, pns32 vmb vbi j pc-acp vbi p-acp n1 p-acp vvg pp-f pno31 vvg p-acp po32 n1, cc n1.
(27) sermon (DIV1)
805
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Cain, he is an husbandman, he brings of the fruit of the ground to honour God with, a Sacrifice of Corn.Cain, he is an husbandman, he brings of the fruit of the ground to honour God with, a Sacrifice of Corn.
np1, pns31 vbz dt n1, pns31 vvz pp-f dt n1 pp-f dt n1 pc-acp vvi np1 p-acp, dt n1 pp-f n1.
(27) sermon (DIV1)
805
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Abel, he is a Shepherd, he brings his Offering of the Herd and Flock. Nature it self teacheth us this Truth.Abel, he is a Shepherd, he brings his Offering of the Heard and Flock. Nature it self Teaches us this Truth.
np1, pns31 vbz dt n1, pns31 vvz po31 vvg pp-f dt n1 cc vvb. n1 pn31 n1 vvz pno12 d n1.
(27) sermon (DIV1)
805
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6510
If there be a God, then sure he must be worshipped, and that worship must be maintained, though with cost, and charges.
If there be a God, then sure he must be worshipped, and that worship must be maintained, though with cost, and charges.
cs pc-acp vbi dt np1, av av-j pns31 vmb vbi vvn, cc d n1 vmb vbi vvn, cs p-acp n1, cc n2.
(27) sermon (DIV1)
805
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'Tis a spice of Atheism, to say as Pharaoh did, Go ye your selves and worship God, but let your flocks alone;
It's a spice of Atheism, to say as Pharaoh did, Go you your selves and worship God, but let your flocks alone;
pn31|vbz dt n1 pp-f n1, pc-acp vvi p-acp np1 vdd, vvb pn22 po22 n2 cc n1 np1, cc-acp vvb po22 n2 av-j;
(27) sermon (DIV1)
805
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as S. Augustine complains of the wealthy men in his time, they would be rich at Home, but poor at Church;
as S. Augustine complains of the wealthy men in his time, they would be rich At Home, but poor At Church;
p-acp np1 np1 vvz pp-f dt j n2 p-acp po31 n1, pns32 vmd vbi j p-acp n1-an, cc-acp j p-acp n1;
(27) sermon (DIV1)
805
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they would leave their purses at home, that they might not be at charge for any Church-contribution; Leave your flocks behind you.
they would leave their purses At home, that they might not be At charge for any Church-contribution; Leave your flocks behind you.
pns32 vmd vvi po32 n2 p-acp n1-an, cst pns32 vmd xx vbi p-acp n1 p-acp d n1; vvb po22 n2 p-acp pn22.
(27) sermon (DIV1)
805
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6514
No, saith Moses, we must have them with us, Of them we must offer a sacrifice to our God.
No, Says Moses, we must have them with us, Of them we must offer a sacrifice to our God.
uh-dx, vvz np1, pns12 vmb vhi pno32 p-acp pno12, pp-f pno32 pns12 vmb vvi dt n1 p-acp po12 n1.
(27) sermon (DIV1)
805
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6515
This Solomon commands us, Honour God with thy substance, and the first-fruits of thine encrease, Prov. iii. 9. And he learnt it of his father, David; he chose to be at cost in serving of God, 2 Sam. xxiv. 24. I will not serve the Lord with that which cost me nothing.
This Solomon commands us, Honour God with thy substance, and the Firstfruits of thine increase, Curae iii. 9. And he learned it of his father, David; he chosen to be At cost in serving of God, 2 Sam. xxiv. 24. I will not serve the Lord with that which cost me nothing.
d np1 vvz pno12, vvb np1 p-acp po21 n1, cc dt n2 pp-f po21 n1, np1 crd. crd cc pns31 vvd pn31 pp-f po31 n1, np1; pns31 vvd pc-acp vbi p-acp n1 p-acp vvg pp-f np1, crd np1 crd. crd pns11 vmb xx vvi dt n1 p-acp d r-crq vvd pno11 pix.
(27) sermon (DIV1)
805
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Thus doing, we honour our God; ey, and we honour our selves, and our substance too.
Thus doing, we honour our God; ey, and we honour our selves, and our substance too.
av vdg, pns12 vvb po12 n1; uh, cc pns12 vvb po12 n2, cc po12 n1 av.
(27) sermon (DIV1)
806
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6517
The Jews knew how to prevail with Christ, for the good Centurion; He loves our Nation, nay he loves our Religion, and hath built us a Synagogue.
The jews knew how to prevail with christ, for the good Centurion; He loves our nation, nay he loves our Religion, and hath built us a Synagogue.
dt np2 vvd c-crq pc-acp vvi p-acp np1, p-acp dt j n1; pns31 vvz po12 n1, uh-x pns31 vvz po12 n1, cc vhz vvn pno12 dt n1.
(27) sermon (DIV1)
806
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6518
As Origen discoursing of the liberal Contribution for the erecting of the Tabernacle, Quam gloriosum erit? saith he;
As Origen discoursing of the liberal Contribution for the erecting of the Tabernacle, Quam Gloriosum erit? Says he;
p-acp np1 vvg pp-f dt j n1 p-acp dt vvg pp-f dt n1, fw-la fw-la fw-la? vvz pns31;
(27) sermon (DIV1)
806
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6519
How great an honour is it, that it shall be said, This mans Gold made the Ark? This mans Silver made the Pillars and Sockets for them? This mans Wealth furnisht the Tabernacle? And it is also an honour to our wealth to be thus employed.
How great an honour is it, that it shall be said, This men Gold made the Ark? This men Silver made the Pillars and Sockets for them? This men Wealth furnished the Tabernacle? And it is also an honour to our wealth to be thus employed.
c-crq j dt n1 vbz pn31, cst pn31 vmb vbi vvn, d ng1 n1 vvd dt n1? d ng1 n1 vvd dt n2 cc n2 p-acp pno32? d ng1 n1 vvn dt n1? cc pn31 vbz av dt n1 p-acp po12 n1 pc-acp vbi av vvn.
(27) sermon (DIV1)
806
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As Protarchus in Aristotle said, Those stones were happy stones of which Altars were made.
As Protarchus in Aristotle said, Those stones were happy stones of which Altars were made.
p-acp np1 p-acp np1 vvd, d n2 vbdr j n2 pp-f r-crq n2 vbdr vvn.
(27) sermon (DIV1)
806
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6521
Sure, 'tis an happy employment of what God gives to us, that we give something of it again to God to maintain his Worship.
Sure, it's an happy employment of what God gives to us, that we give something of it again to God to maintain his Worship.
j, pn31|vbz dt j n1 pp-f r-crq np1 vvz p-acp pno12, cst pns12 vvb pi pp-f pn31 av p-acp np1 pc-acp vvi po31 n1.
(27) sermon (DIV1)
806
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Superstition spares for no cost, and shall Religion be closehanded? The Jews that lavish'd out their gold Ear-rings,
Superstition spares for no cost, and shall Religion be closehanded? The jews that lavished out their gold Earrings,
n1 vvz p-acp dx n1, cc vmb n1 vbi j? dt np2 cst vvd av po32 n1 n2,
(27) sermon (DIV1)
807
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and Jewels, to make the Golden Calf, were afterwards as forward to contribute their gold and silver for the Ark and Tabernacle.
and Jewels, to make the Golden Calf, were afterwards as forward to contribute their gold and silver for the Ark and Tabernacle.
cc n2, pc-acp vvi dt j n1, vbdr av c-acp av-j pc-acp vvi po32 n1 cc n1 p-acp dt n1 cc np1.
(27) sermon (DIV1)
807
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Our Christian Worship, it is more spiritual then that of the Jews, but that discharges us not of this duty.
Our Christian Worship, it is more spiritual then that of the jews, but that discharges us not of this duty.
np1 njp n1, pn31 vbz av-dc j cs d pp-f dt np2, cc-acp cst vvz pno12 xx pp-f d n1.
(27) sermon (DIV1)
807
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6525
God's House, his Ministers, the Provision for his Worship, they must be supported, and honourably supplied.
God's House, his Ministers, the Provision for his Worship, they must be supported, and honourably supplied.
npg1 n1, po31 n2, dt n1 p-acp po31 n1, pns32 vmb vbi vvn, cc av-j vvn.
(27) sermon (DIV1)
807
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This is strange doctrine to the world. We count nothing too mean, too homely for the Service of God.
This is strange Doctrine to the world. We count nothing too mean, too homely for the Service of God.
d vbz j n1 p-acp dt n1. pns12 vvb pix av j, av j c-acp dt n1 pp-f np1.
(27) sermon (DIV1)
808
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6527
If we remove the Ark, put it in a Cart; if we give place to it, lodge it in a Cottage.
If we remove the Ark, put it in a Cart; if we give place to it, lodge it in a Cottage.
cs pns12 vvb dt n1, vvb pn31 p-acp dt n1; cs pns12 vvb n1 p-acp pn31, vvb pn31 p-acp dt n1.
(27) sermon (DIV1)
808
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6528
That Religion is best, we think, that is best-cheap.
That Religion is best, we think, that is best-cheap.
cst n1 vbz js, pns12 vvb, cst vbz j.
(27) sermon (DIV1)
808
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6529
5. A fifth thing observable is, that it was Cultus per sacrificium, a publick worship by solemn Sacrifice, a consuming,
5. A fifth thing observable is, that it was Cultus per Sacrificium, a public worship by solemn Sacrifice, a consuming,
crd dt ord n1 j vbz, cst pn31 vbds fw-la fw-la fw-la, dt j n1 p-acp j n1, dt j-vvg,
(27) sermon (DIV1)
808
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6530
and burning upon Gods Altar their Gifts and Oblations.
and burning upon God's Altar their Gifts and Oblations.
cc vvg p-acp ng1 n1 po32 n2 cc n2.
(27) sermon (DIV1)
808
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6531
Burnt-Offering and Sacrifice, was the most awful, and solemn Worship, the Church offered up to God before Christ. Moses gives Rules and Canons for this Service.
Burnt-offering and Sacrifice, was the most awful, and solemn Worship, the Church offered up to God before christ. Moses gives Rules and Canonas for this Service.
j cc n1, vbds dt av-ds j, cc j n1, dt n1 vvd a-acp p-acp np1 p-acp np1. np1 vvz n2 cc n2 p-acp d n1.
(27) sermon (DIV1)
808
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6532
Nay, as Christ saith of Circumcision, we may say of Sacrifice, It was not of Moses, but of the Fathers;
Nay, as christ Says of Circumcision, we may say of Sacrifice, It was not of Moses, but of the Father's;
uh-x, c-acp np1 vvz pp-f n1, pns12 vmb vvi pp-f n1, pn31 vbds xx pp-f np1, cc-acp pp-f dt n2;
(27) sermon (DIV1)
808
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6533
all from Adam, and downwards, Abel, Noah, Abraham, and the rest of the Patriarchs, abounded in this Service.
all from Adam, and downwards, Abel, Noah, Abraham, and the rest of the Patriarchs, abounded in this Service.
d p-acp np1, cc av-j, np1, np1, np1, cc dt n1 pp-f dt n2, vvn p-acp d n1.
(27) sermon (DIV1)
808
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And it carries with it these significations. 1. It was a real Recognition and acknowledgment of Gods Soveraign Dominion,
And it carries with it these significations. 1. It was a real Recognition and acknowledgment of God's Sovereign Dominion,
cc pn31 vvz p-acp pn31 d n2. crd pn31 vbds dt j n1 cc n1 pp-f n2 j-jn n1,
(27) sermon (DIV1)
808
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and of their Dependency and Subjection to him. Mittite agnum dominatori terr• …;
and of their Dependency and Subjection to him. Mittite Agnum dominatori terr• …;
cc pp-f po32 n1 cc n1 p-acp pno31. np1 fw-la fw-mi n1 …;
(27) sermon (DIV1)
808
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6536
Isai. xvi. 7. Se• … d ye a lamb to the Ruler of the land, as a Sacrifice of Homage and Subjection. 2. It was a sad Remembrance and acknowledgment of sin,Isaiah xvi. 7. Se• … worser you a lamb to the Ruler of the land, as a Sacrifice of Homage and Subjection. 2. It was a sad Remembrance and acknowledgment of since,
np1 crd. crd np1 … sy pn22 dt n1 p-acp dt n1 pp-f dt n1, p-acp dt n1 pp-f n1 cc n1. crd pn31 vbds dt j n1 cc n1 pp-f n1,
(27) sermon (DIV1)
808
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and of the due debt, and just desert of death by sin.
and of the due debt, and just desert of death by since.
cc pp-f dt j-jn n1, cc j n1 pp-f n1 p-acp n1.
(27) sermon (DIV1)
808
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The slaying of the Sacrifice was a confession, that they deserved death and destruction. 3. It was a Protestation,
The slaying of the Sacrifice was a Confessi, that they deserved death and destruction. 3. It was a Protestation,
dt vvg pp-f dt n1 vbds dt n1, cst pns32 vvd n1 cc n1. crd pn31 vbds dt n1,
(27) sermon (DIV1)
808
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and Profession of their faith in Christ, the great Atonement to be offered for them, the true Lamb of God, the great whole burnt-Offering to satisfie for sin. 4. They were Testimonies and Professions of humble thankfulness for mercies received.
and Profession of their faith in christ, the great Atonement to be offered for them, the true Lamb of God, the great Whole Burnt-offering to satisfy for since. 4. They were Testimonies and Professions of humble thankfulness for Mercies received.
cc n1 pp-f po32 n1 p-acp np1, dt j n1 pc-acp vbi vvn p-acp pno32, dt j n1 pp-f np1, dt j j-jn j pc-acp vvi p-acp n1. crd pns32 vbdr n2 cc n2 pp-f j n1 p-acp n2 vvn.
(27) sermon (DIV1)
808
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6540
But then the Inquiry must be, Where is our Christian-Sacrifice? Have not Christians something to offer, and sacrifice to God?
But then the Inquiry must be, Where is our Christian-Sacrifice? Have not Christians something to offer, and sacrifice to God?
p-acp av dt n1 vmb vbi, q-crq vbz po12 n1? vhb xx njpg2 pi pc-acp vvi, cc vvi p-acp np1?
(27) sermon (DIV1)
809
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6541
I answer, These carnal and external Sacrifices of Beasts, belong all to the Law of Ceremonies,
I answer, These carnal and external Sacrifices of Beasts, belong all to the Law of Ceremonies,
pns11 vvb, d j cc j n2 pp-f n2, vvb d p-acp dt n1 pp-f n2,
(27) sermon (DIV1)
810
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and so cease now, and are out of date. Christ hath put an end to them.
and so cease now, and Are out of date. christ hath put an end to them.
cc av vvb av, cc vbr av pp-f n1. np1 vhz vvn dt n1 p-acp pno32.
(27) sermon (DIV1)
810
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6543
The Salt that did season their Sacrifices was Gods Institution, now they want that Salt, and so they corrupt and putrefy.
The Salt that did season their Sacrifices was God's Institution, now they want that Salt, and so they corrupt and putrefy.
dt n1 cst vdd vvi po32 n2 vbds npg1 n1, av pns32 vvb cst n1, cc av pns32 vvb cc vvi.
(27) sermon (DIV1)
810
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The Mannah that was kept longer then Gods appointment, bred worms, and corrupted; such now are all Jewish Sacrifices.
The Manna that was kept longer then God's appointment, bred worms, and corrupted; such now Are all Jewish Sacrifices.
dt np1 cst vbds vvn av-jc cs npg1 n1, vvn n2, cc vvn; d av vbr d jp n2.
(27) sermon (DIV1)
810
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6545
Now they are no sweet savour, but a loathsome stench in the nostrils of God. But then, have Christians no Sacrifice? Yes verily.
Now they Are no sweet savour, but a loathsome stench in the nostrils of God. But then, have Christians no Sacrifice? Yes verily.
av pns32 vbr dx j n1, cc-acp dt j n1 p-acp dt n2 pp-f np1. p-acp av, vhb njpg2 dx n1? uh av-j.
(27) sermon (DIV1)
810
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The summe and substance of those Sacrifices is compleat in Christ. He is the onely Priest,
The sum and substance of those Sacrifices is complete in christ. He is the only Priest,
dt n1 cc n1 pp-f d n2 vbz j p-acp np1. pns31 vbz dt j n1,
(27) sermon (DIV1)
812
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and Sacrifice of the New Testament. He offered up himself once for all;
and Sacrifice of the New Testament. He offered up himself once for all;
cc n1 pp-f dt j n1. pns31 vvd a-acp px31 a-acp p-acp d;
(27) sermon (DIV1)
812
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He gave himself as an Offering, and a Sacrifice to God for a sweet-smelling savour, Eph. v. 2. A Sacrifice of that efficacy, that it need not be offered often;
He gave himself as an Offering, and a Sacrifice to God for a sweet-smelling savour, Ephesians v. 2. A Sacrifice of that efficacy, that it need not be offered often;
pns31 vvd px31 p-acp dt vvg, cc dt n1 p-acp np1 p-acp dt j vvb, np1 n1 crd dt n1 pp-f d n1, cst pn31 vvb xx vbi vvn av;
(27) sermon (DIV1)
812
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it was once offered, and is for ever effectual. S. Chrysostom compares the Jewish Sacrifices to weak Plaisters, that must be often renewed.
it was once offered, and is for ever effectual. S. Chrysostom compares the Jewish Sacrifices to weak Plasters, that must be often renewed.
pn31 vbds a-acp vvn, cc vbz p-acp av j. np1 np1 vvz dt jp n2 p-acp j n2, cst vmb vbi av vvn.
(27) sermon (DIV1)
812
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Christs bloud was like a Soveraign plaister, Semel impositum, semper sanat; once applied, it perfectly cures us.Christ blood was like a Sovereign plaster, Semel impositum, semper Sanat; once applied, it perfectly cures us.
npg1 n1 vbds av-j dt j-jn n1, fw-la fw-la, fw-la n1; a-acp vvn, pn31 av-j vvz pno12.
(27) sermon (DIV1)
812
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But yet, though we have now no proper Sacrifice external, and bodily, yet we have still our Evangelical and spiritual Sacrifices.
But yet, though we have now no proper Sacrifice external, and bodily, yet we have still our Evangelical and spiritual Sacrifices.
p-acp av, cs pns12 vhb av dx j n1 j, cc j, av pns12 vhb av po12 np1 cc j n2.
(27) sermon (DIV1)
813
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For, besides that every good work, and holy action, done for the honour of God, is a Christian Sacrifice;
For, beside that every good work, and holy actium, done for the honour of God, is a Christian Sacrifice;
p-acp, p-acp cst d j n1, cc j n1, vdn p-acp dt n1 pp-f np1, vbz dt njp n1;
(27) sermon (DIV1)
813
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Feci Deo, as David speaks, makes it a Sacrifice. As S. Augustine speaks, Opus bonum ▪ quod fit ut sancta societate inhaereamus Deo; Feci God, as David speaks, makes it a Sacrifice. As S. Augustine speaks, Opus bonum ▪ quod fit ut sancta Societate inhaereamus God;
fw-fr fw-la, p-acp np1 vvz, vvz pn31 dt n1. p-acp np1 np1 vvz, fw-la fw-la ▪ fw-la n1 fw-la fw-la vvi fw-la fw-la;
(27) sermon (DIV1)
813
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Any good work that may joyn us to God, and commend us to his acceptation, that's a Sacrifice.
Any good work that may join us to God, and commend us to his acceptation, that's a Sacrifice.
d j n1 cst vmb vvi pno12 p-acp np1, cc vvb pno12 p-acp po31 n1, d|vbz dt n1.
(27) sermon (DIV1)
813
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Besides that, a Christian offers up to God a fourfold Sacrifice: 1. Sacrificium cordis contriti; The Sacrifice of a Contrite heart, in the practice of Repentance.
Beside that, a Christian offers up to God a fourfold Sacrifice: 1. Sacrificium Cordis Contrite; The Sacrifice of a Contrite heart, in the practice of Repentance.
p-acp d, dt njp vvz a-acp p-acp np1 dt j n1: crd fw-la fw-la fw-la; dt n1 pp-f dt j n1, p-acp dt n1 pp-f n1.
(27) sermon (DIV1)
814
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Thus S. Paul calls the Repentance and Conversion of the Gentiles, The Offering up of the Gentiles, or the sacrificing of them.
Thus S. Paul calls the Repentance and Conversion of the Gentiles, The Offering up of the Gentiles, or the sacrificing of them.
av np1 np1 vvz dt n1 cc n1 pp-f dt n2-j, dt vvg a-acp pp-f dt n2-j, cc dt vvg pp-f pno32.
(27) sermon (DIV1)
814
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And David acknowledgeth, The Sacrifice of God, is a broken and contrite heart, Psal. l• ….
And David acknowledgeth, The Sacrifice of God, is a broken and contrite heart, Psalm l• ….
np1 np1 vvz, dt n1 pp-f np1, vbz dt j-vvn cc j n1, np1 n1 ….
(27) sermon (DIV1)
814
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The killing of our lusts, the mortifying of our sins, 'tis an holy, and acceptable Sacrifice and Service unto God.
The killing of our Lustiest, the mortifying of our Sins, it's an holy, and acceptable Sacrifice and Service unto God.
dt n-vvg pp-f po12 n2, dt j-vvg pp-f po12 n2, pn31|vbz dt j, cc j n1 cc n1 p-acp np1.
(27) sermon (DIV1)
814
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A Christian hath, 2. Sacrificium cordis devoti; the Sacrifice of a devout heart; that's the Sacrifice of Prayer;
A Christian hath, 2. Sacrificium Cordis devoti; the Sacrifice of a devout heart; that's the Sacrifice of Prayer;
dt njp vhz, crd fw-la fw-la fw-la; dt n1 pp-f dt j n1; d|vbz dt n1 pp-f n1;
(27) sermon (DIV1)
814
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and our great Christian Sacrifice, when the soul, by prayer, ascends up to heaven, as upon the Altar of Incense.
and our great Christian Sacrifice, when the soul, by prayer, ascends up to heaven, as upon the Altar of Incense.
cc po12 j njp n1, c-crq dt n1, p-acp n1, vvz a-acp p-acp n1, c-acp p-acp dt n1 pp-f n1.
(27) sermon (DIV1)
814
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6561
Thus David acknowledgeth, Let my prayer be as Incense, and the lifting up of my hands,
Thus David acknowledgeth, Let my prayer be as Incense, and the lifting up of my hands,
av np1 vvz, vvb po11 n1 vbb p-acp n1, cc dt vvg a-acp pp-f po11 n2,
(27) sermon (DIV1)
814
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as the evening Sacrifice, Psal. cxli. 2. Theodoret observes, when Christ cast out the sheep,as the evening Sacrifice, Psalm cxli. 2. Theodoret observes, when christ cast out the sheep,
c-acp dt n1 n1, np1 crd. crd np1 vvz, c-crq np1 vvd av dt n1,
(27) sermon (DIV1)
814
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and the doves out of the Temple, and said, My house shall be called an house of prayer, he abolish'd all other Sacrifices,
and the Dove out of the Temple, and said, My house shall be called an house of prayer, he abolished all other Sacrifices,
cc dt n2 av pp-f dt n1, cc vvd, po11 n1 vmb vbi vvn dt n1 pp-f n1, pns31 vvn d j-jn n2,
(27) sermon (DIV1)
814
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and appointed prayer to be the solemn Sacrifice, and Service of the Church. 3. A Christian hath another Sacrifice, that's Sacrificium cordis grati, the sacrifice of a thankful heart, the sacrifice of praise, and thanksgiving unto God.
and appointed prayer to be the solemn Sacrifice, and Service of the Church. 3. A Christian hath Another Sacrifice, that's Sacrificium Cordis Grati, the sacrifice of a thankful heart, the sacrifice of praise, and thanksgiving unto God.
cc j-vvn n1 pc-acp vbi dt j n1, cc n1 pp-f dt n1. crd dt njp vhz j-jn n1, d|vbz fw-la fw-la fw-la, dt n1 pp-f dt j n1, dt n1 pp-f n1, cc n1 p-acp np1.
(27) sermon (DIV1)
814
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Thus we see, Psal. l. God rejects their bloudy sacrifices;
Thus we see, Psalm l. God rejects their bloody Sacrifices;
av pns12 vvb, np1 n1 np1 vvz po32 j n2;
(27) sermon (DIV1)
814
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in stead of them, he tells them, Whosoever offers praise and thanks to him, he honours him.
in stead of them, he tells them, Whosoever offers praise and thanks to him, he honours him.
p-acp n1 pp-f pno32, pns31 vvz pno32, r-crq vvz n1 cc n2 p-acp pno31, pns31 vvz pno31.
(27) sermon (DIV1)
814
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Will I eat the flesh of Bulls, or drink the bloud of goats? Offer unto God thanksgiving. Will I eat the Flesh of Bulls, or drink the blood of Goats? Offer unto God thanksgiving.
n1 pns11 vvi dt n1 pp-f n2, cc vvi dt n1 pp-f n2? n1 p-acp np1 n1.
(27) sermon (DIV1)
814
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He takes away the first, that he may establish the second.
He Takes away the First, that he may establish the second.
pns31 vvz av dt ord, cst pns31 vmb vvi dt ord.
(27) sermon (DIV1)
814
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And, Heb. xiii. 15. Let us offer the sacrifice of praise to God continually, the fruit of our lips, giving thanks to his name.
And, Hebrew xiii. 15. Let us offer the sacrifice of praise to God continually, the fruit of our lips, giving thanks to his name.
np1, np1 crd. crd vvb pno12 vvi dt n1 pp-f n1 p-acp np1 av-j, dt n1 pp-f po12 n2, vvg n2 p-acp po31 n1.
(27) sermon (DIV1)
814
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And in this kind, the great sacrifice of the Christian Church is the Sacrament of the Lords Supper;
And in this kind, the great sacrifice of the Christian Church is the Sacrament of the lords Supper;
cc p-acp d n1, dt j n1 pp-f dt njp n1 vbz dt n1 pp-f dt n2 n1;
(27) sermon (DIV1)
814
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the great commemoration of the great benefit of our Redemption.
the great commemoration of the great benefit of our Redemption.
dt j n1 pp-f dt j n1 pp-f po12 n1.
(27) sermon (DIV1)
814
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The most religious and mysterious benediction and praising of God, 'tis the Cup of blessing, and calling upon the name of the Lord. 4. A Christian hath yet another Sacrifice;
The most religious and mysterious benediction and praising of God, it's the Cup of blessing, and calling upon the name of the Lord. 4. A Christian hath yet Another Sacrifice;
dt av-ds j cc j n1 cc vvg pp-f np1, pn31|vbz dt n1 pp-f n1, cc vvg p-acp dt n1 pp-f dt n1. crd dt njp vhz av j-jn n1;
(27) sermon (DIV1)
814
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that's Sacrificium cordis benefici, the sacrifice of Alms-deeds, and charitable communication, the distributing to the necessities of our poor brethren;
that's Sacrificium Cordis benefici, the sacrifice of Almsdeeds, and charitable communication, the distributing to the necessities of our poor brothers;
d|vbz fw-la fw-la fw-la, dt n1 pp-f n2, cc j n1, dt vvg p-acp dt n2 pp-f po12 j n2;
(27) sermon (DIV1)
814
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that's accounted by God a Christian Sacrifice.
that's accounted by God a Christian Sacrifice.
d|vbz vvn p-acp np1 dt njp n1.
(27) sermon (DIV1)
814
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The relief which the Philippians sent to S. Paul, 'tis called, An Odour of a sweet smell, a Sacrifice acceptable,
The relief which the Philippians sent to S. Paul, it's called, an Odour of a sweet smell, a Sacrifice acceptable,
dt n1 r-crq dt njp2 vvd p-acp n1 np1, pn31|vbz vvn, dt n1 pp-f dt j n1, dt n1 j,
(27) sermon (DIV1)
814
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and well-pleasing to God, chap. iv. 18. So the Apostle; To do good, and to distribute, forget not;
and Well-pleasing to God, chap. iv. 18. So the Apostle; To do good, and to distribute, forget not;
cc j p-acp np1, n1 crd. crd np1 dt n1; pc-acp vdi j, cc pc-acp vvi, vvb xx;
(27) sermon (DIV1)
814
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for with such Sacrifices God is well-pleased, Heb. xiii. 16. These four, 1. The Sacrifice of a Contrite heart;for with such Sacrifices God is well-pleased, Hebrew xiii. 16. These four, 1. The Sacrifice of a Contrite heart;
c-acp p-acp d n2 np1 vbz j, np1 crd. crd np1 crd, crd dt n1 pp-f dt j n1;
(27) sermon (DIV1)
814
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2. The Sacrifice of a Devout heart; 3. The Sacrifice of a Thankful heart; 4. The Sacrifice of a Charitable and Compassionate heart;
2. The Sacrifice of a Devout heart; 3. The Sacrifice of a Thankful heart; 4. The Sacrifice of a Charitable and Compassionate heart;
crd dt n1 pp-f dt j n1; crd dt n1 pp-f dt j n1; crd dt n1 pp-f dt j cc j n1;
(27) sermon (DIV1)
814
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these are the Sacrifices of a Christian, which God accepts of him. We have seen the Performance of this Service: Now follows,
these Are the Sacrifices of a Christian, which God accepts of him. We have seen the Performance of this Service: Now follows,
d vbr dt n2 pp-f dt njp, r-crq np1 vvz pp-f pno31. pns12 vhb vvn dt n1 pp-f d n1: av vvz,
(27) sermon (DIV1)
814
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Secondly, the Success and Acceptance of it. Abel and his Service is respected; but Cain and his Offering is rejected.Secondly, the Success and Acceptance of it. Abel and his Service is respected; but Cain and his Offering is rejected.
ord, dt n1 cc n1 pp-f pn31. np1 cc po31 n1 vbz vvn; cc-acp np1 cc po31 vvg vbz vvn.
(27) sermon (DIV1)
816
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We have seen them go hand in hand in this outward Performance, nothing almost discernable that can make the difference.
We have seen them go hand in hand in this outward Performance, nothing almost discernible that can make the difference.
pns12 vhb vvn pno32 vvi n1 p-acp n1 p-acp d j n1, pix av j cst vmb vvi dt n1.
(27) sermon (DIV1)
816
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And herein we have three things observable: 1. The Authour of this different Acceptance, that's God. 2. The Ground of this different Acceptance. 3. The Nature of it; that's Respecting, and Not-respecting.
And herein we have three things observable: 1. The Author of this different Acceptance, that's God. 2. The Ground of this different Acceptance. 3. The Nature of it; that's Respecting, and Not-respecting.
cc av pns12 vhb crd n2 j: crd dt n1 pp-f d j n1, d|vbz np1. crd dt n1 pp-f d j n1. crd dt n1 pp-f pn31; d|vbz vvg, cc j.
(27) sermon (DIV1)
816
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First, The Authour of this different Acceptance, is God. See here the Inversion that God makes.First, The Author of this different Acceptance, is God. See Here the Inversion that God makes.
ord, dt n1 pp-f d j n1, vbz np1. n1 av dt n1 cst np1 vvz.
(27) sermon (DIV1)
817
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In their approach, vers. 3. there Cain hath the Precedency; first comes Cain, then afterwards Abel is named in the second place.
In their approach, vers. 3. there Cain hath the Precedency; First comes Cain, then afterwards Abel is nam in the second place.
p-acp po32 n1, fw-la. crd a-acp np1 vhz dt n1; ord vvz np1, av av np1 vbz vvn p-acp dt ord n1.
(27) sermon (DIV1)
817
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Ey, there is the order of nature, and carnal precedency; but see, how God returns them in His estimate:
Ey, there is the order of nature, and carnal precedency; but see, how God returns them in His estimate:
fw-ge, pc-acp vbz dt n1 pp-f n1, cc j n1; cc-acp vvb, c-crq np1 vvz pno32 p-acp po31 n1:
(27) sermon (DIV1)
817
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He gives Abel the precedency, names Cain in the second place; The Lord had respect unto Abel, but unto Cain he had not respect.
He gives Abel the precedency, names Cain in the second place; The Lord had respect unto Abel, but unto Cain he had not respect.
pns31 vvz np1 dt n1, n2 np1 p-acp dt ord n1; dt n1 vhd n1 p-acp np1, cc-acp p-acp np1 pns31 vhd xx n1.
(27) sermon (DIV1)
817
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Ey, here is the order of Gods free Grace.
Ey, Here is the order of God's free Grace.
fw-ge, av vbz dt n1 pp-f npg1 j n1.
(27) sermon (DIV1)
817
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He crosses his hands, as Iacob did with Manasses and Ephraim; he layes his hand of Acceptance on Abels head, his hand of Disallowance upon Cain. Carnal prerogatives avail not in Gods favour, in matters of Grace.
He Crosses his hands, as Iacob did with Manasses and Ephraim; he lays his hand of Acceptance on Abel's head, his hand of Disallowance upon Cain. Carnal prerogatives avail not in God's favour, in matters of Grace.
pns31 vvz po31 n2, c-acp np1 vdd p-acp np1 cc np1; pns31 vvz po31 n1 pp-f n1 p-acp npg1 n1, po31 n1 pp-f n1 p-acp np1. j n2 vvb xx p-acp npg1 n1, p-acp n2 pp-f n1.
(27) sermon (DIV1)
817
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Nature hath no ground of prerogatives; there the New-birth carries it. They were in Christ before me, saith S. Paul, Rom. xvi. That was a good ground of dignity.
Nature hath no ground of prerogatives; there the New birth carries it. They were in christ before me, Says S. Paul, Rom. xvi. That was a good ground of dignity.
n1 vhz dx n1 pp-f n2; a-acp dt n1 vvz pn31. pns32 vbdr p-acp np1 p-acp pno11, vvz n1 np1, np1 crd. cst vbds dt j n1 pp-f n1.
(27) sermon (DIV1)
817
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Paul was a Post-natus, Born out of due time: It was a matter of debasement to the Apostle.Paul was a Post-natus, Born out of due time: It was a matter of debasement to the Apostle.
np1 vbds dt j, vvn av pp-f j-jn n1: pn31 vbds dt n1 pp-f n1 p-acp dt n1.
(27) sermon (DIV1)
817
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Secondly, let us consider the ground of this different Acceptation.Secondly, let us Consider the ground of this different Acceptation.
ord, vvb pno12 vvi dt n1 pp-f d j n1.
(27) sermon (DIV1)
818
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Why did God regard the one, reject the other? We may conceive, there was a double ground of difference: 1. In respect of the Persons: 2. In respect of their Actions.
Why did God regard the one, reject the other? We may conceive, there was a double ground of difference: 1. In respect of the Persons: 2. In respect of their Actions.
q-crq vdd np1 vvi dt crd, vvb dt j-jn? pns12 vmb vvi, pc-acp vbds dt j-jn n1 pp-f n1: crd p-acp n1 pp-f dt n2: crd p-acp n1 pp-f po32 n2.
(27) sermon (DIV1)
818
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I. The first is taken from their Persons. 'Tis Gods method, he looks first to the Persons, then after to their Offerings. Men observe another order.
I. The First is taken from their Persons. It's God's method, he looks First to the Persons, then After to their Offerings. Men observe Another order.
np1 dt ord vbz vvn p-acp po32 n2. pn31|vbz ng1 n1, pns31 vvz ord p-acp dt n2, av c-acp p-acp po32 n2. np1 vvb j-jn n1.
(27) sermon (DIV1)
819
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With men, the Gift commends the Person to favour:
With men, the Gift commends the Person to favour:
p-acp n2, dt n1 vvz dt n1 pc-acp vvi:
(27) sermon (DIV1)
819
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As Solomon tells us, A gift out of the bosome, makes way for a man, it prospers where-ever it goes;
As Solomon tells us, A gift out of the bosom, makes Way for a man, it prospers wherever it Goes;
c-acp np1 vvz pno12, dt n1 av pp-f dt n1, vvz n1 p-acp dt n1, pn31 vvz j pn31 vvz;
(27) sermon (DIV1)
819
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it makes room for him, and brings him before Great men, Prov. xviii. 16. 'Tis not so with God;
it makes room for him, and brings him before Great men, Curae xviii. 16. It's not so with God;
pn31 vvz n1 p-acp pno31, cc vvz pno31 p-acp j n2, np1 crd. crd pn31|vbz xx av p-acp np1;
(27) sermon (DIV1)
819
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with him, the Person must commend the Gift, not the Gift the Person. First, God respects Abel, and then his Offering;
with him, the Person must commend the Gift, not the Gift the Person. First, God respects Abel, and then his Offering;
p-acp pno31, dt n1 vmb vvi dt n1, xx dt n1 dt n1. ord, np1 vvz np1, cc av po31 vvg;
(27) sermon (DIV1)
819
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dislikes Cain, and then rejects his Service.
dislikes Cain, and then rejects his Service.
n2 np1, cc av vvz po31 n1.
(27) sermon (DIV1)
819
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And in their Persons there was a double difference: 1. God puts a difference betwixt them. 2. He finds a difference. 1. God puts a difference betwixt them;
And in their Persons there was a double difference: 1. God puts a difference betwixt them. 2. He finds a difference. 1. God puts a difference betwixt them;
cc p-acp po32 n2 a-acp vbds dt j-jn n1: crd np1 vvz dt n1 p-acp pno32. crd pns31 vvz dt n1. crd np1 vvz dt n1 p-acp pno32;
(27) sermon (DIV1)
820
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that's the main original difference, his free choyce and favour: Here is the higest cause. Why did God respect Abel? It was because he had a favour unto him.
that's the main original difference, his free choice and favour: Here is the higest cause. Why did God respect Abel? It was Because he had a favour unto him.
d|vbz dt j j-jn n1, po31 j n1 cc n1: av vbz dt js n1. q-crq vdd np1 vvi np1? pn31 vbds c-acp pns31 vhd dt n1 p-acp pno31.
(27) sermon (DIV1)
820
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Why passed he by Cain? He left him where he found him, in his corrupt original,
Why passed he by Cain? He left him where he found him, in his corrupt original,
q-crq vvd pns31 p-acp np1? pns31 vvd pno31 c-crq pns31 vvd pno31, p-acp po31 j n-jn,
(27) sermon (DIV1)
820
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and so turn'd away from him.
and so turned away from him.
cc av vvd av p-acp pno31.
(27) sermon (DIV1)
820
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It must answer the Apostles question, Iohn xiv. 22. How is it, that thou wilt manifest thy self to us,
It must answer the Apostles question, John xiv. 22. How is it, that thou wilt manifest thy self to us,
pn31 vmb vvi dt n2 vvb, np1 crd. crd q-crq vbz pn31, cst pns21 vm2 vvi po21 n1 p-acp pno12,
(27) sermon (DIV1)
820
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and not unto the world? Here is the supreme cause that must answer and satisfie all such enquiries, I will have mercy on whom I will have mercy;
and not unto the world? Here is the supreme cause that must answer and satisfy all such Enquiries, I will have mercy on whom I will have mercy;
cc xx p-acp dt n1? av vbz dt j n1 cst vmb vvi cc vvi d d n2, pns11 vmb vhi n1 p-acp ro-crq pns11 vmb vhi n1;
(27) sermon (DIV1)
820
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Even so, Father, for it was thy good pleasure. 2. Gods sees, and finds a difference in their Persons.Even so, Father, for it was thy good pleasure. 2. God's sees, and finds a difference in their Persons.
av av, n1, c-acp pn31 vbds po21 j n1. crd ng1 vvz, cc vvz dt n1 p-acp po32 n2.
(27) sermon (DIV1)
820
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Abel was a just, and an holy man; God gave a testimony of him, that he was righteous, Heb. xi. Cain, a meer counterfeit in Religion.Abel was a just, and an holy man; God gave a testimony of him, that he was righteous, Hebrew xi. Cain, a mere counterfeit in Religion.
np1 vbds dt j, cc dt j n1; np1 vvd dt n1 pp-f pno31, cst pns31 vbds j, np1 crd. np1, dt j n-jn p-acp n1.
(27) sermon (DIV1)
820
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He was of that wicked one, saith S. Iohn, 1 Iohn iii. Here then is the second ground of difference;He was of that wicked one, Says S. John, 1 John iii. Here then is the second ground of difference;
pns31 vbds pp-f cst j pi, vvz n1 np1, crd np1 crd. av av vbz dt ord n1 pp-f n1;
(27) sermon (DIV1)
820
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'tis the piety and holiness of the Person, that commends the work and service unto Gods Acceptation. This Solomon teaches us;
it's the piety and holiness of the Person, that commends the work and service unto God's Acceptation. This Solomon Teaches us;
pn31|vbz dt n1 cc n1 pp-f dt n1, cst vvz dt n1 cc n1 p-acp ng1 n1. d np1 vvz pno12;
(27) sermon (DIV1)
820
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A good man obtains favour of the Lord, Prov. xii. 2. And on the contrary, saith David, If I regard iniquity in my heart, the Lord will not hear me, Psal. lxvi.A good man obtains favour of the Lord, Curae xii. 2. And on the contrary, Says David, If I regard iniquity in my heart, the Lord will not hear me, Psalm lxvi.
dt j n1 vvz n1 pp-f dt n1, np1 crd. crd cc p-acp dt n-jn, vvz np1, cs pns11 vvb n1 p-acp po11 n1, dt n1 vmb xx vvi pno11, np1 crd.
(27) sermon (DIV1)
820
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And so again, Prov. xv. 8. The sacrifice of the wicked is an abomination to the Lord,
And so again, Curae xv. 8. The sacrifice of the wicked is an abomination to the Lord,
cc av av, np1 crd. crd dt n1 pp-f dt j vbz dt n1 p-acp dt n1,
(27) sermon (DIV1)
820
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but the prayer of the upright, is his delight. See, the wicked, they have their Sacrifices, they can offer the outward carkasses of Religion;but the prayer of the upright, is his delight. See, the wicked, they have their Sacrifices, they can offer the outward carcases of Religion;
cc-acp dt n1 pp-f dt j, vbz po31 n1. vvb, dt j, pns32 vhb po32 n2, pns32 vmb vvi dt j n2 pp-f n1;
(27) sermon (DIV1)
820
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but 'tis the prayer of the upright, that is accepted, their spiritual devotion: And then, the sacrifice of the wicked is an abomination to the Lord;
but it's the prayer of the upright, that is accepted, their spiritual devotion: And then, the sacrifice of the wicked is an abomination to the Lord;
cc-acp pn31|vbz dt n1 pp-f dt j, cst vbz vvn, po32 j n1: cc av, dt n1 pp-f dt j vbz dt n1 p-acp dt n1;
(27) sermon (DIV1)
820
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it is not onely vain, or offensive, or odious, but 'tis abominable unto God; he loaths and abhorrs it:
it is not only vain, or offensive, or odious, but it's abominable unto God; he Loathes and abhors it:
pn31 vbz xx av-j j, cc j, cc j, cc-acp pn31|vbz j p-acp np1; pns31 vvz cc vvz pn31:
(27) sermon (DIV1)
820
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but the prayer of the upright is his delight; not onely accepts it, but takes delight and pleasure in it. But then, there is,
but the prayer of the upright is his delight; not only accepts it, but Takes delight and pleasure in it. But then, there is,
cc-acp dt n1 pp-f dt j vbz po31 n1; xx av-j vvz pn31, cc-acp vvz n1 cc n1 p-acp pn31. p-acp av, pc-acp vbz,
(27) sermon (DIV1)
820
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II. A second ground of difference, and that is in their Actions, and performance of their Sacrifice. 1. Some conceive, there was a difference in the Matter of their Sacrifice.
II A second ground of difference, and that is in their Actions, and performance of their Sacrifice. 1. some conceive, there was a difference in the Matter of their Sacrifice.
crd dt ord n1 pp-f n1, cc d vbz p-acp po32 n2, cc n1 pp-f po32 n1. crd d vvb, pc-acp vbds dt n1 p-acp dt n1 pp-f po32 n1.
(27) sermon (DIV1)
821
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Abel, he made choyce of the best, the Firstlings of the Flock, and the fat thereof:Abel, he made choice of the best, the Firstlings of the Flock, and the fat thereof:
np1, pns31 vvd n1 pp-f dt js, dt n2 pp-f dt vvb, cc dt j av:
(27) sermon (DIV1)
821
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Cain makes no such choyce, but takes any thing that comes next to hand, thinks any thing good enough to offer to God.Cain makes no such choice, but Takes any thing that comes next to hand, thinks any thing good enough to offer to God.
np1 vvz dx d n1, cc-acp vvz d n1 cst vvz ord p-acp n1, vvz d n1 j av-d pc-acp vvi p-acp np1.
(27) sermon (DIV1)
821
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O! it is matter of just provocation;
OH! it is matter of just provocation;
uh pn31 vbz n1 pp-f j n1;
(27) sermon (DIV1)
821
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God takes it in high displeasure, to have the meanest, and vilest things tendred to him;
God Takes it in high displeasure, to have the Meanest, and Vilest things tendered to him;
np1 vvz pn31 p-acp j n1, pc-acp vhi dt js, cc js n2 vvn p-acp pno31;
(27) sermon (DIV1)
821
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He expects a fat Sacrifice at our hands, Numb. xviii. 12. The best of the Oyl,
He expects a fat Sacrifice At our hands, Numb. xviii. 12. The best of the Oil,
pns31 vvz dt j n1 p-acp po12 n2, j. crd. crd dt js pp-f dt n1,
(27) sermon (DIV1)
821
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and the best of the Wine, and of the Wheat, shalt thou offer unto the Lord. and the best of the Wine, and of the Wheat, shalt thou offer unto the Lord.
cc dt js pp-f dt n1, cc pp-f dt n1, vm2 pns21 vvi p-acp dt n1.
(27) sermon (DIV1)
821
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God complains of this base usage of him, Malach. i. 13. Ye have said, It is a weariness,
God complains of this base usage of him, Malachi i. 13. You have said, It is a weariness,
np1 vvz pp-f d j n1 pp-f pno31, np1 uh. crd pn22 vhb vvd, pn31 vbz dt n1,
(27) sermon (DIV1)
821
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and ye have snuffed at it, and ye have brought that which was torn, and the lame, and the sick;
and you have snuffed At it, and you have brought that which was torn, and the lame, and the sick;
cc pn22 vhb vvn p-acp pn31, cc pn22 vhb vvn d r-crq vbds vvn, cc dt j, cc dt j;
(27) sermon (DIV1)
821
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should I accept this at your hand? Cursed be the deceiver, saith God; He accounts it fraud, and couzenage.should I accept this At your hand? Cursed be the deceiver, Says God; He accounts it fraud, and cozenage.
vmd pns11 vvi d p-acp po22 n1? j-vvn vbb dt n1, vvz np1; pns31 vvz pn31 n1, cc n1.
(27) sermon (DIV1)
821
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The coarsest grain, the least heap, the lightest sheaff, must be Gods portion. The Jews say, Cain was a covetous man, and his Sacrifice smelt of it:
The coarsest grain, the least heap, the Lightest Sheaf, must be God's portion. The jews say, Cain was a covetous man, and his Sacrifice smelled of it:
dt js n1, dt ds n1, dt js n1, vmb vbi npg1 n1. dt np2 vvb, np1 vbds dt j n1, cc po31 n1 vvn pp-f pn31:
(27) sermon (DIV1)
821
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They say, he was the first that used false measures, and false weights, and he served his God with them.
They say, he was the First that used false measures, and false weights, and he served his God with them.
pns32 vvb, pns31 vbds dt ord cst vvd j n2, cc j n2, cc pns31 vvd po31 n1 p-acp pno32.
(27) sermon (DIV1)
821
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Nay, sure, Religio de optimis; Religion calls for the choysest; and, Gratitudo de optimis, Thankfulness will be no niggard, but open-handed to God.
Nay, sure, Religio de optimis; Religion calls for the Choicest; and, Gratitudo de optimis, Thankfulness will be no niggard, but openhanded to God.
uh-x, j, fw-la fw-la fw-la; n1 vvz p-acp dt js; cc, fw-la fw-la fw-la, n1 vmb vbi dx n1, cc-acp j p-acp np1.
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Can any cost or pains be too good for him? 2. Besides this difference in the Matter, others conceive it in the Manner of their service and worship.
Can any cost or pains be too good for him? 2. Beside this difference in the Matter, Others conceive it in the Manner of their service and worship.
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Abel, he sacrificed to God, religiously, reverently, devoutly; Cain in meer formality, without reverence and devotion.Abel, he sacrificed to God, religiously, reverently, devoutly; Cain in mere formality, without Reverence and devotion.
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Placebat in munere, qui placuit in corde, saith Cyprian. Abels heart was devoutly affected; that set the price upon his Oblation.Placebat in munere, qui Placuit in cord, Says Cyprian. Abel's heart was devoutly affected; that Set the price upon his Oblation.
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A devout heart, makes a fat Sacrifice. Oh! God abhorrs our loose, negligent, careless addresses to him.
A devout heart, makes a fat Sacrifice. Oh! God abhors our lose, negligent, careless Addresses to him.
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God is greatly to be feared in the assembly of the Saints, and to be had in reverence of all them that are about him, Psal. lxxxix. 7. Let us have Grace, whereby we may serve God acceptably, with reverence, and godly fear; God is greatly to be feared in the assembly of the Saints, and to be had in Reverence of all them that Are about him, Psalm lxxxix. 7. Let us have Grace, whereby we may serve God acceptably, with Reverence, and godly Fear;
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for even our God is a consuming fire. for even our God is a consuming fire.
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3. But the main ground of the difference S. Paul gives, Heb. xi. 4. By Faith, Abel offered unto God a more excellent Sacrifice then Cain.
3. But the main ground of the difference S. Paul gives, Hebrew xi. 4. By Faith, Abel offered unto God a more excellent Sacrifice then Cain.
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That one Ingredient seasons all our Sacrifices. If that be wanting, God never regards them.
That one Ingredient seasons all our Sacrifices. If that be wanting, God never regards them.
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Indeed, Faith is all in all in this work. 1. Faith is the Priest that only sacrifices; Non or at nisi fides.
Indeed, Faith is all in all in this work. 1. Faith is the Priest that only Sacrifices; Non or At nisi fides.
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Aug. 2. Faith, that's the Altar on which we must offer.Aug. 2. Faith, that's the Altar on which we must offer.
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Unusquisque Sanctus, Altare Domini in se habet, quod est Fides, saith S. Hierom. A believing heart, 'tis the Christians Altar that sanctifies the Offering.Unusquisque Sanctus, Altar Domini in se habet, quod est Fides, Says S. Hieronymus A believing heart, it's the Christians Altar that Sanctifies the Offering.
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And, 3. Faith, it is the Offering too.
And, 3. Faith, it is the Offering too.
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Primogenita cordis, fides, saith Aug. Faith is the first-born Grace in the soul of a Christian;Firstborn Cordis, fides, Says Aug. Faith is the firstborn Grace in the soul of a Christian;
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and the first-fruits, they must be offered, they dedicate, and consecrate the whole lump to God.
and the Firstfruits, they must be offered, they dedicate, and consecrate the Whole lump to God.
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By this Faith, Abel excelled his brother; he sacrificed, 1. In fide mandati, in conscience of Gods Commandment;
By this Faith, Abel excelled his brother; he sacrificed, 1. In fide Mandati, in conscience of God's Commandment;
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Cain for custom, and fashion-sake onely. Worship upon conscience is one thing, Worship upon custom onely, is another.Cain for custom, and fashion-sake only. Worship upon conscience is one thing, Worship upon custom only, is Another.
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Abel offered, 2. Ex fide promissi; Abels Faith look'd up to the Messias, saw him by Faith, that was the life of his Sacrifice;Abel offered, 2. Ex fide promissi; Abel's Faith looked up to the Messias, saw him by Faith, that was the life of his Sacrifice;
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Cain rested in the outward Ceremony.Cain rested in the outward Ceremony.
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Without this Faith, Impossibile est placere Deo, nay, Necesse est displicere, said Bernard. By Faith, Abel pleased God;
Without this Faith, Impossibile est placere God, nay, Necessary est displicere, said Bernard. By Faith, Abel pleased God;
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for want of Faith, Cain displeased him. Thirdly, Let us consider the nature of this acceptance;
for want of Faith, Cain displeased him. Thirdly, Let us Consider the nature of this acceptance;
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that is said here, to be Respect, and Disrespect;
that is said Here, to be Respect, and Disrespect;
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He respected Abel, and his offering, but to Cain and his offering, he had no respect. 1. He respected Abels Offering.He respected Abel, and his offering, but to Cain and his offering, he had no respect. 1. He respected Abel's Offering.
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Wherein consisted this respect? 1. He respected it, that is, he allowed it, it stood with his acceptation.
Wherein consisted this respect? 1. He respected it, that is, he allowed it, it stood with his acceptation.
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A great mercy, no doubt, for God to take our poor imperfect services in good part, to give approbation of them, to say to us, Euge, Well done good servant, thy prayers and thy sacrifice are come up for a memorial before God;
A great mercy, no doubt, for God to take our poor imperfect services in good part, to give approbation of them, to say to us, Euge, Well done good servant, thy Prayers and thy sacrifice Are come up for a memorial before God;
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a great favour, for God to own our devotion;
a great favour, for God to own our devotion;
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Thy prayers shall come up with acceptance upon mine Altar, Isai. lx. 7. 2. He respected it, that is, he took a delight in it, it was exceeding pleasing unto him.Thy Prayers shall come up with acceptance upon mine Altar, Isaiah lx. 7. 2. He respected it, that is, he took a delight in it, it was exceeding pleasing unto him.
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The devout prayers of his servants, are matter of delight unto him, he takes pleasure in them.
The devout Prayers of his Servants, Are matter of delight unto him, he Takes pleasure in them.
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As, on the contrary, when we are weary of serving him, he is weary of our service.
As, on the contrary, when we Are weary of serving him, he is weary of our service.
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When we come to say with them in Malachi, O, what a weariness is it;
When we come to say with them in Malachi, Oh, what a weariness is it;
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God will answer us, as he did those in Isaiah, Your services are abominable unto me, I am weary to bear them.
God will answer us, as he did those in Isaiah, Your services Are abominable unto me, I am weary to bear them.
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But the prayers of Gods people arising from faith, and devotion, they are like Noah 's Sacrifice, God smelt a favour of rest in it, 'tis an offering of a sweet smell unto God.
But the Prayers of God's people arising from faith, and devotion, they Are like Noah is Sacrifice, God smelled a favour of rest in it, it's an offering of a sweet smell unto God.
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Their prayers are in Gods nostrils as sweet odours, holy incense, heavenly perfumes.
Their Prayers Are in God's nostrils as sweet odours, holy incense, heavenly perfumes.
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Who is this that comes like pillars of smoak, perfumed with Myrrhe, and Frankincense, with all powders of the Merchant? Cant. iii. 6. 3. He respected it, that is, he honoured it with a publick testimony of his favour;Who is this that comes like pillars of smoke, perfumed with Myrrh, and Frankincense, with all powders of the Merchant? Cant iii. 6. 3. He respected it, that is, he honoured it with a public testimony of his favour;
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he gave witness, and attestation to it, by a visible sign from heaven, consuming the Sacrifice by heavenly fire.
he gave witness, and attestation to it, by a visible Signen from heaven, consuming the Sacrifice by heavenly fire.
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So some translate it, Inflammavit Deus sacrificium Abel. Thus God honour'd Aarons first Sacrifice, Lev. ix. A fire came from before the Lord, and consumed it.
So Some translate it, Inflammavit Deus Sacrificium Abel. Thus God honoured Aaron's First Sacrifice, Lev. ix. A fire Come from before the Lord, and consumed it.
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Thus he did testifie his acceptance of Davids Sacrifice at Arauna's threshing-floor; and Solomons Sacrifice in the Temple, and Elias his on Carmel.
Thus he did testify his acceptance of Davids Sacrifice At Arauna's Threshing-floor; and Solomons Sacrifice in the Temple, and Elias his on Mount carmel.
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'Tis that which David prays for, Remember all thy offerings, and accept thy burnt-sacrifices, Psal. xx. 3. turn them into ashes,
It's that which David prays for, remember all thy offerings, and accept thy burnt-sacrifices, Psalm xx. 3. turn them into Ashes,
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and consume them. 4. He respected it, that is, he graciously rewarded it, granting his request, pouring out a blessing upon him.
and consume them. 4. He respected it, that is, he graciously rewarded it, granting his request, pouring out a blessing upon him.
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He shewed some good token of favour to him.
He showed Some good token of favour to him.
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First, he delighted in him, and then in his Sacrifice, and then in the prosperity of his servant.
First, he delighted in him, and then in his Sacrifice, and then in the Prosperity of his servant.
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Manoah 's wife, argues well, If the Lord would destroy us, he would not have accepted a burnt-offering at our hands, Iudg. xiii.Manoah is wife, argues well, If the Lord would destroy us, he would not have accepted a Burnt-offering At our hands, Judges xiii.
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But then, with Cain, all goes contrary; no respect had to him, his Sacrifice is rejected.
But then, with Cain, all Goes contrary; no respect had to him, his Sacrifice is rejected.
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And 'tis a requitall in kind. He heeded not God, when he sacrificed to him, and God heeds him not.
And it's a requital in kind. He heeded not God, when he sacrificed to him, and God heeds him not.
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Meer fashion, and formality in Gods Service, makes God to be respectless of our prayers.
Mere fashion, and formality in God's Service, makes God to be respectless of our Prayers.
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Why should God hear him pray, who hears not himself? Excors sacrificium, among the Heathens, the Sacrifice which wanted a heart, was counted prodigious, and of ill abode.
Why should God hear him pray, who hears not himself? Exorcise Sacrificium, among the heathens, the Sacrifice which wanted a heart, was counted prodigious, and of ill Abided.
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And as it is a just requital, so it is an heavie one;
And as it is a just requital, so it is an heavy one;
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The miss of his favour, the turning away of his countenance, the stopping of his ears against our prayers, 'tis the greatest Judgment;
The miss of his favour, the turning away of his countenance, the stopping of his ears against our Prayers, it's the greatest Judgement;
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when he shuts out our prayers, that they cannot enter, Lam. iii. 8. When he is angry with the prayers of his people, Psal. lxxx. 4. Oh! it was death to David, O Lord, make not as though thou hearest not,
when he shuts out our Prayers, that they cannot enter, Lam. iii. 8. When he is angry with the Prayers of his people, Psalm lxxx. 4. Oh! it was death to David, Oh Lord, make not as though thou Hearst not,
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lest I become like them that go down into the pit, Psal. xxviii. 1. It is an heavie doom, that God passes upon sinners, Though you make many prayers, I will not hear you, Isai. i. For Use of all.lest I become like them that go down into the pit, Psalm xxviii. 1. It is an heavy doom, that God passes upon Sinners, Though you make many Prayers, I will not hear you, Isaiah i. For Use of all.
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Is this the great success of our prayers, that God should respect them? It must put us into a three-fold disposition in our addresses to him. 1. We must be Cauti, exceeding carefull, and circumspect.
Is this the great success of our Prayers, that God should respect them? It must put us into a threefold disposition in our Addresses to him. 1. We must be Cauti, exceeding careful, and circumspect.
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If there be such hazard in our service, it may be accepted as it may be performed, or it may be rejected;
If there be such hazard in our service, it may be accepted as it may be performed, or it may be rejected;
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it concerns us to look to the manner of performance, so to tender up our service unto him, that it may be accepted.
it concerns us to look to the manner of performance, so to tender up our service unto him, that it may be accepted.
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Naturally, we are all Popish in this point; we think, that the Opus operatum is sufficient;
Naturally, we Are all Popish in this point; we think, that the Opus operatum is sufficient;
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we rest in the outward deed done;
we rest in the outward deed done;
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so we dispatch with God in a perfunctory way, we think all's well, and that our Sacrifice shall fall on fire of it self,
so we dispatch with God in a perfunctory Way, we think all's well, and that our Sacrifice shall fallen on fire of it self,
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though we put not one spark of devotion under it.
though we put not one spark of devotion under it.
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How foolish a thing is Formality in Gods Service? to frequent his Worship, and to make many Prayers,
How foolish a thing is Formality in God's Service? to frequent his Worship, and to make many Prayers,
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and yet to have all spilt, and lost, for want of an holy manner in the performance. 2. Is there such hazard in our prayers to God? It must make us Attentos, diligent,
and yet to have all spilled, and lost, for want of an holy manner in the performance. 2. Is there such hazard in our Prayers to God? It must make us Attentos, diligent,
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and attentive to observe how our prayers speed with God, what acceptance they find, how God doth answer them.
and attentive to observe how our Prayers speed with God, what acceptance they find, how God does answer them.
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Most men perform their service to God at all adventures; hit or miss, speed, or speed not, they heed it not.
Most men perform their service to God At all adventures; hit or miss, speed, or speed not, they heed it not.
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Oh! a good Christian should see, and observe how God respects his prayers, waiting upon him, till he gives us an answer of Peace.
Oh! a good Christian should see, and observe how God respects his Prayers, waiting upon him, till he gives us an answer of Peace.
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Our eys should wait upon the Lord, till he have mercy upon us, Psal. cxxiii. Well;
Our eyes should wait upon the Lord, till he have mercy upon us, Psalm cxxiii. Well;
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how shall that be? how shall we discern that our prayers are accepted? Besides the real grant of what we pray for, which is a sensible evidence of the speeding of our prayers;
how shall that be? how shall we discern that our Prayers Are accepted? Beside the real grant of what we pray for, which is a sensible evidence of the speeding of our Prayers;
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Observe, 1. Whether, doth God Inflammare sacrificium? doth he enkindle thy devotion, enflame thine heart with a holy fervency in prayer? 'tis like fire from heaven, upon Abels Sacrifice. 2. Doth God inspire comfort into thine heart,
Observe, 1. Whither, does God Inflammare Sacrificium? does he enkindle thy devotion, inflame thine heart with a holy fervency in prayer? it's like fire from heaven, upon Abel's Sacrifice. 2. Does God inspire Comfort into thine heart,
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when thou hast prayed unto him? Feelest thou an inward cheerfulness in thy soul? Art thou able to say with David, I am well pleased, my soul is filled,
when thou hast prayed unto him? Feel thou an inward cheerfulness in thy soul? Art thou able to say with David, I am well pleased, my soul is filled,
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as with marrow and fatness? Like Hannah, she was no more sorrowfull after she had prayed;as with marrow and fatness? Like Hannah, she was no more sorrowful After she had prayed;
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as David, who in the begininng of his prayer mourn'd, but then felt that comfort that made him shout for joy.
as David, who in the beginning of his prayer mourned, but then felt that Comfort that made him shout for joy.
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The Lord hath heard the voice of my weeping, he hath heard my supplication, the Lord will receive my prayer, Psal. vi. 3. This gracious acceptance of our prayer, it should make us alacres, it should beget in us an alacrity,The Lord hath herd the voice of my weeping, he hath herd my supplication, the Lord will receive my prayer, Psalm vi. 3. This gracious acceptance of our prayer, it should make us alacres, it should beget in us an alacrity,
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and holy delight in the duty of prayer. It was Davids resolution, Psal. cxvi. Because he hath inclined his ear unto me, therefore will I call upon him as long as I live.
and holy delight in the duty of prayer. It was Davids resolution, Psalm cxvi. Because he hath inclined his ear unto me, Therefore will I call upon him as long as I live.
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So, Psal. civ I will sing praise to my God, while I have my being; my meditation of him shall be sweet, I will be glad in the Lord.
So, Psalm civ I will sing praise to my God, while I have my being; my meditation of him shall be sweet, I will be glad in the Lord.
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A SERMON ON PSAL. xix. 12, 13. Who can understand his errours? &c. THIS Psalm is a pious and devout Meditation of the Prophet David. Now Naturalists observe, that there be two acts of the soul of hardest performance;
A SERMON ON PSALM xix. 12, 13. Who can understand his errors? etc. THIS Psalm is a pious and devout Meditation of the Prophet David. Now Naturalists observe, that there be two acts of the soul of Hardest performance;
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1. The act of Reflexion, to make the soul look inwards, and to recoyl upon it self.
1. The act of Reflection, to make the soul look inward, and to recoil upon it self.
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Motus reflexus, it is duplex motus, a double motion. 2. The act of Meditation, to make the soul ascend,Motus reflexus, it is duplex motus, a double motion. 2. The act of Meditation, to make the soul ascend,
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and look upwards, to keep it still upon the wing.
and look upward, to keep it still upon the wing.
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And therefore, the Psalmist to maintain and strengthen his meditation, uses an inspection into a threefold Book. 1. Is Inspectio libri Creaturae, into the book of the creatures, Vers. 1. The heavens declare the glory of God, &c. He looks upon that great Volume of Heaven and Earth,
And Therefore, the Psalmist to maintain and strengthen his meditation, uses an inspection into a threefold Book. 1. Is Inspectio Libri Creaturae, into the book of the creatures, Vers. 1. The heavens declare the glory of God, etc. He looks upon that great Volume of Heaven and Earth,
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and there reads in Capital Letters, the Prints, and Characters of Gods glory. Aliter pictura, aliter scriptura placet;
and there reads in Capital Letters, the Prints, and Characters of God's glory. Aliter pictura, aliter Scripture placet;
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he gazes not as children upon gaudes in books, but reades, and meditates, and deeply considers them. 2. His Meditation ascends higher by a second Inspection,
he gazes not as children upon gaudes in books, but reads, and meditates, and deeply considers them. 2. His Meditation ascends higher by a second Inspection,
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and that is Inspectio libri Scripturae, verse 7. The Law of the Lord is perfect, converting the soul, &c. And this Book is more precious then the former.
and that is Inspectio Libri Scriptures, verse 7. The Law of the Lord is perfect, converting the soul, etc. And this Book is more precious then the former.
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The other, the Book of the Creature, is but as the Inventory of the Goods; this of the Scripture is the Evidence, and Conveyance, and Assurance of all to us.
The other, the Book of the Creature, is but as the Inventory of the Goods; this of the Scripture is the Evidence, and Conveyance, and Assurance of all to us.
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In it he sees the riches of Gods wisdom, and his precious promises. As S. Ambrose observes of Abraham 's journals;
In it he sees the riches of God's Wisdom, and his precious promises. As S. Ambrose observes of Abraham is journals;
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he came out of the land of Chaldea, into the land of Promise. God bids him look up to the stars; (and the Chaldeans were great beholders of the stars and firmament) but yet Abraham asks, In quo cognoscam? How shall I know that I shall inherit it? He could not gather that, by beholding the Creatures;
he Come out of the land of Chaldea, into the land of Promise. God bids him look up to the Stars; (and the Chaldeans were great beholders of the Stars and firmament) but yet Abraham asks, In quo Cognoscam? How shall I know that I shall inherit it? He could not gather that, by beholding the Creatures;
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the Word of Promise, and the Book of the Scripture, must give Assurance of that. 3. He proceeds further,
the Word of Promise, and the Book of the Scripture, must give Assurance of that. 3. He proceeds further,
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and feeds his Meditation by a third Inspection, and that is, Inspectio in librum Conscientiae; he unclasps that, which is the compendium,
and feeds his Meditation by a third Inspection, and that is, Inspectio in Librum Conscientiae; he unclasps that, which is the compendium,
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and sum, and transcript of the other Book, the Book of the Scripture, and there dwells upon a serious,
and sum, and transcript of the other Book, the Book of the Scripture, and there dwells upon a serious,
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and sad Meditation, Who can understand his errours? 1. He looks up to Heaven,
and sad Meditation, Who can understand his errors? 1. He looks up to Heaven,
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and wonders as it, Who can comprehend the number of the stars? Quis intelligit potentiam? Who can understand his power? 2. He looks into the Scriptures,
and wonders as it, Who can comprehend the number of the Stars? Quis intelligit potentiam? Who can understand his power? 2. He looks into the Scriptures,
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and finds this a more large Book. The former is but a shrivelled Scrole to this sacred Volume, as Christ compares it:
and finds this a more large Book. The former is but a shriveled Scroll to this sacred Volume, as christ compares it:
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Who can understand those sacred Truths, and profound Mysteries? Who can conceive the Perfection of the Law? 3. He looks into his own heart, makes a search into his Conscience, brings that Book out of the Rubbish,
Who can understand those sacred Truths, and profound Mysteres? Who can conceive the Perfection of the Law? 3. He looks into his own heart, makes a search into his Conscience, brings that Book out of the Rubbish,
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as they did the Book of the Law in Iosiah 's time;
as they did the Book of the Law in Josiah is time;
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who can count, and number up the blemishes of his soul? who can understand the errours of his life? 1. The first Book, Convincit, it hath a power of Conviction;
who can count, and number up the blemishes of his soul? who can understand the errors of his life? 1. The First Book, Convincit, it hath a power of Conviction;
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Meditate on it, and observe Gods Power, or thou art an Atheist. 2. The second Book, Convertit, it hath a power of Conversion;
Meditate on it, and observe God's Power, or thou art an Atheist. 2. The second Book, Convertit, it hath a power of Conversion;
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Meditate upon it, and learn his will, and worship out of it, or thou art an Infidel. 3. The third Book, Accusat, it hath the power of Accusation;
Meditate upon it, and Learn his will, and worship out of it, or thou art an Infidel. 3. The third Book, Accusat, it hath the power of Accusation;
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Look, and meditate upon it, and there discover, and bewail thy sins, or thou art an Hypocrite.
Look, and meditate upon it, and there discover, and bewail thy Sins, or thou art an Hypocrite.
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The Text then contains David 's Meditation upon that third Inspection into the Book of his Conscience.
The Text then contains David is Meditation upon that third Inspection into the Book of his Conscience.
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Wherein we may observe four Particulars: 1. An holy Perplexity in the soul of David, which makes him cry out, Who can understand his errours? 2. An holy Redress he seeks in this perplexity, O cleanse me from my secret faults. 3. An holy Prevention for the time to come, Keep thy servant from presumptuous sins, let them not have dominion over me.
Wherein we may observe four Particulars: 1. an holy Perplexity in the soul of David, which makes him cry out, Who can understand his errors? 2. an holy Redress he seeks in this perplexity, Oh cleanse me from my secret Faults. 3. an holy Prevention for the time to come, Keep thy servant from presumptuous Sins, let them not have dominion over me.
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4. An holy, both Resolution, and Consolation,; Then shall I be upright, and I shall be innocent from the great Transgression.
4. an holy, both Resolution, and Consolation,; Then shall I be upright, and I shall be innocent from the great Transgression.
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1. In the first Part, we see the nature of Sin;
1. In the First Part, we see the nature of since;
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it casts a man into Perplexity, it breeds gripings, and anguishes in the soul, and conscience. 2. In the second, we see the nature of Mercy;
it Cast a man into Perplexity, it breeds gripings, and Anguishes in the soul, and conscience. 2. In the second, we see the nature of Mercy;
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that pardons, and purges, and pacifies the conscience;
that Pardons, and purges, and pacifies the conscience;
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that rebukes the storms, and brings in a sudden calm into our souls again. 3. In the third, we see the nature of Grace;
that rebukes the storms, and brings in a sudden Cam into our Souls again. 3. In the third, we see the nature of Grace;
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that prevents, keeps us from presumptuous relapses;
that prevents, keeps us from presumptuous relapses;
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that preserves us so, that no wickedness shall have dominion over us. 4. In the fourth Part, we see the nature of Integrity;
that preserves us so, that no wickedness shall have dominion over us. 4. In the fourth Part, we see the nature of Integrity;
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that gives comfort, and consolation, that strengthens it self in all good purposes and resolutions. And these Particulars represent unto us the whole life of a Christian;
that gives Comfort, and consolation, that strengthens it self in all good Purposes and resolutions. And these Particulars represent unto us the Whole life of a Christian;
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they set in order the motions of the soul in the beginnings and progress of his conversion. 1. What is the first Motion,
they Set in order the motions of the soul in the beginnings and progress of his conversion. 1. What is the First Motion,
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and quickning of life in a Christian? Examen Conscientiae, a searching out of his sins;
and quickening of life in a Christian? Examen Conscientiae, a searching out of his Sins;
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not a confident stepping into Heaven, in a present assurance, but a sorrowful penitential perplexity. 2. The second Motion in the heart of a Christian, is Supplication,
not a confident stepping into Heaven, in a present assurance, but a sorrowful penitential perplexity. 2. The second Motion in the heart of a Christian, is Supplication,
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and Suit for pardon and peace, Cleanse me, purge me.
and Suit for pardon and peace, Cleanse me, purge me.
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3. The third Motion is imploring of help, Prayer for grace and assistance against Relapses, establish me with thy spirit, Keep back thy servant from presumptuous sins.
3. The third Motion is imploring of help, Prayer for grace and assistance against Relapses, establish me with thy Spirit, Keep back thy servant from presumptuous Sins.
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4. The fourth Motion is Studium integritatis, and Gaudium in studio, resolutions and endeavours for integrity,
4. The fourth Motion is Studium integritatis, and Gaudium in study, resolutions and endeavours for integrity,
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and all possible innocency, and the keeping of a good conscience towards God and man. Now put these together, and then we may discover three Combinations;
and all possible innocency, and the keeping of a good conscience towards God and man. Now put these together, and then we may discover three Combinations;
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1. A Combination of two sorts of Sins, not all of the same size and magnitude;
1. A Combination of two sorts of Sins, not all of the same size and magnitude;
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here are Errores and Contumaciae, sins of Infirmity, and sins of Presumption; sins of a weaker tincture, and sins of a double die;
Here Are Errors and Contumaciae, Sins of Infirmity, and Sins of Presumption; Sins of a Weaker tincture, and Sins of a double die;
av vbr n2 cc np1, n2 pp-f n1, cc n2 pp-f n1; n2 pp-f dt jc n1, cc n2 pp-f dt j-jn n1;
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Lapsus in via, and Excursiones extra viam; Slips and lapses in the way, and voluntary departings,Lapsus in via, and Excursiones extra viam; Slips and lapses in the Way, and voluntary departings,
np1 p-acp fw-la, cc npg1 fw-la fw-la; n2 cc n2 p-acp dt n1, cc j-jn n2-vvg,
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and forsakings of the way. 2. A Combination of two sorts of Graces;
and forsakings of the Way. 2. A Combination of two sorts of Graces;
cc n2-vvg pp-f dt n1. crd dt n1 pp-f crd n2 pp-f n2;
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here is Gratia purgans, and Gratia custodiens. 1. Pardoning and purging grace. 2. Preserving, and protecting grace.
Here is Gratia purgans, and Gratia Custodiens. 1. Pardoning and purging grace. 2. Preserving, and protecting grace.
av vbz np1 n2, cc np1 n1. crd vvg cc vvg n1. crd vvg, cc vvg n1.
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That, is the grace of subvention, when we have sinned;
That, is the grace of subvention, when we have sinned;
cst, vbz dt n1 pp-f n1, c-crq pns12 vhb vvn;
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this, the grace of prevention, that we may not sin. 3. A Combination of two states and conditions of a Christian. 1. Purgandus à secretis; for sins of Infirmity, who can avoid them? 2. Custodiendus à contumacibus; for sins of Presumption, we must not come near them.
this, the grace of prevention, that we may not sin. 3. A Combination of two states and conditions of a Christian. 1. Purgandus à secretis; for Sins of Infirmity, who can avoid them? 2. Custodiendus à contumacibus; for Sins of Presumption, we must not come near them.
d, dt n1 pp-f n1, cst pns12 vmb xx vvi. crd dt n1 pp-f crd n2 cc n2 pp-f dt njp. crd np1 fw-fr fw-la; p-acp n2 pp-f n1, r-crq vmb vvi pno32? crd np1 fw-fr fw-la; p-acp n2 pp-f n1, pns12 vmb xx vvi av-j pno32.
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We cannot be free A Culpa, from sins of daily Incursion; but we may, and must be free A Crimine, from sins that waste the Conscience, and havock Piety.
We cannot be free A Culpa, from Sins of daily Incursion; but we may, and must be free A Crimine, from Sins that waste the Conscience, and havoc Piety.
pns12 vmbx vbi j dt fw-la, p-acp n2 pp-f j np1; cc-acp pns12 vmb, cc vmb vbi j dt np1, p-acp n2 cst vvb dt n1, cc n1 n1.
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The first thing considerable is David 's holy Perplexity;
The First thing considerable is David is holy Perplexity;
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Who can understand his errours? And of it, take a double Consideration: 1. Quae occasio? What's the occasion of this Perplexity? 2. Quae conditio? What's the nature of it?Who can understand his errors? And of it, take a double Consideration: 1. Quae Occasion? What's the occasion of this Perplexity? 2. Quae Condition? What's the nature of it?
r-crq vmb vvi po31 n2? cc pp-f pn31, vvb dt j-jn n1: crd fw-la fw-la? q-crq|vbz dt n1 pp-f d n1? crd fw-la fw-la? q-crq|vbz dt n1 pp-f pn31?
