Select sermons preached upon Sundry occasions by John Frost ... ; now newly published together with two positions for explication and confirmation of these questions, I. Tota Christi justitia credentibus imputatur, 2, Fides justificat sub ratione instrumenti.
but presently they fall into Idolatrie, worshipping the calf: and it is no great wonder if wolves should make a prey of the flock, when they have no shepherd.
but presently they fallen into Idolatry, worshipping the calf: and it is no great wonder if wolves should make a prey of the flock, when they have no shepherd.
and here, when he was necessitated to leave Ephesus to go to Jerusalem at the Passeover (conceiving that the fittest opportunitie to spread and propagate the Gospel there, rather then any other time of the year) he is carefull to substitute Apollos, (in which Calvin piously admires the providence of God over his church, not to suffer it without a setled minister) who might recompence the loss of Paul, and water that church which he had there planted.
and Here, when he was necessitated to leave Ephesus to go to Jerusalem At the Passover (conceiving that the Fittest opportunity to spread and propagate the Gospel there, rather then any other time of the year) he is careful to substitute Apollos, (in which calvin piously admires the providence of God over his Church, not to suffer it without a settled minister) who might recompense the loss of Paul, and water that Church which he had there planted.
Apollos I say, one fully furnished for the work of the Gospel, and most fit for Ephesus (ministeriall gifts then proving most usefull, when right placed;
Apollos I say, one Fully furnished for the work of the Gospel, and most fit for Ephesus (ministerial Gifts then proving most useful, when right placed;
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so Apollos here might by his heavenly and ravishing eloquence, catch them in the net of the Gospel, who so much boasted of their fleshly and carnall wisdome.
so Apollos Here might by his heavenly and ravishing eloquence, catch them in the net of the Gospel, who so much boasted of their fleshly and carnal Wisdom.
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1. The person, Apollos: the same, if you believe Grotius, with that Apelles S. Paul salutes and commends. 2. The qualification: that's twofold, 1. NONLATINALPHABET, An eloquent man. 2. NONLATINALPHABET, Mighty in the scriptures.
1. The person, Apollos: the same, if you believe Grotius, with that Apelles S. Paul salutes and commends. 2. The qualification: that's twofold, 1., an eloquent man. 2., Mighty in the Scriptures.
1. The person, Apollos: of whom I intended to have spoken little, or nothing, but that I observe the Church-Levellers of our time, who would remove the ancient land-marks, pull up the hedges,
1. The person, Apollos: of whom I intended to have spoken little, or nothing, but that I observe the Church-Levellers of our time, who would remove the ancient landmarks, pull up the hedges,
or affectation of noveltie, or weakness and rashness shall judge gifted, though not called or ordained: they make this instance of Apollos, as one of their asylums to flee to, whom they alleadge as a gifted brother, no ordained preacher.
or affectation of novelty, or weakness and rashness shall judge gifted, though not called or ordained: they make this instance of Apollos, as one of their asylums to flee to, whom they allege as a gifted brother, no ordained preacher.
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1. It is probable that Apollos (being an Alexandrian ) was educated in the school of S. Mark, who first planted the Christian faith here, as Eusebius shews;
1. It is probable that Apollos (being an Alexandrian) was educated in the school of S. Mark, who First planted the Christian faith Here, as Eusebius shows;
which he thinks probable, both because those historians which speak of the Jews, as Josephus, Strabo, and the rest, are wholly silent concerning this sect;
which he thinks probable, both Because those historians which speak of the jews, as Josephus, Strabo, and the rest, Are wholly silent Concerning this sect;
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or else to the peaceable quietness, and calm of their spirit, not being given to contradiction, (as the Sadduces and Pharisees were, men of more hot and fiery spirits) it being part of their religion,
or Else to the peaceable quietness, and Cam of their Spirit, not being given to contradiction, (as the Sadducees and Pharisees were, men of more hight and fiery spirits) it being part of their Religion,
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certain it is and confessed of all, that they were very diligent, and industrious in searching the scriptures of the old Testament, especially the Prophets,
certain it is and confessed of all, that they were very diligent, and Industria in searching the Scriptures of the old Testament, especially the prophets,
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and here, it is likely, Apollos might get his large scripture-knowledge, which he so powerfully managed to the conviction of the Jews concerning Christ;
and Here, it is likely, Apollos might get his large Scripture knowledge, which he so powerfully managed to the conviction of the jews Concerning christ;
an eminent, publick, and authorized preacher in the Church of Corinth; S. Pauls helper and successor 1 Cor. 3. 6. I have planted (saith Paul) and Apollo watered, and therefore S. Paul calls him his brother, 1 Cor. 16. 12. and he is, totidem verbis, in express terms called, a minister, 1 Cor. 3. 5. Who is Paul? or who is Apollos? but ministers by whom ye believed;
an eminent, public, and authorized preacher in the Church of Corinth; S. Paul's helper and successor 1 Cor. 3. 6. I have planted (Says Paul) and Apollo watered, and Therefore S. Paul calls him his brother, 1 Cor. 16. 12. and he is, totidem verbis, in express terms called, a minister, 1 Cor. 3. 5. Who is Paul? or who is Apollos? but Ministers by whom you believed;
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and so famous he was, that he hath the churches approbation of his Gifts, verse 27. and when he came to Corinth, he was so eminent, that he proved the head of a sect and faction (which is the highest ambition of their pretenders) 1 Cor. 1. 12. One saith I am of Paul,
and so famous he was, that he hath the Churches approbation of his Gifts, verse 27. and when he Come to Corinth, he was so eminent, that he proved the head of a sect and faction (which is the highest ambition of their pretenders) 1 Cor. 1. 12. One Says I am of Paul,
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and though this was after his preaching here at Ephesus, yet I (reading of no ordination he received afterwards) have good reason to believe that he was now ordained.
and though this was After his preaching Here At Ephesus, yet I (reading of no ordination he received afterwards) have good reason to believe that he was now ordained.
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God indeed hath in things fundamentall to faith and holiness made a plentifull provision in scripture, which is able to make a man wise to salvation, and perfect to every goodwork. To assume any thing as a rule of life;
God indeed hath in things fundamental to faith and holiness made a plentiful provision in scripture, which is able to make a man wise to salvation, and perfect to every goodwork. To assume any thing as a Rule of life;
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but to argue, he was not ordained becaused the scripture doth not say, totidem verbis, he was so, is to me a very irrationall and unsatisfactory argument.
but to argue, he was not ordained becaused the scripture does not say, totidem verbis, he was so, is to me a very irrational and unsatisfactory argument.
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but he that is called as was Aaron, and that was done by the outward appointment of Moses; and withall considering the Apostles care to leave Titus to ordain in every citie,
but he that is called as was Aaron, and that was done by the outward appointment of Moses; and withal considering the Apostles care to leave Titus to ordain in every City,
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considering withall the solemn separating of Barnabas and Paul by prayer and laying on of hands, which calling and appointment S. Paul frequently asserts to uphold his authority amongst them to whom he wrote,
considering withal the solemn separating of Barnabas and Paul by prayer and laying on of hands, which calling and appointment S. Paul frequently asserts to uphold his Authority among them to whom he wrote,
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laying these things and many more which might be alleadged together, we, I think, finding Apollos here preaching (which may equally satisfie other instances brought out of scripture,) have good ground to believe he was ordained,
laying these things and many more which might be alleged together, we, I think, finding Apollos Here preaching (which may equally satisfy other instances brought out of scripture,) have good ground to believe he was ordained,
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let those, who lay this instance as a foundation for a Babel of confusion in the church (for there can be no order in a rude and promiscuous parity) I say, let those pretenders demonstrate themselves to be Apollo's, men eloquent, and mighty in the scriptures, and for my part (though I think those most fit to sit in Pauls chair, who have been educated,
let those, who lay this instance as a Foundation for a Babel of confusion in the Church (for there can be no order in a rude and promiscuous parity) I say, let those pretenders demonstrate themselves to be Apollo's, men eloquent, and mighty in the Scriptures, and for my part (though I think those most fit to fit in Paul's chair, who have been educated,
and instructed at the feet of Gamaliel ) I profess, I see no great reason, or evidence of scripture, why they may not be admitted to the ministeriall office.
and instructed At the feet of Gamaliel) I profess, I see no great reason, or evidence of scripture, why they may not be admitted to the ministerial office.
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But when either out of weakness they dare not, or out of pride and faction they will not submit themselves to the judgement and appointment of those whom scripture, precept, Apostolical practise,
But when either out of weakness they Dare not, or out of pride and faction they will not submit themselves to the judgement and appointment of those whom scripture, precept, Apostolical practice,
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but will audaciously climbe up some other way (excuse the expression from uncharitableness, 'tis our Saviours concerning the Pharisees, who were like intruders in these daies) they are but thieves and robbers, stealing away the hearts and affection of the people,
but will audaciously climb up Some other Way (excuse the expression from uncharitableness, it's our Saviors Concerning the Pharisees, who were like intruders in these days) they Are but thieves and robbers, stealing away the hearts and affection of the people,
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These considerations of the person I humbly and willingly submit to your judgements, and shall come now to those qualifications, which were the intended subject of my discourse,
These considerations of the person I humbly and willingly submit to your Judgments, and shall come now to those qualifications, which were the intended Subject of my discourse,
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a fit qualification for an Apollos, a minister of the Gospel, to be versed especially in Ecclesiastical and Churchhistory, where he may observe the various,
a fit qualification for an Apollos, a minister of the Gospel, to be versed especially in Ecclesiastical and Churchhistory, where he may observe the various,
he that will NONLATINALPHABET (which is a Metaphor, you know, taken from diggers in mines) search and dive into them, shall finde rich and precious mines of eloquence, golden Allegories, height of Metaphors, and all other tropes and figures of Rhetorick more fully and elegantly exemplified,
he that will (which is a Metaphor, you know, taken from diggers in mines) search and dive into them, shall find rich and precious mines of eloquence, golden Allegories, height of Metaphors, and all other tropes and figures of Rhetoric more Fully and elegantly exemplified,
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S. Austin confesseth that, whiles he was a Manichee, he had low and mean thoughts of scripture, visa est mihi indigna, quam Tullianae dignitati compararem, saith he:
S. Austin Confesses that, while he was a Manichee, he had low and mean thoughts of scripture, visa est mihi indigna, quam tullianae Dignity compararem, Says he:
this is a great gift of God, and a very requisite qualification of an Apollos, the want of which made Moses decline the office, O my Lord, saith he, I am not eloquent, I am slow of speech,
this is a great gift of God, and a very requisite qualification of an Apollos, the want of which made Moses decline the office, Oh my Lord, Says he, I am not eloquent, I am slow of speech,
A free and full abilitie of expressing the conceptions of the minde (according to the capacitie of the Auditors) is an excellent and desirable ministeriall gift, without which the greatest parts oft prove unedifying and unprofitable.
A free and full ability of expressing the conceptions of the mind (according to the capacity of the Auditors) is an excellent and desirable ministerial gift, without which the greatest parts oft prove unedifying and unprofitable.
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and this the Greek word NONLATINALPHABET signifies, as Camerarius notes, and this too is a requisite qualification for an Apollos, a minister of the Gospel.
and this the Greek word signifies, as Camerarius notes, and this too is a requisite qualification for an Apollos, a minister of the Gospel.
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This was the eminencie of Moses, that he was learned in all the wisdome of the Egyptians, that is to say, the liberall arts and sciences, which Austin compares to the Egyptian spoils transferred to the use and service of the Israelites. This was the commendation of Daniel, that he was cunning in all knowledge and understanding, and skilfull in all wisdome and learning.
This was the eminency of Moses, that he was learned in all the Wisdom of the egyptians, that is to say, the liberal arts and sciences, which Austin compares to the Egyptian spoils transferred to the use and service of the Israelites. This was the commendation of daniel, that he was cunning in all knowledge and understanding, and skilful in all Wisdom and learning.
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S. Paul was born at Tarsus, the Metropolis of Cilicia, more famous then Athens (if we credit Strabo ) for the studie of Philosophy and the Greek tongue,
S. Paul was born At Tarsus, the Metropolis of Cilicia, more famous then Athens (if we credit Strabo) for the study of Philosophy and the Greek tongue,
But I shall not now undertake the vindication of learning, from those uncharitable imputations, which hath lately been done by an ingenuous man amongst our selves;
But I shall not now undertake the vindication of learning, from those uncharitable imputations, which hath lately been done by an ingenuous man among our selves;
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but shall enter upon the second qualification of Apollos, which I chiefly intended, NONLATINALPHABET, mighty in the Scriptures: which I shall speak of; First, Doctrinally, in two particulars,
but shall enter upon the second qualification of Apollos, which I chiefly intended,, mighty in the Scriptures: which I shall speak of; First, Doctrinally, in two particulars,
and the highest improvement of reason, could never have discovered without divine revelation, as the secrets of Gods electing love, reconciliation by Christ, justification by faith, adoption, the covenant of grace:
and the highest improvement of reason, could never have discovered without divine Revelation, as the secrets of God's electing love, reconciliation by christ, justification by faith, adoption, the Covenant of grace:
those are secrets which the eye of reason could never prie into; these were mysteries hidden from ages and generations, but now manifested by the Gospel.
those Are secrets which the eye of reason could never pry into; these were Mysteres hidden from ages and generations, but now manifested by the Gospel.