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First, What's the occasion of this sudden Perplexity in the spirit of David? He was taken up even now into an heavenly contemplation of the works and word of God;First, What's the occasion of this sudden Perplexity in the Spirit of David? He was taken up even now into an heavenly contemplation of the works and word of God;
ord, q-crq|vbz dt n1 pp-f d j n1 p-acp dt n1 pp-f np1? pns31 vbds vvn a-acp av av p-acp dt j n1 pp-f dt n2 cc n1 pp-f np1;
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and the consideration of both these, was always delightful unto him. 1. For his works, Psal. xcii. 4. Thou, Lord, hast made me glad through thy works,
and the consideration of both these, was always delightful unto him. 1. For his works, Psalm xcii. 4. Thou, Lord, hast made me glad through thy works,
cc dt n1 pp-f d d, vbds av j p-acp pno31. crd p-acp po31 n2, np1 crd. crd pns21, n1, vh2 vvn pno11 j p-acp po21 n2,
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and I will triumph in the works of thy hands. 2. For his word;and I will triumph in the works of thy hands. 2. For his word;
cc pns11 vmb vvi p-acp dt n2 pp-f po21 n2. crd p-acp po31 n1;
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The meditation of it was delightful to him, sweeter then the honey, and the honey-comb, more pleasant then his appointed food;
The meditation of it was delightful to him, Sweeten then the honey, and the honeycomb, more pleasant then his appointed food;
dt n1 pp-f pn31 vbds j p-acp pno31, jc cs dt n1, cc dt n1, av-dc j cs po31 j-vvn n1;
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it was his song in the house of his Pilgrimage.
it was his song in the house of his Pilgrimage.
pn31 vbds po31 vvn p-acp dt n1 pp-f po31 n1.
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How then comes all this over-casting in David 's soul, like a sudden thunder-clap from a clear sky? I answer, The causes of many perplexities,
How then comes all this overcasting in David is soul, like a sudden thunderclap from a clear sky? I answer, The Causes of many perplexities,
c-crq av vvz d d j p-acp np1 vbz n1, av-j dt j j p-acp dt j n1? pns11 vvb, dt n2 pp-f d n2,
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and astonishments in the soul of man, are not always discernable. The spirit of fear, as Christ speaks, comes not with observation;
and astonishments in the soul of man, Are not always discernible. The Spirit of Fear, as christ speaks, comes not with observation;
cc n2 p-acp dt n1 pp-f n1, vbr xx av j. dt n1 pp-f n1, c-acp np1 vvz, vvz xx p-acp n1;
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1. Non cum observatione peccati. Not onely some great notorious sin, but even some smaller offence, that thou little thinkest of, may fret and rankle in thy conscience, and breed perplexity.
1. Non cum observation peccati. Not only Some great notorious since, but even Some smaller offence, that thou little Thinkest of, may fret and rankle in thy conscience, and breed perplexity.
crd fw-fr fw-la n1 fw-la. xx av-j d j j n1, cc-acp av d jc n1, cst pns21 av-j vv2 a-acp, vmb vvi cc vvi p-acp po21 n1, cc vvi n1.
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The pricking of a pin may rankle, and fester, and prove as dangerous, as the wound of a weapon.
The pricking of a pin may rankle, and fester, and prove as dangerous, as the wound of a weapon.
dt n-vvg pp-f dt n1 vmb vvi, cc vvi, cc vvi p-acp j, c-acp dt n1 pp-f dt n1.
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Thus David 's heart smote him, for an irreverent touch of Saul, as well as for the cruel murder of Uriah. Slight not the commission of smaller sins;
Thus David is heart smote him, for an irreverent touch of Saul, as well as for the cruel murder of Uriah. Slight not the commission of smaller Sins;
av np1 vbz n1 vvd pno31, p-acp dt j n1 pp-f np1, c-acp av c-acp p-acp dt j n1 pp-f np1. j xx dt n1 pp-f jc n2;
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thou mayst hear of them when thou little thinkest of them. 2. Non cum observatione personae. Indeed for notorious debauch'd wretches,
thou Mayest hear of them when thou little Thinkest of them. 2. Non cum observation personae. Indeed for notorious debauched wretches,
pns21 vm2 vvi pp-f pno32 r-crq pns21 av-j vv2 pp-f pno32. crd fw-fr fw-la n1 fw-la. av p-acp j j-vvn n2,
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for them to be put upon the rack of a perplex'd soul, 'tis no great marvel;
for them to be put upon the rack of a perplexed soul, it's no great marvel;
p-acp pno32 pc-acp vbi vvn p-acp dt n1 pp-f dt j-vvn n1, pn31|vbz dx j n1;
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but even moderate and restrained men, yea even mortified Saints are subject to these pangs;
but even moderate and restrained men, yea even mortified Saints Are Subject to these pangs;
cc-acp av j cc j-vvn n2, uh av vvn n2 vbr j-jn p-acp d n2;
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not onely Saul, but David; not onely Iudas, but Peter have suffered, and felt the anguishes of a guilty conscience.
not only Saul, but David; not only Iudas, but Peter have suffered, and felt the Anguishes of a guilty conscience.
xx av-j np1, p-acp np1; xx av-j np1, p-acp np1 vhb vvn, cc vvd dt vvz pp-f dt j n1.
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3. Non cum observatione temporis. Indeed, a sin lately committed, while the memory is fresh,
3. Non cum observation Temporis. Indeed, a since lately committed, while the memory is fresh,
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and the guilt of it haunts a man, and stares in his face, then 'tis no wonder if he be perplexed.
and the guilt of it haunts a man, and stares in his face, then it's no wonder if he be perplexed.
cc dt n1 pp-f pn31 vvz dt n1, cc vvz p-acp po31 n1, av pn31|vbz dx n1 cs pns31 vbb vvn.
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Nay, not onely so, but some sin past and forgot, that thou hast buried in oblivion, a sin of many years past,
Nay, not only so, but Some since past and forgotten, that thou hast buried in oblivion, a since of many Years past,
uh-x, xx av-j av, cc-acp d n1 j cc vvn, cst pns21 vh2 vvn p-acp n1, dt n1 pp-f d n2 j,
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even that may turn in upon thee, and perplex and affright thee; The Clouds may return after the rain.
even that may turn in upon thee, and perplex and affright thee; The Clouds may return After the rain.
av cst vmb vvi p-acp p-acp pno21, cc vvi cc vvi pno21; dt n2 vmb vvi p-acp dt n1.
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Thus Iob complains, Thou writest bitter things against me, and makest me to possess the iniquities of my youth, Iob xiii. 26. Thus the Patriarchs, many years after the fact, were troubled and perplexed with the sin of selling Ioseph; Gen. xlii. 21. We are guilty concerning our brother, say they: Thirteen years, at least, had gone over their heads, since that deed was done;
Thus Job complains, Thou Writer bitter things against me, and Makest me to possess the iniquities of my youth, Job xiii. 26. Thus the Patriarchs, many Years After the fact, were troubled and perplexed with the since of selling Ioseph; Gen. xlii. 21. We Are guilty Concerning our brother, say they: Thirteen Years, At least, had gone over their Heads, since that deed was done;
av np1 vvz, pns21 vv2 j n2 p-acp pno11, cc vv2 pno11 pc-acp vvi dt n2 pp-f po11 n1, np1 crd. crd av dt n2, d n2 p-acp dt n1, vbdr vvn cc vvn p-acp dt n1 pp-f vvg np1; np1 crd. crd pns12 vbr j vvg po12 n1, vvb pns32: crd n2, p-acp ds, vhd vvn p-acp po32 n2, c-acp cst n1 vbds vdn;
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they had skinn'd up the fore, and yet, see, it breaks out in their soul again, and it bleeds afresh.
they had skinned up the before, and yet, see, it breaks out in their soul again, and it bleeds afresh.
pns32 vhd vvn a-acp dt n1, cc av, vvb, pn31 vvz av p-acp po32 n1 av, cc pn31 vvz av.
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These troubles of soul then, come not always with observation.
These Troubles of soul then, come not always with observation.
np1 vvz pp-f n1 av, vvb xx av p-acp n1.
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But yet, what might be the occasion of this perplexity in the Prophet David? David was now looking into the law of God, considering the great light and glory of it,
But yet, what might be the occasion of this perplexity in the Prophet David? David was now looking into the law of God, considering the great Light and glory of it,
p-acp av, q-crq vmd vbi dt n1 pp-f d n1 p-acp dt n1 np1? np1 vbds av vvg p-acp dt n1 pp-f np1, vvg dt j n1 cc n1 pp-f pn31,
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and a beam of that light hath darted into his conscience, a spark of that fire hath fallen into that fuel, and that • … ets all on fire;
and a beam of that Light hath darted into his conscience, a spark of that fire hath fallen into that fuel, and that • … ets all on fire;
cc dt n1 pp-f d n1 vhz vvn p-acp po31 n1, dt n1 pp-f d n1 vhz vvn p-acp d n1, cc cst • … zz d p-acp n1;
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casts him into a sudden amazement, and makes him cry out, Who can understand his errours?
Cast him into a sudden amazement, and makes him cry out, Who can understand his errors?
vvz pno31 p-acp dt j n1, cc vvz pno31 vvi av, r-crq vmb vvi po31 n2?
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Observe from hence, that the word of God hath a secret, unavoydable power upon the soul, to convince it of sin,
Observe from hence, that the word of God hath a secret, unavoidable power upon the soul, to convince it of since,
vvb p-acp av, cst dt n1 pp-f np1 vhz dt j-jn, j n1 p-acp dt n1, pc-acp vvi pn31 pp-f n1,
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and to cast it into horrour.
and to cast it into horror.
cc pc-acp vvi pn31 p-acp n1.
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Good Iosiah, at the first reading of this Word, had his heart melted with fear and astonishment.
Good Josiah, At the First reading of this Word, had his heart melted with Fear and astonishment.
j np1, p-acp dt ord n-vvg pp-f d n1, vhd po31 n1 vvn p-acp n1 cc n1.
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Thus S. Paul, Rom. iii. 20. By the Law, is the knowledg of sin.
Thus S. Paul, Rom. iii. 20. By the Law, is the knowledge of since.
av np1 np1, np1 crd. crd p-acp dt n1, vbz dt n1 pp-f n1.
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And, Rom. vii. 11. The Commandment slew him, and was found to be death unto him, vers.
And, Rom. vii. 11. The Commandment slew him, and was found to be death unto him, vers.
cc, np1 crd. crd dt n1 vvd pno31, cc vbds vvn pc-acp vbi n1 p-acp pno31, fw-la.
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10. And there be divers reasons of this Truth: 1. In the Scripture is presented a transcendent rule of holiness;
10. And there be diverse Reasons of this Truth: 1. In the Scripture is presented a transcendent Rule of holiness;
crd cc pc-acp vbi j n2 pp-f d n1: crd p-acp dt n1 vbz vvn dt j n1 pp-f n1;
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the infinite purity and sanctity which is in God himself. He is holy in his Works, but most holy in his Word.
the infinite purity and sanctity which is in God himself. He is holy in his Works, but most holy in his Word.
dt j n1 cc n1 r-crq vbz p-acp np1 px31. pns31 vbz j p-acp po31 vvz, cc-acp ds j p-acp po31 n1.
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He hath magnified his Word above all his Name, Psal. cxxxviii. 2. In it shines the purity of his Nature, not capable of blemish, or imperfection.He hath magnified his Word above all his Name, Psalm cxxxviii. 2. In it shines the purity of his Nature, not capable of blemish, or imperfection.
pns31 vhz vvn po31 n1 p-acp d po31 n1, np1 crd. crd p-acp pn31 vvz dt n1 pp-f po31 n1, xx j pp-f n1, cc n1.
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Now then, the soul seeing this transcendent holiness in God, is presently convinced of infinite impurity.
Now then, the soul seeing this transcendent holiness in God, is presently convinced of infinite impurity.
av av, dt n1 vvg d j n1 p-acp np1, vbz av-j vvn pp-f j n1.
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Mine eye seeth thee, wherefore I abhor my self, and repont in dust and ashes, saith Iob, chap. xlii. 5, 6. Probavit aurum, & reprobavit, saith S. Bernard; The Angels,Mine eye sees thee, Wherefore I abhor my self, and repont in dust and Ashes, Says Job, chap. xlii. 5, 6. Probavit aurum, & reprobavit, Says S. Bernard; The Angels,
po11 n1 vvz pno21, c-crq pns11 vvb po11 n1, cc j p-acp n1 cc n2, vvz np1, n1 crd. crd, crd fw-la fw-la, cc n1, vvz n1 np1; dt n2,
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though as fine as gold, are impure in his sight. Qui discernit inter Stellas, quanto magis inter glebas? If the Starrs are not pure in his sight,
though as fine as gold, Are impure in his sighed. Qui discernit inter Stellas, quanto magis inter glebas? If the Stars Are not pure in his sighed,
cs p-acp j c-acp n1, vbr j p-acp po31 n1. np1 fw-la fw-la fw-la, fw-es fw-la fw-la fw-la? cs dt n2 vbr xx j p-acp po31 n1,
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how much less (Job xxv. 5.) man, who is but a clod of earth? And this makes the holiest men to tremble at his presence.how much less (Job xxv. 5.) man, who is but a clod of earth? And this makes the Holiest men to tremble At his presence.
c-crq d dc (n1 crd. crd) n1, r-crq vbz p-acp dt n1 pp-f n1? cc d vvz dt js n2 pc-acp vvi p-acp po31 n1.
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Cujus participatione sumus justi, ejus comparatione sumus injústi, saith S. Augustine: They, who by derivation from him are made holy;Cujus participation sumus Justi, His comparation sumus injústi, Says S. Augustine: They, who by derivation from him Are made holy;
fw-la n1 fw-la fw-la, fw-la n1 fw-la fw-la, vvz n1 np1: pns32, r-crq p-acp n1 p-acp pno31 vbr vvn j;
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in comparison of him, are most unholy.
in comparison of him, Are most unholy.
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Nay, the holy Angels themselves, in their approaches to him, do hide their feet and their faces.
Nay, the holy Angels themselves, in their Approaches to him, do hide their feet and their faces.
uh, dt j n2 px32, p-acp po32 n2 p-acp pno31, vdb vvi po32 n2 cc po32 n2.
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If Sancti Angeli in Propitiatorio, quanto magis peccatores prae Tribunali? If Angels on the Mercy-Seat tremble, what shall sinners do, that stand at the Bar,
If Sancti Angeli in Propitiatory, quanto magis Peccatores Prae Tribunali? If Angels on the Mercy-Seat tremble, what shall Sinners do, that stand At the Bar,
cs fw-la fw-la p-acp np1, fw-es fw-la n2 fw-la fw-la? cs n2 p-acp dt n1 vvb, q-crq vmb n2 vdb, cst vvb p-acp dt n1,
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before the seat of Justice? 2. As in the Scripture there is a transcendent rule presented,
before the seat of justice? 2. As in the Scripture there is a transcendent Rule presented,
p-acp dt n1 pp-f n1? crd p-acp p-acp dt n1 pc-acp vbz dt j n1 vvd,
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so is there also an exact rule of holiness prescribed. The Law forbids all sin, enjoyns all holiness.
so is there also an exact Rule of holiness prescribed. The Law forbids all since, enjoins all holiness.
av vbz a-acp av dt j n1 pp-f n1 vvn. dt n1 vvz d n1, vvz d n1.
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No passage in the life of man, but is ordered in it.
No passage in the life of man, but is ordered in it.
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As Theodoret observes in the Ceremonial Law, and in the furniture of the Tabernacle, that every particular was curiously prescribed:
As Theodoret observes in the Ceremonial Law, and in the furniture of the Tabernacle, that every particular was curiously prescribed:
p-acp np1 vvz p-acp dt j n1, cc p-acp dt n1 pp-f dt n1, cst d j vbds av-j vvn:
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Sitales imagines, quales veritates? saith he.Sitales imagines, quales Veritates? Says he.
n2 vvz, fw-la vvz? vvz pns31.
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If the Ceremonial Law was so accurate, and precise, how strict is the Law of moral holiness, of which that was but a type? The Measures,
If the Ceremonial Law was so accurate, and precise, how strict is the Law of moral holiness, of which that was but a type? The Measures,
cs dt j n1 vbds av j, cc j, c-crq j vbz dt n1 pp-f j n1, pp-f r-crq d vbds p-acp dt n1? dt n2,
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and Weights of the Sanctuary, were double as much as the ordinary Measures.
and Weights of the Sanctuary, were double as much as the ordinary Measures.
cc n2 pp-f dt n1, vbdr j-jn c-acp d c-acp dt j n2.
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Thine actions may carry weight, and be allowable amongst men in common conversation, which yet will be found light in the Sanctuary of God.
Thine actions may carry weight, and be allowable among men in Common Conversation, which yet will be found Light in the Sanctuary of God.
po21 n2 vmb vvi n1, cc vbi j p-acp n2 p-acp j n1, r-crq av vmb vbi vvn n1 p-acp dt n1 pp-f np1.
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Mensurant se in dolosa statera consuetudinis humanae, non in statera Sanctuarii, saith S. Augustine. Bring thine Actions to this standard,Mensurant se in dolosa statera consuetudinis humanae, non in statera Sanctuaries, Says S. Augustine. Bring thine Actions to this standard,
fw-mi fw-mi p-acp fw-la fw-la fw-la fw-la, fw-la p-acp fw-la np1, vvz n1 np1. vvb po21 n2 p-acp d n1,
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and thy defects will be discover'd;
and thy defects will be discovered;
cc po21 n2 vmb vbi vvn;
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and then that which seems warrantable, and commendable amongst men, will appear sinful, and abominable before God. 3. The Law of God, it is a spiritual rule, not resting only in an outward conformity,
and then that which seems warrantable, and commendable among men, will appear sinful, and abominable before God. 3. The Law of God, it is a spiritual Rule, not resting only in an outward conformity,
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but requires the exactness of soul and spirit. It keeps secret thoughts under awe; and judgeth of outward actions, according to the heart;
but requires the exactness of soul and Spirit. It keeps secret thoughts under awe; and Judgeth of outward actions, according to the heart;
cc-acp vvz dt n1 pp-f n1 cc n1. pn31 vvz j-jn n2 p-acp n1; cc vvz pp-f j n2, vvg p-acp dt n1;
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not of the heart according to outward actions.
not of the heart according to outward actions.
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I the Lord search the heart, even to give to every man according to his ways, I the Lord search the heart, even to give to every man according to his ways,
sy dt n1 vvb dt n1, av pc-acp vvi p-acp d n1 vvg p-acp po31 n2,
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and according to the fruit of his doings, Ier. xvii. 10. Thus S. Chrysostom, discoursing of the exactness of Gods Law in the true intent of it, saith, The Pharises forbade the outward commission of uncleanness;and according to the fruit of his doings, Jeremiah xvii. 10. Thus S. Chrysostom, discoursing of the exactness of God's Law in the true intent of it, Says, The Pharisees forbade the outward commission of uncleanness;
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the Law of God forbids the uncleanness of the thought.
the Law of God forbids the uncleanness of the Thought.
dt n1 pp-f np1 vvz dt n1 pp-f dt n1.
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They make the Law like Iohn Baptist, he had Zonam pelliceam circa lumbos, a leathern girdle about his loyns;
They make the Law like John Baptist, he had Zonam pelliceam circa lumbos, a leathern girdle about his loins;
pns32 vvb dt n1 av-j np1 np1, pns31 vhd fw-la fw-la fw-la fw-mi, dt j n1 p-acp po31 n2;
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whereas Christ had Zonam auream circa pectus, Rev. i. 13. a golden girdle about his breast;
whereas christ had Zonam Auream circa pectus, Rev. i. 13. a golden girdle about his breast;
cs np1 vhd np1 n1 fw-la fw-la, n1 pns11. crd dt j n1 p-acp po31 n1;
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repressing the first rise, and stirrings, and motions of sin. This makes the Saints mourn for the first conceptions of sin, though they prove abortive.
repressing the First rise, and stirrings, and motions of since. This makes the Saints mourn for the First conceptions of since, though they prove abortive.
vvg dt ord vvi, cc n2, cc n2 pp-f n1. np1 vvz dt n2 vvb p-acp dt ord n2 pp-f n1, cs pns32 vvb j.
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Libera me à cogitationibus meis, saith the devout Father;Libera me à cogitationibus meis, Says the devout Father;
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Free me, and purge me from my sinful cogitations. 4. The Law of God is operative, not a dead letter,
Free me, and purge me from my sinful cogitations. 4. The Law of God is operative, not a dead Letter,
vvb pno11, cc vvb pno11 p-acp po11 j n2. crd dt n1 pp-f np1 vbz j-jn, xx dt j n1,
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but hath an active power to work upon the heart.
but hath an active power to work upon the heart.
cc-acp vhz dt j n1 pc-acp vvi p-acp dt n1.
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Verbum Dei, non est opus, sed operans, saith S. Ambrose. The Spirit of God goes along with it,Verbum Dei, non est opus, sed operans, Says S. Ambrose. The Spirit of God Goes along with it,
fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la, vvz n1 np1. dt n1 pp-f np1 vvz a-acp p-acp pn31,
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and makes it quick, and powerful, and sharp, and mighty in operation, Heb. iii.
and makes it quick, and powerful, and sharp, and mighty in operation, Hebrew iii.
cc vvz pn31 j, cc j, cc j, cc j p-acp n1, np1 crd.
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As in the frame of a mans body, under every vein there runs an artery full of spirits;
As in the frame of a men body, under every vein there runs an artery full of spirits;
p-acp p-acp dt n1 pp-f dt ng1 n1, p-acp d n1 a-acp vvz dt n1 j pp-f n2;
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so, under every vein of Truth in the Scripture, there is an artery of Spirit, quickning, searching, discovering, citing, condemning.
so, under every vein of Truth in the Scripture, there is an artery of Spirit, quickening, searching, discovering, citing, condemning.
av, p-acp d n1 pp-f n1 p-acp dt n1, pc-acp vbz dt n1 pp-f n1, j-vvg, j-vvg, vvg, vvg, vvg.
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This discovers the ground of that aversness that is in most men from this blessed Word.
This discovers the ground of that averseness that is in most men from this blessed Word.
d vvz dt n1 pp-f d n1 cst vbz p-acp ds n2 p-acp d j-vvn n1.
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Why can any other discourses find entertainment rather then this? Why? It breeds trouble and perplexity; It discovers my sin; It affrights my conscience;
Why can any other discourses find entertainment rather then this? Why? It breeds trouble and perplexity; It discovers my since; It affrights my conscience;
q-crq vmb d j-jn n2 vvb n1 av-c cs d? q-crq? pn31 vvz n1 cc n1; pn31 vvz po11 n1; pn31 vvz po11 n1;
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makes me out of love with my self, and appear ugly. These Spectacles are too true for my false eyes.
makes me out of love with my self, and appear ugly. These Spectacles Are too true for my false eyes.
vvz pno11 av pp-f n1 p-acp po11 n1, cc vvi j. np1 n2 vbr av j c-acp po11 j n2.
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Ahab cannot endure to talk with Micaiah, nor meet with Elijah, they never speak good unto him.Ahab cannot endure to talk with Micaiah, nor meet with Elijah, they never speak good unto him.
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The generalities of Scripture we can like well enough;
The Generalities of Scripture we can like well enough;
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but when it comes near, and begins to close with us, we fling away from it.
but when it comes near, and begins to close with us, we fling away from it.
cc-acp c-crq pn31 vvz av-j, cc vvz pc-acp vvi p-acp pno12, pns12 vvb av p-acp pn31.
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Amant veritatem lucentem, oderunt redarguentem, saith S. Ambrose. And that's the first Consideration, Quae occasio? Amant veritatem lucentem, oderunt redarguentem, Says S. Ambrose. And that's the First Consideration, Quae Occasion?
fw-fr fw-la fw-la, fw-la fw-la, vvz n1 np1. cc d|vbz dt ord n1, fw-la fw-la?
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Secondly, A second Consideration of this perplexity in David, is, Quae conditio? What is the nature,Secondly, A second Consideration of this perplexity in David, is, Quae Condition? What is the nature,
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and purpose of it? And we see it express'd in a vehement, and passionate question;
and purpose of it? And we see it expressed in a vehement, and passionate question;
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Quis intelligit? Who understands his errours? And it may be resolved into these three Expressions: 1. It is Vox ignorantis; It is the speech of a man, who confesses his ignorance;Quis intelligit? Who understands his errors? And it may be resolved into these three Expressions: 1. It is Vox ignorantis; It is the speech of a man, who Confesses his ignorance;
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he knows not his errours. 2. It is Vox admirantis; It is the speech of him, who sees many errours in himself,
he knows not his errors. 2. It is Vox admirantis; It is the speech of him, who sees many errors in himself,
pns31 vvz xx po31 n2. crd pn31 vbz fw-la fw-la; pn31 vbz dt n1 pp-f pno31, r-crq vvz d n2 p-acp px31,
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and suspects more, and is astonished at the Consideration of them. 3. It is Vox gementis; He utters his thoughts with a sighing Acc• … unt,
and suspects more, and is astonished At the Consideration of them. 3. It is Vox gementis; He utters his thoughts with a sighing Acc• … unt,
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and groans within himself at the sense of them. First, It is Vox ignorantis; He knows not his errours;
and groans within himself At the sense of them. First, It is Vox ignorantis; He knows not his errors;
cc vvz p-acp px31 p-acp dt n1 pp-f pno32. ord, pn31 vbz fw-la fw-la; pns31 vvz xx po31 n2;
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and then it implyes this Observation; That the perfect discovery of the errours of our lives, is a thing most hard, and even impossible.
and then it Implies this Observation; That the perfect discovery of the errors of our lives, is a thing most hard, and even impossible.
cc cs pn31 vvz d n1; cst dt j n1 pp-f dt n2 pp-f po12 n2, vbz dt n1 av-ds av-j, cc av j.
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The truth of this Observation will appear in these Particulars: 1. In the Strength of Davids Affection. 2. In the Matter of it. 3. In the Grounds. 4. In the Consequences. 5. In the Uses to be made of it. I. The Strength of it.
The truth of this Observation will appear in these Particulars: 1. In the Strength of Davids Affection. 2. In the Matter of it. 3. In the Grounds. 4. In the Consequences. 5. In the Uses to be made of it. I. The Strength of it.
dt n1 pp-f d n1 vmb vvi p-acp d n2-j: crd p-acp dt n1 pp-f np1 n1. crd p-acp dt n1 pp-f pn31. crd p-acp dt n2. crd p-acp dt n2. crd p-acp dt n2 pc-acp vbi vvn pp-f pn31. np1 dt n1 pp-f pn31.
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David propounds it not by way of bare assertion onely, No man can know them; but by way of question, and that is a form of greater Emphasis, and Impression:David propounds it not by Way of bore assertion only, No man can know them; but by Way of question, and that is a from of greater Emphasis, and Impression:
np1 vvz pn31 xx p-acp n1 pp-f j n1 av-j, dx n1 vmb vvi pno32; p-acp p-acp n1 pp-f n1, cc d vbz dt n1 pp-f jc n1, cc n1:
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And then, he propounds this question, not onely to himself, or in his own name,
And then, he propounds this question, not only to himself, or in his own name,
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but puts the question to any, let him be what he will, yet he must fall short, he cannot know them;
but puts the question to any, let him be what he will, yet he must fallen short, he cannot know them;
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Who can? 1. Quis in lege intelligentissimus? Let him be never so cunning,Who can? 1. Quis in lege intelligentissimus? Let him be never so cunning,
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and skilfull in the Law of God, the greatest Rabbi that ever was, a second Ezra, an exact Scribe in the Law of his God;
and skilful in the Law of God, the greatest Rabbi that ever was, a second Ezra, an exact Scribe in the Law of his God;
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though, with Ezekiel, and S. Iohn, he hath swallowed the Book, yet he may run into the commission of some errours, that he is not aware of.
though, with Ezekielem, and S. John, he hath swallowed the Book, yet he may run into the commission of Some errors, that he is not aware of.
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Even the High-Priest himself was to offer for his own ignorances, and infirmities, Heb. v. • … ta nihil est in hominibus tutum,
Even the High-Priest himself was to offer for his own ignorances, and infirmities, Hebrew v. • … ta nihil est in hominibus tutum,
np1 dt n1 px31 vbds pc-acp vvi p-acp po31 d n2, cc n2, np1 n1 • … uh fw-la fw-la p-acp fw-la fw-la,
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ne Pontifex quidem, saith Origen. 2. Quis in conversatione cautissimus? Who, though never so accurate,ne Pontifex quidem, Says Origen. 2. Quis in Conversation cautissimus? Who, though never so accurate,
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and watchfull in his conversation, can know all his errours? Let him keep never so strict a watch over his own heart,
and watchful in his Conversation, can know all his errors? Let him keep never so strict a watch over his own heart,
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yet so• … e sin will escape him.
yet so• … e since will escape him.
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In many things we offend all, saith S. Iames, Chap. iii. 2. He saith not, In many things some of us offend,In many things we offend all, Says S. James, Chap. iii. 2. He Says not, In many things Some of us offend,
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or in a few things all of us offend, but in many things we offend all.
or in a few things all of us offend, but in many things we offend all.
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They who are all clean, had need wash their feet, saith our Saviour. To which S. Bernard alluding, gives this warning;
They who Are all clean, had need wash their feet, Says our Saviour. To which S. Bernard alluding, gives this warning;
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that though we choose our way, and pick our path, and so avoid mire and dirt,
that though we choose our Way, and pick our path, and so avoid mire and dirt,
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yet, In bono itinere, pulverem colliges;
yet, In Bono itinere, pulverem colliges;
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in the fairest, and cleanest way, our feet will gather soil, some errours will be committed. 3. Quis in examine conscientiae diligentissimus? Who,
in the Fairest, and cleanest Way, our feet will gather soil, Some errors will be committed. 3. Quis in examine conscientiae diligentissimus? Who,
p-acp dt js, cc js n1, po12 n2 vmb vvi n1, d n2 vmb vbi vvn. crd fw-la p-acp vvi fw-la fw-la? r-crq,
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though never so frequent and diligent in examining and revising his conscience;
though never so frequent and diligent in examining and revising his conscience;
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who ever so communed with his heart, and so search'd out his spirit, that no sin lay undiscovered? They who have daily practised this work of Repentance,
who ever so communed with his heart, and so searched out his Spirit, that no since lay undiscovered? They who have daily practised this work of Repentance,
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and have kept a privie watch, and search in their hearts, are yet fain to return an Ignoramus; and though not conscious to themselves of any sin unrepented of,
and have kept a privy watch, and search in their hearts, Are yet fain to return an Ignoramus; and though not conscious to themselves of any since unrepented of,
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yet, to make all sure, will beg pardon of God for unknown transgressions.
yet, to make all sure, will beg pardon of God for unknown transgressions.
av, pc-acp vvi d j, vmb vvi n1 pp-f np1 p-acp j n2.
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As men, not guilty of any breach of Law, to their own knowledge, will obtain a general pardon of the King, to prevent the worst.
As men, not guilty of any breach of Law, to their own knowledge, will obtain a general pardon of the King, to prevent the worst.
p-acp n2, xx j pp-f d n1 pp-f n1, p-acp po32 d n1, vmb vvi dt j n1 pp-f dt n1, pc-acp vvi dt js.
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That's the first, the strength of this Assertion; Who doth understand? &c. II. The matter of this Question;
That's the First, the strength of this Assertion; Who does understand? etc. II The matter of this Question;
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Who understands his errors? Take it in three Particulars;Who understands his errors? Take it in three Particulars;
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1. Quis intelligit naturam errorum? Who understands the nature of all his actions, whether they be erroneous,
1. Quis intelligit naturam Errorum? Who understands the nature of all his actions, whither they be erroneous,
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yea, or no? whether that which he doth, be warrantable and good, or otherwise? Indeed,
yea, or no? whither that which he does, be warrantable and good, or otherwise? Indeed,
uh, cc dx? cs d r-crq pns31 vdz, vbb j cc j, cc av? np1,
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for the main Capital duties, those Principia practica, and heads of morality, and those likewise that are of the nearest,
for the main Capital duties, those Principia practica, and Heads of morality, and those likewise that Are of the nearest,
p-acp dt j j n2, d fw-la fw-la, cc n2 pp-f n1, cc d av d vbr pp-f dt js,
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and most evident proximity unto them, he is hardly a Christian who knows not them;
and most evident proximity unto them, he is hardly a Christian who knows not them;
cc av-ds j n1 p-acp pno32, pns31 vbz av dt njp r-crq vvz xx pno32;
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but for many particular Cases, and Questions of conscience incident to the life of man, who can resolve them? Some actions, indeed, are notoriously evil, sins of the first magnitude, the light of nature reproves them;
but for many particular Cases, and Questions of conscience incident to the life of man, who can resolve them? some actions, indeed, Are notoriously evil, Sins of the First magnitude, the Light of nature reproves them;
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Some of weaker evidence, sins of infirmity; some not discerned, nor known, sins of ignorance and incogitancie;
some of Weaker evidence, Sins of infirmity; Some not discerned, nor known, Sins of ignorance and incogitancy;
d pp-f jc n1, n2 pp-f n1; d xx vvn, ccx vvn, n2 pp-f n1 cc n1;
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See them represented in three Parables, Luke xv.
See them represented in three Parables, Lycia xv.
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The lost Son, The lost Sheep, The lost Groat. Art thou not as the lost Son? Dost thou not break away from God by wilfull rebellion? Yet thou mayst be as the lost Sheep,The lost Son, The lost Sheep, The lost Groat. Art thou not as the lost Son? Dost thou not break away from God by wilful rebellion? Yet thou Mayest be as the lost Sheep,
dt j-vvn n1, dt j-vvn n1, dt vvn n1. vb2r pns21 xx c-acp dt j-vvn n1? vd2 pns21 xx vvi av p-acp np1 p-acp j n1? av pns21 vm2 vbi c-acp dt j-vvn n1,
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and stray away from thy God by a sin of infirmity.
and stray away from thy God by a since of infirmity.
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If not so, yet Who hath not been as the lost Groat, and his action hath slipt away out of his hand, betwixt his fingers,
If not so, yet Who hath not been as the lost Groat, and his actium hath slipped away out of his hand, betwixt his fingers,
cs xx av, av q-crq vhz xx vbn p-acp dt j-vvn n1, cc po31 n1 vhz vvn av av pp-f po31 n1, p-acp po31 n2,
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as it were, by ignorance, and incogitancie? 2. Quis intelligit numerum errorum? Who ever yet kept such a carefull account in his conscience,
as it were, by ignorance, and incogitancy? 2. Quis intelligit Numerum Errorum? Who ever yet kept such a careful account in his conscience,
c-acp pn31 vbdr, p-acp n1, cc n1? crd fw-la fw-la fw-la fw-la? r-crq av av vvd d dt j n1 p-acp po31 n1,
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as to register, and book down the just number of his sins? David, who had not sinn'd so frequently as we have done;
as to register, and book down the just number of his Sins? David, who had not sinned so frequently as we have done;
c-acp pc-acp vvi, cc n1 p-acp dt j n1 pp-f po31 n2? np1, r-crq vhd xx vvn av av-j c-acp pns12 vhb vdn;
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yet, when he surveys the number of his sins, he gives up this account; They are more in number then the hairs of my head;
yet, when he surveys the number of his Sins, he gives up this account; They Are more in number then the hairs of my head;
av, c-crq pns31 vvz dt n1 pp-f po31 n2, pns31 vvz a-acp d n1; pns32 vbr av-dc p-acp n1 av dt n2 pp-f po11 n1;
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mine heart hath failed me, to see the swarms and numbers of them. Upon which place, Saint Augustine devoutly meditates;mine heart hath failed me, to see the swarms and numbers of them. Upon which place, Saint Augustine devoutly meditates;
po11 n1 vhz vvn pno11, pc-acp vvi dt n2 cc n2 pp-f pno32. p-acp r-crq n1, n1 np1 av-j vvz;
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Capilli minuti sunt, sed multi, saith he. David had little sins, like as hairs; but yet multiplying, and increasing as the hairs of his head.Capill minuti sunt, sed multi, Says he. David had little Sins, like as hairs; but yet multiplying, and increasing as the hairs of his head.
np1 fw-la fw-la, fw-la fw-la, vvz pns31. np1 vhd j n2, av-j c-acp n2; cc-acp av vvg, cc vvg p-acp dt n2 pp-f po31 n1.
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Thus S. Bernard counsels us, In our addresses to God, to consider, whether we can meet with him, with ten thousand sins repented of, who comes against us with twenty thousand sins that we never thought of. 3. Quis intelligit aggravationes errorum? Who understands the many aggravations that may make a seemingly-small sin out of measure sinfull? Nay,
Thus S. Bernard Counsels us, In our Addresses to God, to Consider, whither we can meet with him, with ten thousand Sins repented of, who comes against us with twenty thousand Sins that we never Thought of. 3. Quis intelligit aggravationes Errorum? Who understands the many aggravations that may make a seemingly-small since out of measure sinful? Nay,
av np1 np1 vvz pno12, p-acp po12 n2 p-acp np1, pc-acp vvi, cs pns12 vmb vvi p-acp pno31, p-acp crd crd n2 vvn pp-f, r-crq vvz p-acp pno12 p-acp crd crd n2 cst pns12 av-x vvd pp-f. crd fw-la fw-la fw-la fw-la? r-crq vvz dt d n2 cst vmb vvi dt j n1 av pp-f n1 j? uh-x,
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an action good of it self, yet may have some malignant circumstances, that may blemish, and corrupt it.
an actium good of it self, yet may have Some malignant Circumstances, that may blemish, and corrupt it.
dt n1 j pp-f pn31 n1, av vmb vhi d j n2, cst vmb vvi, cc vvi pn31.
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Thus Iob respecting the substance of his actions, and his good intentions, confidently saith, O that I were weighed in a ballance;
Thus Job respecting the substance of his actions, and his good intentions, confidently Says, Oh that I were weighed in a balance;
av np1 vvg dt n1 pp-f po31 n2, cc po31 j n2, av-j vvz, uh cst pns11 vbdr vvn p-acp dt n1;
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but if he takes in the many mis-carrying circumstances, then, if he will be weighed, he must follow S. Bernard 's counsel, Statera sit crux Christi, the beam and standard must be Christ 's Cross,
but if he Takes in the many miscarrying Circumstances, then, if he will be weighed, he must follow S. Bernard is counsel, Statera sit crux Christ, the beam and standard must be christ is Cross,
p-acp cs pns31 vvz p-acp dt d j n2, av, cs pns31 vmb vbi vvn, pns31 vmb vvi n1 np1 vbz n1, fw-la fw-la fw-la fw-la, dt n1 cc n1 vmb vbi np1 vbz j,
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and the worth of his merits must help down the weight, or it will be too light.
and the worth of his merits must help down the weight, or it will be too Light.
cc dt n1 pp-f po31 n2 vmb vvi a-acp dt n1, cc pn31 vmb vbi av j.
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As in the miracle of the Loaves, Matth. xiv. the loves were but five in bulk;
As in the miracle of the Loaves, Matthew xiv. the loves were but five in bulk;
c-acp p-acp dt n1 pp-f dt n2, np1 crd. dt n2 vbdr cc-acp crd p-acp n1;
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Ey, but what saith our Saviour? Colligite fragmenta, Gather up the fragments; and then there were twelve baskets full.
Ey, but what Says our Saviour? Collect fragmenta, Gather up the fragments; and then there were twelve baskets full.
uh, cc-acp q-crq vvz po12 n1? fw-la fw-la, vvb a-acp dt n2; cc av pc-acp vbdr crd n2 j.
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So, though thy sins at first appear but few, and small, yet gather up the fragments, the many circumstances, and aggravations of them;
So, though thy Sins At First appear but few, and small, yet gather up the fragments, the many Circumstances, and aggravations of them;
np1, cs po21 n2 p-acp ord vvi p-acp d, cc j, av vvb a-acp dt n2, dt d n2, cc n2 pp-f pno32;
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Thou didst such a sin in such a place, at such a time, being of such a calling,
Thou didst such a since in such a place, At such a time, being of such a calling,
pns21 vdd2 d dt n1 p-acp d dt n1, p-acp d dt n1, vbg pp-f d dt n1,
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after former pardon obtained, and vows made, and grace received; these aggravatiòns will make a small sin, exceeding sinfull.
After former pardon obtained, and vows made, and grace received; these aggravatiòns will make a small since, exceeding sinful.
p-acp j n1 vvn, cc n2 vvn, cc n1 vvn; d n2 vmb vvi dt j n1, vvg j.
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That's the second branch, the Matter. III. Quod fundamentum? What is the ground? Whence arises this difficulty of discerning errours? We shall find it chiefly from these three. 1. Sublimitas Legis; the divine excellency of the Law of God;
That's the second branch, the Matter. III. Quod fundamentum? What is the ground? Whence arises this difficulty of discerning errors? We shall find it chiefly from these three. 1. Sublimitas Legis; the divine excellency of the Law of God;
d|vbz dt ord n1, dt n1. np1. fw-la fw-la? q-crq vbz dt n1? q-crq vvz d n1 pp-f j-vvg n2? pns12 vmb vvi pn31 av-jn p-acp d crd. crd fw-la fw-la; dt j-jn n1 pp-f dt n1 pp-f np1;
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a most comprehensive Law, requiring exact holiness, and forbidding the least swarvings, and aberrations there-from.
a most comprehensive Law, requiring exact holiness, and forbidding the least swarvings, and aberrations therefrom.
dt av-ds j n1, vvg j n1, cc vvg dt ds n2, cc n2 av.
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To which purpose, besides the substance and body of an action which the Law requires, there are two dimensions in the Law of God, by which we may judge,
To which purpose, beside the substance and body of an actium which the Law requires, there Are two dimensions in the Law of God, by which we may judge,
p-acp r-crq n1, p-acp dt n1 cc n1 pp-f dt n1 r-crq dt n1 vvz, pc-acp vbr crd n2 p-acp dt n1 pp-f np1, p-acp r-crq pns12 vmb vvi,
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and take the estimate of our actions. 1. The first is the Maximum quod sic; and that scantling is set down in the first Commandment;
and take the estimate of our actions. 1. The First is the Maximum quod sic; and that scantling is Set down in the First Commandment;
cc vvb dt n1 pp-f po12 n2. crd dt ord vbz dt fw-la fw-la fw-la; cc d n1 vbz vvn a-acp p-acp dt ord n1;
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With all thy mind, with all thy heart, with all thy strength. With all thy mind, with all thy heart, with all thy strength.
p-acp d po21 n1, p-acp d po21 n1, p-acp d po21 n1.
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2. The second Dimension is, the Minimum quod non; and that scantling is set down in the last Commandment, Non concupisces, Thou shalt not lust.
2. The second Dimension is, the Minimum quod non; and that scantling is Set down in the last Commandment, Non Concupiscence, Thou shalt not lust.
crd dt ord n1 vbz, dt fw-la fw-la fw-la; cc d n1 vbz vvn a-acp p-acp dt ord n1, fw-fr n2, pns21 vm2 xx n1.
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Now judge of thine actions by these two Dimensions;
Now judge of thine actions by these two Dimensions;
av vvi pp-f po21 n2 p-acp d crd n2;
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1. In thy good actions, hast thou kept the first Proportion? hast thou done the good that thou shouldst do with all thy might? Then, 2. In thy sins, hast thou observed the second proportion? hast thou not so much as lusted after some unlawfull actions? hast thou been free from all motions,
1. In thy good actions, hast thou kept the First Proportion? hast thou done the good that thou Shouldst do with all thy might? Then, 2. In thy Sins, hast thou observed the second proportion? hast thou not so much as lusted After Some unlawful actions? hast thou been free from all motions,
crd p-acp po21 j n2, vh2 pns21 vvn dt ord n1? vh2 pns21 vdn dt j cst pns21 vmd2 vdi p-acp d po21 n1? av, crd p-acp po21 n2, vh2 pns21 vvn dt ord n1? vh2 pns21 xx av av-d c-acp vvd p-acp d j n2? vh2 pns21 vbn j p-acp d n2,
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and inclinations that way? Ye see, betwixt these two dimensions of the Law of God, here is a large space for the intervening of many offences.
and inclinations that Way? You see, betwixt these two dimensions of the Law of God, Here is a large Molle for the intervening of many offences.
cc n2 cst n1? pn22 vvb, p-acp d crd n2 pp-f dt n1 pp-f np1, av vbz dt j n1 p-acp dt j-vvg pp-f d n2.
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This made David break out into admiration; I see an end of all perfection, but thy Law is exceeding broad.
This made David break out into admiration; I see an end of all perfection, but thy Law is exceeding broad.
np1 vvd np1 vvb av p-acp n1; pns11 vvb dt n1 pp-f d n1, cc-acp po21 n1 vbz av-vvg j.
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2. The second ground of this difficulty in finding out our sins, is Subtilitas cordis, the marvellous subtilty,
2. The second ground of this difficulty in finding out our Sins, is Subtilitas Cordis, the marvellous subtlety,
crd dt ord n1 pp-f d n1 p-acp vvg av po12 n2, vbz fw-la fw-la, dt j n1,
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and closeness in every mans spirit. The heart of man is an unsearchable lurking place for sin;
and closeness in every men Spirit. The heart of man is an unsearchable lurking place for since;
cc n1 p-acp d ng1 n1. dt n1 pp-f n1 vbz dt j j-vvg n1 p-acp n1;
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there are many windings and turnings, and corners in it.
there Are many windings and turnings, and corners in it.
pc-acp vbr d n2-vvg cc n2-vvg, cc n2 p-acp pn31.
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'Tis full of excuses, and concealments, framed like a labyrinth, or maze, or like an harbour for thieves, with many secret passages, and close conveyances in it.
It's full of excuses, and concealments, framed like a labyrinth, or maze, or like an harbour for thieves, with many secret passages, and close conveyances in it.
pn31|vbz j pp-f n2, cc n2, vvn av-j dt n1, cc n1, cc av-j dt n1 p-acp n2, p-acp d j-jn n2, cc j n2 p-acp pn31.
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It will excusare excusationes, as David saith, weave cunning excuses. It will hide a sin like Rachel, when Laban searched for the Idols;
It will excusare excusationes, as David Says, weave cunning excuses. It will hide a since like Rachel, when Laban searched for the Idols;
pn31 vmb vvb fw-la, p-acp np1 vvz, vvb j-jn n2. pn31 vmb vvi dt n1 av-j np1, c-crq np1 vvn p-acp dt n2;
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843
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bury it like Achan, in the midst of his Tent. David finds it so intricate a work to search his own heart,
bury it like achan, in the midst of his Tent. David finds it so intricate a work to search his own heart,
vvb pn31 av-j np1, p-acp dt n1 pp-f po31 n1 np1 vvz pn31 av j dt n1 pc-acp vvi po31 d n1,
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and to find out his sins, that he begs Gods help in it.
and to find out his Sins, that he begs God's help in it.
cc pc-acp vvi av po31 n2, cst pns31 vvz n2 vvi p-acp pn31.
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Psal. cxxxix. 23. Search me, O God, and know my heart, try me, and know my thoughts, Psalm cxxxix. 23. Search me, Oh God, and know my heart, try me, and know my thoughts,
np1 crd. crd vvb pno11, uh np1, cc vvb po11 n1, vvb pno11, cc vvb po11 n2,
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and see if there be any wicked way in me. and see if there be any wicked Way in me.
cc vvb cs pc-acp vbb d j n1 p-acp pno11.
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3, The third ground of this difficulty, is Falsitas Satanae, the falshood of Satan, his depths of deceitfulness, by which he will perswade us,
3, The third ground of this difficulty, is Falsitas Satan, the falsehood of Satan, his depths of deceitfulness, by which he will persuade us,
crd, dt ord n1 pp-f d n1, vbz np1 np1, dt n1 pp-f np1, po31 n2 pp-f n1, p-acp r-crq pns31 vmb vvi pno12,
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and bear us in hand, that it is otherwise with us then we conceive and fear;
and bear us in hand, that it is otherwise with us then we conceive and Fear;
cc vvb pno12 p-acp n1, cst pn31 vbz av p-acp pno12 cs pns12 vvb cc vvi;
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Either he tells us, it is no sin, as he did to Eve, ye are mistaken;
Either he tells us, it is no since, as he did to Eve, you Are mistaken;
av-d pns31 vvz pno12, pn31 vbz dx n1, c-acp pns31 vdd p-acp n1, pn22 vbr vvn;
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or, else he tells us, it is not so great a sin; or not so many sins, we may do well enough for all these.
or, Else he tells us, it is not so great a since; or not so many Sins, we may do well enough for all these.
cc, av pns31 vvz pno12, pn31 vbz xx av j dt n1; cc xx av d n2, pns12 vmb vdi av av-d c-acp d d.
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If we make him our Auditour, he will falsify our Accounts, like the unjust Steward in the Gospel;
If we make him our Auditor, he will falsify our Accounts, like the unjust Steward in the Gospel;
cs pns12 vvb pno31 po12 n1, pns31 vmb vvi po12 n2, av-j dt j n1 p-acp dt n1;
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How much owest thou my Master? Our conscience tells us an hundred Measures, nay, ten thousand Talents;How much owest thou my Master? Our conscience tells us an hundred Measures, nay, ten thousand Talents;
c-crq d vv2 pns21 po11 n1? po12 n1 vvz pno12 dt crd n2, uh-x, crd crd n2;
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but he will falsify our account, and make us us write wrong; and set down fifty.
but he will falsify our account, and make us us write wrong; and Set down fifty.
cc-acp pns31 vmb vvi po12 n1, cc vvb pno12 pno12 vvi vvi; cc vvd a-acp crd.
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That's the third branch, Quod Fundamentum?
That's the third branch, Quod Fundamentum?
d|vbz dt ord n1, fw-la fw-la?
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IV. Quae consequentia? What be the consequences of this truth? 1. Is this true, that none can understand his errours? nor know what sins he hath commited? Then sure it is much more true, Quis intelligit quae non commisit? Who understands what sins he might have committed, had not God restrained,
IV. Quae consequentia? What be the consequences of this truth? 1. Is this true, that none can understand his errors? nor know what Sins he hath committed? Then sure it is much more true, Quis intelligit Quae non commisit? Who understands what Sins he might have committed, had not God restrained,
np1 fw-la fw-la? q-crq vbb dt n2 pp-f d n1? crd vbz d j, cst pix vmb vvi po31 n2? ccx vvb q-crq n2 pns31 vhz vvn? av av-j pn31 vbz d dc j, fw-la fw-la fw-la fw-fr fw-la? r-crq vvz r-crq vvz pns31 vmd vhi vvn, vhd xx np1 vvn,
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and by his Grace prevented the commission of them? And so it is Motivum gratitudinis, a provocation to thankfulness.
and by his Grace prevented the commission of them? And so it is Motivum gratitudinis, a provocation to thankfulness.
cc p-acp po31 n1 vvn dt n1 pp-f pno32? cc av pn31 vbz np1 fw-la, dt n1 p-acp n1.
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There is not the greatest wickedness, but thou mightst have acted it, had God taken his hand from off thee and left thee to thy self.
There is not the greatest wickedness, but thou Mightest have acted it, had God taken his hand from off thee and left thee to thy self.
pc-acp vbz xx dt js n1, cc-acp pns21 vmd2 vhi vvn pn31, vhd np1 vvn po31 n1 p-acp p-acp pno21 cc vvd pno21 p-acp po21 n1.
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As a man who is gone over a narrow Bridge safely, or escaped some great down-fall, where others have perished,
As a man who is gone over a narrow Bridge safely, or escaped Some great downfall, where Others have perished,
p-acp dt n1 r-crq vbz vvn p-acp dt j n1 av-j, cc vvd d j j, c-crq n2-jn vhb vvn,
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and then looking back, how is he affected with fear, and thankfulness? Tot sunt mihi remissa, quot non commissa, saith S. Augustine piously. 2. Is this true, Who can understand the errours he hath committed? Then this is true also, Quis intelligit quae commissurus est, Who knows what sins he shall fall into,
and then looking back, how is he affected with Fear, and thankfulness? Tot sunt mihi Remission, quot non Commissa, Says S. Augustine piously. 2. Is this true, Who can understand the errors he hath committed? Then this is true also, Quis intelligit Quae commissurus est, Who knows what Sins he shall fallen into,
cc av vvg av, q-crq vbz pns31 vvn p-acp n1, cc n1? fw-la fw-la fw-la fw-la, fw-la fw-fr fw-la, vvz n1 np1 av-j. crd vbz d j, r-crq vmb vvi dt n2 pns31 vhz vvn? av d vbz j av, fw-la fw-la fw-la fw-la fw-la, r-crq vvz r-crq vvz pns31 vmb vvi p-acp,
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if God leave him to himself? And so it is Motivum vigilantiae, a provocation to watchfulness.
if God leave him to himself? And so it is Motivum vigilantiae, a provocation to watchfulness.
cs np1 vvb pno31 pc-acp px31? cc av pn31 vbz np1 fw-la, dt n1 p-acp n1.
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Thou that standest now, little knowest thou how soon, and how foulely thou mayest fall, if thou takest not heed.
Thou that Standest now, little Knowest thou how soon, and how foully thou Mayest fallen, if thou Takest not heed.
pns21 cst vv2 av, av-j vv2 pns21 q-crq av, cc c-crq av-j pns21 vm2 vvi, cs pns21 vv2 xx n1.
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Consider thy self, saith S. Paul, Gal. vi. 1. lest thou also be tempted. Hazael could not conceive, nor believe, that he ever should be so cruel, and bloudy,Consider thy self, Says S. Paul, Gal. vi. 1. lest thou also be tempted. hazael could not conceive, nor believe, that he ever should be so cruel, and bloody,
vvb po21 n1, vvz n1 np1, np1 fw-la. crd cs pns21 av vbi vvn. np1 vmd xx vvi, ccx vvi, cst pns31 av vmd vbi av j, cc j,
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as Elisha foretold him, What, am I a Dog, that I should do so? It could not enter into the heart of S. Peter, that he should ever deny his Master,
as Elisha foretold him, What, am I a Dog, that I should do so? It could not enter into the heart of S. Peter, that he should ever deny his Master,
c-acp np1 vvd pno31, q-crq, vbm pns11 dt n1, cst pns11 vmd vdi av? pn31 vmd xx vvi p-acp dt n1 pp-f n1 np1, cst pns31 vmd av vvi po31 n1,
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though Christ forewarned him of it. Rather let us imitate the Apostles;
though christ forewarned him of it. Rather let us imitate the Apostles;
cs np1 vvn pno31 pp-f pn31. av-c vvb pno12 vvi dt n2;
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when they heard of a Traytour, they all cried out, Master, Is it I? Wherein they discover, 1. A confession of their ignorance, They knew not their own hearts;
when they herd of a Traitor, they all cried out, Master, Is it I? Wherein they discover, 1. A Confessi of their ignorance, They knew not their own hearts;
c-crq pns32 vvd pp-f dt n1, pns32 d vvd av, n1, vbz pn31 pns11? c-crq pns32 vvb, crd dt n1 pp-f po32 n1, pns32 vvd xx po32 d n2;
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and, 2. A suspicion of the possibility of it, I may be found a Traytour,
and, 2. A suspicion of the possibility of it, I may be found a Traitor,
cc, crd dt n1 pp-f dt n1 pp-f pn31, pns11 vmb vbi vvn dt n1,
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for ought I know. 3. Is it true, No man understands his sins he hath committed? Then, Quis intelligit semina peccatorum? Who knows all the seeds of sin,
for ought I know. 3. Is it true, No man understands his Sins he hath committed? Then, Quis intelligit semina peccatorum? Who knows all the seeds of since,
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and inclinations unto evil, that are in-bred, and lie lurking in his heart? And so it is Motivum humilitatis, a provocation to humility.
and inclinations unto evil, that Are inbred, and lie lurking in his heart? And so it is Motivum humilitatis, a provocation to humility.
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The spawn of all sin is in-bred in us. Original sin is virtually, and seminally every sin.
The spawn of all since is inbred in us. Original since is virtually, and seminally every since.
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As all natural forms are produced, and drawn forth;
As all natural forms Are produced, and drawn forth;
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de potentia materiae, from the first matter, so all actual sins spring and grow from that confused Chaos of original sin.de potentia materiae, from the First matter, so all actual Sins spring and grow from that confused Chaos of original since.
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In respect whereof, see what an hideous description S. Paul makes of every man;
In respect whereof, see what an hideous description S. Paul makes of every man;
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Their throat is an open Sepulchre, with their tongues have they used deceit, the poison of asps is under their lips; Their throat is an open Sepulchre, with their tongues have they used deceit, the poison of asps is under their lips;
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their feet are swift to shed bloud, Rom. iii. 13. &c. Not that every man is guilty of these actual sins,their feet Are swift to shed blood, Rom. iii. 13. etc. Not that every man is guilty of these actual Sins,
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but because the spawn and original of them is inbred in every one. That's the fourth thing, the Consequences.
but Because the spawn and original of them is inbred in every one. That's the fourth thing, the Consequences.
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V. Qui usus? What are the Uses to be made hereof? They are of three sorts. 1. Of Conviction. 2. Of Caution. 3. Of Consolation. 1. Of Conviction.
V. Qui usus? What Are the Uses to be made hereof? They Are of three sorts. 1. Of Conviction. 2. Of Caution. 3. Of Consolation. 1. Of Conviction.
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Is David thus troubled, and perplexed upon examination, and search into his heart? 1. In what case are they, Qui nunquam inquirunt, who never so much as call their hearts to examination? If David, who hath so often reckoned with God,
Is David thus troubled, and perplexed upon examination, and search into his heart? 1. In what case Are they, Qui Never inquirunt, who never so much as call their hearts to examination? If David, who hath so often reckoned with God,
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and by frequent Repentance labour'd to make all even with him, yet finds so many back-reckonings;
and by frequent Repentance laboured to make all even with him, yet finds so many back-reckonings;
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how fearful is their case, who multiply their arrearages, and run use upon use, and never account with him? 2. And worse;
how fearful is their case, who multiply their arrearages, and run use upon use, and never account with him? 2. And Worse;
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In what case are they, Qui peccata abscondunt? If David searches, and sorrows for unknown sins,
In what case Are they, Qui Peccata abscondunt? If David Searches, and sorrows for unknown Sins,
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how desperate are they, who when Conscience accuses, and would ease it self by sorrow,
how desperate Are they, who when Conscience accuses, and would ease it self by sorrow,
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and confession, do smother, and silence it? See, the least grudgings of Conscience affect David; how forlorn are they then, who when their Sin,
and Confessi, do smother, and silence it? See, the least grudgings of Conscience affect David; how forlorn Are they then, who when their since,
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like the Pox ▪ would break out, they drive it in again, as Felix did,
like the Pox ▪ would break out, they drive it in again, as Felix did,
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and strike it back to the heart? 3. And worst of all are they, Qui palam profitentur, who are sinners,
and strike it back to the heart? 3. And worst of all Are they, Qui Palam profitentur, who Are Sinners,
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and know themselves so, and glory in it. David mourns for secret sins, and these boast themselves in manifest Impieties.
and know themselves so, and glory in it. David mourns for secret Sins, and these boast themselves in manifest Impieties.
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They who are Saints, and Angels, and already in Heaven, in compare with thee, mourn for suspicious sins,
They who Are Saints, and Angels, and already in Heaven, in compare with thee, mourn for suspicious Sins,
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and thou shewest thy sins like Sodom, and triumphest in thine abominations. 2. Of Caution, Is this true, no man understands his errours? Then, 1. Non sufficit Iudicium alienum. What though no man can accuse thee of sin? That will not acquit thee.
and thou shewest thy Sins like Sodom, and triumphest in thine abominations. 2. Of Caution, Is this true, no man understands his errors? Then, 1. Non sufficit Iudicium Alienum. What though no man can accuse thee of since? That will not acquit thee.
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Many think to go to Heaven by the voice of the Country, if no man can blame them:
Many think to go to Heaven by the voice of the Country, if no man can blame them:
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No, we must distinguish betwixt a good name, and a good conscience.
No, we must distinguish betwixt a good name, and a good conscience.
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Fama propter homines, Conscientia propter Deum, saith S. Augustine: A good name will carry it amongst men;Fama propter homines, Conscientia propter God, Says S. Augustine: A good name will carry it among men;
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but it is a good conscience only that can acquit us before God.
but it is a good conscience only that can acquit us before God.
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Quid prodest tibi neminem habere conscium, habenti conscientiam? saith Lactantius. What though thy neighbours and brethren absolve thee? yet God and thy conscience can condemn thee. The good Centurion, Luke vii. carried it clear by the voice of his neighbours, Dignus est, vers. 4. He is worthy that thou shouldst come to him; Quid profits tibi neminem habere conscium, Habenti conscientiam? Says Lactantius. What though thy neighbours and brothers absolve thee? yet God and thy conscience can condemn thee. The good Centurion, Lycia vii. carried it clear by the voice of his neighbours, Dignus est, vers. 4. He is worthy that thou Shouldst come to him;
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Ey, but his own conscience reproves him, vers. 7. Domine, non sum dignus, Lord I am not worthy to come unto thee.
Ey, but his own conscience reproves him, vers. 7. Domine, non sum Dignus, Lord I am not worthy to come unto thee.
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2. Is this true, none can understand his errours? Then non sufficit Iudicium proprium; the absolutions of thine own conscience cannot fully discharge thee.
2. Is this true, none can understand his errors? Then non sufficit Iudicium proprium; the absolutions of thine own conscience cannot Fully discharge thee.
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I know nothing by my self, saith S. Paul, 1 Cor. iv. 4. Yet am I not hereby justified; I know nothing by my self, Says S. Paul, 1 Cor. iv. 4. Yet am I not hereby justified;
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but he that judgeth me is the Lord; who can find fault with those actions which we account unblameable, and very commendable.but he that Judgeth me is the Lord; who can find fault with those actions which we account unblameable, and very commendable.
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Aliter judicat peritus artifex, aliter imperitus inspector, saith S. Aug. A skilful workman, will find great fault there, where an unskilful smatterer can see no failing. 3. Non sufficit Iudicium Satanae. It is possible Satan may not be able to accuse us,Aliter judicat Peritus artifex, aliter imperitus inspector, Says S. Aug. A skilful workman, will find great fault there, where an unskilful smatterer can see no failing. 3. Non sufficit Iudicium Satan. It is possible Satan may not be able to accuse us,
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and yet notwithstanding, his silence cannot acquit us. As in his siftings of Iob, he could find no matter of any just accusation.
and yet notwithstanding, his silence cannot acquit us. As in his siftings of Job, he could find no matter of any just accusation.
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In that Plea against Iob, the Devil non-suited himself, he had nothing to object against him.
In that Plea against Job, the devil nonsuited himself, he had nothing to Object against him.
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As S. Chrysostom observs, when God asked Satan the second time, Whence comest thou Satan? The Devil answered, From compassing the earth: he doth not say from tempting of Iob; he had no complaint against him.
As S. Chrysostom observs, when God asked Satan the second time, Whence Comest thou Satan? The devil answered, From compassing the earth: he does not say from tempting of Job; he had no complaint against him.
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But though Satan could not, yet God could, and did lay many things against him;
But though Satan could not, yet God could, and did lay many things against him;
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Thou writest bitter things against me, and makest me to possess the iniquities of my youth. Thou Writer bitter things against me, and Makest me to possess the iniquities of my youth.
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That's the second sort. 3. Of Consolation.
That's the second sort. 3. Of Consolation.
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Art thou cast into this perplexity with David? Cryest thou out with him, Who can understand his errours? Then ease and comfort thy self, with these three relieving Considerations. 1. Quis intelligit multitudinem misericordiarum? Who can understand the multitude of Gods mercies and compassions? They are not onely over all his good works,
Art thou cast into this perplexity with David? Christ thou out with him, Who can understand his errors? Then ease and Comfort thy self, with these three relieving Considerations. 1. Quis intelligit multitudinem Misericordiarum? Who can understand the multitude of God's Mercies and compassions? They Are not only over all his good works,
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but they are farr beyond, and above, and over all our evil works.
but they Are Far beyond, and above, and over all our evil works.
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Thus S. Chrysostom, discoursing upon that passage, Psal. iii. 5, 6. Thy mercy, O Lord, is in the heavens,
Thus S. Chrysostom, discoursing upon that passage, Psalm iii. 5, 6. Thy mercy, Oh Lord, is in the heavens,
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and thy faithfulness reacheth unto the clouds; Thy righteousness is like the great mountains, thy judgments are a great deep. and thy faithfulness reaches unto the Clouds; Thy righteousness is like the great Mountains, thy Judgments Are a great deep.
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See, saith he, the dimensions of his mercy are farr beyond the bounds of all his other Attributes:
See, Says he, the dimensions of his mercy Are Far beyond the bounds of all his other Attributes:
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The height of the Clouds, the bigness of the Mountains, the depth of the Sea, they may be fathom'd,
The height of the Clouds, the bigness of the Mountains, the depth of the Sea, they may be fathomed,
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but who knows the largeness of the Heavens, or who can comprehend the multitudes of his mercies? 2. Quis intelligit vim, & virtutem meriti Christi? Doth thy heart cry out, Who can understand his errours? Quiet and comfort it with this Meditation;
but who knows the largeness of the Heavens, or who can comprehend the Multitudes of his Mercies? 2. Quis intelligit vim, & virtutem Merit Christ? Does thy heart cry out, Who can understand his errors? Quiet and Comfort it with this Meditation;
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Who can understand the virtue of Christ 's bloud, the price of his merits, the plenty of his redemption? He is able to abolish all kinds of sin.
Who can understand the virtue of christ is blood, the price of his merits, the plenty of his redemption? He is able to Abolah all Kinds of since.
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His bloud is compared to the depth of the Sea;
His blood is compared to the depth of the Sea;
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I will cast all their sins into the depth of the Sea, Micah vii. 19. and that can drown Mountains as well as Mole-hills.I will cast all their Sins into the depth of the Sea, micah vii. 19. and that can drown Mountains as well as Molehills.
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The strength of his mercies is like the strength of the Sun, and that can dispel the thickest clouds,
The strength of his Mercies is like the strength of the Sun, and that can dispel the thickest Clouds,
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as well as the thinnest vapours, Isai. xliv. 22. He will blot out as a thick cloud thy transgressions,
as well as the thinnest vapours, Isaiah xliv. 22. He will blot out as a thick cloud thy transgressions,
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and as a cloud thy sins. and as a cloud thy Sins.
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3. Quis intelligit vim poenitentiae? Answer these doubtings of thine own heart, with this Meditation;
3. Quis intelligit vim poenitentiae? Answer these doubtings of thine own heart, with this Meditation;
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Who understands the virtue of Repentance? 1. Of general Repentance, for sins known, and unknown.
Who understands the virtue of Repentance? 1. Of general Repentance, for Sins known, and unknown.
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In this case, if upon search thou canst not discover all thy sins, deal as the Israelites were to do, in finding out of a Murther, Deut. xxi. 1. They were to search into all their Cities,
In this case, if upon search thou Canst not discover all thy Sins, deal as the Israelites were to do, in finding out of a Murder, Deuteronomy xxi. 1. They were to search into all their Cities,
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and to measure round about them, and if they could not find it out, they were to pray, Lord be merciful to thy people.
and to measure round about them, and if they could not find it out, they were to pray, Lord be merciful to thy people.
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So, measure thou, and search thou into every corner of thine heart, and say unto the Lord, Forgive me mine unknown sins.
So, measure thou, and search thou into every corner of thine heart, and say unto the Lord, Forgive me mine unknown Sins.
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Look upon the whole Law of God, and acknowledge the whole Indictment, plead guilty to all.
Look upon the Whole Law of God, and acknowledge the Whole Indictment, plead guilty to all.
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With the Publican confess thy self a sinner; with David confess thy self a great sinner, Psal. xxv. with S. Paul, confess thy self the greatest of sinners.
With the Publican confess thy self a sinner; with David confess thy self a great sinner, Psalm xxv. with S. Paul, confess thy self the greatest of Sinners.
p-acp dt n1 vvb po21 n1 dt n1; p-acp np1 vvb po21 n1 dt j n1, np1 crd. p-acp np1 np1, vvb po21 n1 dt js pp-f n2.
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This very general Repentance, will much ease and comfort thee. 2. Who understands the virtue of daily Repentance? There is great use of that to ease thee of these anxieties.
This very general Repentance, will much ease and Comfort thee. 2. Who understands the virtue of daily Repentance? There is great use of that to ease thee of these anxieties.
np1 av j n1, vmb d n1 cc vvi pno21. crd q-crq vvz dt n1 pp-f j n1? pc-acp vbz j n1 pp-f d pc-acp vvi pno21 pp-f d n2.
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For, 1. It hath a virtue of Prevention of greater sins. The daily pumping of a leaking Ship, will keep it from sinking.
For, 1. It hath a virtue of Prevention of greater Sins. The daily pumping of a leaking Ship, will keep it from sinking.
p-acp, crd pn31 vhz dt n1 pp-f n1 pp-f jc n2. dt j vvg pp-f dt j-vvg n1, vmb vvi pn31 p-acp vvg.
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As they do, who would prevent the Stone, they will daily use helps to carry away the smaller gravel;
As they do, who would prevent the Stone, they will daily use helps to carry away the smaller gravel;
p-acp pns32 vdb, r-crq vmd vvi dt n1, pns32 vmb av-j vvi vvz pc-acp vvi av dt jc n1;
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so labour thou by daily Repentance to purge away thy smaller sins, and thou shalt never be troubled with the Stone in the Heart.
so labour thou by daily Repentance to purge away thy smaller Sins, and thou shalt never be troubled with the Stone in the Heart.
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And, 2. Daily Repentance will facilitate the harsh and bitter work of Repentance, which is exceeding unwelcome to flesh and bloud.
And, 2. Daily Repentance will facilitate the harsh and bitter work of Repentance, which is exceeding unwelcome to Flesh and blood.
np1, crd j n1 vmb vvi dt j cc j n1 pp-f n1, r-crq vbz av-vvg j p-acp n1 cc n1.
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Use thy self to it daily, and it will free thee from those fearful pangs of late Repentance.
Use thy self to it daily, and it will free thee from those fearful pangs of late Repentance.
n1 po21 n1 p-acp pn31 av-j, cc pn31 vmb vvi pno21 p-acp d j n2 pp-f j n1.
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A green wound is easily cured;
A green wound is Easily cured;
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but suffer it to rankle and fester, then lancing and searing, will be all little enough.
but suffer it to rankle and fester, then lancing and searing, will be all little enough.
cc-acp vvb pn31 pc-acp vvi cc vvi, av vvg cc vvg, vmb vbi d j av-d.
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'Tis good for a man to bear the yoke of Repentance, even from his youth; it will make it more easie.
It's good for a man to bear the yoke of Repentance, even from his youth; it will make it more easy.
pn31|vbz j p-acp dt n1 pc-acp vvi dt n1 pp-f n1, av p-acp po31 n1; pn31 vmb vvi pn31 av-dc j.
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As S. Ambrose speaks, if it be diurna, it will not be diuturna. Those quotidian fits will be both shorter and easier.
As S. Ambrose speaks, if it be diurna, it will not be Diuturna. Those quotidian fits will be both shorter and Easier.
p-acp np1 np1 vvz, cs pn31 vbb fw-la, pn31 vmb xx vbi fw-la. d j-jn n2 vmb vbi av-d jc cc jc.
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Every day reckon with thy God, and thy Conscience, put not all off to the last extremity.
Every day reckon with thy God, and thy Conscience, put not all off to the last extremity.
np1 n1 vvi p-acp po21 n1, cc po21 n1, vvb xx d a-acp p-acp dt ord n1.
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What Christ saith of Cares, is most true of Sins and Repentance for them, Sufficient to the day is the evil thereof. Felix qui potuit.
What christ Says of Cares, is most true of Sins and Repentance for them, Sufficient to the day is the evil thereof. Felix qui Potuit.
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A SERMON ON St. JAMES i. 22. But be ye doers of the Word, and not hearers onely, deceiving your own selves.
A SERMON ON Saint JAMES i. 22. But be you doers of the Word, and not hearers only, deceiving your own selves.
dt n1 p-acp n1 np1 uh. crd cc-acp vbb pn22 n2 pp-f dt n1, cc xx n2 av-j, vvg po22 d n2.
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THis passage of Scripture is S. Iames his Exhortation for an holy, and religious receiving and entertaining the word of God.
THis passage of Scripture is S. James his Exhortation for an holy, and religious receiving and entertaining the word of God.
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A duty in it self exceeding useful and beneficial; It is able to save our souls;
A duty in it self exceeding useful and beneficial; It is able to save our Souls;
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no less good comes by it, as the Apostle tells in the foregoing verse. Now miscarriages in such weighty performances, are very dangerous and prejudicial.
no less good comes by it, as the Apostle tells in the foregoing verse. Now miscarriages in such weighty performances, Are very dangerous and prejudicial.
av-dx av-dc j vvz p-acp pn31, c-acp dt n1 vvz p-acp dt vvg n1. av n2 p-acp d j n2, vbr av j cc j.
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The best things, when they are abused, prove most mischievous. And therefore the Apostle contents not himself to commend this duty to us at large,
The best things, when they Are abused, prove most mischievous. And Therefore the Apostle contents not himself to commend this duty to us At large,
dt js n2, c-crq pns32 vbr vvn, vvb av-ds j. cc av dt n1 vvz xx px31 p-acp vvi d n1 p-acp pno12 p-acp j,
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and in general terms, so it be done any way, it is enough, all is well;
and in general terms, so it be done any Way, it is enough, all is well;
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but prescribes an holy manner, sets down a strict caveat and proviso, how we should receive the word of God,
but prescribes an holy manner, sets down a strict caveat and proviso, how we should receive the word of God,
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so that we may reap profit by it, and be blessed in the deed.
so that we may reap profit by it, and be blessed in the deed.
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So then, the Text it is a strict severe Caveat for the due receiving the word of God.
So then, the Text it is a strict severe Caveat for the due receiving the word of God.
av av, dt n1 pn31 vbz dt j j n1 p-acp dt j-jn vvg dt n1 pp-f np1.
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And it is framed in that manner, as is like to be most prevailing, and effectual;
And it is framed in that manner, as is like to be most prevailing, and effectual;
cc pn31 vbz vvn p-acp d n1, c-acp vbz av-j pc-acp vbi av-ds j-vvg, cc j;
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and that is, by forewarning us of a great inconvenience and mischief that will befall us,
and that is, by forewarning us of a great inconvenience and mischief that will befall us,
cc d vbz, p-acp j-vvg pno12 pp-f dt j n1 cc n1 cst vmb vvi pno12,
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if we fail in the duty. And so in the words we may observe two Particulars: 1. Officium, the Duty prescribed,
if we fail in the duty. And so in the words we may observe two Particulars: 1. Officium, the Duty prescribed,
cs pns12 vvb p-acp dt n1. cc av p-acp dt n2 pns12 vmb vvi crd n2-j: crd fw-la, dt n1 vvn,
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and enjoyned us: 2. Periculum, the great Danger we run into, if we fail in the Duty,
and enjoined us: 2. Periculum, the great Danger we run into, if we fail in the Duty,
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and miscarry in the performance of it. First, The Duty prescribed;
and miscarry in the performance of it. First, The Duty prescribed;
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and in it observe three things: 1. Here is Suppositio officii praevii; A previous preparative Duty presupposed;
and in it observe three things: 1. Here is Supposition Officii praevii; A previous preparative Duty presupposed;
cc p-acp pn31 vvb crd n2: crd av vbz np1 fw-la fw-la; dt j n1 n1 vvn;
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that is, Hearing of the Word;
that is, Hearing of the Word;
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we must become Hearers, set our selves to attend, and listen to what God speaks to us.
we must become Hearers, Set our selves to attend, and listen to what God speaks to us.
pns12 vmb vvi n2, vvb po12 n2 pc-acp vvi, cc vvb p-acp r-crq np1 vvz p-acp pno12.
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That's the Duty necessarily implyed, and supposed. 2. Here is Prohibitio officii erronei; A Prohibition of a gross mistake in performance of this Duty;
That's the Duty necessarily employed, and supposed. 2. Here is Prohibitio Officii erronei; A Prohibition of a gross mistake in performance of this Duty;
d|vbz dt n1 av-j vvn, cc vvn. crd av vbz fw-la fw-la fw-la; dt n1 pp-f dt j n1 p-acp n1 pp-f d n1;
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Beware you err not in this duty of Hearing, and place all your Religion in bare Hearing,
Beware you err not in this duty of Hearing, and place all your Religion in bore Hearing,
vvb pn22 vvb xx p-acp d n1 pp-f vvg, cc vvi d po22 n1 p-acp j n-vvg,
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as if that were all which God requires of us, to give him the Hearing; That's expressed in this word, Onely; Be not Hearers onely.
as if that were all which God requires of us, to give him the Hearing; That's expressed in this word, Only; Be not Hearers only.
c-acp cs d vbdr d r-crq np1 vvz pp-f pno12, pc-acp vvi pno31 dt n-vvg; d|vbz vvn p-acp d n1, av-j; vbb xx n2 av-j.
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3. Here is Injunctio officii debiti; The main, full, compleat Duty we owe, and must perform, to the word of God,
3. Here is Injunction Officii debiti; The main, full, complete Duty we owe, and must perform, to the word of God,
crd av vbz np1 fw-la fw-la; dt j, j, j n1 pns12 vvb, cc vmb vvi, p-acp dt n1 pp-f np1,
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if we look for any good by it.
if we look for any good by it.
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What's that? We must be Doers of the Word; Practise what we Hear, and yield our Obedience to it.
What's that? We must be Doers of the Word; practice what we Hear, and yield our obedience to it.
q-crq|vbz d? pns12 vmb vbi n2 pp-f dt n1; n1 r-crq pns12 vvb, cc vvb po12 n1 p-acp pn31.
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That's the first Particular, The Duty prescribed. Secondly, follows the other Particular of the Text, to enforce this Duty;
That's the First Particular, The Duty prescribed. Secondly, follows the other Particular of the Text, to enforce this Duty;
d|vbz dt ord j, dt n1 vvn. ord, vvz dt j-jn j pp-f dt n1, pc-acp vvi d n1;
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that's the danger and mischief we shall fall into, if we fail in this Duty, and that will prove to be an heavy miscarriage, We shall deceive our own selves.
that's the danger and mischief we shall fallen into, if we fail in this Duty, and that will prove to be an heavy miscarriage, We shall deceive our own selves.
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First, Come we to the Duty prescribed; and in it, to the I. First Particular, that's Suppositio officii; The Duty presupposed.First, Come we to the Duty prescribed; and in it, to the I. First Particular, that's Supposition Officii; The Duty presupposed.
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The Text premises, and supposes this, That we must be Hearers.
The Text premises, and supposes this, That we must be Hearers.
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And because there are many things that will crave our audience, and the ear lyes open to every voyce, The ear is not satisfied with Hearing, saith Solomon, Eccles. i. 8. therefore in point of Faith and Religion, the Apostle limits our Hearing to the onely,
And Because there Are many things that will crave our audience, and the ear lies open to every voice, The ear is not satisfied with Hearing, Says Solomon, Eccles. i. 8. Therefore in point of Faith and Religion, the Apostle Limits our Hearing to the only,
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and peculiar, and proper Object, and that is, The word of God. So that here are two things considerable;
and peculiar, and proper Object, and that is, The word of God. So that Here Are two things considerable;
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1. The limitation of the Matter, that must take up our Hearing, and that is the word of God:
1. The limitation of the Matter, that must take up our Hearing, and that is the word of God:
crd dt n1 pp-f dt n1, cst vmb vvi a-acp po12 n-vvg, cc d vbz dt n1 pp-f np1:
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And then here is, 2. The prescription of the Duty, this word of God must be Heard,
And then Here is, 2. The prescription of the Duty, this word of God must be Herd,
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and attended to. 1. Then for the Object. All our religious Hearing must be conversant about this one thing, the word of God.
and attended to. 1. Then for the Object. All our religious Hearing must be conversant about this one thing, the word of God.
cc vvd p-acp. crd av p-acp dt n1. av-d po12 j n-vvg vmb vbi j p-acp d crd n1, dt n1 pp-f np1.
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The Text places us, like Mary, at Christs feet, commends unto us that Unum necessarium, that one thing necessary.
The Text places us, like Marry, At Christ feet, commends unto us that Unum Necessary, that one thing necessary.
dt n1 vvz pno12, av-j vvi, p-acp npg1 n2, vvz p-acp pno12 d fw-la fw-la, cst crd n1 j.
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I will hear what God the Lord will say, saith David, Psal. lxxxv. 8. Thus when God brings his Son into the Church, he confines our Hearing unto Christs Voyce, This is my Well-beloved Son, Hear him, Matth. xvii. 5. Faith hath an ear for no other Voyce,I will hear what God the Lord will say, Says David, Psalm lxxxv. 8. Thus when God brings his Son into the Church, he confines our Hearing unto Christ Voice, This is my Well-beloved Son, Hear him, Matthew xvii. 5. Faith hath an ear for no other Voice,
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but onely to Christs Voyce, speaking in the Scripture. Rom. x. 17. Faith comes by Hearing, and Hearing by the word of God.
but only to Christ Voice, speaking in the Scripture. Rom. x. 17. Faith comes by Hearing, and Hearing by the word of God.
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'Tis the indoles, and natural disposition of Faith, to listen to Christs Voyce, and to none but his.
It's the indoles, and natural disposition of Faith, to listen to Christ Voice, and to none but his.
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My Sheep Hear my Voyce, but the voyce of strangers they will not Hear, Iohn x.My Sheep Hear my Voice, but the voice of Strangers they will not Hear, John x.
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Thus Origen expresseth it, Ut naturalis quidam attractus quibusdam inest, ut magneti ad ferrum, bitumini ad ignem; sic Fidei ad Divinum Verbum.
Thus Origen Expresses it, Ut Naturalis quidam attractus Some Inset, ut magneti ad ferrum, bitumini ad Ignem; sic Fidei ad Divinum Verbum.
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As onely the loadstone draws the iron to it, nothing else;
As only the Loadstone draws the iron to it, nothing Else;
c-acp av-j dt n1 vvz dt n1 p-acp pn31, pix av;
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so the word of God onely can draw our Faith unto it, and make us fasten upon it.
so the word of God only can draw our Faith unto it, and make us fasten upon it.
av dt n1 pp-f np1 av-j vmb vvi po12 n1 p-acp pn31, cc vvb pno12 vvi p-acp pn31.
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There are three things we should aym at in our religious Hearing;
There Are three things we should aim At in our religious Hearing;
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and all three are the peculiar effects of the word of God: 1. To Enlighten us. 2. To Regenerate,
and all three Are the peculiar effects of the word of God: 1. To Enlighten us. 2. To Regenerate,
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and Reform us. 3. To Save us;
and Reform us. 3. To Save us;
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1. It is proper to the blessed Word, to Enlighten us, and to acquaint us with the mind of God.
1. It is proper to the blessed Word, to Enlighten us, and to acquaint us with the mind of God.
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He opened their understanding, that they might understand the Scripture, Luke xxiv. 45. The holy Scripture, that is able to make us wise to Salvation, 2 Tim. 3. 15. And when all comes to all, Saving Wisdome, it is the only Wisdome.He opened their understanding, that they might understand the Scripture, Lycia xxiv. 45. The holy Scripture, that is able to make us wise to Salvation, 2 Tim. 3. 15. And when all comes to all, Saving Wisdom, it is the only Wisdom.
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By thy Precepts I get understanding, saith David, Psal. cxix. 104. Ignorance of this Word, 'tis the mother and breeder of all errour.By thy Precepts I get understanding, Says David, Psalm cxix. 104. Ignorance of this Word, it's the mother and breeder of all error.
p-acp po21 n2 pns11 vvb vvg, vvz np1, np1 crd. crd n1 pp-f d n1, pn31|vbz dt n1 cc n1 pp-f d n1.
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Ye err, not knowing the Scriptures, saith Christ to the Sadduces, Matth. xxii. 29. This Word made David wiser then his Elders,You err, not knowing the Scriptures, Says christ to the Sadducees, Matthew xxii. 29. This Word made David Wiser then his Elders,
pn22 vvb, xx vvg dt n2, vvz np1 p-acp dt np2, np1 crd. crd d n1 vvd np1 jc cs po31 n2-jn,
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for all their age and experience;
for all their age and experience;
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it made him wiser then his Teachers, for all their craft and policies, Psal. cxix. 98, 99, 100. 2. It is proper to this good word of God, to Regenerate, to Sanctifie, and Reform us.
it made him Wiser then his Teachers, for all their craft and policies, Psalm cxix. 98, 99, 100. 2. It is proper to this good word of God, to Regenerate, to Sanctify, and Reform us.
pn31 vvd pno31 jc cs po31 n2, p-acp d po32 n1 cc n2, np1 crd. crd, crd, crd crd pn31 vbz j p-acp d j n1 pp-f np1, p-acp vvn, pc-acp vvb, cc vvi pno12.
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Of his own will hath he begot us with the word of Truth, Iames i. 18. The Word hath Vim seminalem, & plasticam; Of his own will hath he begotten us with the word of Truth, James i. 18. The Word hath Vim seminalem, & plasticam;
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'tis the onely proper seed of Regeneration.
it's the only proper seed of Regeneration.
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So saith our Saviour in that holy Prayer of his for his Disciples, Sanctifie them through thy Truth, thy Word is Truth, Iohn xvii. 17. And again, Now are ye clean through the Word which I haue spoken unto you, Iohn xv. 3. It,
So Says our Saviour in that holy Prayer of his for his Disciples, Sanctify them through thy Truth, thy Word is Truth, John xvii. 17. And again, Now Are you clean through the Word which I have spoken unto you, John xv. 3. It,
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and it onely, can quicken us, and cleanse us; can sanctifie, and reform us. 3. Salvation, it is proper to this word of God.
and it only, can quicken us, and cleanse us; can sanctify, and reform us. 3. Salvation, it is proper to this word of God.
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Search the Scriptures, for in them ye think to have eternal life, Iohn v. 39. In other Truths there may be Sal• … britas quaedam, in hac salus ipsa • … renda est. Search the Scriptures, for in them you think to have Eternal life, John v. 39. In other Truths there may be Sal• … britas quaedam, in hac salus ipsa • … renda est.
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Some sober Truths may be in other words; but saving Truth is onely to be found in the Word of God.
some Sobrium Truths may be in other words; but Saving Truth is only to be found in the Word of God.
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The Angel to Cornelius, gives this Testimony of it, Acts xi. 14. Send for Peter, he shall tell thee Words, whereby thou,
The Angel to Cornelius, gives this Testimony of it, Acts xi. 14. Send for Peter, he shall tell thee Words, whereby thou,
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and all thine house shall be saved. and all thine house shall be saved.
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It is the main end of the Scriptures, Iohn xx. 31. These are written, that, believing, ye might have life through his Name.
It is the main end of the Scriptures, John xx. 31. These Are written, that, believing, you might have life through his Name.
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'Tis called, The Word of life, Phil. ii. 16. S. Paul calls this Word of the Gospel, The Power of God to Salvation, Rom. i. 16. 'Tis called The Gospel of the Grace of God, Acts xx. 'Tis the Gospel of the Kingdome, Matth. iv. The Gospel of Salvation, Ephes. i. and so the onely Object of the hearing of Faith. 2. Here is Praescriptio actus. Our Attention and Hearing of this blessed Word, 'tis enjoyn'd us.
It's called, The Word of life, Philip ii. 16. S. Paul calls this Word of the Gospel, The Power of God to Salvation, Rom. i. 16. It's called The Gospel of the Grace of God, Acts xx. It's the Gospel of the Kingdom, Matthew iv. The Gospel of Salvation, Ephesians i. and so the only Object of the hearing of Faith. 2. Here is Prescription actus. Our Attention and Hearing of this blessed Word, it's enjoined us.
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'Tis no indifferent, arbitrary thing left to our own choyce and liking; come to it at your leisure, or stay at home at your pleasure:
It's no indifferent, arbitrary thing left to our own choice and liking; come to it At your leisure, or stay At home At your pleasure:
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but imposed upon us by a strong Obligation. 1. It is enjoyn'd us as a Duty.
but imposed upon us by a strong Obligation. 1. It is enjoined us as a Duty.
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'Tis the Preface which God premises to his Law, Hear O Israel. Necessity is laid upon us,
It's the Preface which God premises to his Law, Hear Oh Israel. Necessity is laid upon us,
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and wo be to us, if we do not. So S. Iames, chap. i. 19. Let every man be swift to Hear:
and woe be to us, if we do not. So S. James, chap. i. 19. Let every man be swift to Hear:
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Swift, ready, quick, diligent, suffer not a word to fall to the ground.
Swift, ready, quick, diligent, suffer not a word to fallen to the ground.
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He that planted the ear, shall not he Hear, saith David, Psal. xciv. 9. It follows as strongly, He that planted the ear, shall not he be Heard? Shall we turn the deaf ear to him, who hath given us our Hearing? This Law, 'tis strengthned with a Curse.He that planted the ear, shall not he Hear, Says David, Psalm xciv. 9. It follows as strongly, He that planted the ear, shall not he be Herd? Shall we turn the deaf ear to him, who hath given us our Hearing? This Law, it's strengthened with a Curse.
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He that turns away his ear from Hearing the Law, even his prayer shall be abominable, saith Solomon, Prov. xxviii.He that turns away his ear from Hearing the Law, even his prayer shall be abominable, Says Solomon, Curae xxviii.
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As if he should say, He who abhorrs to hear God, God will abhorr to hear him.
As if he should say, He who abhors to hear God, God will abhor to hear him.
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That's no great matter, saith the prosane man; let not him trouble us with Preaching, and we will not trouble him with Praying.
That's no great matter, Says the Profane man; let not him trouble us with Preaching, and we will not trouble him with Praying.
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Oh, say not so, there will come a time when we would be glad God would hear us, as David speaks, Psal. xxviii.
O, say not so, there will come a time when we would be glad God would hear us, as David speaks, Psalm xxviii.
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Lest if thou be silent to me, makest as if thou wouldst not hear, I become like them that go down into the pit. What said Iotham? Hearken unto me, that God may hearken unto you, Iudg. ix. 7. As it is a Duty,Lest if thou be silent to me, Makest as if thou Wouldst not hear, I become like them that go down into the pit. What said Jotham? Harken unto me, that God may harken unto you, Judges ix. 7. As it is a Duty,
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so 2. It is a weighty duty, not sleightly to be esteemed. 'Tis a great part of our Religion.
so 2. It is a weighty duty, not slightly to be esteemed. It's a great part of our Religion.
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In it we make a real protestation of our allegiance and humble subjection, which we owe to our God.
In it we make a real protestation of our allegiance and humble subjection, which we owe to our God.
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By it we acknowledg him to be the Supreme Lawgiver in his Church.
By it we acknowledge him to be the Supreme Lawgiver in his Church.
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Hear him, was the word by which Christ was declared the great Prophet, and Doctour of his Church. 3. It is a fundamental duty;Hear him, was the word by which christ was declared the great Prophet, and Doctor of his Church. 3. It is a fundamental duty;
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the prime original duty of our Religion; the breeder, and mother, and nurse of all other duties which we owe to God.
the prime original duty of our Religion; the breeder, and mother, and nurse of all other duties which we owe to God.
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Hearing, and receiving the Word, it is the in-let and entrance of all piety. As the first insinuations of sin were conveyed by the ear into our first Parents,
Hearing, and receiving the Word, it is the inlet and Entrance of all piety. As the First insinuations of since were conveyed by the ear into our First Parents,
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so the first inspirations of Grace have the same entrance. S. Paul makes it the first beginning of Religion.
so the First inspirations of Grace have the same Entrance. S. Paul makes it the First beginning of Religion.
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Rom. x. 14. How shall they call on him in whom they have not believed? How shall they believe in him, of whom they have not heard? Auris, 'tis Os animae, saith S. Augustine. The soul is nourished by the ear,Rom. x. 14. How shall they call on him in whom they have not believed? How shall they believe in him, of whom they have not herd? Auris, it's Os Spirits, Says S. Augustine. The soul is nourished by the ear,
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as the body receives nourishment by the mouth. 4. It is a duty exceeding profita• … e, and beneficial to us.
as the body receives nourishment by the Mouth. 4. It is a duty exceeding profita• … e, and beneficial to us.
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Many rich and precious Promises are made to the due receiving and entertaining of the word of God.
Many rich and precious Promises Are made to the due receiving and entertaining of the word of God.
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See two main ones in the Context: 1. It is NONLATINALPHABET, An engraffed Word; able to alter and change our nature;
See two main ones in the Context: 1. It is, an engrafted Word; able to altar and change our nature;
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of a wild Crab-stock, it will make it a kindly Plant. Invenit labruscam, saith Chrysostom, facit Olivam. It sanctifies our nature,
of a wild Crab-stock, it will make it a kindly Plant. Invenit labruscam, Says Chrysostom, facit Olivam. It Sanctifies our nature,
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and makes it fructifie. 2. It is able to save our souls: Isal. lv. Hear, and your soul shall live.
and makes it fructify. 2. It is able to save our Souls: Isal lv. Hear, and your soul shall live.
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There is in it a Divine Power to free us from perdition, to give us entrance and admission into heaven.
There is in it a Divine Power to free us from perdition, to give us Entrance and admission into heaven.
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They have Moses and the Prophets, saith Abraham to Dives; if they listen to them, they may escape this place of • … orment, Luke xvi. 5. It is Perpetuum officium; not only a duty and means to beget Grace at first,They have Moses and the prophets, Says Abraham to Dives; if they listen to them, they may escape this place of • … orment, Lycia xvi. 5. It is Perpetuum officium; not only a duty and means to beget Grace At First,
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but of perpetual use to encrease and continue it.
but of perpetual use to increase and continue it.
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It is not onely Semen, but Lac; not onely Lac. but Cibus. It is not onely incorruptible Seed to beget us, 1 Pet. i. 23. but Milk to nourish us, 1 Pet. ii. 2. not onely Milk,
It is not only Semen, but Lac; not only Lac. but Cibus. It is not only incorruptible Seed to beget us, 1 Pet. i. 23. but Milk to nourish us, 1 Pet. ii. 2. not only Milk,
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but Strong-meat to strengthen us, Heb. v. You shall see the date of this duty of Hearing, Psal. xcv. Donec cognominatur hodiè, While it is called to day, hear his voyce;
but Strong-meat to strengthen us, Hebrew v. You shall see the date of this duty of Hearing, Psalm xcv. Donec cognominatur hodiè, While it is called to day, hear his voice;
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the day of Grace, the day of Life: This bodiè, must be quotidiè; This day must be every day.
the day of Grace, the day of Life: This bodiè, must be quotidiè; This day must be every day.
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Consider the multiplicity of duties required of us, the imperfections of knowledg in the best of us, the weakness of Grace that still hangs about us;
Consider the Multiplicity of duties required of us, the imperfections of knowledge in the best of us, the weakness of Grace that still hangs about us;
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those same NONLATINALPHABET, as S. Paul calls them, the Wantings of our faith, still to be made up;
those same, as S. Paul calls them, the Wantings of our faith, still to be made up;
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and it will appear, this Hearing of the Word to be a perpetual duty. We have done with the first Particular, the Duty supposed; Now follows,
and it will appear, this Hearing of the Word to be a perpetual duty. We have done with the First Particular, the Duty supposed; Now follows,
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II. The second, that is Prohibitio officii erronei, the Mistake we must beware of, in performing this Duty.
II The second, that is Prohibitio Officii erronei, the Mistake we must beware of, in performing this Duty.
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Hear we must, but we must not onely Hear: As if he should say, All Religion is not in Hearing, mistake not your selves, more goes to make a good Christian then bare Hearing.Hear we must, but we must not only Hear: As if he should say, All Religion is not in Hearing, mistake not your selves, more Goes to make a good Christian then bore Hearing.
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There are more duties then onely Hearing, which we owe to this word of God.
There Are more duties then only Hearing, which we owe to this word of God.
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Take it in these Particulars: 1. Hearing, 'tis not Totum officium; 'tis not the whole summ,
Take it in these Particulars: 1. Hearing, it's not Totum officium; it's not the Whole sum,
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and body of Christianity and Religion; it is but a part onely:
and body of Christianity and Religion; it is but a part only:
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All our Religion, it is not in lissening and attending to the word read, or preach'd to us.
All our Religion, it is not in lissening and attending to the word read, or preached to us.
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The body of Religion, 'tis like the natural body of a man, it consists of many members, and parts;
The body of Religion, it's like the natural body of a man, it consists of many members, and parts;
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many several joynts required to the making up of an entire body; heart and head, and hands and feet;
many several Joints required to the making up of an entire body; heart and head, and hands and feet;
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so Religion consists of several Services; • … earing, praying, practising, doing holily, suffering patiently; it puts all graces to their due exercise.
so Religion consists of several Services; • … earing, praying, practising, doing holily, suffering patiently; it puts all graces to their due exercise.
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He cannot be accounted a man, who is destitute of any vital, or substantial part;
He cannot be accounted a man, who is destitute of any vital, or substantial part;
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nor can he go for a good Christian, who wilfully fails in any of those holy duties, that are required of him. Pietas consistit ex integris causis.
nor can he go for a good Christian, who wilfully fails in any of those holy duties, that Are required of him. Pietas consistit ex integris Causis.
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He is no substantial Christian, who is good at some one duty of Religion, and fails in all others;
He is no substantial Christian, who is good At Some one duty of Religion, and fails in all Others;
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can hear well, frequent the Church, li• … en to a Sermon, but there's all.
can hear well, frequent the Church, li• … en to a Sermon, but there's all.
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We must not place all Piety in one part of it, shrink up all Religion into one Duty, though never so weighty.
We must not place all Piety in one part of it, shrink up all Religion into one Duty, though never so weighty.
pns12 vmb xx vvi d n1 p-acp crd n1 pp-f pn31, vvb a-acp d n1 p-acp crd n1, cs av-x av j.
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'Twas the Pharisee's Religion, he inquired after some one great Commandement. No, saith Christ, The second is like unto it.
'Twas the Pharisee's Religion, he inquired After Some one great Commandment. No, Says christ, The second is like unto it.
pn31|vbds dt vvz n1, pns31 vvd p-acp d crd j n1. uh-dx, vvz np1, dt ord vbz av-j p-acp pn31.
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He who fails in one, is guilty of all. He who saith, Thou shalt not miss a Sermon;
He who fails in one, is guilty of all. He who Says, Thou shalt not miss a Sermon;
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saith also, Thou shalt not neglect Prayers, and other Duties of Christianity.
Says also, Thou shalt not neglect Prayers, and other Duties of Christianity.
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Now, if thou fail'st in any of these, thou art a Transgresson These things ye ought to have done, and not to leave other things undone, is Christs rule for obedience.
Now, if thou failest in any of these, thou art a Transgresson These things you ought to have done, and not to leave other things undone, is Christ Rule for Obedience.
av, cs pns21 vv2 p-acp d pp-f d, pns21 vb2r dt np1 d n2 pn22 vmd pc-acp vhi vdn, cc xx pc-acp vvi j-jn n2 vvn, vbz npg1 vvi p-acp n1.
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Add to your knowledge, other graces, saith S. Peter, 2 Pet. i. 5, 6. Fear God, and keep (all) his commandements; Hoc est totum hominis; Add to your knowledge, other graces, Says S. Peter, 2 Pet. i. 5, 6. fear God, and keep (all) his Commandments; Hoc est totum hominis;
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that's the whole Duty of man. 2. Hearing, it is but par• … s initialis; as it is but one part of piety,
that's the Whole Duty of man. 2. Hearing, it is but par• … s Initialis; as it is but one part of piety,
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so it is but the first part, and stop of piety; It is inter principia. As, to life and growth, is required nourishment; to that, concoction;
so it is but the First part, and stop of piety; It is inter principia. As, to life and growth, is required nourishment; to that, concoction;
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to that, feeding, and receiving meat:
to that, feeding, and receiving meat:
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Now as he, who onely tastes meat, and goes no further, is far off from nourishment,
Now as he, who only tastes meat, and Goes no further, is Far off from nourishment,
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because he stays at the beginning, 〈 ◊ 〉 nothing; (hearing is but feeding, practising is concocting and nourishing,) or as he who travels, must not onely set out,
Because he stays At the beginning, 〈 ◊ 〉 nothing; (hearing is but feeding, practising is concocting and nourishing,) or as he who travels, must not only Set out,
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but hold on, or he will not finish his journey;
but hold on, or he will not finish his journey;
cc-acp vvb a-acp, cc pns31 vmb xx vvi po31 n1;
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so in piety, hearing is but the first step, a progress must be made in all other Duties. 3. Hearing, it is not officium propter see• … ▪ It is a religious Duty,
so in piety, hearing is but the First step, a progress must be made in all other Duties. 3. Hearing, it is not officium propter see• … ▪ It is a religious Duty,
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but not prescribed for it se• …, but in reference, and subordination to other Duties;
but not prescribed for it se• …, but in Referente, and subordination to other Duties;
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'tis propter aliud; like those Arts that are called, Instrumental Arts, a• … d are onely to enable,
it's propter Aliud; like those Arts that Are called, Instrumental Arts, a• … worser Are only to enable,
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and fit us for other, and higher Preformances; their use is onely for Preparation; so it is in hearing and knowing Gods word;
and fit us for other, and higher Preformances; their use is only for Preparation; so it is in hearing and knowing God's word;
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the knowledge of it is not onely that we should know it, but to enable us for further Duties.
the knowledge of it is not only that we should know it, but to enable us for further Duties.
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As in Husbandry, ploughing and sowing is not for it self, but it aims at 〈 ◊ 〉, and reaping;
As in Husbandry, ploughing and sowing is not for it self, but it aims At 〈 ◊ 〉, and reaping;
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〈 ◊ 〉 so with Hearing, that is but receiving of Seed;
〈 ◊ 〉 so with Hearing, that is but receiving of Seed;
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fructifying in good works, that's the end and harvest of Hearing. 4. Hearing, it is levissimum officium; In compare with the substantial parts of plety, bare Hearing is but an easie Duty.
fructifying in good works, that's the end and harvest of Hearing. 4. Hearing, it is levissimum officium; In compare with the substantial parts of Plenty, bore Hearing is but an easy Duty.
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Indeed to hear as we should do, attentively, reverently, devoutly, is a Task of some Pains,
Indeed to hear as we should do, attentively, reverently, devoutly, is a Task of Some Pains,
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but yet of a great deal easier Discharge, then other Duties are.
but yet of a great deal Easier Discharge, then other Duties Are.
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Hypocrisy and Formality, will be very assiduous in lissening and attending, Swift to hear; but slow and dull to more weighty Performances.
Hypocrisy and Formality, will be very assiduous in lissening and attending, Swift to hear; but slow and dull to more weighty Performances.
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Repentance and Mortification, and the Trade of Godliness in Holiness and Righteousness, Oh, that is an hard saying.
Repentance and Mortification, and the Trade of Godliness in Holiness and Righteousness, O, that is an hard saying.
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How unworthy is it, to put off God with such slight Services, to mock him with such easie Performances; tithe Mint, and Annise:
How unworthy is it, to put off God with such slight Services, to mock him with such easy Performances; tithe Mint, and Anise:
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but the great things of the Law are too heavy for us.
but the great things of the Law Are too heavy for us.
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Thus we see that onely hearing of Gods word, falls short of our main duty, makes us no good Christians.
Thus we see that only hearing of God's word, falls short of our main duty, makes us no good Christians.
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And not only bare hearing, but take this hearing with all the advantages of it, that are short of practice;
And not only bore hearing, but take this hearing with all the advantages of it, that Are short of practice;
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all make it but a defective duty, such as will fail us, and be unprofitable unto us.
all make it but a defective duty, such as will fail us, and be unprofitable unto us.
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859
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It may be we will grant, that the bare, outward, bodily hearing of the Word, may be justly reproveable;
It may be we will grant, that the bore, outward, bodily hearing of the Word, may be justly reprovable;
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but yet we think to make it good, if our hearing be qualified, and attended with some commendable conditions, which we hope will be accepted,
but yet we think to make it good, if our hearing be qualified, and attended with Some commendable conditions, which we hope will be accepted,
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860
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and stand us in some stead: As, 1. If it be a diligent Hearing, constant, and assiduous;
and stand us in Some stead: As, 1. If it be a diligent Hearing, constant, and assiduous;
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if we frequent the House of God, miss not any opportunity of hearing the Word, that we hope will go for good Service,
if we frequent the House of God, miss not any opportunity of hearing the Word, that we hope will go for good Service,
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(29) sermon (DIV1)
860
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and stand us in some stead:
and stand us in Some stead:
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860
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if we be such as S. Iames speaks of, Verse 19. Celeres ad audiendum, Swift to hear, in season,
if we be such as S. James speaks of, Verse 19. Celeres ad audiendum, Swift to hear, in season,
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and out of season, upon all occasions.
and out of season, upon all occasions.
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Indeed such as are backward to this duty, seldom setting themselves to be instructed, often estranging themselves from the Service of God;
Indeed such as Are backward to this duty, seldom setting themselves to be instructed, often estranging themselves from the Service of God;
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such as make this duty to give place to every avocation, or worldly business, their hearing we grant is to little purpose.
such as make this duty to give place to every avocation, or worldly business, their hearing we grant is to little purpose.
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Nay, not onely such Backwardness is sinful, but even a diligent frequenting of this Duty, such as will miss no occasion,
Nay, not only such Backwardness is sinful, but even a diligent frequenting of this Duty, such as will miss no occasion,
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860
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but will wait daily at Wisdoms doors, yet if they rest in that, their Religion is Vain.
but will wait daily At Wisdoms doors, yet if they rest in that, their Religion is Vain.
cc-acp vmb vvi av-j p-acp n2 n2, av cs pns32 vvb p-acp d, po32 n1 vbz j.
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860
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S. Paul tells of some that are always learning, and so would be taken for devout Christians,
S. Paul tells of Some that Are always learning, and so would be taken for devout Christians,
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860
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and yet he passeth an hard censure upon them.
and yet he passes an hard censure upon them.
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And Christ telleth us of such who could affirm, they were his constant Auditours, heard him daily preach in their Synagogues,
And christ Telleth us of such who could affirm, they were his constant Auditors, herd him daily preach in their Synagogues,
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860
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and yet they come short of Heaven;
and yet they come short of Heaven;
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our Saviour tells them plainly, He knows them not. Will you see what Christ saith to a very forward,
our Saviour tells them plainly, He knows them not. Will you see what christ Says to a very forward,
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860
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and diligent Auditory, that frequented his Preaching, Luke xii. 1. There were gathered together an innumerable multitude of people, in so much that they trod one upon another;
and diligent Auditory, that frequented his Preaching, Lycia xii. 1. There were gathered together an innumerable multitude of people, in so much that they trod one upon Another;
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(29) sermon (DIV1)
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Here was great Forwardness, a full Congregation;
Here was great Forwardness, a full Congregation;
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Well, what is the lesson he commends to them? He saith to them, Beware of hypocrisy; All this Diligence,
Well, what is the Lesson he commends to them? He Says to them, Beware of hypocrisy; All this Diligence,
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and Forwardness, may be so farr from sound Piety, that it may be no better then gross Hypocrisie.
and Forwardness, may be so Far from found Piety, that it may be no better then gross Hypocrisy.
cc n1, vmb vbi av av-j p-acp j n1, cst pn31 vmb vbi dx jc cs j n1.
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So then, bare Hearing, though it be diligent, and assiduous, will not go for good Service. 2. What if it be Hearing with some Proficiency,
So then, bore Hearing, though it be diligent, and assiduous, will not go for good Service. 2. What if it be Hearing with Some Proficiency,
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(29) sermon (DIV1)
860
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when we so hear as that we understand, and grow in knowledge, and our mind is edified, such as do as Christ bids them do, Hear, and understand, Matth. xv. 10. or,
when we so hear as that we understand, and grow in knowledge, and our mind is edified, such as do as christ bids them do, Hear, and understand, Matthew xv. 10. or,
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(29) sermon (DIV1)
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as he speaks Mark xiii. 14. Let him that readeth, understand; such an hearing, we trust, will serve the turn.
as he speaks Mark xiii. 14. Let him that readeth, understand; such an hearing, we trust, will serve the turn.
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Indeed, to be always learning, and yet never to come to the knowledge of the truth, as S. Paul complains of some Dullards, 2 Tim. iii. 7. such as he reproves, Heb. v. 11. that are Segnes auribus, Dull of hearing;
Indeed, to be always learning, and yet never to come to the knowledge of the truth, as S. Paul complains of Some Dullards, 2 Tim. iii. 7. such as he reproves, Hebrew v. 11. that Are Segnes auribus, Dull of hearing;
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still remaining unskilful in the word of righteousness; have Line upon Line, Precept upon Precept, and yet no Proficiency;
still remaining unskilful in the word of righteousness; have Line upon Line, Precept upon Precept, and yet no Proficiency;
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such as the Psalmist complains of, that after long teaching, still err in their hearts, that have not known Gods ways, Psal. xcv. that are wise to do evil, but to do well have no knowledge;
such as the Psalmist complains of, that After long teaching, still err in their hearts, that have not known God's ways, Psalm xcv. that Are wise to do evil, but to do well have no knowledge;
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Such Hearers we grant are unprofitable, they can reap no good by it.
Such Hearers we grant Are unprofitable, they can reap no good by it.
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Nay, not onely such, but if thou beest an understanding, and in that way, a proficient Auditour, attainest to a great measure of knowledge in the mysteries of Religion;
Nay, not only such, but if thou Best an understanding, and in that Way, a proficient Auditor, attainest to a great measure of knowledge in the Mysteres of Religion;
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such as S. Paul describes, Rom. ii. 18, 19, 20. One, who knowest Gods will,
such as S. Paul describes, Rom. ii. 18, 19, 20. One, who Knowest God's will,
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and art instructed out of the Law, that canst be a guide of the blind, a light of them that are in darkness,
and art instructed out of the Law, that Canst be a guide of the blind, a Light of them that Are in darkness,
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an instructer of the foolish, a teacher of babes, and hast the form of knowledge, and of truth in the law; an instructer of the foolish, a teacher of babes, and hast the from of knowledge, and of truth in the law;
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yet, even this great progress in knowledge, if thou stoppest there, will stand thee in no stead.
yet, even this great progress in knowledge, if thou stoppest there, will stand thee in no stead.
av, av d j n1 p-acp n1, cs pns21 vv2 a-acp, vmb vvi pno21 p-acp dx n1.
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Wert thou able to understand all Mysteries, to resolve all doubts, to clear all difficulties in the Scripture;
Wertenberg thou able to understand all Mysteres, to resolve all doubts, to clear all difficulties in the Scripture;
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dost thou understand all that's preach'd, remember all, talk of it to others, and instruct them in it; 'tis much:
dost thou understand all that's preached, Remember all, talk of it to Others, and instruct them in it; it's much:
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but yet thou art but an unprofitable Hearer for all this. Hell is full of such Auditours; beware of it;
but yet thou art but an unprofitable Hearer for all this. Hell is full of such Auditors; beware of it;
cc-acp av pns21 vb2r p-acp dt j n1 p-acp d d. n1 vbz j pp-f d n2; vvb pp-f pn31;
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even this Hearing, with Proficiency in knowledge, if thou go no further, will fail thee at last. 3. But what if our hearing, go another step further,
even this Hearing, with Proficiency in knowledge, if thou go no further, will fail thee At last. 3. But what if our hearing, go Another step further,
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and so it be an affectionate Hearing, that we hear the word with great warmth of affection, sure then we are past danger;
and so it be an affectionate Hearing, that we hear the word with great warmth of affection, sure then we Are passed danger;
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such kind of Hearing will go for currant, and be well-excepted;
such kind of Hearing will go for currant, and be well-excepted;
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1. If we bring with us to our hearing of the Word, the affection of reverence; Indeed that's exceeding lovely.
1. If we bring with us to our hearing of the Word, the affection of Reverence; Indeed that's exceeding lovely.
crd cs pns12 vvb p-acp pno12 p-acp po12 vvg pp-f dt n1, dt n1 pp-f n1; av cst|vbz av-vvg j.
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A reverend Auditour is a comely Creature in Gods Church; he beautifies the Congregation, and makes it honourable.
A reverend Auditor is a comely Creature in God's Church; he beautifies the Congregation, and makes it honourable.
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As for drowzy, and heedless, and prophane Auditours;
As for drowsy, and heedless, and profane Auditors;
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such as with the same spirit hear Gods word, as they would hear any common Discourses;
such as with the same Spirit hear God's word, as they would hear any Common Discourses;
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the Church, and the Market-place is all one to them, they shew no awful demeanour in hearing Gods, Word, we cry shame of them;
the Church, and the Marketplace is all one to them, they show no awful demeanour in hearing God's, Word, we cry shame of them;
dt n1, cc dt n1 vbz d pi p-acp pno32, pns32 vvb dx j n1 p-acp vvg n2, n1, pns12 vvb n1 pp-f pno32;
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such are blots, and spots in our Congregations:
such Are blots, and spots in our Congregations:
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But if we come with reverence into Gods House, listen as to the voice of God with reverence and fear, compose our selves to such a deportment,
But if we come with Reverence into God's House, listen as to the voice of God with Reverence and Fear, compose our selves to such a deportment,
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as may suit with that sacred work which we are about;
as may suit with that sacred work which we Are about;
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we hope that will pass for a full discharge of our duty, and make us good Christians beyond exception. No, verily;
we hope that will pass for a full discharge of our duty, and make us good Christians beyond exception. No, verily;
pns12 vvb cst vmb vvi p-acp dt j n1 pp-f po12 n1, cc vvb pno12 j np1 p-acp n1. uh-dx, av-j;
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Reverend Hearing, without Religious Practising, is but mocking of God.
Reverend Hearing, without Religious Practising, is but mocking of God.
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The Son that Christ speaks of in the Gospel, Matth. xxi. 28. when his Father bid him, go work in his Vineyard, heard him,
The Son that christ speaks of in the Gospel, Matthew xxi. 28. when his Father bid him, go work in his Vineyard, herd him,
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and answered him very reverently, said to him forthwith, I go Sir; but that was all.
and answered him very reverently, said to him forthwith, I go Sir; but that was all.
cc vvd pno31 av av-j, vvd p-acp pno31 av, pns11 vvb n1; p-acp d vbds d.
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He gave his Father, a regardful, and reverend answer; but for all that, he went not, and is condemned for it.
He gave his Father, a regardful, and reverend answer; but for all that, he went not, and is condemned for it.
pns31 vvd po31 n1, dt j, cc j-jn n1; cc-acp p-acp d d, pns31 vvd xx, cc vbz vvn p-acp pn31.
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So the young man in the Gospel, that in all the haste would needs be a Disciple of Christ, demean'd himself to Christ exceeding reverently, Mark x. 17. He came running, and fell down on his knees to Christ, and calls him, Good Master, and desires to be instructed of him; but that was all.
So the young man in the Gospel, that in all the haste would needs be a Disciple of christ, demeaned himself to christ exceeding reverently, Mark x. 17. He Come running, and fell down on his knees to christ, and calls him, Good Master, and Desires to be instructed of him; but that was all.
np1 dt j n1 p-acp dt n1, cst p-acp d dt n1 vmd av vbi dt n1 pp-f np1, vvd px31 p-acp np1 vvg av-j, vvb crd. crd pns31 vvd vvg, cc vvd a-acp p-acp po31 n2 p-acp np1, cc vvz pno31, j n1, cc vvz pc-acp vbi vvn pp-f pno31; cc-acp d vbds d.
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For when Christ injoyns him what to do, he turns his back upon our Saviour, refused to obey him.
For when christ enjoins him what to do, he turns his back upon our Saviour, refused to obey him.
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So then, a reverend hearing will not suffice, if it stops there, and comes short of practising. 2. What if we bring with us another commendable affection in our hearing, the affection of joy, and gladness, and delight in Hearing? That is much indeed;
So then, a reverend hearing will not suffice, if it stops there, and comes short of practising. 2. What if we bring with us Another commendable affection in our hearing, the affection of joy, and gladness, and delight in Hearing? That is much indeed;
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we hope that will be accepted.
we hope that will be accepted.
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As for those, who are listless in this Duty, who have no appetite, find no rellish, taste no sweetness in the word of God, we condemn them for unworthy Auditours;
As for those, who Are listless in this Duty, who have no appetite, find no relish, taste no sweetness in the word of God, we condemn them for unworthy Auditors;
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such as call the Word of the Lord, A Burthen, as they did in the Prophet Ieremiah 's time.
such as call the Word of the Lord, A Burden, as they did in the Prophet Jeremiah is time.
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It was a by-word with them so to taunt the Prophet, What is the burden of the Lord? Ier. xxiii.
It was a Byword with them so to taunt the Prophet, What is the burden of the Lord? Jeremiah xxiii.
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Or like those whom the Prophet Malachi complains of, Chap. i. 13. they cried out, What a weariness is it to serve the Lord! they snuffed at it.
Or like those whom the Prophet Malachi complains of, Chap. i. 13. they cried out, What a weariness is it to serve the Lord! they snuffed At it.
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Or, as those in Amos his time, Chap. viii. 5. who would fain be rid of the days of Gods worship, saying, When will the new Moon be gone,
Or, as those in Amos his time, Chap. viii. 5. who would fain be rid of the days of God's worship, saying, When will the new Moon be gone,
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and the Sabbath, that we may fall to our work again? Such kind of Auditours have little hope to find mercy, or acceptance with God.and the Sabbath, that we may fallen to our work again? Such kind of Auditors have little hope to find mercy, or acceptance with God.
cc dt n1, cst pns12 vmb vvi p-acp po12 n1 av? d n1 pp-f n2 vhb j n1 pc-acp vvi n1, cc n1 p-acp np1.
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Nay, not onely such, but thou mayst hear the word of God with joy, and much pleasure, account the Sabbath a delight;
Nay, not only such, but thou Mayest hear the word of God with joy, and much pleasure, account the Sabbath a delight;
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and, yet if thou restest there, and failest in point of practice, and obedience, thy Religion is vain.
and, yet if thou restest there, and failest in point of practice, and Obedience, thy Religion is vain.
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Ezekiel met with such kind of Auditours, who took great delight in hearing him preach, Chap. 33. 32. Lo, saith God to Ezekiel, thou art unto them as a very lovely song, of one that hath a pleasant voice, Ezekielem met with such kind of Auditors, who took great delight in hearing him preach, Chap. 33. 32. Lo, Says God to Ezekielem, thou art unto them as a very lovely song, of one that hath a pleasant voice,
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and can play well on an instrument, for they hear thy words, and doe them not. and can play well on an Instrument, for they hear thy words, and do them not.
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Oh! they were much taken with Ezekiel 's Sermons, they were as Musick to them, sweet aires, delicate strains, they were ravished with his eloquence, but that was all;
Oh! they were much taken with Ezekielem is Sermons, they were as Music to them, sweet airs, delicate strains, they were ravished with his eloquence, but that was all;
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the Musick is ended, and so was all their Devotion.
the Music is ended, and so was all their Devotion.
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Thus our Saviour compares some sort of Auditours to stony ground. And what are they? Such as hear the word,
Thus our Saviour compares Some sort of Auditors to stony ground. And what Are they? Such as hear the word,
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and with joy receive it, but it never takes root, or fructifies with them, Matth. xiii. The seed rots under the clods, as the Prophet Ioel speaks, Chap. i. 17. Such Auditours were the High Priests Officers, who were sent to apprehend Christ; they were transported with his heavenly Sermons, Never man spake, as this man speaks, Ioh. vii. 46. but yet fell short of Salvation.and with joy receive it, but it never Takes root, or fructifies with them, Matthew xiii. The seed rots under the clods, as the Prophet Joel speaks, Chap. i. 17. Such Auditors were the High Priests Officers, who were sent to apprehend christ; they were transported with his heavenly Sermons, Never man spoke, as this man speaks, John vii. 46. but yet fell short of Salvation.
cc p-acp n1 vvi pn31, p-acp pn31 av-x vvz n1, cc vvz p-acp pno32, np1 crd. dt n1 vvz p-acp dt n2, p-acp dt n1 np1 vvz, np1 uh. crd d n2 vbdr dt j n2 n2, r-crq vbdr vvn pc-acp vvi np1; pns32 vbdr vvn p-acp po31 j n2, av-x n1 vvd, c-acp d n1 vvz, np1 crd. crd p-acp av vvd j pp-f n1.
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Nay, Herod, as wicked a man as he was, was much delighted in Iohn Baptist 's preaching.
Nay, Herod, as wicked a man as he was, was much delighted in John Baptist is preaching.
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Mark vi. 20. 'tis said, He feared Iohn, accounted him an holy man, observed him, and heard him gladly;Mark vi. 20. it's said, He feared John, accounted him an holy man, observed him, and herd him gladly;
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and yet Herod was a Reprobate for all that. 'Tis S. Augustine 's Question, Nunquid omnes qui delectantur, mutantur? Mistake not, saith he;
and yet Herod was a Reprobate for all that. It's S. Augustine is Question, Whether omnes qui delectantur, mutantur? Mistake not, Says he;
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many are delighted to hear Sermons, that yet are never the better for them; Delectare, suavitatis est; sed flectere, victoriae.
many Are delighted to hear Sermons, that yet Are never the better for them; Delectare, suavitatis est; sed flectere, Victories.
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There is that sweetness in the word of God which may much delight us;
There is that sweetness in the word of God which may much delight us;
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but then the word hath got a full conquest over us, when it bowes and bends us to the obedience of it. That's a second;
but then the word hath god a full conquest over us, when it bows and bends us to the Obedience of it. That's a second;
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Hearing with delight is not the thing that God accepts, if it falls short of Practice. 3. But what if this hearing of the word of God doth so much affect us, that it begets many good motions in us;
Hearing with delight is not the thing that God accepts, if it falls short of Practice. 3. But what if this hearing of the word of God does so much affect us, that it begets many good motions in us;
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and we find our selves inwardly wrought upon, many good thoughts and purposes are stirred up, and quickned in us;
and we find our selves inwardly wrought upon, many good thoughts and Purposes Are stirred up, and quickened in us;
cc pns12 vvb po12 n2 av-j vvn p-acp, d j n2 cc n2 vbr vvn a-acp, cc vvd p-acp pno12;
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then we conclude, we are right-good Auditours, and have heard to purpose.
then we conclude, we Are right-good Auditors, and have herd to purpose.
av pns12 vvb, pns12 vbr j n2, cc vhb vvn p-acp n1.
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Indeed, those that are never affected, or moved with all that they hear, dead-hearted men, not all the words in Gods book can so much as stirr them;
Indeed, those that Are never affected, or moved with all that they hear, deadhearted men, not all the words in God's book can so much as stir them;
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such as Christ speaks of, Matth. xi. 17. We have piped unto you, and you have not danced, we have mourned unto you, and you have not wept;
such as christ speaks of, Matthew xi. 17. We have piped unto you, and you have not danced, we have mourned unto you, and you have not wept;
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the Promises cannot allure them, the Threatnings of Gods word cannot affright them; brawny-hearted men, nothing can enter into them; No hope of such men.
the Promises cannot allure them, the Threatenings of God's word cannot affright them; brawny-hearted men, nothing can enter into them; No hope of such men.
dt vvz vmbx vvi pno32, dt n2-vvg pp-f ng1 n1 vmbx vvi pno32; j n2, pix vmb vvi p-acp pno32; uh-dx n1 pp-f d n2.
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Ey, but we, you should know, are other-ghess men, are much taken at a Sermon; when we hear God thundering out Judgments, we tremble at them;
Ey, but we, you should know, Are otherguess men, Are much taken At a Sermon; when we hear God thundering out Judgments, we tremble At them;
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when he offers his Promises, we are much affected with them; and for his Commandements we purpose to observe them;
when he offers his Promises, we Are much affected with them; and for his commandments we purpose to observe them;
c-crq pns31 vvz po31 vvz, pns12 vbr av-d vvn p-acp pno32; cc p-acp po31 n2 pns12 vvb pc-acp vvi pno32;
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Is not this sufficient? No, even such kind of Hearers, if they proceed no further, will fall short of heaven.
Is not this sufficient? No, even such kind of Hearers, if they proceed no further, will fallen short of heaven.
vbz xx d j? uh-dx, av d n1 pp-f n2, cs pns32 vvb av-dx av-jc, vmb vvi j pp-f n1.
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A man may be in that condition that Capernaum was, even be lifted up to heaven sometimes, upon some good motions,
A man may be in that condition that Capernaum was, even be lifted up to heaven sometime, upon Some good motions,
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and yet for all that, with Capernaum be cast down to hell. Balaam had his devout wishes, very heavenly raptures, and yet a Cast-away.
and yet for all that, with Capernaum be cast down to hell. balaam had his devout wishes, very heavenly raptures, and yet a Castaway.
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Agrippa had a great pang of devotion at S. Paul 's Sermon; he was well-nigh a Christian on the sudden, but nothing came of it.Agrippa had a great pang of devotion At S. Paul is Sermon; he was well-nigh a Christian on the sudden, but nothing Come of it.
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Felix was much wrought upon by S. Paul 's preaching; it made him to tremble, and quake, but he proved a Reprobate.Felix was much wrought upon by S. Paul is preaching; it made him to tremble, and quake, but he proved a Reprobate.
np1 vbds av-d vvn p-acp p-acp n1 np1 vbz vvg; pn31 vvd pno31 p-acp vvb, cc n1, cc-acp pns31 vvd dt n-jn.
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860
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A man may be Sermon-sick, and have a qualm come over his conscience, and some gripes of remorse,
A man may be Sermon sick, and have a qualm come over his conscience, and Some gripes of remorse,
dt n1 vmb vbi j, cc vhb dt n1 vvb p-acp po31 n1, cc d n2 pp-f n1,
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and yet recover again his old sinfull temper, and never be converted, Non concipi tantum sufficit, sed & nasci, saith S. Augustine. 'Tis not the conceptions,
and yet recover again his old sinful temper, and never be converted, Non concipi Tantum sufficit, sed & Nasci, Says S. Augustine. It's not the conceptions,
cc av vvi av po31 j j n1, cc av-x vbi vvn, fw-fr fw-la fw-la fw-la, fw-la cc fw-la, vvz n1 np1. pn31|vbz xx dt n2,
(29) sermon (DIV1)
861
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but the birth of the new man that makes us Christians. These conceptions may prove abortive;
but the birth of the new man that makes us Christians. These conceptions may prove abortive;
cc-acp dt n1 pp-f dt j n1 cst vvz pno12 np1. np1 n2 vmb vvi j;
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861
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like the untimely fruit of a woman, never see the Sun. Ye may have sudden flashes, good moods, passionate wishes,
like the untimely fruit of a woman, never see the Sun. You may have sudden flashes, good moods, passionate wishes,
av-j dt j n1 pp-f dt n1, av-x vvb dt n1 pn22 vmb vhi j n2, j n2, j n2,
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nay purposes, and good intendments at the hearing of Gods Word, and yet ye may miscarry.
nay Purposes, and good intendments At the hearing of God's Word, and yet you may miscarry.
uh-x n2, cc j n2 p-acp dt n-vvg pp-f npg1 n1, cc av pn22 vmb vvi.
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861
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7212
Many good purposes have been thought on, and yet the men who made them are in Hell.
Many good Purposes have been Thought on, and yet the men who made them Are in Hell.
av-d j n2 vhb vbn vvn a-acp, cc av dt n2 r-crq vvd pno32 vbr p-acp n1.
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861
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7213
'Tis not purposes, but performances that will bring us to Heaven.
It's not Purposes, but performances that will bring us to Heaven.
pn31|vbz xx n2, cc-acp n2 cst vmb vvi pno12 p-acp n1.
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861
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7214
We have done with the second, Prohibitio officii erronei; bare Hearing, though accompanied with many good qualities, will not do it. We come to the next; that is, III. Injunctio officii debiti; Be doers of the word.
We have done with the second, Prohibitio Officii erronei; bore Hearing, though accompanied with many good qualities, will not do it. We come to the next; that is, III. Injunction Officii debiti; Be doers of the word.
pns12 vhb vdn p-acp dt ord, fw-la fw-la fw-la; j n-vvg, cs vvn p-acp d j n2, vmb xx vdi pn31. pns12 vvb p-acp dt ord; d vbz, np1. np1 fw-la fw-la; vbb n2 pp-f dt n1.
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862
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And here comes in the Conjunction of both duties, Hearing, and Doing. These put together, make up a good Christian.
And Here comes in the Conjunction of both duties, Hearing, and Doing. These put together, make up a good Christian.
cc av vvz p-acp dt n1 pp-f d n2, vvg, cc vdg. d vvd av, vvb a-acp dt j njp.
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864
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7216
Still ye shall find the Scripture puts these two together, Hearing, and Doing, Deut. 5. 28, 29. This people have well said, all that they have spoken;
Still you shall find the Scripture puts these two together, Hearing, and Doing, Deuteronomy 5. 28, 29. This people have well said, all that they have spoken;
j pn22 vmb vvi dt n1 vvz d crd av, vvg, cc vdg, np1 crd crd, crd d n1 vhb av vvn, d cst pns32 vhb vvn;
(29) sermon (DIV1)
864
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7217
O that there were such an heart in them, that they would keep all my Commandments alwayes. And so again, Vers. 1. Hear, O Israel, the Statutes,
Oh that there were such an heart in them, that they would keep all my commandments always. And so again, Vers. 1. Hear, Oh Israel, the Statutes,
uh cst a-acp vbdr d dt n1 p-acp pno32, cst pns32 vmd vvi d po11 n2 av. cc av av, np1 crd vvb, uh np1, dt n2,
(29) sermon (DIV1)
864
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and Iudgments which I speak in your ears this day, that ye may learn them, and keep, and do them. and Judgments which I speak in your ears this day, that you may Learn them, and keep, and do them.
cc n2 r-crq pns11 vvb p-acp po22 n2 d n1, cst pn22 vmb vvi pno32, cc vvi, cc vdb pno32.
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864
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7219
And this is not onely the voyce of the Law, but of the Gospel too; Not onely Moses, but Christ, is for doing.
And this is not only the voice of the Law, but of the Gospel too; Not only Moses, but christ, is for doing.
cc d vbz xx av-j dt n1 pp-f dt n1, cc-acp pp-f dt n1 av; xx av-j np1, p-acp np1, vbz p-acp vdg.
(29) sermon (DIV1)
864
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7220
If ye know these things, happy are ye if ye do them, Iohn xiii. 17.If you know these things, happy Are you if you do them, John xiii. 17.
cs pn22 vvb d n2, j vbr pn22 cs pn22 vdb pno32, np1 crd. crd
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864
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7221
And great reason there is for this Conjunction, to keep these two duties close, and undivided, Hearing, and Doing; to know, and to perform.
And great reason there is for this Conjunction, to keep these two duties close, and undivided, Hearing, and Doing; to know, and to perform.
cc j n1 pc-acp vbz p-acp d n1, pc-acp vvi d crd n2 av-j, cc j, vvg, cc vdg; pc-acp vvi, cc pc-acp vvi.
(29) sermon (DIV1)
865
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7222
Not to hear, nor know, breeds a blind Religion; we would be doing, but we know not what.
Not to hear, nor know, breeds a blind Religion; we would be doing, but we know not what.
xx pc-acp vvi, ccx vvi, vvz dt j n1; pns12 vmd vbi vdg, cc-acp pns12 vvb xx r-crq.
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865
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7223
To know, and not to do, breeds a lame Religion; we see our way, but we walk not in it.
To know, and not to do, breeds a lame Religion; we see our Way, but we walk not in it.
p-acp vvb, cc xx pc-acp vdi, vvz dt j n1; pns12 vvb po12 n1, cc-acp pns12 vvb xx p-acp pn31.
(29) sermon (DIV1)
865
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7224
Both are requisite to true Religion.
Both Are requisite to true Religion.
av-d vbr j p-acp j n1.
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865
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7225
That the soul be without knowledge, it is not good, Prov. xix. 2. And if it hath knowledge, without practise, 'tis never a whit the better.That the soul be without knowledge, it is not good, Curae xix. 2. And if it hath knowledge, without practice, it's never a whit the better.
cst dt n1 vbb p-acp n1, pn31 vbz xx j, np1 crd. crd cc cs pn31 vhz n1, p-acp n1, pn31|vbz av dt n1 dt jc.
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865
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For, as the bare knowledge of evil, if we do not practise it, makes us never the worse:
For, as the bore knowledge of evil, if we do not practise it, makes us never the Worse:
p-acp, c-acp dt vvd n1 pp-f n-jn, cs pns12 vdb xx vvi pn31, vvz pno12 av-x dt av-jc:
(29) sermon (DIV1)
865
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7227
so the knowing of good, if we do not practise it, make us not the better. 1. The nature of Religion requires it.
so the knowing of good, if we do not practise it, make us not the better. 1. The nature of Religion requires it.
av dt vvg pp-f j, cs pns12 vdb xx vvi pn31, vvb pno12 xx dt jc. crd dt n1 pp-f n1 vvz pn31.
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865
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7228
What is Religion? Wherein consists it? It is not a matter of contemplation, but of action; 'tis an operative practick virtue.
What is Religion? Wherein consists it? It is not a matter of contemplation, but of actium; it's an operative practic virtue.
q-crq vbz n1? q-crq vvz pn31? pn31 vbz xx dt n1 pp-f n1, cc-acp pp-f n1; pn31|vbz dt j-jn j-jn n1.
(29) sermon (DIV1)
865
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7229
It is an art of holy living.
It is an art of holy living.
pn31 vbz dt n1 pp-f j n-vvg.
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865
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7230
It begets not a speculative knowledge swimming in the brain, but works devotion, and obedience in the heart and life.
It begets not a speculative knowledge swimming in the brain, but works devotion, and Obedience in the heart and life.
pn31 vvz xx dt j n1 vvg p-acp dt n1, cc-acp vvz n1, cc n1 p-acp dt n1 cc n1.
(29) sermon (DIV1)
865
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7231
'Tis not a doctrine of words, and names, as Gallio prophanely mistermed Christianity; Non magna loquimur, sed vivimus, saith Tertullian. Christians are not talkers, but doers.
It's not a Doctrine of words, and names, as Gallio profanely mistermed Christianity; Non Magna loquimur, sed vivimus, Says Tertullian. Christians Are not talkers, but doers.
pn31|vbz xx dt n1 pp-f n2, cc n2, p-acp np1 av-j vvn np1; fw-fr fw-la fw-la, fw-la fw-la, vvz np1. np1 vbr xx n2, cc-acp n2.
(29) sermon (DIV1)
865
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7232
'Tis not a verbal profession, but matter of practice and action. 2. The Authour of Religion, is represented in Scripture, not as a Teacher,
It's not a verbal profession, but matter of practice and actium. 2. The Author of Religion, is represented in Scripture, not as a Teacher,
pn31|vbz xx dt j n1, cc-acp n1 pp-f n1 cc n1. crd dt n1 pp-f n1, vbz vvn p-acp n1, xx p-acp dt n1,
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865
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7233
or Doctor onely, but as a Commander, and Law-giver. There is one Law-giver, saith S. Iames, who is able to save, and to destroy;
or Doctor only, but as a Commander, and Lawgiver. There is one Lawgiver, Says S. James, who is able to save, and to destroy;
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865
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Chap. iv. 12. So the Prophet Isaiah, Chap. xxxiii. 22. The Lord is our Iudge, the Lord is our Law-giver, the Lord is our King. Chap. iv. 12. So the Prophet Isaiah, Chap. xxxiii. 22. The Lord is our Judge, the Lord is our Lawgiver, the Lord is our King.
np1 crd. crd np1 dt n1 np1, np1 crd. crd dt n1 vbz po12 n1, dt n1 vbz po12 n1, dt n1 vbz po12 n1.
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865
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7235
A King, a Law-giver, a Judge;
A King, a Lawgiver, a Judge;
dt n1, dt n1, dt n1;
(29) sermon (DIV1)
865
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7236
words importing, and requiring duty, and obedience, and practice of us. 3. The Subject of Religion wherein it is placed, is not so much the knowing part of our soul,
words importing, and requiring duty, and Obedience, and practice of us. 3. The Subject of Religion wherein it is placed, is not so much the knowing part of our soul,
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(29) sermon (DIV1)
865
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as the active and practical part, the will and affections, which are the spring of practice.
as the active and practical part, the will and affections, which Are the spring of practice.
c-acp dt j cc j n1, dt n1 cc n2, r-crq vbr dt n1 pp-f n1.
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7238
Religion, 'tis never rightly seated, till it be settled in the heart; and from that flow the issues of life.
Religion, it's never rightly seated, till it be settled in the heart; and from that flow the issues of life.
n1, pn31|vbz av-x av-jn vvn, c-acp pn31 vbb vvn p-acp dt n1; cc p-acp d vvb dt n2 pp-f n1.
(29) sermon (DIV1)
865
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7239
Wisdom calls for the heart, Prov. xxiii. My Son, give me the heart.
Wisdom calls for the heart, Curae xxiii. My Son, give me the heart.
n1 vvz p-acp dt n1, np1 crd. po11 n1, vvb pno11 dt n1.
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865
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7240
I Wisdom, dwell with Prudence, Prov. viii. 12. Prudence, that looks to practice. 4. That Religion is an holy art of life and practice, the summary description of Religion in Scripture shews us.I Wisdom, dwell with Prudence, Curae viii. 12. Prudence, that looks to practice. 4. That Religion is an holy art of life and practice, the summary description of Religion in Scripture shows us.
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865
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7241
'Tis called a doctrine according to godliness, 1 Tim. vi. 3. 'Tis called the mysterie of godliness, 1 Tim. iii. 16. a mystery, teaching us to be godly.
It's called a Doctrine according to godliness, 1 Tim. vi. 3. It's called the mystery of godliness, 1 Tim. iii. 16. a mystery, teaching us to be godly.
pn31|vbz vvn dt n1 vvg p-acp n1, crd np1 fw-la. crd pn31|vbz vvn dt n1 pp-f n1, crd np1 crd. crd dt n1, vvg pno12 pc-acp vbi j.
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865
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7242
'Tis called a form of sound words in faith and love, 2 Tim. i. 13. 'Tis an exercise of keeping a good conscience towards God and man, Acts xxiv. 16. all, matters of practice.
It's called a from of found words in faith and love, 2 Tim. i. 13. It's an exercise of keeping a good conscience towards God and man, Acts xxiv. 16. all, matters of practice.
pn31|vbz vvn dt n1 pp-f j n2 p-acp n1 cc n1, crd np1 uh. crd pn31|vbz dt n1 pp-f vvg dt j n1 p-acp np1 cc n1, n2 crd. crd d, n2 pp-f n1.
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865
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7243
Now, practical truths are best learned by practice; their goodness is best known by use and performance:
Now, practical truths Are best learned by practice; their Goodness is best known by use and performance:
av, j n2 vbr js vvn p-acp n1; po32 n1 vbz js vvn p-acp n1 cc n1:
(29) sermon (DIV1)
865
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7244
As a rich and costly garment appears then most comly and beautifull, not when the Workman hath made it,
As a rich and costly garment appears then most comely and beautiful, not when the Workman hath made it,
c-acp dt j cc j n1 vvz av av-ds j cc j, xx c-crq dt n1 vhz vvn pn31,
(29) sermon (DIV1)
865
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7245
but when it is worn, and put upon our body ('tis S. Chrysostoms Similitude) Sic Dei mandata pulchra sunt cum exponuntur, multò autem pulcriora cum implentur;
but when it is worn, and put upon our body (it's S. Chrysostom Similitude) Sic Dei Commandments Beautiful sunt cum exponuntur, multò autem pulcriora cum implentur;
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865
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7246
So, saith he, the Scripture appears glorious, when it is by the Preacher expounded; but far more glorious, when by the people it is obey'd, and performed.
So, Says he, the Scripture appears glorious, when it is by the Preacher expounded; but Far more glorious, when by the people it is obeyed, and performed.
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(29) sermon (DIV1)
865
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7247
Without this doing and practising what we hear, all our hearing & learning is but in vain:
Without this doing and practising what we hear, all our hearing & learning is but in vain:
p-acp d vdg cc vvg r-crq pns12 vvb, d po12 n1 cc n1 vbz p-acp p-acp j:
(29) sermon (DIV1)
866
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7248
As eating of meat, except by the heat of the stomack it be digested, and convey'd into all the parts of the body, will never support life;
As eating of meat, except by the heat of the stomach it be digested, and conveyed into all the parts of the body, will never support life;
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(29) sermon (DIV1)
866
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7249
so, it is not receiving the Word into our ears, but the transmitting of it into our lives that makes it profitable.
so, it is not receiving the Word into our ears, but the transmitting of it into our lives that makes it profitable.
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866
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7250
Nay, hearing, and knowing makes us much the worse, if it ends not in doing; as meat taken into the stomack, if not well digested, will breed diseases.
Nay, hearing, and knowing makes us much the Worse, if it ends not in doing; as meat taken into the stomach, if not well digested, will breed diseases.
uh-x, vvg, cc vvg vvz pno12 d dt av-jc, cs pn31 vvz xx p-acp vdg; c-acp n1 vvn p-acp dt n1, cs xx av vvn, vmb vvi n2.
(29) sermon (DIV1)
866
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7251
Thus saith S. Iames, Chap. iv. 17. To him that knows to do good, and doth it not, to him it is sin, that is, saith S. Chrysostom, Cibum sumenti, & non digerenti, morbus est;
Thus Says S. James, Chap. iv. 17. To him that knows to do good, and does it not, to him it is since, that is, Says S. Chrysostom, Food sumenti, & non digerenti, morbus est;
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(29) sermon (DIV1)
866
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7252
'tis as he that eats meat out of a false stomack, and never concocts it, to him it breeds sickness.
it's as he that eats meat out of a false stomach, and never concocts it, to him it breeds sickness.
pn31|vbz c-acp pns31 cst vvz n1 av pp-f dt j n1, cc av-x vvz pn31, p-acp pno31 pn31 vvz n1.
(29) sermon (DIV1)
866
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7253
We have seen the duty, Now follows, Secondly, the danger, if we fail in this duty;
We have seen the duty, Now follows, Secondly, the danger, if we fail in this duty;
pns12 vhb vvn dt n1, av vvz, ord, dt n1, cs pns12 vvb p-acp d n1;
(29) sermon (DIV1)
867
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7254
What's that? The Apostle tell us, We deceive our own selves; that's the mischief;
What's that? The Apostle tell us, We deceive our own selves; that's the mischief;
q-crq|vbz d? dt n1 vvb pno12, pns12 vvb po12 d n2; cst|vbz dt n1;
(29) sermon (DIV1)
868
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7255
we run into a gross foul errour, which will prove exceeding prejudicial and hurtfull to us.
we run into a gross foul error, which will prove exceeding prejudicial and hurtful to us.
pns12 vvb p-acp dt j j n1, r-crq vmb vvi av-vvg j cc j p-acp pno12.
(29) sermon (DIV1)
868
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7256
And the force of this will appear in these three resolutions of it; 1. They are deceived;
And the force of this will appear in these three resolutions of it; 1. They Are deceived;
cc dt n1 pp-f d vmb vvi p-acp d crd n2 pp-f pn31; crd pns32 vbr vvn;
(29) sermon (DIV1)
868
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that's evil. 2. They are self-deceived;
that's evil. 2. They Are self-deceived;
d|vbz j-jn. crd pns32 vbr j;
(29) sermon (DIV1)
868
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and that's worse. 3. They deceive themselves in a matter of the greatest moment and consequence,
and that's Worse. 3. They deceive themselves in a matter of the greatest moment and consequence,
cc d|vbz jc. crd pns32 vvb px32 p-acp dt n1 pp-f dt js n1 cc n1,
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868
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and that which doth most of all concern us; and that is worst of all.
and that which does most of all concern us; and that is worst of all.
cc cst r-crq vdz av-ds pp-f d vvb pno12; cc d vbz js pp-f d.
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868
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7260
First, They are deceived, fouly mistaken, who place all their Religion in bare hearing, let go all practice.First, They Are deceived, foully mistaken, who place all their Religion in bore hearing, let go all practice.
ord, pns32 vbr vvn, av-j vvn, r-crq n1 d po32 n1 p-acp j n-vvg, vvb vvb d n1.
(29) sermon (DIV1)
869
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7261
They run into a double deceit; 1. They are deceived in their Opinion. 2. They are deceived in their Expectation.
They run into a double deceit; 1. They Are deceived in their Opinion. 2. They Are deceived in their Expectation.
pns32 vvb p-acp dt j-jn n1; crd pns32 vbr vvn p-acp po32 n1. crd pns32 vbr vvn p-acp po32 n1.
(29) sermon (DIV1)
869
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7262
Now, the Philosopher tells, that, of all Errors, two are the worst;
Now, the Philosopher tells, that, of all Errors, two Are the worst;
av, dt n1 vvz, cst, pp-f d n2, crd vbr dt js;
(29) sermon (DIV1)
870
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7263
1. Error circa primum principium; 2. Error circa ultimum finem. And both these are here incurred;
1. Error circa primum principium; 2. Error circa ultimum finem. And both these Are Here incurred;
crd n1 fw-la fw-la fw-la; crd n1 fw-la fw-la fw-la. cc d d vbr av vvn;
(29) sermon (DIV1)
870
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7264
1. Deceived in his Opinion of hearing the Word, that's Principium. 2. Deceived in his Expectation; that's Finis. I.
1. Deceived in his Opinion of hearing the Word, that's Principium. 2. Deceived in his Expectation; that's Finis. I.
crd vvn p-acp po31 n1 pp-f vvg dt n1, d|vbz fw-la. crd vvn p-acp po31 n1; d|vbz np1. pns11.
(29) sermon (DIV1)
870
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7265
They suffer a Deceit in their Opinion, run into a gross Errour. And that's a misery, were there no more but that in it.
They suffer a Deceit in their Opinion, run into a gross Error. And that's a misery, were there no more but that in it.
pns32 vvb dt n1 p-acp po32 n1, vvn p-acp dt j n1. cc d|vbz dt n1, vbdr a-acp dx dc cc-acp cst p-acp pn31.
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871
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7266
Man, naturally, is a knowing creature, abhorrs to be mistaken. Errare, labi, decipi, 'tis an infelicity to an understanding creature.
Man, naturally, is a knowing creature, abhors to be mistaken. Errare, labi, decipi, it's an infelicity to an understanding creature.
n1, av-j, vbz dt j-vvg n1, vvz pc-acp vbi vvn. fw-la, fw-la, fw-la, pn31|vbz dt n1 p-acp dt j-vvg n1.
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As S. Augustine saith, He hath known many that love to deceive others; but to be deceived themselves, he never knew any.
As S. Augustine Says, He hath known many that love to deceive Others; but to be deceived themselves, he never knew any.
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Now, they who think hearing of the Word is sufficient, without out doing and practising, they shew, they utterly mistake the very nature and purpose of Gods Word;
Now, they who think hearing of the Word is sufficient, without out doing and practising, they show, they utterly mistake the very nature and purpose of God's Word;
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the use and benefit whereof is all in practice. 1. The Word of God, 'tis call'd a Law;
the use and benefit whereof is all in practice. 1. The Word of God, it's called a Law;
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Give ear, O Israel, to my Law. Give ear, Oh Israel, to my Law.
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When the King proclaims a Law to be observed, shall we think him a good Subject, who listens to it,
When the King proclaims a Law to be observed, shall we think him a good Subject, who listens to it,
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or reads it over, or copies it out, or discourses, and talks of it, but never thinks,
or reads it over, or copies it out, or discourses, and talks of it, but never thinks,
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or cares to observe and obey it. 2. The Word of God is called Seed. Were it not a gross errour for an Husbandman to buy Seed-corn,
or Cares to observe and obey it. 2. The Word of God is called Seed. Were it not a gross error for an Husbandman to buy Seed-corn,
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and store it up, and then let it lie, and never go about to sowe his land with it? 3. The Word, it is called Meat, and nourishment.
and store it up, and then let it lie, and never go about to sow his land with it? 3. The Word, it is called Meat, and nourishment.
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Is not he foulely deceived, who, when he comes to a Feast, will look upon what is set before him, commend it,
Is not he foully deceived, who, when he comes to a Feast, will look upon what is Set before him, commend it,
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or taste it onely, and then spit it out, and never feed of it;
or taste it only, and then spit it out, and never feed of it;
cc vvi pn31 av-j, cc av vvb pn31 av, cc av-x vvb pp-f pn31;
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Is this to feast it, onely to look upon it, and never feed on it? 4. Saint Iames calls the Word, A Looking-glass. A Lookingglass is to shew our spots,
Is this to feast it, only to look upon it, and never feed on it? 4. Saint James calls the Word, A Looking-glass. A Looking glass is to show our spots,
vbz d pc-acp vvi pn31, av-j pc-acp vvi p-acp pn31, cc av-x vvb p-acp pn31? crd n1 np1 vvz dt n1, dt n1. dt n1 vbz pc-acp vvi po12 n2,
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and what is amiss in us.
and what is amiss in us.
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Is not he deceived, who thinketh, it is onely to gaze into, and never takes notice of any uncomeliness, to amend,
Is not he deceived, who Thinketh, it is only to gaze into, and never Takes notice of any uncomeliness, to amend,
vbz xx pns31 vvn, r-crq vvz, pn31 vbz av-j pc-acp vvi p-acp, cc av-x vvz n1 pp-f d n1, pc-acp vvi,
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and rectifie it? 5. The Word, it is the Physick of the Soul, the Balm of Gilead. Is not he deceived, that shall take the prescript of a Physician,
and rectify it? 5. The Word, it is the Physic of the Soul, the Balm of Gilead. Is not he deceived, that shall take the prescript of a physician,
cc vvi pn31? crd dt n1, pn31 vbz dt n1 pp-f dt n1, dt n1 pp-f np1. vbz xx pns31 vvn, cst vmb vvi dt n1 pp-f dt n1,
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and think all is well if he reads it, and lays it up by him,
and think all is well if he reads it, and lays it up by him,
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or puts it in his pocket, and makes no other use of it? 6. The Word, it is called, The Counsel of God. What a vanity is it to listen to good counsel,
or puts it in his pocket, and makes no other use of it? 6. The Word, it is called, The Counsel of God. What a vanity is it to listen to good counsel,
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and never to follow it? Such, and more then such, are the errours and deceits that empty and bare hearers incurr,
and never to follow it? Such, and more then such, Are the errors and Deceits that empty and bore hearers incur,
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if they do not practise it?
if they do not practise it?
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And this miscarriage, that they run into errour, and are foulely mistaken, is a just punishment proper and pertinent unto them who will be onely hearers,
And this miscarriage, that they run into error, and Are foully mistaken, is a just punishment proper and pertinent unto them who will be only hearers,
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and knowers of Religion on onely. 1. They are punish'd, In eo quod affectant. They aim only at knowledge and rest in that, it is just they should be punished in that which they so much affected;
and knowers of Religion on only. 1. They Are punished, In eo quod affectant. They aim only At knowledge and rest in that, it is just they should be punished in that which they so much affected;
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that they should fail in that which they only aimed at. In stead of knowledge, they are fallen into errour.
that they should fail in that which they only aimed At. In stead of knowledge, they Are fallen into error.
cst pns32 vmd vvi p-acp d r-crq pns32 av-j vvd p-acp. p-acp n1 pp-f n1, pns32 vbr vvn p-acp n1.
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What saith S. Paul of such Gnosticks, who are all for knowing? He tells them plainly, they are mistaken, They know nothing as they ought to know, 1 Cor. viii. 2. In stead of sound knowledge, they get a knowledge falsly so called, 1 Tim. vi. 20. Take heed how ye hear, saith Christ, for from him that hath not (that is, no practice with his hearing) shall be taken from him,
What Says S. Paul of such Gnostics, who Are all for knowing? He tells them plainly, they Are mistaken, They know nothing as they ought to know, 1 Cor. viii. 2. In stead of found knowledge, they get a knowledge falsely so called, 1 Tim. vi. 20. Take heed how you hear, Says christ, for from him that hath not (that is, no practice with his hearing) shall be taken from him,
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even that which he seems to have; 'tis but a seeming knowledge.even that which he seems to have; it's but a seeming knowledge.
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No, saith Christ, He that will do my Fathers will, he shall know it, and none but he.
No, Says christ, He that will do my Father's will, he shall know it, and none but he.
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For others, Because they receive not the love of the truth (and love is a practiser) therefore they are given over to errours. 2. They are punished, In eo quod ostentant; and that is a fit punishment;
For Others, Because they receive not the love of the truth (and love is a practiser) Therefore they Are given over to errors. 2. They Are punished, In eo quod Ostentant; and that is a fit punishment;
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These hearers, they pride themselves in knowledge, they boast of their skill in the Law; they are the onely knowing Christians, none but they;
These hearers, they pride themselves in knowledge, they boast of their skill in the Law; they Are the only knowing Christians, none but they;
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As their forefathers the Pharisecs spake, Are we also deceived, and blind? Iohn ix. 40. They are justly gull'd and mistaken.