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as the esse, posse, and operari of every creature, or those three common notions of Belng, O neness, Truth, Goodness, and many more which the schooles insist on;
as the esse, posse, and operari of every creature, or those three Common notions of Belng, Oh neness, Truth, goodness, and many more which the Schools insist on;
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because God saies it) as that God should infinitly communicate himself, or from the perfection of the number three, and the great account the Heathens had of it;
Because God Says it) as that God should infinitely communicate himself, or from the perfection of the number three, and the great account the heathens had of it;
I easily believe the Heathens (the wisest of them at least) might have some knowledge of the fall of man, from the rebellion of passion against reason, from the strange proneness which they experienced to vices, quae sine exemplo discuntur, saith Seneca, not inclined to them by any acquired habit,
I Easily believe the heathens (the Wisest of them At least) might have Some knowledge of the fallen of man, from the rebellion of passion against reason, from the strange proneness which they experienced to vices, Quae sine exemplo discuntur, Says Senecca, not inclined to them by any acquired habit,
these were evident signes and effects of some sin, which prepossessed and inhabited our nature, to which purpose that of Austin is excellent, continentia tam concupiscentiae testis est, quàm hostis, Continence is both the enemy, and evidence of concupiscence:
these were evident Signs and effects of Some since, which prepossessed and inhabited our nature, to which purpose that of Austin is excellent, continence tam concupiscentiae testis est, quàm hostis, Continence is both the enemy, and evidence of concupiscence:
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These, I say, and many other sad effects of mans Apostacie, which might be named, are evidences to reason, that man is not now as he came out of the hands of God,
These, I say, and many other sad effects of men Apostasy, which might be nam, Are evidences to reason, that man is not now as he Come out of the hands of God,
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but Gods dealing with man in a Covenant-way, and by his infinite wisdome ordering and disposing mans fall and Apostacie, to the accomplishing so great a mysterie as the sending of Christ into the world, to restore and recover man into a state in some respects better then that of innocencie, is a depth naturall reason could never fathom.
but God's dealing with man in a Covenant way, and by his infinite Wisdom ordering and disposing men fallen and Apostasy, to the accomplishing so great a mystery as the sending of christ into the world, to restore and recover man into a state in Some respects better then that of innocence, is a depth natural reason could never fathom.
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as Prophet, Priest, and King, to dispel the darkness, expiate the guilt, and conquer the rebellion of corrupted nature, healing by Christs stripes, life by his death, are paradoxes to reason.
as Prophet, Priest, and King, to dispel the darkness, expiate the guilt, and conquer the rebellion of corrupted nature, healing by Christ stripes, life by his death, Are paradoxes to reason.
Naturall reason may discover the back-parts of God in the creature, but if she pretends or presumes to discover the Sun of righteousness, she betraies her weakness and degeneracie;
Natural reason may discover the Back parts of God in the creature, but if she pretends or Presumest to discover the Sun of righteousness, she betrays her weakness and degeneracy;
Nay, the glorious Angels, the most quick-sighted of the whole creation, could not have discovered these Gospelmysteries, Which things, saith the Apostle, the Angels desire to look into:
Nay, the glorious Angels, the most quick-sighted of the Whole creation, could not have discovered these Gospel mysteries, Which things, Says the Apostle, the Angels desire to look into:
NONLATINALPHABET, to stoop, to peep, to prie into, as things vailed and hidden, alluding to the Cherubims, which were made with their eyes looking down towards the mercie-seat;
, to stoop, to peep, to pry into, as things veiled and hidden, alluding to the Cherubims, which were made with their eyes looking down towards the mercy-seat;
the word signifies a diligent, sollicitous, and through search: Tanta Evangelii, & mysterii salutis majestas est atque jucunditas, saith Glassius, either ravished with the pleasantness,
the word signifies a diligent, solicitous, and through search: Tanta Evangelii, & Mystery Salutis majestas est atque jucunditas, Says Glassius, either ravished with the pleasantness,
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What the Apostle speaks of that one mysterie of incorporating Jew and Gentile into one bodie by Christ, we may say of these Gospel-mysteries, that God revealed to the intent, that unto principalities,
What the Apostle speaks of that one mystery of incorporating Jew and Gentile into one body by christ, we may say of these Gospel mysteries, that God revealed to the intent, that unto principalities,
1. The fulness and sufficiencie of it, both as to doctrine and practice, faith and maners, both to make a man of God wise unto salvation, and perfect to every good work.
1. The fullness and sufficiency of it, both as to Doctrine and practice, faith and manners, both to make a man of God wise unto salvation, and perfect to every good work.
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or by convincing, evident, and undeniable consequence, and needs not to be eeked out with unwritten traditions, or pretended enthusiasmes and revelations.
or by convincing, evident, and undeniable consequence, and needs not to be eeked out with unwritten traditions, or pretended enthusiasms and revelations.
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Tradition, which brings down and conveys Scripture-truths through the successive ages of the Church to us, we cannot without ingratitude but acknowledge as an eminent instance,
Tradition, which brings down and conveys Scriptural truths through the successive ages of the Church to us, we cannot without ingratitude but acknowledge as an eminent instance,
So revelation of Scripture-mysteries by the Spirit of God we acknowledge as the accomplishment of a great Gospel-promise of the Spirit leading us into all truth:
So Revelation of Scripture mysteries by the Spirit of God we acknowledge as the accomplishment of a great Gospel promise of the Spirit leading us into all truth:
which therefore the Apostle Paul praies for for the Ephesians, that God would give unto them NONLATINALPHABET, the Spirit of revelation, the knowledge of Christ:
which Therefore the Apostle Paul prays for for the Ephesians, that God would give unto them, the Spirit of Revelation, the knowledge of christ:
Non est scriptum, timeat vae illud adjicientibus, to wit, that wo, if any: shall adde unto these words, God shall adde unto him the plagues which are written in this book;
Non est Scriptum, Timeat vae illud adjicientibus, to wit, that woe, if any: shall add unto these words, God shall add unto him the plagues which Are written in this book;
and the Apostle passeth an Anathema upon whoever should (though an Angel from heaven) preach any other Gospel then he had preached. Notanter dicit praeter non contra;
and the Apostle passes an Anathema upon whoever should (though an Angel from heaven) preach any other Gospel then he had preached. Notanter dicit praeter non contra;
there is enough revealed to bring us unto salvation, and what would you have more? These things are written, saith S. John, that ye might believe that Jesus is the Son of God,
there is enough revealed to bring us unto salvation, and what would you have more? These things Are written, Says S. John, that you might believe that jesus is the Son of God,
And if Scripture be not sufficient, we may say as the disciples in another case, ad quid perditio haec, to what purpose was it written? To the law and to the testimonie, saith Isaiah. When the rich glutton in hell desired one should be sent from the dead to his brethren;
And if Scripture be not sufficient, we may say as the Disciples in Another case, ad quid Perdition haec, to what purpose was it written? To the law and to the testimony, Says Isaiah. When the rich glutton in hell desired one should be sent from the dead to his brothers;
Therefore our Saviour, when the Lawyer came and tempted him with that question, What shall I do to inherit eternall life? bids him have recourse to the Scriptures, What is written in the law? how readest thou? This is the onely perfect,
Therefore our Saviour, when the Lawyer Come and tempted him with that question, What shall I do to inherit Eternal life? bids him have recourse to the Scriptures, What is written in the law? how Readest thou? This is the only perfect,
as our Saviour told the woman of Samaria, concerning the Samaritan worship, at mount Garazim, and Jewish worship at Jerusalem, that the Samaritanes worshipped they knew not what, the Jews knew what they worshipped,
as our Saviour told the woman of Samaria, Concerning the Samaritan worship, At mount Gerizim, and Jewish worship At Jerusalem, that the Samaritans worshipped they knew not what, the jews knew what they worshipped,
The Church is a cypher, stands for nothing, if it hath not power here, and he, who wilfully sleights these, will be found guiltie of contempt and disorder:
The Church is a cypher, Stands for nothing, if it hath not power Here, and he, who wilfully sleights these, will be found guilty of contempt and disorder:
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but the imposition of traditional observances in so needless a number, as may seem to reduce us under the Jewish yoke, which neither we nor our fathers were able to bear;
but the imposition of traditional observances in so needless a number, as may seem to reduce us under the Jewish yoke, which neither we nor our Father's were able to bear;
as a violation and voiding the commandment of God, as our Saviour told the Pharisees, that they made the commandment of God of none effect, that is, sleighted & disregarded by their traditions.
as a violation and voiding the Commandment of God, as our Saviour told the Pharisees, that they made the Commandment of God of none Effect, that is, sleighted & disregarded by their traditions.
I say of all humane invented will-worship of God, as Tertullian of the Heathen-worship, Ex religione superstitio compingitur, & eo irreligiosior quantò Ethnicus paratior.
I say of all humane invented will-worship of God, as Tertullian of the Heathen-worship, Ex Religion Superstition compingitur, & eo irreligiosior quantò Ethnicus paratior.
It is the design and plot of Rome to fasten an imputation of obscuritie upon the written Word, that hereby she may with more plausible shew exalt Peters pretended successour into the infallible chair,
It is the Design and plot of Room to fasten an imputation of obscurity upon the written Word, that hereby she may with more plausible show exalt Peter's pretended successor into the infallible chair,
As the spies reported the land of Canaan to be impregnable, and so disheartned the Israelites. Hence the Papists crie out of Scripture, that it is unintelligible,
As the spies reported the land of Canaan to be impregnable, and so disheartened the Israelites. Hence the Papists cry out of Scripture, that it is unintelligible,
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the same Apostle indeed observed in S. Pauls Epistles NONLATINALPHABET, some things hard to be understood; this relates to the sublimitie and mysteriousness of things revealed, not to the obscuritie of the revelation.
the same Apostle indeed observed in S. Paul's Epistles, Some things hard to be understood; this relates to the sublimity and mysteriousness of things revealed, not to the obscurity of the Revelation.
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There is a depth of mysterie in Scripture, cloathed with a plain and familiar expression, Thy testimonies are wonderfull, saith David. There is the mysterie of Scripture yet follows, The entrance of thy words giveth light, it giveth understanding to the simple.
There is a depth of mystery in Scripture, clothed with a plain and familiar expression, Thy testimonies Are wonderful, Says David. There is the mystery of Scripture yet follows, The Entrance of thy words gives Light, it gives understanding to the simple.
no Scripture is NONLATINALPHABET, of private interpretation, so our translation, or NONLATINALPHABET, or NONLATINALPHABET, of any private spirit, which reading I finde pleaseth Beza best,
no Scripture is, of private Interpretation, so our Translation, or, or, of any private Spirit, which reading I find Pleases Beza best,
and therefore Scripture is a certain and infallible rule of faith and holiness. This was one end of Scripture, That we might have an infallible rule of life, and judge of saving truth;
and Therefore Scripture is a certain and infallible Rule of faith and holiness. This was one end of Scripture, That we might have an infallible Rule of life, and judge of Saving truth;
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which, had it been brought unto us onely by the acry conveyance of Tradition, uncertain revelation, might soon have been either forgotten, or corrupted.
which, had it been brought unto us only by the acry conveyance of Tradition, uncertain Revelation, might soon have been either forgotten, or corrupted.
We never finde S. Paul alleadging any of those NONLATINALPHABET,, those revelations which he had when he was caught up into the third heaven, but he hath recourse to the Scripture for the vindication of the Doctrine he delivered;
We never find S. Paul alleging any of those,, those revelations which he had when he was caught up into the third heaven, but he hath recourse to the Scripture for the vindication of the Doctrine he Delivered;
as you may see in his Apologie before Agrippa, I continue, saith he, to this day saying no other things, then what Moses and the Prophets did say should come.
as you may see in his Apology before Agrippa, I continue, Says he, to this day saying no other things, then what Moses and the prophets did say should come.
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these are oft erronious (as Rome can witness) at best fallible and uncertain. A man can scarce ever know when he hath believed and practised rightly, or enough:
these Are oft erroneous (as Room can witness) At best fallible and uncertain. A man can scarce ever know when he hath believed and practised rightly, or enough:
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NONLATINALPHABET for reproof, if thou beest erring and misled; NONLATINALPHABET for correction, if thou beest sinning; NONLATINALPHABET for instruction in righteousness, to lead the to, and direct thee in thy dutie.
for reproof, if thou Best erring and misled; for correction, if thou Best sinning; for instruction in righteousness, to led thee to, and Direct thee in thy duty.
The chief cause of the light Scepticisme, and wavering unsettledness of our times, is the want of a sound Scripture-knowledge of the Truth, with which if mens spirits were well ballassed, they would not so soon be tossed about and carried away with every wind of doctrine.
The chief cause of the Light Scepticism, and wavering unsettledness of our times, is the want of a found Scripture knowledge of the Truth, with which if men's spirits were well ballassed, they would not so soon be tossed about and carried away with every wind of Doctrine.
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which therefore the Apostle prays God for the Colossians and others, that they might have the full assurance of understanding to the acknowledgement of the mysterie of Christ, and he gives the reason, This speak I lest any man should beguile you with e•tising words.
which Therefore the Apostle prays God for the colossians and Others, that they might have the full assurance of understanding to the acknowledgement of the mystery of christ, and he gives the reason, This speak I lest any man should beguile you with e•tising words.
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as having more wisdome then all that were before him in Jerusalem ) found the upshot of all his knowledge to be nothing but vexation of spirit, Eccles. 1. 16. passing this deliberate judgement and sentence upon it, verse 18. that in much wisdome is much grief,
as having more Wisdom then all that were before him in Jerusalem) found the upshot of all his knowledge to be nothing but vexation of Spirit, Eccles. 1. 16. passing this deliberate judgement and sentence upon it, verse 18. that in much Wisdom is much grief,
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Here an observant Reader may discover many glorious promises, which are rich treasures of comfort, full breasts of consolation, from which the pious Christian may suck much supporting and chearing sweetness.
Here an observant Reader may discover many glorious promises, which Are rich treasures of Comfort, full breasts of consolation, from which the pious Christian may suck much supporting and cheering sweetness.