As their Forefathers the Pharisees spoke, are we also deceived, and blind? John ix. 40. They Are justly gulled and mistaken.
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Saint Peter tells them, such as are unfruitfull in their knowledge, are blind, and cannot see afarr off;
Saint Peter tells them, such as Are unfruitful in their knowledge, Are blind, and cannot see afar off;
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they have forgotten, and mistaken themselves;
they have forgotten, and mistaken themselves;
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they are punished in that whereof they boasted. 3. They are punished, In eo quod imponunt aliis.
they Are punished in that whereof they boasted. 3. They Are punished, In eo quod imponunt Others.
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'Tis just, such hearers should be deceived. These hypocritical hearers aim at deceiving of others.
It's just, such hearers should be deceived. These hypocritical hearers aim At deceiving of Others.
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If they can make a shew of godliness, blear other mens eyes, that's the upshot of their Religion, not to be, but to seem religious.
If they can make a show of godliness, blear other men's eyes, that's the upshot of their Religion, not to be, but to seem religious.
cs pns32 vmb vvi dt n1 pp-f n1, vvi j-jn ng2 n2, d|vbz dt n1 pp-f po32 n1, xx pc-acp vbi, cc-acp pc-acp vvi j.
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'Tis just that deceivers should be deceived;
It's just that deceivers should be deceived;
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Impostors in Religion should themselves be mistakers, and so have St. Paul 's speech fulfilled in them, NONLATINALPHABET, deceiving, and being deceived.
Impostors in Religion should themselves be mistakers, and so have Saint Paul is speech fulfilled in them,, deceiving, and being deceived.
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II. As they are deceived in their Opinion, so they are deceived in their Expectation. These Christians that are all ears, and no hands; hearers, not doers;
II As they Are deceived in their Opinion, so they Are deceived in their Expectation. These Christians that Are all ears, and no hands; hearers, not doers;
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they promise great matters to themselves, Gods favour, and Heaven it self; and hope to do as well as the most laborious practisers. Vain men!
they promise great matters to themselves, God's favour, and Heaven it self; and hope to do as well as the most laborious practisers. Vain men!
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how will they be deceived, and disappointed of their hopes? Their hope will make them ashamed, as S. Paul speaks.
how will they be deceived, and disappointed of their hope's? Their hope will make them ashamed, as S. Paul speaks.
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The hypocrites hope, saith Solomon, shall be like the house of a Spider; The Hypocrites hope, Says Solomon, shall be like the house of a Spider;
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they have been but Cop-web-Christians, no solidity in their Religion, and their expectation shall be as slight and slender, swept away, and come to nothing.
they have been but Cop-web-Christians, no solidity in their Religion, and their expectation shall be as slight and slender, swept away, and come to nothing.
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These weave the Spiders web, but their webs shall not become garments, Isai. lix. 5, 6. Our Saviour shews how they will plead for heaven upon their hearing-Religion, Luke xii. Lord, Lord, open to us, we have eat, and drunk in thy presence, we have heard thee preach in our streets;
These weave the Spiders web, but their webs shall not become garments, Isaiah lix. 5, 6. Our Saviour shows how they will plead for heaven upon their hearing-Religion, Lycia xii. Lord, Lord, open to us, we have eat, and drunk in thy presence, we have herd thee preach in our streets;
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how will they be confounded, when they shall see their great forwardness in hearing will do them no good,
how will they be confounded, when they shall see their great forwardness in hearing will do them no good,
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and find that they lay claim to salvation upon unsufficient evidences that will stand them in no stead? They that sow the wind, shall reap the whirlwind, Hos. viii. 7. That's the first evil Consequence, They are deceived. Secondly, They are self-deceived;
and find that they lay claim to salvation upon unsufficient evidences that will stand them in no stead? They that sow the wind, shall reap the whirlwind, Hos. viii. 7. That's the First evil Consequence, They Are deceived. Secondly, They Are self-deceived;
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that's a second mischief, and that is worse. Malim errare, quam fallere, saith Tertullian; 'Tis ill to be deceived;
that's a second mischief, and that is Worse. Malim errare, quam fallere, Says Tertullian; It's ill to be deceived;
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but to be authours of our own errours and disappointments, to deceive our selves, that's a double misery.
but to be Authors of our own errors and disappointments, to deceive our selves, that's a double misery.
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These hypocritical Christians, they deceive themselves. They think to deceive others, but upon the issue they will find they most of all deceive themselves;
These hypocritical Christians, they deceive themselves. They think to deceive Others, but upon the issue they will find they most of all deceive themselves;
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1. They think to deceive God, to beguile him with their empty shows of devotion: As Ananias and Sapphira meant to put him off with half they had promised him,
1. They think to deceive God, to beguile him with their empty shows of devotion: As Ananias and Sapphira meant to put him off with half they had promised him,
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and to bear him in hand with a lye, that they had paid him all. No, God found it out presently, and it cost them dear.
and to bear him in hand with a lie, that they had paid him all. No, God found it out presently, and it cost them dear.
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What saith S. Paul to these Hearers, that would serve God on free-cost, Hear his Ministers,
What Says S. Paul to these Hearers, that would serve God on free-cost, Hear his Ministers,
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but with-hold their maintenance? Be not deceived, God is not mocked;
but withhold their maintenance? Be not deceived, God is not mocked;
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for whatsoever a man sows, that shall he reap, Gal. vi. 7. Empty services, shall have empty rewards.for whatsoever a man Sovus, that shall he reap, Gal. vi. 7. Empty services, shall have empty rewards.
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Thou wouldst Hear him, but not Obey him;
Thou Wouldst Hear him, but not Obey him;
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he will Hear thee too, but he will not Answer thee. 2. They think to deceive the Minister, put him off with a bare Hearing,
he will Hear thee too, but he will not Answer thee. 2. They think to deceive the Minister, put him off with a bore Hearing,
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and listening to what he says;
and listening to what he Says;
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and they hope to be esteem'd by him for his best Auditours, and the forwardest Christians:
and they hope to be esteemed by him for his best Auditors, and the forwardest Christians:
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As Gehazi thought to carry it cunningly, and to delude Elisha, but it will be found that they will cozen themselves. Isaiah met with such Auditours;
As Gehazi Thought to carry it cunningly, and to delude Elisha, but it will be found that they will cozen themselves. Isaiah met with such Auditors;
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complain'd he had labour'd in vain, spent his strength to no purpose; but my work is with my God; he will reward him.
complained he had laboured in vain, spent his strength to no purpose; but my work is with my God; he will reward him.
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Though the sick Patient die, yet the Physician hath his fee, is paid for his pains.
Though the sick Patient die, yet the physician hath his fee, is paid for his pains.
cs dt j n1 vvi, av dt n1 vhz po31 n1, vbz vvn p-acp po31 n2.
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The Minister is not deceived. 3. They think to deceive their neighbours, and by their seeming-forwardness to delude them.
The Minister is not deceived. 3. They think to deceive their neighbours, and by their seeming-forwardness to delude them.
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Well, that Imposture holds not always. There is never a counterfeit Creeple, but is sometimes seen walking without his Crutches.
Well, that Imposture holds not always. There is never a counterfeit Creeple, but is sometime seen walking without his Crutches.
uh-av, cst n1 vvz xx av. pc-acp vbz av-x dt j-jn n1, cc-acp vbz av vvn vvg p-acp po31 n2.
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The hypocrites vizor will some time or other fall from his face, and then he will appear in his true colours.
The Hypocrites vizor will Some time or other fallen from his face, and then he will appear in his true colours.
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But suppose they be not discover'd, yet the matter is not great; the mistakes and errours of Charity are seldome culpable, but most-what commendable.
But suppose they be not discovered, yet the matter is not great; the mistakes and errors of Charity Are seldom culpable, but mostwhat commendable.
cc-acp vvb pns32 vbb xx vvn, av dt n1 vbz xx j; dt n2 cc n2 pp-f n1 vbr av j, cc-acp j j.
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The hypocrite, in the long run, will be found, above all, to have deceived himself. And that's the greatest deceit, and most uncomfortable.
The hypocrite, in the long run, will be found, above all, to have deceived himself. And that's the greatest deceit, and most uncomfortable.
dt n1, p-acp dt av-j vvn, vmb vbi vvn, p-acp d, pc-acp vhi vvn px31. cc d|vbz dt js n1, cc av-ds j.
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There is some excuse to be over-reached by others, it makes the sin, or errour, more pardonable;
There is Some excuse to be overreached by Others, it makes the since, or error, more pardonable;
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but who will pity him that cozens himself? That's one reason why the sin of the lapsed Angels was not pardonable,
but who will pity him that cozens himself? That's one reason why the since of the lapsed Angels was not pardonable,
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as was the sin of Adam. The Devils misguided themselves, our first Parents were deceived by the Serpent.
as was the since of Adam. The Devils misguided themselves, our First Parents were deceived by the Serpent.
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Nay, such self-deceivers, they act a double part in sinning, and so shall undergo a double portion in punishment.
Nay, such Self-deceivers, they act a double part in sinning, and so shall undergo a double portion in punishment.
uh-x, d n2, pns32 vvi dt j-jn n1 p-acp vvg, cc av vmb vvi dt j-jn n1 p-acp n1.
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The mis-leaders and mis-led (saith Christ ) shall both fall into the ditch. Here one man doth both evils, and so shall suffer a double damnation.
The mis-leaders and misled (Says christ) shall both fallen into the ditch. Here one man does both evils, and so shall suffer a double damnation.
dt n2 cc vvn (vvz np1) vmb av-d vvi p-acp dt n1. av crd n1 vdz d n2-jn, cc av vmb vvi dt j-jn n1.
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That's the second, They are self-deceived. Thirdly, They deceive themselves in a matter of the greatest moment and consequence; and that's worst of all;
That's the second, They Are self-deceived. Thirdly, They deceive themselves in a matter of the greatest moment and consequence; and that's worst of all;
d|vbz dt ord, pns32 vbr j. ord, pns32 vvb px32 p-acp dt n1 pp-f dt js n1 cc n1; cc d|vbz js pp-f d;
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we overreach our selves in the greatest business, in the matter of our souls: And such a deceit as this, hath these three Aggravations;
we overreach our selves in the greatest business, in the matter of our Souls: And such a deceit as this, hath these three Aggravations;
pns12 vvb po12 n2 p-acp dt js n1, p-acp dt n1 pp-f po12 n2: cc d dt n1 c-acp d, vhz d crd n2;
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1. 'Tis Maximè pudenda deceptio; 'tis a most shameful couzenage: Slight over-sights are more excusable; but to miss in the greatest business, that's most ridiculous. Mala emptio, semper ingrata est.
1. It's Maximè pudenda deceptio; it's a most shameful cozenage: Slight oversights Are more excusable; but to miss in the greatest business, that's most ridiculous. Mala emptio, semper Ingrata est.
crd pn31|vbz fw-la fw-la fw-la; pn31|vbz dt av-ds j n1: j n2 vbr av-dc j; cc-acp pc-acp vvi p-acp dt js n1, d|vbz av-ds j. fw-la fw-la, fw-la fw-la fw-la.
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Every man laughs at him who is penny-wise, and pound-foolish; and twit him with his over-sights, and upbraid him with them:
Every man laughs At him who is penny-wise, and pound-foolish; and twit him with his oversights, and upbraid him with them:
d n1 vvz p-acp pno31 r-crq vbz j, cc j; cc vvd pno31 p-acp po31 n2, cc vvi pno31 p-acp pno32:
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This is the man who is cunning in trifles, but grosly deceiving himself in Soul-business;
This is the man who is cunning in trifles, but grossly deceiving himself in Soul-business;
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How shameful is that? S. Iames layes load on this folly, chap. i. 26. This man deceives his own heart, his Religion is vain.
How shameful is that? S. James lays load on this folly, chap. i. 26. This man deceives his own heart, his Religion is vain.
c-crq j vbz d? np1 np1 vvz n1 p-acp d n1, n1 pns11. crd d n1 vvz po31 d n1, po31 n1 vbz j.
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O! vanity and deceit in our Religion, to be mistaken in that weighty business, 'tis a most shameful deceit!
OH! vanity and deceit in our Religion, to be mistaken in that weighty business, it's a most shameful deceit!
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2. 'Tis Damnosissima deceptio; he brings upon himself the most costly deceit; the greatest loss, the loss of Salvation, that's an inestimable loss;
2. It's Damnosissima deceptio; he brings upon himself the most costly deceit; the greatest loss, the loss of Salvation, that's an inestimable loss;
crd pn31|vbz fw-la fw-la; pns31 vvz p-acp px31 dt av-ds j n1; dt js n1, dt n1 pp-f n1, d|vbz dt j n1;
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Error circa ultimum finem. The Prophet Esay cryes out of these deceits, denounces a wo unto them, Isai. iii. ix. Wo be unto them, they have rewarded evil unto their souls. Error circa ultimum finem. The Prophet Isaiah cries out of these Deceits, denounces a woe unto them, Isaiah iii. ix. Woe be unto them, they have rewarded evil unto their Souls.
n1 fw-la fw-la fw-la. dt n1 np1 vvz av pp-f d n2, vvz dt n1 p-acp pno32, np1 crd. crd. n1 vbb p-acp pno32, pns32 vhb vvn j-jn p-acp po32 n2.
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Oh, the deceits of sin are deadly.
O, the Deceits of since Are deadly.
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Sin deceived me, and slew me, Rom. vii. 11. 3. 'Tis Irreparabilis deceptio, that adds to the Aggravation; 'tis an irrecoverable deceit.since deceived me, and slew me, Rom. vii. 11. 3. It's Irreparabilis deceptio, that adds to the Aggravation; it's an irrecoverable deceit.
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Other mistakes may be rectified, and regained;
Other mistakes may be rectified, and Regained;
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but he who cheats himself of his own soul, and his heavenly inheritance, is undone for ever.
but he who cheats himself of his own soul, and his heavenly inheritance, is undone for ever.
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That's the woful errour that will never be fetch'd about again.
That's the woeful error that will never be fetched about again.
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'Tis like Esau 's bad bargain, when he cheated himself of his Birth-right for a mess of Pottage;
It's like Esau is bad bargain, when he cheated himself of his Birthright for a mess of Pottage;
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he could not recover it, Though he sought it with tears.
he could not recover it, Though he sought it with tears.
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To have all our thoughts to perish, all our imaginations and hopes of going to heaven, to be a meer delusion;
To have all our thoughts to perish, all our Imaginations and hope's of going to heaven, to be a mere delusion;
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not to be mistaken in some particulars, but in the end to be a fool! Ier. xvii. 15. Oh this is a bitter reproach when God calls us fools.
not to be mistaken in Some particulars, but in the end to be a fool! Jeremiah xvii. 15. O this is a bitter reproach when God calls us Fools.
xx pc-acp vbi vvn p-acp d n2-j, cc-acp p-acp dt n1 pc-acp vbi dt n1! np1 crd. crd uh d vbz dt j n1 c-crq np1 vvz pno12 n2.
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Sure heaven was never made for fools. The foolish shall not stand in thy sight, Psal. v. 4.
Sure heaven was never made for Fools. The foolish shall not stand in thy sighed, Psalm v. 4.
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A SERMON ON PHILIP. i. 27. Onely let your conversation be, as it becometh the Gospel of Christ, that whether I come and see you,
A SERMON ON PHILIP. i. 27. Only let your Conversation be, as it Becometh the Gospel of christ, that whither I come and see you,
dt n1 p-acp np1. sy. crd j vvb po22 n1 vbi, c-acp pn31 vvz dt n1 pp-f np1, cst cs pns11 vvb cc vvb pn22,
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or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind, striving together for the faith of the Gospel.
or Else be absent, I may hear of your affairs, that you stand fast in one Spirit, with one mind, striving together for the faith of the Gospel.
cc av vbi j, pns11 vmb vvi pp-f po22 n2, cst pn22 vvb av-j p-acp crd n1, p-acp crd n1, vvg av p-acp dt n1 pp-f dt n1.
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THE Context is an affectionate Protestation of S. Paul 's love to the Philippians. He assures them of his love to them,
THE Context is an affectionate Protestation of S. Paul is love to the Philippians. He assures them of his love to them,
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and of his care for them.
and of his care for them.
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The Apostle was even now in an holy ardency of spirit, rapt up into Heaven, longing to be dissolved and to be with Christ, Verse 23. Yet see his charity and love to Christs Church;
The Apostle was even now in an holy ardency of Spirit, rapt up into Heaven, longing to be dissolved and to be with christ, Verse 23. Yet see his charity and love to Christ Church;
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when he thinks of them, he checks and abates his former desire.
when he thinks of them, he Checks and abates his former desire.
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For the furtherance of Gods people, and for the promoting of their salvation, he is content,
For the furtherance of God's people, and for the promoting of their salvation, he is content,
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yea willing, and desirous to keep out of Heaven, to forbear those joyes; and preferrs their spiritual welfare, before his own present happiness, and salvation, Verse 24. See what an high pitch of Piety and Grace, S. Paul hath attained unto.
yea willing, and desirous to keep out of Heaven, to forbear those Joys; and prefers their spiritual welfare, before his own present happiness, and salvation, Verse 24. See what an high pitch of Piety and Grace, S. Paul hath attained unto.
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A little to insist upon the Context.
A little to insist upon the Context.
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Ye may observe many remarkable evidences, and degrees of his piety in this passage of Scripture. 1. He hath attained to a strong assurance of his future happiness, and bliss;
You may observe many remarkable evidences, and Degrees of his piety in this passage of Scripture. 1. He hath attained to a strong assurance of his future happiness, and bliss;
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he knows his dissolution shall be a translation of him into a blessed condition;
he knows his dissolution shall be a Translation of him into a blessed condition;
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death shall prove to him a great advantage, Verse 21. To die, is gain to him.
death shall prove to him a great advantage, Verse 21. To die, is gain to him.
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It is an high improvement of piety to attain to this Christian Confidence, and Assurance.
It is an high improvement of piety to attain to this Christian Confidence, and Assurance.
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No doubt, it cost S. Paul much pains and labour to work his heart to this holy confidence, to be perswaded, that death (which a worldly man accounts the utmost loss) should bring to him the greatest gain.
No doubt, it cost S. Paul much pains and labour to work his heart to this holy confidence, to be persuaded, that death (which a worldly man accounts the utmost loss) should bring to him the greatest gain.
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There are, who talk of their assurance of Salvation; but it is to be feared, In many 'tis but imaginary, a groundless presumption;
There Are, who talk of their assurance of Salvation; but it is to be feared, In many it's but imaginary, a groundless presumption;
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in others, it is but intellectual and notional, inferred and gathered haply by way of argument and discourse,
in Others, it is but intellectual and notional, inferred and gathered haply by Way of argument and discourse,
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and so goes no further then a speculative Conclusion.
and so Goes no further then a speculative Conclusion.
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But this of Saint Paul, 'tis cordial, and affectionate, and experimental, the fruit of many prayers, and holy endeavours.
But this of Saint Paul, it's cordial, and affectionate, and experimental, the fruit of many Prayers, and holy endeavours.
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And such an Assurance is rare to be found. 'Tis that hidden Manna, which few taste of;
And such an Assurance is rare to be found. It's that hidden Manna, which few taste of;
cc d dt n1 vbz j pc-acp vbi vvn. pn31|vbz d j-vvn n1, r-crq d n1 pp-f;
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Osculum Spiritus Sancti, that Kiss of love and peace, which God bestows on his devout and dearest Favourites.Osculum Spiritus Sancti, that Kiss of love and peace, which God bestows on his devout and dearest Favourites.
np1 fw-la fw-la, cst vvb pp-f n1 cc n1, r-crq np1 vvz p-acp po31 j cc js-jn n2.
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It costs a great deal of searching, and religious labouring, e're we can find it.
It costs a great deal of searching, and religious labouring, ever we can find it.
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Nesciunt quantis gemitibus, & lachrymis constet, saith S. Aug. Happy are they, who after long seeking, can at length attain to it.Nesciunt Quantis gemitibus, & Lachrymis constet, Says S. Aug. Happy Are they, who After long seeking, can At length attain to it.
fw-la fw-la fw-la, cc fw-la fw-la, vvz n1 np1 j vbr pns32, r-crq p-acp av-j vvg, vmb p-acp n1 vvi p-acp pn31.
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Ye see S. Paul hath found it.
You see S. Paul hath found it.
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That's the first. 2. A second pitch of Piety in S. Paul, is not onely that he hath attained to a bare contentment,
That's the First. 2. A second pitch of Piety in S. Paul, is not only that he hath attained to a bore contentment,
d|vbz dt ord. crd dt ord n1 pp-f n1 p-acp n1 np1, vbz xx j cst pns31 vhz vvn p-acp dt j n1,
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but a great willingness, yea more then so, an earnest longing to die, and to be dissolved, Vers. 23. That's a further,
but a great willingness, yea more then so, an earnest longing to die, and to be dissolved, Vers. 23. That's a further,
cc-acp dt j n1, uh av-dc cs av, dt j n1 pc-acp vvi, cc pc-acp vbi vvn, np1 crd d|vbz dt jc,
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and higher degree and growth of piety.
and higher degree and growth of piety.
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It argues much strength of faith, a great prevailing of grace, to sigh and groan in our selves till we be dissolved.
It argues much strength of faith, a great prevailing of grace, to sighs and groan in our selves till we be dissolved.
pn31 vvz d n1 pp-f n1, dt j j-vvg pp-f n1, pc-acp vvi cc vvi p-acp po12 n2 c-acp pns12 vbb vvn.
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This S. Paul professes of himself, and such as he was, Rom. viii. 23. We that have the first-fruits of the Spirit, we groan within our selves, waiting for the adoption; the redemption of our bodies.
This S. Paul Professes of himself, and such as he was, Rom. viii. 23. We that have the Firstfruits of the Spirit, we groan within our selves, waiting for the adoption; the redemption of our bodies.
d n1 np1 vvz pp-f px31, cc d c-acp pns31 vbds, np1 crd. crd pns12 d vhb dt n2 pp-f dt n1, pns12 vvb p-acp po12 n2, vvg p-acp dt n1; dt n1 pp-f po12 n2.
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And so again, 2 Cor. v. 8. We are confident, and willing rather to be absent from the body,
And so again, 2 Cor. v. 8. We Are confident, and willing rather to be absent from the body,
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and to be present with the Lord. and to be present with the Lord.
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It is well with us, we think, if we can with much ado work our selves to any tolerable contentment to die, and to leave the World.
It is well with us, we think, if we can with much ado work our selves to any tolerable contentment to die, and to leave the World.
pn31 vbz av p-acp pno12, pns12 vvb, cs pns12 vmb p-acp d n1 vvb po12 n2 p-acp d j n1 pc-acp vvi, cc pc-acp vvi dt n1.
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We account it a great Mastery over our selves, if, after much strugling, and resisting, we at length submit to that necessity, and yield to death.
We account it a great Mastery over our selves, if, After much struggling, and resisting, we At length submit to that necessity, and yield to death.
pns12 vvb pn31 dt j n1 p-acp po12 n2, cs, p-acp d j-vvg, cc vvg, pns12 p-acp n1 vvi p-acp d n1, cc vvi p-acp n1.
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But Paul is not here barely content to die, but longs for that blessed hour, judges it best of all to be dissolved,
But Paul is not Here barely content to die, but longs for that blessed hour, judges it best of all to be dissolved,
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and to be with Christ, Verse 23. O, when shall I appear before the presence of God, 2 Cor. v. In this we groan earnestly, desiring to be cloathed with our house which is from heaven.
and to be with christ, Verse 23. Oh, when shall I appear before the presence of God, 2 Cor. v. In this we groan earnestly, desiring to be clothed with our house which is from heaven.
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S. Aug. tells us of Christians of the weaker, and more imperfect sort; Such (saith he) desire and long to live;S. Aug. tells us of Christians of the Weaker, and more imperfect sort; Such (Says he) desire and long to live;
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but yet are content to die, it God see it fit:
but yet Are content to die, it God see it fit:
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But other more grown and spiritual Christians (and such an one was blessed Paul ) though they be content to live,
But other more grown and spiritual Christians (and such an one was blessed Paul) though they be content to live,
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yet they wish, and desire, and long to die.
yet they wish, and desire, and long to die.
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The former, have mortem in patientia, vitam in desiderio, they die patiently, but would live willingly;
The former, have mortem in patientia, vitam in Desire, they die patiently, but would live willingly;
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the other, as S. Paul here, they have vitam in patientia, & mortem in desiderio;
the other, as S. Paul Here, they have vitam in patientia, & mortem in Desire;
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this life, it is the matter of their patience, but a blessed death is the matter of their desire.
this life, it is the matter of their patience, but a blessed death is the matter of their desire.
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That's the second. 3. See here, in Saint Paul, an higher degree, and growth of Piety;
That's the second. 3. See Here, in Saint Paul, an higher degree, and growth of Piety;
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1. Having gained this great Confidence, and assurance of Heaven; And, 2. His soul panting and longing for the enjoyment of it;
1. Having gained this great Confidence, and assurance of Heaven; And, 2. His soul panting and longing for the enjoyment of it;
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yet, that he may do God more service, and promote the spiritual estate and welfare of his Church, he can be content to delay those enjoyments, to forbear his salvation, to keep out of Heaven, to be serviceable to the Church.
yet, that he may do God more service, and promote the spiritual estate and welfare of his Church, he can be content to Delay those enjoyments, to forbear his salvation, to keep out of Heaven, to be serviceable to the Church.
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Desiderat requiem, sed non recusat laborem. He could wish he were at rest;Desiderate requiem, sed non recusat laborem. He could wish he were At rest;
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but yet for all that, he is willing to labour still, and to travel in his Ministery.
but yet for all that, he is willing to labour still, and to travel in his Ministry.
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And what that was, ye may easily guess.
And what that was, you may Easily guess.
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In those times to be a faithful Preacher of the Gospel, was to be no less then a Martyr.
In those times to be a faithful Preacher of the Gospel, was to be no less then a Martyr.
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Well, S. Paul hath counted the cost, forecast the worst;
Well, S. Paul hath counted the cost, forecast the worst;
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Pains, Poverty, Persecutions, he can endure them all for the love of Christ, and for the good of his Church.
Pains, Poverty, Persecutions, he can endure them all for the love of christ, and for the good of his Church.
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He chooses to suffer all sorts of miseries, and afflictions, so he may be serviceable to Christ, useful to his Church, rather then to leave that holy Work undone, and to enter into Heaven.
He chooses to suffer all sorts of misery's, and afflictions, so he may be serviceable to christ, useful to his Church, rather then to leave that holy Work undone, and to enter into Heaven.
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Saint Augustine makes it a tryal of our love to God, if, when God should put the offer to our choice, Live as ye list, satisfie every lust, deny your self nothing, I will never punish you for it, Sed non videbis faciem mea• …, onely you shall not see my face;
Saint Augustine makes it a trial of our love to God, if, when God should put the offer to our choice, Live as you list, satisfy every lust, deny your self nothing, I will never Punish you for it, said non You will see Face mea• …, only you shall not see my face;
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if we refuse that offer of outward enjoyments, that we may be partakers of that blessed Vision, 'tis a good argument of our love to God.
if we refuse that offer of outward enjoyments, that we may be partakers of that blessed Vision, it's a good argument of our love to God.
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Here is a greater tryal of S. Pauls love to Christ; Wilt thou presently enjoy me in Heaven,
Here is a greater trial of S. Paul's love to christ; Wilt thou presently enjoy me in Heaven,
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or still serve me on Earth? Wilt thou for my sake keep out of Heaven? Nay, more then so, undergo Pains, suffer Persecutions,
or still serve me on Earth? Wilt thou for my sake keep out of Heaven? Nay, more then so, undergo Pains, suffer Persecutions,
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for my Churches good? Yes, S. Paul accepts of this employment on Earth, and will forbear his preferment in Heaven.
for my Churches good? Yes, S. Paul accepts of this employment on Earth, and will forbear his preferment in Heaven.
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O Paul! great is thy love to Christ, and to his Church.
O Paul! great is thy love to christ, and to his Church.
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Thus S. Chrysostom, and S. Bernard, express this choice of S. Paul: As if a poor Woman should stand at the door of some great Palace, wherein are all kinds of Pleasures and Delights;
Thus S. Chrysostom, and S. Bernard, express this choice of S. Paul: As if a poor Woman should stand At the door of Some great Palace, wherein Are all Kinds of Pleasures and Delights;
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and being without, cold, and hungry, should be offered her self to come in, but to leave her Children without in the cold, there to lie in want and misery;
and being without, cold, and hungry, should be offered her self to come in, but to leave her Children without in the cold, there to lie in want and misery;
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though she would fain be within, yet she refuses that offer, chooses to stay still in the cold to tend her Children,
though she would fain be within, yet she refuses that offer, chooses to stay still in the cold to tend her Children,
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then to part with them, and enter in.
then to part with them, and enter in.
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So Paul here, had rather stay out of Heaven, then forsake those Babes in Christ, whom he had begot to the Gospel.
So Paul Here, had rather stay out of Heaven, then forsake those Babes in christ, whom he had begotten to the Gospel.
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Not onely, as Moses, he chose rather to suffer affliction with the people of God, then to enjoy the pleasures of sin;
Not only, as Moses, he chosen rather to suffer affliction with the people of God, then to enjoy the pleasures of since;
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but, rather then to enjoy the happiness of Heaven.
but, rather then to enjoy the happiness of Heaven.
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Nay, see the fervency of his love to the people of God, Rom. ix. 3. He could wish himself Anathema, separated and accursed from Christ for ever,
Nay, see the fervency of his love to the people of God, Rom. ix. 3. He could wish himself Anathema, separated and accursed from christ for ever,
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for his brethrens sake, that he might gain them to God;
for his Brothers' sake, that he might gain them to God;
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not onely forbear Heaven for a season, but forgo it for ever, that others may gain it. 4. This he desires and this he hopes for, still to be continued to them for the furtherance of their faith.
not only forbear Heaven for a season, but forgo it for ever, that Others may gain it. 4. This he Desires and this he hope's for, still to be continued to them for the furtherance of their faith.
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And yet that being liable to uncertainty, Saint Paul not knowing how long God would hold him to this work, imploy him in this service;
And yet that being liable to uncertainty, Saint Paul not knowing how long God would hold him to this work, employ him in this service;
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uncertainty of life, that's one hazard, he was in deaths often; and then many vexations,
uncertainty of life, that's one hazard, he was in death's often; and then many vexations,
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and distractions intervening in his Apostolical Function, the care of all the Churches lying upon him;
and distractions intervening in his Apostolical Function, the care of all the Churches lying upon him;
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See here a fourth pitch of Piety, his great care, and solicitude he hath of their well-doing,
See Here a fourth pitch of Piety, his great care, and solicitude he hath of their welldoing,
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and growing in grace, however God disposes of him by life or death, yet his desires are, that they should do well:
and growing in grace, however God disposes of him by life or death, yet his Desires Are, that they should do well:
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This would be his main comfort and crown of rejoycing, to see being present, to hear being absent, that they grow in grace,
This would be his main Comfort and crown of rejoicing, to see being present, to hear being absent, that they grow in grace,
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and that his labours amongst them might not prove in vain.
and that his labours among them might not prove in vain.
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Onely let your conversation be as becometh the Gospel of Christ, that whether I come and see you, Only let your Conversation be as Becometh the Gospel of christ, that whither I come and see you,
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or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind, striving together for the faith of the Gospel. or Else be absent, I may hear of your affairs, that you stand fast in one Spirit, with one mind, striving together for the faith of the Gospel.
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The Words then which I have read unto you, are S. Paul 's Apostolical, and fatherly Charge,
The Words then which I have read unto you, Are S. Paul is Apostolical, and fatherly Charge,
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and Caveat to the Philippians. In it observe these three particulars; 1. Is the weight and greatness of this Charge;
and Caveat to the Philippians. In it observe these three particulars; 1. Is the weight and greatness of this Charge;
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the Caveat he gives to them is very ponderous;
the Caveat he gives to them is very ponderous;
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that's implied in this emphatical word, NONLATINALPHABET, onely. 2. Is the extent and largeness of that Charge;
that's implied in this emphatical word,, only. 2. Is the extent and largeness of that Charge;
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it hath no stint, or limitation, it reaches to all seasons, and occasions;
it hath no stint, or limitation, it reaches to all seasons, and occasions;
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1. His presence, and abode with them. 2. His absence, or being from them, Whether I come and see you, or else be absent.
1. His presence, and Abided with them. 2. His absence, or being from them, Whither I come and see you, or Else be absent.
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3. Is the Charge it self, and that's manifold; It consists of a threefold Injunction, which he lays upon them:
3. Is the Charge it self, and that's manifold; It consists of a threefold Injunction, which he lays upon them:
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1. Is Sancta conversatio; an holy and Christian-like conversation; Let your conversation be as becometh the Gospel of Christ.
1. Is Sancta Conversation; an holy and Christianlike Conversation; Let your Conversation be as Becometh the Gospel of christ.
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2. Is Sancta concordia; unanimity, and concord, and the spirit of peace: That in all their affairs, they should stand in one spirit, and in one mind.
2. Is Sancta Concord; unanimity, and concord, and the Spirit of peace: That in all their affairs, they should stand in one Spirit, and in one mind.
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3. Is Sancta constantia; an holy resolution, and constancy, and courage for the truth, striving together for the faith of the Gospel.
3. Is Sancta constantia; an holy resolution, and constancy, and courage for the truth, striving together for the faith of the Gospel.
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1. In themselves, Holiness. 2. Amongst themselves, Peace. 3. Against the enemies of the Gospel, Courage, and Resolution.
1. In themselves, Holiness. 2. among themselves, Peace. 3. Against the enemies of the Gospel, Courage, and Resolution.
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First, Here is considerable, the weight, and greatness of this charge which he gives them;First, Here is considerable, the weight, and greatness of this charge which he gives them;
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Onely; As if he should say, 'Tis NONLATINALPHABET, as he elsewhere speaks, 'tis the main and chief charge I lay upon you;Only; As if he should say, It's, as he elsewhere speaks, it's the main and chief charge I lay upon you;
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the upshot and summ of all my Exhortations;
the upshot and sum of all my Exhortations;
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let this saying sink deep into your hearts, mind this, and remember it above all things, that your conversation be Christian-like, suitable to the Gospel, live in peace,
let this saying sink deep into your hearts, mind this, and Remember it above all things, that your Conversation be Christianlike, suitable to the Gospel, live in peace,
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and concord, contend earnestly for the faith which is committed to you.
and concord, contend earnestly for the faith which is committed to you.
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And then the strength, and Emphasis of this word will appear to you in these two expressions;
And then the strength, and Emphasis of this word will appear to you in these two expressions;
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1. Onely; 'tis Summum votum meum; Of all my desires, this is the chief;
1. Only; it's Summum Votum meum; Of all my Desires, this is the chief;
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of all my prayers, and studies, and requests, this is the main, and summ of them all, That you live as Christians.
of all my Prayers, and studies, and requests, this is the main, and sum of them all, That you live as Christians.
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Observe the true spirit of Paul, and such as he was;
Observe the true Spirit of Paul, and such as he was;
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the spiritual good, and growth in grace of them that are committed to them, is their main desire and care, the height of their wishes.
the spiritual good, and growth in grace of them that Are committed to them, is their main desire and care, the height of their wishes.
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S. Paul preferred their well-doing, before the care and thoughts for himself. He had even now spoken of his own life and death;
S. Paul preferred their welldoing, before the care and thoughts for himself. He had even now spoken of his own life and death;
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but he breaks off that discourse with this more serious exhortation. As if he should say, Let God dispose of me as he pleaseth;
but he breaks off that discourse with this more serious exhortation. As if he should say, Let God dispose of me as he Pleases;
cc-acp pns31 vvz a-acp d n1 p-acp d dc j n1. p-acp cs pns31 vmd vvi, vvb np1 vvi pp-f pno11 c-acp pns31 vvz;
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that which goes nearest my heart, and doth take up my thoughts, is, that you may prosper, and grow in grace;
that which Goes nearest my heart, and does take up my thoughts, is, that you may prosper, and grow in grace;
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and this hath been the temper, or rather the zeal of all Gods faithfull Prophets and servants.
and this hath been the temper, or rather the zeal of all God's faithful prophets and Servants.
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Moses, how did his spirit burn in him for his peoples good? Blot me out of thy Book; Moses, how did his Spirit burn in him for his peoples good? Blot me out of thy Book;
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onely be gracious unto thy people, do not cast them off. He had rather God should destroy him then them.only be gracious unto thy people, do not cast them off. He had rather God should destroy him then them.
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S. Chrysostom saith, That speech of Moses was a greater wonder then all the miracles he wrought in Egypt. It was much in David, to say, Spare these Sheep, and let thine hand be upon Me;
S. Chrysostom Says, That speech of Moses was a greater wonder then all the Miracles he wrought in Egypt. It was much in David, to say, Spare these Sheep, and let thine hand be upon Me;
np1 np1 vvz, cst n1 pp-f np1 vbds dt jc n1 cs d dt n2 pns31 vvd p-acp np1. pn31 vbds av-d p-acp np1, pc-acp vvi, vvb d n1, cc vvb po21 n1 vbi p-acp pno11;
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they were Innocents, he was the Offender;
they were Innocents, he was the Offender;
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but in Moses his speech, the people were the offenders, he was most innocent, and yet he prays, Destroy me, but spare them.
but in Moses his speech, the people were the offenders, he was most innocent, and yet he prays, Destroy me, but spare them.
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So Samuel, though unkindly, and ungratefully dealt withall by the people, yet, God forbid, saith he, that I should cease praying for you.
So Samuel, though unkindly, and ungratefully dealt withal by the people, yet, God forbid, Says he, that I should cease praying for you.
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The Prophet Ieremiah was so earnest with God for the Jews, that God is fain to forbid his importunity; Pray not for this people.
The Prophet Jeremiah was so earnest with God for the jews, that God is fain to forbid his importunity; Pray not for this people.
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The Apostle S. Iohn professeth, it was his greatest comfort, to see his Disciples thrive in grace.
The Apostle S. John Professes, it was his greatest Comfort, to see his Disciples thrive in grace.
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I have no greater joy, then to hear that my children walk in the truth, Epist. iii. 4. S. Peter, how doth he make it his main care, to further the salvation of the people of God? 2 Pet. i. 12. I will not be negligent to put you in remembrance of these things, Vers. 13. As long as I am in this Tabernacle, I will stirr you up: I have no greater joy, then to hear that my children walk in the truth, Epistle iii. 4. S. Peter, how does he make it his main care, to further the salvation of the people of God? 2 Pet. i. 12. I will not be negligent to put you in remembrance of these things, Vers. 13. As long as I am in this Tabernacle, I will stir you up:
pns11 vhb dx jc n1, cs pc-acp vvi cst po11 n2 vvb p-acp dt n1, np1 crd. crd np1 np1, q-crq vdz pns31 vvi pn31 po31 j n1, p-acp jc dt n1 pp-f dt n1 pp-f np1? crd np1 uh. crd pns11 vmb xx vbi j pc-acp vvi pn22 p-acp n1 pp-f d n2, np1 crd p-acp j c-acp pns11 vbm p-acp d n1, pns11 vmb vvi pn22 a-acp:
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Nay, I will endeavour, that after my absence, you may remember these things; Like another Elias, who prepared an Epistle before his departure out of this world, to be sent to the King of Iudah, who should reign afterwards, 2 Chron. xxi. 12. It adds to the joys of Gods servants in heaven, that their people are proficient in the ways of piety.
Nay, I will endeavour, that After my absence, you may Remember these things; Like Another Elias, who prepared an Epistle before his departure out of this world, to be sent to the King of Iudah, who should Reign afterwards, 2 Chronicles xxi. 12. It adds to the Joys of God's Servants in heaven, that their people Are proficient in the ways of piety.
uh, pns11 vmb vvi, cst p-acp po11 n1, pn22 vmb vvi d n2; av-j j-jn np1, r-crq vvd dt n1 p-acp po31 n1 av pp-f d n1, pc-acp vbi vvn p-acp dt n1 pp-f np1, r-crq vmd vvi av, crd np1 crd. crd pn31 vvz p-acp dt n2 pp-f npg1 n2 p-acp n1, cst po32 n1 vbr j p-acp dt n2 pp-f n1.
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And it seems by the Apostle, it abates of their comfort, if their people miscarry. That they may give an account of you with joy, and not with grief.
And it seems by the Apostle, it abates of their Comfort, if their people miscarry. That they may give an account of you with joy, and not with grief.
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Heb. xiii. 17. Why so? If they have done their duties, though the people miscarry, yet they shall be rewarded:Hebrew xiii. 17. Why so? If they have done their duties, though the people miscarry, yet they shall be rewarded:
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the Physician hath his Fee, though the sick man dies. True, true; but yet sorry he is, that he could not recover him.
the physician hath his Fee, though the sick man die. True, true; but yet sorry he is, that he could not recover him.
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Above all, S. Paul is most abundant in these gracious expressions.
Above all, S. Paul is most abundant in these gracious expressions.
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How earnestly doth he pray for the Churches, to whom he writes? Ephes. i. 16. I cease not to give thanks for you, making mention of you in my prayers.
How earnestly does he pray for the Churches, to whom he writes? Ephesians i. 16. I cease not to give thanks for you, making mention of you in my Prayers.
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Again, Ephes. iii. 14. For you I bow my knees, to the Father of our Lord Iesus Christ, Phil. i. 9. I pray that your love may abound more and more, Coloss. i. 9. I cease not to pray for you,
Again, Ephesians iii. 14. For you I bow my knees, to the Father of our Lord Iesus christ, Philip i. 9. I pray that your love may abound more and more, Coloss. i. 9. I cease not to pray for you,
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and to desire that you may walk worthy of the Lord, 1 Thes. iii. 12. The Lord increase you, and make you to abound in love. and to desire that you may walk worthy of the Lord, 1 Thebes iii. 12. The Lord increase you, and make you to abound in love.
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And again, Now the very God of peace sanctifie you throughout. Indeed, this care for the Church, took up Paul 's heart, and life;
And again, Now the very God of peace sanctify you throughout. Indeed, this care for the Church, took up Paul is heart, and life;
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he forgat all other things in respect of that; 1. It was the aim and intendment of all his pains and labours.
he forgot all other things in respect of that; 1. It was the aim and intendment of all his pains and labours.
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We do all things for your edification, 2 Cor. xii. 19. 2. It was the summ of all his cares;We do all things for your edification, 2 Cor. xii. 19. 2. It was the sum of all his Cares;
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The care of all the Churches lay upon him, 2 Cor. xi. 3. It was the summ of all his desires;The care of all the Churches lay upon him, 2 Cor. xi. 3. It was the sum of all his Desires;
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Phil. i. 8. God is my record, how greatly I long after you in the bowels of Iesus Christ. Philip i. 8. God is my record, how greatly I long After you in the bowels of Iesus christ.
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4. It was the matter of all his joy; Phil. iv. 1. My brethren, dearly beloved, and longed for, my joy and crown.
4. It was the matter of all his joy; Philip iv. 1. My brothers, dearly Beloved, and longed for, my joy and crown.
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5. It was the matter of all his sorrow. The disorderly conversation of some Christians, wrung tears from his eyes;
5. It was the matter of all his sorrow. The disorderly Conversation of Some Christians, wrung tears from his eyes;
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I tell you weeping, they are enemies to the Cross of Christ, Phil. iii. 18. 6. It was the end of all his sufferings;I tell you weeping, they Are enemies to the Cross of christ, Philip iii. 18. 6. It was the end of all his sufferings;
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I endure all things for the Elects sake, that they may obtain salvation, with eternal glory, 2 Tim. ii. 10. 7. It was his very life to him, to see them do well;I endure all things for the Elects sake, that they may obtain salvation, with Eternal glory, 2 Tim. ii. 10. 7. It was his very life to him, to see them do well;
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Now we live, if ye stand fast in the Lord, 1 Thes. iii. 8. 8. It was the matter of all his thankfulness;Now we live, if you stand fast in the Lord, 1 Thebes iii. 8. 8. It was the matter of all his thankfulness;
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What thanks can we render unto God for all the joy wherewith we joy for your sakes before God, Vers. 9. That's the first expression of this Onely, 'tis Votum Apostoli; 2. This Emphatical word, NONLATINALPHABET, Onely, admits of another expression, it notes Summum officium populi; the greatness of the duty which he charges upon them;What thanks can we render unto God for all the joy wherewith we joy for your sakes before God, Vers. 9. That's the First expression of this Only, it's Votum Apostles; 2. This Emphatical word,, Only, admits of Another expression, it notes Summum officium People; the greatness of the duty which he charges upon them;
r-crq n2 vmb pns12 vvi p-acp np1 p-acp d dt n1 c-crq pns12 vvb p-acp po22 n2 p-acp np1, np1 crd d|vbz dt ord n1 pp-f d av-j, pn31|vbz n1 np1; crd d j n1,, av-j, vvz pp-f j-jn n1, pn31 vvz fw-la fw-la fw-la; dt n1 pp-f dt n1 r-crq pns31 vvz p-acp pno32;
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which is an holy, and Gospellike life, and conversation. Take it in these three Expressions;
which is an holy, and Gospel-like life, and Conversation. Take it in these three Expressions;
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1. This duty, it is Summè necessarium; 'tis a duty of the greatest necessity, which he doth so earnestly call upon them for.
1. This duty, it is Summè Necessary; it's a duty of the greatest necessity, which he does so earnestly call upon them for.
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Men lay not this load and weight of intreaty upon perfunctory services that are but of slight concernment; and more indifferent.
Men lay not this load and weight of entreaty upon perfunctory services that Are but of slight concernment; and more indifferent.
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Thus we find this manner of speech used in the Scripture: Be not afraid, onely believe, Mark v. And again, Luke viii. Believe onely, and he shall be made whole. So, 1 Cor. vii. Let her marry to whom she will, onely in the Lord.
Thus we find this manner of speech used in the Scripture: Be not afraid, only believe, Mark v. And again, Lycia viii. Believe only, and he shall be made Whole. So, 1 Cor. vii. Let her marry to whom she will, only in the Lord.
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All these speeches are strict provisoes; and shew the duty enjoyned to be of great necessity.
All these Speeches Are strict Provisoes; and show the duty enjoined to be of great necessity.
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Such is the duty of the Text. An holy, and unblameable conversation, 'tis not slightly commended to us,
Such is the duty of the Text. an holy, and unblameable Conversation, it's not slightly commended to us,
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but strictly enjoyned, and upon the most absolute necessity. 1. Take it negatively;
but strictly enjoined, and upon the most absolute necessity. 1. Take it negatively;
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without this duty, there is no hopes of heaven, Heb. xii. 14. Follow peace with all men,
without this duty, there is no hope's of heaven, Hebrew xii. 14. Follow peace with all men,
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and holiness, without which, no man shall see the Lord; no salvation without it. Then, 2. Consider it positively;and holiness, without which, no man shall see the Lord; no salvation without it. Then, 2. Consider it positively;
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as without it no salvation, so upon it salvation is assured. 'Tis not a Sine quanon onely, enough to hinder us from heaven, if wanting;
as without it no salvation, so upon it salvation is assured. It's not a Sine quanon only, enough to hinder us from heaven, if wanting;
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but it is an effectual condition, upon performance of which, heaven is assured to us, Psal. l. 23. To him that orders his conversation aright, I will shew the salvation of God.
but it is an effectual condition, upon performance of which, heaven is assured to us, Psalm l. 23. To him that order his Conversation aright, I will show the salvation of God.
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2. As 'tis Summè necessarium, so this, Onely, imports another notion; it shews the duty of the Text, 'tis Officium praecipuum; 'tis the onely One.
2. As it's Summè Necessary, so this, Only, imports Another notion; it shows the duty of the Text, it's Officium praecipuum; it's the only One.
crd p-acp pn31|vbz fw-la fw-la, av d, av-j, vvz j-jn n1; pn31 vvz dt n1 pp-f dt n1, pn31|vbz fw-la fw-la; pn31|vbz dt j pi.
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That's a signification of the greatest excellency. As David speaks of the Sword of Goliah, There's none to that;
That's a signification of the greatest excellency. As David speaks of the Sword of Goliath, There's none to that;
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such is this duty of an holy conversation. As it is of greatest necessity, so likewise it is of greatest excellency.
such is this duty of an holy Conversation. As it is of greatest necessity, so likewise it is of greatest excellency.
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'Tis both a fundamental, and a finishing grace. It lies low in the foundation, there is the necessity of it;
It's both a fundamental, and a finishing grace. It lies low in the Foundation, there is the necessity of it;
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and then it is chief in the head of the building, that's the excellency. 'Tis both a vital grace, and then it is a beautifying and adorning grace.
and then it is chief in the head of the building, that's the excellency. It's both a vital grace, and then it is a beautifying and adorning grace.
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It warms the heart, and it makes the face to shine. The Saints, saith David, They are the excellent of the earth, Psal. xvi. S. Augustine saith it of Charity, which is one part of holiness;
It warms the heart, and it makes the face to shine. The Saints, Says David, They Are the excellent of the earth, Psalm xvi. S. Augustine Says it of Charity, which is one part of holiness;
pn31 vvz dt n1, cc pn31 vvz dt n1 pc-acp vvi. dt n2, vvz np1, pns32 vbr dt j pp-f dt n1, np1 crd. np1 np1 vvz pn31 pp-f n1, r-crq vbz crd n1 pp-f n1;
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Sure that's a rare grace, without which, all other graces are nothing; and by which, all other graces are made of some value.
Sure that's a rare grace, without which, all other graces Are nothing; and by which, all other graces Are made of Some valve.
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This grace, 'tis the assimilating grace, which makes us like unto Christ. In this S. Peter places our conformity to Christ, 1 Pet. i. 15. As he which hath called you is holy,
This grace, it's the assimilating grace, which makes us like unto christ. In this S. Peter places our conformity to christ, 1 Pet. i. 15. As he which hath called you is holy,
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so be ye holy in all manner of conversation. so be you holy in all manner of Conversation.
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This S. Iohn calls a walking as Christ walked, 1 Iohn ii. 16. Walk as he walked. How is that? not as he walked on the waters, in a miraculous operation,
This S. John calls a walking as christ walked, 1 John ii. 16. Walk as he walked. How is that? not as he walked on the waters, in a miraculous operation,
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but as he walked in the ways of piety, in all holy conversation; So to assimilate him. 3. This NONLATINALPHABET, this Onely, carries another Emphasis with it;
but as he walked in the ways of piety, in all holy Conversation; So to assimilate him. 3. This, this Only, carries Another Emphasis with it;
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it shews the thing he exhorts to, is Summè desideratum, the main thing which he desires of them.
it shows the thing he exhorts to, is Summè desideratum, the main thing which he Desires of them.
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'Tis a form of expressing our chief desires and requests we make; it shews, what above all is most acceptable to us.
It's a from of expressing our chief Desires and requests we make; it shows, what above all is most acceptable to us.
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As David, One thing have I desired of the Lord, which I will also require. Unicus, is put in Scripture for Summè dilectus, the onely One, for, the dearly beloved.
As David, One thing have I desired of the Lord, which I will also require. Unicus, is put in Scripture for Summè Beloved, the only One, for, the dearly Beloved.
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Prov. iv. 3. I was my fathers Son, tender, and onely beloved in the sight of my mother. Curae iv. 3. I was my Father's Son, tender, and only Beloved in the sighed of my mother.
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So Cant. vi. 9. My Dove, — she is the onely one of her mother.
So Cant vi. 9. My Dove, — she is the only one of her mother.
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Here then is the main return that S. Paul requires of all his love to them, his care for them, his labours amongst them, that their life be answerable to their holy Calling, and Profession.
Here then is the main return that S. Paul requires of all his love to them, his care for them, his labours among them, that their life be answerable to their holy Calling, and Profession.
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S. Paul 's pains were great amongst them, teaching, exhorting, warning every man.
S. Paul is pains were great among them, teaching, exhorting, warning every man.
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What is the fruit of his labours that he expects from them? That they should express the power of his preaching, in the piety of their conversation.
What is the fruit of his labours that he expects from them? That they should express the power of his preaching, in the piety of their Conversation.
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What's the fruit of the Husband-mans labours, his ploughing, his tilling, manuring, sowing, but to see a fruitfull harvest, the fields crown'd with plenty,
What's the fruit of the Husbandmans labours, his ploughing, his tilling, manuring, sowing, but to see a fruitful harvest, the fields crowned with plenty,
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and the barns full with all manner of store? How doth the Prophet Isaiah bewail the loss of this fruit? Esai. xlix. 4. I have laboured in vain, I have spent my strength for nought.
and the Barns full with all manner of store? How does the Prophet Isaiah bewail the loss of this fruit? Isaiah. xlix. 4. I have laboured in vain, I have spent my strength for nought.
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And the Prophet Micah mourns for this want of fruit, Chap. vii. 1. Wo is me, there is no cluster to cat, my soul desired the first ripe fruit.
And the Prophet micah mourns for this want of fruit, Chap. vii. 1. Woe is me, there is not cluster to cat, my soul desired the First ripe fruit.
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We have done with the first Particular, the weight of this Charge: Onely; Now follows, Secondly, the Extent of this Charge, the compass that it takes;
We have done with the First Particular, the weight of this Charge: Only; Now follows, Secondly, the Extent of this Charge, the compass that it Takes;
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it reaches to all seasons and occasions; Whether I come to see you, or be absent; 'tis in his Presence; and in his Absence.
it reaches to all seasons and occasions; Whither I come to see you, or be absent; it's in his Presence; and in his Absence.
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It gives a scantling, and dimension to a double Duty. 1. Here is the dimension and scantling of S. Pauls care for them.
It gives a scantling, and dimension to a double Duty. 1. Here is the dimension and scantling of S. Paul's care for them.
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He is not onely studious of their good, while he is among them;
He is not only studious of their good, while he is among them;
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but the necessary occasions of his absence are here supplied, with an earnest desire to hear well of them.
but the necessary occasions of his absence Are Here supplied, with an earnest desire to hear well of them.
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Love, and the spirit of doing good, is full of care and forecast. Those whom God hath committed to our charge, should alwayes be in our thoughts:
Love, and the Spirit of doing good, is full of care and forecast. Those whom God hath committed to our charge, should always be in our thoughts:
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As S. Paul speaks, 2 Cor. vii. 3. You are in our hearts to live, and to dye with you.
As S. Paul speaks, 2 Cor. vii. 3. You Are in our hearts to live, and to die with you.
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The High-Priest was to have all the names of the children of Israel engraven on his shoulders,
The High-Priest was to have all the names of the children of Israel engraven on his shoulders,
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and on his brest-plate, Exod. xxviii. Aaron must bear their names before the Lord, upon his two shoulders, for a memorial, and upon his brest-plate;
and on his breastplate, Exod xxviii. Aaron must bear their names before the Lord, upon his two shoulders, for a memorial, and upon his breastplate;
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1. Upon his shoulders, never to cast off that burthen; and, 2. Upon his brest-plate, that's the seat of love and affection.
1. Upon his shoulders, never to cast off that burden; and, 2. Upon his breastplate, that's the seat of love and affection.
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Thus S. Paul expresses his continual watchfulness over the Colossians, chap. ii. 5. Though I be absent in the flesh,
Thus S. Paul Expresses his continual watchfulness over the colossians, chap. ii. 5. Though I be absent in the Flesh,
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yet am I with you in the spirit; joying, and beholding your order, and the stedfastness of your faith in Christ. yet am I with you in the Spirit; joying, and beholding your order, and the steadfastness of your faith in christ.
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He had not onely a spirit of Revelation, by which he was acquainted with all their affairs,
He had not only a Spirit of Revelation, by which he was acquainted with all their affairs,
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but he was present in spirit by his continual thoughts of them, and care for them:
but he was present in Spirit by his continual thoughts of them, and care for them:
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Thus was he alwayes deeply affected with the Care of all the Churches. Is he present? He labours amongst them:
Thus was he always deeply affected with the Care of all the Churches. Is he present? He labours among them:
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Is he absent? He prays for them, thinks of them, writes to them. As S. Ambrose saith of Zachary; Zacharias, cum non potuit loqui, scripsit;
Is he absent? He prays for them, thinks of them, writes to them. As S. Ambrose Says of Zachary; Zacharias, cum non Potuit loqui, scripsit;
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when he could not speak, he wrote; So doth S. Paul to the Churches. His care expressed it self in this way of putting them in remembrance by writing.
when he could not speak, he wrote; So does S. Paul to the Churches. His care expressed it self in this Way of putting them in remembrance by writing.
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He wrote more Epistles, then all the Apostles. He seems to satisfie for what he had done against the Churches.
He wrote more Epistles, then all the Apostles. He seems to satisfy for what he had done against the Churches.
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Before his Conversion, he procured, and carried letters against them for their Persecution, Acts ix. 2. Now, he is Spiritui Sancto ab Epistolis, The great Secretary of heaven, the great conveyer of heavenly Epistles to them.
Before his Conversion, he procured, and carried letters against them for their Persecution, Acts ix. 2. Now, he is Spiritui Sancto ab Epistles, The great Secretary of heaven, the great conveyer of heavenly Epistles to them.
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And as it is in the Ministerial Function, so it should be in all our other imployments.
And as it is in the Ministerial Function, so it should be in all our other employments.
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Love will be thus solicitous, both present and absent. As Iacob was for his sons, being absent, he sends to visit them:
Love will be thus solicitous, both present and absent. As Iacob was for his Sons, being absent, he sends to visit them:
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Go, I pray, see whether it be well with thy brethren, and bring me word again. Go, I pray, see whither it be well with thy brothers, and bring me word again.
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See, he had a privy Monitor among them, that should inform him of all their miscarriages, Gen. xxxvii. See this care of Iob over his children;
See, he had a privy Monitor among them, that should inform him of all their miscarriages, Gen. xxxvii. See this care of Job over his children;
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It may be, my sons have sinned, and blasphemed God in their hearts; he presently Sacrifices for them; Thus did Iob every day. It may be, my Sons have sinned, and blasphemed God in their hearts; he presently Sacrifices for them; Thus did Job every day.
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That's the first dimension of S. Pauls care of them, both present, and absent. 2. Here is the dimension and scantling of the Philippians duty, and piety.
That's the First dimension of S. Paul's care of them, both present, and absent. 2. Here is the dimension and scantling of the Philippians duty, and piety.
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S. Paul puts them in mind of it;
S. Paul puts them in mind of it;
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that not onely in his presence, when he is amongst them, then they should walk piously and religiously,
that not only in his presence, when he is among them, then they should walk piously and religiously,
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but also when he is absent and remote from them, then also he expects to hear of their holy and orderly conversation.
but also when he is absent and remote from them, then also he expects to hear of their holy and orderly Conversation.
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Gods Church must be like a well-order'd family, every one in his proper station, and doing his duty,
God's Church must be like a well-ordered family, every one in his proper station, and doing his duty,
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though the eye of government be not always upon them.
though the eye of government be not always upon them.
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How doth God upbraid the failing in this point, in the people of Israel? Exod. xxxii. 7. Moses was out of their sight but forty dayes,
How does God upbraid the failing in this point, in the people of Israel? Exod xxxii. 7. Moses was out of their sighed but forty days,
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and presently they fall away. 1. How respectlessly do they speak of him? As for Moses, the man that brought us out of Egypt, we wot not what is become of him.
and presently they fallen away. 1. How respectlessly do they speak of him? As for Moses, the man that brought us out of Egypt, we wot not what is become of him.
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That's all they care for him; gone he is, and fare him well.
That's all they care for him; gone he is, and fare him well.
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A poor requital for all his pains with them. 2. How foulely do they revolt from that Truth, which he had taught them? Make us new gods to go before us. A new Religion presently.
A poor requital for all his pains with them. 2. How foully do they revolt from that Truth, which he had taught them? Make us new God's to go before us. A new Religion presently.
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O, what saith God to Moses? Go get thee down, thy people have turned aside quickly out of the way.
O, what Says God to Moses? Go get thee down, thy people have turned aside quickly out of the Way.
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It was the stain, and blemish, and reproach of Ioash the King of Iudah; as long as good Iehoiada the Priest lived and taught him, he walked in the ways of God, 2 Chron. xxiv. 2. but when Iehoiada died, Ioash his Religion died too, and he fell to Idolatry.
It was the stain, and blemish, and reproach of Joash the King of Iudah; as long as good Jehoiada the Priest lived and taught him, he walked in the ways of God, 2 Chronicles xxiv. 2. but when Jehoiada died, Joash his Religion died too, and he fell to Idolatry.
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While S. Paul himself preach'd in Galatia, O they were very forward and zealous;
While S. Paul himself preached in Galatia, Oh they were very forward and zealous;
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who but S. Paul? They esteemed him as an Angel, nay, as Christ Iesus. But if Paul discontinues from them,
who but S. Paul? They esteemed him as an Angel, nay, as christ Iesus. But if Paul discontinues from them,
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how suddenly are they bewitch'd into another Gospel? On the contrary, it was the Philippians honour,
how suddenly Are they bewitched into Another Gospel? On the contrary, it was the Philippians honour,
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and just commendation, a worthy testimony S. Paul gives of them, You have obeyed, not onely in presence,
and just commendation, a worthy testimony S. Paul gives of them, You have obeyed, not only in presence,
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but much more in my absence, Phil. ii. 12. This fickleness in our walking piously, and while some Paul is present;but much more in my absence, Philip ii. 12. This fickleness in our walking piously, and while Some Paul is present;
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it argues, All our piety is either, 1. Counterfeit and hypocritical, all that we do is to gain a good opinion of S. Paul. This eye-devotion, 'tis like eyeservice that the Apostle speaks of, it comes not from sincerity.
it argues, All our piety is either, 1. Counterfeit and hypocritical, all that we do is to gain a good opinion of S. Paul. This eye-devotion, it's like eyeservice that the Apostle speaks of, it comes not from sincerity.
pn31 vvz, d po12 n1 vbz av-d, crd n1 cc j, d cst pns12 vdb vbz pc-acp vvi dt j n1 pp-f n1 np1. d n1, pn31|vbz j n1 cst dt n1 vvz pp-f, pn31 vvz xx p-acp n1.
(30) sermon (DIV1)
894
Image 197
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Sincerity will be true in absence, as well as in presence; Or 'tis, 2. Inforced Religion for awe and fear.
Sincerity will be true in absence, as well as in presence; Or it's, 2. Enforced Religion for awe and Fear.
n1 vmb vbi j p-acp n1, c-acp av c-acp p-acp n1; cc pn31|vbz, crd j-vvn n1 p-acp n1 cc n1.
(30) sermon (DIV1)
894
Image 197
7558
S. Paul 's presence carried some sway, Impiety durst not confront, and out-face him; but if Paul be gone, fear will let loose the reins to disorder. Metus, haud diuturni magister officii.
S. Paul is presence carried Some sway, Impiety durst not confront, and outface him; but if Paul be gone, Fear will let lose the reins to disorder. Metus, haud diuturni magister Officii.
np1 np1 vbz n1 vvn d n1, n1 vvd xx vvi, cc vvi pno31; cc-acp cs np1 vbi vvn, n1 vmb vvi av-j dt n2 p-acp n1. fw-la, fw-la fw-la fw-la fw-la.
(30) sermon (DIV1)
894
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7559
Fear, 'tis a flincher, and will soon give over.
fear, it's a flincher, and will soon give over.
vvb, pn31|vbz dt n1, cc vmb av vvi a-acp.
(30) sermon (DIV1)
894
Image 197
7560
As Pharaoh whilst Moses was present, armed with judgments, then he would conform, and promise fair;
As Pharaoh while Moses was present, armed with Judgments, then he would conform, and promise fair;
p-acp np1 cs np1 vbds j, vvn p-acp n2, cs pns31 vmd vvi, cc vvb j;
(30) sermon (DIV1)
894
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but when the judgment was over, and Moses his back turned, Pharaoh revolts again;
but when the judgement was over, and Moses his back turned, Pharaoh revolts again;
cc-acp c-crq dt n1 vbds a-acp, cc np1 po31 n1 vvd, np1 vvz av;
(30) sermon (DIV1)
894
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7562
Or, 3. If such Piety arise out of some love, and liking of Religion, yet it is but superficial and groundless, it hath no bottom, or solid foundation.
Or, 3. If such Piety arise out of Some love, and liking of Religion, yet it is but superficial and groundless, it hath no bottom, or solid Foundation.
cc, crd cs d n1 vvb av pp-f d n1, cc vvg pp-f n1, av pn31 vbz p-acp j cc j, pn31 vhz dx n1, cc j n1.
(30) sermon (DIV1)
894
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There is a kind of delight that men may take in the preaching of the word;
There is a kind of delight that men may take in the preaching of the word;
pc-acp vbz dt n1 pp-f n1 cst n2 vmb vvi p-acp dt vvg pp-f dt n1;
(30) sermon (DIV1)
894
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there may be a great seeming forwardness, which indeed is but carnal, and with a by-respect unto some accessory thing, that accompanies the Word.
there may be a great seeming forwardness, which indeed is but carnal, and with a by-respect unto Some accessory thing, that Accompanies the Word.
pc-acp vmb vbi dt j j-vvg n1, r-crq av vbz p-acp j, cc p-acp dt n1 p-acp d j-jn n1, cst vvz dt n1.
(30) sermon (DIV1)
894
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7565
As it was with Ezekiel, his eloquence took them, Chap. xxxiii.
As it was with Ezekielem, his eloquence took them, Chap. xxxiii.
p-acp pn31 vbds p-acp np1, po31 n1 vvd pno32, np1 crd.
(30) sermon (DIV1)
894
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Son of man, l• …, thou art unto them, as a very lovely song of one that hath a pleasant voice, Son of man, l• …, thou art unto them, as a very lovely song of one that hath a pleasant voice,
n1 pp-f n1, n1 …, pns21 vb2r p-acp pno32, c-acp dt j j n1 pp-f pi cst vhz dt j n1,
(30) sermon (DIV1)
894
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and can play well on an instrument: for they hear thy words, but doe them not. and can play well on an Instrument: for they hear thy words, but do them not.
cc vmb vvi av p-acp dt n1: c-acp pns32 vvb po21 n2, cc-acp vdi pno32 xx.
(30) sermon (DIV1)
894
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7568
They make no more reckoning of a Minister, then they do of a Minstrel, a fine voice, sweet airs, pleasant musick;
They make no more reckoning of a Minister, then they do of a Minstrel, a fine voice, sweet airs, pleasant music;
pns32 vvb dx av-dc n-vvg pp-f dt n1, cs pns32 vdb pp-f dt n1, dt j n1, j n2, j n1;
(30) sermon (DIV1)
894
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but when the musick ceases, all is gone, our delight is at an end.
but when the music ceases, all is gone, our delight is At an end.
cc-acp c-crq dt n1 vvz, d vbz vvn, po12 n1 vbz p-acp dt n1.
(30) sermon (DIV1)
894
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Or, 4. This kind of Religion it is partial, and with respect to persons, and so holds no longer then those men continue with us whom we fancy, and esteem.
Or, 4. This kind of Religion it is partial, and with respect to Persons, and so holds no longer then those men continue with us whom we fancy, and esteem.
cc, crd d n1 pp-f n1 pn31 vbz j, cc p-acp n1 p-acp n2, cc av vvz dx jc cs d n2 vvb p-acp pno12 ro-crq pns12 vvb, cc n1.
(30) sermon (DIV1)
894
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As it was in Corinth; they pinn'd all their Religion upon their Preachers sleeves. Some were all for Paul, none to him;
As it was in Corinth; they pinned all their Religion upon their Preachers sleeves. some were all for Paul, none to him;
p-acp pn31 vbds p-acp np1; pns32 vvn d po32 n1 p-acp po32 n2 n2. d vbdr d p-acp np1, pix p-acp pno31;
(30) sermon (DIV1)
894
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others for Apollo. Thus, contrary to S. Iames his exhortation, They have the faith of our Lord Iesus Christ in respect of persons;
Others for Apollo. Thus, contrary to S. James his exhortation, They have the faith of our Lord Iesus christ in respect of Persons;
n2-jn p-acp np1. av, j-jn p-acp n1 np1 po31 n1, pns32 vhb dt n1 pp-f po12 n1 np1 np1 p-acp n1 pp-f n2;
(30) sermon (DIV1)
894
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As one said of Calvin, that if Calvin preach'd at one Church, and S. Paul at another, he would not leave Calvin to hear S. Paul. It is a good difference they put betwixt an humane and divine faith:
As one said of calvin, that if calvin preached At one Church, and S. Paul At Another, he would not leave calvin to hear S. Paul. It is a good difference they put betwixt an humane and divine faith:
p-acp pi vvn pp-f np1, cst cs np1 vvn p-acp crd n1, cc n1 np1 p-acp n-jn, pns31 vmd xx vvi np1 pc-acp vvi n1 np1. pn31 vbz dt j n1 pns32 vvd p-acp dt j cc j-jn n1:
(30) sermon (DIV1)
894
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An humane credulity, Credit Deo propter homines, believes what God saith for mans testimony;
an humane credulity, Credit God propter homines, believes what God Says for men testimony;
dt j n1, n1 fw-la fw-la fw-la, vvz r-crq n1 vvz p-acp ng1 n1;
(30) sermon (DIV1)
894
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but a true Christian faith, Credit hominibus propter Deum, believes what the Preacher saith upon Gods testimony.
but a true Christian faith, Credit hominibus propter God, believes what the Preacher Says upon God's testimony.
cc-acp dt j njp n1, n1 fw-la fw-la fw-la, vvz r-crq dt n1 vvz p-acp npg1 n1.
(30) sermon (DIV1)
894
Image 197
7576
'Twas a good sign the Eunuch in the Acts was a well-grounded believer;
'Twas a good Signen the Eunuch in the Acts was a well-grounded believer;
pn31|vbds dt j n1 dt n1 p-acp dt n2 vbds dt j n1;
(30) sermon (DIV1)
894
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though Philip were taken away, and he saw him no more, yet he went on his journey rejoycing.
though Philip were taken away, and he saw him no more, yet he went on his journey rejoicing.
cs vvi vbdr vvn av, cc pns31 vvd pno31 av-dx av-dc, av pns31 vvd p-acp po31 n1 vvg.
(30) sermon (DIV1)
894
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So much of the extension of the Charge. Now follows, Thirdly, The Charge it self.
So much of the extension of the Charge. Now follows, Thirdly, The Charge it self.
av d pp-f dt n1 pp-f dt n1. av vvz, ord, dt vvb pn31 n1.
(30) sermon (DIV1)
895
Image 197
7579
And in it the first injunction, Let your Conversation be, as becometh the Gospel of Christ.
And in it the First injunction, Let your Conversation be, as Becometh the Gospel of christ.
cc p-acp pn31 dt ord n1, vvb po22 n1 vbi, c-acp vvz dt n1 pp-f np1.
(30) sermon (DIV1)
896
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7580
And herein we have two things considerable; 1. Is the Matter, or Object of S. Paul 's Direction;
And herein we have two things considerable; 1. Is the Matter, or Object of S. Paul is Direction;
cc av pns12 vhb crd n2 j; crd vbz dt n1, cc n1 pp-f n1 np1 vbz n1;
(30) sermon (DIV1)
896
Image 197
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that's, their Conversation. 2. Is the Rule of Direction, by which our Conversation must be ordered;
that's, their Conversation. 2. Is the Rule of Direction, by which our Conversation must be ordered;
d|vbz, po32 n1. crd vbz dt n1 pp-f n1, p-acp r-crq po12 n1 vmb vbi vvn;
(30) sermon (DIV1)
896
Image 197
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it must be, as becomes the Gospel.
it must be, as becomes the Gospel.
pn31 vmb vbi, c-acp vvz dt n1.
(30) sermon (DIV1)
896
Image 197
7583
First, That concerning which S. Paul gives this Charge, 'tis their Conversation; the ordering of that aright is the duty of the Text. And of it, take a threefold Consideration. 1. This Duty here injoyn'd, 'tis Officium progressivum; 'tis an injunction of an holy progress in the practice of Piety.First, That Concerning which S. Paul gives this Charge, it's their Conversation; the ordering of that aright is the duty of the Text. And of it, take a threefold Consideration. 1. This Duty Here enjoined, it's Officium progressivum; it's an injunction of an holy progress in the practice of Piety.
ord, cst vvg r-crq n1 np1 vvz d vvb, pn31|vbz po32 n1; dt n-vvg pp-f cst av vbz dt n1 pp-f dt np1 cc pp-f pn31, vvb dt j n1. crd d n1 av vvd, pn31|vbz fw-la fw-la; pn31|vbz dt n1 pp-f dt j n1 p-acp dt n1 pp-f n1.
(30) sermon (DIV1)
897
Image 197
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By S. Paul preaching, they had already attained to the first work of Christianity, a saving Conversion, they had embraced the faith, he had laid the foundation of Religion among them;
By S. Paul preaching, they had already attained to the First work of Christianity, a Saving Conversion, they had embraced the faith, he had laid the Foundation of Religion among them;
p-acp n1 np1 vvg, pns32 vhd av vvn p-acp dt ord n1 pp-f np1, dt j-vvg n1, pns32 vhd vvn dt n1, pns31 vhd vvn dt n1 pp-f n1 p-acp pno32;
(30) sermon (DIV1)
897
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now he seconds his first pains with an earnest exhortation to a Christian Progress. These two lessons must always go together;
now he seconds his First pains with an earnest exhortation to a Christian Progress. These two Lessons must always go together;
av pns31 vvz po31 ord n2 p-acp dt j n1 p-acp dt njp n1. np1 crd n2 vmb av vvi av;
(30) sermon (DIV1)
897
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1. The Doctrine of Conversion, Repentance towards God, and Faith towards our Lord Iesus Christ; but that's not all;
1. The Doctrine of Conversion, Repentance towards God, and Faith towards our Lord Iesus christ; but that's not all;
crd dt n1 pp-f n1, n1 p-acp np1, cc n1 p-acp po12 n1 np1 np1; p-acp d|vbz xx d;
(30) sermon (DIV1)
897
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we must learn, 2. The Doctrine of an holy Conversation.
we must Learn, 2. The Doctrine of an holy Conversation.
pns12 vmb vvi, crd dt n1 pp-f dt j n1.
(30) sermon (DIV1)
897
Image 197
7588
'Tis to no purpose to lay the foundation of Piety, if we build not upon it;
It's to no purpose to lay the Foundation of Piety, if we built not upon it;
pn31|vbz p-acp dx n1 pc-acp vvi dt n1 pp-f n1, cs pns12 vvb xx p-acp pn31;
(30) sermon (DIV1)
898
Image 197
7589
but, as the Apostle speaks, Heb. vi. We must be carried on to perfection.
but, as the Apostle speaks, Hebrew vi. We must be carried on to perfection.
cc-acp, c-acp dt n1 vvz, np1 fw-la. pns12 vmb vbi vvn a-acp p-acp n1.
(30) sermon (DIV1)
898
Image 197
7590
As in nature, 'tis not sufficient, that life is begun, or an infant born, but he must be nourish'd up to growth and strength;
As in nature, it's not sufficient, that life is begun, or an infant born, but he must be nourished up to growth and strength;
c-acp p-acp n1, pn31|vbz xx j, cst n1 vbz vvn, cc dt n1 vvn, cc-acp pns31 vmb vbi vvn a-acp p-acp n1 cc n1;
(30) sermon (DIV1)
898
Image 197
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so in the course of our spiritual condition, 'tis not sufficient to be renew'd, and made Christians,
so in the course of our spiritual condition, it's not sufficient to be renewed, and made Christians,
av p-acp dt n1 pp-f po12 j n1, pn31|vbz xx j pc-acp vbi vvn, cc vvd np1,
(30) sermon (DIV1)
898
Image 197
7592
but we must add to the first stock of grace, build upon the foundation; let piety have its perfect work.
but we must add to the First stock of grace, built upon the Foundation; let piety have its perfect work.
cc-acp pns12 vmb vvi p-acp dt ord n1 pp-f n1, vvb p-acp dt n1; vvb n1 vhi po31 j n1.
(30) sermon (DIV1)
898
Image 197
7593
What saith S. Paul? Gal. v. 25. If we live in the spirit, let us also walk in the spirit.
What Says S. Paul? Gal. v. 25. If we live in the Spirit, let us also walk in the Spirit.
q-crq vvz np1 np1? np1 n1 crd cs pns12 vvb p-acp dt n1, vvb pno12 av vvi p-acp dt n1.
(30) sermon (DIV1)
898
Image 197
7594
Abraham was glad when Isaac was born; but he made a feast, when Isaac was wean'd, Gen. xxi. Not onely glad of his birth, but joyed at his growth, When he was wean'd from the milk, drawn from the breast, as Isaiah speaks, Isai. xxviii. 9. 2. This Duty here injoyned, 'tis Officium practicum; the ordering of our Conversation looks to practice.Abraham was glad when Isaac was born; but he made a feast, when Isaac was weaned, Gen. xxi. Not only glad of his birth, but joyed At his growth, When he was weaned from the milk, drawn from the breast, as Isaiah speaks, Isaiah xxviii. 9. 2. This Duty Here enjoined, it's Officium practicum; the ordering of our Conversation looks to practice.
np1 vbds j c-crq np1 vbds vvn; cc-acp pns31 vvd dt n1, c-crq np1 vbds j-vvn, np1 crd. xx av-j j pp-f po31 n1, cc-acp vvd p-acp po31 n1, c-crq pns31 vbds j-vvn p-acp dt n1, vvn p-acp dt n1, p-acp np1 vvz, np1 crd. crd crd d n1 av vvd, pn31|vbz fw-la fw-la; dt n-vvg pp-f po12 n1 vvz p-acp n1.
(30) sermon (DIV1)
898
Image 197
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Indeed a practising Christian, is the onely Christian.
Indeed a practising Christian, is the only Christian.
np1 dt vvg njp, vbz dt j njp.
(30) sermon (DIV1)
898
Image 197
7596
Christianity hath never its full work upon us, till it descends down from our heads into our hearts,
Christianity hath never its full work upon us, till it descends down from our Heads into our hearts,
np1 vhz av po31 j n1 p-acp pno12, c-acp pn31 vvz a-acp p-acp po12 n2 p-acp po12 n2,
(30) sermon (DIV1)
898
Image 197
7597
and from thence breaks forth into our lives. Religion, 'tis Ars practica, not a matter of bare knowledge, and contemplation, but of doing, and practising.
and from thence breaks forth into our lives. Religion, it's Ars practica, not a matter of bore knowledge, and contemplation, but of doing, and practising.
cc p-acp av vvz av p-acp po12 n2. n1, pn31|vbz fw-la fw-la, xx dt n1 pp-f j n1, cc n1, cc-acp pp-f vdg, cc vvg.
(30) sermon (DIV1)
898
Image 197
7598
If ye know these things, blessed are ye, if ye do them, Ioh. xiii. It never fared well with the Church, when Religion was restrained onely to the knowing, and understanding part;If you know these things, blessed Are you, if you do them, John xiii. It never fared well with the Church, when Religion was restrained only to the knowing, and understanding part;
cs pn22 vvb d n2, vvn vbr pn22, cs pn22 vdb pno32, np1 crd. pn31 av-x vvd av p-acp dt n1, c-crq n1 vbds vvn av-j p-acp dt vvg, cc vvg n1;
(30) sermon (DIV1)
898
Image 197
7599
He who could move most questions, and answer them best, understand the deepest Mysteries, should be counted the best Christian;
He who could move most questions, and answer them best, understand the Deepest Mysteres, should be counted the best Christian;
pns31 r-crq vmd vvi ds n2, cc vvi pno32 av-js, vvb dt js-jn n2, vmd vbi vvn dt js njp;
(30) sermon (DIV1)
898
Image 197
7600
No, saith Tertullian, Non magna loquimur, sed vivimus. Christianity, is not an art of disputing learnedly, or talking curiously, but of living holily.
No, Says Tertullian, Non Magna loquimur, sed vivimus. Christianity, is not an art of disputing learnedly, or talking curiously, but of living holily.
uh-x, vvz np1, fw-fr fw-la fw-la, fw-la fw-la. np1, vbz xx dt n1 pp-f vvg av-j, cc vvg av-j, cc-acp pp-f vvg av-j.
(30) sermon (DIV1)
898
Image 197
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Thus S. Paul expresses it, Tit. iii. 8. This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God, may be careful to maintain good works;
Thus S. Paul Expresses it, Tit. iii. 8. This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God, may be careful to maintain good works;
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(30) sermon (DIV1)
898
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these things are good and profitable to men; these things Are good and profitable to men;
d n2 vbr j cc j p-acp n2;
(30) sermon (DIV1)
898
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as if he should say, Without it, all your believing is vain, and unprofitable. 3. This Duty here, 'tis Officium comprehensivum. Conversation, 'tis a word of large Comprehension, betokens not some one Act,
as if he should say, Without it, all your believing is vain, and unprofitable. 3. This Duty Here, it's Officium comprehensivum. Conversation, it's a word of large Comprehension, betokens not Some one Act,
c-acp cs pns31 vmd vvi, p-acp pn31, d po22 vvg vbz j, cc j. crd d n1 av, pn31|vbz fw-la fw-la. n1, pn31|vbz dt n1 pp-f j n1, vvz xx d crd n1,
(30) sermon (DIV1)
898
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or Performance, but extends it self. to the whole Carriage of a Christian.
or Performance, but extends it self. to the Whole Carriage of a Christian.
cc n1, cc-acp vvz pn31 n1. p-acp dt j-jn n1 pp-f dt njp.
(30) sermon (DIV1)
898
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7605
And so the Text inforces this Duty, that a Christian must be exact in all points.
And so the Text enforces this Duty, that a Christian must be exact in all points.
cc av dt n1 vvz d n1, cst dt njp vmb vbi j p-acp d n2.
(30) sermon (DIV1)
898
Image 197
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Religion must bear sway in all the passages, and turnings of his life. He must be good, every way good.
Religion must bear sway in all the passages, and turnings of his life. He must be good, every Way good.
n1 vmb vvi n1 p-acp d dt n2, cc n2-vvg pp-f po31 n1. pns31 vmb vbi j, d n1 j.
(30) sermon (DIV1)
898
Image 197
7607
1. Christianity enjoyns him all kind of duties; duties to God, duties to Man, duties to Himself;
1. Christianity enjoins him all kind of duties; duties to God, duties to Man, duties to Himself;
crd np1 vvz pno31 d n1 pp-f n2; n2 p-acp np1, n2 p-acp n1, n2 p-acp px31;
(30) sermon (DIV1)
898
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makes him a servant to all;
makes him a servant to all;
vvz pno31 dt n1 p-acp d;
(30) sermon (DIV1)
898
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lays upon him the whole Law of holiness and righteousness, without the least dispensation or exemption from any. 2. It furnishes him with all kind of graces;
lays upon him the Whole Law of holiness and righteousness, without the least Dispensation or exemption from any. 2. It furnishes him with all kind of graces;
vvz p-acp pno31 dt j-jn n1 pp-f n1 cc n1, p-acp dt ds n1 cc n1 p-acp d. crd pn31 vvz pno31 p-acp d n1 pp-f n2;
(30) sermon (DIV1)
898
Image 197
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it enlightens his understanding, sanctifies his heart, orders and composes and puts in tune all his affections.
it enlightens his understanding, Sanctifies his heart, order and composes and puts in tune all his affections.
pn31 vvz po31 n1, vvz po31 n1, n2 cc vvz cc vvz p-acp n1 d po31 n2.
(30) sermon (DIV1)
898
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7611
At his Conversion, the seeds of all graces are sown into him, and then it expects from him every good work.
At his Conversion, the seeds of all graces Are sown into him, and then it expects from him every good work.
p-acp po31 n1, dt n2 pp-f d n2 vbr vvn p-acp pno31, cc av pn31 vvz p-acp pno31 d j n1.
(30) sermon (DIV1)
898
Image 197
7612
A good Christian, turn him to what duty you will, he hath skill to perform it:
A good Christian, turn him to what duty you will, he hath skill to perform it:
dt j njp, vvb pno31 p-acp r-crq n1 pn22 vmb, pns31 vhz n1 pc-acp vvi pn31:
(30) sermon (DIV1)
898
Image 197
7613
For the worship of God, he is prepared for that; he will pray devoutly, he will hear reverently, converse with God spiritually.
For the worship of God, he is prepared for that; he will pray devoutly, he will hear reverently, converse with God spiritually.
c-acp dt n1 pp-f np1, pns31 vbz vvn p-acp d; pns31 vmb vvi av-j, pns31 vmb vvi av-j, vvb p-acp np1 av-j.
(30) sermon (DIV1)
898
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7614
Turn him to man, he will submit obediently, deal and trade justly, converse innocently, help others charitably.
Turn him to man, he will submit obediently, deal and trade justly, converse innocently, help Others charitably.
n1 pno31 p-acp n1, pns31 vmb vvi av-j, n1 cc n1 av-j, vvb av-jn, vvi n2-jn av-j.
(30) sermon (DIV1)
898
Image 197
7615
In his work he will be diligent; in his recreations he will be sober; in prosperity humble, in affliction patient.
In his work he will be diligent; in his recreations he will be Sobrium; in Prosperity humble, in affliction patient.
p-acp po31 n1 pns31 vmb vbi j; p-acp po31 n2 pns31 vmb vbi j; p-acp n1 j, p-acp n1 j.
(30) sermon (DIV1)
898
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He will be a good master, a faithfull servant, a good father, an obedient son, a loving husband;
He will be a good master, a faithful servant, a good father, an obedient son, a loving husband;
pns31 vmb vbi dt j n1, dt j n1, dt j n1, dt j n1, dt j-vvg n1;
(30) sermon (DIV1)
898
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as S. Paul describes him, Ready to every good work. 'Tis not Christianity, to hit upon some one duty, and fail in all the rest;
as S. Paul describes him, Ready to every good work. It's not Christianity, to hit upon Some one duty, and fail in all the rest;
c-acp n1 np1 vvz pno31, j p-acp d j n1. pn31|vbz xx np1, pc-acp vvi p-acp d crd n1, cc vvi p-acp d dt n1;
(30) sermon (DIV1)
898
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No, He must walk in all the commandments of God, without reproof. That's for the matter.
No, He must walk in all the Commandments of God, without reproof. That's for the matter.
uh-dx, pns31 vmb vvi p-acp d dt n2 pp-f np1, p-acp n1. d|vbz p-acp dt n1.
(30) sermon (DIV1)
898
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Secondly, Take notice of the Rule of Direction; according to which a Christian must order his conversation;Secondly, Take notice of the Rule of Direction; according to which a Christian must order his Conversation;
ord, vvb n1 pp-f dt n1 pp-f n1; vvg p-acp r-crq dt njp vmb vvi po31 n1;
(30) sermon (DIV1)
899
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it must be NONLATINALPHABET, as becomes the Gospel of Christ. The Rule, 'tis high and transcendent.
it must be, as becomes the Gospel of christ. The Rule, it's high and transcendent.
pn31 vmb vbi, c-acp vvz dt n1 pp-f np1. dt n1, pn31|vbz j cc j.
(30) sermon (DIV1)
899
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God intends a Christian should be an exact creature, and so propounds to him an eminent Rule.
God intends a Christian should be an exact creature, and so propounds to him an eminent Rule.
np1 vvz dt njp vmd vbi dt j n1, cc av vvz p-acp pno31 dt j n1.
(30) sermon (DIV1)
899
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A Christian must not order his life after every inferiour square.
A Christian must not order his life After every inferior square.
dt njp vmb xx vvi po31 n1 p-acp d j-jn n-jn.
(30) sermon (DIV1)
899
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Other Rules there be, which many set to themselves, but they are not suitable to the state of a Christian. 1. There is the licentious Libertine's Rule;
Other Rules there be, which many Set to themselves, but they Are not suitable to the state of a Christian. 1. There is the licentious Libertine's Rule;
av-jn n2 pc-acp vbi, r-crq d vvd p-acp px32, cc-acp pns32 vbr xx j p-acp dt n1 pp-f dt njp. crd pc-acp vbz dt j npg1 n1;
(30) sermon (DIV1)
899
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and that is, Quod libet, licet; to live as he list, to do what is good in his own eyes;
and that is, Quod libet, licet; to live as he list, to do what is good in his own eyes;
cc d vbz, fw-la fw-la, fw-la; pc-acp vvi c-acp pns31 vvd, pc-acp vdi r-crq vbz j p-acp po31 d n2;
(30) sermon (DIV1)
899
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so he can satisfie himself, that's all he cares for. 2. There is the common mans Rule, that's Mos humanus; that's his square, to do as his neighbours do;
so he can satisfy himself, that's all he Cares for. 2. There is the Common men Rule, that's Mos Humanus; that's his square, to do as his neighbours do;
av pns31 vmb vvi px31, d|vbz d pns31 vvz p-acp. crd pc-acp vbz dt j ng1 n1, d|vbz fw-la fw-la; d po31 n-jn, pc-acp vdi p-acp po31 n2 vdb;
(30) sermon (DIV1)
899
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live according to the custom of other men. This sways with the most.
live according to the custom of other men. This sways with the most.
vvb vvg p-acp dt n1 pp-f j-jn n2. np1 vvz p-acp dt av-ds.
(30) sermon (DIV1)
899
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Vae torrenti consuetudinis humanae. O, this is as a mighty stream, bears down all before it.Vae torrenti consuetudinis humanae. Oh, this is as a mighty stream, bears down all before it.
fw-la fw-la fw-la fw-la. uh, d vbz p-acp dt j n1, vvz a-acp d c-acp pn31.
(30) sermon (DIV1)
899
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S. Paul calls it, A walking according to the course of this world, Ephes. ii. 2. 3. There is the civil mans Rule, that's Lex humana,; to be as honest as civility,
S. Paul calls it, A walking according to the course of this world, Ephesians ii. 2. 3. There is the civil men Rule, that's Lex Humana,; to be as honest as civility,
np1 np1 vvz pn31, dt vvg p-acp p-acp dt n1 pp-f d n1, np1 crd. crd crd pc-acp vbz dt j ng1 n1, d|vbz fw-la fw-la,; pc-acp vbi a-acp j c-acp n1,
(30) sermon (DIV1)
899
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and morality, and mans law enjoyns us, not to trespass against any Law of man; more then so, is more then needs.
and morality, and men law enjoins us, not to trespass against any Law of man; more then so, is more then needs.
cc n1, cc ng1 n1 vvz pno12, xx pc-acp vvi p-acp d n1 pp-f n1; av-dc cs av, vbz av-dc cs av.
(30) sermon (DIV1)
899
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No, all these Rules are short, and defective; Mensura hominis est mensura Angeli, even in this sense also.
No, all these Rules Are short, and defective; Mensura hominis est Mensura Angeli, even in this sense also.
uh-dx, d d n2 vbr j, cc j; np1 fw-la fw-la fw-es fw-la, av p-acp d n1 av.
(30) sermon (DIV1)
900
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Christianity sets us an higher pitch.
Christianity sets us an higher pitch.
np1 vvz pno12 dt jc n1.
(30) sermon (DIV1)
900
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We must live answerable to the Gospel of Christ, suitable, and agreeable to that holy Profession.
We must live answerable to the Gospel of christ, suitable, and agreeable to that holy Profession.
pns12 vmb vvi j p-acp dt n1 pp-f np1, j, cc j p-acp d j n1.
(30) sermon (DIV1)
900
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Take the summ of it in these five Expressions;
Take the sum of it in these five Expressions;
vvb dt n1 pp-f pn31 p-acp d crd n2;
(30) sermon (DIV1)
900
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1. A Christian must live, and order his conversation, Secundum praecepta Evangelii, according to the doctrine and commands of the Gospel. Mans law is too short;
1. A Christian must live, and order his Conversation, Secundum praecepta Evangelii, according to the Doctrine and commands of the Gospel. men law is too short;
crd dt njp vmb vvi, cc vvi po31 n1, fw-la fw-la np1, vvg p-acp dt n1 cc n2 pp-f dt n1. ng1 n1 vbz av j;
(30) sermon (DIV1)
900
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nay, Moses his Law, 'tis too dark; the Gospel doth clearly lay down the Law of holiness.
nay, Moses his Law, it's too dark; the Gospel does clearly lay down the Law of holiness.
uh-x, np1 po31 n1, pn31|vbz av j; dt n1 vdz av-j vvi a-acp dt n1 pp-f n1.
(30) sermon (DIV1)
900
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The love of God, even to the loss of our lives; the love of our neighbours, even to the loving of our enemies;
The love of God, even to the loss of our lives; the love of our neighbours, even to the loving of our enemies;
dt n1 pp-f np1, av p-acp dt n1 pp-f po12 n2; dt n1 pp-f po12 n2, av p-acp dt j-vvg pp-f po12 n2;
(30) sermon (DIV1)
900
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these are, for their clear propounding, Praecepta Evangelica, doctrines of the Gospel.
these Are, for their clear propounding, Praecepta Evangelical, doctrines of the Gospel.
d vbr, c-acp po32 j vvg, fw-la np1, n2 pp-f dt n1.
(30) sermon (DIV1)
900
Image 197
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So meekness, and patience, and bearing of the cross, they are in a special manner, Evangelical precepts.
So meekness, and patience, and bearing of the cross, they Are in a special manner, Evangelical Precepts.
av n1, cc n1, cc vvg pp-f dt n1, pns32 vbr p-acp dt j n1, np1 n2.
(30) sermon (DIV1)
900
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The two Disciples thought it enough to live as Elias did, and to seek for vengeance upon their enemies:
The two Disciples Thought it enough to live as Elias did, and to seek for vengeance upon their enemies:
dt crd n2 vvd pn31 av-d pc-acp vvi p-acp np1 vdd, cc pc-acp vvi p-acp n1 p-acp po32 n2:
(30) sermon (DIV1)
900
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No, Christ tells them, they are called to another spirit;
No, christ tells them, they Are called to Another Spirit;
uh-dx, np1 vvz pno32, pns32 vbr vvn p-acp j-jn n1;
(30) sermon (DIV1)
900
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the Spirit of the Gospel, is a spirit of meekness. 2. A Christian must live, Secundum beneficia Evangelii, answerable to the high prerogatives, and benefits of the Gospel.
the Spirit of the Gospel, is a Spirit of meekness. 2. A Christian must live, Secundum Benefices Evangelii, answerable to the high prerogatives, and benefits of the Gospel.
dt n1 pp-f dt n1, vbz dt n1 pp-f n1. crd dt njp vmb vvi, fw-la fw-la np1, j p-acp dt j n2, cc n2 pp-f dt n1.
(30) sermon (DIV1)
900
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The benefit of Redemption, how should that oblige us? We are bought with a price.
The benefit of Redemption, how should that oblige us? We Are bought with a price.
dt n1 pp-f n1, q-crq vmd d vvi pno12? pns12 vbr vvn p-acp dt n1.
(30) sermon (DIV1)
900
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What use doth Paul make of that? Glorifie God in your bodies and souls which are his.
What use does Paul make of that? glorify God in your bodies and Souls which Are his.
q-crq n1 vdz np1 vvb pp-f d? vvb np1 p-acp po22 n2 cc n2 r-crq vbr png31.
(30) sermon (DIV1)
900
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Christ died for us, that they which live should not henceforth live unto themselves, but to him which died for them; 2 Cor. iv. 15. How doth Ieremiah upbraid the Jews? Ier. vii. 10. Will ye say, we are delivered, to commit all these abominations? Do ye thus requite the Lord, ye foolish people,
christ died for us, that they which live should not henceforth live unto themselves, but to him which died for them; 2 Cor. iv. 15. How does Jeremiah upbraid the jews? Jeremiah vii. 10. Will you say, we Are Delivered, to commit all these abominations? Do you thus requite the Lord, you foolish people,
np1 vvd p-acp pno12, cst pns32 r-crq vvb vmd xx av vvi p-acp px32, cc-acp p-acp pno31 r-crq vvd p-acp pno32; crd np1 crd. crd q-crq vdz np1 vvb dt np2? np1 crd. crd vmb pn22 vvb, pns12 vbr vvn, pc-acp vvi d d n2? vdb pn22 av vvi dt n1, pn22 j n1,
(30) sermon (DIV1)
900
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and unwise? is not he thy father that hath bought thee? Deut. xxxii. Pater non tantum procreans, sed redimens. and unwise? is not he thy father that hath bought thee? Deuteronomy xxxii. Pater non Tantum procreans, sed redimens.
cc j? vbz xx pns31 po21 n1 cst vhz vvn pno21? np1 crd. fw-la fw-fr fw-la vvz, fw-la fw-fr.
(30) sermon (DIV1)
900
Image 197
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No, our Redemption, our holy Calling, and Vocation, calls unto holiness.
No, our Redemption, our holy Calling, and Vocation, calls unto holiness.
uh-dx, po12 n1, po12 j vvg, cc n1, vvz p-acp n1.
(30) sermon (DIV1)
900
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Our Adoption, and being made not onely servants, but Sons of God, they all require answerable conversation;
Our Adoption, and being made not only Servants, but Sons of God, they all require answerable Conversation;
po12 n1, cc vbg vvn xx av-j n2, cc-acp n2 pp-f np1, pns32 d vvb j n1;
(30) sermon (DIV1)
900
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it should beget in us S. Pauls resolution, Whether we live, we live unto the Lord;
it should beget in us S. Paul's resolution, Whither we live, we live unto the Lord;
pn31 vmd vvi p-acp pno12 np1 npg1 n1, cs pns12 vvb, pns12 vvb p-acp dt n1;
(30) sermon (DIV1)
900
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Whether we die, we die unto the Lord. Whither we die, we die unto the Lord.
cs pns12 vvb, pns12 vvb p-acp dt n1.
(30) sermon (DIV1)
900
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3. A Christian must live, Secundum auxilia Evangelii; answerable to those helps and supplies of grace, which the Gospel affords us.
3. A Christian must live, Secundum auxilia Evangelii; answerable to those helps and supplies of grace, which the Gospel affords us.
crd dt njp vmb vvi, fw-la fw-la np1; j p-acp d n2 cc n2 pp-f n1, r-crq dt n1 vvz pno12.
(30) sermon (DIV1)
900
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The Gospel, 'tis the ministration of the Spirit, it enables us to do what it requires of us.
The Gospel, it's the ministration of the Spirit, it enables us to do what it requires of us.
dt n1, pn31|vbz dt n1 pp-f dt n1, pn31 vvz pno12 pc-acp vdi r-crq pn31 vvz pp-f pno12.
(30) sermon (DIV1)
900
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And a Christian is purposely intended by God to be to the praise of the glory of his grace, Ephes. i.
And a Christian is purposely intended by God to be to the praise of the glory of his grace, Ephesians i.
cc dt njp vbz av vvn p-acp np1 pc-acp vbi p-acp dt n1 pp-f dt n1 pp-f po31 n1, np1 uh.
(30) sermon (DIV1)
900
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And so again, We are his workmanship, created to good works, Ephes. ii. We are his workmanship, his choise masterpiece, wherein he would have the power of his grace to be most conspicuous.
And so again, We Are his workmanship, created to good works, Ephesians ii. We Are his workmanship, his choice masterpiece, wherein he would have the power of his grace to be most conspicuous.
cc av av, pns12 vbr po31 n1, vvn p-acp j n2, np1 crd. pns12 vbr po31 n1, po31 n1 n1, c-crq pns31 vmd vhi dt n1 pp-f po31 n1 pc-acp vbi av-ds j.
(30) sermon (DIV1)
900
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And, We are created to good works, that is, purpos'd and intended to abound in good works;
And, We Are created to good works, that is, purposed and intended to abound in good works;
np1, pns12 vbr vvn p-acp j n2, cst vbz, j-vvn cc vvd pc-acp vvi p-acp j n2;
(30) sermon (DIV1)
900
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and again, Created to them, that is, enabled, and fitted for them; as in the creation every created thing was enabled to live after the kind.
and again, Created to them, that is, enabled, and fitted for them; as in the creation every created thing was enabled to live After the kind.
cc av, vvn p-acp pno32, cst vbz, vvn, cc vvn p-acp pno32; c-acp p-acp dt n1 d j-vvn n1 vbds vvn pc-acp vvi p-acp dt n1.
(30) sermon (DIV1)
900
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What saith S. Paul? I can do all things through Christ that strengthens me.
What Says S. Paul? I can do all things through christ that strengthens me.
q-crq vvz np1 np1? pns11 vmb vdi d n2 p-acp np1 cst vvz pno11.
(30) sermon (DIV1)
900
Image 197
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'Tis a shame for a Christian, not to exceed the scantling and abilities of other men.
It's a shame for a Christian, not to exceed the scantling and abilities of other men.
pn31|vbz dt n1 p-acp dt njp, xx pc-acp vvi dt n1 cc n2 pp-f j-jn n2.
(30) sermon (DIV1)
900
Image 197
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How doth S. Paul check the Corinthi• … for their backwardness this way? Are ye not carnal, and walk like men? 1 Cor. iii. 3. whereas they should be spiritual, and walk like Christians.
How does S. Paul check the Corinthi• … for their backwardness this Way? are you not carnal, and walk like men? 1 Cor. iii. 3. whereas they should be spiritual, and walk like Christians.
q-crq vdz n1 np1 vvb dt np1 … p-acp po32 n1 d n1? vbr pn22 xx j, cc vvi av-j n2? crd np1 crd. crd cs pns32 vmd vbi j, cc vvi av-j np1.
(30) sermon (DIV1)
900
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4. A Christian must live, Secundum dignitatem Evangelii; so as may make for the dignity, and credit, and honour of the Gospel.
4. A Christian must live, Secundum dignitatem Evangelii; so as may make for the dignity, and credit, and honour of the Gospel.
crd dt njp vmb vvi, fw-la fw-la np1; av c-acp vmb vvi p-acp dt n1, cc n1, cc n1 pp-f dt n1.
(30) sermon (DIV1)
901
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The world judges of Religion by the lives of those, who do profess it; as is their conversation, accordingly do they account of their Religion.
The world judges of Religion by the lives of those, who do profess it; as is their Conversation, accordingly do they account of their Religion.
dt n1 n2 pp-f n1 p-acp dt n2 pp-f d, r-crq vdb vvi pn31; a-acp vbz po32 n1, av-vvg vdb pns32 vvi pp-f po32 n1.
(30) sermon (DIV1)
901
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Wickedness in a Christian, 'tis blasphemy against God, 'tis as the sin of sacriledge; he robs God of the honour due to his Name.
Wickedness in a Christian, it's blasphemy against God, it's as the since of sacrilege; he robs God of the honour due to his Name.
n1 p-acp dt njp, pn31|vbz n1 p-acp np1, pn31|vbz p-acp dt n1 pp-f n1; pns31 vvz np1 pp-f dt n1 j-jn p-acp po31 n1.
(30) sermon (DIV1)
901
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This is the aggravation of Davids sin, in the matter of Uriah, that he gave occasion to the enemies of the Lord to blaspheme, 2 Sam. xiii. 14. So likewise God charges it upon the Jews, Mal. ii. 11. Iudah hath profaned the holiness of the Lord.
This is the aggravation of Davids since, in the matter of Uriah, that he gave occasion to the enemies of the Lord to Blaspheme, 2 Sam. xiii. 14. So likewise God charges it upon the jews, Malachi ii. 11. Iudah hath profaned the holiness of the Lord.
d vbz dt n1 pp-f np1 n1, p-acp dt n1 pp-f np1, cst pns31 vvd n1 p-acp dt n2 pp-f dt n1 pc-acp vvi, crd np1 crd. crd av av np1 vvz pn31 p-acp dt np2, np1 crd. crd np1 vhz vvn dt n1 pp-f dt n1.
(30) sermon (DIV1)
901
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So S. Iames lays it to the charge of looseliving Christians, Iames ii. 7. Do they not blaspheme that worthy Name by which you are called? The sins of Christians are much more scandalous then of other men.
So S. James lays it to the charge of looseliving Christians, James ii. 7. Do they not Blaspheme that worthy Name by which you Are called? The Sins of Christians Are much more scandalous then of other men.
av n1 np1 vvz pn31 p-acp dt n1 pp-f j np1, np1 crd. crd vdb pns32 xx vvi cst j n1 p-acp r-crq pn22 vbr vvn? dt n2 pp-f np1 vbr av-d av-dc j cs pp-f j-jn n2.
(30) sermon (DIV1)
901
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They dishonour God, bring an evil report upon his holy Profession, shame the whole Church, and expose it to reproach.
They dishonour God, bring an evil report upon his holy Profession, shame the Whole Church, and expose it to reproach.
pns32 vvb np1, vvb dt j-jn n1 p-acp po31 j n1, vvb dt j-jn n1, cc vvb pn31 p-acp n1.
(30) sermon (DIV1)
901
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Thus S. Paul disswading the Corinthians from all uncleanness, reminds them of that near relation, that they have to God.
Thus S. Paul dissuading the Corinthians from all uncleanness, reminds them of that near Relation, that they have to God.
av np1 np1 vvg dt njp2 p-acp d n1, vvz pno32 pp-f d j n1, cst pns32 vhb p-acp np1.
(30) sermon (DIV1)
901
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What? know you not that your bodies are members of Christ? And again, What, know not, that your bodies are Temples of the Holy Ghost? The members of Christ, they must not be polluted;What? know you not that your bodies Are members of christ? And again, What, know not, that your bodies Are Temples of the Holy Ghost? The members of christ, they must not be polluted;
q-crq? vvb pn22 xx d po22 n2 vbr n2 pp-f np1? cc av, q-crq, vvb xx, cst po22 n2 vbr n2 pp-f dt j n1? dt n2 pp-f np1, pns32 vmb xx vbi vvn;
(30) sermon (DIV1)
901
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the Temples of the Holy Ghost, they must not be profaned; nor must the Church of God be dishonoured by us.
the Temples of the Holy Ghost, they must not be profaned; nor must the Church of God be dishonoured by us.
dt n2 pp-f dt j n1, pns32 vmb xx vbi vvn; ccx vmb dt n1 pp-f np1 vbb vvn p-acp pno12.
(30) sermon (DIV1)
901
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The lewd lives of Christians are reproaches to the whole Church, as Chrysostom observes it in the case of the incestuous Corinthian; S. Paul charges it upon the whole Church, 1 Cor. v. 1. 'Tis reported commonly that there is fornication among you.
The lewd lives of Christians Are Reproaches to the Whole Church, as Chrysostom observes it in the case of the incestuous Corinthian; S. Paul charges it upon the Whole Church, 1 Cor. v. 1. It's reported commonly that there is fornication among you.
dt j n2 pp-f np1 vbr n2 p-acp dt j-jn n1, c-acp np1 vvz pn31 p-acp dt n1 pp-f dt j np1; np1 np1 vvz pn31 p-acp dt j-jn n1, crd np1 n1 crd pn31|vbz vvn av-j cst pc-acp vbz n1 p-acp pn22.
(30) sermon (DIV1)
901
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See, saith he, he burthens the whole Church with it:
See, Says he, he burdens the Whole Church with it:
vvb, vvz pns31, pns31 n2 dt j-jn n1 p-acp pn31:
(30) sermon (DIV1)
901
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As a man coming into a room, wherein is some nastysmell, saith, The whole house stinks;
As a man coming into a room, wherein is Some nastysmell, Says, The Whole house stinks;
c-acp dt n1 vvg p-acp dt n1, q-crq vbz d j, vvz, dt j-jn n1 vvz;
(30) sermon (DIV1)
901
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so the whole Church heard ill, for that one man's sin.
so the Whole Church herd ill, for that one Man's since.
av dt j-jn n1 vvd av-jn, c-acp cst crd ng1 n1.
(30) sermon (DIV1)
901
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The honour and credit of the Gospel, is the grand motive that the Scripture uses, to call us to holiness, Ephes. iv. I beseech you walk worthy of the vocation to which you are called.
The honour and credit of the Gospel, is the grand motive that the Scripture uses, to call us to holiness, Ephesians iv. I beseech you walk worthy of the vocation to which you Are called.
dt n1 cc n1 pp-f dt n1, vbz dt j n1 cst dt n1 vvz, pc-acp vvi pno12 p-acp n1, np1 crd. pns11 vvb pn22 vvb j pp-f dt n1 p-acp r-crq pn22 vbr vvn.
(30) sermon (DIV1)
902
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Again, Ephes. v. Walk as children of light;
Again, Ephesians v. Walk as children of Light;
av, np1 n1 vvb p-acp n2 pp-f n1;
(30) sermon (DIV1)
902
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and yet again, as becomes Saints, Ephes. v. Women must behave themselves, as becomes holiness, Tit. ii. 2. Wives must so live, that the word of God be not blasphemed.
and yet again, as becomes Saints, Ephesians v. Women must behave themselves, as becomes holiness, Tit. ii. 2. Wives must so live, that the word of God be not blasphemed.
cc av av, c-acp vvz n2, np1 n1 n2 vmb vvi px32, c-acp vvz n1, np1 crd. crd n2 vmb av vvi, cst dt n1 pp-f np1 vbb xx vvn.
(30) sermon (DIV1)
902
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Tit. ii. 5. Servants must shew all good fidelity, that they may adorn the doctrine of God our Saviour in all things, Tit. ii. 10. S. Peter presses this motive upon all sorts of Christians, 1 Pet. ii. 12. Have your conversation honest among the Gentiles, that they may by your good works which they shall behold, glorifie God in the day of visitation. Tit. ii. 5. Servants must show all good Fidis, that they may adorn the Doctrine of God our Saviour in all things, Tit. ii. 10. S. Peter presses this motive upon all sorts of Christians, 1 Pet. ii. 12. Have your Conversation honest among the Gentiles, that they may by your good works which they shall behold, Glorify God in the day of Visitation.
np1 crd. crd n2 vmb vvi d j n1, cst pns32 vmb vvi dt n1 pp-f np1 po12 n1 p-acp d n2, np1 crd. crd np1 np1 vvz d n1 p-acp d n2 pp-f np1, crd np1 crd. crd vhb po22 n1 j p-acp dt n2-j, cst pns32 vmb p-acp po22 j n2 r-crq pns32 vmb vvi, vvi np1 p-acp dt n1 pp-f n1.
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902
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5. A Christian must live, Secundum spem Evangelii; suitably to the blessed hope, and expectation which the Gospel brings us;
5. A Christian must live, Secundum spem Evangelii; suitably to the blessed hope, and expectation which the Gospel brings us;
crd dt njp vmb vvi, fw-la fw-la np1; av-j p-acp dt j-vvn n1, cc n1 r-crq dt n1 vvz pno12;
(30) sermon (DIV1)
902
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A Christian, as he is of an honourable birth by his regeneration, so he is begot to a lively hope of an heavenly inheritance;
A Christian, as he is of an honourable birth by his regeneration, so he is begotten to a lively hope of an heavenly inheritance;
dt njp, c-acp pns31 vbz pp-f dt j n1 p-acp po31 n1, av pns31 vbz vvn p-acp dt j n1 pp-f dt j n1;
(30) sermon (DIV1)
902
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and so must live as one who hopes for heaven.
and so must live as one who hope's for heaven.
cc av vmb vvi c-acp pi r-crq vvz p-acp n1.
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902
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Consider seriously of that glory that shall be revealed upon thee, think of thy throne, thy crown, thy white robes,
Consider seriously of that glory that shall be revealed upon thee, think of thy throne, thy crown, thy white robes,
np1 av-j pp-f d n1 cst vmb vbi vvn p-acp pno21, vvb pp-f po21 n1, po21 n1, po21 j-jn n2,
(30) sermon (DIV1)
902
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and then argue with thy self in S. Peters language; What manner of persons ought we to be in all holy conversation and godliness.
and then argue with thy self in S. Peter's language; What manner of Persons ought we to be in all holy Conversation and godliness.
cc av vvb p-acp po21 n1 p-acp n1 npg1 n1; r-crq n1 pp-f n2 vmd pns12 pc-acp vbi p-acp d j n1 cc n1.
(30) sermon (DIV1)
902
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The Scripture is earnest in this enforcement: 2 Cor. vii. 1. Having these promises, dearly beloved, let us perfect holiness in the fear of God.
The Scripture is earnest in this enforcement: 2 Cor. vii. 1. Having these promises, dearly Beloved, let us perfect holiness in the Fear of God.
dt n1 vbz j p-acp d n1: crd np1 crd. crd vhg d n2, av-jn vvn, vvb pno12 j n1 p-acp dt n1 pp-f np1.
(30) sermon (DIV1)
902
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And as S. Paul prest it upon others, so himself practis'd it;
And as S. Paul pressed it upon Others, so himself practised it;
cc p-acp np1 np1 vvd pn31 p-acp n2-jn, av px31 vvn pn31;
(30) sermon (DIV1)
902
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Our conversation is in heaven, from whence we look for a Saviour, Phil. iii. 20. Christians are to be fellow-citizens with the Saints, of the houshold of God, of the society of Angels;Our Conversation is in heaven, from whence we look for a Saviour, Philip iii. 20. Christians Are to be fellow-citizens with the Saints, of the household of God, of the society of Angels;
po12 n1 vbz p-acp n1, p-acp c-crq pns12 vvb p-acp dt n1, np1 crd. crd np1 vbr pc-acp vbi n2 p-acp dt n2, pp-f dt n1 pp-f np1, pp-f dt n1 pp-f n2;
(30) sermon (DIV1)
902
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live then we must, according to the law of our Countrey.
live then we must, according to the law of our Country.
vvb cs pns12 vmb, vvg p-acp dt n1 pp-f po12 n1.
(30) sermon (DIV1)
902
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When Samuel design'd Saul by his anointing, to be King over Israel, he bids him, give over seeking his fathers Asses;
When Samuel designed Saul by his anointing, to be King over Israel, he bids him, give over seeking his Father's Asses;
c-crq np1 vvn np1 p-acp po31 vvg, pc-acp vbi n1 p-acp np1, pns31 vvz pno31, vvb p-acp vvg po31 ng1 n2;
(30) sermon (DIV1)
902
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another heart, a Kingly spirit was presently shed upon him.
Another heart, a Kingly Spirit was presently shed upon him.
j-jn n1, dt j n1 vbds av-j vvn p-acp pno31.
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902
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How unworthy is it for the Heirs of Heaven, to mind nothing but earthly things? Such, saith the Father, are Fidei, & Spei suae praevaricatores;
How unworthy is it for the Heirs of Heaven, to mind nothing but earthly things? Such, Says the Father, Are Fidei, & Spei suae praevaricatores;
q-crq j vbz pn31 p-acp dt n2 pp-f n1, pc-acp vvi pix cc-acp j n2? d, vvz dt n1, vbr fw-la, cc fw-la fw-la n2;
(30) sermon (DIV1)
902
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they falsify their faith, confute their hope, renounce their expectation of their heavenly inheritance. Let S. Iohn 's exhortation be our conclusion;
they falsify their faith, confute their hope, renounce their expectation of their heavenly inheritance. Let S. John is exhortation be our conclusion;
pns32 vvi po32 n1, vvi po32 n1, vvb po32 n1 pp-f po32 j n1. vvb n1 np1 vbz n1 vbb po12 n1;
(30) sermon (DIV1)
902
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He that hath this hope in him, purifies himself, even as God is pure. Estote non solum spe, sed conversatione coelestes, Leo. NONLATINALPHABET, Iust. Mart. p. 393. Quaest. 3. Respons.He that hath this hope in him, Purifies himself, even as God is pure. Estote non solum See, sed Conversation coelestes, Leo., Just Mart. p. 393. Question 3. Response.
pns31 cst vhz d n1 p-acp pno31, vvz px31, av c-acp np1 vbz j. fw-la fw-fr fw-la fw-la, fw-la n1 fw-la, fw-la., j np1 n1 crd np1 crd np1.
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A SERMON TO THE CLERGY:
A SERMON TO THE CLERGY:
dt n1 p-acp dt n1:
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904
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ON 1 CORINTH. xiv. 1. Follow after charity, and desire spiritual gifts, but rather that ye may prophesie.
ON 1 CORINTH. xiv. 1. Follow After charity, and desire spiritual Gifts, but rather that you may prophesy.
p-acp crd np1. crd. crd vvb p-acp n1, cc vvb j n2, cc-acp av-c cst pn22 vmb vvi.
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IT is the wisdom of Gods dispensation with his Church under both the Testaments, he founded them both,
IT is the Wisdom of God's Dispensation with his Church under both the Testaments, he founded them both,
pn31 vbz dt n1 pp-f npg1 n1 p-acp po31 n1 p-acp d dt n2, pns31 vvd pno32 d,
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905
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and trained them up under Promises, and Expectations.
and trained them up under Promises, and Expectations.
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In the former, Pater promisit Filium. The Patriarchs and Prophets, they hoped, and longed for the Incarnation of the Son. In the founding of the second Testament, Filius promisit Spiritum. The Apostles,
In the former, Pater Promised Son. The Patriarchs and prophets, they hoped, and longed for the Incarnation of the Son. In the founding of the second Testament, Filius Promised Spiritum. The Apostles,
p-acp dt j, fw-la fw-la fw-la. dt n2 cc n2, pns32 vvd, cc vvd p-acp dt n1 pp-f dt n1 p-acp dt vvg pp-f dt ord n1, fw-la fw-la fw-la. dt n2,
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and Disciples, and the Christian Church, they expected, and waited for the descent of the Spirit.
and Disciples, and the Christian Church, they expected, and waited for the descent of the Spirit.
cc n2, cc dt njp n1, pns32 vvd, cc vvd p-acp dt n1 pp-f dt n1.
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S. Chrysostom observes, and makes this difference:
S. Chrysostom observes, and makes this difference:
np1 np1 vvz, cc vvz d n1:
(31) sermon (DIV1)
905
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Christ, at his coming, he was NONLATINALPHABET then the law was accomplished, and it, with old Simeon died with Christ in his arms, at the receiving of him; christ, At his coming, he was then the law was accomplished, and it, with old Simeon died with christ in his arms, At the receiving of him;
np1, p-acp po31 n-vvg, pns31 vbds av dt n1 vbds vvn, cc pn31, p-acp j np1 vvd p-acp np1 p-acp po31 n2, p-acp dt n-vvg pp-f pno31;
(31) sermon (DIV1)
905
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the Spirit, that is NONLATINALPHABET, that is, the fulfilling and accomplishment of the Gospel. The Spirit then, that's the portion, and expectation of Christians. Of Christians in general;
the Spirit, that is, that is, the fulfilling and accomplishment of the Gospel. The Spirit then, that's the portion, and expectation of Christians. Of Christians in general;
dt n1, cst vbz, cst vbz, dt j-vvg cc n1 pp-f dt n1. dt n1 av, d|vbz dt n1, cc n1 pp-f np1. pp-f np1 p-acp n1;
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but principally, and in the first place, promised, and imparted to the Ministers, and Governours of the Church of Christ; and then by their Ministery conveyed to others.
but principally, and in the First place, promised, and imparted to the Ministers, and Governors of the Church of christ; and then by their Ministry conveyed to Others.
cc-acp av-j, cc p-acp dt ord n1, vvd, cc vvd p-acp dt n2, cc n2 pp-f dt n1 pp-f np1; cc av p-acp po32 n1 vvn p-acp n2-jn.
(31) sermon (DIV1)
906
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As S. Ierom distinguishing 'twixt Bishops, and Priests, Episcopus, Patres Ecclesiae generat; Presbyter, Filios;
As S. Jerom distinguishing betwixt Bishops, and Priests, Episcopus, Patres Ecclesiae generate; Presbyter, Sons;
p-acp np1 np1 vvg p-acp n2, cc n2, fw-la, fw-la np1 vvb; n1, n2;
(31) sermon (DIV1)
906
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so Christ, first provides and sanctifies Patres Ecclesiae, afterwards by them, he doth generare filios, the common believers.
so christ, First provides and Sanctifies Patres Ecclesiae, afterwards by them, he does generare Sons, the Common believers.
av np1, ord vvz cc vvz fw-la np1, av p-acp pno32, pns31 vdz j n2, dt j n2.
(31) sermon (DIV1)
906
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Graces and gifts in a Minister, they are virtually as much, as in multitude of auditours.
Graces and Gifts in a Minister, they Are virtually as much, as in multitude of Auditors.
ng1 cc n2 p-acp dt n1, pns32 vbr av-j p-acp d, c-acp p-acp n1 pp-f n2.
(31) sermon (DIV1)
906
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They are like Seals, or Prints; one character in them, begets the like in thousands that take impression from them.
They Are like Seals, or Prints; one character in them, begets the like in thousands that take impression from them.
pns32 vbr j n2, cc n2; crd n1 p-acp pno32, vvz dt j p-acp crd d vvi n1 p-acp pno32.
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906
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The Apostles, they first received the promise of the Spirit;
The Apostles, they First received the promise of the Spirit;
dt n2, pns32 ord vvd dt n1 pp-f dt n1;
(31) sermon (DIV1)
906
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they, like Gideo• … s fleece, were moistned with this heavenly dew, when all about them were wholly dry;
they, like Gideo• … s fleece, were moistened with this heavenly due, when all about them were wholly dry;
pns32, av-j np1 … sy n1, vbdr vvn p-acp d j n1, c-crq d p-acp pno32 vbdr av-jn j;
(31) sermon (DIV1)
906
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by them it was derived to common Christians. S. Augustine compares this descent of the Spirit to the first rising of the Sun;
by them it was derived to Common Christians. S. Augustine compares this descent of the Spirit to the First rising of the Sun;
p-acp pno32 pn31 vbds vvn p-acp j np1. np1 np1 vvz d n1 pp-f dt n1 p-acp dt ord n-vvg pp-f dt n1;
(31) sermon (DIV1)
906
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first it enlightens the Mountains, and from them reflects into the lower Valleys; The Apostles, and Ministers, they are these holy Mountains, reflecting their Beams upon inferiour Christians.
First it enlightens the Mountains, and from them reflects into the lower Valleys; The Apostles, and Ministers, they Are these holy Mountains, reflecting their Beams upon inferior Christians.
ord pn31 vvz dt n2, cc p-acp pno32 vvz p-acp dt jc n2; dt n2, cc n2, pns32 vbr d j n2, vvg po32 n2 p-acp j-jn np1.
(31) sermon (DIV1)
906
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S. Ierom likens them to those twelve Fountains at Elim; other disciples must be planted by them,
S. Jerom likens them to those twelve Fountains At Elim; other Disciples must be planted by them,
np1 np1 vvz pno32 p-acp d crd n2 p-acp np1; j-jn n2 vmb vbi vvn p-acp pno32,
(31) sermon (DIV1)
906
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and draw moisture from them, like the seventy Palm-trees.
and draw moisture from them, like the seventy Palm-trees.
cc vvi n1 p-acp pno32, av-j dt crd n2.
(31) sermon (DIV1)
906
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Which makes S. Paul direct this passage of his Epistle touching the gifts of the Spirit, especially to the Sons of the Prophets, that aimed at the publick Ministry,
Which makes S. Paul Direct this passage of his Epistle touching the Gifts of the Spirit, especially to the Sons of the prophets, that aimed At the public Ministry,
r-crq vvz np1 np1 vvb d n1 pp-f po31 n1 vvg dt n2 pp-f dt n1, av-j p-acp dt n2 pp-f dt n2, cst vvd p-acp dt j n1,
(31) sermon (DIV1)
907
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and Service of the Church of Corinth. As the Lacedaemonians, fitting their children to some trade of life, brought them into a room full-furnished with instruments of all Professions, that so they might choose in what trade they might be serviceable to the Common-wealth;
and Service of the Church of Corinth. As the Lacedaemonians, fitting their children to Some trade of life, brought them into a room full-furnished with Instruments of all Professions, that so they might choose in what trade they might be serviceable to the Commonwealth;
cc n1 pp-f dt n1 pp-f np1. p-acp dt njp2, vvg po32 n2 p-acp d n1 pp-f n1, vvd pno32 p-acp dt n1 j p-acp n2 pp-f d n2, cst av pns32 vmd vvi p-acp r-crq n1 pns32 vmd vbi j p-acp dt n1;
(31) sermon (DIV1)
907
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so the Apostle brings them into the Church, Officinam gratiarum, the Store-house of all Gods graces, that in the view,
so the Apostle brings them into the Church, Officinam Gratitude, the Storehouse of all God's graces, that in the view,
av dt n1 vvz pno32 p-acp dt n1, fw-la fw-la, dt n1 pp-f d ng1 n2, cst p-acp dt n1,
(31) sermon (DIV1)
907
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and consideration of them, they may make their choice.
and consideration of them, they may make their choice.
cc n1 pp-f pno32, pns32 vmb vvi po32 n1.
(31) sermon (DIV1)
907
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And lest, like children, they should fancy the gayest, omit the most useful, he gives them direction for the most serviceable graces to the Church of God.
And lest, like children, they should fancy the Gayest, omit the most useful, he gives them direction for the most serviceable graces to the Church of God.
cc cs, av-j n2, pns32 vmd vvi dt js, vvb dt av-ds j, pns31 vvz pno32 n1 p-acp dt av-ds j n2 p-acp dt n1 pp-f np1.
(31) sermon (DIV1)
907
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And this he doth in the representation of a most lively, and elegant Allegory.
And this he does in the representation of a most lively, and elegant Allegory.
cc d pns31 vdz p-acp dt n1 pp-f dt av-ds j, cc j n1.
(31) sermon (DIV1)
907
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As S. Peter in a vision being called to preach, had a vessel let down full of the bodies of divers beasts for his choice,
As S. Peter in a vision being called to preach, had a vessel let down full of the bodies of diverse beasts for his choice,
p-acp np1 np1 p-acp dt n1 vbg vvn pc-acp vvi, vhd dt n1 vvb a-acp j pp-f dt n2 pp-f j n2 p-acp po31 n1,
(31) sermon (DIV1)
907
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and use; (their conpora bruta, were animae humanae, the beasts signified men;) so in these twelve,
and use; (their conpora bruta, were Spirits humanae, the beasts signified men;) so in these twelve,
cc vvi; (po32 fw-la fw-la, vbdr fw-la fw-la, dt n2 vvd n2;) av p-acp d crd,
(31) sermon (DIV1)
907
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and thirteen, and fourteen Chapters, here is a representation of the body, and several members of man, head, hands, eyes, feet;
and thirteen, and fourteen Chapters, Here is a representation of the body, and several members of man, head, hands, eyes, feet;
cc crd, cc crd n2, av vbz dt n1 pp-f dt n1, cc j n2 pp-f n1, n1, n2, n2, n2;
(31) sermon (DIV1)
907
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here membra humana, are dona divina, for our choice and practice.
Here membra Humana, Are dona Divine, for our choice and practice.
av fw-la fw-la, vbr n1 fw-la, p-acp po12 n1 cc n1.
(31) sermon (DIV1)
907
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And as in the disposition, and frame of our bodies, so in this dispensation of these gifts of grace, three things are observable in the Apostles discourse, severally handled in these three Chapters,
And as in the disposition, and frame of our bodies, so in this Dispensation of these Gifts of grace, three things Are observable in the Apostles discourse, severally handled in these three Chapters,
cc c-acp p-acp dt n1, cc n1 pp-f po12 n2, av p-acp d n1 pp-f d n2 pp-f n1, crd n2 vbr j p-acp dt n2 n1, av-j vvn p-acp d crd n2,
(31) sermon (DIV1)
908
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and together collected, and united in my Text: 1. Varietas m• … mbrorum; A body consists of diverse parts, branches it self into manifold members;
and together collected, and united in my Text: 1. Varietas m• … mbrorum; A body consists of diverse parts, branches it self into manifold members;
cc av vvn, cc vvn p-acp po11 n1: crd np1 n1 … fw-la; dt n1 vvz pp-f j n2, n2 pn31 n1 p-acp j n2;
(31) sermon (DIV1)
908
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so here is, multiplicitas donorum, the Spirit diffuses it self into manifold gifts;
so Here is, multiplicitas Donorum, the Spirit diffuses it self into manifold Gifts;
av av vbz, fw-la fw-la, dt n1 vvz pn31 n1 p-acp j n2;
(31) sermon (DIV1)
908
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Effundam Spiritum meum, not a drop, or two, but a plentiful showre of all kind of graces;Effund Spiritum meum, not a drop, or two, but a plentiful shower of all kind of graces;
fw-la fw-la fw-la, xx dt n1, cc crd, cc-acp dt j n1 pp-f d n1 pp-f n2;
(31) sermon (DIV1)
908
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here are healings, languages, miracles, and all comprised in my Text, NONLATINALPHABET, all kind of graces.
Here Are healings, languages, Miracles, and all comprised in my Text,, all kind of graces.
av vbr n2-vvg, n2, n2, cc d vvn p-acp po11 n1,, d n1 pp-f n2.
(31) sermon (DIV1)
908
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That's the first, Varietas donorum, Plenty and variety. 2. A second thing remarkable in the body, is disparitas membrorum; all are not alike useful, none equally beautiful;
That's the First, Varietas Donorum, Plenty and variety. 2. A second thing remarkable in the body, is disparitas Members; all Are not alike useful, none equally beautiful;
d|vbz dt ord, np1 fw-la, n1 cc n1. crd dt ord n1 j p-acp dt n1, vbz fw-la fw-la; d vbr xx av j, pix av-j j;
(31) sermon (DIV1)
908
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so here is disparitas donorum; This holy body, herein is like to that abominable image in Daniel; The arms of silver, the thighs of brass, the legs of clay, and mean composure;
so Here is disparitas Donorum; This holy body, herein is like to that abominable image in daniel; The arms of silver, the thighs of brass, the legs of clay, and mean composure;
av av vbz fw-la fw-la; d j n1, av vbz av-j p-acp cst j n1 p-acp np1; dt n2 pp-f n1, dt n2 pp-f n1, dt n2 pp-f n1, cc j n1;
(31) sermon (DIV1)
908
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The graces of the Spirit, though none are superfluous, yet some are more useful, and of special Improvement;
The graces of the Spirit, though none Are superfluous, yet Some Are more useful, and of special Improvement;
dt n2 pp-f dt n1, cs pix vbr j, av d vbr av-dc j, cc pp-f j n1;
(31) sermon (DIV1)
908
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That's included in the other branch of my Text, in this Comparative, NONLATINALPHABET.
That's included in the other branch of my Text, in this Comparative,.
d|vbz vvd p-acp dt j-jn n1 pp-f po11 n1, p-acp d j,.
(31) sermon (DIV1)
908
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That's the second choice and disparity. 3. A third thing in the body, is Excellentia unius membri; some one hath the preheminenoy above the rest, is more vital,
That's the second choice and disparity. 3. A third thing in the body, is Excellence unius Members; Some one hath the preheminenoy above the rest, is more vital,
d|vbz dt ord n1 cc n1. crd dt ord n1 p-acp dt n1, vbz np1 fw-la n1; d pi vhz dt n1 p-acp dt n1, vbz av-dc j,
(31) sermon (DIV1)
908
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and useful, more beautiful, and comely, like that Head of gold, Dan. ii. 32. So here is Excellentia doni; that's in the first,
and useful, more beautiful, and comely, like that Head of gold, Dan. ii. 32. So Here is Excellence doni; that's in the First,
cc j, av-dc j, cc j, av-j d n1 pp-f n1, np1 crd. crd av av vbz np1 fw-la; cst|vbz p-acp dt ord,
(31) sermon (DIV1)
908
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and chiefest branch of my Text, NONLATINALPHABET. Saint Paul preferrs Charity, before Faith, and Hope, and all other Graces;
and chiefest branch of my Text,. Saint Paul prefers Charity, before Faith, and Hope, and all other Graces;
cc js-jn n1 pp-f po11 n1,. n1 np1 vvz n1, p-acp n1, cc n1, cc d j-jn n2;
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908
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That's the third thing observable, Preheminence and Excellency.
That's the third thing observable, Pre-eminence and Excellency.
d|vbz dt ord n1 j, n1 cc n1.
(31) sermon (DIV1)
908
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The Words are the Apostle's direction, for a fitting enablement to the work of the Ministery;
The Words Are the Apostle's direction, for a fitting enablement to the work of the Ministry;
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(31) sermon (DIV1)
909
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and it consists upon three Particulars: 1. Here are tria objecta; the Apostle propounds and commends to them three Objects;
and it consists upon three Particulars: 1. Here Are tria Objecta; the Apostle propounds and commends to them three Objects;
cc pn31 vvz p-acp crd n2-j: crd av vbr fw-la fw-la; dt n1 vvz cc vvz p-acp pno32 crd n2;
(31) sermon (DIV1)
909
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1. Charity. 2. Spiritual Gifts. 3. Prophecy. 2. Here are tres actus; three acts he preswades them to, tending to these objects: 1. NONLATINALPHABET, An act of Prosecution. 2. NONLATINALPHABET, An act of Emulation;
1. Charity. 2. Spiritual Gifts. 3. Prophecy. 2. Here Are tres actus; three acts he preswades them to, tending to these objects: 1., an act of Prosecution. 2., an act of Emulation;
crd n1. crd j n2. crd n1. crd av vbr fw-fr fw-la; crd n2 pns31 vvz pno32 p-acp, vvg p-acp d n2: crd, dt n1 pp-f n1. crd, dt n1 pp-f n1;
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The next is implied in, 3. NONLATINALPHABET, And that is Eligite, an act of Choice and Election. 3. Here are tres gradus; he orders them into three degrees answerable to their true worth,
The next is implied in, 3., And that is Eligite, an act of Choice and Election. 3. Here Are tres gradus; he order them into three Degrees answerable to their true worth,
dt ord vbz vvn p-acp, crd, cc cst vbz np1, dt n1 pp-f n1 cc n1. crd av vbr fw-fr fw-la; pns31 n2 pno32 p-acp crd n2 j p-acp po32 j n1,
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and opposite to the erroneous esteem of these Corinthians. Amongst these three, Charity, Spiritual Gifts, Prophecy, they did set the chiefest price,
and opposite to the erroneous esteem of these Corinthians. among these three, Charity, Spiritual Gifts, Prophecy, they did Set the chiefest price,
cc j-jn p-acp dt j n1 pp-f d np1. p-acp d crd, n1, j n2, n1, pns32 vdd vvi dt js-jn n1,
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and most doted upon the least profitable, Miracles and Languages; All would speak Tongues, and work Miracles,
and most doted upon the least profitable, Miracles and Languages; All would speak Tongues, and work Miracles,
cc av-ds vvn p-acp dt av-ds j, n2 cc n2; d vmd vvi n2, cc vvi n2,
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but little account was made of Prophecy. Like those Sons of Sceva, Acts xix. they would work miracles themselves, leave preaching to others, We adjure you by Iesus, whom Paul preacheth.
but little account was made of Prophecy. Like those Sons of Sceva, Acts xix. they would work Miracles themselves, leave preaching to Others, We adjure you by Iesus, whom Paul Preacheth.
cc-acp j n1 vbds vvn pp-f n1. av-j d n2 pp-f np1, n2 crd. pns32 vmd vvi n2 px32, vvb vvg p-acp n2-jn, pns12 vvb pn22 p-acp np1, ro-crq np1 vvz.
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And even those who did prophesie, did it in strife, and much contention, puffing up themselves, not building up others.
And even those who did prophesy, did it in strife, and much contention, puffing up themselves, not building up Others.
cc av d r-crq vdd vvi, vdd pn31 p-acp n1, cc d n1, vvg p-acp px32, xx vvg a-acp n2-jn.
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All their gifts were void of Charity, no thought had of that. The Apostle inverts this order;
All their Gifts were void of Charity, no Thought had of that. The Apostle inverts this order;
av-d po32 n2 vbdr j pp-f n1, dx n1 vhd pp-f d. dt n1 vvz d n1;
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like the Master of the Feast, Luke xiv. displaces those that had got the highest room;
like the Master of the Feast, Lycia xiv. displaces those that had god the highest room;
av-j dt n1 pp-f dt n1, av crd. vvz d cst vhd vvn dt js n1;
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preferrs the lowest, sets Charity in the first place; Follow after Charity: next after it, preferrs Prophecy, NONLATINALPHABET:
prefers the lowest, sets Charity in the First place; Follow After Charity: next After it, prefers Prophecy,:
vvz dt js, vvz n1 p-acp dt ord n1; vvb p-acp n1: ord p-acp pn31, vvz n1,:
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leaves the third and last room to Tongues and languages.
leaves the third and last room to Tongues and languages.
vvz dt ord cc ord n1 p-acp n2 cc n2.
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Thus as Christ in the raising of Iairus his daughter to life, so S. Paul at Corinth, in the converting of a sinner;
Thus as christ in the raising of Jairus his daughter to life, so S. Paul At Corinth, in the converting of a sinner;
av c-acp np1 p-acp dt n-vvg pp-f np1 po31 n1 p-acp n1, av n1 np1 p-acp np1, p-acp dt n-vvg pp-f dt n1;
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1. He puts out the Minstrels, an unlikely means to recover life again; displaces Languages, which S. Paul, Vers. 7. compares to Minstrels, a dead sound of piping, and harping:
1. He puts out the Minstrels, an unlikely means to recover life again; displaces Languages, which S. Paul, Vers. 7. compares to Minstrels, a dead found of piping, and harping:
crd pns31 vvz av dt n2, dt j n2 pc-acp vvi n1 av; vvz n2, r-crq n1 np1, np1 crd vvz p-acp n2, dt j n1 pp-f vvg, cc vvg:
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Then, 2. He brings in Prophecy, that is a quickning word, like Christs word to the Damosel;
Then, 2. He brings in Prophecy, that is a quickening word, like Christ word to the Damosel;
av, crd pns31 vvz p-acp n1, cst vbz dt j-vvg n1, av-j npg1 n1 p-acp dt n1;
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that, fetches her to life again:
that, Fetches her to life again:
cst, vvz pno31 p-acp n1 av:
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Then, 3. He brings in Charity, like the Parents of the Damosel, to feed and nourish her;
Then, 3. He brings in Charity, like the Parents of the Damosel, to feed and nourish her;
av, crd pns31 vvz p-acp n1, av-j dt n2 pp-f dt n1, pc-acp vvi cc vvi pno31;
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that, feeds, and maintains, and strengthens her. Come we to the, First Object, Charity; that is the principal, and the chiefest Grace;
that, feeds, and maintains, and strengthens her. Come we to thee, First Object, Charity; that is the principal, and the chiefest Grace;
cst, vvz, cc vvz, cc vvz pno31. vvb pns12 p-acp pno32, ord n1, n1; cst vbz dt n-jn, cc dt js-jn n1;
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and the Observation hence, is briefly this;
and the Observation hence, is briefly this;
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that, Charity and Compassion to the Church of Christ, above all other graces, is a principal gift required in a Minister.
that, Charity and Compassion to the Church of christ, above all other graces, is a principal gift required in a Minister.
cst, n1 cc n1 p-acp dt n1 pp-f np1, p-acp d j-jn n2, vbz dt j-jn n1 vvd p-acp dt n1.
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Look upon Aaron the High Priest, in his holy attire, and then ask David the morality of all that Ceremony;
Look upon Aaron the High Priest, in his holy attire, and then ask David the morality of all that Ceremony;
n1 p-acp np1 dt j n1, p-acp po31 j n1, cc av vvb np1 dt n1 pp-f d cst n1;
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As the precious oyntment upon the head, that ran down upon the beard, even Aarons beard, that went down to the skirts of his garment, Psal. cxxxiii. 2. without which, it was death to serve in the Temple;As the precious ointment upon the head, that ran down upon the beard, even Aaron's beard, that went down to the skirts of his garment, Psalm cxxxiii. 2. without which, it was death to serve in the Temple;
p-acp dt j n1 p-acp dt n1, cst vvd a-acp p-acp dt n1, av npg1 n1, cst vvd a-acp p-acp dt n2 pp-f po31 n1, np1 crd. crd p-acp r-crq, pn31 vbds n1 pc-acp vvi p-acp dt n1;
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so comely, and necessary, in the office of a Minister, is charity, and compassion to the Church of God.
so comely, and necessary, in the office of a Minister, is charity, and compassion to the Church of God.
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S. Paul preferrs it before faith, and hope, and all other graces.
S. Paul prefers it before faith, and hope, and all other graces.
np1 np1 vvz pn31 p-acp n1, cc n1, cc d j-jn n2.
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Though not for personal, and private use, yet for service, and benefit to the Church of God, it exceeds them all.
Though not for personal, and private use, yet for service, and benefit to the Church of God, it exceeds them all.
cs xx p-acp j, cc j n1, av p-acp n1, cc n1 p-acp dt n1 pp-f np1, pn31 vvz pno32 d.
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'Tis a fundamental preparative, and disposition for all other graces, and enablements;
It's a fundamental preparative, and disposition for all other graces, and enablements;
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and that in these three respects: 1. Ut habeat; It fits and enables him for the receipt, and obtaining of them.
and that in these three respects: 1. Ut habeat; It fits and enables him for the receipt, and obtaining of them.
cc cst p-acp d crd n2: crd fw-mi fw-la; pn31 vvz cc vvz pno31 p-acp dt n1, cc vvg pp-f pno32.
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In this case, it is with the working of the Spirit, as with his Being.
In this case, it is with the working of the Spirit, as with his Being.
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As naturally he proceeds, per modum amoris; so, graciously he inspires and sanctifies, per modum charitatis. Multa remissa, many sins forgiven, because she loved much; and so, multa concessa, many graces infused, if we love much.
As naturally he proceeds, per modum amoris; so, graciously he inspires and Sanctifies, per modum charitatis. Multa Remission, many Sins forgiven, Because she loved much; and so, Multa concessa, many graces infused, if we love much.
p-acp av-j pns31 vvz, fw-la fw-la fw-la; av, av-j pns31 vvz cc vvz, fw-la fw-la fw-la. np1 fw-la, d n2 vvn, c-acp pns31 vvd av-d; cc av, fw-la fw-la, d n2 vvn, cs pns12 vvb av-d.
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This was represented in the first effusion of the Holy Ghost. The Apostles were in one house, and in one mind, in a charitable union;
This was represented in the First effusion of the Holy Ghost. The Apostles were in one house, and in one mind, in a charitable Union;
d vbds vvn p-acp dt ord n1 pp-f dt j n1. dt n2 vbdr p-acp crd n1, cc p-acp crd n1, p-acp dt j n1;
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and then they received those cloven tongues. Of which S. Aug. speaks, alluding to those two descents of the Holy Ghost:
and then they received those cloven tongues. Of which S. Aug. speaks, alluding to those two descents of the Holy Ghost:
cc cs pns32 vvd d j-vvn n2. pp-f r-crq n1 np1 vvz, vvg p-acp d crd n2 pp-f dt j n1:
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they had first Spiritum unitum in columba, before divisum in linguis; He descended in the appearance of a Dove; the Emblem of Charity;
they had First Spiritum unitum in Columbam, before Divisum in linguis; He descended in the appearance of a Dove; the Emblem of Charity;
pns32 vhd ord fw-la fw-la p-acp n1, p-acp fw-la p-acp fw-la; pns31 vvd p-acp dt n1 pp-f dt n1; dt n1 pp-f n1;
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after that, In linguis divisis, in tongues and languages: They were together in one mind, and in one house combined in charity.
After that, In linguis divisis, in tongues and languages: They were together in one mind, and in one house combined in charity.
p-acp d, p-acp fw-la n1, p-acp n2 cc n2: pns32 vbdr av p-acp crd n1, cc p-acp crd n1 vvn p-acp n1.
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As Origen observs of Iob's children; Mark, saith he, their charitable affection!
As Origen observs of Iob's children; Mark, Says he, their charitable affection!
p-acp np1 n2 pp-f npg1 n2; vvb, vvz pns31, po32 j n1!
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Satan could sooner kill them all together, then by any breach of love, make them fall out, and live asunder.
Satan could sooner kill them all together, then by any breach of love, make them fallen out, and live asunder.
np1 vmd av-c vvi pno32 d av, av p-acp d n1 pp-f n1, vvb pno32 vvi av, cc vvi av.
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This Chrysostom notes in S. Paul's Conversion, and Call to the Ministery; God observed his zealous affection to the Synagogue, how strongly he loved his Mother-Church;
This Chrysostom notes in S. Paul's Conversion, and Call to the Ministry; God observed his zealous affection to the Synagogue, how strongly he loved his Mother-Church;
d np1 n2 p-acp n1 npg1 n1, cc vvb p-acp dt n1; np1 vvd po31 j n1 p-acp dt n1, c-crq av-j pns31 vvd po31 n1;
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Christ would especially gain him to his service: christ would especially gain him to his service:
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As a Captain, who sees in his enemies Camp, a valiant, and resolute Souldier for the good of his Country, labours by all means to work him on his side,
As a Captain, who sees in his enemies Camp, a valiant, and resolute Soldier for the good of his Country, labours by all means to work him on his side,
c-acp dt n1, r-crq vvz p-acp po31 ng1 n1, dt j, cc j n1 p-acp dt j pp-f po31 n1, vvz p-acp d n2 pc-acp vvi pno31 p-acp po31 n1,
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and furnishes him with his choisest armour; so God calls S. Paul, and enables him with his richest graces. That's the first thing observable;
and furnishes him with his Choicest armour; so God calls S. Paul, and enables him with his Richest graces. That's the First thing observable;
cc vvz pno31 p-acp po31 js n1; av np1 vvz n1 np1, cc vvz pno31 p-acp po31 js n2. d|vbz dt ord n1 j;
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Ut habeat, it fits and enables him for all other graces. 2. Ut Ecclesiae habeat. When they are infused, Charity stirrs them up,Ut habeat, it fits and enables him for all other graces. 2. Ut Ecclesiae habeat. When they Are infused, Charity stirs them up,
fw-it fw-la, pn31 vvz cc vvz pno31 p-acp d j-jn n2. crd fw-mi np1 fw-la. c-crq pns32 vbr vvn, n1 vvz pno32 a-acp,
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and improves them to the use, and advantage of the Church of Christ. Other gifts, without charity, rest in the person into whom they are infused;
and improves them to the use, and advantage of the Church of christ. Other Gifts, without charity, rest in the person into whom they Are infused;
cc vvz pno32 p-acp dt n1, cc n1 pp-f dt n1 pp-f np1. j-jn n2, p-acp n1, n1 p-acp dt n1 p-acp ro-crq pns32 vbr vvn;
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charity disperses, and conveys them to others. See this express'd in S. Paul's Similitude;
charity disperses, and conveys them to Others. See this expressed in S. Paul's Similitude;
n1 vvz, cc vvz pno32 pc-acp n2-jn. vvb d vvn p-acp n1 npg1 n1;
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The whole body is compacted by that which every joynt supplies — and makes an increase of the body unto the edifying of it self in love. The Whole body is compacted by that which every joint supplies — and makes an increase of the body unto the edifying of it self in love.
dt j-jn n1 vbz vvn p-acp d r-crq d j n2 — cc vvz dt n1 pp-f dt n1 p-acp dt n-vvg pp-f pn31 n1 p-acp n1.
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Other graces without charity, as meat received into the body without the natural warmth, lies clogging the stomach;
Other graces without charity, as meat received into the body without the natural warmth, lies clogging the stomach;
j-jn n2 p-acp n1, c-acp n1 vvn p-acp dt n1 p-acp dt j n1, vvz j-vvg dt n1;
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but Charity, like the vital heat, concocts, and conveys them to every member;
but Charity, like the vital heat, concocts, and conveys them to every member;
cc-acp n1, av-j dt j n1, n2, cc vvz pno32 p-acp d n1;
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it makes a supply to every part, Eph. iv. 16. That's the reason, that of all other graces, God requires our charity to be bestowed on his Church;
it makes a supply to every part, Ephesians iv. 16. That's the reason, that of all other graces, God requires our charity to be bestowed on his Church;
pn31 vvz dt n1 p-acp d n1, np1 crd. crd d|vbz dt n1, cst pp-f d j-jn n2, np1 vvz po12 n1 pc-acp vbi vvn p-acp po31 n1;
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he seems to part with his own right in it, and sets it over to his Church. If God so loved us;
he seems to part with his own right in it, and sets it over to his Church. If God so loved us;
pns31 vvz pc-acp vvi p-acp po31 d j-jn p-acp pn31, cc vvz pn31 a-acp p-acp po31 n1. cs np1 av vvd pno12;
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What then? The inference, we should think, were more natural; Then we must love him again:
What then? The Inference, we should think, were more natural; Then we must love him again:
r-crq av? dt n1, pns12 vmd vvi, vbdr av-dc j; av pns12 vmb vvi pno31 av:
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But God parts with his interest, bestows it on his children;
But God parts with his Interest, bestows it on his children;
cc-acp np1 vvz p-acp po31 n1, vvz pn31 p-acp po31 n2;
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Then ought we to love one another, 1 Ioh. iv. 11. He requires us to exhibit it to his Church. 1. In signum amoris; then 'tis best tryed. Every man will love God:Then ought we to love one Another, 1 John iv. 11. He requires us to exhibit it to his Church. 1. In signum amoris; then it's best tried. Every man will love God:
av vmd pns12 pc-acp vvi pi j-jn, crd np1 crd. crd pns31 vvz pno12 pc-acp vvi pn31 p-acp po31 n1. crd p-acp fw-la fw-la; av pn31|vbz av-j vvn. np1 n1 vmb vvi np1:
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it is best discovered in our love to his Church. 2. In fructum amoris; the fruit of our charity cannot reach to him.
it is best discovered in our love to his Church. 2. In Fruit amoris; the fruit of our charity cannot reach to him.
pn31 vbz js vvn p-acp po12 n1 p-acp po31 n1. crd p-acp fw-la fw-la; dt n1 pp-f po12 n1 vmbx vvi p-acp pno31.
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As David, desiring to shew love to Ionathan even after his death, inquires out Mephibosheth, or any of his children, that they might enjoy what Ionathan could not.
As David, desiring to show love to Ionathan even After his death, inquires out Mephibosheth, or any of his children, that they might enjoy what Ionathan could not.
p-acp np1, vvg pc-acp vvi n1 p-acp np1 av p-acp po31 n1, vvz av np1, cc d pp-f po31 n2, cst pns32 vmd vvi r-crq np1 vmd xx.
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Quod homini proficit, Deo servit, saith Tertullian. Then charity is most serviceable to God, when it is profitable to his Church.Quod Homini proficit, God Servit, Says Tertullian. Then charity is most serviceable to God, when it is profitable to his Church.
fw-la fw-la fw-la, fw-la fw-la, vvz np1. av n1 vbz av-ds j p-acp np1, c-crq pn31 vbz j p-acp po31 n1.
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The Church, that is commended especially to our love and charity. As S. Bernard observes of Christs provision for his Mother at his death;
The Church, that is commended especially to our love and charity. As S. Bernard observes of Christ provision for his Mother At his death;
dt n1, cst vbz vvn av-j p-acp po12 n1 cc n1. p-acp np1 np1 vvz pp-f npg1 n1 p-acp po31 n1 p-acp po31 n1;
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he commended her to S. Iohn his loving disciple, and in terms of love, Behold thy Mother, and, Behold thy Son; so in the disposition, that's the principal affection to which Christ commits it.
he commended her to S. John his loving disciple, and in terms of love, Behold thy Mother, and, Behold thy Son; so in the disposition, that's the principal affection to which christ commits it.
pns31 vvd pno31 p-acp n1 np1 po31 j-vvg n1, cc p-acp n2 pp-f n1, vvb po21 n1, cc, vvb po21 n1; av p-acp dt n1, d|vbz dt j-jn n1 p-acp r-crq np1 vvz pn31.
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Art thou a Minister? conceive Christs voice from his Cross to thee, Behold thy Mother, behold thy Son. This was the Preface to S. Peter's charge;
Art thou a Minister? conceive Christ voice from his Cross to thee, Behold thy Mother, behold thy Son. This was the Preface to S. Peter's charge;
vb2r pns21 dt n1? vvb npg1 n1 p-acp po31 n1 p-acp pno21, vvb po21 n1, vvb po21 n1 d vbds dt n1 p-acp n1 npg1 vvb;
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Peter, lovest thou me? then, feed my flock. Of both which Speeches to S. Peter, and S. Iohn, Aquinas conceits, that, answerable to their affection, so was their commission.Peter, Lovest thou me? then, feed my flock. Of both which Speeches to S. Peter, and S. John, Aquinas conceits, that, answerable to their affection, so was their commission.
np1, vv2 pns21 pno11? av, vvb po11 n1. pp-f d r-crq n2 p-acp n1 np1, cc np1 np1, np1 n2, cst, j p-acp po32 n1, av vbds po32 n1.
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Saint Peter loved Christum mysticum in membris, Christ in his members; to him therefore the Church was by name commended.
Saint Peter loved Christ Mystic in membris, christ in his members; to him Therefore the Church was by name commended.
n1 np1 vvd np1 fw-la p-acp fw-la, np1 p-acp po31 n2; p-acp pno31 av dt n1 vbds p-acp n1 vvn.
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Saint Iohn loved Christum personalem, Christ in his person; to him therefore he committed the care of his Mother.