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Here we may suck and be satisfied with the breasts of consolation, as the Prophet expresseth it, Isaiah 66. 11. The promise is as full of comfort as a dugge is full of milk;
Here we may suck and be satisfied with the breasts of consolation, as the Prophet Expresses it, Isaiah 66. 11. The promise is as full of Comfort as a dug is full of milk;
and endeavouring to prove her own executioner, was comforted by that promise, Isaiah 57. 15. Thus saith the high and the loftie one which inhabiteth eternitie, whose name is Holy, I dwell in the high and holy place:
and endeavouring to prove her own executioner, was comforted by that promise, Isaiah 57. 15. Thus Says the high and the lofty one which Inhabiteth eternity, whose name is Holy, I dwell in the high and holy place:
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and the Psalmist, having spoken of the knowledge of God in his creatures, subjoyns this as the perfection of the word of God, Psal. 19. 7. that it converteth the soul, The law of the Lord is perfect, converting the soul.
and the Psalmist, having spoken of the knowledge of God in his creatures, subjoins this as the perfection of the word of God, Psalm 19. 7. that it Converts the soul, The law of the Lord is perfect, converting the soul.
This is the great dutie of Ministers, which was the end for which S. Paul desired the door of utterance, Colos. 4. 3. NONLATINALPHABET, to speak the mysterie of Christ:
This is the great duty of Ministers, which was the end for which S. Paul desired the door of utterance, Colos 4. 3., to speak the mystery of christ:
and this he cannot do without the Scriptures, Search the Scriptures, for they testifie of me, saith Christ, John 5. 3. We are Embassadors for Christ; and the Scriptures are our Credential letters, which contain all the terms of reconciliation and peace, upon which we must treat with rebellious sinners,
and this he cannot do without the Scriptures, Search the Scriptures, for they testify of me, Says christ, John 5. 3. We Are ambassadors for christ; and the Scriptures Are our Credential letters, which contain all the terms of reconciliation and peace, upon which we must Treat with rebellious Sinners,
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NONLATINALPHABET, according to the scope, consent, and harmonie of Scripture. Scripture is its own best interpreter: one Scripture gives light to another:
, according to the scope, consent, and harmony of Scripture. Scripture is its own best interpreter: one Scripture gives Light to Another:
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The Apostles themselves, though acted by the same infallible Spirit, yet alwaies quote Scripture: not so much to confirm their doctrine, as to demonstrate the harmonie of revealed truth,
The Apostles themselves, though acted by the same infallible Spirit, yet always quote Scripture: not so much to confirm their Doctrine, as to demonstrate the harmony of revealed truth,
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as S. Peter having alleadged that place, Psal. 16. 10. Thou shalt not leave my soul in hell, &c. which might seem obscure, he presently adds other Scriptures to prove that this could not be understood of David, but of Christ;
as S. Peter having alleged that place, Psalm 16. 10. Thou shalt not leave my soul in hell, etc. which might seem Obscure, he presently adds other Scriptures to prove that this could not be understood of David, but of christ;
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This notion of the Apostles NONLATINALPHABET, rightly to divide the word of ruth, to wit, according to Scripture-analogie and consent, can•not be done without a laborious studie,
This notion of the Apostles, rightly to divide the word of ruth, to wit, according to Scripture-analogie and consent, can•not be done without a laborious study,
as David said of Goliah's sword, there is none like that, no sword fitter to fight with these opposers then the sword of the Spirit, the word of God, none like this;
as David said of goliath's sword, there is none like that, no sword fitter to fight with these opposers then the sword of the Spirit, the word of God, none like this;
So the Pharisees errour, concerning the lawfulness of divorce, Christ confutes from Genes. 1. and 2. Have ye not read, that he which made them at the beginning, made them male and female, and they twain shall be one flesh? and so forth.
So the Pharisees error, Concerning the lawfulness of divorce, christ confutes from Genesis. 1. and 2. Have you not read, that he which made them At the beginning, made them male and female, and they twain shall be one Flesh? and so forth.
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The Apostles afterwards trod in their Masters steps, and wrote after his Copie. Stephen confutes the Jews by epitomizing the historie of the Old Testament:
The Apostles afterwards trod in their Masters steps, and wrote After his Copy. Stephen confutes the jews by epitomizing the history of the Old Testament:
And this was one effect of Apollos his accuratness in the Scripture, that NONLATINALPHABET, he convincèd the contradicting, and gainsaying Jews, that Jesus was Christ. So true is that of Tertullian, that Hereticks are lucifugae Scripturarùm, they hate the light of the Scriptures,
And this was one Effect of Apollos his accuratness in the Scripture, that, he convincèd the contradicting, and gainsaying jews, that jesus was christ. So true is that of Tertullian, that Heretics Are Lucifugae Scripturarùm, they hate the Light of the Scriptures,
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So the Pelagian errour of Free-will, and the Power of corrupted nature, flees the light of those Scriptures, Without me you can do nothing, saith Christ;
So the Pelagian error of Freewill, and the Power of corrupted nature, flees the Light of those Scriptures, Without me you can do nothing, Says christ;
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2. Gainsayers in practise, who contradict the purity of the Gospel by holding the truth in unrighteousness and turning Gospelgrace into wantoness; and these are more frequent then the former.
2. Gainsayers in practise, who contradict the purity of the Gospel by holding the truth in unrighteousness and turning Gospel grace into wantonness; and these Are more frequent then the former.
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these are to be convinced by Scripture, as our Saviour did the Pharisees of hypocrisie from the Prophet Esay, This people draweth near unto me with their mouth and their lip,
these Are to be convinced by Scripture, as our Saviour did the Pharisees of hypocrisy from the Prophet Isaiah, This people draws near unto me with their Mouth and their lip,
There is a searching power in the word of God, which is quick, and powerfull, and sharper then any two-edged sword, and is a discerner of the thoughts and intents of the heart; and if it be powerfully and wisely managed, how may a Moses make the heart of a Pharaoh sometimes •elent? a Nathan make a David weepe? a Paul put a Felix into a 〈 ◊ 〉 of trembling? and a Peter make the Jews pricked at the heart? and a John Baptist convince a Herod of his unlawfull and wicked enjoyment of his beloved Herodias? How doth the word of God oft drive men from those forts,
There is a searching power in the word of God, which is quick, and powerful, and sharper then any two-edged sword, and is a discerner of the thoughts and intents of the heart; and if it be powerfully and wisely managed, how may a Moses make the heart of a Pharaoh sometime •elent? a Nathan make a David weep? a Paul put a Felix into a 〈 ◊ 〉 of trembling? and a Peter make the jews pricked At the heart? and a John Baptist convince a Herod of his unlawful and wicked enjoyment of his Beloved Herodias? How does the word of God oft drive men from those forts,
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See what Scripture saith to this, Remember thy Creatour in the daies of thy youth, &c. and, To day, if you will hear his voice, harden not your hearts.
See what Scripture Says to this, remember thy Creator in the days of thy youth, etc. and, To day, if you will hear his voice, harden not your hearts.
The power of the word is to such as the voice of God was to Adam, Where art thou? and then he could lie hid no longer: it convinceth and discovers them.
The power of the word is to such as the voice of God was to Adam, Where art thou? and then he could lie hid no longer: it Convinces and discovers them.
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and the secrets of his heart are made manifest. When a reverend Divine amongst our selves, had by a powerfull Sermon convinced a licentious wretch, who heard him, he fretting and very angry (as wicked men cōmonly are at a convincing Minister) came to him and charged him with preaching that Sermon against him out of malice and envy;
and the secrets of his heart Are made manifest. When a reverend Divine among our selves, had by a powerful Sermon convinced a licentious wretch, who herd him, he fretting and very angry (as wicked men commonly Are At a convincing Minister) Come to him and charged him with preaching that Sermon against him out of malice and envy;
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he returned him this answer, If this Sermon had been preached in the dark, when I could not have seen my Auditors, this very word of God would have found thee out,
he returned him this answer, If this Sermon had been preached in the dark, when I could not have seen my Auditors, this very word of God would have found thee out,
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therefore Scripture containing all fundamental doctrines of faith, and essential duties of holiness necessary to salvation, must consequently be sufficient to confute,
Therefore Scripture containing all fundamental doctrines of faith, and essential duties of holiness necessary to salvation, must consequently be sufficient to confute,
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but, we hope, we may be excused from searching the Scriptures, it is not our duty, we are to expect it from our teachers. Indeed this is Rome's language.
but, we hope, we may be excused from searching the Scriptures, it is not our duty, we Are to expect it from our Teachers. Indeed this is Rome's language.
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they account it no better to suffer lay-men to read the Bible, then sanctum canibus, margaritas ante porcos projicere, (it is the expression of Hosius) to cast pearles before swine or that which is holy to dogs:
they account it no better to suffer laymen to read the bible, then sanctum canibus, margaritas ante porcos projicere, (it is the expression of Hosius) to cast Pearls before Swine or that which is holy to Dogs:
Let the word of God dwell in you richly in all wisdome, saith S. Paul: and it was the commendation of the Bereans, that they searched the Scriptures daily, whether the things that Paul and Silas preached were true or no.
Let the word of God dwell in you richly in all Wisdom, Says S. Paul: and it was the commendation of the Bereans, that they searched the Scriptures daily, whither the things that Paul and Silas preached were true or no.
Ye erre, saith Christ to the Sadduces, not knowing the Scriptures: and indeed if wee be robbed of the Compass of Scripture, we must needs split upon the rock of errour.
You err, Says christ to the Sadducees, not knowing the Scriptures: and indeed if we be robbed of the Compass of Scripture, we must needs split upon the rock of error.
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The Papist exalts his unwritten Tradition above the written Word. Pari pietatis affectu suscipimus & veneramur, may seem a modest determination of the Tridentine convention,
The Papist exalts his unwritten Tradition above the written Word. pair pietatis affectu suscipimus & veneramur, may seem a modest determination of the Tridentine convention,
where are our Nepotians, who by diligent perusal of the Scripture, make their souls Bibliothecam Christi, as Hierom saith of him? Where shall we finde an Alphonsus, who is reported to have read the Bible ten times over with a comment? or like that Transylvanian Prince, whom Maccovius reports to have read the Bible over twentie seven times? Where shall we finde a David, who meditates in the Law of God day and night, preferring it before the honey and the honey-combe, before thoughts of gold and silver? or a Job, who esteemeth the words of Gods mouth more then his necessarie food? Nay, have we not many proud, cursed Politians, who think it a disparagement to their parts and learning, to condiscend to the studie of Scripture,
where Are our Nepotians, who by diligent perusal of the Scripture, make their Souls Bibliothecam Christ, as Hieronymus Says of him? Where shall we find an Alphonsus, who is reported to have read the bible ten times over with a comment? or like that Transylvanian Prince, whom Maccovius reports to have read the bible over twentie seven times? Where shall we find a David, who meditates in the Law of God day and night, preferring it before the honey and the honeycomb, before thoughts of gold and silver? or a Job, who esteems the words of God's Mouth more then his necessary food? Nay, have we not many proud, cursed Politians, who think it a disparagement to their parts and learning, to condescend to the study of Scripture,
and the like, take up the most of our youth-studies? nay, amongst us who look towards the Ministrie, doth not a nice and intricate School-man, an uncertain Father, an antiquated Rabby, justle out the Scripture? I speak not against those in their due order and measure;
and the like, take up the most of our youth-studies? nay, among us who look towards the Ministry, does not a Nicaenae and intricate Schoolman, an uncertain Father, an antiquated Rabbi, justle out the Scripture? I speak not against those in their due order and measure;
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Nay, if the most pious, practicall, devout writings of men, (with which this age to the glorie of it abounds) hinder our studie of Scripture, it is our sin and provocation,
Nay, if the most pious, practical, devout writings of men, (with which this age to the glory of it abounds) hinder our study of Scripture, it is our since and provocation,
and inconsiderate zeal, and those other imperfections, which the frailtie of the best spirit betraies them to (as waters though never so pure in the fountain, will relish of that mine they run through):
and inconsiderate zeal, and those other imperfections, which the frailty of the best Spirit betrays them to (as waters though never so pure in the fountain, will relish of that mine they run through):
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That he hated his own books, and oft wished them perished, lest they should be a means to withdraw men from the studie of the Scripture, which is the onely fountain of true and saving wisdome.
That he hated his own books, and oft wished them perished, lest they should be a means to withdraw men from the study of the Scripture, which is the only fountain of true and Saving Wisdom.
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the one of Antonius the Hermite, who was so NONLATINALPHABET, taught of God, that he could, though he knew not one letter, fully understand, and by heart repeat the whole Scripture:
the one of Antonius the Hermit, who was so, taught of God, that he could, though he knew not one Letter, Fully understand, and by heart repeat the Whole Scripture:
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the other of a certain servant converted from Heathenisme to Christianitie, who, triduanis precibus obtinuit, & codicem oblatum stupentibus, qui aderant, legendo percurreret, by three days continuing in prayer had such revelations, that, to the admiration of the beholders, he could read the whole Bible.
the other of a certain servant converted from Heathenism to Christianity, who, triduanis precibus obtinuit, & codicem oblatum stupentibus, qui Aderant, legendo percurreret, by three days Continuing in prayer had such revelations, that, to the admiration of the beholders, he could read the Whole bible.
What is said of the Jews, that when Moses is read the vail is upon their heart, may be said of every one, who is not enlightned by the Spirit of God, whose eyes are not anointed with this eye-salve, a vail of flesh, a vail of ignorance, a vail of corruption is upon their hearts.
What is said of the jews, that when Moses is read the Vail is upon their heart, may be said of every one, who is not enlightened by the Spirit of God, whose eyes Are not anointed with this eyesalve, a Vail of Flesh, a Vail of ignorance, a Vail of corruption is upon their hearts.
who play the Chymists with Scripture, and, as they endeavour to do with natural bodies, extort that out of them, which God and nature never put into them.
who play the chemists with Scripture, and, as they endeavour to do with natural bodies, extort that out of them, which God and nature never put into them.