Saint John loved Christ personalem, christ in his person; to him Therefore he committed the care of his Mother.
n1 np1 vvd np1 fw-la, np1 p-acp po31 n1; p-acp pno31 av pns31 vvd dt n1 pp-f po31 n1.
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Love is the affection that's principally required. This we see typified in Aarons brest-plate;
Love is the affection that's principally required. This we see typified in Aaron's breastplate;
n1 vbz dt n1 cst|vbz av-j vvn. np1 pns12 vvb vvn p-acp npg1 n1;
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the names of the Israelites they were ingraven, and set upon the holy Pectoral, not upon his shoulders onely for care and burden,
the names of the Israelites they were engraven, and Set upon the holy Pectoral, not upon his shoulders only for care and burden,
dt n2 pp-f dt np1 pns32 vbdr vvn, cc vvn p-acp dt j j, xx p-acp po31 n2 av-j p-acp n1 cc n1,
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but upon his breast, the seat of love; they must be dear and tender to him.
but upon his breast, the seat of love; they must be dear and tender to him.
cc-acp p-acp po31 n1, dt n1 pp-f n1; pns32 vmb vbi j-jn cc j p-acp pno31.
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It is a sin in any man to be void of Charity; but it is an hainous impiety in a Priest.
It is a since in any man to be void of Charity; but it is an heinous impiety in a Priest.
pn31 vbz dt n1 p-acp d n1 pc-acp vbi j pp-f n1; cc-acp pn31 vbz dt j n1 p-acp dt n1.
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It had been cruelty in any Jew, not to regard his brother's wounded and bleeding body;
It had been cruelty in any Jew, not to regard his Brother's wounded and bleeding body;
pn31 vhd vbn n1 p-acp d np1, xx pc-acp vvi po31 ng1 j-vvn cc j-vvg n1;
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but for a Levite, and a Priest to pass by, and neglect the body, nay the soul, of their brother without charity and compassion, what sin more abominable?
but for a Levite, and a Priest to pass by, and neglect the body, nay the soul, of their brother without charity and compassion, what since more abominable?
cc-acp p-acp dt np1, cc dt n1 pc-acp vvi p-acp, cc vvi dt n1, uh-x dt n1, pp-f po32 n1 p-acp n1 cc n1, r-crq n1 av-dc j?
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Without this gift, all other graces they are fruitless and unprofitable, sine hac, nihil sum, saith the Apostle;
Without this gift, all other graces they Are fruitless and unprofitable, sine hac, nihil sum, Says the Apostle;
p-acp d n1, d j-jn n2 pns32 vbr j cc j, fw-la fw-la, fw-la fw-la, vvz dt n1;
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not minor, or parvus, but nihil sum. Had I all Languages, even to the tongues of Angles;
not minor, or Small, but nihil sum. Had I all Languages, even to the tongues of Angles;
xx j, cc av, p-acp fw-la fw-la. vhd pns11 d n2, av p-acp dt n2 pp-f n2;
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had I all Miracles, to remove Mountains;
had I all Miracles, to remove Mountains;
vhd pns11 d n2, pc-acp vvi n2;
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had I all Patience, even to the enduring of Martyrdom, ( Quale crimen, saith Cyprian, quod nè Mariyrio quidem potest expiari? ) sine hac nihil sum. And cum hac, omnia sum.
had I all Patience, even to the enduring of Martyrdom, (Quale crimen, Says Cyprian, quod nè Mariyrio quidem potest expiari?) sine hac nihil sum. And cum hac, omnia sum.
vhd pns11 d n1, av p-acp dt j-vvg pp-f n1, (np1 fw-la, vvz jp, fw-la fw-la np1 fw-la fw-la fw-la?) fw-la fw-la fw-la fw-la. cc fw-la fw-la, fw-la fw-la.
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Charity bears all, believes all, hopes all. Strange! The act of Charity is onely to love; Elicit suum actum, imperat omnem. Charity bears all, believes all, hope's all. Strange! The act of Charity is only to love; Elicit suum Acts, Implead omnem.
n1 vvz d, vvz d, vvz d. j! dt n1 pp-f n1 vbz av-j pc-acp vvi; vvb fw-la fw-la, fw-la fw-la.
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As a spring in a clock sets all the wheeles going; or the Primum mobile in Heaven carries all the Spheres with it.
As a spring in a clock sets all the wheels going; or the Primum mobile in Heaven carries all the Spheres with it.
p-acp dt n1 p-acp dt n1 vvz d dt n2 vvg; cc dt fw-la j p-acp n1 vvz d dt n2 p-acp pn31.
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Art thou to Prophesy? Charit• … cogit, saith the Apostle, The love of Christ constrains.
Art thou to Prophesy? Charit• … cogit, Says the Apostle, The love of christ constrains.
vb2r pns21 p-acp vvb? np1 … fw-la, vvz dt n1, dt n1 pp-f np1 vvz.
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Hast thou Languages? they are unprofitable in themselves divided from Charity. Charity directs and unites them together, Ex una lingua, factae sunt multae, hoc superbia fecit;
Hast thou Languages? they Are unprofitable in themselves divided from Charity. Charity directs and unites them together, Ex una lingua, factae sunt Multitude, hoc superbia fecit;
vh2 pns21 n2? pns32 vbr j p-acp px32 vvn p-acp n1. n1 vvz cc vvz pno32 av, fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la;
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ex multis facta est una, hoc charitas facit. Aug. Saint Iames speaking of malicious tongues, saith, They are set on fire of Hell,
ex multis facta est una, hoc charitas facit. Aug. Saint James speaking of malicious tongues, Says, They Are Set on fire of Hell,
fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la. np1 n1 np1 vvg pp-f j n2, vvz, pns32 vbr vvn p-acp n1 pp-f n1,
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and they set on fire, the whole course of nature in strife and confusion;and they Set on fire, the Whole course of nature in strife and confusion;
cc pns32 vvd p-acp n1, dt j-jn n1 pp-f n1 p-acp n1 cc n1;
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so these gifts of tongues, being set on fire by charity, as by fire from Heaven, they set on fire the whole course of nature, in grace and conversion.
so these Gifts of tongues, being Set on fire by charity, as by fire from Heaven, they Set on fire the Whole course of nature, in grace and conversion.
av d n2 pp-f n2, vbg vvn p-acp n1 p-acp n1, c-acp p-acp n1 p-acp n1, pns32 vvd p-acp n1 dt j-jn n1 pp-f n1, p-acp n1 cc n1.
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Not, as if Charity were absolutely necessary; as if none but a Convert could convert others.
Not, as if Charity were absolutely necessary; as if none but a Convert could convert Others.
xx, c-acp cs n1 vbdr av-j j; c-acp cs pix cc-acp dt vvb vmd vvi n2-jn.
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Tongues, and Miracles, as we see in Iudas, they may do good; but not so kindly, as when love imployes them.
Tongues, and Miracles, as we see in Iudas, they may do good; but not so kindly, as when love employs them.
ng1, cc n2, c-acp pns12 vvb p-acp np1, pns32 vmb vdi j; cc-acp xx av av-j, c-acp c-crq n1 vvz pno32.
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As S. Augustine observes of Christ's Miracles, they prevailed the more with his Auditours, because they were not onely signa potentiae, but fructus amoris. They were miracula salutaria, helpful, and beneficial.
As S. Augustine observes of Christ's Miracles, they prevailed the more with his Auditors, Because they were not only Signs potentiae, but fructus amoris. They were Miracles salutaria, helpful, and beneficial.
p-acp np1 np1 vvz pp-f npg1 n2, pns32 vvd dt av-dc p-acp po31 n2, c-acp pns32 vbdr xx av-j fw-la fw-la, p-acp fw-la fw-la. pns32 vbdr fw-la fw-la, j, cc j.
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Had they been nociva, as Moses his were in Egypt, they would have bred hatred and terrour, driven men farther from him;
Had they been nociva, as Moses his were in Egypt, they would have bred hatred and terror, driven men farther from him;
vhd pns32 vbn fw-la, p-acp np1 po31 vbdr p-acp np1, pns32 vmd vhi vvn n1 cc n1, vvn n2 av-jc p-acp pno31;
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or, had they been innocua, to remove Mountains, to fly in the air, they would have wrought wonder, and astonishment;
or, had they been innocua, to remove Mountains, to fly in the air, they would have wrought wonder, and astonishment;
cc, vhd pns32 vbn fw-la, pc-acp vvi n2, pc-acp vvi p-acp dt n1, pns32 vmd vhi vvn n1, cc n1;
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but they were salutaria, healing, and feeding, and raising from the dead; these were beneficial, and provoked love, and affection.
but they were salutaria, healing, and feeding, and raising from the dead; these were beneficial, and provoked love, and affection.
cc-acp pns32 vbdr fw-la, vvg, cc vvg, cc vvg p-acp dt j; d vbdr j, cc vvd n1, cc n1.
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As the Prophet, when he laid his staff upon the child, which was signum potentiae, it never fetch'd life;
As the Prophet, when he laid his staff upon the child, which was signum potentiae, it never fetched life;
p-acp dt n1, c-crq pns31 vvd po31 n1 p-acp dt n1, r-crq vbds fw-la fw-la, pn31 av-x vvd n1;
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but the embracing of his arms, that was fructus amoris, that warm'd and enliven'd him. Miracles, and languages, they may do good, but not so kindly.
but the embracing of his arms, that was fructus amoris, that warmed and enlivened him. Miracles, and languages, they may do good, but not so kindly.
cc-acp dt n-vvg pp-f po31 n2, cst vbds fw-la fw-la, cst vvn cc vvn pno31. n2, cc n2, pns32 vmb vdi j, cc-acp xx av av-j.
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Much more, Prophesying, though divided from Charity, hath its use and profit for the conversion of others.
Much more, Prophesying, though divided from Charity, hath its use and profit for the conversion of Others.
av-d av-dc, vvg, cs vvn p-acp n1, vhz po31 n1 cc n1 p-acp dt n1 pp-f n2-jn.
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To this purpose, S. Augustine, alluding to that of S. Paul, Some preach Christ of good will, others on by-respects, Quidam, saith he, non castè praedicant Christum; tamen, his auditis, fideles nascuntur.
To this purpose, S. Augustine, alluding to that of S. Paul, some preach christ of good will, Others on by-respects, Quidam, Says he, non castè Predicant Christ; tamen, his Heard, fideles nascuntur.
p-acp d n1, n1 np1, vvg p-acp d pp-f n1 np1, d vvb np1 pp-f j n1, n2-jn p-acp n2, n1, vvz pns31, fw-fr fw-fr j-jn np1; fw-la, po31 n1, fw-la fw-la.
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As in natural generation, so likewise in spiritual, Quidam ad concubitum ingrediuntur, non voluntate generandi, sed luxuriandi libidi• … e, in lust, not in love, and desire of posterity;
As in natural generation, so likewise in spiritual, Quidam ad concubitum ingrediuntur, non voluntate generandi, sed luxuriandi libidi• … e, in lust, not in love, and desire of posterity;
c-acp p-acp j n1, av av p-acp j, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la n1 … sy, p-acp n1, xx p-acp n1, cc n1 pp-f n1;
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and yet they beget children, ex f• … cunditate seminum, non ex turpitudine vitiorum. The seed of the word, it hath vim plasticam, & prolificam, a power of regenerating,
and yet they beget children, ex f• … cunditate seminum, non ex turpitudine Vitiorum. The seed of the word, it hath vim plasticam, & prolificam, a power of regenerating,
cc av pns32 vvb n2, fw-la n1 … vvi fw-la, fw-la fw-la fw-la fw-la. dt n1 pp-f dt n1, pn31 vhz fw-la fw-la, cc fw-la, dt n1 pp-f vvg,
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though dispensed and applied by one not-converted.
though dispensed and applied by one not-converted.
cs vvn cc vvn p-acp crd j.
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Let the seed be good that is sown in the furrows, it skils not what the hand be that scatters it abroad.
Let the seed be good that is sown in the furrows, it skills not what the hand be that scatters it abroad.
vvb dt n1 vbb j cst vbz vvn p-acp dt n2, pn31 vvz xx r-crq dt n1 vbb cst vvz pn31 av.
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Pastores mali, saith S. Augustine against the Donatists, bad Shepherds may feed the flock in good Pastures.Pastors mali, Says S. Augustine against the Donatists, bad Shepherd's may feed the flock in good Pastures.
ng1 fw-la, vvz n1 np1 p-acp dt n2, j n2 vmb vvi dt n1 p-acp j n2.
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Prophecy without Charity hath a power of converting, but not so kindly.
Prophecy without Charity hath a power of converting, but not so kindly.
n1 p-acp n1 vhz dt n1 pp-f vvg, cc-acp xx av av-j.
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As a Chirurgeon, or Physician, is more affectionately careful of his own body, then of a stranger's life.
As a Chirurgeon, or physician, is more affectionately careful of his own body, then of a stranger's life.
p-acp dt n1, cc n1, vbz av-dc av-j j pp-f po31 d n1, av pp-f dt ng1 n1.
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The one he doth Ex Arte, to shew his skill; the other In Affectu, in Sympathy of affection.
The one he does Ex Arte, to show his skill; the other In Affectu, in sympathy of affection.
dt pi pns31 vdz fw-la fw-la, pc-acp vvi po31 n1; dt j-jn p-acp fw-la, p-acp n1 pp-f n1.
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The one preaches, Ut lucretur famam, for credit and ostentation;
The one Preaches, Ut lucretur famam, for credit and ostentation;
dt pi vvz, fw-mi fw-la fw-la, p-acp n1 cc n1;
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the other, Ut lucretur fratrem; Thou hast gained thy brother, saith our Saviour, accounting every Christian,
the other, Ut lucretur fratrem; Thou hast gained thy brother, Says our Saviour, accounting every Christian,
dt n-jn, fw-mi fw-la fw-la; pns21 vh2 vvn po21 n1, vvz po12 n1, vvg d njp,
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as S. Paul did Onesi• … us, his own bowels; and esteeming S. Iames his reward, the best encouragement;
as S. Paul did Onesi• … us, his own bowels; and esteeming S. James his reward, the best encouragement;
c-acp np1 np1 vdd np1 … pno12, po31 d n2; cc vvg n1 np1 po31 n1, dt js n1;
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Hast thou converted a sinner? Know thou hast saved a soul from death, and hast hid a multitude of sins.
Hast thou converted a sinner? Know thou hast saved a soul from death, and hast hid a multitude of Sins.
vh2 pns21 vvn dt n1? vvb pns21 vh2 vvn dt n1 p-acp n1, cc vh2 vvn dt n1 pp-f n2.
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That's a second Inforcement, Ut Ecclesiae habeat. Charity improves all his gifts for the benefit of the Church. 3. Ut Sibi habeat. Charity makes them comfortable,
That's a second Enforcement, Ut Ecclesiae habeat. Charity improves all his Gifts for the benefit of the Church. 3. Ut Sibi habeat. Charity makes them comfortable,
d|vbz dt ord n1, fw-mi np1 fw-la. n1 vvz d po31 n2 p-acp dt n1 pp-f dt n1. crd fw-mi fw-la fw-la. n1 vvz pno32 j,
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and profitable to his own soul. That's the excellency of Charity above these other Graces. Tongues without Prophecy, edifie no man;
and profitable to his own soul. That's the excellency of Charity above these other Graces. Tongues without Prophecy, edify no man;
cc j p-acp po31 d n1. d|vbz dt n1 pp-f n1 p-acp d j-jn n2. ng1 p-acp n1, vvi dx n1;
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Prophecie without Charity, edifies others, helps not himself; Charitas, & alios, & seipsum; He saves himself, and those that hear him.
Prophecy without Charity, Edifies Others, helps not himself; Charitas, & Alioth, & seipsum; He saves himself, and those that hear him.
n1 p-acp n1, vvz n2-jn, vvz xx px31; fw-la, cc n2, cc fw-la; pns31 vvz px31, cc d cst vvb pno31.
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Tongues without Prophecie, like Nimrod, they build a Babel, they confound themselves, and bring confusion to others.
Tongues without Prophecy, like Nimrod, they built a Babel, they confound themselves, and bring confusion to Others.
n2 p-acp n1, av-j np1, pns32 vvb dt np1, pns32 vvb px32, cc vvi n1 p-acp n2-jn.
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Prophecie without Charity, like Noah 's workmen, they build an Ark, edifie the Church, but themselves perish.
Prophecy without Charity, like Noah is workmen, they built an Ark, edify the Church, but themselves perish.
n1 p-acp n1, av-j np1 vbz n2, pns32 vvb dt n1, vvi dt n1, cc-acp px32 vvi.
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Charity, with Noah, builds for himself and his whole family, saves himself and the Church of Christ. Prophecie without Charity, it is like light in the Stars, Lucem in se, Galorem in aliis, it's light onely in it self, begets heat in others:
Charity, with Noah, builds for himself and his Whole family, saves himself and the Church of christ. Prophecy without Charity, it is like Light in the Stars, Lucem in se, Galorem in Others, it's Light only in it self, begets heat in Others:
n1, p-acp np1, vvz p-acp px31 cc po31 j-jn n1, vvz px31 cc dt n1 pp-f np1. n1 p-acp n1, pn31 vbz av-j j p-acp dt n2, fw-la p-acp fw-la, fw-la p-acp fw-la, pn31|vbz n1 av-j p-acp pn31 n1, vvz n1 p-acp n2-jn:
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Prophecie with Charity, is like light in the fire, Lucet, & Ardet, lightens, and enflames both himself, and others.
Prophecy with Charity, is like Light in the fire, Lucet, & Ardet, lightens, and enflames both himself, and Others.
n1 p-acp n1, vbz av-j j p-acp dt n1, n1, cc np1, vvz, cc vvz av-d px31, cc n2-jn.
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Prophecie without Charity, nourishes others, feeds not himself: Non gustat; as that Samaritan Governour, provides for the people, but himself starves;
Prophecy without Charity, Nourishes Others, feeds not himself: Non gustat; as that Samaritan Governor, provides for the people, but himself starves;
n1 p-acp n1, vvz n2-jn, vvz xx px31: fw-fr fw-la; p-acp cst np1 n1, vvz p-acp dt n1, cc-acp px31 vvz;
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or, Tantùm gustat, hath some smack or relish of saving truth, but feeds not upon it;
or, Tantùm gustat, hath Some smack or relish of Saving truth, but feeds not upon it;
cc, fw-la fw-la, vhz d n1 cc n1 pp-f vvg n1, cc-acp vvz xx p-acp pn31;
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Like Nurses, that taste onely of that, their children live upon. Charity eats, and digests, and grows by it.
Like Nurse's, that taste only of that, their children live upon. Charity eats, and digests, and grows by it.
j n2, cst vvb av-j pp-f d, po32 n2 vvb p-acp. n1 vvz, cc vvz, cc vvz p-acp pn31.
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Prophecie without Charity, doth Sua Deo, Se Diabolo, as Saint Gregory speaks, bestows his fruits and pains upon God, himself upon the Devil.
Prophecy without Charity, does Sua God, Se Diabolo, as Saint Gregory speaks, bestows his fruits and pains upon God, himself upon the devil.
n1 p-acp n1, vdz fw-la fw-la, fw-la fw-la, p-acp n1 np1 vvz, vvz po31 n2 cc n2 p-acp np1, px31 p-acp dt n1.
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Plus dat qui & fructum, & arborem dat, quàm qui solum fructum, saith Aquinas out of Anselm. Charity consecrates both tree and fruit, himself and his labours, to God and his Church.Plus that qui & Fruit, & Arborem that, quàm qui solum Fruit, Says Aquinas out of Anselm. Charity consecrates both tree and fruit, himself and his labours, to God and his Church.
fw-fr cst fw-fr cc fw-la, cc fw-la d, fw-la fw-la fw-la fw-la, vvz np1 av pp-f np1. n1 vvz d n1 cc n1, px31 cc po31 n2, p-acp np1 cc po31 n1.
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That's a third Inforcement, Ut sibi habeat. Charity is a fundamental spiritual Grace; then, Prophecie; then other gifts, are like colours well laid.
That's a third Enforcement, Ut sibi habeat. Charity is a fundamental spiritual Grace; then, Prophecy; then other Gifts, Are like colours well laid.
d|vbz dt ord n1, fw-mi fw-la fw-la. n1 vbz dt j j n1; av, n1; av j-jn n2, vbr av-j n2 av vvn.
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Charity is a ground-colour, Prophecie upon it, is a lasting-tincture; then Tongues, and Languages, like varnish upon these, are for show and ornament.
Charity is a ground-colour, Prophecy upon it, is a lasting-tincture; then Tongues, and Languages, like varnish upon these, Are for show and ornament.
n1 vbz dt n1, n1 p-acp pn31, vbz dt n1; av n2, cc n2, j n1 p-acp d, vbr p-acp n1 cc n1.
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That's the first Object propounded and commanded, Charity. Pass we on to the
That's the First Object propounded and commanded, Charity. Pass we on to the
d|vbz dt ord n1 vvn cc vvn, n1. vvb pns12 a-acp p-acp dt
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Second, NONLATINALPHABET ▪ Spiritual gifts. And from hence observe, that the right aim, and chiefest desire of a faithfull,Second, ▪ Spiritual Gifts. And from hence observe, that the right aim, and chiefest desire of a faithful,
vvb, ▪ j n2. cc p-acp av vvi, cst dt j-jn n1, cc js-jn n1 pp-f dt j,
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and worthy Minister, 'tis for spiritual blessings; And this we may consider, 1. In the Kind, 2. In the Parts of them.
and worthy Minister, it's for spiritual blessings; And this we may Consider, 1. In the Kind, 2. In the Parts of them.
cc j vvi, pn31|vbz p-acp j n2; cc d pns12 vmb vvi, crd p-acp dt j, crd p-acp dt n2 pp-f pno32.
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I. The Kind and Condition of them will appear in a double Opposition: 1. Is Spiritualia, not Naturalia. He contents not himself with natural endowments, strength of wit, largeness of memory, quickness ▪ of apprehension;
I. The Kind and Condition of them will appear in a double Opposition: 1. Is Spiritualia, not Naturalia. He contents not himself with natural endowments, strength of wit, largeness of memory, quickness ▪ of apprehension;
np1 dt j cc n1 pp-f pno32 vmb vvi p-acp dt j-jn n1: crd vbz fw-la, xx np1. pns31 vvz xx px31 p-acp j n2, n1 pp-f n1, n1 pp-f n1, n1 ▪ pp-f n1;
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nay, denies them, being severed from Grace, as fruitless, and unprofitable. Stultus fito, ut fias sapiens, is the Apostle's word.
nay, Denies them, being severed from Grace, as fruitless, and unprofitable. Stultus fito, ut fias sapiens, is the Apostle's word.
uh-x, vvz pno32, vbg vvn p-acp n1, c-acp j, cc j. fw-la fw-la, fw-la fw-la fw-la, vbz dt ng1 n1.
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Thou, in thy Calling to be a Minister, must be in S. Pauls case, struck blind, before enlightened;
Thou, in thy Calling to be a Minister, must be in S. Paul's case, struck blind, before enlightened;
pns21, p-acp po21 vvg pc-acp vbi dt n1, vmb vbi p-acp n1 npg1 n1, vvd j, c-acp vvn;
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Lucem occoecantem habuit, before illuminantem; (As the light of the Sun will put out a Candle);Lucem occoecantem Habuit, before illuminantem; (As the Light of the Sun will put out a Candle);
fw-la fw-la fw-la, p-acp fw-la; (c-acp dt n1 pp-f dt n1 vmb vvi av dt n1);
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and circumfusam before in• … usam, saith Saint Bernard, to make him know how he came by it, before he received it.
and circumfusam before in• … usam, Says Saint Bernard, to make him know how he Come by it, before he received it.
cc n1 p-acp n1 … fw-la, vvz n1 np1, pc-acp vvi pno31 vvi c-crq pns31 vvd p-acp pn31, c-acp pns31 vvd pn31.
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Natural knowledge, in S. Iames his account, 'tis earthly, sensual, devillish;
Natural knowledge, in S. James his account, it's earthly, sensual, devilish;
j n1, p-acp fw-la np1 po31 n1, pn31|vbz j, j, j;
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earthly in the original, sensual in the use, devillish in the end and issue of it.
earthly in the original, sensual in the use, devilish in the end and issue of it.
j p-acp dt n-jn, j p-acp dt n1, j p-acp dt n1 cc n1 pp-f pn31.
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The mysteries of our Calling are above the reach of created nature. Animae creationem, intelligunt & Daemones;
The Mysteres of our Calling Are above the reach of created nature. Spirits creationem, Intelligunt & Daemons;
dt n2 pp-f po12 vvg vbr a-acp av vvi pp-f j-vvn n1. fw-la fw-la, fw-la cc n2;
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the Devil is a better Naturalist, then the greatest Philosopher; Animae conversionem, ignorant & Angeli; the Angels adore these mysteries of Conversion.
the devil is a better Naturalist, then the greatest Philosopher; Spirits conversionem, ignorant & Angeli; the Angels adore these Mysteres of Conversion.
dt n1 vbz dt jc n1, cs dt js n1; fw-la fw-la, j cc fw-la; dt n2 vvb d n2 pp-f n1.
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The strongest natural parts, they are no better then Crab-stocks in this Garden of the Church;
The Strongest natural parts, they Are no better then Crab-stocks in this Garden of the Church;
dt js j n2, pns32 vbr dx jc cs n2 p-acp d n1 pp-f dt n1;
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if they have not that NONLATINALPHABET, as S. Iames terms it, the word engraffed upon them, they continue fruitless.
if they have not that, as S. James terms it, the word engrafted upon them, they continue fruitless.
cs pns32 vhb xx d, c-acp np1 np1 vvz pn31, dt n1 vvn p-acp pno32, pns32 vvb j.
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As S. Augustine, discoursing of Moses and Paul, the great spirit and courage they shewed before their calling;
As S. Augustine, discoursing of Moses and Paul, the great Spirit and courage they showed before their calling;
p-acp np1 np1, vvg pp-f np1 cc np1, dt j n1 cc n1 pns32 vvd p-acp po32 n-vvg;
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Moses his valour in slaying the Egyptian, Pauls zeal for the Jewish Synagogue; he compares them to rich grounds untilled, overgrown with weeds;Moses his valour in slaying the Egyptian, Paul's zeal for the Jewish Synagogue; he compares them to rich grounds untilled, overgrown with weeds;
np1 po31 n1 p-acp vvg dt jp, npg1 n1 p-acp dt jp n1; pns31 vvz pno32 p-acp j n2 vvn, vvn p-acp n2;
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Non virtutum fructibus inutiles erant, quamvis vitiosa magnae fertilitatis ferebant indicia; they might prove good, if well husbanded;Non Virtues fructibus inutiles Erant, Quamvis vitiosa Great fertilitatis ferebant indicia; they might prove good, if well husbanded;
fw-fr fw-la fw-la n1 fw-la, fw-la fw-la fw-la fw-la fw-la fw-la; pns32 vmd vvi j, cs av vvn;
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but as they are, quò meliores, eo deteriores; the greater are our parts, the greater are our sins.
but as they Are, quò meliores, eo deteriores; the greater Are our parts, the greater Are our Sins.
cc-acp c-acp pns32 vbr, fw-la fw-la, fw-la fw-la; dt jc vbr po12 n2, dt jc vbr po12 n2.
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And yet how ready are we to judge and account all to be natural? Which makes S. Paul challenge these Corinthians;
And yet how ready Are we to judge and account all to be natural? Which makes S. Paul challenge these Corinthians;
cc av c-crq j vbr pns12 pc-acp vvi cc n1 av-d pc-acp vbi j? r-crq vvz np1 np1 vvb d np1;
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What hast thou that thou hast not received? 'Tis purposely meant of Ministerial endowments. And S. Iames foresees how soon we mistake;What hast thou that thou hast not received? It's purposely meant of Ministerial endowments. And S. James foresees how soon we mistake;
r-crq vh2 pns21 cst pns21 vh2 xx vvn? pn31|vbz av vvn pp-f j n2. cc np1 np1 vvz c-crq av pns12 vvb;
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and therefore saith he, Err not, my dear brethren, they are all from above; no parts of nature, but gifts of grace. That's the first Opposition;
and Therefore Says he, Err not, my dear brothers, they Are all from above; no parts of nature, but Gifts of grace. That's the First Opposition;
cc av vvz pns31, vvb xx, po11 j-jn n2, pns32 vbr d p-acp a-acp; dx n2 pp-f n1, cc-acp n2 pp-f n1. d|vbz dt ord n1;
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Spiritualia, not Naturalia. 2. Spiritualia, not Temporalia; and that in a double Consideration. 1. Not Temporale, Spirituali contrarium. 2. Not Temporale, Spirituali annexum. 1. Not Spirituali contrarium; Not that it is incompatible, and cross to our spiritual Calling:Spiritualia, not Naturalia. 2. Spiritualia, not Temporal; and that in a double Consideration. 1. Not Temporale, Spiritual Contrary. 2. Not Temporale, Spiritual annexum. 1. Not Spiritual Contrary; Not that it is incompatible, and cross to our spiritual Calling:
fw-la, xx np1. crd fw-la, xx np1; cc cst p-acp dt j-jn n1. crd xx np1, fw-la fw-la. crd xx np1, fw-la fw-la. crd xx fw-la fw-la; xx cst pn31 vbz j, cc n1 p-acp po12 j vvg:
(31) sermon (DIV1)
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No, but the aim of a Christian, (especially of a Minister) 'tis spiritual, and heavenly.
No, but the aim of a Christian, (especially of a Minister) it's spiritual, and heavenly.
uh-dx, cc-acp dt n1 pp-f dt njp, (av-j pp-f dt n1) pn31|vbz j, cc j.
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Christ taught us this Lesson in his first Call; He chose the poorest, those who were loosest from the world, to be his Embassadours. christ taught us this lesson in his First Call; He chosen the Poorest, those who were loosest from the world, to be his ambassadors.
np1 vvn pno12 d n1 p-acp po31 ord n1; pns31 vvd dt js, d r-crq vbdr js p-acp dt n1, pc-acp vbi po31 n2.
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Temporal Kings, Per divites ad pauperes, they publish their Laws by rich men, to the poor;
Temporal Kings, Per divites ad Paupers, they publish their Laws by rich men, to the poor;
j n2, fw-la fw-la fw-la n2, pns32 vvb po32 n2 p-acp j n2, p-acp dt j;
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Christ, Per pauperes ad divites, he sends the poor to preach to the rich. christ, Per Paupers ad divites, he sends the poor to preach to the rich.
np1, fw-la n2 fw-la fw-la, pns31 vvz dt j pc-acp vvi p-acp dt j.
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Temporal blessings, be they at the best, are unworthy to be nam'd, as the aim of a Minister;
Temporal blessings, be they At the best, Are unworthy to be named, as the aim of a Minister;
j n2, vbb pns32 p-acp dt js, vbr j pc-acp vbi vvn, c-acp dt n1 pp-f dt n1;
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Aestimant Sor• … em pretio vilissimo, bono temporali; we abase our Calling to prize it no higher. Coelum, Thro• … s Dei; terrena, bona Scabelli. Aestimant Sor• … em Precio vilissimo, Bono temporali; we abase our Calling to prize it no higher. Coelum, Thro• … s Dei; Terrena, Bona Scabelli.
fw-fr np1 … pno32 fw-la fw-la, fw-la fw-la; pns12 vvb po12 vvg p-acp n1 pn31 av-dx av-jc. fw-la, np1 … sy fw-la; fw-la, fw-la np1.
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Prayest thou for spiritual graces? he reacheth thee them from his Throne in heaven. Art thou craving temporals? he spurns to thee those from his Footstool on earth.
Prayest thou for spiritual graces? he reaches thee them from his Throne in heaven. Art thou craving temporals? he spurns to thee those from his Footstool on earth.
vv2 pns21 p-acp j n2? pns31 vvz pno21 pno32 p-acp po31 n1 p-acp n1. vb2r pns21 vvg n2? pns31 vvz p-acp pno21 d p-acp po31 n1 p-acp n1.
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Spiritual blessings, they come near to the nature of God; earthly are heterogeneous, and of a lower condition.
Spiritual blessings, they come near to the nature of God; earthly Are heterogeneous, and of a lower condition.
j n2, pns32 vvb av-j p-acp dt n1 pp-f np1; j vbr j, cc pp-f dt jc n1.
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By graces, we are made partakers of the divine nature, saith the Apostle Saint Peter. To neglect these for temporal good things, 'tis to loath Mannah,
By graces, we Are made partakers of the divine nature, Says the Apostle Saint Peter. To neglect these for temporal good things, it's to loath Manna,
p-acp n2, pns12 vbr vvn n2 pp-f dt j-jn n1, vvz dt n1 n1 np1. pc-acp vvi d p-acp j j n2, pn31|vbz p-acp j np1,
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and long for Onyons, and Garlick of Egypt. Allium & Coepe, prae Coelo spirant, saith Tertullian. That's the first Consideration;
and long for Onions, and Garlic of Egypt. Allium & Coepe, Prae Coelo spirant, Says Tertullian. That's the First Consideration;
cc av-j p-acp n2, cc n1 pp-f np1. np1 cc vvi, fw-la fw-la j, vvz np1. d|vbz dt ord n1;
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not Temporale contrarium. 2. Not Spirituali annexum; Even those temporals that are due, every way due (for such there be, think Churchrobbers what they list) and by God himself annext to our Calling, they are not the chief aim and choice of the Minister.
not Temporale Contrary. 2. Not Spiritual annexum; Even those temporals that Are due, every Way endue (for such there be, think Church robbers what they list) and by God himself annexed to our Calling, they Are not the chief aim and choice of the Minister.
xx fw-mi fw-la. crd xx fw-la fw-la; av-j d n2 cst vbr j-jn, d n1 vvb (c-acp d pc-acp vbi, vvb n2 r-crq pns32 vvb) cc p-acp np1 px31 vvn p-acp po12 vvg, pns32 vbr xx dt j-jn n1 cc n1 pp-f dt n1.
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Non vestra, sed vos, is the Apostle's profession; We seek not yours, but you; no, not Nostra, though originally due;Non Vestra, sed vos, is the Apostle's profession; We seek not yours, but you; no, not Nostra, though originally due;
fw-fr fw-es, fw-la fw-fr, vbz dt ng1 n1; pns12 vvb xx png22, cc-acp pn22; av-dx, xx fw-la, c-acp av-j j-jn;
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with Solomon, craving Wisdom in the first place, riches and honours God will cast upon him;
with Solomon, craving Wisdom in the First place, riches and honours God will cast upon him;
p-acp np1, vvg n1 p-acp dt ord n1, n2 cc n2 np1 vmb vvi p-acp pno31;
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with Elisha, desiring of God the doubling of Elijah 's spirit upon him, the Mantle for warmth and ornament he takes up afterwards.
with Elisha, desiring of God the doubling of Elijah is Spirit upon him, the Mantle for warmth and ornament he Takes up afterwards.
p-acp np1, vvg pp-f np1 dt n-vvg pp-f np1 vbz n1 p-acp pno31, dt n1 p-acp n1 cc n1 pns31 vvz a-acp av.
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As Christ, not onely preferring his spiritual food, Verbum Dei, before Satans bread that's Spirituali oppositum; but Voluntatem Patris, the doing of his Fathers will,
As christ, not only preferring his spiritual food, Verbum Dei, before Satan bred that's Spiritual oppositum; but Voluntatem Patris, the doing of his Father's will,
p-acp np1, xx av-j vvg po31 j n1, fw-la fw-la, p-acp npg1 n1 d|vbz np1 fw-la; p-acp fw-la fw-la, dt vdg pp-f po31 ng1 n1,
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before his Disciples bread, which they bring to him, that's Spirituali annexum.
before his Disciples bred, which they bring to him, that's Spiritual annexum.
p-acp po31 n2 n1, r-crq pns32 vvb p-acp pno31, d|vbz fw-la fw-la.
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And indeed, 'tis fit they should be void of these earthly inferiour distractions, that are to mind heavenly.
And indeed, it's fit they should be void of these earthly inferior distractions, that Are to mind heavenly.
cc av, pn31|vbz j pns32 vmd vbi j pp-f d j j-jn n2, cst vbr p-acp n1 j.
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920
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These fowls of heaven should be provided for, without their sowing and reaping; these Lillies of Paradise should not toil, nor spin, and yet grow and flourish.
These fowls of heaven should be provided for, without their sowing and reaping; these Lilies of Paradise should not toil, nor spin, and yet grow and flourish.
np1 n2 pp-f n1 vmd vbi vvn p-acp, p-acp po32 vvg cc vvg; d n2 pp-f n1 vmd xx vvi, ccx vvi, cc av vvb cc vvi.
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920
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As S. Augustine alluding to Gods ourse upon Cain for killing of his brother, Let the earth be barren unto thee, when thou tillest it;
As S. Augustine alluding to God's ourse upon Cain for killing of his brother, Let the earth be barren unto thee, when thou tillest it;
p-acp np1 np1 vvg p-acp npg1 n1 p-acp np1 p-acp vvg pp-f po31 n1, vvb dt n1 vbb j p-acp pno21, c-crq pns21 js pn31;
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Quid congruentius, saith he, quàm ut illum cujus scelere frater occisus est, in terra laborantem sterilitas sequeretur;
Quid congruentius, Says he, quàm ut Ilum cujus Scelere frater Occisus est, in terra laborantem sterilitas sequeretur;
fw-la fw-la, vvz pns31, fw-la fw-la fw-la fw-la n1 fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la;
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920
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illis, quorum ministerio salvantur, de crastino minime cogitantibus fructuosa terra serviret? Cain, who kill'd his brother,illis, quorum Ministerio salvantur, de crastino minime cogitantibus fructuosa terra serviret? Cain, who killed his brother,
fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la? np1, r-crq vvd po31 n1,
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even when he labours, is curst with barrenness;
even when he labours, is cursed with Barrenness;
av c-crq pns31 vvz, vbz vvn p-acp n1;
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Ministers, who save their brethren, even though they labour not, must be provided for with fruitfulness;
Ministers, who save their brothers, even though they labour not, must be provided for with fruitfulness;
n2, r-crq p-acp po32 n2, av cs pns32 vvb xx, vmb vbi vvn p-acp p-acp n1;
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That's the second, Not Spirituali annexum. That's the Kind; I come II. To the Parts of them;
That's the second, Not Spiritual annexum. That's the Kind; I come II To the Parts of them;
d|vbz dt ord, xx fw-la fw-la. cst|vbz dt j; pns11 vvb crd p-acp dt n2 pp-f pno32;
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1. It is Spirituale donum; Seek, and labour for spiritual enablements. The inclinations of nature must be strengthened, and elevated with gifts of grace.
1. It is Spiritual Donum; Seek, and labour for spiritual enablements. The inclinations of nature must be strengthened, and elevated with Gifts of grace.
crd pn31 vbz j fw-la; vvb, cc n1 p-acp j n2. dt n2 pp-f n1 vmb vbi vvn, cc vvn p-acp n2 pp-f n1.
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The weightiest employments require the greatest enablements. Those three great Callings, Kings, Priests, Prophets, they were all anointed;
The Weightiest employments require the greatest enablements. Those three great Callings, Kings, Priests, prophets, they were all anointed;
dt js n2 vvb dt js n2. d crd j n2, n2, n2, n2, pns32 vbdr d vvn;
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to signifie that large measure of grace, that those Callings required. Nay, the High-Priest had all the holy oyl poured out upon him;
to signify that large measure of grace, that those Callings required. Nay, the High-Priest had all the holy oil poured out upon him;
pc-acp vvi d j n1 pp-f n1, cst d n2 vvn. uh-x, dt n1 vhd d dt j n1 vvd av p-acp pno31;
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to signifie his Calling required plenty of grace; the inferiour Servitors were but onely sprinkled in a sparing manner.
to signify his Calling required plenty of grace; the inferior Servitors were but only sprinkled in a sparing manner.
pc-acp vvi po31 vvg vvd n1 pp-f n1; dt j-jn n2 vbdr cc-acp av-j vvn p-acp dt j-vvg n1.
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Indeed, to be gifted, and fitted by the holy Spirit, 'tis the only comfortable assurance to thy conscience of thine inward Calling;
Indeed, to be gifted, and fitted by the holy Spirit, it's the only comfortable assurance to thy conscience of thine inward Calling;
np1, pc-acp vbi vvn, cc vvn p-acp dt j n1, pn31|vbz dt j j n1 p-acp po21 n1 pp-f po21 j vvg;
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Gods Seal set NONLATINALPHABET, without which, the warrant of the Church, 'tis but NONLATINALPHABET, in Ink and Paper, as S. Paul distinguishes.
God's Seal Set, without which, the warrant of the Church, it's but, in Ink and Paper, as S. Paul Distinguishes.
ng1 n1 vvn, p-acp r-crq, dt n1 pp-f dt n1, pn31|vbz p-acp, p-acp n1 cc n1, c-acp np1 np1 vvz.
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And yet, how many run before they be sent? suing, like Ahimaaz to the Ioabs of Israel;
And yet, how many run before they be sent? suing, like Ahimaaz to the Ioabs of Israel;
cc av, c-crq d n1 c-acp pns32 vbb vvn? vvg, av-j vhz p-acp dt npg1 pp-f np1;
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924
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But what if I run? though they have no tidings.But what if I run? though they have no tidings.
cc-acp q-crq cs pns11 vvb? cs pns32 vhb dx n2.
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924
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Who, if they were questioned, whether they have received the Holy Ghost in some competencie of gifts, must return the answer of those uncatechiz'd Novices, Act. xix. We know not whether there be any Holy Ghost, yea, or no.
Who, if they were questioned, whither they have received the Holy Ghost in Some competency of Gifts, must return the answer of those uncatechized novices, Act. xix. We know not whither there be any Holy Ghost, yea, or no.
q-crq, cs pns32 vbdr vvn, cs pns32 vhb vvn dt j n1 p-acp d n1 pp-f n2, vmb vvi dt n1 pp-f d vvn n2, n1 crd. pns12 vvb xx c-crq pc-acp vbb d j n1, uh, cc uh-dx.
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No, God never employs, but he always enables;
No, God never employs, but he always enables;
uh-dx, np1 av-x vvz, cc-acp pns31 av vvz;
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924
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as Saul did with David, when he sent him to fight, he put on his own Armour;
as Saul did with David, when he sent him to fight, he put on his own Armour;
c-acp np1 vdd p-acp np1, c-crq pns31 vvd pno31 pc-acp vvi, pns31 vvd p-acp po31 d n1;
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924
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he will strengthen thee with his own Spirit, to discharge His business. That's the first; Spirituale donum. 2. Is Spirituale ut officium; Seek and labour for spiritual employments.
he will strengthen thee with his own Spirit, to discharge His business. That's the First; Spiritual Donum. 2. Is Spiritual ut officium; Seek and labour for spiritual employments.
pns31 vmb vvi pno21 p-acp po31 d n1, pc-acp vvi po31 n1. d|vbz dt ord; j fw-la. crd vbz j fw-la fw-la; vvb cc vvi p-acp j n2.
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7903
And indeed, Donum obligat ad officium; the conferring of a gift, it is the exacting of a service:
And indeed, Donum obligate ad officium; the conferring of a gift, it is the exacting of a service:
cc av, fw-la n1 fw-la fw-la; dt vvg pp-f dt n1, pn31 vbz dt vvg pp-f dt n1:
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925
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'Tis like Press-money, if once thou receivest it, thou art bound to do service.
It's like Press-money, if once thou receivest it, thou art bound to do service.
pn31|vbz j n1, cs a-acp pns21 vv2 pn31, pns21 vb2r vvn pc-acp vdi n1.
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925
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7905
Thou art a servant and thou must, and thou hast a Talent and thou mayst be profitable to thy Masters advantage.
Thou art a servant and thou must, and thou hast a Talon and thou Mayest be profitable to thy Masters advantage.
pns21 vb2r dt n1 cc pns21 vmb, cc pns21 vh2 dt n1 cc pns21 vm2 vbi j p-acp po21 ng1 n1.
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925
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7906
To have the first, Spirituale donum, without this second, it is to no advantage.
To have the First, Spiritual Donum, without this second, it is to no advantage.
p-acp vhi dt ord, j fw-la, p-acp d ord, pn31 vbz pc-acp dx n1.
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925
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7907
Donum in habitu, 'tis Talentum in sudario; Donum in exercitio, 'tis Talentum in mensario, it gains, and increases.Donum in habitu, it's Talentum in sudario; Donum in exercitio, it's Talentum in mensario, it gains, and increases.
fw-la p-acp fw-la, pn31|vbz fw-la p-acp fw-la; fw-la p-acp fw-la, pn31|vbz fw-la p-acp fw-la, pn31 vvz, cc vvz.
(31) sermon (DIV1)
925
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7908
Donum in habitu, 'tis a Candle in a bushel; exercise and employ it, 'tis set on a Candlestick.Donum in habitu, it's a Candle in a bushel; exercise and employ it, it's Set on a Candlestick.
fw-la p-acp fw-la, pn31|vbz dt n1 p-acp dt n1; n1 cc vvi pn31, pn31|vbz vvn p-acp dt n1.
(31) sermon (DIV1)
925
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7909
Without exercise and practice, saith S. Bernard, thou art Lux modii; with it, thou art Lux mundi. Not onely the mispending,
Without exercise and practice, Says S. Bernard, thou art Lux modii; with it, thou art Lux mundi. Not only the misspending,
p-acp n1 cc n1, vvz n1 np1, pns21 vb2r fw-la fw-la; p-acp pn31, pns21 vb2r fw-la fw-la. xx av-j dt vvg,
(31) sermon (DIV1)
925
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but the neglecting of this gift condemns thee. S. Paul bids Timothy NONLATINALPHABET; fire goes out for want of blowing, as well as with quenching.
but the neglecting of this gift condemns thee. S. Paul bids Timothy; fire Goes out for want of blowing, as well as with quenching.
cc-acp dt vvg pp-f d n1 vvz pno21. np1 np1 vvz np1; n1 vvz av p-acp n1 pp-f vvg, c-acp av c-acp p-acp vvg.
(31) sermon (DIV1)
925
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7911
Mettal, not onely wears out by use, but is eaten with rust.
Metal, not only wears out by use, but is eaten with rust.
n1, xx av-j vvz av p-acp n1, cc-acp vbz vvn p-acp n1.
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925
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7912
And what saith S. Iames? The rust of your gold shall witness against you, not onely the mispending.
And what Says S. James? The rust of your gold shall witness against you, not only the misspending.
cc q-crq vvz np1 np1? dt n1 pp-f po22 n1 vmb vvi p-acp pn22, xx av-j dt vvg.
(31) sermon (DIV1)
925
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7913
The rust of our gifts, as well as the mis-using shall rise up, and condemn us.
The rust of our Gifts, as well as the misusing shall rise up, and condemn us.
dt n1 pp-f po12 n2, c-acp av c-acp dt vvg vmb vvi a-acp, cc vvb pno12.
(31) sermon (DIV1)
925
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7914
To be able to preach, and not to perform it, S. Augustine counts it like the sin of Onan, Maledictus qui non suscitat semen in Israel; praedicando Christum, generare Christianum.
To be able to preach, and not to perform it, S. Augustine counts it like the since of Onan, Maledictus qui non suscitat semen in Israel; Preaching Christ, generare Christian.
pc-acp vbi j pc-acp vvi, cc xx pc-acp vvi pn31, n1 np1 vvz pn31 av-j dt n1 pp-f np1, fw-la fw-la fw-la fw-la n2 p-acp np1; n1 np1, fw-la np1.
(31) sermon (DIV1)
925
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Art thou invited to preach, and yet refusest? Art thou shod with this preparation of the Gospel, and yet refusest when the Church calls for thine help? thou shalt be discalceatus in Israel. If thou wilt not raise up seed to thy elder brother Christ, the Church may pull off thy shoes, and spit in thy face;
Art thou invited to preach, and yet refusest? Art thou shod with this preparation of the Gospel, and yet refusest when the Church calls for thine help? thou shalt be discalceatus in Israel. If thou wilt not raise up seed to thy elder brother christ, the Church may pull off thy shoes, and spit in thy face;
vb2r pns21 vvd pc-acp vvi, cc av vv2? vb2r pns21 j p-acp d n1 pp-f dt n1, cc av vv2 c-crq dt n1 vvz p-acp po21 n1? pns21 vm2 vbi fw-la p-acp np1. cs pns21 vm2 xx vvi a-acp n1 p-acp po21 n-jn n1 np1, dt n1 vmb vvi a-acp po21 n2, cc vvb p-acp po21 n1;
(31) sermon (DIV1)
925
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7916
Nè sis in eorum numero, quorum pedes sunt speciosi. 'Tis S. Augustine 's Allegory. That's the second;Nè sis in Their numero, quorum pedes sunt speciosi. It's S. Augustine is Allegory. That's the second;
fw-la fw-la p-acp fw-la fw-it, fw-la vvz fw-la fw-la. pn31|vbz n1 np1 vbz n1. d|vbz dt ord;
(31) sermon (DIV1)
925
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7917
Spirituale, ut officium. 3. Spiritualem potestatem. Labour for, and desire onely spiritual power, and authority.Spiritual, ut officium. 3. Spiritualem potestatem. Labour for, and desire only spiritual power, and Authority.
j, fw-la fw-la. crd fw-la fw-la. n1 p-acp, cc vvb av-j j n1, cc n1.
(31) sermon (DIV1)
925
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7918
As in the first, Donum obligat ad officium; so here, Officium disponit ad potestatem. Our authority, and power is onely spiritual.
As in the First, Donum obligate ad officium; so Here, Officium disponit ad potestatem. Our Authority, and power is only spiritual.
p-acp p-acp dt ord, fw-la n1 fw-la fw-la; av av, fw-la fw-la fw-la fw-la. po12 n1, cc n1 vbz av-j j.
(31) sermon (DIV1)
925
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The weapons of our warfare, are divinitùs potentia. Thus S. Chrysostom magnifying and preferring his spiritual power;
The weapons of our warfare, Are divinitùs potentia. Thus S. Chrysostom magnifying and preferring his spiritual power;
dt n2 pp-f po12 n1, vbr j fw-la. av n1 np1 vvg cc vvg po31 j n1;
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925
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7920
To a King, are bodies committed; to a Priest, souls; they fight with sensible armour, we with spiritual:
To a King, Are bodies committed; to a Priest, Souls; they fight with sensible armour, we with spiritual:
p-acp dt n1, vbr n2 vvn; p-acp dt n1, n2; pns32 vvb p-acp j n1, pns12 p-acp j:
(31) sermon (DIV1)
925
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7921
They fight against Barbarians, I fight against Devils; as he speaks elswhere: his doctrine is to him, as fire and sword.
They fight against Barbarians, I fight against Devils; as he speaks elsewhere: his Doctrine is to him, as fire and sword.
pns32 vvb p-acp n2-jn, pns11 vvb p-acp n2; c-acp pns31 vvz av: png31 n1 vbz p-acp pno31, c-acp n1 cc n1.
(31) sermon (DIV1)
925
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The censures are onely spiritual, that the Church inflicts.
The censures Are only spiritual, that the Church inflicts.
dt n2 vbr av-j j, cst dt n1 vvz.
(31) sermon (DIV1)
925
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7923
This thunder of the Church, like that from Heaven, melts the metal, meddles not with the sheath; works upon the soul.
This thunder of the Church, like that from Heaven, melts the metal, meddles not with the sheath; works upon the soul.
d n1 pp-f dt n1, av-j cst p-acp n1, vvz dt n1, vvz xx p-acp dt n1; n2 p-acp dt n1.
(31) sermon (DIV1)
925
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7924
And yet what a stirr keeps that Priest of Rome for his temporal Power to be joyned with spiritual? Joyning with his Pastoral Staff,
And yet what a stir keeps that Priest of Room for his temporal Power to be joined with spiritual? Joining with his Pastoral Staff,
cc av q-crq dt vvi vvz d n1 pp-f vvb p-acp po31 j n1 pc-acp vbi vvn p-acp j? vvg p-acp po31 n-jn n1,
(31) sermon (DIV1)
926
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7925
an Imperial Sword; (as we see some Rapiers sheathed up in Staves;) in censuring of the Church, wishing as Balaam did in beating of his Ass, I would my staff were a sword in my hand, for then would I kill thee.
an Imperial Sword; (as we see Some Rapiers sheathed up in Staves;) in censuring of the Church, wishing as balaam did in beating of his Ass, I would my staff were a sword in my hand, for then would I kill thee.
dt j-jn n1; (c-acp pns12 vvb d n2 vvn a-acp p-acp n2;) p-acp vvg pp-f dt n1, vvg p-acp np1 vdd p-acp vvg pp-f po31 n1, pns11 vmd po11 n1 vbdr dt n1 p-acp po11 n1, c-acp av vmd pns11 vvi pno21.
(31) sermon (DIV1)
926
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7926
And yet we exclude not all temporal power as utterly unlawful. 'Tis not a consequent from our spiritual, but yet it is compatible with it.
And yet we exclude not all temporal power as utterly unlawful. It's not a consequent from our spiritual, but yet it is compatible with it.
cc av pns12 vvi xx d j n1 c-acp av-j j. pn31|vbz xx dt j p-acp po12 j, cc-acp av pn31 vbz j p-acp pn31.
(31) sermon (DIV1)
927
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7927
Christ doth not command it, but the Prince may conferr it. Onely of our selves, 'tis meerly spiritual. That's the third part; Spiritualem potestatem, a spiritual authority. I come briefly to the, christ does not command it, but the Prince may confer it. Only of our selves, it's merely spiritual. That's the third part; Spiritualem potestatem, a spiritual Authority. I come briefly to thee,
np1 vdz xx vvi pn31, cc-acp dt n1 vmb vvb pn31. j pp-f po12 n2, pn31|vbz av-j j. d|vbz dt ord n1; fw-la fw-la, dt j n1. pns11 vvb av-j p-acp pno32,
(31) sermon (DIV1)
927
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Third Object propounded to them, and that is Prophecy.Third Object propounded to them, and that is Prophecy.
ord n1 vvn p-acp pno32, cc d vbz n1.
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929
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7929
And by it, I conceive, with Expositors, not any extraordinary miraculous Revelation, but an ordinary set course of preaching,
And by it, I conceive, with Expositors, not any extraordinary miraculous Revelation, but an ordinary Set course of preaching,
cc p-acp pn31, pns11 vvb, p-acp n2, xx d j j n1, cc-acp dt j j-vvn n1 pp-f vvg,
(31) sermon (DIV1)
929
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7930
and interpreting, and opening the Mystery of the Gospel; in S. Pauls description, A speaking to men to edifying, to exhortation, and comfort.
and interpreting, and opening the Mystery of the Gospel; in S. Paul's description, A speaking to men to edifying, to exhortation, and Comfort.
cc n-vvg, cc vvg dt n1 pp-f dt n1; p-acp n1 npg1 n1, dt vvg p-acp n2 p-acp j-vvg, p-acp n1, cc n1.
(31) sermon (DIV1)
929
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7931
And then take notice of the nature, and honour of this holy function.
And then take notice of the nature, and honour of this holy function.
cc av vvb n1 pp-f dt n1, cc n1 pp-f d j n1.
(31) sermon (DIV1)
929
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7932
Preaching, 'tis Prophesying. 1. It is loco Prophetiae; 'tis in the room and stead of Revelation and Prophecy.Preaching, it's Prophesying. 1. It is loco Prophecies; it's in the room and stead of Revelation and Prophecy.
vvg, pn31|vbz vvg. crd pn31 vbz fw-it np1; pn31|vbz p-acp dt n1 cc n1 pp-f n1 cc n1.
(31) sermon (DIV1)
929
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7933
As the Israelites were first fed with Mannah, afterwards, that ceasing, they fed on the fruit of the Land. Prophecy now ceasing, we must wait for no more Visions,
As the Israelites were First fed with Manna, afterwards, that ceasing, they fed on the fruit of the Land. Prophecy now ceasing, we must wait for no more Visions,
p-acp dt np2 vbdr ord vvn p-acp np1, av, cst vvg, pns32 vvd p-acp dt n1 pp-f dt n1 n1 av vvg, pns12 vmb vvi p-acp dx dc n2,
(31) sermon (DIV1)
929
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7934
but rest our selves on the set word of God. See this observable in the closure of both the Testaments.
but rest our selves on the Set word of God. See this observable in the closure of both the Testaments.
cc-acp vvb po12 n2 p-acp dt j-vvn n1 pp-f np1. vvb d j p-acp dt n1 pp-f d dt n2.
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929
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7935
Malachi, the last of the old Prophets, shuts up the Old Testament with this Seal;Malachi, the last of the old prophets, shuts up the Old Testament with this Seal;
np1, dt ord pp-f dt j n2, vvz a-acp dt j n1 p-acp d n1;
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929
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7936
Remember ye the Law of Moses my servant, which I commanded to him in Horeb for all Israel, with the Statutes, and Iudgments, till Elias comes; remember you the Law of Moses my servant, which I commanded to him in Horeb for all Israel, with the Statutes, and Judgments, till Elias comes;
vvb pn22 dt n1 pp-f np1 po11 n1, r-crq pns11 vvd p-acp pno31 p-acp np1 p-acp d np1, p-acp dt n2, cc n2, p-acp np1 vvz;
(31) sermon (DIV1)
929
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7937
there were no more Prophets till Iohn at Christs first Coming.
there were no more prophets till John At Christ First Coming.
pc-acp vbdr dx dc n2 p-acp np1 p-acp npg1 ord vvg.
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929
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7938
S. Iohn, the last of the Apostles, he seals up the New Testament with the same Closure;
S. John, the last of the Apostles, he Seals up the New Testament with the same Closure;
np1 np1, dt ord pp-f dt n2, pns31 vvz a-acp dt j n1 p-acp dt d n1;
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929
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7939
no more additions to the New Testament, till Christs second Coming. We have Moses and the Prophets, Christ and the Apostles, in stead of Revelation:
no more additions to the New Testament, till Christ second Coming. We have Moses and the prophets, christ and the Apostles, in stead of Revelation:
dx dc n2 p-acp dt j n1, c-acp npg1 ord vvg. pns12 vhb np1 cc dt n2, np1 cc dt n2, p-acp n1 pp-f n1:
(31) sermon (DIV1)
929
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7940
It is loco Prophetiae. 2. It is aequale Prophetiae; 'tis as good as Prophecy, of the same nature, springing from the same Fountain, and Original:
It is loco Prophecies. 2. It is aequal Prophecies; it's as good as Prophecy, of the same nature, springing from the same Fountain, and Original:
pn31 vbz fw-it np1. crd pn31 vbz j np1; pn31|vbz c-acp j c-acp n1, pp-f dt d n1, vvg p-acp dt d n1, cc j-jn:
(31) sermon (DIV1)
929
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7941
As the fire on the Altar, though maintained, and fed with ordinary fewel; yet is counted heavenly, because the first Original of it was from Heaven.
As the fire on the Altar, though maintained, and fed with ordinary fuel; yet is counted heavenly, Because the First Original of it was from Heaven.
c-acp dt n1 p-acp dt n1, cs vvn, cc vvd p-acp j n1; av vbz vvn j, c-acp dt ord j-jn pp-f pn31 vbds p-acp n1.
(31) sermon (DIV1)
929
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7942
The Scriptures contain fully the marrow and pith of all former Prophecies in the Old Testament.
The Scriptures contain Fully the marrow and pith of all former Prophecies in the Old Testament.
dt n2 vvb av-j dt n1 cc n1 pp-f d j n2 p-acp dt j n1.
(31) sermon (DIV1)
929
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7943
As at the first Creation, the Lord made an extraordinary light, but after, conveyed it into the body of the Sun,
As At the First Creation, the Lord made an extraordinary Light, but After, conveyed it into the body of the Sun,
p-acp p-acp dt ord n1, dt n1 vvd dt j n1, cc-acp c-acp, vvd pn31 p-acp dt n1 pp-f dt n1,
(31) sermon (DIV1)
929
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7944
and Moon, and all light now arises from them; so in the beginnings of the Church, God set up an extraordinary light of Prophecy:
and Moon, and all Light now arises from them; so in the beginnings of the Church, God Set up an extraordinary Light of Prophecy:
cc n1, cc d n1 av vvz p-acp pno32; av p-acp dt n2 pp-f dt n1, np1 vvd a-acp dt j n1 pp-f n1:
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929
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7945
now he conveys it all into the body of the Scripture, comprehending all saving truths that they reveal.
now he conveys it all into the body of the Scripture, comprehending all Saving truths that they reveal.
av pns31 vvz pn31 d p-acp dt n1 pp-f dt n1, vvg d vvg n2 cst pns32 vvb.
(31) sermon (DIV1)
929
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7946
It is, aequale Prophetiae. 3. It is, melius Prophetiae; it is better then Prophecy.
It is, aequal Prophecies. 3. It is, Better Prophecies; it is better then Prophecy.
pn31 vbz, j np1. crd pn31 vbz, fw-la np1; pn31 vbz jc cs n1.
(31) sermon (DIV1)
929
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7947
The ordinary Word, especially of the Gospel, is more excellent, and useful, then extraordinary Revelations under the Law;
The ordinary Word, especially of the Gospel, is more excellent, and useful, then extraordinary Revelations under the Law;
dt j n1, av-j pp-f dt n1, vbz av-dc j, cc j, av j n2 p-acp dt n1;
(31) sermon (DIV1)
929
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7948
1. Ratione certitudinis. Saint Peter calls the Scripture, NONLATINALPHABET, a surer word, then a voice from Heaven.
1. Ration certitudinis. Saint Peter calls the Scripture,, a Surer word, then a voice from Heaven.
crd n1 fw-la. n1 np1 vvz dt n1,, dt jc n1, cs dt n1 p-acp n1.
(31) sermon (DIV1)
929
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7949
As the motion of a star is more certain and regular then an extraordinary Comet. 2. Ratione claritatis. The Gospel is more clear and evident then either Prophecy,
As the motion of a star is more certain and regular then an extraordinary Cometam. 2. Ration claritatis. The Gospel is more clear and evident then either Prophecy,
p-acp dt n1 pp-f dt n1 vbz av-dc j cc j cs dt j n1. crd n1 fw-la. dt n1 vbz av-dc j cc j cs d n1,
(31) sermon (DIV1)
929
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7950
or Priesthood in the Old Testament.
or Priesthood in the Old Testament.
cc n1 p-acp dt j n1.
(31) sermon (DIV1)
929
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7951
That was but Lucerna, saith S. Peter, this is Lucifer; that was but like a Candle, this like the Daystar springing in our hearts.
That was but Lucerne, Says S. Peter, this is Lucifer; that was but like a Candle, this like the Daystar springing in our hearts.
cst vbds p-acp np1, vvz n1 np1, d vbz np1; cst vbds cc-acp av-j dt n1, d av-j dt n1 vvg p-acp po12 n2.
(31) sermon (DIV1)
929
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7952
The clearness of the Old Testament, it was but splendor vultus, the face of Moses did onely shine in his Revelations;
The clearness of the Old Testament, it was but splendour vultus, the face of Moses did only shine in his Revelations;
dt n1 pp-f dt j n1, pn31 vbds p-acp n1 fw-la, dt n1 pp-f np1 vdd av-j vvi p-acp po31 n2;
(31) sermon (DIV1)
930
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7953
the clearness of the New Testament, is splendor pedum, their very feet are glorious that preach the Gospel.
the clearness of the New Testament, is splendour Pedum, their very feet Are glorious that preach the Gospel.
dt n1 pp-f dt j n1, vbz n1 uh, po32 j n2 vbr j cst vvb dt n1.
(31) sermon (DIV1)
930
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7954
The shining of the Old Testament was splendor in velamine, as S. Paul observes; the very clearness of that was hidden, and vail'd over with much obscurity;
The shining of the Old Testament was splendour in velamine, as S. Paul observes; the very clearness of that was hidden, and veiled over with much obscurity;
dt j-vvg pp-f dt j n1 vbds n1 p-acp n1, p-acp np1 np1 vvz; dt j n1 pp-f d vbds vvn, cc vvn a-acp p-acp d n1;
(31) sermon (DIV1)
930
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7955
Christs shining in the New Testament, 'tis far more evident, 'tis velamen in splendore: his very garments are clear,Christ shining in the New Testament, it's Far more evident, it's velamen in splendore: his very garments Are clear,
npg1 vvg p-acp dt j n1, pn31|vbz av-j av-dc j, pn31|vbz n1 p-acp fw-la: po31 j n2 vbr j,
(31) sermon (DIV1)
930
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7956
and glorious as the Sun. The clear preaching of Christ, made Iohn the Baptist, greater then the Prophets;
and glorious as the Sun. The clear preaching of christ, made John the Baptist, greater then the prophets;
cc j c-acp dt n1 dt j vvg pp-f np1, vvd np1 dt n1, jc cs dt n2;
(31) sermon (DIV1)
930
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7957
the meanest of our Calling, greater then Iohn the Baptist. This evident preaching, and pointing out Christ, makes some of the Fathers compare Prophets to Cocks, the nearer the Sun-rising, the lowder they crow:
the Meanest of our Calling, greater then John the Baptist. This evident preaching, and pointing out christ, makes Some of the Father's compare prophets to Cocks, the nearer the Sunrising, the Louder they crow:
dt js pp-f po12 vvg, jc cs np1 dt n1. d j vvg, cc vvg av np1, vvz d pp-f dt ng1 n1 n2 p-acp n2, dt jc dt n1, dt jc pns32 vvb:
(31) sermon (DIV1)
930
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7958
The nearest to Christ, makes the clearest preaching. 3. Ratione perpetuitatis: Preaching is better then prophesying, in the lasting continuance and perpetuity.
The nearest to christ, makes the Clearest preaching. 3. Ration perpetuitatis: Preaching is better then prophesying, in the lasting Continuance and perpetuity.
dt js p-acp np1, vvz dt js vvg. crd n1 fw-la: vvg vbz jc cs vvg, p-acp dt j-vvg n1 cc n1.
(31) sermon (DIV1)
930
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7959
Prophecy, it is but temporary, as a Candle in S. Peter 's account.
Prophecy, it is but temporary, as a Candle in S. Peter is account.
n1, pn31 vbz p-acp j, c-acp dt n1 p-acp np1 np1 vbz n1.
(31) sermon (DIV1)
930
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7960
Lucerna, & accendi debet, & extingui potest, saith S. Aug. A Candle, it is soon put out.Lucerne, & accendi debet, & extingui potest, Says S. Aug. A Candle, it is soon put out.
np1, cc fw-la fw-la, cc fw-la fw-la, vvz n1 np1 dt n1, pn31 vbz av vvn av.
(31) sermon (DIV1)
930
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7961
The Ministery of the Gospel, is as the Sun in the Firmament, not to be darkned till the last day.
The Ministry of the Gospel, is as the Sun in the Firmament, not to be darkened till the last day.
dt n1 pp-f dt n1, vbz p-acp dt n1 p-acp dt n1, xx pc-acp vbi vvn p-acp dt ord n1.
(31) sermon (DIV1)
930
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'Tis an everlasting Gospel, Rev. xiv. 6. Preaching, and Baptizing have a Patent of eternity;
It's an everlasting Gospel, Rev. xiv. 6. Preaching, and Baptizing have a Patent of eternity;
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Lo, I am with you alway, even unto the end of the world, Matth. xxviii. 20. Thus S. Gregory compares miraculous gifts in the Infancy of the Church, to a Childs Standing-stool;Lo, I am with you always, even unto the end of the world, Matthew xxviii. 20. Thus S. Gregory compares miraculous Gifts in the Infancy of the Church, to a Child's Standing-stool;
uh, pns11 vbm p-acp pn22 av, av p-acp dt n1 pp-f dt n1, np1 crd. crd av np1 np1 vvz j n2 p-acp dt n1 pp-f dt n1, p-acp dt ng1 n1;
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when the Child is grown, and strong, that's taken away. God hath withdrawn these extraordinary Supportments in this grown age of his Church. That's the third;
when the Child is grown, and strong, that's taken away. God hath withdrawn these extraordinary Supportments in this grown age of his Church. That's the third;
c-crq dt n1 vbz vvn, cc j, d|vbz vvn av. np1 vhz vvn d j ng1 p-acp d vvn n1 pp-f po31 n1. d|vbz dt ord;
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it is, melius Prophetiae. 4. Let me add one Parallel more 'twixt Preachers and Prophets, and that by way of Exhortation.
it is, Better Prophecies. 4. Let me add one Parallel more betwixt Preachers and prophets, and that by Way of Exhortation.
pn31 vbz, fw-la np1. crd vvb pno11 vvi crd n1 av-dc p-acp n2 cc n2, cc cst p-acp n1 pp-f n1.
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Saint Augustine, discoursing of the state of the Patriarchs, that their whole carriage and life was full of mysteries, concludes, Primorum patru• … dico, non tantum linguam, verum etiam & vitam fuisse propheticam, illudque regnum Hebraeorum magnum quendam fuisse Prophetam;
Saint Augustine, discoursing of the state of the Patriarchs, that their Whole carriage and life was full of Mysteres, concludes, Primorum patru• … dico, non Tantum Linguam, verum etiam & vitam Fuisse propheticam, illudque Kingdom Hebrews magnum quendam Fuisse Prophetam;
n1 np1, vvg pp-f dt n1 pp-f dt n2, cst po32 j-jn n1 cc n1 vbds j pp-f n2, vvz, fw-la n1 … fw-la, fw-la fw-la fw-la, fw-la fw-la cc fw-la fw-la fw-la, fw-la fw-la np1 fw-la fw-la fw-la np1;
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their Common-wealth was a Prophet, it was so full of Mysteries.
their Commonwealth was a Prophet, it was so full of Mysteres.
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As they in Mysterie, so now in Morality, should not the lives of our Preachers, should not the state of our Churches,
As they in Mystery, so now in Morality, should not the lives of our Preachers, should not the state of our Churches,
p-acp pns32 p-acp n1, av av p-acp n1, vmd xx dt n2 pp-f po12 n2, vmd xx dt n1 pp-f po12 n2,
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even in this sense, prophesie? equal and parallel them in sanctity and piety? prophesying in our lives, preaching in our examples? every action to be a doctrine? the whole carriage of our lives a continued instruction to those that behold us, not onely by speaking, but even NONLATINALPHABET;
even in this sense, prophesy? equal and parallel them in sanctity and piety? prophesying in our lives, preaching in our Examples? every actium to be a Doctrine? the Whole carriage of our lives a continued instruction to those that behold us, not only by speaking, but even;
av p-acp d n1, vvb? vvb cc vvi pno32 p-acp n1 cc n1? vvg p-acp po12 n2, vvg p-acp po12 n2? d n1 pc-acp vbi dt n1? dt j-jn n1 pp-f po12 n2 dt j-vvn n1 p-acp d cst vvb pno12, xx av-j p-acp vvg, cc-acp av;
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as Na• … ianzen professes of his own endeavour.
as Na• … ianzen Professes of his own endeavour.
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When we are silent, by example edifying, non tantum lingua, sed etiam & vita fuit prophetica. So much for the Objects.
When we Are silent, by Exampl edifying, non Tantum lingua, sed etiam & vita fuit Prophetic. So much for the Objects.
c-crq pns12 vbr j, p-acp n1 vvg, fw-fr fw-la fw-la, fw-la fw-la cc fw-la fw-la fw-la. av av-d c-acp dt n2.
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Now follow, Secondly, the three Acts;
Now follow, Secondly, the three Acts;
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1. NONLATINALPHABET, An Act of Prosecution. 2. NONLATINALPHABET, An Act of Emulation. 3. In NONLATINALPHABET, An Act of Election. 1. NONLATINALPHABET, That inferrs these Particulars;
1., an Act of Prosecution. 2., an Act of Emulation. 3. In, an Act of Election. 1., That infers these Particulars;
crd, dt n1 pp-f n1. crd, dt n1 pp-f n1. crd p-acp, dt n1 pp-f n1. crd, cst vvz d n2-j;
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1. Ex parte Objecti; 1. Distantiam Objecti, Distance and Remoteness. This heavenly grace, 'tis not inbred, or hard at hand, presently attained to;
1. Ex parte Object; 1. Distantiam Object, Distance and Remoteness. This heavenly grace, it's not inbred, or hard At hand, presently attained to;
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'tis remote, it requires prosecution. 2. Difficultatem Objecti; 'tis beset with Difficulties, it costs much pains, and striving. NONLATINALPHABET implies hardship, and extremity;
it's remote, it requires prosecution. 2. Difficultatem Object; it's beset with Difficulties, it costs much pains, and striving. Implies hardship, and extremity;
pn31|vbz j, pn31 vvz n1. crd fw-la np1; pn31|vbz vvn p-acp n2, pn31 vvz d n2, cc vvg. vvz n1, cc n1;
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If by any means I may attain, saith S. Paul. 3. Excellentiam Objecti; Rareness and excellency.If by any means I may attain, Says S. Paul. 3. Excellentiam Object; Rareness and excellency.
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It must sure be some excellent thing that deserves so much pains in prosecuting and obtaining;
It must sure be Some excellent thing that deserves so much pains in prosecuting and obtaining;
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a precious pearl, that is worth so much inquiring. Charity, 'tis a remote, 'tis a difficult, 'tis an excellent endowment.
a precious pearl, that is worth so much inquiring. Charity, it's a remote, it's a difficult, it's an excellent endowment.
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Consider it, 2. Ex parte actus; It implies two things, 1. Intensionem actus; Intension and vehemency, 'Tis an act vehement, and violent.
Consider it, 2. Ex parte actus; It Implies two things, 1. Intensionem actus; Intention and vehemency, It's an act vehement, and violent.
np1 pn31, crd fw-la fw-la fw-la; pn31 vvz crd n2, crd fw-la fw-la; n1 cc n1, pn31|vbz dt n1 j, cc j.
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Saint Chrysostom observes upon these words of S. Paul, NONLATINALPHABET, and NONLATINALPHABET, persequens Ecclesiam, justitiam, that S. Paul was as violent,
Saint Chrysostom observes upon these words of S. Paul,, and, persequens Church, justitiam, that S. Paul was as violent,
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and extreme for, as against, Christ; in prosecuting, as in persecuting. 'Tis a vehement intension. 2. Extensionem actus; Extension and continuance:
and extreme for, as against, christ; in prosecuting, as in persecuting. It's a vehement intention. 2. Extensionem actus; Extension and Continuance:
cc j-jn p-acp, c-acp p-acp, np1; p-acp vvg, c-acp p-acp vvg. pn31|vbz dt j n1. crd fw-la fw-la; np1 cc n1:
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it holds out, gives not over. S. Paul in Philip. iii.
it holds out, gives not over. S. Paul in Philip. iii.
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expresses NONLATINALPHABET by NONLATINALPHABET, and that signifies, the last girds and stretchings out of the body at the end of a race, for fear of falling short.
Expresses by, and that signifies, the last girds and stretchings out of the body At the end of a raze, for Fear of falling short.
vvz p-acp, cc d vvz, dt ord n2 cc n2-vvg av pp-f dt n1 p-acp dt n1 pp-f dt n1, p-acp n1 pp-f vvg j.
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That's the extension. 2. NONLATINALPHABET, That's the second act; an earnest desire upon a comparative emulation of other mens gifts.
That's the extension. 2., That's the second act; an earnest desire upon a comparative emulation of other men's Gifts.
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Aemulamini that implies, 1. Agnitionem profectus alieni, an ingenuous acknowledgment of another mans Proficiency. 2. Confessionem defectus proprii, an humble confession of his own deficiency. 3. Desiderium imitationis, a strong endeavour to imitate,Aemulamini that Implies, 1. Agnitionem profectus Alieni, an ingenuous acknowledgment of Another men Proficiency. 2. Confessionem defectus proprii, an humble Confessi of his own deficiency. 3. Desiderium imitationis, a strong endeavour to imitate,
np1 cst vvz, crd fw-la fw-la fw-la, dt j n1 pp-f j-jn ng1 n1. crd fw-la fw-la fw-la, dt j n1 pp-f po31 d n1. crd np1 fw-la, dt j n1 pc-acp vvi,
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and equal them. 3. In NONLATINALPHABET, there's the third act, Eligite; an act of choice and election:
and equal them. 3. In, there's the third act, Eligite; an act of choice and election:
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And that implies two things, 1. Non posse omnia; we are put to our choice; ingross all gifts we cannot.
And that Implies two things, 1. Non posse omnia; we Are put to our choice; ingross all Gifts we cannot.
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God will have a necessitude, and dependency of one anothers graces.
God will have a necessitude, and dependency of one another's graces.
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S. Paul forbids those uncharitable terms of one member to another, I have no need of thee,
S. Paul forbids those uncharitable terms of one member to Another, I have no need of thee,
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and I have no need of thee, arising from conceit of self-sufficiency.and I have no need of thee, arising from conceit of self-sufficiency.
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That's the first, Non posse omnia. 2. Velle meliora; make choice of the best, the most glorious to God, the most profitable to his Church, the most comfortable to thy self; and that's Prophecy.
That's the First, Non posse omnia. 2. Velle Meliora; make choice of the best, the most glorious to God, the most profitable to his Church, the most comfortable to thy self; and that's Prophecy.
d|vbz dt ord, fw-fr fw-la fw-la. crd fw-fr fw-la; vvb n1 pp-f dt js, dt av-ds j p-acp np1, dt av-ds j p-acp po31 n1, dt av-ds j p-acp po21 n1; cc d|vbz n1.
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Let us beseech him, who is the Father of lights, from whom proceeds every good and perfect gift, that he would pour out his Spirit upon all flesh, that our old men may prophesie,
Let us beseech him, who is the Father of lights, from whom proceeds every good and perfect gift, that he would pour out his Spirit upon all Flesh, that our old men may prophesy,
vvb pno12 vvi pno31, r-crq vbz dt n1 pp-f n2, p-acp ro-crq vvz d j cc j n1, cst pns31 vmd vvi av po31 n1 p-acp d n1, cst po12 j n2 vmb vvi,
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and our young men see Visions;
and our young men see Visions;
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And He make us faithful dispensers of his manifold gifts, to the building up of his Church in Charity and Unity, through Him, in whom he vouchsafes them to us, Iesus Christ, our Saviour: To whom, &c.
And He make us faithful dispensers of his manifold Gifts, to the building up of his Church in Charity and Unity, through Him, in whom he vouchsafes them to us, Iesus christ, our Saviour: To whom, etc.
cc pns31 vvi pno12 j n2 pp-f po31 j n2, p-acp dt n-vvg a-acp pp-f po31 n1 p-acp n1 cc n1, p-acp pno31, p-acp ro-crq pns31 vvz pno32 p-acp pno12, np1 np1, po12 n1: p-acp ro-crq, av
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A SERMON ON I. Epist. of S. JOHN v. 3. For this is the love of God, that we keep his Commandments,
A SERMON ON I. Epistle of S. JOHN v. 3. For this is the love of God, that we keep his commandments,
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and his Commandments are not grievous.
and his commandments Are not grievous.
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WE Love him, because he loved us first, saith the Apostle, 1 Ioh. iv. 19. Our love to God, being but a reflexion of those beams of love, which he first casts upon us.WE Love him, Because he loved us First, Says the Apostle, 1 John iv. 19. Our love to God, being but a reflection of those beams of love, which he First Cast upon us.
pns12 vvb pno31, c-acp pns31 vvd pno12 ord, vvz dt n1, crd np1 crd. crd po12 n1 p-acp np1, vbg p-acp dt n1 pp-f d n2 pp-f n1, r-crq pns31 ord vvz p-acp pno12.
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An evident proof of this, we may see in this Apostle; He was our Saviours beloved Disciple, the choise Favourite among all the Apostles;
an evident proof of this, we may see in this Apostle; He was our Saviors Beloved Disciple, the choice Favourite among all the Apostles;
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one that enjoy'd the greatest portion of our Saviours affection;
one that enjoyed the greatest portion of our Saviors affection;
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and therefore, as having received the greatest love, he returns the most again to Christ; his heart was enflamed with the love of Christ: In all his Epistles, he breathes nothing but love, he stirs up himself,
and Therefore, as having received the greatest love, he returns the most again to christ; his heart was inflamed with the love of christ: In all his Epistles, he breathes nothing but love, he stirs up himself,
cc av, c-acp vhg vvn dt js n1, pns31 vvz dt av-ds av p-acp np1; po31 n1 vbds vvn p-acp dt n1 pp-f np1: p-acp d po31 n2, pns31 vvz pix cc-acp n1, pns31 vvz a-acp px31,
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and all others, to the love of Christ. Now;
and all Others, to the love of christ. Now;
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1. Because all men are ready to profess their love to Christ; no man thinks himself to be so ungracious,
1. Because all men Are ready to profess their love to christ; no man thinks himself to be so ungracious,
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as to be void of the love of God, though the Scripture tells us expresly,
as to be void of the love of God, though the Scripture tells us expressly,
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even of generations of men, that hate God, Exod. xx. 5. And our Saviour tells the Jews plainly;
even of generations of men, that hate God, Exod xx. 5. And our Saviour tells the jews plainly;
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I know that you have not the love of God in you, S. Iohn v. 42. Every wicked man, is Gods professed enemy.I know that you have not the love of God in you, S. John v. 42. Every wicked man, is God's professed enemy.
pns11 vvb cst pn22 vhb xx dt n1 pp-f np1 p-acp pn22, n1 np1 n1 crd np1 j n1, vbz ng1 j-vvn n1.
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2. Because Christian Love, 'tis the chiefest trial, the clearest evidence, and demonstration of our Faith;
2. Because Christian Love, it's the chiefest trial, the Clearest evidence, and demonstration of our Faith;
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the kindliest fruit that springs from Faith, is Love.
the kindliest fruit that springs from Faith, is Love.
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A true saving Faith, is faith working by Love, Gal. v. 6. It works by all other Graces;
A true Saving Faith, is faith working by Love, Gal. v. 6. It works by all other Graces;
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'tis Faith working by Justice, by Patience, by Temperance, but especially by Love. 3. Our love to Christ being that which he most strictly enquires into, he speaks to us,
it's Faith working by justice, by Patience, by Temperance, but especially by Love. 3. Our love to christ being that which he most strictly enquires into, he speaks to us,
pn31|vbz n1 vvg p-acp n1, p-acp n1, p-acp n1, cc-acp av-j p-acp n1. crd po12 n1 p-acp np1 vbg d r-crq pns31 av-ds av-j vvz p-acp, pns31 vvz p-acp pno12,
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as he did to S. Peter, Ioh. xxi. Simon Peter, Lovest thou me? And again, and again, Lovest thou me? never gives over, till our hearts answer, Lord, thou knowest that I love thee;
as he did to S. Peter, John xxi. Simon Peter, Lovest thou me? And again, and again, Lovest thou me? never gives over, till our hearts answer, Lord, thou Knowest that I love thee;
c-acp pns31 vdd p-acp n1 np1, np1 crd. np1 np1, vv2 pns21 pno11? cc av, cc av, vv2 pns21 pno11? av-x vvz a-acp, c-acp po12 n2 vvi, n1, pns21 vv2 cst pns11 vvb pno21;
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Our love to God being a matter of so great importance, therefore that we be not mistaken in so necessary a duty, S. Iohn gives us here, a certain description of the love of God, by which we may assuredly know, that we love our God, indeed and in truth;
Our love to God being a matter of so great importance, Therefore that we be not mistaken in so necessary a duty, S. John gives us Here, a certain description of the love of God, by which we may assuredly know, that we love our God, indeed and in truth;
po12 n1 p-acp np1 vbg dt n1 pp-f av j n1, av cst pns12 vbb xx vvn p-acp av j dt n1, n1 np1 vvz pno12 av, dt j n1 pp-f dt n1 pp-f np1, p-acp r-crq pns12 vmb av-vvn vvi, cst pns12 vvb po12 n1, av cc p-acp n1;
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This is the love of God, that we keep his Commandments, and his Commandments are not grievous. This is the love of God, that we keep his commandments, and his commandments Are not grievous.
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So then, the words I have read unto you, are a sweet description of a good Christian;
So then, the words I have read unto you, Are a sweet description of a good Christian;
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you may know, and discern him by a threesold Character: 1. How stands he affected to God and Christ? What heart bears he to him? He is such an one as hath a loving heart to God.
you may know, and discern him by a Threshold Character: 1. How Stands he affected to God and christ? What heart bears he to him? He is such an one as hath a loving heart to God.
pn22 vmb vvi, cc vvi pno31 p-acp dt j n1: crd q-crq vvz pns31 vvd p-acp np1 cc np1? q-crq n1 vvz pns31 p-acp pno31? pns31 vbz d dt pi a-acp vhz dt j-vvg n1 p-acp np1.
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The love of God is shed abroad into his heart, Rom. v. The love of God rules in his heart. The love of God is shed abroad into his heart, Rom. v. The love of God rules in his heart.
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I am sick of love, saith the Spouse in the Canticles, protesting the strength of her love to our Saviour. 2. What is the action that flows from this affection? What is the fruit of our love to God? How doth it testifie,I am sick of love, Says the Spouse in the Canticles, protesting the strength of her love to our Saviour. 2. What is the actium that flows from this affection? What is the fruit of our love to God? How does it testify,
pns11 vbm j pp-f n1, vvz dt n1 p-acp dt n2, vvg dt n1 pp-f po31 n1 p-acp po12 n1. crd q-crq vbz dt n1 cst vvz p-acp d n1? q-crq vbz dt n1 pp-f po12 n1 p-acp np1? q-crq vdz pn31 vvi,
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and manifest it self? It shews itself in a religious obedience to what God enjoyns us, it will keep his Commandments. 3. What is the disposition,
and manifest it self? It shows itself in a religious Obedience to what God enjoins us, it will keep his commandments. 3. What is the disposition,
cc vvi pn31 n1? pn31 vvz px31 p-acp dt j n1 p-acp r-crq np1 vvz pno12, pn31 vmb vvi po31 n2. crd q-crq vbz dt n1,
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and inclination which one that loves God, finds in himself to the obedience, and observation of Gods Commandments? My Text tells us, he doth it willingly, chearfully, with delight, and alacrity; he murmurs not, nor repines;
and inclination which one that loves God, finds in himself to the Obedience, and observation of God's commandments? My Text tells us, he does it willingly, cheerfully, with delight, and alacrity; he murmurs not, nor repines;
cc n1 r-crq crd d n2 np1, vvz p-acp px31 p-acp dt n1, cc n1 pp-f npg1 n2? po11 n1 vvz pno12, pns31 vdz pn31 av-j, av-j, p-acp n1, cc n1; pns31 vvz xx, ccx vvz;
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he groans not under the yoke of obedience, he snuffs not at God, as they in Malachi, and cry out, Oh, what a weariness it is to serve the Lord!
he groans not under the yoke of Obedience, he snuffs not At God, as they in Malachi, and cry out, O, what a weariness it is to serve the Lord!
pns31 vvz xx p-acp dt n1 pp-f n1, pns31 vvz xx p-acp np1, c-acp pns32 p-acp np1, cc vvb av, uh, q-crq dt n1 pn31 vbz pc-acp vvi dt n1!
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No, S. Iohn tells us, Gods Commandments are not grievous to him. Come we to the First Particular;
No, S. John tells us, God's commandments Are not grievous to him. Come we to the First Particular;
uh-dx, n1 np1 vvz pno12, n2 n2 vbr xx j p-acp pno31. vvb pns12 p-acp dt ord j-jn;
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What is the affection that a good Christian bears to Christ? 'Tis Love; yes, that's the Christian virtue, that's the Evangelical grace.
What is the affection that a good Christian bears to christ? It's Love; yes, that's the Christian virtue, that's the Evangelical grace.
q-crq vbz dt n1 cst dt j njp vvz p-acp np1? pn31|vbz n1; uh, d|vbz dt njp n1, d|vbz dt np1 n1.
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'Tis the main difference 'twixt the Law and the Gospel, Timor, & Amor. The Law, 'tis the ministration of Fear;
It's the main difference betwixt the Law and the Gospel, Timor, & Amor. The Law, it's the ministration of fear;
pn31|vbz dt j n1 p-acp dt n1 cc dt n1, fw-la, cc fw-la. dt n1, pn31|vbz dt n1 pp-f n1;
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the Gospel, that's the breeder and begetter of Love.
the Gospel, that's the breeder and begetter of Love.
dt n1, d|vbz dt n1 cc n1 pp-f n1.
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The Law begets fear, it genders unto bondage; but the Gospel breeds love, casts out slavish fear;
The Law begets Fear, it genders unto bondage; but the Gospel breeds love, Cast out slavish Fear;
dt n1 vvz n1, pn31 n2 p-acp n1; p-acp dt n1 vvz n1, vvz av j n1;
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The Gospel begets in us the spirit of love and liberty. The Scripture makes it the summ of all, the substance of Religion.
The Gospel begets in us the Spirit of love and liberty. The Scripture makes it the sum of all, the substance of Religion.
dt n1 vvz p-acp pno12 dt n1 pp-f n1 cc n1. dt n1 vvz pn31 dt n1 pp-f d, dt n1 pp-f n1.
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Neither circumcision, avails any thing, as the Jews would have it, nor uncircumcision, as the converted Gentiles, But faith that works by love, Gal. v. 6. Indeed, 'tis the end both of Law, and Gospel.Neither circumcision, avails any thing, as the jews would have it, nor uncircumcision, as the converted Gentiles, But faith that works by love, Gal. v. 6. Indeed, it's the end both of Law, and Gospel.
av-dx n1, vvz d n1, p-acp dt np2 vmd vhi pn31, ccx n1, p-acp dt vvn np1, p-acp n1 cst vvz p-acp n1, np1 n1 crd av, pn31|vbz dt n1 av-d pp-f n1, cc n1.
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S. Augustine sets out the several lincks of this chain of Salvation, and how they depend one upon another.
S. Augustine sets out the several links of this chain of Salvation, and how they depend one upon Another.
np1 np1 vvz av dt j n2 pp-f d n1 pp-f n1, cc c-crq pns32 vvb pi p-acp n-jn.
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First, Lex adducit ad fidem; the Law, that sends us to Faith; then, Fides fundit orationem, Faith, that pours out prayer;
First, Lex adducit ad fidem; the Law, that sends us to Faith; then, Fides fundit orationem, Faith, that pours out prayer;
ord, fw-la fw-la fw-la fw-la; dt n1, cst vvz pno12 p-acp n1; av, np1 n1 fw-la, n1, cst vvz av n1;
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then, Oratio impetrat Spiritum, prayer obtains the Spirit; then, Spiritus diffundit charitatem, the Spirit, that inspires us with love;
then, Oratio impetrate Spiritum, prayer obtains the Spirit; then, Spiritus diffundit charitatem, the Spirit, that inspires us with love;
av, np1 vvi fw-la, n1 vvz dt n1; av, fw-la n1 fw-la, dt n1, cst vvz pno12 p-acp n1;
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et Charitas implet Legem, and love, 'tis the fulfilling of the Law. Here is the whole frame and fabrick of a Christian. Faith, that lays the foundation;et Charitas Implet Legem, and love, it's the fulfilling of the Law. Here is the Whole frame and fabric of a Christian. Faith, that lays the Foundation;
fw-la fw-la j fw-la, cc n1, pn31|vbz dt j-vvg pp-f dt n1. av vbz dt j-jn n1 cc n1 pp-f dt njp. n1, cst vvz dt n1;
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but love, that sets up the wall, and lays on the roof, brings all to perfection.
but love, that sets up the wall, and lays on the roof, brings all to perfection.
cc-acp vvb, cst vvz a-acp dt n1, cc vvz p-acp dt n1, vvz d p-acp n1.
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Not that a Christian ought to be free from all kind of fear.
Not that a Christian ought to be free from all kind of Fear.
xx d dt njp vmd p-acp vbi j p-acp d n1 pp-f n1.
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There is a threefold fear to which we are liable, answerable to our threefold state and condition;
There is a threefold Fear to which we Are liable, answerable to our threefold state and condition;
pc-acp vbz dt j n1 p-acp r-crq pns12 vbr j, j p-acp po12 j n1 cc n1;
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1. The first I call, a state of Subjection;
1. The First I call, a state of Subjection;
crd dt ord pns11 vvb, dt n1 pp-f n1;
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in this we were created, and in this we stood before our fall. 2. The second, is a state of Rebellion upon our fall. 3. The third, is a state of Adoption upon our recovery, and reconciliation.
in this we were created, and in this we stood before our fallen. 2. The second, is a state of Rebellion upon our fallen. 3. The third, is a state of Adoption upon our recovery, and reconciliation.
p-acp d pns12 vbdr vvn, cc p-acp d pns12 vvd p-acp po12 n1. crd dt ord, vbz dt n1 pp-f n1 p-acp po12 n1. crd dt ord, vbz dt n1 pp-f n1 p-acp po12 n1, cc n1.
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And these three states have a suitable fear agreeing to them: 1. As we were in our primitive, original state of Subjection;
And these three states have a suitable Fear agreeing to them: 1. As we were in our primitive, original state of Subjection;
cc d crd n2 vhb dt j n1 vvg p-acp pno32: crd c-acp pns12 vbdr p-acp po12 j, j-jn n1 pp-f n1;
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so we owe to God a fear of Loyaltie, as good Subjects to their Prince, and Soveraign. 2. Our state of Rebellion, that brought upon us the fear of Slavery;
so we owe to God a Fear of Loyalty, as good Subject's to their Prince, and Sovereign. 2. Our state of Rebellion, that brought upon us the Fear of Slavery;
av pns12 vvb p-acp np1 dt n1 pp-f n1, c-acp j n2-jn p-acp po32 n1, cc j-jn. crd po12 n1 pp-f n1, cst vvd p-acp pno12 dt n1 pp-f n1;
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But then, 3. Our state of Adoption, that begets in us a filial, and Sonlike fear, the fear and reverence of a loving child to his dear father.
But then, 3. Our state of Adoption, that begets in us a filial, and Sonlike Fear, the Fear and Reverence of a loving child to his dear father.
cc-acp av, crd po12 n1 pp-f n1, cst vvz p-acp pno12 dt j, cc j n1, dt n1 cc n1 pp-f dt j-vvg n1 p-acp po31 j-jn n1.
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The first fear, the fear of Loyaltie, looks upon God as a Law-giver, and so stands in awe of him.
The First Fear, the Fear of Loyalty, looks upon God as a Lawgiver, and so Stands in awe of him.
dt ord n1, dt n1 pp-f n1, vvz p-acp np1 p-acp dt n1, cc av vvz p-acp n1 pp-f pno31.
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The second the fear of Slavery, looks upon him as an enemy, and avenger, and so is dismayed with the terrour of him;
The second the Fear of Slavery, looks upon him as an enemy, and avenger, and so is dismayed with the terror of him;
dt ord dt n1 pp-f n1, vvz p-acp pno31 p-acp dt n1, cc n1, cc av vbz vvn p-acp dt n1 pp-f pno31;
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But The third, Filial fear, considers him as a gracious Father, and so is affected with a child-like duty and reverence to him.
But The third, Filial Fear, considers him as a gracious Father, and so is affected with a childlike duty and Reverence to him.
cc-acp dt ord, j n1, vvz pno31 p-acp dt j n1, cc av vbz vvn p-acp dt j n1 cc n1 p-acp pno31.
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The fear of Subjection must still continue with us.
The Fear of Subjection must still continue with us.
dt n1 pp-f n1 vmb av vvi p-acp pno12.
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The fear of Slaverie, while we are in the state of corruption, will still haunt us;
The Fear of Slavery, while we Are in the state of corruption, will still haunt us;
dt n1 pp-f n1, cs pns12 vbr p-acp dt n1 pp-f n1, vmb av vvi pno12;
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But, Filial fear, that must grow, and increase in us. Filial fear, 'tis the consequent of love.
But, Filial Fear, that must grow, and increase in us. Filial Fear, it's the consequent of love.
cc-acp, j n1, cst vmb vvi, cc vvi p-acp pno12. j n1, pn31|vbz dt j pp-f n1.
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They shall fear the Lord, and his goodness, Hos. iii. 5. Loyal fear, 'tis consistent with love, ( Hunc timorem habet charitas; imò non habet, nisi charitas. Aug. de Filiali timore );They shall Fear the Lord, and his Goodness, Hos. iii. 5. Loyal Fear, it's consistent with love, (Hunc timorem habet charitas; imò non habet, nisi charitas. Aug. the Filiali Timore);
pns32 vmb vvi dt n1, cc po31 n1, np1 crd. crd j n1, pn31|vbz j p-acp n1, (fw-la fw-la fw-la fw-la; fw-la fw-fr fw-la, fw-la fw-la. np1 dt fw-la fw-la);
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but servile, and slavish fear, 'tis contrary to love. Fear then, 'tis not wholly excluded from the state of a Christian;
but servile, and slavish Fear, it's contrary to love. fear then, it's not wholly excluded from the state of a Christian;
cc-acp j, cc j n1, pn31|vbz j-jn pc-acp vvi. vvb av, pn31|vbz xx av-jn vvn p-acp dt n1 pp-f dt njp;
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but yet the grace that the Gospel aims at, 'tis the grace of love. The end of the Commandment (especially as the Gospel propounds it) is love, 1 Tim. i. 5. 'Tis the aim of all Gods gracious dealings with us.
but yet the grace that the Gospel aims At, it's the grace of love. The end of the Commandment (especially as the Gospel propounds it) is love, 1 Tim. i. 5. It's the aim of all God's gracious dealings with us.
cc-acp av dt n1 cst dt n1 vvz p-acp, pn31|vbz dt n1 pp-f vvb. dt n1 pp-f dt n1 (av-j c-acp dt n1 vvz pn31) vbz n1, crd np1 uh. crd pn31|vbz dt n1 pp-f d n2 j n2-vvg p-acp pno12.
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He hath chosen us, that we should be holy, and without blame before him in love, Ephes. i. 4. 'Tis the summ of his Covenant which he hath made with us, He keeps covenant and mercy with them that love him, Deut. vii. 9. See the excellency of this Love of God in three particulars: 1. This Love of God, gives a chief title and denomination to Christians; 'tis their badge and cognizance.He hath chosen us, that we should be holy, and without blame before him in love, Ephesians i. 4. It's the sum of his Covenant which he hath made with us, He keeps Covenant and mercy with them that love him, Deuteronomy vii. 9. See the excellency of this Love of God in three particulars: 1. This Love of God, gives a chief title and denomination to Christians; it's their badge and cognizance.
pns31 vhz vvn pno12, cst pns12 vmd vbi j, cc p-acp n1 p-acp pno31 p-acp n1, np1 uh. crd pn31|vbz dt n1 pp-f po31 n1 r-crq pns31 vhz vvn p-acp pno12, pns31 vvz n1 cc n1 p-acp pno32 cst vvb pno31, np1 crd. crd vvb dt n1 pp-f d n1 pp-f np1 p-acp crd n2-j: crd d n1 pp-f np1, vvz dt j-jn n1 cc n1 p-acp np1; pn31|vbz po32 n1 cc n1.
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Thus Solomon describes an holy man; Cant. i. The upright love thee. So David describes an holy man;
Thus Solomon describes an holy man; Cant i. The upright love thee. So David describes an holy man;
av np1 vvz dt j n1; np1 uh. dt j n1 pno21. av np1 vvz dt j n1;
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Let them that love thy name, be joyfull in thee, Psal. v. 11. David sues to God for favour and mercy under this denomination;Let them that love thy name, be joyful in thee, Psalm v. 11. David sues to God for favour and mercy under this denomination;
vvb pno32 cst vvb po21 n1, vbb j p-acp pno21, np1 n1 crd np1 vvz p-acp np1 p-acp n1 cc n1 p-acp d n1;
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Psal. cxix. 122. Look thou upon me, and be mercifull unto me, as thou usest to do to those that love thy name. Psalm cxix. 122. Look thou upon me, and be merciful unto me, as thou usest to do to those that love thy name.
np1 crd. crd vvb pns21 p-acp pno11, cc vbi j p-acp pno11, c-acp pns21 vv2 p-acp vdi p-acp d cst vvb po21 n1.
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'Tis this grace that God highly regards in us;
It's this grace that God highly regards in us;
pn31|vbz d n1 cst np1 av-j vvz p-acp pno12;
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If any man love God, the same is known of God, 1 Cor. viii. 3. He sets much by such,If any man love God, the same is known of God, 1 Cor. viii. 3. He sets much by such,
cs d n1 n1 np1, dt d vbz vvn pp-f np1, crd np1 crd. crd pns31 vvz av-d p-acp d,
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and owns them, and highly accounts of them. 2. This Love, 'tis the Title and Assurance of all his promises.
and owns them, and highly accounts of them. 2. This Love, it's the Title and Assurance of all his promises.
cc vvz pno32, cc av-j n2 pp-f pno32. crd d vvb, pn31|vbz dt n1 cc n1 pp-f d po31 n2.
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All his promises are appropriated to them that love him. I will shew mercy unto thousands of them that love me.
All his promises Are appropriated to them that love him. I will show mercy unto thousands of them that love me.
av-d po31 n2 vbr vvn p-acp pno32 cst vvb pno31. pns11 vmb vvi n1 p-acp crd pp-f pno32 cst vvb pno11.
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'Tis in the Second Commandment. 1. Heavenly promises, and blessings, are passed to us upon this condition.
It's in the Second Commandment. 1. Heavenly promises, and blessings, Are passed to us upon this condition.
pn31|vbz p-acp dt ord n1. crd j n2, cc n2, vbr vvn p-acp pno12 p-acp d n1.
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He shall receive the crown of Life, which the Lord hath promised to them that love him, Iames i. 12. Eye hath not seen, neither hath ear heard, what God hath provided for them that love him, 1 Cor. ii. 9. 2. Temporal blessings are assured us with this Proviso, Because he hath set his love upon me, He shall receive the crown of Life, which the Lord hath promised to them that love him, James i. 12. Eye hath not seen, neither hath ear herd, what God hath provided for them that love him, 1 Cor. ii. 9. 2. Temporal blessings Are assured us with this Proviso, Because he hath Set his love upon me,
pns31 vmb vvi dt n1 pp-f n1, r-crq dt n1 vhz vvn p-acp pno32 cst vvb pno31, np1 uh. crd n1 vhz xx vvn, av-dx vhz n1 vvn, r-crq np1 vhz vvn p-acp pno32 cst vvb pno31, crd np1 crd. crd crd j n2 vbr vvn pno12 p-acp d n1, c-acp pns31 vhz vvn po31 n1 p-acp pno11,
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therefore will I deliver him, Psal. xci. 14. See how large a Patent God hath made to such Christians; Rom. viii. We know that all things shall work together for the good of such as love God. Therefore will I deliver him, Psalm xci. 14. See how large a Patent God hath made to such Christians; Rom. viii. We know that all things shall work together for the good of such as love God.
av vmb pns11 vvi pno31, np1 crd. crd vvb c-crq j dt n1 np1 vhz vvn p-acp d np1; np1 crd. pns12 vvb cst d n2 vmb vvi av p-acp dt j pp-f d c-acp n1 np1.
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Whatsoever befalls them, shall turn to their good;
Whatsoever befalls them, shall turn to their good;
r-crq vvz pno32, vmb vvi p-acp po32 j;
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as, on the contrary, all shall work to the worst to them that love him not;
as, on the contrary, all shall work to the worst to them that love him not;
c-acp, p-acp dt n-jn, d vmb vvi p-acp dt js p-acp pno32 cst vvb pno31 xx;
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they are doomed by S. Paul with an heavie Curse;
they Are doomed by S. Paul with an heavy Curse;
pns32 vbr vvn p-acp np1 np1 p-acp dt j n1;
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If any man love not the Lord Iesus Christ, let him be Anathema, Maran-atha, accursed for ever: 1 Cor. xvi. 22. 3. Love, 'tis the ingratiating quality of all our services;If any man love not the Lord Iesus christ, let him be Anathema, Maranatha, accursed for ever: 1 Cor. xvi. 22. 3. Love, it's the ingratiating quality of all our services;
cs d n1 vvb xx dt n1 np1 np1, vvb pno31 vbi n1, j, vvn p-acp av: crd np1 crd. crd crd n1, pn31|vbz dt vvg n1 pp-f d po12 n2;
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'tis that which commends us and our services to Gods acceptation; they are then accepted of God when they spring from love.
it's that which commends us and our services to God's acceptation; they Are then accepted of God when they spring from love.
pn31|vbz d r-crq vvz pno12 cc po12 n2 p-acp npg1 n1; pns32 vbr av vvn pp-f np1 c-crq pns32 vvb p-acp n1.
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'Tis love that is the fulfilling of the Law, Rom. xiii. 10. Thus Christ shews what kind of obedience he expects at our hands, Ioh. xiv. If ye love me, keep my commandements.
It's love that is the fulfilling of the Law, Rom. xiii. 10. Thus christ shows what kind of Obedience he expects At our hands, John xiv. If you love me, keep my Commandments.
pn31|vbz n1 cst vbz dt vvg pp-f dt n1, np1 crd. crd av np1 vvz r-crq n1 pp-f n1 pns31 vvz p-acp po12 n2, np1 crd. cs pn22 vvb pno11, vvb po11 n2.
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'Tis the labour of love, that he expects and requites. Thus S. Paul speaks of his labour in preaching;
It's the labour of love, that he expects and requites. Thus S. Paul speaks of his labour in preaching;
pn31|vbz dt n1 pp-f n1, cst pns31 vvz cc vvz. av np1 np1 vvz pp-f po31 n1 p-acp vvg;
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Necessity is laid upon me, and wo be to me, if I preach not the Gospel; Necessity is laid upon me, and woe be to me, if I preach not the Gospel;
n1 vbz vvn p-acp pno11, cc n1 vbb p-acp pno11, cs pns11 vvb xx dt n1;
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for if I do this willingly, (out of love) I have a reward, 1 Cor. ix. 16, 17. Especially God in the Gospel invites us to his service by motives of love, draws us to it with the cords of love.for if I do this willingly, (out of love) I have a reward, 1 Cor. ix. 16, 17. Especially God in the Gospel invites us to his service by motives of love, draws us to it with the cords of love.
c-acp cs pns11 vdb d av-j, (av pp-f n1) pns11 vhb dt n1, crd np1 crd. crd, crd av-j np1 p-acp dt n1 vvz pno12 p-acp po31 n1 p-acp n2 pp-f n1, vvz pno12 p-acp pn31 p-acp dt n2 pp-f n1.
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'Tis not the language of the Gospel, If ye will avoid wrath and vengeance, escape damnation, then perform obedience to me:
It's not the language of the Gospel, If you will avoid wrath and vengeance, escape damnation, then perform Obedience to me:
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but, If ye love me. 1. All other motives are base and servile, without this willing and loving affection.
but, If you love me. 1. All other motives Are base and servile, without this willing and loving affection.
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To serve out of fear onely, lest we smart for it, 'tis the drudgery of a slave;
To serve out of Fear only, lest we smart for it, it's the drudgery of a slave;
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to serve out of love, 'tis the duty of a son. Si quid boni feceris & invitus, fit de te magis, quàm à te;
to serve out of love, it's the duty of a son. Si quid boni feceris & Unwillingly, fit de te magis, quàm à te;
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'tis done upon thee, rather then by thee; thou rather sufferest the doing, then doest it thy self.
it's done upon thee, rather then by thee; thou rather sufferest the doing, then dost it thy self.
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No, this is the Mark of a child of God; his delight is in the Law of God, Psal. i. He takes a pleasure and felicity in it.
No, this is the Mark of a child of God; his delight is in the Law of God, Psalm i. He Takes a pleasure and felicity in it.
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Blessed is the man that feareth the Lord; Blessed is the man that fears the Lord;
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he delighteth greatly in his commandments, Psal. cxii. 2. The service of love is onely accepted,he delights greatly in his Commandments, Psalm cxii. 2. The service of love is only accepted,
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because it alone is an ingenuous service, and of a right intention.
Because it alone is an ingenuous service, and of a right intention.
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He that serves God onely to escape punishment, or to gain some reward to himself, such a service ariseth onely out of self-love;
He that serves God only to escape punishment, or to gain Some reward to himself, such a service arises only out of Self-love;
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he dares not offend, lest he should be miserable.
he dares not offend, lest he should be miserable.
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But he that serves God out of love to him, such an one aims at God, not at himself.
But he that serves God out of love to him, such an one aims At God, not At himself.
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Were there no Hell to punish him, no Heaven to reward him, the love of God would work him to all due obedience.
Were there no Hell to Punish him, no Heaven to reward him, the love of God would work him to all due Obedience.
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Indeed, as Parisiensis notes, He that abstains from sin for fear of punishment onely, there is no more retribution due to him,
Indeed, as Parisiensis notes, He that abstains from since for Fear of punishment only, there is no more retribution due to him,
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then to thieves and pilferers, that abstain from theft for fear they should be apprehended and punished.
then to thieves and pilferers, that abstain from theft for Fear they should be apprehended and punished.
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And so he that serves God onely for a reward, serves not God but himself. Illi servit unnsquisque, propter quem servit;
And so he that serves God only for a reward, serves not God but himself. Illi Servit unnsquisque, propter Whom Servit;
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he doth it for his own sake, not for God's sake? But love seeks not its own,
he does it for his own sake, not for God's sake? But love seeks not its own,
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but the honour of God to whom it is devoted. 3. This service out of love is most acceptable to God,
but the honour of God to whom it is devoted. 3. This service out of love is most acceptable to God,
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because this kind of service is most honourable to God. He that serves him for love, doth truly perform an honourable service to him.
Because this kind of service is most honourable to God. He that serves him for love, does truly perform an honourable service to him.
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Non colitur Deus, nisi amando, Aug. He onely honours him, that doth truly love him. Whereas he that serves him for fear onely, casts a secret aspersion upon God;Non colitur Deus, nisi Amando, Aug. He only honours him, that does truly love him. Whereas he that serves him for Fear only, Cast a secret aspersion upon God;
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like the bad servant in the Gospel, Luke xix. that told his Lord, I know thou art an hard man.
like the bade servant in the Gospel, Lycia xix. that told his Lord, I know thou art an hard man.
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No, God is a gracious Soveraign, not a cruel Tyrant, and so desires to be served as good Subjects serve their King, out of love;
No, God is a gracious Sovereign, not a cruel Tyrant, and so Desires to be served as good Subject's serve their King, out of love;
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not as Bond-slaves serve an usurping Tyrant, out of dread and terrour. 4. The service of love is the onely service that God sets much by;
not as Bondslaves serve an usurping Tyrant, out of dread and terror. 4. The service of love is the only service that God sets much by;
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because that service which arises from love, is the onely constant, and lasting service. Love is long-breath'd, and will hold out and persevere;
Because that service which arises from love, is the only constant, and lasting service. Love is long-breathed, and will hold out and persevere;
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whereas fear is a flincher, and will soon tire, and start aside. Thus the dissembling Israelites started aside like a broken bow.
whereas Fear is a flincher, and will soon tire, and start aside. Thus the dissembling Israelites started aside like a broken bow.
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The Psalmist gives the reason, their hearts were not true to him; When he slew them, then they sought to him, and returned;
The Psalmist gives the reason, their hearts were not true to him; When he slew them, then they sought to him, and returned;
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but they did but flatter him with their mouth, for their hearts were not right with him, Psal. lxxviii. Extorted obedience is never lasting. Metus, haud diuturni magister officii. but they did but flatter him with their Mouth, for their hearts were not right with him, Psalm lxxviii. Extorted Obedience is never lasting. Metus, haud diuturni magister Officii.
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But love is full of patience, and perseverance, thinks no duty we do to God, tedious, or irksome;
But love is full of patience, and perseverance, thinks no duty we do to God, tedious, or irksome;
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counts a perpetual service but short;
counts a perpetual service but short;
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we may invert David 's words, esteems a thousand days in Gods service, but as one day:
we may invert David is words, esteems a thousand days in God's service, but as one day:
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as Iacob endured fourteen years hard service for Rachel; he bore the melting heat of the day, the pinching cold of the night;
as Iacob endured fourteen Years hard service for Rachel; he boar the melting heat of the day, the pinching cold of the night;
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and yet, they seemed but a few dayes, Because he loved her, Genes. xxix. 20. That's the first thing considerable; The affection of Love. We come,
and yet, they seemed but a few days, Because he loved her, Genesis. xxix. 20. That's the First thing considerable; The affection of Love. We come,
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Secondly, To that that is the fruit of this loving Affection, the action that flows from it, that's Obedience;Secondly, To that that is the fruit of this loving Affection, the actium that flows from it, that's obedience;
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Herein is love, that we keep his commandements; that's the kindly proof of our love.Herein is love, that we keep his Commandments; that's the kindly proof of our love.
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Probatio dilectionis, est exhibitio operis, saith Gregory; Doing and obeying, is a strong demonstration of our inward and cordial loving him.Probation dilectionis, est exhibitio operis, Says Gregory; Doing and obeying, is a strong demonstration of our inward and cordial loving him.
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And this sets out the just requisites and qualifications of our love to God. It puts four qualifications upon our love:
And this sets out the just requisites and qualifications of our love to God. It puts four qualifications upon our love:
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1. It shews, our love to God must be Amor operativus; it must be an active, and operative, and working love.
1. It shows, our love to God must be Amor operativus; it must be an active, and operative, and working love.
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Indeed, love it is seated in the will, the fountain of action; it rests not in our understanding, the knowing faculty.
Indeed, love it is seated in the will, the fountain of actium; it rests not in our understanding, the knowing faculty.
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'Tis not a meer notion or speculation, swimming in the brain, but a devout affection rooted in the heart.
It's not a mere notion or speculation, swimming in the brain, but a devout affection rooted in the heart.
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Bare knowledge of God makes us not the better. Knowledge, saith S. Paul, puffs up; but 'tis love that builds up.
Bore knowledge of God makes us not the better. Knowledge, Says S. Paul, puffs up; but it's love that builds up.
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Bare notion, 'tis not soliditas, but tumor, saith S. Aug. like windy meats, they swell, but they do not fill with any good nourishment.
Bore notion, it's not soliditas, but tumor, Says S. Aug. like windy Meats, they swell, but they do not fill with any good nourishment.
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Therefore the Apostle places all in love.
Therefore the Apostle places all in love.
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If any man think that he knows any thing, he knows nothing yet as he ought to know; If any man think that he knows any thing, he knows nothing yet as he ought to know;
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but if any man loves God, the same is known of him, 1 Cor. viii. 2, 3. That's worth something.but if any man loves God, the same is known of him, 1 Cor. viii. 2, 3. That's worth something.
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And as it is doing, not knowing, onely;
And as it is doing, not knowing, only;
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so it must be, Amor operans, not loquens tantum; not a love that will vanish into a verbal Profession.
so it must be, Amor operans, not Speaking Tantum; not a love that will vanish into a verbal Profession.
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Such there are of whom S. Iohn speaks; He that saith he loves God; 'tis love, and lip-labour, both of one value:
Such there Are of whom S. John speaks; He that Says he loves God; it's love, and lip-labour, both of one valve:
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NONLATINALPHABET, Naz. Thou sayst, thou lovest God, shew me thy love, by thy works of love, otherwise God rejects it, Isai. xxix. 13. This people draw near me with their mouth,
, Nazareth Thou Sayest, thou Lovest God, show me thy love, by thy works of love, otherwise God rejects it, Isaiah xxix. 13. This people draw near me with their Mouth,
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and with their lips do honour me, but have removed their heart far from me. and with their lips do honour me, but have removed their heart Far from me.
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Ye know Dalilahs expostulation with Sampson, How canst thou say, that thou lovest me, and wilt not do this for me, that I require.
You know Delilahs expostulation with Sampson, How Canst thou say, that thou Lovest me, and wilt not do this for me, that I require.
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No, Gods law, 'tis Objectum practicum, 'tis the matter, not of our knowing, or speaking onely,
No, God's law, it's Objectum practicum, it's the matter, not of our knowing, or speaking only,
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but of our doing, and practising.
but of our doing, and practising.
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Religion, 'tis a practical art, serves not to make us the wiser onely, but the better also.
Religion, it's a practical art, serves not to make us the Wiser only, but the better also.
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'Tis an holy art of Living well, and not of knowing, and speaking onely.
It's an holy art of Living well, and not of knowing, and speaking only.
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I have lifted up my hands to thy Commandements, which I have loved, Psal. cxix. 48. ( lifted up his hands, not his eyes only) saith David; and again, Verse 105. Thy word is a lamp unto my feet, not to mine eyes onely to gaze and look on it. 2. Herein is love that we keep his Commandements; I have lifted up my hands to thy commandments, which I have loved, Psalm cxix. 48. (lifted up his hands, not his eyes only) Says David; and again, Verse 105. Thy word is a lamp unto my feet, not to mine eyes only to gaze and look on it. 2. Herein is love that we keep his commandments;
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It puts another qualification on our love; 'tis amor reverentialis; not a love of equality, but a love of subjection, and inferiority;
It puts Another qualification on our love; it's amor reverentialis; not a love of equality, but a love of subjection, and inferiority;
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such a love as the Inferiour bears to his Superiour, that hath a power to command him;
such a love as the Inferior bears to his Superior, that hath a power to command him;
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such a love as the Israelites Servant professes to his Master, I love my Master, and will not leave his service.
such a love as the Israelites Servant Professes to his Master, I love my Master, and will not leave his service.
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When we hear of loving God, we dream of equality, and familiarity. Oh! God is our friend, Christ is our brother, we have fellowship with them both;
When we hear of loving God, we dream of equality, and familiarity. Oh! God is our friend, christ is our brother, we have fellowship with them both;
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and so we think we may carry our selves fellow-like towards them.
and so we think we may carry our selves fellowlike towards them.
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No, the Text tells us, He is still our Commander, and our love we bear to him, must be a love joyned with reverence;
No, the Text tells us, He is still our Commander, and our love we bear to him, must be a love joined with Reverence;
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the love of a Son to his Father, the love of a Servant to his Master, the love of a Subject to his Soveraign;
the love of a Son to his Father, the love of a Servant to his Master, the love of a Subject to his Sovereign;
dt n1 pp-f dt n1 p-acp po31 n1, dt n1 pp-f dt n1 p-acp po31 n1, dt n1 pp-f dt j-jn p-acp po31 n-jn;
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lowly and submissive, such as is the love of an inferiour to him that is farr above him,
lowly and submissive, such as is the love of an inferior to him that is Far above him,
j cc j, d c-acp vbz dt n1 pp-f dt j-jn p-acp pno31 cst vbz av-j p-acp pno31,
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and superiour to him. 3. Herein is love, that we keep his Commandements;
and superior to him. 3. Herein is love, that we keep his commandments;
cc j-jn p-acp pno31. crd av vbz n1, cst pns12 vvb po31 n2;
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This shews that our love to God must be Amor regulatus; a love regulated and restrained to what God commands us.
This shows that our love to God must be Amor regulatus; a love regulated and restrained to what God commands us.
d vvz d po12 n1 p-acp np1 vmb vbi fw-la fw-la; dt n1 vvn cc vvn p-acp r-crq np1 vvz pno12.
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The onely matter of religious love and service to God, is, what he hath required, and commanded us to do.
The only matter of religious love and service to God, is, what he hath required, and commanded us to do.
dt j n1 pp-f j n1 cc n1 p-acp np1, vbz, r-crq pns31 vhz vvn, cc vvd pno12 pc-acp vdi.
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Id utique Deo dignum, quod ipse Deus sibi fatetur acceptum; that is onely accepted, which God hath prescribed.Id Utique God dignum, quod ipse Deus sibi fatetur acceptum; that is only accepted, which God hath prescribed.
fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la; cst vbz av-j vvn, r-crq np1 vhz vvn.
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Ye are my friends, saith Christ, if ye do what I command you, Ioh. xv. 14. In this case, our own inventions, are but presumptions, and superstitions.You Are my Friends, Says christ, if you do what I command you, John xv. 14. In this case, our own Inventions, Are but presumptions, and superstitions.
pn22 vbr po11 n2, vvz np1, cs pn22 vdb r-crq pns11 vvb pn22, np1 crd. crd p-acp d n1, po12 d n2, vbr cc-acp n2, cc n2.
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Hence it is that Love is call'd, The Royal Law, because God hath appointed in what things we must shew our love to him.
Hence it is that Love is called, The Royal Law, Because God hath appointed in what things we must show our love to him.
av pn31 vbz cst vvb vbz vvn, dt j n1, p-acp np1 vhz vvn p-acp r-crq n2 pns12 vmb vvi po12 n1 p-acp pno31.
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I told you, the love we owe to God, 'tis not a love of equals,
I told you, the love we owe to God, it's not a love of equals,
pns11 vvd pn22, dt n1 pns12 vvb p-acp np1, pn31|vbz xx dt n1 pp-f n2-jn,
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but of inferiours, and so must be submissive, and guided by his will, not by our own.
but of inferiors, and so must be submissive, and guided by his will, not by our own.
cc-acp pp-f n2-jn, cc av vmb vbi j, cc vvn p-acp po31 n1, xx p-acp po12 d.
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Indeed, for the forwardness, and chearfulness of our love, so it must be voluntary; Nothing is so free as Love.
Indeed, for the forwardness, and cheerfulness of our love, so it must be voluntary; Nothing is so free as Love.
np1, p-acp dt n1, cc n1 pp-f po12 n1, av pn31 vmb vbi j-jn; pix vbz av j c-acp n1.
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Non tantum servire Deo meo debes, sed & adulari, Tertul. But yet for the expressions and performances of it, he hath strictly bounded it within the compass of his Commandments. Saul thought he had shewed great love in reserving the fat Cattel for Sacrifice;Non Tantum Serve God meo Debes, sed & adulari, Tertulian But yet for the expressions and performances of it, he hath strictly bounded it within the compass of his commandments. Saul Thought he had showed great love in reserving the fat Cattle for Sacrifice;
fw-fr fw-la fw-la fw-la fw-la fw-la, fw-la cc fw-la, np1 p-acp av p-acp dt n2 cc n2 pp-f pn31, pns31 vhz av-j vvn pn31 p-acp dt n1 pp-f po31 n2. np1 vvd pns31 vhd vvn j n1 p-acp vvg dt j n2 p-acp n1;
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But what said Samuel, Hath the Lord such pleasure in Sacrifices, as when the voice of the Lord is obeyed? He hath shewed thee, O man, what is good,
But what said Samuel, Hath the Lord such pleasure in Sacrifices, as when the voice of the Lord is obeyed? He hath showed thee, Oh man, what is good,
cc-acp q-crq vvd np1, vhz dt n1 d n1 p-acp n2, c-acp c-crq dt n1 pp-f dt n1 vbz vvn? pns31 vhz vvn pno21, uh n1, r-crq vbz j,
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and what the Lord requires at thine hands. and what the Lord requires At thine hands.
cc q-crq dt n1 vvz p-acp po21 n2.
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Offer to him not thine Inventions, but his own Prescriptions. 4. Herein is love, that we keep his Commandements;
Offer to him not thine Inventions, but his own Prescriptions. 4. Herein is love, that we keep his commandments;
vvb p-acp pno31 xx po21 n2, cc-acp po31 d n2. crd av vbz n1, cst pns12 vvb po31 n2;
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This shews, our love to God must be Amor extensus, & universalis;
This shows, our love to God must be Amor extensus, & Universalis;
d vvz, po12 n1 p-acp np1 vmb vbi fw-la fw-la, cc fw-la;
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our love to God must be intire, and universal, of as large extent, as all Gods Commandments.
our love to God must be entire, and universal, of as large extent, as all God's commandments.
po12 n1 p-acp np1 vmb vbi j, cc j, pp-f a-acp j n1, c-acp d ng1 n2.
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As before ye heard of a Restriction, so here we meet with an Extension. Love must be the fulfilling of the Law, Rom. xiii. We must not be partial in the Law of God, as Malachi speaks.
As before you herd of a Restriction, so Here we meet with an Extension. Love must be the fulfilling of the Law, Rom. xiii. We must not be partial in the Law of God, as Malachi speaks.
p-acp p-acp pn22 vvd pp-f dt n1, av av pns12 vvb p-acp dt n1. vvb vmb vbi dt j-vvg pp-f dt n1, np1 crd. pns12 vmb xx vbi j p-acp dt n1 pp-f np1, p-acp np1 vvz.
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Quod propter Deum fit, aequaliter fit. The love of God looks at every Commandment, and makes conscience of it.Quod propter God fit, aequaliter fit. The love of God looks At every Commandment, and makes conscience of it.
fw-la fw-la fw-la j, fw-la n1. dt n1 pp-f np1 vvz p-acp d n1, cc vvz n1 pp-f pn31.
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Thus David professes the intireness of his obedience; I esteem all thy precepts concerning all things to be right.
Thus David Professes the entireness of his Obedience; I esteem all thy Precepts Concerning all things to be right.
av np1 vvz dt n1 pp-f po31 n1; pns11 vvb d po21 n2 vvg d n2 pc-acp vbi j-jn.
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The least Commandment carries a divine authority with it.
The least Commandment carries a divine Authority with it.
dt ds n1 vvz dt j-jn n1 p-acp pn31.
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A good Christian sues not to God 〈 ◊ 〉 Naaman to Elisha for a dispensation, In this, the Lord 〈 ◊ ◊ 〉 servant;
A good Christian sues not to God 〈 ◊ 〉 Naaman to Elisha for a Dispensation, In this, the Lord 〈 ◊ ◊ 〉 servant;
dt j njp vvz xx p-acp np1 〈 sy 〉 np1 p-acp np1 p-acp dt n1, p-acp d, dt n1 〈 sy sy 〉 n1;
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this sin I must live in, this Commandment 〈 ◊ 〉 make bold with.
this since I must live in, this Commandment 〈 ◊ 〉 make bold with.
d n1 pns11 vmb vvi p-acp, d n1 〈 sy 〉 vvi j p-acp.
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What saith S. Iames? He that offends in 〈 ◊ 〉 is guilty of all.
What Says S. James? He that offends in 〈 ◊ 〉 is guilty of all.
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Not that the same degree, and measure of love, and obedience is required in all; there is a difference, and disproportion.
Not that the same degree, and measure of love, and Obedience is required in all; there is a difference, and disproportion.
xx d dt d n1, cc n1 pp-f n1, cc n1 vbz vvn p-acp d; pc-acp vbz dt n1, cc n1.
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There are some Commandements more essential to piety, and substantial, some but accessory, and circumstantial; some are the main parts and duties of Religion, others but Appurtenances.
There Are Some commandments more essential to piety, and substantial, Some but accessory, and circumstantial; Some Are the main parts and duties of Religion, Others but Appurtenances.
pc-acp vbr d n2 av-dc j p-acp n1, cc j, d p-acp n-jn, cc j; d vbr dt j n2 cc n2 pp-f n1, n2-jn p-acp n2.
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Now where God layes most weight, there we must expect most care. The love of God, 'tis called, The great Commandment, Matth. xxii. It must be preferred before the love of any creature:
Now where God lays most weight, there we must expect most care. The love of God, it's called, The great Commandment, Matthew xxii. It must be preferred before the love of any creature:
av c-crq np1 vvz av-ds n1, a-acp pns12 vmb vvi ds n1. dt n1 pp-f np1, pn31|vbz vvn, dt j n1, np1 crd. pn31 vmb vbi vvn p-acp dt n1 pp-f d n1:
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But yet the love of God in a due proportion extends it self to every duty;
But yet the love of God in a due proportion extends it self to every duty;
cc-acp av dt n1 pp-f np1 p-acp dt j-jn n1 vvz pn31 n1 p-acp d n1;
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it will make us shun every sin; 1. The smallest sins. This love will keep us not onely from outragious impieties, but from smaller transgressions.
it will make us shun every since; 1. The Smallest Sins. This love will keep us not only from outrageous impieties, but from smaller transgressions.
pn31 vmb vvi pno12 vvi d n1; crd dt js n2. d n1 vmb vvi pno12 xx j p-acp j n2, cc-acp p-acp jc n2.
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As true love to our friend will with-hold us not onely from doing him a mischief,
As true love to our friend will withhold us not only from doing him a mischief,
p-acp j n1 p-acp po12 n1 vmb vvi pno12 xx j p-acp vdg pno31 dt n1,
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but from doing of him the least displeasure. 2. It will make us avoid even secret sins;
but from doing of him the least displeasure. 2. It will make us avoid even secret Sins;
cc-acp p-acp vdg pp-f pn31 dt ds n1. crd pn31 vmb vvi pno12 vvi av j-jn n2;
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not onely such sins as may dishonour God by a publick scandal, but love will not offend the eyes of his Holiness when he sees in secret. 3. Love to God will make us avoid our dearest sins, most delightful, most profitable;
not only such Sins as may dishonour God by a public scandal, but love will not offend the eyes of his Holiness when he sees in secret. 3. Love to God will make us avoid our dearest Sins, most delightful, most profitable;
xx av-j d n2 c-acp vmb vvi np1 p-acp dt j n1, cc-acp n1 vmb xx vvi dt n2 pp-f po31 n1 c-crq pns31 vvz p-acp j-jn. crd n1 p-acp np1 vmb vvi pno12 vvi po12 js-jn n2, av-ds j, av-ds j;
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it will not onely sindg off hairs, but cut off our hand. That's the second Particular:
it will not only sindg off hairs, but Cut off our hand. That's the second Particular:
pn31 vmb xx av-j n1 p-acp n2, cc-acp vvd a-acp po12 n1. d|vbz dt ord j-jn:
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Proceed we now, Thirdly, To the last Particular in the Text;
Proceed we now, Thirdly, To the last Particular in the Text;
vvb pns12 av, ord, p-acp dt ord j-jn p-acp dt n1;
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What is the disposition, and inclination, that he which loves God, finds in himself to Gods Commandments? He snuffs not at them, as heavy, and burthensome impositions;
What is the disposition, and inclination, that he which loves God, finds in himself to God's commandments? He snuffs not At them, as heavy, and burdensome impositions;
q-crq vbz dt n1, cc n1, cst pns31 r-crq vvz np1, vvz p-acp px31 p-acp npg1 n2? pns31 vvz xx p-acp pno32, c-acp j, cc j n2;
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accounts not the law of God, as an heavy yoke, His Commandments are not grievous. Indeed in some respects, 'tis most true, Gods Commandments are exceeding heavy.
accounts not the law of God, as an heavy yoke, His commandments Are not grievous. Indeed in Some respects, it's most true, God's commandments Are exceeding heavy.
vvz xx dt n1 pp-f np1, c-acp dt j n1, po31 n2 vbr xx j. av p-acp d n2, pn31|vbz av-ds j, npg1 n2 vbr av-vvg j.
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There is in them not onely magnum pondus, they are weighty and ponderous; but they are also, magnum onu• …, heavy and burthensome.
There is in them not only magnum pondus, they Are weighty and ponderous; but they Are also, magnum onu• …, heavy and burdensome.
pc-acp vbz p-acp pno32 xx av-j fw-la fw-la, pns32 vbr j cc j; cc-acp pns32 vbr av, fw-la n1 …, j cc j.
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See the truth of this in three Particulars;
See the truth of this in three Particulars;
n1 dt n1 pp-f d p-acp crd n2-j;
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1. Take the Law of God at its full height, and pitch of perfection, so it hath a great difficulty in it;
1. Take the Law of God At its full height, and pitch of perfection, so it hath a great difficulty in it;
crd vvb dt n1 pp-f np1 p-acp po31 j n1, cc n1 pp-f n1, av pn31 vhz dt j n1 p-acp pn31;
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yea, in a manner, an impossibility in it to all men since Adam. Never any but the first Adam in his Innocency could have fulfilled it;
yea, in a manner, an impossibility in it to all men since Adam. Never any but the First Adam in his Innocency could have fulfilled it;
uh, p-acp dt n1, dt n1 p-acp pn31 p-acp d n2 c-acp np1. av-x d p-acp dt ord np1 p-acp po31 n1 vmd vhi vvn pn31;
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never any but the second Adam, our Lord Iesus, did perfectly fulfil it. S. Paul tells us of NONLATINALPHABET, Rom. viii. an impotency ▪ nay an impossibility in the Law, by reason of sin.
never any but the second Adam, our Lord Iesus, did perfectly fulfil it. S. Paul tells us of, Rom. viii. an impotency ▪ nay an impossibility in the Law, by reason of since.
av d p-acp dt ord np1, po12 n1 np1, vdd av-j vvi pn31. np1 np1 vvz pno12 pp-f, np1 crd. dt n1 ▪ uh dt n1 p-acp dt n1, p-acp n1 pp-f n1.
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Indeed, when God first gave the Law, it was sutable to our strength, but sin infeebled us,
Indeed, when God First gave the Law, it was suitable to our strength, but since infeebled us,
np1, c-crq np1 ord vvd dt n1, pn31 vbds j p-acp po12 n1, cc-acp n1 vvn pno12,
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and so the Law proved impossible to us.
and so the Law proved impossible to us.
cc av dt n1 vvd j p-acp pno12.
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Saint Peter tells us, It was a yoke that neither we, nor our fathers could bear, Act. xv. 10. Not onely men in the state of Corruption,
Saint Peter tells us, It was a yoke that neither we, nor our Father's could bear, Act. xv. 10. Not only men in the state of Corruption,
n1 np1 vvz pno12, pn31 vbds dt n1 cst dx n1, ccx po12 n2 vmd vvi, n1 crd. crd xx av-j n2 p-acp dt n1 pp-f n1,
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but the very Saints in the state of Regeneration, come short of it. Imperfection of grace, cannot attain to perfection of obedience.
but the very Saints in the state of Regeneration, come short of it. Imperfection of grace, cannot attain to perfection of Obedience.
cc-acp dt j n2 p-acp dt n1 pp-f n1, vvb j pp-f pn31. n1 pp-f n1, vmbx vvi p-acp n1 pp-f n1.
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The Church of God defended this truth against the Pelagians;
The Church of God defended this truth against the Pelagians;
dt n1 pp-f np1 vvd d n1 p-acp dt njp2;
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That the Law of God in the exactness of it, no meer man did ever fulfil it.
That the Law of God in the exactness of it, no mere man did ever fulfil it.
cst dt n1 pp-f np1 p-acp dt n1 pp-f pn31, dx j n1 vdd av vvi pn31.
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There are two Dimensions in the Law;
There Are two Dimensions in the Law;
pc-acp vbr crd n2 p-acp dt n1;
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1. The first is maximum quod sic in doing of good, how full must that be? it must be toto corde, with our whole heart. 2. The second is, minimum quod non, in declining from sin,
1. The First is maximum quod sic in doing of good, how full must that be? it must be toto cord, with our Whole heart. 2. The second is, minimum quod non, in declining from since,
crd dt ord vbz fw-la fw-la fw-la p-acp vdg pp-f j, c-crq av-j vmb d vbi? pn31 vmb vbi fw-la n1, p-acp po12 j-jn n1. crd dt ord vbz, fw-la fw-la fw-la, p-acp vvg p-acp n1,
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how much must that be? 'tis, Non concupisces; not so much as to linger, or lust after it.
how much must that be? it's, Non Concupiscence; not so much as to linger, or lust After it.
c-crq d vmb d vbi? pn31|vbz, fw-fr n2; xx av av-d c-acp pc-acp vvi, cc n1 p-acp pn31.
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Consider these two Dimensions, and it will make us confess with David, I see an end of all perfection,
Consider these two Dimensions, and it will make us confess with David, I see an end of all perfection,
np1 d crd n2, cc pn31 vmb vvi pno12 vvi p-acp np1, pns11 vvb dt n1 pp-f d n1,
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but thy law is exceeding large; That's the first. 2. Take the Law in the lowest pitch of righteousness,but thy law is exceeding large; That's the First. 2. Take the Law in the lowest pitch of righteousness,
cc-acp po21 n1 vbz vvg j; d|vbz dt ord. crd vvb dt n1 p-acp dt js n1 pp-f n1,
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yet an unregenerate man cannot obey it.
yet an unregenerate man cannot obey it.
av dt j n1 vmbx vvi pn31.
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He is so far from fulfilling all the Law, that he cannot perform the least part of it.
He is so Far from fulfilling all the Law, that he cannot perform the least part of it.
pns31 vbz av av-j p-acp vvg d dt n1, cst pns31 vmbx vvi dt ds n1 pp-f pn31.
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Some outward Acts a meer natural man may do; S. Paul tells us, They do by Nature the things written in the Law:
some outward Acts a mere natural man may do; S. Paul tells us, They do by Nature the things written in the Law:
d j n2 dt j j n1 vmb vdi; n1 np1 vvz pno12, pns32 vdb p-acp n1 dt n2 vvn p-acp dt n1:
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but look to the spiritual manner of performance, so no natural man can obey it in the least and lowest degree of it.
but look to the spiritual manner of performance, so no natural man can obey it in the least and lowest degree of it.
p-acp vvi p-acp dt j n1 pp-f n1, av dx j n1 vmb vvi pn31 p-acp dt ds cc js n1 pp-f pn31.
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Every carnal man is reprobate to every good work, Tit. i. 10. Love is the fulfilling of the Law. Perfect Love fulfills it perfectly; imperfect Love, doth it imperfectly;
Every carnal man is Reprobate to every good work, Tit. i. 10. Love is the fulfilling of the Law. Perfect Love fulfils it perfectly; imperfect Love, does it imperfectly;
np1 j n1 vbz j-jn p-acp d j n1, np1 uh. crd n1 vbz dt j-vvg pp-f dt n1. j n1 vvz pn31 av-j; j n1, vdz pn31 av-j;
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but without Love there is no performance.
but without Love there is no performance.
cc-acp p-acp n1 pc-acp vbz dx n1.
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You may as soon gather Grapes from Thistles, as any good work from an unregenerate man.
You may as soon gather Grapes from Thistles, as any good work from an unregenerate man.
pn22 vmb a-acp av vvi n2 p-acp n2, c-acp d j n1 p-acp dt j n1.
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Laudo fructum boni operis, sed in fide quaero radicem, saith S. Augustine. If the root be not good, which is Faith working by Love, the fruit,Laudo Fruit boni operis, sed in fide Quaero Radicem, Says S. Augustine. If the root be not good, which is Faith working by Love, the fruit,
fw-la fw-la fw-la fw-la, fw-la p-acp fw-la fw-la fw-la, vvz n1 np1. cs dt n1 vbb xx j, r-crq vbz n1 vvg p-acp n1, dt n1,
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though outwardly specious, is inwardly vicious. That's the second.
though outwardly specious, is inwardly vicious. That's the second.
cs av-j j, vbz av-j j. d|vbz dt ord.
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3. Consider the Law in the Evangelical mitigation and abatement of it, yet still the Saints of God find difficulty in it.
3. Consider the Law in the Evangelical mitigation and abatement of it, yet still the Saints of God find difficulty in it.
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A regenerate man is two men.
A regenerate man is two men.
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That which is spiritual, and renew'd in him, that readily conforms to the Law of God;
That which is spiritual, and renewed in him, that readily conforms to the Law of God;
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The spirit is willing, saith our Saviour; ey, but the flesh is weak: Nay, oftentimes wilful, stubborn, and resisting.The Spirit is willing, Says our Saviour; ey, but the Flesh is weak: Nay, oftentimes wilful, stubborn, and resisting.
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A Christian, indeed, is freed à morte Peccati, from the death of sin, he hath a new principle of life put into him, that disposes him to all holy obedience;
A Christian, indeed, is freed à morte Peccati, from the death of since, he hath a new principle of life put into him, that disposes him to all holy Obedience;
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but yet he is not freed à morbo Peccati, from the disease of sin, that still hangs upon him,
but yet he is not freed à morbo Peccati, from the disease of since, that still hangs upon him,
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and that shrinks away, and withdraws it self from this due obedience. A Christian hath both Primitias Spiritus, the First-fruits of the Spirit, they make him Spiritual;
and that shrinks away, and withdraws it self from this due Obedience. A Christian hath both Primitias Spiritus, the Firstfruits of the Spirit, they make him Spiritual;
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and withal, he hath Reliquias carnis, some dregs of flesh in him; they make him carnal, loth and listless to any holy obedience,
and withal, he hath Reliquias carnis, Some dregs of Flesh in him; they make him carnal, loath and listless to any holy Obedience,
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Thus we see the Law, 1. In the highest pitch, is impossible to the Saints; 2. In the lowest pitch, 'tis impossible to the unregenerate;
Thus we see the Law, 1. In the highest pitch, is impossible to the Saints; 2. In the lowest pitch, it's impossible to the unregenerate;
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3. Even in its moderation, 'tis difficult to the best in this imperfect state of regeneration.
3. Even in its moderation, it's difficult to the best in this imperfect state of regeneration.
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But yet 'tis most true what the Text affirms, Gods Commandments are not grievous. His Service is no such hard service as the world accounts it;
But yet it's most true what the Text affirms, God's commandments Are not grievous. His Service is no such hard service as the world accounts it;
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'tis no such toyl and drudgery as carnal men conceive it.
it's no such toil and drudgery as carnal men conceive it.
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'Tis a service indeed, (for why should we be left to a lawless liberty?) but 'tis an ingenuous service;
It's a service indeed, (for why should we be left to a lawless liberty?) but it's an ingenuous service;
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Take my yoke upon you, saith Christ, for my yoke is easie, and my burthen is light. Take my yoke upon you, Says christ, for my yoke is easy, and my burden is Light.
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'Tis Satans policy to stave us off from God with this conceit;
It's Satan policy to stave us off from God with this conceit;
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O, he is an hard Master, duram servies servitutem; farewel comfort and contentment, if he be your Master.
Oh, he is an hard Master, duram servies servitutem; farewell Comfort and contentment, if he be your Master.
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Nay, verily, Gods servants find no such grievances in this employment; which will appear upon these three Considerations;
Nay, verily, God's Servants find no such grievances in this employment; which will appear upon these three Considerations;
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1. In respect of their state and condition; 2. In respect of their task and employment;
1. In respect of their state and condition; 2. In respect of their task and employment;
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3. In respect of their many encouragements which they meet with in this Service. 1. Look upon their state and condition:
3. In respect of their many encouragements which they meet with in this Service. 1. Look upon their state and condition:
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Gods people are not in any base servile condition. But, 1. They are called unto a state of Liberty;
God's people Are not in any base servile condition. But, 1. They Are called unto a state of Liberty;
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and Liberty, 'tis sweet in it self, and sweetens all our employments. It matters not so much what we do, as upon what terms we do it.
and Liberty, it's sweet in it self, and sweetens all our employments. It matters not so much what we do, as upon what terms we do it.
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If as slaves and bondmen, that embitters our work, and makes it grievous: If as free and ingenuous, it sweetens our employment.
If as slaves and bondmen, that embitters our work, and makes it grievous: If as free and ingenuous, it sweetens our employment.
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And such are all Gods servants. You have heard it often, His Service is perfect freedome.
And such Are all God's Servants. You have herd it often, His Service is perfect freedom.
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The Law they live under, 'tis call'd A Law of Liberty, Iam. i. 25. Brethren, saith S. Paul, Gal. v. 13. You are • … alled unto Liberty.
The Law they live under, it's called A Law of Liberty, Iam. i. 25. Brothers, Says S. Paul, Gal. v. 13. You Are • … alled unto Liberty.
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Gods servants must be no bond-men.
God's Servants must be no bondmen.
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The Israelites were not to be slaves, for they are my servants, saith God, Levit. xxv.
The Israelites were not to be slaves, for they Are my Servants, Says God, Levit. xxv.
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Thus as Solomon made no bond-men of the children of Israel, 1 Kings ix. 22. but put them into ingenuous services;
Thus as Solomon made no bondmen of the children of Israel, 1 Kings ix. 22. but put them into ingenuous services;
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so doth God with his servants. 2. As it is a free, so it is an honourable Service:
so does God with his Servants. 2. As it is a free, so it is an honourable Service:
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As we know, the greatness of the Master dignifies and ennobles the service that is done unto him.
As we know, the greatness of the Master Dignifies and ennobles the service that is done unto him.
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'Tis the high Title that the Saints have gloried in, that they were Gods servants, and belonged to him.
It's the high Title that the Saints have gloried in, that they were God's Servants, and belonged to him.
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David gloried more in this, that he was Gods servant, then that he was Israel's King.David gloried more in this, that he was God's servant, then that he was Israel's King.
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So, Theodosius, Behold, Lord, I am thy servant, I am thy servant, and the son of thy hand-maid, Psal. cxvi. He chose to be A doorkeeper in Gods house.
So, Theodosius, Behold, Lord, I am thy servant, I am thy servant, and the son of thy handmaid, Psalm cxvi. He chosen to be A doorkeeper in God's house.
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Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy Courts, Psal. lxv. 4. 'Tis an high dignity to be Gods moenial servant. 2. Look upon their task and employment, you shall find the Service of God, 'tis no such wearisome service. 1. The work which God enjoyns them, 'tis possible to them.Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy Courts, Psalm lxv. 4. It's an high dignity to be God's moenial servant. 2. Look upon their task and employment, you shall find the Service of God, it's no such wearisome service. 1. The work which God enjoins them, it's possible to them.
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Gods Commandments are made possible to a regenerate man. All things are possible to him that believes, Mark ix. I can do all things through Christ that strengthens me, Phil. iv. 13. Flesh and bloud sees nothing in the Law of God but impossibility;
God's commandments Are made possible to a regenerate man. All things Are possible to him that believes, Mark ix. I can do all things through christ that strengthens me, Philip iv. 13. Flesh and blood sees nothing in the Law of God but impossibility;
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like the unbelieving Spies, O we cannot conquer the land. But Faith and Love, like Caleb and Ioshua, conceive it may be done;
like the unbelieving Spies, Oh we cannot conquer the land. But Faith and Love, like Caleb and Ioshua, conceive it may be done;
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and undertake it readily. 2. This work is easie;
and undertake it readily. 2. This work is easy;
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I said it even now. 3. This work, 'tis not onely possible and easie, but pleasant and delightful.
I said it even now. 3. This work, it's not only possible and easy, but pleasant and delightful.
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A good Christian finds exceeding great pleasure and sweetness in it. A just man (saith Solomon) delights to do justly;
A good Christian finds exceeding great pleasure and sweetness in it. A just man (Says Solomon) delights to do justly;
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'tis a joy to him, Prov. xxi. 15. So, a good Christian delights in Piety. Thus David professes of himself, I delight to do thy will, O my God;
it's a joy to him, Curae xxi. 15. So, a good Christian delights in Piety. Thus David Professes of himself, I delight to do thy will, Oh my God;
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thy Law is within my heart, Psal. xl. 8. So S. Paul, I delight in the Law of God in the inward man, Rom. vii.thy Law is within my heart, Psalm xl. 8. So S. Paul, I delight in the Law of God in the inward man, Rom. vii.
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Thus Solomon tells us, that the course of Piety, 'tis a delightful course;
Thus Solomon tells us, that the course of Piety, it's a delightful course;
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All her wayes are wayes of pleasantness, Prov. iii. 17. If men serve and obey God, they shall spend their dayes in prosperity, All her ways Are ways of pleasantness, Curae iii. 17. If men serve and obey God, they shall spend their days in Prosperity,
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and their years in pleasure, Iob xxxvi. 11. What Christ saith of himself, is true, in proportion, of all Gods servants, 'Tis their meat and drink to do the will of God, Ioh. iv.and their Years in pleasure, Job xxxvi. 11. What christ Says of himself, is true, in proportion, of all God's Servants, It's their meat and drink to do the will of God, John iv.
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Look upon the several parts of Gods Service, those that are most tedious and irksome to a carnal man, Gods servants take great delight and felicity in them: 1. Prayer,
Look upon the several parts of God's Service, those that Are most tedious and irksome to a carnal man, God's Servants take great delight and felicity in them: 1. Prayer,
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and pouring out our souls unto God, how dull a thing is it to a carnal man? 'Tis as easie to make a stone mount upward,
and pouring out our Souls unto God, how dull a thing is it to a carnal man? It's as easy to make a stone mount upward,
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as for a carnal man to raise up his heart in Prayer, and to make it ascend up to the Throne of God.
as for a carnal man to raise up his heart in Prayer, and to make it ascend up to the Throne of God.
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But Daevid tells us how delightful it was to him; O, my soul is filled as with marrow and fatness, when he called upon God.
But David tells us how delightful it was to him; Oh, my soul is filled as with marrow and fatness, when he called upon God.
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'Tis a Saints heaven upon earth, to enjoy this communion with God by devout Prayer. 2. Reading,
It's a Saints heaven upon earth, to enjoy this communion with God by devout Prayer. 2. Reading,
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and Hearing, and Meditating on Gods Word; put a carnal man upon it, O 'tis tedious and irksome to him;
and Hearing, and Meditating on God's Word; put a carnal man upon it, Oh it's tedious and irksome to him;
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he presently cryes out, O what a weariness is it? Ey, but David counted Gods Word, His Song in the house of his pilgrimage;
he presently cries out, O what a weariness is it? Ey, but David counted God's Word, His Song in the house of his pilgrimage;
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esteem'd Gods Word above his appointed food; it was the very joy of his heart. 3. The Lords Day,
esteemed God's Word above his appointed food; it was the very joy of his heart. 3. The lords Day,
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and so the attendance upon the publick Worship, a carnal man counts it but loss of time, he hath no list to it, he can tell how to spend that day to better purpose;
and so the attendance upon the public Worship, a carnal man counts it but loss of time, he hath no list to it, he can tell how to spend that day to better purpose;
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like those prophane ones in A• … os viii. When will the Sabbath be gone? But a good Christian counts it, and makes it his delight, Isai. lviii. They rejoyced to hear the joyful sound that call'd to the solemn Assemblies, Psal. lxxxix. What comfort did David take in it, when he went to the house of God with the voyce of joy and praise, with a multitude that kept holy-day, Psal. xlii. 4. Bounty to the poor;
like those profane ones in A• … os viii. When will the Sabbath be gone? But a good Christian counts it, and makes it his delight, Isaiah lviii. They rejoiced to hear the joyful found that called to the solemn Assemblies, Psalm lxxxix. What Comfort did David take in it, when he went to the house of God with the voice of joy and praise, with a multitude that kept holiday, Psalm xlii. 4. Bounty to the poor;
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What saith a carnal man to it? Just as Nabal? Shall I take my bread,
What Says a carnal man to it? Just as Nabal? Shall I take my bred,
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and my flesh, and give it to I know not whom? But the Saints delight in it:and my Flesh, and give it to I know not whom? But the Saints delight in it:
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He will devise liberal things, as Isaiah describes him;He will devise liberal things, as Isaiah describes him;
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He will draw out his soul to the hungry, and satisfie the afflicted soul, Isai. lviii.He will draw out his soul to the hungry, and satisfy the afflicted soul, Isaiah lviii.
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Even the most painful works of Christianity, a good Christian delights in them. I will name but two: 1. Mortification, and suppressing our natural Lusts, and evil concupiscence.
Even the most painful works of Christianity, a good Christian delights in them. I will name but two: 1. Mortification, and suppressing our natural Lustiest, and evil concupiscence.
av-j dt av-ds j n2 pp-f np1, dt j njp n2 p-acp pno32. pns11 vmb vvi p-acp crd: crd n1, cc vvg po12 j n2, cc j-jn n1.
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Flesh and bloud repines at that work, but a good Christian delights in it.
Flesh and blood repines At that work, but a good Christian delights in it.
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The Spirit that is in him, lusts against the flesh, Gal. v. 17. delights to cross it, to curb it,The Spirit that is in him, Lustiest against the Flesh, Gal. v. 17. delights to cross it, to curb it,
dt n1 cst vbz p-acp pno31, n2 p-acp dt n1, np1 n1 crd n2 pc-acp vvi pn31, pc-acp vvi pn31,
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and keep it under. 2. The undergoing the Cross, and bearing of Afflictions; that saith hard to flesh and bloud.
and keep it under. 2. The undergoing the Cross, and bearing of Afflictions; that Says hard to Flesh and blood.
cc vvb pn31 p-acp. crd dt j-vvg dt n1, cc vvg pp-f n2; cst vvz av-j p-acp n1 cc n1.
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Carnal men may seem to be Christians, Usque ad Crucem, as Luther speaks; they will pass for good Christians, usque ad Crucem, til they spie the Cross.
Carnal men may seem to be Christians, Usque ad Crucem, as Luther speaks; they will pass for good Christians, usque ad Crucem, till they spy the Cross.
j n2 vmb vvi pc-acp vbi np1, fw-la fw-la fw-la, p-acp np1 vvz; pns32 vmb vvi p-acp j np1, fw-la fw-la fw-la, c-acp pns32 vvi dt n1.
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They will not suffer for Religion. But the Saints of God take delight in persecutions.
They will not suffer for Religion. But the Saints of God take delight in persecutions.
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Hear what S. Paul saith, 2 Cor. xii. 10. I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christs sake, And see it in the Apostles, Acts v. They rejoyced, that they were counted worthy to suffer shame for the Name of Christ.