How have the forced Allegories, obscure Cabbalas, impertinent nice Criticismes obscured and darkned revealed truth? which I am so charitable as to think rather Essays for exercising mens wits,
How have the forced Allegories, Obscure Cabbalas, impertinent Nicaenae Criticisms obscured and darkened revealed truth? which I am so charitable as to think rather Essays for exercising men's wits,
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as when we are commanded to pluck out our right eye, and cut off our right hand, which in the letter is repugnant to the command of not killing, this must be interpreted figuratively of parting with our nearest and dearest corruptions, which are as near and dear unto us as a right hand, or a right eye.
as when we Are commanded to pluck out our right eye, and Cut off our right hand, which in the Letter is repugnant to the command of not killing, this must be interpreted figuratively of parting with our nearest and dearest corruptions, which Are as near and dear unto us as a right hand, or a right eye.
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upon which the Apostle Peter grounds his exhortation, 2 Pet. 1. 5, 6, 7. to adde to our faith virtue, to virtue knowledge, to knowledge temperance, &c. he subjoyns the reason, v. 8, 9. If these things be in you and abound, they make you that you shall not be barren and unfruitfull in the work of the Lord Jesus Christ;
upon which the Apostle Peter grounds his exhortation, 2 Pet. 1. 5, 6, 7. to add to our faith virtue, to virtue knowledge, to knowledge temperance, etc. he subjoins the reason, v. 8, 9. If these things be in you and abound, they make you that you shall not be barren and unfruitful in the work of the Lord jesus christ;
and the Philosopher gives this reason, why a young man cannot be a profitable scholar in Moralitie NONLATINALPHABET, because guided by lust and passion;
and the Philosopher gives this reason, why a young man cannot be a profitable scholar in Morality, Because guided by lust and passion;
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because they were led away by divers lusts: on the contrarie, nothing improves knowledge more then holiness, which David gives as an account of his knowledge, Psal. 119. 100. I understand more then the Ancients, because I keep thy precepts.
Because they were led away by diverse Lustiest: on the contrary, nothing improves knowledge more then holiness, which David gives as an account of his knowledge, Psalm 119. 100. I understand more then the Ancients, Because I keep thy Precepts.
God is not wanting to the diligent and constant searchers of Scripture. When the Eunuch was reading the Prophet Esay, God provides him an instructer;
God is not wanting to the diligent and constant searchers of Scripture. When the Eunuch was reading the Prophet Isaiah, God provides him an instructer;
as not to discover the true worship of the true God? Had this Altar been erected in some ruder, more obscure part of Greece, it would have been just cause of wonder:
as not to discover the true worship of the true God? Had this Altar been erected in Some Ruder, more Obscure part of Greece, it would have been just cause of wonder:
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which the Apostle takes notice of, NONLATINALPHABET, the Greeks seek after wisdome. In which they were such exquisite proficients, that all other nations,
which the Apostle Takes notice of,, the Greeks seek After Wisdom. In which they were such exquisite proficients, that all other Nations,
even the Romanes themselves, in comparison of them, are in Scripture-phrase accounted but Barbarians, I am a debtour, saith the Apostle, NONLATINALPHABET:
even the Romans themselves, in comparison of them, Are in Scripture phrase accounted but Barbarians, I am a debtor, Says the Apostle,:
the seat of the most eminent Philosophers, who here disputed with Paul, (which therefore Tertullian calls linguatam civitatem, in the same place stiling the Athenians caupones sapientiae & facundiae, the ingrossers and monopolizers of knowledge; whence as Athenaeus calls Rome NONLATINALPHABET the compendium of the world, so the Grecians tearmed Athens NONLATINALPHABET, the Greece of Greece, and NONLATINALPHABET, the mother of reason ):
the seat of the most eminent Philosophers, who Here disputed with Paul, (which Therefore Tertullian calls linguatam civitatem, in the same place styling the Athenians caupones sapientiae & facundiae, the Ingrossers and monopolizers of knowledge; whence as Athenaeus calls Room the compendium of the world, so the Greeks termed Athens, the Greece of Greece, and, the mother of reason):
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Let the advocates of the power and improvements of nature produce their case, and bring forth their strong reasons (as the Prophet speaks) to evince a saving knowledge of God attainable by them:
Let the advocates of the power and improvements of nature produce their case, and bring forth their strong Reasons (as the Prophet speaks) to evince a Saving knowledge of God attainable by them:
surely wee shall have the less reason to credit them, since we have the wisest, most raised and improved amongst the Gentiles confitentes reos in the Text by the inscription of their Altars NONLATINALPHABET, to the unknown God.
surely we shall have the less reason to credit them, since we have the Wisest, most raised and improved among the Gentiles confitentes Reos in the Text by the inscription of their Altars, to the unknown God.
as those which we read of in Tacitus, inscribo adoptioni, and ultioni whence the Apostle takes a sutable argument, from the consideration of the benefits of God,
as those which we read of in Tacitus, inscribo adoptioni, and ultioni whence the Apostle Takes a suitable argument, from the consideration of the benefits of God,
Some think the Altar was erected upon the Persians invading Greece. Others say it was upon the Athenians deliverance form the pestilence, which they, having in yain attempted to remove by homage and service to their native Gods, at last consulting the oracle of Apollo receive a command to Instrate their city by sacrifice,
some think the Altar was erected upon the Persians invading Greece. Others say it was upon the Athenians deliverance from the pestilence, which they, having in yain attempted to remove by homage and service to their native God's, At last consulting the oracle of Apollo receive a command to Instrate their City by sacrifice,
Epimenides, then at Athens, counsels them to let the beasts for sacrifice loose, and where they stood still there to erect an Altar, Deo ignoto & propitio; To the unknown and propitious Deity:
Epimenides, then At Athens, Counsels them to let the beasts for sacrifice lose, and where they stood still there to erect an Altar, God Ignoto & propitio; To the unknown and propitious Deity:
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neque enim ibi alius ignotus Deus praeter verum, saith the learned Heinsius. Else the words following the text would scarce be reconcileable to truth, whom ye ignorantly worship preach I unto you;
neque enim There alius ignotus Deus praeter verum, Says the learned Heinsius. Else the words following the text would scarce be reconcilable to truth, whom you ignorantly worship preach I unto you;
Though whatever the occasion of the erection of this Altar was, it is plain the Apostle had a fair opportunity offered him to discourse of the knowledge of the true God, of whom they betrayed most gross ignorance by this inscription, NONLATINALPHABET, To the unknown God.
Though whatever the occasion of the erection of this Altar was, it is plain the Apostle had a fair opportunity offered him to discourse of the knowledge of the true God, of whom they betrayed most gross ignorance by this inscription,, To the unknown God.
By this introductory explication of the words you easily perceive what is the subject of my present discourse, which none I presume can rationally judge unseasonable or unsutable either to the place I speak in, in an Athens, an University no lesse famous for Learning then that of old,
By this introductory explication of the words you Easily perceive what is the Subject of my present discourse, which none I presume can rationally judge unseasonable or unsuitable either to the place I speak in, in an Athens, an university no less famous for Learning then that of old,
If by the first of these I may quicken any stupid supine sluggard to a diligent industry in reviving and improving those principles, which God in nature hath implanted in him:
If by the First of these I may quicken any stupid supine sluggard to a diligent industry in reviving and improving those principles, which God in nature hath implanted in him:
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and ruine of many Scholars) & perswade them, amidst their highest improvements & exquisiteness in Arts and Sciences, to look up to God for higher, spiritual, supernatural discoveries;
and ruin of many Scholars) & persuade them, amid their highest improvements & exquisiteness in Arts and Sciences, to look up to God for higher, spiritual, supernatural discoveries;
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either immediately, or (as those who speak with the greatest modesty assert) mediatly and dispositively (ut disponantur homines ad praedicationem Evangelii, as the Dort-Remonstrants determine) as obliging God to the bestowing and disposing men to the receiving farther and saving discoveries from God.
either immediately, or (as those who speak with the greatest modesty assert) mediately and dispositively (ut disponantur homines ad praedicationem Evangelii, as the Dort-Remonstrants determine) as obliging God to the bestowing and disposing men to the receiving farther and Saving discoveries from God.
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The Socinian must not acknowledge man at first to have been created after the image of God in righteousness and knowledge, (which Smalcius therefore calls Idaea quaedam in cerebro nata ) lest he be necessitated to confess his immortality in that state,
The Socinian must not acknowledge man At First to have been created After the image of God in righteousness and knowledge, (which Smalcius Therefore calls Idaea quaedam in Cerebro Nata) lest he be necessitated to confess his immortality in that state,
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for then he must consequently confess the necessity of a satisfaction by Christ for that punishment, in order to mans recovery; to the compleating of which this Divinitie must be acknowledged as necessarie, both which the Socinian blasphemously denies.
for then he must consequently confess the necessity of a satisfaction by christ for that punishment, in order to men recovery; to the completing of which this Divinity must be acknowledged as necessary, both which the Socinian blasphemously Denies.
Now, as consistent to all this, it is his interest to deny all natural knowledge of God, which we truly assert to be the reliques and remains of that Divine image, which God drew upon mans soul in his first creation.
Now, as consistent to all this, it is his Interest to deny all natural knowledge of God, which we truly assert to be the Relics and remains of that Divine image, which God drew upon men soul in his First creation.
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The Remonstrants, in order to uphold the Doctrine of universal Redemption, must of necessitie assert an universal sufficiencie of means allowed to all, and consequently to those who never heard of the Gospel;
The Remonstrants, in order to uphold the Doctrine of universal Redemption, must of necessity assert an universal sufficiency of means allowed to all, and consequently to those who never herd of the Gospel;
which their English Advocate knew well, and therefore roundly asserts, that men may by the light of nature gather NONLATINALPHABET, the effect and substance of the Gospel, and (page 11. of the Pagans debt and dowrie ) that the words of the heavens day and night, which they speak in the ears of all nations, are the words of eternal life,
which their English Advocate knew well, and Therefore roundly asserts, that men may by the Light of nature gather, the Effect and substance of the Gospel, and (page 11. of the Pagans debt and dowry) that the words of the heavens day and night, which they speak in the ears of all Nations, Are the words of Eternal life,
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Surely S. Peter was of another minde, who, when our Saviour seems to charge him with an intention of Apostasie, makes him this reply, Lord, whither shall we go? thou hast the words of eternal life, but of this more anon.
Surely S. Peter was of Another mind, who, when our Saviour seems to charge him with an intention of Apostasy, makes him this reply, Lord, whither shall we go? thou hast the words of Eternal life, but of this more anon.
This is the NONLATINALPHABET, which the Apostle takes notice of in the very Heathens, which he elsewhere calls NONLATINALPHABET, which still remained impressed upon their hearts:
This is the, which the Apostle Takes notice of in the very heathens, which he elsewhere calls, which still remained impressed upon their hearts:
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the imprisoning which in unrighteousness left them without excuse, which it could not have done, had there been not remains of natural light to awaken and convince conscience to a self condemnation.
the imprisoning which in unrighteousness left them without excuse, which it could not have done, had there been not remains of natural Light to awaken and convince conscience to a self condemnation.
The justice of God in punishing sin, was one of those natural truths, which the light of nature discovered, which the Apostle calls NONLATINALPHABET, known to the Heathens.
The Justice of God in punishing since, was one of those natural truths, which the Light of nature discovered, which the Apostle calls, known to the heathens.
as if all knowledge were nothing but NONLATINALPHABET, which was Plato's opinion; nor yet any Idea which God hath formed of himself in the minde of man;
as if all knowledge were nothing but, which was Plato's opinion; nor yet any Idea which God hath formed of himself in the mind of man;
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but some habitual notions and principles, as the remains of that habit of knowledge, which was part of the image of God upon man in his first creation:
but Some habitual notions and principles, as the remains of that habit of knowledge, which was part of the image of God upon man in his First creation:
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But the general consent of Nations, who had sine doctrinâ anticipationem quandam Deorum, as Tully speaks, their wholesome laws for the worship of God, their industrious Idolatire, that they would rather debase their nature to stocks and stones, to their stinking garden-Gods, then worship none, are pregnant arguments of apprehensions of a Deitie by the light of nature, which is the same in all men, quoad prima principia & secundùm rectitudinem,
But the general consent of nations, who had sine doctrinâ anticipationem quandam Gods, as Tully speaks, their wholesome laws for the worship of God, their Industria Idolatire, that they would rather debase their nature to stocks and stones, to their stinking garden-Gods, then worship none, Are pregnant Arguments of apprehensions of a Deity by the Light of nature, which is the same in all men, quoad prima principia & secundùm rectitudinem,
especially if to all these be added Gods giving men up NONLATINALPHABET, for the abuse of this natural light, as we read he dealt with those Heathens, Rom. 1. 28. but they can be no more wholy abolished then reason it self.
especially if to all these be added God's giving men up, for the abuse of this natural Light, as we read he dealt with those heathens, Rom. 1. 28. but they can be no more wholly abolished then reason it self.
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I like the determination of Ale•sis in this point, who asserts the light and Law of nature to be delibilis quoad effectum, but indelebilis quoad naturam, which he fitly illustrates by the Eclipse of the Sun, in which the light is obscured, but not extinguished.
I like the determination of Ale•sis in this point, who asserts the Light and Law of nature to be delibilis quoad effectum, but indelebilis quoad naturam, which he fitly illustrates by the Eclipse of the Sun, in which the Light is obscured, but not extinguished.
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Natural reason by a climax, and gradation of causes and effects, may ascend to a discoverie of a first being; something of the nature of which is discoverable by Natural light, NONLATINALPHABET it being one received Maxime of Reason, that What ever is in the effect is in the cause, either formally or eminently, and therefore the light of nature may discover not onely the existence, but some of the glorious Attributes and Perfections of God.
Natural reason by a Climax, and gradation of Causes and effects, may ascend to a discovery of a First being; something of the nature of which is discoverable by Natural Light, it being one received Maxim of Reason, that What ever is in the Effect is in the cause, either formally or eminently, and Therefore the Light of nature may discover not only the existence, but Some of the glorious Attributes and Perfections of God.
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It is true, while the Heathens dazled with the glorie of the creature, terminated their contemplation in them, the creatures proved occasions of their Idolatrie and Atheisme.
It is true, while the heathens dazzled with the glory of the creature, terminated their contemplation in them, the creatures proved occasions of their Idolatry and Atheism.
and Galen hath nothing (as some observe) by which in charitie he can be excused from Atheisme, but one single hymn in a good mood composed Creatori. Yet the creatures in themselves are as so many mirrors, in which is discoverable the glorie of the Creator, which the Psalmist tell us, Psal. 19. 1. the heavens declare, namely objectively, as giving man just occasion to celebrate the glorie of the Majesty, Power, Wisdome, and Goodness of the Creator.
and Galen hath nothing (as Some observe) by which in charity he can be excused from Atheism, but one single hymn in a good mood composed Creatori. Yet the creatures in themselves Are as so many mirrors, in which is discoverable the glory of the Creator, which the Psalmist tell us, Psalm 19. 1. the heavens declare, namely objectively, as giving man just occasion to celebrate the glory of the Majesty, Power, Wisdom, and goodness of the Creator.
Tully concludes that nothing is so manifest, when men contemplate the heavenly bodies, as that there is aliquod numen praestantissimaementis, quo haec regantur, some admirable wisdome to manage them:
Tully concludes that nothing is so manifest, when men contemplate the heavenly bodies, as that there is aliquod numen praestantissimaementis, quo haec regantur, Some admirable Wisdom to manage them:
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and the Apostle tels us, Acts 14. 17. God left not himself, NONLATINALPHABET, even amongst the Heathens, which he proves by Gods giving them rain and fruitfull seasons, the issues of his providence,
and the Apostle tells us, Acts 14. 17. God left not himself,, even among the heathens, which he Proves by God's giving them rain and fruitful seasons, the issues of his providence,
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and no wonder when Scripture tells us of Job, David, Jeremiah, the Saints of God were at a loss and stand upon the consideration of the providence of God in this particular:
and no wonder when Scripture tells us of Job, David, Jeremiah, the Saints of God were At a loss and stand upon the consideration of the providence of God in this particular:
but these did but retard not overturn their acknowledgements of a God, of whom there are such visible discoveries in the least creature (for God is maximus in minimis ) that Augustin professeth he doubted more sometimes whether he had a soul, the effects of which he daily experienced,
but these did but retard not overturn their acknowledgements of a God, of whom there Are such visible discoveries in the least creature (for God is Maximus in minimis) that Augustin Professes he doubted more sometime whither he had a soul, the effects of which he daily experienced,
The creation of the world is a truth discoverable by natural light, though the wisest Philosophers erred much in the manner of it, which Moses hath exactly described.
The creation of the world is a truth discoverable by natural Light, though the Wisest Philosophers erred much in the manner of it, which Moses hath exactly described.
The same truth may be the object of science, as made out by rational demonstration; and of faith, as built upon the authority of God in Gospel-revelation: whence God falls under the object both of Metaphysicks and Divinity. NONLATINALPHABET, saith the Apostle, speaking of those who were destitute of Gospellight. God hath manifested something of himselfe to them namely by that common light by which he enlightneth every one; who comes into the world: to wit, by the light of nature, which improved may bring us to many,
The same truth may be the Object of science, as made out by rational demonstration; and of faith, as built upon the Authority of God in Gospel revelation: whence God falls under the Object both of Metaphysics and Divinity., Says the Apostle, speaking of those who were destitute of Gospel light. God hath manifested something of himself to them namely by that Common Light by which he Enlighteneth every one; who comes into the world: to wit, by the Light of nature, which improved may bring us to many,
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as to enquire or determine what extraordinary way God may take to manifest himself savingly to those, who had only the guidance of natural light. Secret things belong to God, revealed things belong to us:
as to inquire or determine what extraordinary Way God may take to manifest himself savingly to those, who had only the guidance of natural Light. Secret things belong to God, revealed things belong to us:
Thirdly, Suppose him most industrious and quick-sighted in the study of the creatures and the providences of God: yet I assert that all this cannot reach to any saving discoveries of God, upon this fivefold ground.
Thirdly, Suppose him most Industria and quick-sighted in the study of the creatures and the providences of God: yet I assert that all this cannot reach to any Saving discoveries of God, upon this fivefold ground.
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Plato seems to bid the fairest for such a discovery, when he saith NONLATINALPHABET, which sounds like that Scripture, Joh. 1. 3. All things were made by him,
Plato seems to bid the Fairest for such a discovery, when he Says, which sounds like that Scripture, John 1. 3. All things were made by him,
but the learned Casaubon well notes that Plato's NONLATINALPHABET differs vastly from S. John's NONLATINALPHABET, that being only the supream reason and wisdome used in the creation, which natural light might discover from the creatures;
but the learned Casaubon well notes that Plato's differs vastly from S. John's, that being only the supreme reason and Wisdom used in the creation, which natural Light might discover from the creatures;
some indeed lead us a tedious circuit here, and tell us that natural light discovering God to be just, and yet observing his patience, might from thence gather a satisfaction made by a Mediatour; but I presume you easily discerne a non sequitur in this Argument:
Some indeed led us a tedious circuit Here, and tell us that natural Light discovering God to be just, and yet observing his patience, might from thence gather a satisfaction made by a Mediator; but I presume you Easily discern a non sequitur in this Argument:
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for the patience of God argues at the greatest advantage but a reprieve, not a pardon. For it is oft exercised towards the vessels of wrath as the Apostle tells us:
for the patience of God argues At the greatest advantage but a reprieve, not a pardon. For it is oft exercised towards the vessels of wrath as the Apostle tells us:
or if it might argue the mercy of a Creatour, it could not rationally conclude a purchase made by a Redeemer, for the discovery of whom natural light was never intended, which should have been most perfect, had man persisted in innocency,
or if it might argue the mercy of a Creator, it could not rationally conclude a purchase made by a Redeemer, for the discovery of whom natural Light was never intended, which should have been most perfect, had man persisted in innocency,
yet the discovery of a Saviour would then have been as unnecessary as it is now impossible by the light of nature, which remained in Adam after his fall, who yet never dreamt of a Saviour,
yet the discovery of a Saviour would then have been as unnecessary as it is now impossible by the Light of nature, which remained in Adam After his fallen, who yet never dreamed of a Saviour,
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without whom whosoever dare promise any salvation, S. Augustin doubts whether that man shall be saved by Christ• & yet some dare entail it upon every Religion, which is the ground of mere Scepticisme and equalizeth Turky and India with England. The Apostle describes those who had onely the light of nature, therefore to be without hope, because without Christ.
without whom whosoever Dare promise any salvation, S. Augustin doubts whither that man shall be saved by Christ• & yet Some Dare entail it upon every Religion, which is the ground of mere Scepticism and equalizeth Turky and India with England. The Apostle describes those who had only the Light of nature, Therefore to be without hope, Because without christ.
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Secondly, Because natural light cannot discover the means of salvation, as justification, regeneration, faith, repentance: which are matters onely of Gospel-revelation, if the Scripture may be heard to speak.
Secondly, Because natural Light cannot discover the means of salvation, as justification, regeneration, faith, Repentance: which Are matters only of Gospel revelation, if the Scripture may be herd to speak.
The Apostle gives this as the reason of his high valuation of the Gospel, because it onely was the power of God unto salvation, and he concludes expresly that there is no ordinary way of faith but by hearing. How shall they believe on him of whom they have not heard? yes, saith the Remonstrant so they might by the preaching of the creatures;
The Apostle gives this as the reason of his high valuation of the Gospel, Because it only was the power of God unto salvation, and he concludes expressly that there is no ordinary Way of faith but by hearing. How shall they believe on him of whom they have not herd? yes, Says the Remonstrant so they might by the preaching of the creatures;
True, the Apostle useth that Scripture by way of accommodation, to note the intent of Gospel-preaching, not thereby to licence the creatures as preachers of it:
True, the Apostle uses that Scripture by Way of accommodation, to note the intent of Gospel preaching, not thereby to licence the creatures as Preachers of it:
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but to note the extent and success of the Apostles preaching in the world, NONLATINALPHABET, not of the creatures but of the Apostles, and those whose feet bring the gladtidings of peace, vers. 15. Natural light can never discover saith in Christ as the means of salvation: those who would tie that faith mentioned by the Apostle, he that will come to God must believe that God is,
but to note the extent and success of the Apostles preaching in the world,, not of the creatures but of the Apostles, and those whose feet bring the gladtidings of peace, vers. 15. Natural Light can never discover Says in christ as the means of salvation: those who would tie that faith mentioned by the Apostle, he that will come to God must believe that God is,
and that he is a rewarder, &c. to a faith in God onely as creatour should in my opinion do wel to consider, that God since the fall is a rewarder to none but through Christ as Mediatour, who therefore must consequently be included in the object of that faith by which we please God.
and that he is a rewarder, etc. to a faith in God only as creator should in my opinion do well to Consider, that God since the fallen is a rewarder to none but through christ as Mediator, who Therefore must consequently be included in the Object of that faith by which we please God.
So repentance is not discoverable by the light of nature, it was a riddle to the Apostles themselves that repentance unto life should be given to the Gentiles.
So Repentance is not discoverable by the Light of nature, it was a riddle to the Apostles themselves that Repentance unto life should be given to the Gentiles.
So the righteousness of justification is indiscernable by natures light; it is in the Gospel onely that the righteousness of God is revealed from faith to faith: yet the discovery of all these is necessary to salvation.
So the righteousness of justification is indiscernible by nature's Light; it is in the Gospel only that the righteousness of God is revealed from faith to faith: yet the discovery of all these is necessary to salvation.
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Except ye repent, ye shall perish, Luke 31. 3. These are those mysteries into which the Angels desire NONLATINALPHABET, to stoop that they may pry into:
Except you Repent, you shall perish, Lycia 31. 3. These Are those Mysteres into which the Angels desire, to stoop that they may pry into:
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but if they did worship the onely true God, as Augustin thinks, and Lipsius contends on the behalf of his Stoicks; yet in such a manner as God could not accept. Tertullian is express. Eò irreligiosior Ethnicus, quò paratior:
but if they did worship the only true God, as Augustin thinks, and Lipsius contends on the behalf of his Stoics; yet in such a manner as God could not accept. Tertullian is express. Eò irreligiosior Ethnicus, quò paratior:
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The Samaritan - worship was no less magnificent and pompous, then that at Jerusalem, yet being not suitable to the word of God, our Saviour rejects it, John 4. 22. Ye worship ye know not what:
The Samaritan - worship was no less magnificent and pompous, then that At Jerusalem, yet being not suitable to the word of God, our Saviour rejects it, John 4. 22. the worship you know not what:
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Nay, nothing hath more prejudiced Spiritual, Gospel-worship, then measuring it by mans reason, which hath alwaies begat pompous, superstitious outsides in worship, the easiness and splendour of which hath made them gratefull to corrupt nature.
Nay, nothing hath more prejudiced Spiritual, Gospel worship, then measuring it by men reason, which hath always begat pompous, superstitious outsides in worship, the easiness and splendour of which hath made them grateful to corrupt nature.
That this is the proper importance of the word NONLATINALPHABET, appears from the Apostle Jude, verse 19. NONLATINALPHABET. Any man, solis naturae facultatibus praeditus, saith Calvin; qui humanae tantùm rationis luce ducitur, saith Grotius, who hath no other guidance then the light of nature, is he, to whom S. Paul denies a possibilitie of any saving discoveries of the things of God.
That this is the proper importance of the word, appears from the Apostle U^de, verse 19.. Any man, solis naturae facultatibus praeditus, Says calvin; qui humanae tantùm rationis luce ducitur, Says Grotius, who hath no other guidance then the Light of nature, is he, to whom S. Paul Denies a possibility of any Saving discoveries of the things of God.
The outward shinings of the Gospel can bring us to no saving knowledge, unless the Spirit withall shine into the heart to give the knowledge of God in the face of Jesus Christ; much less can the dim light of nature:
The outward shinings of the Gospel can bring us to no Saving knowledge, unless the Spirit withal shine into the heart to give the knowledge of God in the face of jesus christ; much less can the dim Light of nature:
if thousands remain blinde under the full beamings and sun-shine of the Gospel, no wonder they should be in the dark who have onely the candlelight of reason.
if thousands remain blind under the full beamings and sunshine of the Gospel, no wonder they should be in the dark who have only the candlelight of reason.
the outward discoveries of the Gospel are ineffectual to it without the Spirit, though Christ himself, the Sun of righteousness, displayed many beams of glorious light in his miracles and doctrine, speaking as never man spake, still the Pharisees remained in the dark;
the outward discoveries of the Gospel Are ineffectual to it without the Spirit, though christ himself, the Sun of righteousness, displayed many beams of glorious Light in his Miracles and Doctrine, speaking as never man spoke, still the Pharisees remained in the dark;
Could it discover the object, it cannot renew and change the faculty, nor open the blinde eyes, which alone is the work of the Spirit, which therefore S. Paul prays for on the behalf of his Ephesians, Ephes. 1. 17. that God would give them the spirit of revelation to the knowledge of himself, that the eyes of their understanding being enlightned, they might know what was the hope of his calling, and so on.
Could it discover the Object, it cannot renew and change the faculty, nor open the blind eyes, which alone is the work of the Spirit, which Therefore S. Paul prays for on the behalf of his Ephesians, Ephesians 1. 17. that God would give them the Spirit of Revelation to the knowledge of himself, that the eyes of their understanding being enlightened, they might know what was the hope of his calling, and so on.
while he endeavours to elude it, for he would have the NONLATINALPHABET to be NONLATINALPHABET, the babe in Christ: for certainly if he, who hath some measure of spiritual discerning by divine illumination (as the least Saint hath) cannot reach such discoveries, they who are wholly destitute of the illumination of the Spirit cannot attain to them.
while he endeavours to elude it, for he would have the to be, the babe in christ: for Certainly if he, who hath Some measure of spiritual discerning by divine illumination (as the least Faint hath) cannot reach such discoveries, they who Are wholly destitute of the illumination of the Spirit cannot attain to them.