Hear what S. Paul Says, 2 Cor. xii. 10. I take pleasure in infirmities, in Reproaches, in necessities, in persecutions, in Distresses for Christ sake, And see it in the Apostles, Acts v. They rejoiced, that they were counted worthy to suffer shame for the Name of christ.
np1 r-crq n1 np1 vvz, crd np1 crd. crd pns11 vvb n1 p-acp n2, p-acp n2, p-acp n2, p-acp n2, p-acp n2 p-acp npg1 n1, cc vvb pn31 p-acp dt n2, n2 n1 pns32 vvd, cst pns32 vbdr vvn j pc-acp vvi n1 p-acp dt n1 pp-f np1.
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All these hard and difficult services, the Saints count them high, and noble Functions, and delight in them. 3. Look upon the Encouragements that Christians find in the service of God;
All these hard and difficult services, the Saints count them high, and noble Functions, and delight in them. 3. Look upon the Encouragements that Christians find in the service of God;
d d j cc j n2, dt n2 vvb pno32 j, cc j n2, cc vvi p-acp pno32. crd n1 p-acp dt n2 cst np1 vvi p-acp dt n1 pp-f np1;
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they will make it appear, that the service of God is no such irksome service. The world indeed thinks otherwise of it, but S. Bernard gives the reason;
they will make it appear, that the service of God is no such irksome service. The world indeed thinks otherwise of it, but S. Bernard gives the reason;
pns32 vmb vvi pn31 vvi, cst dt n1 pp-f np1 vbz dx d j n1. dt n1 av vvz av pp-f pn31, cc-acp n1 np1 vvz dt n1;
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Vident punctiones nostras, sed non vident unctiones. Vident punctiones nostras, sed non vident unctiones.
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This makes the world think the service of God to be an hard service, they look upon the labours,
This makes the world think the service of God to be an hard service, they look upon the labours,
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but they are not acquainted with the comforts, and encouragements that sweeten these labours, and make them pleasant to us.
but they Are not acquainted with the comforts, and encouragements that sweeten these labours, and make them pleasant to us.
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Many Encouragements there are. 1. His gracious Assistance. God helps, and assists his servants in all their works. This he doth;
Many Encouragements there Are. 1. His gracious Assistance. God helps, and assists his Servants in all their works. This he does;
av-d n2 pc-acp vbr. crd po31 j n1. np1 vvz, cc vvz po31 n2 p-acp d po32 n2. d pns31 vdz;
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by putting their souls into a right frame of holiness.
by putting their Souls into a right frame of holiness.
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He answers us with strength in our soul, Psal. cxxxviii. 3. Till then, the faculties of our souls are like the members of our bodies:He answers us with strength in our soul, Psalm cxxxviii. 3. Till then, the faculties of our Souls Are like the members of our bodies:
pns31 vvz pno12 p-acp n1 p-acp po12 n1, np1 crd. crd p-acp av, dt n2 pp-f po12 n2 vbr av-j dt n2 pp-f po12 n2:
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when our shoulder is out of joynt, every burthen is grievous; but put it into joynt again, and the same burthen will sit light upon it.
when our shoulder is out of joint, every burden is grievous; but put it into joint again, and the same burden will fit Light upon it.
c-crq po12 n1 vbz av pp-f n1, d n1 vbz j; cc-acp vvb pn31 p-acp n1 av, cc dt d n1 vmb vvi n1 p-acp pn31.
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So grace sets us in a right frame, and makes the Law of God connatural to us.
So grace sets us in a right frame, and makes the Law of God connatural to us.
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That breeds delight, when we act according to nature.
That breeds delight, when we act according to nature.
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A carnal man, set him to do a spiritual work, ye put him out of his element;
A carnal man, Set him to do a spiritual work, you put him out of his element;
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but a spiritual man is spiritually affected. 2. A second Encouragement, is Gods mercifull connivence.
but a spiritual man is spiritually affected. 2. A second Encouragement, is God's merciful connivance.
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When his servants that desire to serve him, yet fail, and fall short of what is their duty, God winks at their sailings, and passes by them.
When his Servants that desire to serve him, yet fail, and fallen short of what is their duty, God winks At their sailings, and passes by them.
c-crq po31 n2 cst vvb pc-acp vvi pno31, av vvb, cc vvi j pp-f r-crq vbz po32 n1, np1 vvz p-acp po32 n2-vvg, cc vvz p-acp pno32.
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See this graciously promised to us, Mal, iii. 17. I will spare them as a man spareth his own Son that serves him.
See this graciously promised to us, Malachi, iii. 17. I will spare them as a man spares his own Son that serves him.
vvb d av-j vvn p-acp pno12, fw-fr, crd. crd pns11 vmb vvi pno32 p-acp dt n1 vvz po31 d n1 cst vvz pno31.
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A loving father will not quarrel for every failing, if his Son doth his best; but, wink and connive at him.
A loving father will not quarrel for every failing, if his Son does his best; but, wink and connive At him.
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Indeed, were it not for this, there were no serving of him. Did he not pass by our failings, no flesh would be saved.
Indeed, were it not for this, there were no serving of him. Did he not pass by our failings, not Flesh would be saved.
np1, vbdr pn31 xx p-acp d, pc-acp vbdr dx n-vvg pp-f pno31. vdd pns31 xx vvi p-acp po12 n2-vvg, xx n1 vmd vbi vvn.
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If he should mark all that is done amiss, who may abide it? But there is mercy with him that he may be feared, Plsal. cxxx.If he should mark all that is done amiss, who may abide it? But there is mercy with him that he may be feared, Plsal. cxxx.
cs pns31 vmd vvi d cst vbz vdn av, r-crq vmb vvi pn31? p-acp pc-acp vbz n1 p-acp pno31 cst pns31 vmb vbi vvn, n1. crd.
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Thus the Prophet Micah admires Gods gracious dealing with his children, Micah vii. 18. Who is a God like unto thee, that passes by the transgressions of his people? 3. A third Encouragement is, the many heartnings,
Thus the Prophet micah admires God's gracious dealing with his children, micah vii. 18. Who is a God like unto thee, that passes by the transgressions of his people? 3. A third Encouragement is, the many heartnings,
av dt n1 np1 vvz n2 j n-vvg p-acp po31 n2, np1 crd. crd r-crq vbz dt n1 av-j p-acp pno21, cst vvz p-acp dt n2 pp-f po31 n1? crd dt ord n1 vbz, dt d n2,
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and secret chearings that God vouchsafes to his servants in the course of their obedience.
and secret cheerings that God vouchsafes to his Servants in the course of their Obedience.
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He is no churlish Nabal, sowr and harsh to his poor servants, but puts life and heart into them. 1. He vouchsafes his Presence to them, as Boaz to his Reapers.
He is no churlish Nabal, sour and harsh to his poor Servants, but puts life and heart into them. 1. He vouchsafes his Presence to them, as Boaz to his Reapers.
pns31 vbz dx j np1, j cc j p-acp po31 j n2, cc-acp vvz n1 cc n1 p-acp pno32. crd pns31 vvz po31 n1 p-acp pno32, c-acp np1 p-acp po31 n2.
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The Master's eye, the chearfulness of his countenance, is the mans encouragement. 2. He speaks chearfully to their hearts.
The Masters eye, the cheerfulness of his countenance, is the men encouragement. 2. He speaks cheerfully to their hearts.
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He hath both his Agè, and his Eugè for them; Go on; and, Well done, faithfull servant.
He hath both his Agè, and his Eugè for them; Go on; and, Well done, faithful servant.
pns31 vhz d po31 fw-fr, cc po31 fw-fr p-acp pno32; vvb a-acp; cc, av vdn, j n1.
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Thus he heartned Saint Paul, Acts xviii. 9. Be not afraid Paul, for I am with thee,
Thus he heartened Saint Paul, Acts xviii. 9. Be not afraid Paul, for I am with thee,
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and no man shall hurt thee. and no man shall hurt thee.
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Which made him work out his heart in the service of Christ. 4. A fourth Encouragement is his loving acceptance of our poor services.
Which made him work out his heart in the service of christ. 4. A fourth Encouragement is his loving acceptance of our poor services.
r-crq vvd pno31 vvi av po31 n1 p-acp dt n1 pp-f np1. crd dt ord n1 vbz po31 j-vvg n1 pp-f po12 j n2.
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Our faithfull endeavours, our honest desires, our sincere intentions, are graciously accepted. 1. He will accept half-service for whole;
Our faithful endeavours, our honest Desires, our sincere intentions, Are graciously accepted. 1. He will accept half-service for Whole;
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imperfect obedience goes for good pay. 2. He will accept endeavours for performances.
imperfect Obedience Goes for good pay. 2. He will accept endeavours for performances.
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When we come short of the work, yet if we went about it, put our strength to it, 'tis well, saith God. 3. In some cases, the Will shall stand for the Deed, 2 Cor. viii. If there be a willing mind, it is accepted.
When we come short of the work, yet if we went about it, put our strength to it, it's well, Says God. 3. In Some cases, the Will shall stand for the Deed, 2 Cor. viii. If there be a willing mind, it is accepted.
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He stands not upon a full satisfaction, but makes up our defects with a gracious acceptation. 5. A fifth Encouragement is his bountifull rewarding of us;
He Stands not upon a full satisfaction, but makes up our defects with a gracious acceptation. 5. A fifth Encouragement is his bountiful rewarding of us;
pns31 vvz xx p-acp dt j n1, cc-acp vvz p-acp po12 n2 p-acp dt j n1. crd dt ord n1 vbz po31 j vvg pp-f pno12;
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Besides the grand paiment, the weight of glory, the reward of the inheritance; a strange paiment, for servants to have the inheritance given them, Coloss. iii. Knowing that of the Lord ye shall receive the reward of the inheritance, for ye serve the Lord Christ;
Beside the grand payment, the weight of glory, the reward of the inheritance; a strange payment, for Servants to have the inheritance given them, Coloss. iii. Knowing that of the Lord you shall receive the reward of the inheritance, for you serve the Lord christ;
p-acp dt j n1, dt n1 pp-f n1, dt n1 pp-f dt n1; dt j n1, c-acp n2 pc-acp vhi dt n1 vvn pno32, np1 crd. vvg cst pp-f dt n1 pn22 vmb vvi dt n1 pp-f dt n1, c-acp pn22 vvb dt n1 np1;
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that Pay will countervail all our service, were it infinitely more;
that Pay will countervail all our service, were it infinitely more;
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besides that, How many encouraging blessings and favours doth he bestow upon his servants, over and above? Besides their wages, they have their avails out of their Masters bounty.
beside that, How many encouraging blessings and favours does he bestow upon his Servants, over and above? Beside their wages, they have their avails out of their Masters bounty.
p-acp d, c-crq d vvg n2 cc n2 vdz pns31 vvi p-acp po31 n2, a-acp cc a-acp? p-acp po32 n2, pns32 vhb po32 n2 av pp-f po32 ng1 n1.
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David found it, and acknowledgeth it; Thou hast dealt bountifully with thy servant. David found it, and acknowledgeth it; Thou hast dealt bountifully with thy servant.
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We serve a gracious Lord, such an one as delights in the prosperity of his servants. You see the Encouragements;
We serve a gracious Lord, such an one as delights in the Prosperity of his Servants. You see the Encouragements;
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take them all together. 1. Our abilities to serve him, come from his assistance. 2. Our failings, are made up by his connivence. 3. Our labours, they are sweetned by his chearfull countenance. 4. Our unworthiness, is supplied by his gracious acceptance. 5. Our reward, shall be given us by his bountifull goodness.
take them all together. 1. Our abilities to serve him, come from his assistance. 2. Our failings, Are made up by his connivance. 3. Our labours, they Are sweetened by his cheerful countenance. 4. Our unworthiness, is supplied by his gracious acceptance. 5. Our reward, shall be given us by his bountiful Goodness.
vvb pno32 d av. crd po12 n2 pc-acp vvi pno31, vvb p-acp po31 n1. crd po12 n2-vvg, vbr vvn a-acp p-acp po31 n1. crd po12 n2, pns32 vbr vvn p-acp po31 j n1. crd po12 n1, vbz vvn p-acp po31 j n1. crd po12 n1, vmb vbi vvn pno12 p-acp po31 j n1.
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Think on these Encouragements, and thy heart will confess, Sure, we serve a gracious Lord, his Commandments are not grievous.
Think on these Encouragements, and thy heart will confess, Sure, we serve a gracious Lord, his commandments Are not grievous.
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A FUNERAL SERMON: ON 1 KING. xix. 4. It is enough, now, O Lord, take away my life;
A FUNERAL SERMON: ON 1 KING. xix. 4. It is enough, now, Oh Lord, take away my life;
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for I am not better then my fathers.
for I am not better then my Father's.
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THe several aspects that this passage, and speech of Elias, gives to the meditations of those who have consider'd and dwelt upon it, occasion a divers apprehension and judgment of the nature and purpose of it:
THe several aspects that this passage, and speech of Elias, gives to the meditations of those who have considered and dwelled upon it, occasion a diverse apprehension and judgement of the nature and purpose of it:
dt j n2 cst d n1, cc n1 pp-f np1, vvz p-acp dt n2 pp-f d r-crq vhb vvn cc vvn p-acp pn31, n1 dt j n1 cc n1 pp-f dt n1 cc n1 pp-f pn31:
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some taking notice of some sudden pangs and qualms of weakness and discontent: others observing the strength and appearance of Piety.
Some taking notice of Some sudden pangs and qualms of weakness and discontent: Others observing the strength and appearance of Piety.
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And, indeed, Tertullians Maxim holds good here, and is of Universal truth, In optimis nonnihil est pessimi;
And, indeed, Tertullia's Maxim holds good Here, and is of Universal truth, In optimis nonnihil est pessimi;
np1, av, n2 n1 vvz j av, cc vbz pp-f j-u n1, p-acp fw-la fw-la fw-la fw-la;
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The best, and most sanctified, and refined Saints, have some remainders and dregs of infirmity and imperfection;
The best, and most sanctified, and refined Saints, have Some remainders and dregs of infirmity and imperfection;
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overtaken sometimes with slips and weaknesses.
overtaken sometime with slips and Weaknesses.
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See this holy Prophet, of so high a pitch of Piety, that he is accounted by some, not a mortal man,
See this holy Prophet, of so high a pitch of Piety, that he is accounted by Some, not a Mortal man,
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but a glorious Angel cloathed with flesh;
but a glorious Angel clothed with Flesh;
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yet surprized with humane, and blameable infirmities, and breaks forth here into an unadvised, sudden passionate, both fear and wish, It is enough, now, O Lord, take away my life,
yet surprised with humane, and blameable infirmities, and breaks forth Here into an unadvised, sudden passionate, both Fear and wish, It is enough, now, Oh Lord, take away my life,
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for I am no better then my fathers. for I am no better then my Father's.
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So that this motion, and speech of Elijah, it is a mix'd speech, made up of two several Ingredients: 1. Here is NONLATINALPHABET, something natural, and carnal, savouring of weakness;
So that this motion, and speech of Elijah, it is a mixed speech, made up of two several Ingredients: 1. Here is, something natural, and carnal, savouring of weakness;
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a pang of discontent and weariness. 2. Here is NONLATINALPHABET, something good and spiritual; though it be somewhat tainted with unseasonable circumstances, yet separate the precious from the vile;
a pang of discontent and weariness. 2. Here is, something good and spiritual; though it be somewhat tainted with unseasonable Circumstances, yet separate the precious from the vile;
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purge, and winnow it from the chaff of some malignant infirmities that attend it, and we shall find it a speech truly Christian,
purge, and winnow it from the chaff of Some malignant infirmities that attend it, and we shall find it a speech truly Christian,
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and Heroical, and of an eminent pitch and strain of Piety. First, look upon it as natural, and carnal, and savouring of weakness.
and Heroical, and of an eminent pitch and strain of Piety. First, look upon it as natural, and carnal, and savouring of weakness.
cc j, cc pp-f dt j n1 cc n1 pp-f n1. ord, vvb p-acp pn31 p-acp j, cc j, cc vvg pp-f n1.
(33) sermon (DIV1)
964
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8306
The very carriage of the Prophet, the context of this Scripture, and the unsuccesful event, must make us suspect it as questionable, and doubtful:
The very carriage of the Prophet, the context of this Scripture, and the unsuccesful event, must make us suspect it as questionable, and doubtful:
dt j n1 pp-f dt n1, dt n1 pp-f d n1, cc dt j n1, vmb vvi pno12 vvi pn31 p-acp j, cc j:
(33) sermon (DIV1)
965
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8307
He hath a little forgot his constancy and courage;
He hath a little forgotten his constancy and courage;
pns31 vhz dt j vvd po31 n1 cc n1;
(33) sermon (DIV1)
965
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8308
and Iezabels threatnings and persecutions have cast him into some fits and grudgings, of fear and infidelity.
and Jezebel's threatenings and persecutions have cast him into Some fits and grudgings, of Fear and infidelity.
cc n2 n2-vvg cc n2 vhb vvn pno31 p-acp d n2 cc n2-vvg, pp-f n1 cc n1.
(33) sermon (DIV1)
965
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8309
And this very passage, I suppose, makes S. Iames, chap. v. 17. to take notice of Elias, as of a man of weakness and imperfection.
And this very passage, I suppose, makes S. James, chap. v. 17. to take notice of Elias, as of a man of weakness and imperfection.
cc d j n1, pns11 vvb, vvz n1 np1, n1 n1 crd p-acp vvi n1 pp-f np1, c-acp pp-f dt n1 pp-f n1 cc n1.
(33) sermon (DIV1)
965
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8310
Elias, saith he, was NONLATINALPHABET, A man subject to like passions as we are. Let's not gaze and feed our eyes with this nakedness of the Prophet;Elias, Says he, was, A man Subject to like passion as we Are. Let's not gaze and feed our eyes with this nakedness of the Prophet;
np1, vvz pns31, vbds, dt n1 j-jn p-acp j n2 c-acp pns12 vbr. vvb|pno12 xx vvi cc vvi po12 n2 p-acp d n1 pp-f dt n1;
(33) sermon (DIV1)
965
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8311
go we backward, rather, and cover it; and, in one word, consider the benefit of it, and use, to our selves.
go we backward, rather, and cover it; and, in one word, Consider the benefit of it, and use, to our selves.
vvb pns12 av-j, av-c, cc vvi pn31; cc, p-acp crd n1, vvb dt n1 pp-f pn31, cc vvi, p-acp po12 n2.
(33) sermon (DIV1)
965
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8312
The Prophet is permitted to fail in this particular, and his failing is registred, and the Apostle takes notice of it;
The Prophet is permitted to fail in this particular, and his failing is registered, and the Apostle Takes notice of it;
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(33) sermon (DIV1)
966
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8313
1. In honorem Eliae: 'Tis strange, but true; This blot of infirmity, it serves for the honour and dignity of him.
1. In Honor Elias: It's strange, but true; This blot of infirmity, it serves for the honour and dignity of him.
crd p-acp fw-la fw-la: pn31|vbz j, cc-acp j; d n1 pp-f n1, pn31 vvz p-acp dt n1 cc n1 pp-f pno31.
(33) sermon (DIV1)
967
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8314
He was so eminent for Grace, in such a splendour of Sanctity, that purposely the Holy Ghost is fain to let us know he was a man,
He was so eminent for Grace, in such a splendour of Sanctity, that purposely the Holy Ghost is fain to let us know he was a man,
pns31 vbds av j p-acp n1, p-acp d dt n1 pp-f n1, cst av dt j n1 vbz av-j pc-acp vvi pno12 vvi pns31 vbds dt n1,
(33) sermon (DIV1)
967
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8315
lest we should deem him an incarnate Angel, his Piety was so conspicuous. The world could easilyer discern Grace and Heavenliness in him, then nature and infirmity: So that the Prophet here;
lest we should deem him an incarnate Angel, his Piety was so conspicuous. The world could easilyer discern Grace and Heavenliness in him, then nature and infirmity: So that the Prophet Here;
cs pns12 vmd vvi pno31 dt j n1, po31 n1 vbds av j. dt n1 vmd av-jc vvi n1 cc n1 p-acp pno31, cs n1 cc n1: av cst dt n1 av;
(33) sermon (DIV1)
967
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8316
and the Apostle elsewhere, are glad to tell us, he was a frail creature.
and the Apostle elsewhere, Are glad to tell us, he was a frail creature.
cc dt n1 av, vbr j pc-acp vvi pno12, pns31 vbds dt j n1.
(33) sermon (DIV1)
967
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8317
Thus it was with Paul and Silas, so glorious in their words and works, amongst the Lystrians, that they took them for gods;
Thus it was with Paul and Silas, so glorious in their words and works, among the Lystrians, that they took them for God's;
av pn31 vbds p-acp np1 cc np1, av j p-acp po32 n2 cc n2, p-acp dt np1, cst pns32 vvd pno32 p-acp n2;
(33) sermon (DIV1)
967
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8318
and therefore the Apostles were enforced to confess, they were men subject to the same passions with them, Acts xiv. 15. It is the glory of Religion, when it shines in its full strength;
and Therefore the Apostles were Enforced to confess, they were men Subject to the same passion with them, Acts xiv. 15. It is the glory of Religion, when it shines in its full strength;
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(33) sermon (DIV1)
967
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8319
it makes their faces shine like Angels.
it makes their faces shine like Angels.
pn31 vvz po32 n2 vvb av-j n2.
(33) sermon (DIV1)
968
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8320
It may shame our weak glimmerings of Piety, so much overlaid with carnality and gross infirmities, that we need not doubt we are men,
It may shame our weak glimmerings of Piety, so much overlaid with carnality and gross infirmities, that we need not doubt we Are men,
pn31 vmb vvi po12 j n2 pp-f n1, av av-d vvn p-acp n1 cc j n2, cst pns12 vvb xx n1 pns12 vbr n2,
(33) sermon (DIV1)
968
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8321
but question whether we are Christians.
but question whither we Are Christians.
cc-acp n1 cs pns12 vbr np1.
(33) sermon (DIV1)
968
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8322
2. Elias, and so the Saints appear in the Scripture clogg'd with infirmities, to moderate their honour,
2. Elias, and so the Saints appear in the Scripture clogged with infirmities, to moderate their honour,
crd np1, cc av dt n2 vvb p-acp dt n1 vvn p-acp n2, pc-acp vvi po32 n1,
(33) sermon (DIV1)
968
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8323
lest it be excessive, and beyond bounds. Look upon them as Saints, but remember them frail creatures.
lest it be excessive, and beyond bounds. Look upon them as Saints, but Remember them frail creatures.
cs pn31 vbb j, cc p-acp n2. n1 p-acp pno32 c-acp n2, cc-acp vvb pno32 j n2.
(33) sermon (DIV1)
968
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8324
God purposely sets these Foils on his Saints, to allay our esteem of them.
God purposely sets these Foils on his Saints, to allay our esteem of them.
np1 av vvz d n2 p-acp po31 n2, pc-acp vvi po12 n1 pp-f pno32.
(33) sermon (DIV1)
968
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8325
The Church of God in several ages hath had divers conflicts concerning the Saints, and their falls and infirmities.
The Church of God in several ages hath had diverse conflicts Concerning the Saints, and their falls and infirmities.
dt n1 pp-f np1 p-acp j n2 vhz vhn j n2 vvg dt n2, cc po32 n2 cc n2.
(33) sermon (DIV1)
968
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8326
The Manichees in S. Augustines time, urged and exaggerated them, as if the God of the Old Testament had liked and allowed them;
The manichees in S. Augustine's time, urged and exaggerated them, as if the God of the Old Testament had liked and allowed them;
dt n2 p-acp n1 njp2 n1, vvn cc vvd pno32, c-acp cs dt n1 pp-f dt j n1 vhd vvn cc vvd pno32;
(33) sermon (DIV1)
968
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8327
and Moses, and the Scripture, had, by their report, authorized and approved them. They went too farr, to inferr, from the relation, the consequence of approbation.
and Moses, and the Scripture, had, by their report, authorized and approved them. They went too Far, to infer, from the Relation, the consequence of approbation.
cc np1, cc dt n1, vhd, p-acp po32 n1, vvn cc vvd pno32. pns32 vvd av av-j, pc-acp vvi, p-acp dt n1, dt n1 pp-f n1.
(33) sermon (DIV1)
968
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8328
Contrary, the Papists now excuse and extenuate them, as if there had been no need that the God of the New Testament should pardon and remit them.
Contrary, the Papists now excuse and extenuate them, as if there had been no need that the God of the New Testament should pardon and remit them.
j-jn, dt njp2 av vvi cc vvi pno32, c-acp cs pc-acp vhd vbn dx n1 cst dt n1 pp-f dt j n1 vmd vvi cc vvi pno32.
(33) sermon (DIV1)
968
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8329
They denied them to be Saints; these deny them to be men. We must go a middle way;
They denied them to be Saints; these deny them to be men. We must go a middle Way;
pns32 vvd pno32 pc-acp vbi n2; d vvb pno32 pc-acp vbi n2. pns12 vmb vvi dt j-jn n1;
(33) sermon (DIV1)
968
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8330
Reverence their Sanctity, Pity their Infirmities: Learn to distinguish Inter puritatem fontis, & impuritatem vasis.
reverence their Sanctity, Pity their Infirmities: Learn to distinguish Inter puritatem fontis, & impuritatem vasis.
n1 po32 n1, vvb po32 n1: vvb pc-acp vvi fw-la fw-la fw-la, cc fw-la fw-la.
(33) sermon (DIV1)
968
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8331
They have their flaws, and slips, and foyls, that Christ only may be King of Saints, and the Holy One of Israel.
They have their flaws, and slips, and foils, that christ only may be King of Saints, and the Holy One of Israel.
pns32 vhb po32 n2, cc n2, cc n2, cst np1 av-j vmb vbi n1 pp-f n2, cc dt j pi pp-f np1.
(33) sermon (DIV1)
968
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8332
3. Elias, and the Saints appear to us in infirmities, to teach and assure us the possibility of imitation.
3. Elias, and the Saints appear to us in infirmities, to teach and assure us the possibility of imitation.
crd np1, cc dt n2 vvb p-acp pno12 p-acp n2, pc-acp vvi cc vvi pno12 dt n1 pp-f n1.
(33) sermon (DIV1)
968
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8333
Naturally, we are ready to put off these examples of the Saints in Scripture: What talk you of Elias? or Moses? or Paul? These were Saints;
Naturally, we Are ready to put off these Examples of the Saints in Scripture: What talk you of Elias? or Moses? or Paul? These were Saints;
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(33) sermon (DIV1)
968
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8334
we must not think to come near them. Thus we set them aloft, and beyond imitation, as half-gods;
we must not think to come near them. Thus we Set them aloft, and beyond imitation, as halfgods;
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(33) sermon (DIV1)
968
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whereas the Scripture presents them as men of our size.
whereas the Scripture presents them as men of our size.
cs dt n1 vvz pno32 p-acp n2 pp-f po12 n1.
(33) sermon (DIV1)
968
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8336
Thus the Israelites gave over the hope of winning of Canaan; Oh! they are Giants, we are Grass-hoppers. No such matter.
Thus the Israelites gave over the hope of winning of Canaan; Oh! they Are Giants, we Are Grasshoppers. No such matter.
av dt np2 vvd p-acp dt n1 pp-f vvg pp-f np1; uh pns32 vbr n2, pns12 vbr n2. dx d n1.
(33) sermon (DIV1)
968
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8337
Elias had his passions and weaknesses;Elias had his passion and Weaknesses;
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(33) sermon (DIV1)
968
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8338
and though he was eminent, yet not transcendent, but within the sphere and compass of imitation.
and though he was eminent, yet not transcendent, but within the sphere and compass of imitation.
cc cs pns31 vbds j, av xx j, cc-acp p-acp dt n1 cc n1 pp-f n1.
(33) sermon (DIV1)
968
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8339
'Tis a policy of Satan, to stave us off from imitation of the Saints, by a fond superstitious admiration of them.
It's a policy of Satan, to stave us off from imitation of the Saints, by a found superstitious admiration of them.
pn31|vbz dt n1 pp-f np1, pc-acp vvi pno12 a-acp p-acp n1 pp-f dt n2, p-acp dt j j n1 pp-f pno32.
(33) sermon (DIV1)
968
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8340
But my aym and purpose is to look upon this speech, Secondly, as sever'd from passionate and unseasonable Infirmities;
But my aim and purpose is to look upon this speech, Secondly, as severed from passionate and unseasonable Infirmities;
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(33) sermon (DIV1)
969
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8341
and to set it in just, and due circumstances: and then it is a speech of admirable Piety.
and to Set it in just, and due Circumstances: and then it is a speech of admirable Piety.
cc pc-acp vvi pn31 p-acp j, cc j-jn n2: cc av pn31 vbz dt n1 pp-f j n1.
(33) sermon (DIV1)
970
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8342
The words are a Suit, and request, made by the Prophet for his death, and dissolution;
The words Are a Suit, and request, made by the Prophet for his death, and dissolution;
dt n2 vbr dt n1, cc n1, vvn p-acp dt n1 p-acp po31 n1, cc n1;
(33) sermon (DIV1)
971
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8343
he made request for himself that he might dye. In it observe two Particulars; 1. The Suit it self, O Lord, take away my life.
he made request for himself that he might die. In it observe two Particulars; 1. The Suit it self, Oh Lord, take away my life.
pns31 vvd n1 p-acp px31 cst pns31 vmd vvi. p-acp pn31 vvb crd n2-j; crd dt n1 pn31 n1, uh n1, vvb av po11 n1.
(33) sermon (DIV1)
971
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8344
2. A double Meditation that works him to this desire and request for death. 1. Is a full contentation, and present satiety; Satis est, It is enough.
2. A double Meditation that works him to this desire and request for death. 1. Is a full contentation, and present satiety; Satis est, It is enough.
crd dt j-jn n1 cst vvz pno31 p-acp d n1 cc vvi p-acp n1. crd vbz dt j n1, cc j n1; fw-la fw-la, pn31 vbz av-d.
(33) sermon (DIV1)
972
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8345
2. Is an apprehension of his natural condition and frailty, I am no better then my fathers.
2. Is an apprehension of his natural condition and frailty, I am no better then my Father's.
crd vbz dt n1 pp-f po31 j n1 cc n1, pns11 vbm dx jc cs po11 n2.
(33) sermon (DIV1)
972
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8346
First, for his forwardness to dye, and motion he makes for it.First, for his forwardness to die, and motion he makes for it.
ord, p-acp po31 n1 pc-acp vvi, cc n1 pns31 vvz p-acp pn31.
(33) sermon (DIV1)
973
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8347
Conceive it in three Particulars: 1. Optat; Here is an holy Wish. 2. Orat; That's more;
Conceive it in three Particulars: 1. Optat; Here is an holy Wish. 2. Orat; That's more;
vvb pn31 p-acp crd n2-j: crd fw-la; av vbz dt j n1. crd np1; d|vbz av-dc;
(33) sermon (DIV1)
973
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8348
he makes an holy Supplication. 3. Resignat; He yields himself up to God in an holy Resignation.
he makes an holy Supplication. 3. Resignat; He yields himself up to God in an holy Resignation.
pns31 vvz dt j n1. crd np1; pns31 vvz px31 p-acp p-acp np1 p-acp dt j n1.
(33) sermon (DIV1)
973
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8349
I. Optat; He expresses his willingness, he wishes to dye.
I Optat; He Expresses his willingness, he wishes to die.
uh fw-la; pns31 vvz po31 n1, pns31 vvz pc-acp vvi.
(33) sermon (DIV1)
974
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8350
For fuller understanding of this willingness to dye, let us consider, 1. The Nature of it. 2. The Grounds,
For fuller understanding of this willingness to die, let us Consider, 1. The Nature of it. 2. The Grounds,
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(33) sermon (DIV1)
974
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and Occasions of it. 3. The Evidences, and Strength, and Power of it. 1. The Nature of it.
and Occasions of it. 3. The Evidences, and Strength, and Power of it. 1. The Nature of it.
cc n2 pp-f pn31. crd dt n2, cc n1, cc n1 pp-f pn31. crd dt n1 pp-f pn31.
(33) sermon (DIV1)
974
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8352
To flesh and bloud it is a strange paradox; that death should come within the compass of a Wish;
To Flesh and blood it is a strange paradox; that death should come within the compass of a Wish;
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(33) sermon (DIV1)
974
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whereas Nature, and Reason, and Religion too, all seem to lead us to the preservation and maintenance of our Life, and Being.
whereas Nature, and Reason, and Religion too, all seem to led us to the preservation and maintenance of our Life, and Being.
cs n1, cc n1, cc n1 av, d vvb pc-acp vvi pno12 p-acp dt n1 cc n1 pp-f po12 n1, cc vbg.
(33) sermon (DIV1)
974
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8354
'Tis true, and yet Elias his case is here allowable, and of ordinary use and practice too.
It's true, and yet Elias his case is Here allowable, and of ordinary use and practice too.
pn31|vbz j, cc av np1 po31 n1 vbz av j, cc pp-f j n1 cc n1 av.
(33) sermon (DIV1)
974
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8355
The Saints of God may, and are willing to dye, and wish for it;
The Saints of God may, and Are willing to die, and wish for it;
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(33) sermon (DIV1)
974
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but yet with these Caveats: 1. Caveat; In these wishes for Death, they apprehend Death in a limited Consideration;
but yet with these Caveats: 1. Caveat; In these wishes for Death, they apprehend Death in a limited Consideration;
cc-acp av p-acp d n2: crd n1; p-acp d n2 p-acp n1, pns32 vvb n1 p-acp dt j-vvn n1;
(33) sermon (DIV1)
974
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8357
1. In the apprehension of Nature, as it is a state and condition of Separation and Destruction;
1. In the apprehension of Nature, as it is a state and condition of Separation and Destruction;
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(33) sermon (DIV1)
974
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8358
so we all shrink at it, and flee from it.
so we all shrink At it, and flee from it.
av pns12 d vvb p-acp pn31, cc vvi p-acp pn31.
(33) sermon (DIV1)
974
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8359
'Tis that impression that God hath planted in us, a care to preserve, and maintain our Being.
It's that impression that God hath planted in us, a care to preserve, and maintain our Being.
pn31|vbz d n1 cst np1 vhz vvn p-acp pno12, dt n1 pc-acp vvi, cc vvi po12 vbg.
(33) sermon (DIV1)
974
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8360
Death thus apprehended, makes David beg respit, Psal. xxxix. 13. O spare me, that I may recover strength,
Death thus apprehended, makes David beg respite, Psalm xxxix. 13. Oh spare me, that I may recover strength,
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(33) sermon (DIV1)
974
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8361
before I go hence, and be no more. Psal. vi. 5. In death there is no remembrance of thee. before I go hence, and be no more. Psalm vi. 5. In death there is no remembrance of thee.
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(33) sermon (DIV1)
974
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8362
This makes S. Paul sigh and groan.
This makes S. Paul sighs and groan.
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(33) sermon (DIV1)
974
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8363
We would not be uncloath'd of this garment of our flesh, but enter immediately into immortality.
We would not be Unclothed of this garment of our Flesh, but enter immediately into immortality.
pns12 vmd xx vbi vvn pp-f d n1 pp-f po12 n1, cc-acp vvb av-j p-acp n1.
(33) sermon (DIV1)
974
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8364
Nay, amongst others, even this apprehension made Christ wish escapal and deliverance. He fear'd, and wish'd, and begg'd escapal. 2. In the apprehension of Religion;
Nay, among Others, even this apprehension made christ wish escapal and deliverance. He feared, and wished, and begged escapal. 2. In the apprehension of Religion;
uh-x, p-acp n2-jn, av d n1 vvn np1 vvb j cc n1. pns31 vvd, cc vvd, cc vvd j. crd p-acp dt n1 pp-f n1;
(33) sermon (DIV1)
974
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8365
as Death comes with a malediction, that makes it dreadful.
as Death comes with a malediction, that makes it dreadful.
c-acp n1 vvz p-acp dt n1, cst vvz pn31 j.
(33) sermon (DIV1)
974
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8366
Were Death onely a consequent of Nature, or a contingency of Fortune, or a contrivance of Man, some more manly resolutions may willingly undergo it.
Were Death only a consequent of Nature, or a contingency of Fortune, or a contrivance of Man, Some more manly resolutions may willingly undergo it.
np1 n1 av-j dt j pp-f n1, cc dt n1 pp-f n1, cc dt n1 pp-f n1, d dc j n2 vmb av-j vvi pn31.
(33) sermon (DIV1)
974
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8367
But as it is the stroke of Gods anger and indignation, that heads the arrow and dart of Death;
But as it is the stroke of God's anger and Indignation, that Heads the arrow and dart of Death;
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(33) sermon (DIV1)
974
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8368
and as it is attended with that train of evils and curses that follow Death, that's matter of horror.
and as it is attended with that train of evils and curses that follow Death, that's matter of horror.
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(33) sermon (DIV1)
974
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8369
To see Death on a pale Horse, is dismal, Rev. vi. 8. but to see Hell following after him, that's dreadful.
To see Death on a pale Horse, is dismal, Rev. vi. 8. but to see Hell following After him, that's dreadful.
p-acp vvi n1 p-acp dt j n1, vbz j, n1 fw-la. crd cc-acp p-acp vvi n1 vvg p-acp pno31, d|vbz j.
(33) sermon (DIV1)
974
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8370
To look into the Grave, and see the Worm of Corruption, 'tis sad; but to look lower, and to see that never-dying Worm, gnawing, and consuming, that's unsufferable. Thus it is not desirable:
To look into the Grave, and see the Worm of Corruption, it's sad; but to look lower, and to see that never-dying Worm, gnawing, and consuming, that's unsufferable. Thus it is not desirable:
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But then, 3. In the apprehension of Faith, we find Death altered and changed; nay, sanctified, and sweetned to us; made useful and advantageous;
But then, 3. In the apprehension of Faith, we find Death altered and changed; nay, sanctified, and sweetened to us; made useful and advantageous;
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and so it is acceptable and desirable. Death, in its own nature, is Gods Serjeant and Officer;
and so it is acceptable and desirable. Death, in its own nature, is God's sergeant and Officer;
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the appearance of such an one to a debtor, or malefactor, is fearful, and they run from him;
the appearance of such an one to a debtor, or Malefactor, is fearful, and they run from him;
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but to a friend, or acquaintance, he is as a messenger of love, and we willingly admit of him.
but to a friend, or acquaintance, he is as a Messenger of love, and we willingly admit of him.
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This Officer comes to a Christian, not to arrest, or attach him, but lovingly to invite him.
This Officer comes to a Christian, not to arrest, or attach him, but lovingly to invite him.
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'Tis made an in-lett into heaven, a passage to eternity: Oh, When shall I come, and appear before God! 2. Caveat.
It's made an inlet into heaven, a passage to eternity: O, When shall I come, and appear before God! 2. Caveat.
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The Saints desires of Death are alwayes conceiv'd with a limitation of submission to Gods will, and appointment.
The Saints Desires of Death Are always conceived with a limitation of submission to God's will, and appointment.
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In this case, S. Bernard gives us a good rule of conformity to Gods will and pleasure.
In this case, S. Bernard gives us a good Rule of conformity to God's will and pleasure.
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He makes a threefold subjection of these desires to God: 1. Is, Quod certum est Deum nolle, execremur nos:
He makes a threefold subjection of these Desires to God: 1. Is, Quod certum est God nolle, execremur nos:
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When Gods negative is clear and express, he rejects our desires; we must yield and give over:
When God's negative is clear and express, he rejects our Desires; we must yield and give over:
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As it was with Moses, he begg'd often of God to go into Canaan; at last, God gives his peremptory denial, Speak no more to me of this matter;
As it was with Moses, he begged often of God to go into Canaan; At last, God gives his peremptory denial, Speak no more to me of this matter;
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and Moses gave over. 2. Is, Quod certum est Deum velle, velimus & nos: When Gods will is express and absolute, then we must absolutely desire it.
and Moses gave over. 2. Is, Quod certum est God velle, Velimus & nos: When God's will is express and absolute, then we must absolutely desire it.
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When God did definitively appoint Moses to dye, Go up to the Mount, and dye; Moses yields presently:
When God did definitively appoint Moses to die, Go up to the Mount, and die; Moses yields presently:
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He dyed according to the word of the Lord, Deut. xxxiv. 5. 3. Is, Quod incertum est, utrum velit, an nolit; He died according to the word of the Lord, Deuteronomy xxxiv. 5. 3. Is, Quod incertum est, utrum velit, an nolit;
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neque velimus ex toto, nequc non velimus, neutri parti nimis inhaereamus: neque Velimus ex toto, nequc non Velimus, neutri parti nimis inhaereamus:
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When his will, for Life or Death, is hidden, and secret, then we must bring down our desires from an absolute Petition, to an humble and submissive Subordination.
When his will, for Life or Death, is hidden, and secret, then we must bring down our Desires from an absolute Petition, to an humble and submissive Subordination.
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Thus that good Bishop in S. Bernard, tempers his desires and prayers for Death; Domine, si adhuc populo tuo sum necessarius, non recuso laborem; fiat voluntas tua; desidero requiem, non recuso laborem. 3. Caveat.
Thus that good Bishop in S. Bernard, tempers his Desires and Prayers for Death; Domine, si Adhoc populo tuo sum Necessary, non recuso laborem; fiat Voluntas tua; Desiderio requiem, non recuso laborem. 3. Caveat.
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The Saints desires of Death are limited, and stinted with an holy moderation.
The Saints Desires of Death Are limited, and stinted with an holy moderation.
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In this case, what the School-men resolve of Christs desire of Life, we may conclude of the Saints desire of Death;
In this case, what the Schoolmen resolve of Christ desire of Life, we may conclude of the Saints desire of Death;
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it was an act of his NONLATINALPHABET, not of his NONLATINALPHABET; it was a moderate willingness, not a resolute will:
it was an act of his, not of his; it was a moderate willingness, not a resolute will:
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As S. Paul expresses it, 2 Cor. v. 8. a NONLATINALPHABET, they had rather, Phil. i. 23. a NONLATINALPHABET, 'tis better to dye. These desires of Death, are not so much an NONLATINALPHABET, what they purpose, and fix upon;
As S. Paul Expresses it, 2 Cor. v. 8. a, they had rather, Philip i. 23. a, it's better to die. These Desires of Death, Are not so much an, what they purpose, and fix upon;
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as an NONLATINALPHABET, what is pleasing and acceptable. As Gerson expresses it; they have mortem in desiderio, but yet they have vitam in pätientia; they desire death,
as an, what is pleasing and acceptable. As Gerson Expresses it; they have mortem in Desire, but yet they have vitam in pätientia; they desire death,
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but they will with patience endure life.
but they will with patience endure life.
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Ask Saint Paul what he wishes, what is his choice, and longing? Oh! 'tis to die; it is his NONLATINALPHABET. Ask him what he wills;
Ask Saint Paul what he wishes, what is his choice, and longing? Oh! it's to die; it is his. Ask him what he wills;
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that's to abide still, as God sees cause. You have seen the nature of Elias his willingness to die:
that's to abide still, as God sees cause. You have seen the nature of Elias his willingness to die:
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See now, 2. What occasions this willingness in Elias to die.
See now, 2. What occasions this willingness in Elias to die.
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Besides those main grounds that work the hearts of Gods children to desire death, and to wish it with comfort;
Beside those main grounds that work the hearts of God's children to desire death, and to wish it with Comfort;
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as, 1. That the power and sting of death is vanquish'd, and swallowed up in victory. 2. That Christ 's death hath freed us from the fear of it. 3. That death puts a blessed end to all sin,
as, 1. That the power and sting of death is vanquished, and swallowed up in victory. 2. That christ is death hath freed us from the Fear of it. 3. That death puts a blessed end to all since,
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and corruption. 4. That it opens unto us a blessed entrance into glory.
and corruption. 4. That it Opens unto us a blessed Entrance into glory.
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Besides these, the spirit of Elias is wrought to this willingness, and desire of death, upon these Occasions, 1. Taedio afflictionum. Elias his life was beset with many vexations,
Beside these, the Spirit of Elias is wrought to this willingness, and desire of death, upon these Occasions, 1. Taedio afflictionum. Elias his life was beset with many vexations,
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and afflictions, the hatred of the whole Kingdom was upon him; he was a man whose life was imbitter'd with sorrows.
and afflictions, the hatred of the Whole Kingdom was upon him; he was a man whose life was imbittered with sorrows.
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'Tis one blessed end, and issue of afflictions, they wean us from the desire of life.
It's one blessed end, and issue of afflictions, they wean us from the desire of life.
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Prosperity glues us to this life, Afflictions loosen us. O mors quàm amara! How bitter is death when we are at ease! O mors, quàm jucunda!
Prosperity glues us to this life, Afflictions loosen us. O mors quàm Amara! How bitter is death when we Are At ease! O mors, quàm Jucunda!
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How pleasant is it when we are in torments. These minores mortes, fit us for the great Death.
How pleasant is it when we Are in torments. These minores mortes, fit us for the great Death.
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S. Paul 's fightings with beasts at Ephesus, made him willing to grapple with this.
S. Paul is fightings with beasts At Ephesus, made him willing to grapple with this.
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When the soul of man finds no footing on outward things, then it wishes it had the wings of a Dove, that it might fly away, and be at rest.
When the soul of man finds no footing on outward things, then it wishes it had the wings of a Dove, that it might fly away, and be At rest.
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Happy afflictions that fit us for death! 2. Grief for the miseries of the Church; That goes nearer.
Happy afflictions that fit us for death! 2. Grief for the misery's of the Church; That Goes nearer.
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In private sufferings, a Christian can be more contented, when it goes well with the publick;
In private sufferings, a Christian can be more contented, when it Goes well with the public;
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but if the Church lies under misery, that makes an Elias to call for death. Old Eli, who digested well enough his private sorrow;
but if the Church lies under misery, that makes an Elias to call for death. Old Eli, who digested well enough his private sorrow;
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yet, when the Ark was taken, He fell off from the seat backward, and he died.
yet, when the Ark was taken, He fell off from the seat backward, and he died.
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The Saints are loth to see evil days, to outlive the prosperity of Gods people. The Lord shall make thee see Ierusalem in prosperity all thy days.
The Saints Are loath to see evil days, to outlive the Prosperity of God's people. The Lord shall make thee see Ierusalem in Prosperity all thy days.
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3. Sensus impotentiae; An apprehension of an inability to do any more good.
3. Sensus impotentiae; an apprehension of an inability to do any more good.
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Elias was tired and wearied-out with the gain-sayings of Idolaters, he had conflicted with their obstinacy:Elias was tired and wearied-out with the gainsayings of Idolaters, he had conflicted with their obstinacy:
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Ahab is hardned, Iezabel enraged, Baal restored, Gods Prophets are persecuted; he sees no success of all his pains, he is weary of his life.Ahab is hardened, Jezebel enraged, Baal restored, God's prophets Are persecuted; he sees no success of all his pains, he is weary of his life.
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As the soul in the body, if it be hindred of action, it forsakes the body presently;
As the soul in the body, if it be hindered of actium, it forsakes the body presently;
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so the spirit of Elias finding he could not prevail, it desires to relinquish an ungrateful world,
so the Spirit of Elias finding he could not prevail, it Desires to relinquish an ungrateful world,
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and to retire to Heaven. 4. Praegustus coeli; The anticipation and feeling of those joyes, of that rest,
and to retire to Heaven. 4. Praegustus coeli; The anticipation and feeling of those Joys, of that rest,
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and bliss, whetts the appetite of Elias, to desire possession and fruition of them.
and bliss, whets the appetite of Elias, to desire possession and fruition of them.
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If there be so much comfort in lumine Prophetiae, how much more is there in lumine Gloriae? If Mount Carmel,
If there be so much Comfort in lumine Prophecies, how much more is there in lumine Glory? If Mount Mount carmel,
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and the Visions there, be so ravishing, what is Gods high and holy Mountain, and those Revelations? No question, Saint Paul 's rapture, bred in him an high measure of heavenly-mindedness.
and the Visions there, be so ravishing, what is God's high and holy Mountain, and those Revelations? No question, Saint Paul is rapture, bred in him an high measure of Heavenly-mindedness.
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If the assistance of one Angel, feeding the Prophet, was so ravishing, what will be the society of innumerable Angels? If Communion with God upon Earth be so gladsome,
If the assistance of one Angel, feeding the Prophet, was so ravishing, what will be the society of innumerable Angels? If Communion with God upon Earth be so gladsome,
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how unspeakable will Communion in Heaven be? Si bonus es, Domine, animae quaerenti, quanto magis invenienti? These were the grounds and occasions of Elias his willingness to die.
how unspeakable will Communion in Heaven be? Si bonus es, Domine, Spirits quaerenti, quanto magis invenienti? These were the grounds and occasions of Elias his willingness to die.
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But, 3. What evidences of this willingness to die will appear in Gods children, and what is the strength and power of it? 1. It will appear in encouraging them against the forethoughts of death;
But, 3. What evidences of this willingness to die will appear in God's children, and what is the strength and power of it? 1. It will appear in encouraging them against the forethoughts of death;
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the thoughts of death are not ghastly to them.
the thoughts of death Are not ghastly to them.
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Their frequent meditations and desires of it, make them acquainted with it, and familiar to them.
Their frequent meditations and Desires of it, make them acquainted with it, and familiar to them.
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Nemo timet facere, quod se novit benè didicisse. Gerson. Nemo timet facere, quod se Novit benè didicisse. Gerson.
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2. It will free them from dismayedness at the approach of death, make them willing to entertain it.
2. It will free them from dismayedness At the approach of death, make them willing to entertain it.
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Gods calling them to death, they presently hear. Non clamores tantum, sed susurros divinos statim percipiunt.
God's calling them to death, they presently hear. Non clamores Tantum, sed susurros divinos Immediately percipiunt.
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The very beckning of Gods hand makes them hasten to him.
The very beckoning of God's hand makes them hasten to him.
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It was no more 'twixt Moses and God, but, Go up and die. Thus Saint Paul, tell him of bonds, I care not for death, saith he. 3. It will bear them out in the conflict and onset of death.
It was no more betwixt Moses and God, but, Go up and die. Thus Saint Paul, tell him of bonds, I care not for death, Says he. 3. It will bear them out in the conflict and onset of death.
pn31 vbds dx dc p-acp np1 cc np1, cc-acp, vvb a-acp cc vvi. av n1 np1, vvb pno31 pp-f n2, pns11 vvb xx p-acp n1, vvz pns31. crd pn31 vmb vvi pno32 av p-acp dt n1 cc n1 pp-f n1.
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Makes a Christian smile at the face of it.
Makes a Christian smile At the face of it.
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How peaceably died Iacob, Aaron, Moses, and Simeon? As Saint Bernard of Christs yielding up the Ghost, Quis tam facilè, quando vult, dormivit? 4. It makes them triumph over the most tormenting, and cruel deaths.
How peaceably died Iacob, Aaron, Moses, and Simeon? As Saint Bernard of Christ yielding up the Ghost, Quis tam facilè, quando vult, dormivit? 4. It makes them triumph over the most tormenting, and cruel death's.
c-crq av-j vvd np1, np1, np1, cc np1? p-acp n1 np1 pp-f npg1 vvg a-acp dt n1, fw-la fw-la fw-la, fw-la fw-la, fw-la? crd pn31 vvz pno32 vvi p-acp dt av-ds j-vvg, cc j n2.
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The three Nobles in Daniel slighted the furnace; Martyrs kissed the stake; they would not accept of deliverance;
The three Nobles in daniel slighted the furnace; Martyrs kissed the stake; they would not accept of deliverance;
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like valiant Souldiers that are desirous to be put upon desperate Services. That's the first, Optat; Elias wishes to dye, so willing is he to it.
like valiant Soldiers that Are desirous to be put upon desperate Services. That's the First, Optat; Elias wishes to die, so willing is he to it.
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II. Orat; He makes his prayer that he may die; That imports more. 1. Prayer, is a deliberate desire.
II Orat; He makes his prayer that he may die; That imports more. 1. Prayer, is a deliberate desire.
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Sudden wishes vanish, and die in us. Many have some pangs of mortification, and leaving the world, as Balaam had;
Sudden wishes vanish, and die in us. Many have Some pangs of mortification, and leaving the world, as balaam had;
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but would be loth God should take them at their word, like him in the Fable. No;
but would be loath God should take them At their word, like him in the Fable. No;
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Elias and a Saint goes further; it is their deliberate wish.Elias and a Saint Goes further; it is their deliberate wish.
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All things considered, they judg it best for them, they exercise their hearts towards it, waiting with Iob, groaning with S. Paul, begging with Simeon, their dissolution. 2. Prayer, it is a religious desire, a matter of devotion,
All things considered, they judge it best for them, they exercise their hearts towards it, waiting with Job, groaning with S. Paul, begging with Simeon, their dissolution. 2. Prayer, it is a religious desire, a matter of devotion,
av-d n2 vvn, pns32 vvb pn31 av-js p-acp pno32, pns32 vvb po32 n2 p-acp pn31, vvg p-acp np1, vvg p-acp np1 np1, vvg p-acp np1, po32 n1. crd n1, pn31 vbz dt j n1, dt n1 pp-f n1,
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and holy supplication, tendred to God, framed into their prayer. A natural man, or a wicked man may have wishes to die, and deliberations.
and holy supplication, tendered to God, framed into their prayer. A natural man, or a wicked man may have wishes to die, and deliberations.
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So had Achitophel, and Iudas; but they presented not these desires in prayers to God.
So had Ahithophel, and Iudas; but they presented not these Desires in Prayers to God.
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The Saints die like Ioab, at the horns of the Altar, by prayer sacrificing their lives to God;
The Saints die like Ioab, At the horns of the Altar, by prayer sacrificing their lives to God;
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like old Simeon, brought by the Spirit into the Temple, and there praying for death. 3. Prayer, it is a restrained desire.
like old Simeon, brought by the Spirit into the Temple, and there praying for death. 3. Prayer, it is a restrained desire.
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Prayer extends the will, but restrains the power. He is willing to die, Oh that I had wings like a Dove!
Prayer extends the will, but restrains the power. He is willing to die, O that I had wings like a Dove!
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but is not the disposer of his life to part with it at pleasure.
but is not the disposer of his life to part with it At pleasure.
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Were our lives our own, we need not beg leave of God to lay them aside.
Were our lives our own, we need not beg leave of God to lay them aside.
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His Petition, 'tis a real Confession, that our time is in Gods hand, not in our own.
His Petition, it's a real Confessi, that our time is in God's hand, not in our own.
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We may be waiters, and suiters, and in desires hastners, but not executioners of our own death.
We may be waiters, and Suitors, and in Desires hastners, but not executioners of our own death.
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As Gregory saith, we must like Elias be in ore speluncae, or in ostio Tabernaculi; with Abraham, ready to receive death, not to hasten it to us.
As Gregory Says, we must like Elias be in over speluncae, or in ostio Tabernaculi; with Abraham, ready to receive death, not to hasten it to us.
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In preparation we must hasten, not in execution. Our hastning must not prevent Gods coming;
In preparation we must hasten, not in execution. Our hastening must not prevent God's coming;
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Hastening to the coming of our Lord Iesus, 2 Pet. iii. 12. not before his coming. That's the second, Orat. III. Resignat; Take away my life; Hastening to the coming of our Lord Iesus, 2 Pet. iii. 12. not before his coming. That's the second, Orat III. Resignat; Take away my life;
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it is an act of resignation. He directs, and tenders, and resigns it up to him;
it is an act of resignation. He directs, and tenders, and resigns it up to him;
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and that upon divers Reasons: 1. Ob jus dominii; He yields up his life to God, as the Lord of it.
and that upon diverse Reasons: 1. Ob jus Dominii; He yields up his life to God, as the Lord of it.
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No man lives to himself, and no man dies to himself; whether we live, we live to the Lord, whether we die, we die to him; No man lives to himself, and no man die to himself; whither we live, we live to the Lord, whither we die, we die to him;
dx n1 vvz p-acp px31, cc dx n1 vvz p-acp px31; cs pns12 vvb, pns12 vvb p-acp dt n1, cs pns12 vvb, pns12 vvb p-acp pno31;
(33) sermon (DIV1)
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whether therefore we live or die, we are the Lords, Rom. xiv. 7. placed here in our stations.whither Therefore we live or die, we Are the lords, Rom. xiv. 7. placed Here in our stations.
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The issues of life belong unto him. We are not Masters of our time, or life.
The issues of life belong unto him. We Are not Masters of our time, or life.
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David served his time according to the counsel of God. David served his time according to the counsel of God.
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Old Simeon begs his dismission. 2. Ob fidem depositi. He commits his life to be kept in the hands of God.
Old Simeon begs his dismission. 2. Ob fidem depositi. He commits his life to be kept in the hands of God.
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The Saints in their death, do not utterly relinquish, and for ever depart with life, but they depositate and intrust God with it.
The Saints in their death, do not utterly relinquish, and for ever depart with life, but they depositate and intrust God with it.
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Thus Tertullian, Our life is, in deposito apud Deum, per fidelissimum sequestrem Dei & hominum Iesum Christum.
Thus Tertullian, Our life is, in Deposit apud God, per fidelissimum sequestrem Dei & hominum Jesus Christ.
av np1, po12 n1 vbz, p-acp fw-la fw-la fw-la, fw-la fw-la fw-la fw-la cc fw-la fw-la np1.
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Those things that I have committed to him, he will keep. Our lives, they are the pledge of our faith we leave in Gods hand.Those things that I have committed to him, he will keep. Our lives, they Are the pledge of our faith we leave in God's hand.
d n2 cst pns11 vhb vvn p-acp pno31, pns31 vmb vvi. po12 n2, pns32 vbr dt n1 pp-f po12 n1 pns12 vvb p-acp ng1 n1.
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Thus David puts his life into Gods hand;
Thus David puts his life into God's hand;
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My time is in thy hand, deliver me from the hand of mine enemies, and from them that persecute me, Psal. xxxi. 15. So, our Saviour, Father, into thy hands I commend my spirit. My time is in thy hand, deliver me from the hand of mine enemies, and from them that persecute me, Psalm xxxi. 15. So, our Saviour, Father, into thy hands I commend my Spirit.
po11 n1 vbz p-acp po21 n1, vvb pno11 p-acp dt n1 pp-f po11 n2, cc p-acp pno32 d vvi pno11, np1 crd. crd np1, po12 n1, n1, p-acp po21 n2 pns11 vvb po11 n1.
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3. Ob specialitatem modi. It is strange; being in the fear of death, he begs death;
3. Ob specialitatem modi. It is strange; being in the Fear of death, he begs death;
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he flies for his life, and yet he flies from it; desires to die, to escape death.
he flies for his life, and yet he flies from it; Desires to die, to escape death.
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True, but this suit of his is, for the special manner of his death, and dissolution. 1. Ut non violenta, sed placida morte.
True, but this suit of his is, for the special manner of his death, and dissolution. 1. Ut non violenta, sed Placida morte.
j, cc-acp d n1 pp-f png31 vbz, p-acp dt j n1 pp-f po31 n1, cc n1. crd fw-mi fw-fr fw-la, fw-la fw-la fw-la.
(33) sermon (DIV1)
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He desires to escape Iezabel 's cruelty; begs of God to dispose of him to a peaceable death, and dissolution.
He Desires to escape Jezebel is cruelty; begs of God to dispose of him to a peaceable death, and dissolution.
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(33) sermon (DIV1)
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Deliver my darling from the power of the Dog, Psal. xxii. 20. An NONLATINALPHABET, it is inter beneficia; a favour,Deliver my darling from the power of the Dog, Psalm xxii. 20. an, it is inter Benefices; a favour,
vvb po11 n-jn p-acp dt n1 pp-f dt n1, np1 crd. crd dt, pn31 vbz fw-la fw-la; dt n1,
(33) sermon (DIV1)
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and a blessing, to be asked, and sought for. 'Twas granted to Iosiah, to die in peace;
and a blessing, to be asked, and sought for. 'Twas granted to Josiah, to die in peace;
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(33) sermon (DIV1)
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so, to Hezekiah. Iob accounts it a blessing to die in his nest, Iob xxix. 18. David desires to fall into the hands of God, rather then into the hands of men.
so, to Hezekiah. Job accounts it a blessing to die in his nest, Job xxix. 18. David Desires to fallen into the hands of God, rather then into the hands of men.
av, pc-acp np1. np1 vvz pn31 dt n1 pc-acp vvi p-acp po31 n1, np1 crd. crd np1 vvz pc-acp vvi p-acp dt n2 pp-f np1, av-c av p-acp dt n2 pp-f n2.
(33) sermon (DIV1)
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Blesse God, that we can close our brethrens eyes in peace;
Bless God, that we can close our Brothers' eyes in peace;
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that they are gathered into the barn, like ripe Corn, by the Sickle of death, not by the Sword of an enemie. 2. Ut honesta, non probrosa morte.
that they Are gathered into the barn, like ripe Corn, by the Fickle of death, not by the Sword of an enemy. 2. Ut Honesta, non probrosa morte.
cst pns32 vbr vvn p-acp dt n1, av-j j n1, p-acp dt n1 pp-f n1, xx p-acp dt n1 pp-f dt n1. crd fw-mi fw-la, fw-la fw-la fw-la.
(33) sermon (DIV1)
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Take thou my life away, let not Iezabel have her will on me.Take thou my life away, let not Jezebel have her will on me.
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(33) sermon (DIV1)
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'Tis an honest, and honourable wish, Decorè cadere; as Saul, That the Philistines mock me not, 1 Sam. xxxi. 4. Not to have the death of a Dog,
It's an honest, and honourable wish, Decorè Cadere; as Saul, That the philistines mock me not, 1 Sam. xxxi. 4. Not to have the death of a Dog,
pn31|vbz dt j, cc j n1, fw-la fw-la; p-acp np1, cst dt njp2 vvb pno11 xx, crd np1 crd. crd xx pc-acp vhi dt n1 pp-f dt n1,
(33) sermon (DIV1)
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or the burial of an Ass. 'Tis that which the Church bewails, Psal. lxxix. 2. The dead bodies of thy servants have they given to be meat unto the fowls of the heaven, the flesh of thy Saints unto the beasts of the earth.
or the burial of an Ass It's that which the Church bewails, Psalm lxxix. 2. The dead bodies of thy Servants have they given to be meat unto the fowls of the heaven, the Flesh of thy Saints unto the beasts of the earth.
cc dt n1 pp-f dt n1 pn31|vbz d r-crq dt n1 vvz, np1 crd. crd dt j n2 pp-f po21 n2 vhb pns32 vvn pc-acp vbi n1 p-acp dt n2 pp-f dt n1, dt n1 pp-f po21 n2 p-acp dt n2 pp-f dt n1.
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Those two Witnesses in the Revelations, whom spiritual Iezabel slays, she suffers their dead bodies to lie unburied, in the streets of that great City. 3. Ut non in Deum contumeliosa morte, sed honorifica moriatur;
Those two Witnesses in the Revelations, whom spiritual Jezebel slays, she suffers their dead bodies to lie unburied, in the streets of that great city. 3. Ut non in God contumeliosa morte, sed honorifica moriatur;
d crd n2 p-acp dt n2, r-crq j np1 vvz, pns31 vvz po32 j n2 pc-acp vvi j-vvn-u, p-acp dt n2 pp-f d j n1. crd fw-mi fw-fr fw-la fw-la fw-la fw-la, fw-la fw-la fw-la;
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that he might die such a death, as God be not dishonoured by it.
that he might die such a death, as God be not dishonoured by it.
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It was the trial of Baals deity, that he could not rescue his Priests from destruction.
It was the trial of Baal's deity, that he could not rescue his Priests from destruction.
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Iezabel hath sworn by her false Gods, that Elijah shall suffer.Jezebel hath sworn by her false God's, that Elijah shall suffer.
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See now, it stands God upon, in point of honour, to rescue Elias; and Elias begs such a death,
See now, it Stands God upon, in point of honour, to rescue Elias; and Elias begs such a death,
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as might not make Iezabel blaspheme and insult over God. 'Tis the desire of Gods children, to die for the greatest advantage of Gods glory;
as might not make Jezebel Blaspheme and insult over God. It's the desire of God's children, to die for the greatest advantage of God's glory;
c-acp vmd xx vvi np1 vvi cc vvi p-acp np1. pn31|vbz dt n1 pp-f npg1 n2, pc-acp vvi p-acp dt js n1 pp-f npg1 n1;
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That God might be magnified in their bodies by life or death. That God might be magnified in their bodies by life or death.
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Thus it is said of Christs prediction of Saint Peters death, by what manner of death he should glorifie God.
Thus it is said of Christ prediction of Saint Peter's death, by what manner of death he should Glorify God.
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Is martyrdom the way of glorfying God? The Saints run to it. Ey, but it will make the enemies of God insult the more: Elias prayes against it; Athanasius fled from it.
Is martyrdom the Way of Glorifying God? The Saints run to it. Ey, but it will make the enemies of God insult the more: Elias prays against it; Athanasius fled from it.
vbz n1 dt n1 pp-f j-vvg np1? dt n2 vvb p-acp pn31. fw-ge, cc-acp pn31 vmb vvi dt n2 pp-f np1 vvi dt av-dc: np1 vvz p-acp pn31; np1 vvn p-acp pn31.
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They desire to die for the greatest purpose, that their deaths may be precious, and rich.
They desire to die for the greatest purpose, that their death's may be precious, and rich.
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8486
So much for the first, Elias his willingness to die. Now follow, Secondly, The two Meditations that work him to this willingness.
So much for the First, Elias his willingness to die. Now follow, Secondly, The two Meditations that work him to this willingness.
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(33) sermon (DIV1)
979
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8487
To speak of one of them onely; and that's an holy satiety, Satis est, It is enough.
To speak of one of them only; and that's an holy satiety, Satis est, It is enough.
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(33) sermon (DIV1)
981
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8488
Take it in these four Expressions; 1. Satis vitae meae; It is enough, Lord; I have lived long enough.
Take it in these four Expressions; 1. Satis vitae meae; It is enough, Lord; I have lived long enough.
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(33) sermon (DIV1)
981
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8489
The Saints of God can set a full period, they can stint their desires of longer life.
The Saints of God can Set a full Period, they can stint their Desires of longer life.
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(33) sermon (DIV1)
981
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8490
They wish not an eternity here. A worldly man, Oh, he could part with another life, might this life last always.
They wish not an eternity Here. A worldly man, O, he could part with Another life, might this life last always.
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(33) sermon (DIV1)
981
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8491
No, 'tis Gods blessing to his children;
No, it's God's blessing to his children;
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(33) sermon (DIV1)
981
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8492
they are satisfied with length of days, Psal. xcii. 16. 2. Satis mundo; They have enough of the world too.
they Are satisfied with length of days, Psalm xcii. 16. 2. Satis mundo; They have enough of the world too.
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(33) sermon (DIV1)
981
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8493
The comforts of this life, the pleasures, profits, preferments; they can stop, and stay at them too, refusing with Barzillai, the offers of preferment.
The comforts of this life, the pleasures, profits, preferments; they can stop, and stay At them too, refusing with Barzillai, the offers of preferment.
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(33) sermon (DIV1)
981
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8494
How shamefull is it for old men, to thirst after riches and honours!
How shameful is it for old men, to thirst After riches and honours!
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(33) sermon (DIV1)
981
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8495
like the two Tribes, content to stay on this side Jordan, for the goodness of the Countrey? 3. Satis officio; He hath finished,
like the two Tribes, content to stay on this side Jordan, for the Goodness of the Country? 3. Satis Officio; He hath finished,
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(33) sermon (DIV1)
981
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8496
and fulfilled his course, that makes him willing to die, he hath accomplished his Ministerie. Happy they whose work is done, before their day be done.
and fulfilled his course, that makes him willing to die, he hath accomplished his Ministry. Happy they whose work is done, before their day be done.
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(33) sermon (DIV1)
981
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8497
The ability of giving a good account of our service, is the powerfullest encouragement to be willing to die.
The ability of giving a good account of our service, is the Powerfullest encouragement to be willing to die.
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(33) sermon (DIV1)
981
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8498
Thus S. Chrysostom observes, in compare of these two places;
Thus S. Chrysostom observes, in compare of these two places;
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(33) sermon (DIV1)
981
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8499
S. Pauls escapal out of Damascus, and his readiness to die at Ierusalem; Then he had done no service,S. Paul's escapal out of Damascus, and his readiness to die At Ierusalem; Then he had done no service,
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(33) sermon (DIV1)
981
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so he was loth to die;
so he was loath to die;
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(33) sermon (DIV1)
981
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8501
now Paul the Aged, had finished his course, then he is ready for bonds, and death.
now Paul the Aged, had finished his course, then he is ready for bonds, and death.
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(33) sermon (DIV1)
981
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8502
So Christ, till his work was finished, hid himself; after, he offered himself to them. 4. Satis miraculosae providentiae; 'Tis enough for that too.
So christ, till his work was finished, hid himself; After, he offered himself to them. 4. Satis miraculosae providentiae; It's enough for that too.
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(33) sermon (DIV1)
981
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8503
He hath been mightily, and miraculously preserved, and delivered hitherto, he will not thrust himself upon more miraculous ways;
He hath been mightily, and miraculously preserved, and Delivered hitherto, he will not thrust himself upon more miraculous ways;
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(33) sermon (DIV1)
981
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8504
'Tis enough, Lord, now end my life.It's enough, Lord, now end my life.
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(33) sermon (DIV1)
981
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8505
Non vult oneri esse misericordiae divinae, he will not be burthensome to the mercy of God.Non vult oneri esse Mercy Divinae, he will not be burdensome to the mercy of God.
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(33) sermon (DIV1)
981
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8506
The Apostles were sparing of miracles for their own selves, wrought none in their own hehalf;
The Apostles were sparing of Miracles for their own selves, wrought none in their own hehalf;
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(33) sermon (DIV1)
981
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8507
they valued not life at the rate of a miracle; accounted themselves less then an ordinary mercy.
they valued not life At the rate of a miracle; accounted themselves less then an ordinary mercy.
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(33) sermon (DIV1)
981
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8508
For this Christian Brother of ours, whose blessed death and departure, we are now met together, (not so much to lament,
For this Christian Brother of ours, whose blessed death and departure, we Are now met together, (not so much to lament,
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(33) sermon (DIV1)
982
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8509
and bewail, as) to celebrate, and honour;
and bewail, as) to celebrate, and honour;
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(33) sermon (DIV1)
982
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8510
much, very much, may be spoken of him, to the glory of Gods rich grace in him,
much, very much, may be spoken of him, to the glory of God's rich grace in him,
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(33) sermon (DIV1)
982
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8511
and the enbalming of his name with a precious memory. But the applause and welcome that the Saints and Angels give to him in heaven;
and the enbalming of his name with a precious memory. But the applause and welcome that the Saints and Angels give to him in heaven;
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(33) sermon (DIV1)
982
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8512
and those blessed Euge's, that the Authour and finisher of his faith, hath received him with, are the true,
and those blessed Euge's, that the Author and finisher of his faith, hath received him with, Are the true,
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(33) sermon (DIV1)
982
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8513
and full commendation that his soul rests in.
and full commendation that his soul rests in.
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(33) sermon (DIV1)
982
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8514
Onely, in a few words, Know, that the death of this good man, as it is in Gods eyes,
Only, in a few words, Know, that the death of this good man, as it is in God's eyes,
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(33) sermon (DIV1)
982
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8515
so in ours it must be, honourable, and precious. And, because S. Bernard 's Rule is true;
so in ours it must be, honourable, and precious. And, Because S. Bernard is Rule is true;
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(33) sermon (DIV1)
982
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8516
Preciosa mors Sanctorum, quam commendat vita pretiosa; Preciosa mors Sanctorum, quam commendat vita Pretiosa;
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(33) sermon (DIV1)
983
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8517
You all witness with me, who have lived with him, that his carriage hath been such as becomes a man professing the fear of God.
You all witness with me, who have lived with him, that his carriage hath been such as becomes a man professing the Fear of God.
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(33) sermon (DIV1)
983
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8518
What his life was from his minority, most of you know better then my self. Onely I have had always the report of it to be upright, and unblameable.
What his life was from his minority, most of you know better then my self. Only I have had always the report of it to be upright, and unblameable.
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(33) sermon (DIV1)
983
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8519
I found him at my coming, the chief credit and improvement of the worthy pains of my reverend Predecessor;
I found him At my coming, the chief credit and improvement of the worthy pains of my reverend Predecessor;
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(33) sermon (DIV1)
984
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8520
at whose feet he a long time sate as a good proficient.
At whose feet he a long time sat as a good proficient.
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(33) sermon (DIV1)
984
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8521
And since my being here, I have remarkably taken notice of him, as a great encouragement of mine unworthy labours.
And since my being Here, I have remarkably taken notice of him, as a great encouragement of mine unworthy labours.
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(33) sermon (DIV1)
984
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8522
His piety, and course of godliness, hath witness of all men, and of the Truth it self.
His piety, and course of godliness, hath witness of all men, and of the Truth it self.
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(33) sermon (DIV1)
985
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8523
Which was, 1. Timely, and not put off with delays.
Which was, 1. Timely, and not put off with delays.
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(33) sermon (DIV1)
985
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8524
He often blessed God, that called him so timely, not suffering him to linger till the evil day.
He often blessed God, that called him so timely, not suffering him to linger till the evil day.
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(33) sermon (DIV1)
985
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8525
That had not been so comfortable. 2. It was observable to his own heart;
That had not been so comfortable. 2. It was observable to his own heart;
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(33) sermon (DIV1)
985
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8526
It was not wrought secretly, but (as he imparted to me) Piety found him averse;
It was not wrought secretly, but (as he imparted to me) Piety found him averse;
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(33) sermon (DIV1)
985
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8527
and it was not without some enforcement used, that he was drawn to that Sermon which gave the first successfull knock at his heart. 3. It was constant;
and it was not without Some enforcement used, that he was drawn to that Sermon which gave the First successful knock At his heart. 3. It was constant;
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(33) sermon (DIV1)
985
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8528
witness his diligence, and timely forwardness to repair to the House of God;
witness his diligence, and timely forwardness to repair to the House of God;
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(33) sermon (DIV1)
985
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8529
his attention, reverence, devotion there, observed by others who preached occasionally. 4. It was judicious, not groundless, but intelligent;
his attention, Reverence, devotion there, observed by Others who preached occasionally. 4. It was judicious, not groundless, but intelligent;
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(33) sermon (DIV1)
985
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8530
able he was to give a reason of his Faith. He was exercised in the study of the Scriptures, and grounds of Religion;
able he was to give a reason of his Faith. He was exercised in the study of the Scriptures, and grounds of Religion;
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(33) sermon (DIV1)
985
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8531
able to speak understandingly. 5. It was substantial, not languishing away in circumstances and trifles.
able to speak understandingly. 5. It was substantial, not languishing away in Circumstances and trifles.
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(33) sermon (DIV1)
985
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8532
He professed in his sickness, that the disputes about In-conformity were of no use for piety,
He professed in his sickness, that the disputes about Inconformity were of no use for piety,
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(33) sermon (DIV1)
985
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8533
and that the power of Religion was not in them. 6. It was diffusive;
and that the power of Religion was not in them. 6. It was diffusive;
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(33) sermon (DIV1)
985
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8534
1. Into all his life 2. Into his family and children. 3. Into his friends and familiars. 4. In an unquestion'd honesty to all men. 7. It was solid,
1. Into all his life 2. Into his family and children. 3. Into his Friends and familiars. 4. In an unquestioned honesty to all men. 7. It was solid,
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(33) sermon (DIV1)
985
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8535
and strong, bearing him up in this long, tedious, and oft-times very sharp, and violent sickness. 1. The apprehensions of his faith were constantly quick, and comfortable;
and strong, bearing him up in this long, tedious, and ofttimes very sharp, and violent sickness. 1. The apprehensions of his faith were constantly quick, and comfortable;
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(33) sermon (DIV1)
985
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8536
he felt not the least nibling of Satan. 2. His patience was admirable, and heroical. 3. His charity in spending himself in fruitful conferences,
he felt not the least nibbling of Satan. 2. His patience was admirable, and heroical. 3. His charity in spending himself in fruitful conferences,
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(33) sermon (DIV1)
985
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8537
and perswasions to those about him, was great and bountiful. 8. It was crowned with Perseverance;
and persuasions to those about him, was great and bountiful. 8. It was crowned with Perseverance;
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(33) sermon (DIV1)
985
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8538
which God did not onely secretly bestow upon him, but with feeling and assurance;
which God did not only secretly bestow upon him, but with feeling and assurance;
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(33) sermon (DIV1)
985
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8539
he triumphed in it. One of his last speeches was, Sathan may as well pluck God out of Heaven,
he triumphed in it. One of his last Speeches was, Sathan may as well pluck God out of Heaven,
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(33) sermon (DIV1)
985
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8540
as pluck my soul out of his keeping. FINIS.as pluck my soul out of his keeping. FINIS.
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(33) sermon (DIV1)
985
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