Fifthly, From the Scripture-description of those, who had onely the guidance of natural light, described to be without Christ, without hope, without God, Ephes. 2. 12. Alienated from the life of God, through the ignorance and blindness of their minds, Ephes. 4. 18. Not to know God, 1 Thes. 4. 5. to be darkness in the abstract, Ephes. 5. 8. And but to grope after God, Acts 17. 27. NONLATINALPHABET, as the Egyptians under their thick darkness, or the Sodomites when struck with blindness:
Fifthly, From the Scripture-description of those, who had only the guidance of natural Light, described to be without christ, without hope, without God, Ephesians 2. 12. Alienated from the life of God, through the ignorance and blindness of their minds, Ephesians 4. 18. Not to know God, 1 Thebes 4. 5. to be darkness in the abstract, Ephesians 5. 8. And but to grope After God, Acts 17. 27., as the egyptians under their thick darkness, or the Sodomites when struck with blindness:
& farther characterized as those who had a disrelish of the Gospel, which was to them but foolishness. Nay, the most improved of them were the greatest opposers of the Gospel;
& farther characterized as those who had a disrelish of the Gospel, which was to them but foolishness. Nay, the most improved of them were the greatest opposers of the Gospel;
you have here not onely the lesser voluptuous Epicurean, but more strict, refined, elevated and severe Stoicks, one of whose principles was to love virtue for virtues sake, opposing S. Paul, and esteeming him but a babler, and a setter forth of strange gods, while he preached Christ.
you have Here not only the lesser voluptuous Epicurean, but more strict, refined, elevated and severe Stoics, one of whose principles was to love virtue for Virtues sake, opposing S. Paul, and esteeming him but a babbler, and a setter forth of strange God's, while he preached christ.
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for innovating in religion, such an undream't of thing was a Jesus amongst the wisest Philosophers even at Athens, who set up their Philosophical principles in opposition to the Gospel:
for innovating in Religion, such an undreamt of thing was a jesus among the Wisest Philosophers even At Athens, who Set up their Philosophical principles in opposition to the Gospel:
upon which account the Apostle warns his Colossians, to beware lest they be spoiled by Philosophy, Colos. 2. 8. Not that the Apostle decries all use of Philosophy (as some in our daies, it is hard to say whether with more ignorance or impudence, do) but only so far as it is NONLATINALPHABET,
upon which account the Apostle warns his colossians, to beware lest they be spoiled by Philosophy, Colos 2. 8. Not that the Apostle decries all use of Philosophy (as Some in our days, it is hard to say whither with more ignorance or impudence, doe) but only so Far as it is,
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Philosophy is not opposite, but assistant to Divinitie (and while Hagar will wait upon Sarah, no reason why she should be thrown out of doors) though Philosophers have oft been the greatest enemies, and opposers of it.
Philosophy is not opposite, but assistant to Divinity (and while Hagar will wait upon Sarah, no reason why she should be thrown out of doors) though Philosophers have oft been the greatest enemies, and opposers of it.
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if neither Christ, nor the means of salvation, nor the true worship of God were discoverable by it, it's sufficiencie to any saving discoveries, may, I hope, from the premises be rationally concluded.
if neither christ, nor the means of salvation, nor the true worship of God were discoverable by it, it's sufficiency to any Saving discoveries, may, I hope, from the premises be rationally concluded.
though they be not immediatly sufficient to salvation, yet do dispose to the receptions of farther communications of grace, and saving discoveries of God: so the Dort-Remonstrants determine.
though they be not immediately sufficient to salvation, yet do dispose to the receptions of farther communications of grace, and Saving discoveries of God: so the Dort-Remonstrants determine.
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Truth is, they have so many subterfuges in making out a sufficiencie of means to those who had onely the light of nature, that we may say of them, what the Historian observes of some of the enemies of the Romanes, Major aliquantò labor est invenire quàm vincere.
Truth is, they have so many subterfuges in making out a sufficiency of means to those who had only the Light of nature, that we may say of them, what the Historian observes of Some of the enemies of the Romans, Major aliquantò labour est invenire quàm vincere.
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First, Who ever improved natural light and abilities to the utmost? If the Remonstrants please (though I think it will not quit charges) to send out a hue and cry after such, I am confident the return will be a non est inventus, nor could they,
First, Who ever improved natural Light and abilities to the utmost? If the Remonstrants please (though I think it will not quit charges) to send out a hue and cry After such, I am confident the return will be a non est inventus, nor could they,
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Arminius sure was sensible of this, That none ever improved nature to the height, therefore in his writings against Perkins flees to a minùs malè, those who improve somewhat better a natural light then others. But then I demand,
Arminius sure was sensible of this, That none ever improved nature to the height, Therefore in his writings against Perkins flees to a minùs malè, those who improve somewhat better a natural Light then Others. But then I demand,
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2. Whether all, except some few of the most profligate and vicious, be not upon this account disposed for saving grace? especially if we stand to the verdict of the Dort-Remonstrants, who determine all to be disposed, qui omnem rationis usum non excusserunt, and then few, if any, are excluded.
2. Whither all, except Some few of the most profligate and vicious, be not upon this account disposed for Saving grace? especially if we stand to the verdict of the Dort-Remonstrants, who determine all to be disposed, qui omnem rationis usum non excusserunt, and then few, if any, Are excluded.
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Thirdly, Doth not this Doctrine friendly shake hands with old Pelagianisme, in making grace and nature of the same latitude and extent? Mutant vocem propter horrorem hominis Haeretici evitandum, ut sic eandem pravitatis sententiam Sophistici palliatam introducant:
Thirdly, Does not this Doctrine friendly shake hands with old Pelagianism, in making grace and nature of the same latitude and extent? Mutant vocem propter horrorem hominis Haeretici evitandum, ut sic eandem pravitatis sententiam Sophistici palliatam introducant:
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they gild the pill to make it more gratefull to the vulgar, and while they hugge the Heresie, they would not be branded for Hereticks. To make any antecedaneous works of ours but the causa sine qua non of grace, is the highest that ever Pelagius went,
they gild the pill to make it more grateful to the Vulgar, and while they hug the Heresy, they would not be branded for Heretics. To make any antecedaneous works of ours but the causa sine qua non of grace, is the highest that ever Pelagius went,
1. The improvements themselves cannot oblige God, as being not acceptable to him, the highest moralities of the Heathens, being but corrupt fruit of a corrupt tree, Matt. 7. 18. and being not the actions of persons in Christ, nor issuing from faith, without which it is impossible to please God, Heb. 11. 6. cannot bring any obligation upon God.
1. The improvements themselves cannot oblige God, as being not acceptable to him, the highest moralities of the heathens, being but corrupt fruit of a corrupt tree, Matt. 7. 18. and being not the actions of Persons in christ, nor issuing from faith, without which it is impossible to please God, Hebrew 11. 6. cannot bring any obligation upon God.
1. Then God should oft be false to his promise, it being evident that he hath oft bestowed his Gospel and grace upon those, who have least improved their naturals,
1. Then God should oft be false to his promise, it being evident that he hath oft bestowed his Gospel and grace upon those, who have least improved their naturals,
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if there be, we demand the Text, and it is at hand, Habenti dabitur. A very great encouragement for you indeed ( My Fathers, and Brethren of the Ministry ) to be diligent in improving your talents of Ministerial gifts and abilities:
if there be, we demand the Text, and it is At hand, Habenti dabitur. A very great encouragement for you indeed (My Father's, and Brothers of the Ministry) to be diligent in improving your Talents of Ministerial Gifts and abilities:
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Christ when he ascended gave these gifts, Pastors, Apostles, and the rest. Ministerial gifts are like the widows oyle, which encreased by being poured out;
christ when he ascended gave these Gifts, Pastors, Apostles, and the rest. Ministerial Gifts Are like the Widows oil, which increased by being poured out;
whereas wrapping these talents in a napkin, by a careless negligence or remissness, endangers the loss both of our talents, and of our souls, Take from him the talent, vers. 28. Cast the unprofitable servant into uttter darkness, vers. 30. but here is not the least assurance,
whereas wrapping these Talents in a napkin, by a careless negligence or remissness, endangers the loss both of our Talents, and of our Souls, Take from him the talon, vers. 28. Cast the unprofitable servant into uttter darkness, vers. 30. but Here is not the least assurance,
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as God crowns the improvements of grace with farther degrees of grace. Besides the immediate result of the good improvements of these talents, was glorie, Enter into the joy of thy Lord, which the Remonstrants themselves will not have to be the reward of a good use of nature, but onely a collation of saving grace.
as God crowns the improvements of grace with farther Degrees of grace. Beside the immediate result of the good improvements of these Talents, was glory, Enter into the joy of thy Lord, which the Remonstrants themselves will not have to be the reward of a good use of nature, but only a collation of Saving grace.
but God will do it, sine alique obligatione, ex meraliberalitate, saith Corvinus oft in several places of his writings against Moulin; but we may justly wonder how Corvinus came to be of Gods secret councel, that he can determine what God will do, where there is no promise declaring that will;
but God will do it, sine alique obligation, ex meraliberalitate, Says Corvinus oft in several places of his writings against Moulin; but we may justly wonder how Corvinus Come to be of God's secret council, that he can determine what God will do, where there is no promise declaring that will;
or what assurance can be given to any of grace upon the improvements of nature? where there is no promise to engage God, or found any well-grounded expectation.
or what assurance can be given to any of grace upon the improvements of nature? where there is no promise to engage God, or found any well-grounded expectation.
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And what less then the height of impudence is it for the creature to fix laws to the Creatour, and prescribe methods to God, which he hath not fixed in his word;
And what less then the height of impudence is it for the creature to fix laws to the Creator, and prescribe methods to God, which he hath not fixed in his word;
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but God saith, What could I have done more for my vineyard? Esay 5. 4. but what? because God gives a sufficiencie of outward means to his Church, shall his equitie therefore oblige him to give sufficiencie of inward grace, to those who are without the Church? I leave you to judge of this Logick, and shall conlude this point with that excellent determination of Alvarez, Nulla lex fuit unquam statuta de dandis auxiliis gratiae facientibus totum quod in se est ex facultate naturae, neque Christus morte suâ meruit, aut merere voluit talem legem:
but God Says, What could I have done more for my vineyard? Isaiah 5. 4. but what? Because God gives a sufficiency of outward means to his Church, shall his equity Therefore oblige him to give sufficiency of inward grace, to those who Are without the Church? I leave you to judge of this Logic, and shall conlude this point with that excellent determination of Alvarez, Nulla lex fuit unquam Statuta de dandis auxiliis Gratiae facientibus totum quod in se est ex facultate naturae, neque Christus morte suâ meruit, Or merere voluit talem legem:
Fifthly, Are not the Remonstrants in this Doctrine direct Antipodes to Scripture? which every where resolves all saving discoveries and communications from God, into his discriminating will, not mans previous improvements.
Fifthly, are not the Remonstrants in this Doctrine Direct Antipodes to Scripture? which every where resolves all Saving discoveries and communications from God, into his discriminating will, not men previous improvements.
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Cur his conferat, praeteritis aliis, pendet ex miserecordia & libertate Divina, our Divines solidly determined at Dort: NONLATINALPHABET, saith Christ, blessing his Father for communicating himself to those who were least disposed, Matt. 11. 25. Even so, Father,
Cur his conferat, praeteritis Others, Pendet ex Miserecordia & Libertate Divine, our Divines solidly determined At Dort:, Says christ, blessing his Father for communicating himself to those who were least disposed, Matt. 11. 25. Even so, Father,
for so it seemed good in thy fight ▪ God will if you will, say the Remonstrants: I will because I will, saith God, Rom. 9. 15. If you improve, God cannot be wanting to you, say the Arminians: It is not of him that willeth,
for so it seemed good in thy fight ▪ God will if you will, say the Remonstrants: I will Because I will, Says God, Rom. 9. 15. If you improve, God cannot be wanting to you, say the Arminians: It is not of him that wills,
nor of him that runneth, saith the Scripture, verse 16. But after all this there is one shift more, Deus paratus est dare fidem omnibus, quantum in se est;
nor of him that Runneth, Says the Scripture, verse 16. But After all this there is one shift more, Deus Ready est Dare fidem omnibus, quantum in se est;
Nemo bene uti potest libero arbitrio, nisi per gratiam, is Augustins Divinitie, and our Saviours doctrine too, John 6. 44. No man can come to me except the Father draw him.
Nemo bene uti potest libero arbitrio, nisi per gratiam, is Augustins Divinity, and our Saviors Doctrine too, John 6. 44. No man can come to me except the Father draw him.
nay, that tells you that God suffered those who had onely the light of nature, the Gentiles, to walk in their own ways, that is to say, extra suam gratiam degere, if Prospers gloss may be admitted, to live without the necessary supplies of his grace.
nay, that tells you that God suffered those who had only the Light of nature, the Gentiles, to walk in their own ways, that is to say, extra suam gratiam degere, if Prospers gloss may be admitted, to live without the necessary supplies of his grace.
if effectual, or ineffectual, according to the compliance of mans will, then all is still resolved into nature, nothing given to grace; which is the height of Pelagianisme. Sed quorsum haec perditio? may some say, To what purpose is all this waste of time and words? I shall hope to evidence it no labour in vain, by discovering the practical importance of this truth in the Application, which I shall with all possible brevitie dispatch. Application.
if effectual, or ineffectual, according to the compliance of men will, then all is still resolved into nature, nothing given to grace; which is the height of Pelagianism. Said Quorsum haec Perdition? may Some say, To what purpose is all this waste of time and words? I shall hope to evidence it no labour in vain, by discovering the practical importance of this truth in the Application, which I shall with all possible brevity dispatch. Application.
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First, This may help us to discover the sandy foundation on which the Doctrine of universal redemption, and consequently the whole fabricke of Arminianisme, stands.
First, This may help us to discover the sandy Foundation on which the Doctrine of universal redemption, and consequently the Whole fabric of Arminianism, Stands.
For, if this piller be pulled down, the whole building falls about their ears, which makes them so industriously voluminous in asserting this doctrine above all the rest.
For, if this pillar be pulled down, the Whole building falls about their ears, which makes them so industriously voluminous in asserting this Doctrine above all the rest.
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Now this Doctrine of universal redemption cannot be upheld without the designation of sufficient meanes afforded to all men, which to those who never heard of the Gospel can be nothing else but the improvements of nature:
Now this Doctrine of universal redemption cannot be upheld without the designation of sufficient means afforded to all men, which to those who never herd of the Gospel can be nothing Else but the improvements of nature:
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Well but though they had not the Gospel, yet non defuerunt media quaedam communiora, saith Corvinus: but what other those should be besides the light and improvements of nature is not imaginable, the insufficiency of which to salvation hath, I hope, been in some measure evinced by the former part of this discourse.
Well but though they had not the Gospel, yet non defuerunt media quaedam communiora, Says Corvinus: but what other those should be beside the Light and improvements of nature is not imaginable, the insufficiency of which to salvation hath, I hope, been in Some measure evinced by the former part of this discourse.
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Bradwardine justly entitled his book de causa Dei, when he wrote against the Pelagians: whoever peruseth it seriously will finde it a most soveraigne Antidote against the poyson of Arminianisme, against which in this point it is Gods and your interest to appear.
Bradwardine justly entitled his book de causa Dei, when he wrote against the Pelagians: whoever peruseth it seriously will find it a most sovereign Antidote against the poison of Arminianism, against which in this point it is God's and your Interest to appear.
for what need the Commission of Christ to his Apostles and their Successours to teach all nations, if God had before commissionated and improwered Sun, Moon,
for what need the Commission of christ to his Apostles and their Successors to teach all Nations, if God had before commissionated and improwered Sun, Moon,
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while you impose hearing, reading, prayer, conference, meditation, grapling with the difficulties of Scripture upon the people in order to the knowledge of God and Christ:
while you impose hearing, reading, prayer, conference, meditation, grappling with the difficulties of Scripture upon the people in order to the knowledge of God and christ:
for the understanding of the New and Old Testament, (in the latter of which some of natures Advocates tell us, there is not a word to be found of faith in Christ) which the Gentiles can arrive at by the improvement of Nature,
for the understanding of the New and Old Testament, (in the latter of which Some of nature's Advocates tell us, there is not a word to be found of faith in christ) which the Gentiles can arrive At by the improvement of Nature,
Surely, the Apostle was out when he put a NONLATINALPHABET to this as the greatest priviledge of the Jews, that to them were committed the Oracles of God:
Surely, the Apostle was out when he put a to this as the greatest privilege of the jews, that to them were committed the Oracles of God:
Why it seems by this Doctrine the Gentiles were every whit as near it, whom yet the Apostle describes to be without hope. And surely we Christians do but flatter our selves in a fools-paradise, while we imagine our selves so highly advanced in our priviledges above the Indian or American, who by this Doctrine can oblige God to give them that grace, which we profess no claim to after our utmost improvements of the Gospel;
Why it seems by this Doctrine the Gentiles were every whit as near it, whom yet the Apostle describes to be without hope. And surely we Christians do but flatter our selves in a fools-paradise, while we imagine our selves so highly advanced in our privileges above the Indian or American, who by this Doctrine can oblige God to give them that grace, which we profess no claim to After our utmost improvements of the Gospel;
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if the creatures, and providences of God, can bring any to a saving discovery of him? Or what great advantage to be planted within the pale of the Church, the inclosed garden of God,
if the creatures, and providences of God, can bring any to a Saving discovery of him? Or what great advantage to be planted within the pale of the Church, the enclosed garden of God,
if they might as well have attained it out of the Church? Certainly ( Brethren ) God cannot but be highly provoked by such undervaluing these high Gospel-priviledges.
if they might as well have attained it out of the Church? Certainly (Brothers) God cannot but be highly provoked by such undervaluing these high Gospel-privileges.
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Thirdly, Then no reason so highly to admire (as some do) the moralities and improvements of the Heathens, which as glow-worms might have some glimmering lustre in the night of ignorance; but now the Sun of Righteousness is arisen, they appear to be but of an earthly extraction.
Thirdly, Then no reason so highly to admire (as Some do) the moralities and improvements of the heathens, which as glowworms might have Some glimmering lustre in the night of ignorance; but now the Sun of Righteousness is arisen, they appear to be but of an earthly extraction.
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Put antur esse virtutes, in quibus regnat superbia & quaedam sibi placendi altitudo ruinosa, saith Augustine. A vein of pride and vain-glory run through all their moralities, which besides in the best of them were checkquered with some grosser sins.
Put antur esse Virtues, in quibus Reigneth superbia & quaedam sibi placendi altitudo ruinosa, Says Augustine. A vein of pride and vainglory run through all their moralities, which beside in the best of them were checkered with Some grosser Sins.
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Fourthly, Let us with thankfulness advance the mercy of God, in making known himself to us by Gospel-discoveries, he was but NONLATINALPHABET to the best of the Heathen:
Fourthly, Let us with thankfulness advance the mercy of God, in making known himself to us by Gospel discoveries, he was but to the best of the Heathen:
The Psalmist might well close up with a, Praise ye the Lord, &c. Let us commiserate and pray for those who sit in darkness, let us in Goshen pity Egypt: but let's not advance nature in them to the disparagement of the grace and Gospel of God amongst our selves:
The Psalmist might well close up with a, Praise you the Lord, etc. Let us commiserate and pray for those who fit in darkness, let us in Goshen pity Egypt: but let's not advance nature in them to the disparagement of the grace and Gospel of God among our selves:
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lest while we would seem charitable, we prove unthankfull, and by magnifying the light of nature, we disparage the light of the Gospel, and rob God of his freeness, and specialty of his grace.
lest while we would seem charitable, we prove unthankful, and by magnifying the Light of nature, we disparage the Light of the Gospel, and rob God of his freeness, and specialty of his grace.
Holy Bernard, complaining to Pope Innocent of Abelardus (Professour at Paris, who it seems amongst many other errours, had broached this, which I have been discoursing of,) censures him thus, Dum multùm sudat quomodo Platonem faciat Christianum, se probat Ethaicum;
Holy Bernard, complaining to Pope Innocent of Abelardus (Professor At paris, who it seems among many other errors, had broached this, which I have been discoursing of,) censures him thus, Dum multùm sudat quomodo Platonem Faciat Christian, se Probat Ethaicum;
Fifthly, Improve Gospel-discoveries of God, by walking answerably to such revelation, let your conversations be such as become the Gospel of Jesus Christ.
Fifthly, Improve Gospel discoveries of God, by walking answerably to such Revelation, let your conversations be such as become the Gospel of jesus christ.
otherwise our knowledge of God will but increase our stripes. Though the utmost improvements of nature cannot save the Heathens, (excuse them they will in part, Fabritius shall fare better then Catiline ) yet the abuse of it condemned them:
otherwise our knowledge of God will but increase our stripes. Though the utmost improvements of nature cannot save the heathens, (excuse them they will in part, Fabritius shall fare better then Catiline) yet the abuse of it condemned them:
how much more inexcusable shall the abuse of Gospel-light, and imprisoning it by sin, leave Christians? Solons, Socrates, Scipioes, Catoes will appear in judgment against many pretended Christians:
how much more inexcusable shall the abuse of Gospel light, and imprisoning it by since, leave Christians? Solons, Socrates, Scipioes, Catoes will appear in judgement against many pretended Christians:
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We are here in a place of improvement, and let us improve to the height (for questionless we must be accountable to God for our talents of natural abilities, depth of judgment, acuteness of wit, strength of memory, quickness of apprehension, which I wish they did really believe,
We Are Here in a place of improvement, and let us improve to the height (for questionless we must be accountable to God for our Talents of natural abilities, depth of judgement, acuteness of wit, strength of memory, quickness of apprehension, which I wish they did really believe,
there was a tumour of pride breeding in the Apostle, by reason of his multitude of revelations, had not God let it out by the thorn in the flesh. That chain of gold, which adorns my neck, helps to sink me deeper, if I be a drowning;
there was a tumour of pride breeding in the Apostle, by reason of his multitude of revelations, had not God let it out by the thorn in the Flesh. That chain of gold, which adorns my neck, helps to sink me Deeper, if I be a drowning;
Seventhly, Let us examine, whether there be not many amongst those, who goe for Christians, to whom God is NONLATINALPHABET, many who know as little of God,
Seventhly, Let us examine, whither there be not many among those, who go for Christians, to whom God is, many who know as little of God,
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and their fore-fathers God, and his worship in credit, and under the magistrates command: who serve God by tradition more then out of conviction of judgement.
and their Forefathers God, and his worship in credit, and under the Magistrates command: who serve God by tradition more then out of conviction of judgement.
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yet ( Brethren ) notwithstanding all our high-raised notions and speculations of God, he is truely in a Scripture-sence unknown to so many of us as know him not;
yet (Brothers) notwithstanding all our high-raised notions and speculations of God, he is truly in a Scripture sense unknown to so many of us as know him not;
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and yet in a Scripture-sence know nothing of it, unless he taste and see that the Lord is gracious. Nicodemus a master in Israel, yet ignorant of the work of regeneration, in respect of which an ordinary Christian may know more then the greatest Scholar.
and yet in a Scripture sense know nothing of it, unless he taste and see that the Lord is gracious. Nicodemus a master in Israel, yet ignorant of the work of regeneration, in respect of which an ordinary Christian may know more then the greatest Scholar.
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I have read of one Didymus a blinde man, whom for his incomparable learning S. Jerome was wont to call his Seer: many such there are blind as to the abstruse notions of God;
I have read of one Didymus a blind man, whom for his incomparable learning S. Jerome was wont to call his Seer: many such there Are blind as to the abstruse notions of God;
but Seers in respect of experience, which is the onely true saving knowledge of God. 2. Practically and operatively, as our knowledge influenceth upon our lives;
but Seers in respect of experience, which is the only true Saving knowledge of God. 2. Practically and operatively, as our knowledge influenceth upon our lives;
and Scripture interprets it as a deniall of God, They profess they know God, but in works they deny him. All our notions of God without this suitable practise can but amount to a NONLATINALPHABET, a form of knowledge, not to any saving discovery:
and Scripture interprets it as a denial of God, They profess they know God, but in works they deny him. All our notions of God without this suitable practice can but amount to a, a from of knowledge, not to any Saving discovery:
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I shall charitably believe no such will be found amongst us, for I speak not these things (as S. Paul saith to his Corinthians) to shame you, but as my beloved Brethren and Friends, I warn you and exhort you in the words of S. Peter, to adde to your knowledge vertue, that you may be such as Seneca would have every teacher to be, Magis miremur visum quàm auditum, such as may be admired more for holiness of life, then subtilty of learning, which God accounts no knowledge,
I shall charitably believe no such will be found among us, for I speak not these things (as S. Paul Says to his Corinthians) to shame you, but as my Beloved Brothers and Friends, I warn you and exhort you in the words of S. Peter, to add to your knowledge virtue, that you may be such as Senecca would have every teacher to be, Magis miremur visum quàm auditum, such as may be admired more for holiness of life, then subtlety of learning, which God accounts no knowledge,
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Eighthly and lastly, I beseech you, Fathers and Brethren, suffer the word of exhortation, which quickens you to zeal and diligence in the dispensation of the Gospel committed to your trust:
Eighthly and lastly, I beseech you, Father's and Brothers, suffer the word of exhortation, which quickens you to zeal and diligence in the Dispensation of the Gospel committed to your trust:
that you may effect in your people by the preaching of the word, what the highest improvements of nature (as you have heard) cannot reach, to wit, a saving knowledge of God.
that you may Effect in your people by the preaching of the word, what the highest improvements of nature (as you have herd) cannot reach, to wit, a Saving knowledge of God.
God instituted the preaching of his word and Gospel to supply the defect of natural light, the Apostle is express, that when in the wisdome of God the world by wisdome knew not God, it pleased God by the foolishness of preaching to save those who believe.
God instituted the preaching of his word and Gospel to supply the defect of natural Light, the Apostle is express, that when in the Wisdom of God the world by Wisdom knew not God, it pleased God by the foolishness of preaching to save those who believe.
God hath commissionated you on purpose, as he did Paul, to open mens eyes, and turn them from darkness to light. The Priests lips must preserve knowledge, that the people may seek the law at his mouth.
God hath commissionated you on purpose, as he did Paul, to open men's eyes, and turn them from darkness to Light. The Priests lips must preserve knowledge, that the people may seek the law At his Mouth.
In order to bringing the people to a saving knowledge, let me (who would willingly lie as Disciple at your feet) being by providence in this place, take the boldness to give you a three-fold direction.
In order to bringing the people to a Saving knowledge, let me (who would willingly lie as Disciple At your feet) being by providence in this place, take the boldness to give you a threefold direction.
Preach God not according to the abstruse Metaphysical notions of Plato and Aristotle; all which Clemens Alexandrinus saith, are but like a rotten nut, NONLATINALPHABET, which hath no kernel, nothing to feed souls, which must have NONLATINALPHABET, as the same Authour:
Preach God not according to the abstruse Metaphysical notions of Plato and Aristotle; all which Clemens Alexandrian Says, Are but like a rotten nut,, which hath no kernel, nothing to feed Souls, which must have, as the same Author:
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Christ in opposition to nature, in contradistinction to merit and your own works and righteousness. Thirdly, Let all your other knowledge stoop to the discovering God savingly:
christ in opposition to nature, in contradistinction to merit and your own works and righteousness. Thirdly, Let all your other knowledge stoop to the discovering God savingly:
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then ten thousand words in anunknown tongue. At Athens indeed, a famous University, he quoteth a Poet, Acts 17. vers. 28: but when he comes to his Corinthians, then he determines to know nothing but Jesus Christ and him crucified:
then ten thousand words in anunknown tongue. At Athens indeed, a famous university, he quoteth a Poet, Acts 17. vers. 28: but when he comes to his Corinthians, then he determines to know nothing but jesus christ and him Crucified:
NONLATINALPHABET, non magni feci, is Grotius gloss, I valued no knowledge but disesteemed it, that I might bring you to the saving knowledge of Jesus Christ,
, non magni Feci, is Grotius gloss, I valued no knowledge but disesteemed it, that I might bring you to the Saving knowledge of jesus christ,
as crucified. Our Saviour who had in him all the treasures of wisdome and knowledge, yet condiscended to the capacity of those whom he instructed, speaking the word to them as they were able to hear it.
as Crucified. Our Saviour who had in him all the treasures of Wisdom and knowledge, yet condescended to the capacity of those whom he instructed, speaking the word to them as they were able to hear it.
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now we are in a great measure benighted in Atheisme, and ignorance, shine with that light you have borrowed from the Sun of Righteousness, who when he ascended, gave these gifts:
now we Are in a great measure benighted in Atheism, and ignorance, shine with that Light you have borrowed from the Sun of Righteousness, who when he ascended, gave these Gifts:
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The name, Jehovah, had so much immoderate reverence amongst the old Jews, that it might not be pronounced but by the high Priest, and that onely in the Sanctum Sanctorum, and onely on the Day of expiation, as Gregory in his notes observes.
The name, Jehovah, had so much immoderate Reverence among the old jews, that it might not be pronounced but by the high Priest, and that only in the Sanctum Sanctorum, and only on the Day of expiation, as Gregory in his notes observes.
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2. In his counsels, and decrees. 3. In his ways and methods of his providences. They are NONLATINALPHABET, past finding out, Rom. 11. 33. a mine unfadomable.
2. In his Counsels, and decrees. 3. In his ways and methods of his providences. They Are, passed finding out, Rom. 11. 33. a mine unfadomable.
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O that we could learn contentedly to be ignorant where God would not have us knowing! and let's not account it a disparagement to acknowledge some depths in God, which our shallow Reason cannot fathom, NONLATINALPHABET, saith Chysostome on Timothy; and he that thinks to know God as he is, NONLATINALPHABET, saith the same Father on John. The way to make us meer fools, is to affect to know more then God would have us:
O that we could Learn contentedly to be ignorant where God would not have us knowing! and let's not account it a disparagement to acknowledge Some depths in God, which our shallow Reason cannot fathom,, Says Chysostome on Timothy; and he that thinks to know God as he is,, Says the same Father on John. The Way to make us mere Fools, is to affect to know more then God would have us:
It is the credit of our Religion, to acknowledge such a God as is unsearchable. Erubesce, Philosophe, tam parvum Deum habere, ut tu parvus per parvam mentem tuam totum ipsum scruteris, as Bradwardine checks the prying Philosophers.
It is the credit of our Religion, to acknowledge such a God as is unsearchable. Erubesce, Philosophe, tam parvum God habere, ut tu Small per parvam mentem tuam totum ipsum scruteris, as Bradwardine Checks the prying Philosophers.
and where the Apostle stands as by the brink of the Ocean, and cryes, NONLATINALPHABET, these presume they can by the line of their reason fathom them;
and where the Apostle Stands as by the brink of the Ocean, and cries,, these presume they can by the line of their reason fathom them;
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Me thinks ( Brethren ) our ignorance in the creatures, and being so far at a loss as to flye to occult qualities, which Scaliger calls ignorantiae asylum, should check our curiositie in the things of God,
Me thinks (Brothers) our ignorance in the creatures, and being so Far At a loss as to fly to occult qualities, which Scaliger calls ignorantiae asylum, should check our curiosity in the things of God,
and teach us to sit down contented to resolve Gods actions into some hidden causes, lying secret in the abyss of eternal knowledge, and infallible will.
and teach us to fit down contented to resolve God's actions into Some hidden Causes, lying secret in the abyss of Eternal knowledge, and infallible will.
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It was good counsel Calvin gave Beza, Cave nè te ullis inanibus argutiis irretias, I shall give the same, especially to younger Students, to avoid entangling with unnecessarie niceties, which perplex, not profit;
It was good counsel calvin gave Beza, Cave nè te ullis inanibus argutiis irretias, I shall give the same, especially to younger Students, to avoid entangling with unnecessary niceties, which perplex, not profit;
& quid nisi Deus? The Wiseman tells you by what means you must come to this knowledge, If thou cryest after knowledge, and liftest up thy voice for understanding;
& quid nisi Deus? The Wiseman tells you by what means you must come to this knowledge, If thou Christ After knowledge, and liftest up thy voice for understanding;
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if thou seekest her as silver, and searchest for her as for hid treasures: then shalt thou understand the fear of the Lord, and finde the knowledge of God.
if thou Seekest her as silver, and searchest for her as for hid treasures: then shalt thou understand the Fear of the Lord, and find the knowledge of God.
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Thirdly, As a quickner of desire, to provoke us to long for heaven, where it it will be our happiness to know God perfectly, though then we shall not know him comprehensively: for God is infinitae veritatis, cognoscibilitatis, as entitatis; so must either lay aside his infinitie, and cease to be God,
Thirdly, As a quickener of desire, to provoke us to long for heaven, where it it will be our happiness to know God perfectly, though then we shall not know him comprehensively: for God is Infinitae veritatis, cognoscibilitatis, as entitatis; so must either lay aside his infinity, and cease to be God,
or elevate us above the condition of finite creatures, before we can be capable of any comprehensive vision, which supposeth an equal commensuration between the object, and the facultie: but we shall know God so fully then as to make us perfectly happy,
or elevate us above the condition of finite creatures, before we can be capable of any comprehensive vision, which Supposeth an equal commensuration between the Object, and the faculty: but we shall know God so Fully then as to make us perfectly happy,
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saith the Apostle, Rom. 10. 15. NONLATINALPHABET, the word signifies seasonable, opportune, or a word in its houre, and such indeed is beautiful, as apples of gold in pictures of silver, saith the Wiseman, Prov. 25. 11. And such will this appear to be, which I present you with at this time:
Says the Apostle, Rom. 10. 15., the word signifies seasonable, opportune, or a word in its hour, and such indeed is beautiful, as Apples of gold in pictures of silver, Says the Wiseman, Curae 25. 11. And such will this appear to be, which I present you with At this time:
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whether we consider our times in general, and take up the Apostles argument here, they are evil both in regard of sin and suffering, of errour and profaneness, or the place we live in, we shall easily conclude, none to be more engaged in this duty,
whither we Consider our times in general, and take up the Apostles argument Here, they Are evil both in regard of sin and suffering, of error and profaneness, or the place we live in, we shall Easily conclude, none to be more engaged in this duty,
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and am sorry that I have this occasion of speaking to the words) to the dishonour of God, scandal to these places of education, so shamefully abounds amongst us:
and am sorry that I have this occasion of speaking to the words) to the dishonour of God, scandal to these places of education, so shamefully abounds among us:
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so that we may complain of many among us now, as Seneca did, Pleris { que } simul ad temporis jacturam ventum est, profusissimi in eo, cujus solius honesta est avaritia.
so that we may complain of many among us now, as Senecca did, Pleris { que } simul ad Temporis jacturam ventum est, profusissimi in eo, cujus Solius Honesta est avaritia.
Re omnium pretiosissimâ luditur, we trifle with that which is most precious, and throw away that which is our greatest interest to redeem, NONLATINALPHABET.
Re omnium pretiosissimâ luditur, we trifle with that which is most precious, and throw away that which is our greatest Interest to Redeem,.
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and put off the weighty concernment of their salvation, of their trading for spiritual merchandize, till the day be spent, and the mart over; this is not NONLATINALPHABET.
and put off the weighty concernment of their salvation, of their trading for spiritual merchandise, till the day be spent, and the mars over; this is not.
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A Merchant when he comes to a mart or fair, he takes his first season and opportunity of purchasing his commodities, puts it not off to the hazard of an evening,
A Merchant when he comes to a mars or fair, he Takes his First season and opportunity of purchasing his commodities, puts it not off to the hazard of an evening,
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In this, the children of this world are wiser in their generations, then we who pretend to be children of light. How do most neglect the present time God puts into their hands? play, idle,
In this, the children of this world Are Wiser in their generations, then we who pretend to be children of Light. How do most neglect the present time God puts into their hands? play, idle,
Like the foolish virgins, who had their oyl to get, when the Bridegroom came, Matth. 25. 8. then they would have been buying, but then the trading was over, the Exchange shut up.
Like the foolish Virgins, who had their oil to get, when the Bridegroom Come, Matthew 25. 8. then they would have been buying, but then the trading was over, the Exchange shut up.
therefore it is an act of the highest wisdome to embrace the present; the want of which our Saviour lamented in Jerusalem, Oh that thou hadst known in this thy day!
Therefore it is an act of the highest Wisdom to embrace the present; the want of which our Saviour lamented in Jerusalem, O that thou Hadst known in this thy day!
This is our day of grace, the next may be the day of Gods vengeance. The old world had a long day, while Noah, the preacher of righteousness, warned them;
This is our day of grace, the next may be the day of God's vengeance. The old world had a long day, while Noah, the preacher of righteousness, warned them;
Non tantùm est praesentis, sed vigilantis est observare occasionem properantem, saith Seneca. Let us be so wise as to traffick for heavenly merchandise while our market-day lasts,
Non tantùm est praesentis, sed vigilantis est observare occasionem properantem, Says Senecca. Let us be so wise as to traffic for heavenly merchandise while our Market day lasts,
Secondly, An act of diligence and faithfulness to improve the time God allots us, as opposed to sloth and idleness. Time is a talent, and God expects improvement of it,
Secondly, an act of diligence and faithfulness to improve the time God allots us, as opposed to sloth and idleness. Time is a talon, and God expects improvement of it,
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and God will charge the nonimprovement of it upon us, as he did upon Jezabel, Rev. 2. 21. A Merchant is diligent in improving his time for the enriching himself;
and God will charge the nonimprovement of it upon us, as he did upon Jezebel, Rev. 2. 21. A Merchant is diligent in improving his time for the enriching himself;
so should we, who are trading for heaven, for spiritual wisdome, be as much in seeking, laborious in striving ▪ you cannot have them upon easier terms:
so should we, who Are trading for heaven, for spiritual Wisdom, be as much in seeking, laborious in striving ▪ you cannot have them upon Easier terms:
Prov. 2. 3, 4. there must be getting, and seeking, and searching. Why stand ye here all the day idle? saith Christ, Matth. 20. 6. asleep, saith Calvin. But can we plead, Not guilty? Have not we stood here many a day idle? and mispent much of that time which God gives us to repent, and pray in? Surely, this is not to redeem the time, but,
Curae 2. 3, 4. there must be getting, and seeking, and searching. Why stand you Here all the day idle? Says christ, Matthew 20. 6. asleep, Says calvin. But can we plead, Not guilty? Have not we stood Here many a day idle? and Mis-spent much of that time which God gives us to Repent, and pray in? Surely, this is not to Redeem the time, but,
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Idleness is the very buriall of a living man, NONLATINALPHABET saith the Philosopher, lib. 9. cap. 7. Ethic. Seneca speaking of a most idle person, describes him as one who had been long,
Idleness is the very burial of a living man, Says the Philosopher, lib. 9. cap. 7. Ethic. Senecca speaking of a most idle person, describes him as one who had been long,
Like the statues of Daedalus, which they tell us seemed to have souls, but were inanimate: such spectrums an observant eye may take notice of daily, which lodge in and about the Colledge, as if they had not souls to improve with knowledge and learning.
Like the statues of Daedalus, which they tell us seemed to have Souls, but were inanimate: such spectrums an observant eye may take notice of daily, which lodge in and about the College, as if they had not Souls to improve with knowledge and learning.
That is excellent advice of the Wiseman, Eccles. 9. 10. Whatsoever thy hand findeth to do, do it with all thy might ▪ for Cursed is he who does the work of the Lord negligently, Jer. 48. 10. It is an act of diligence, that's the second particular.
That is excellent Advice of the Wiseman, Eccles. 9. 10. Whatsoever thy hand finds to do, do it with all thy might ▪ for Cursed is he who does the work of the Lord negligently, Jer. 48. 10. It is an act of diligence, that's the second particular.
Thirdly, An act of discretion in laying out our time in our proper callings, as opposed to those NONLATINALPHABET in 1 Pet. 4. 15. It is possible for a man to study hard,
Thirdly, an act of discretion in laying out our time in our proper callings, as opposed to those in 1 Pet. 4. 15. It is possible for a man to study hard,
A man may mispend his time as much aliud agendo, as nihil agendo, doing that which nothing concerns him, as by doing nothing at all. Such are those Dictatores ab aratro, who leap from the plough or shopboard into the pulpit: they may seem to be zealous redeemers of their time; but indeed mispend it as unhappily in placing their endeavours upon that, which God never designed them unto:
A man may misspend his time as much Aliud Agendo, as nihil Agendo, doing that which nothing concerns him, as by doing nothing At all. Such Are those Dictators ab aratro, who leap from the plough or shopboard into the pulpit: they may seem to be zealous redeemer's of their time; but indeed misspend it as unhappily in placing their endeavours upon that, which God never designed them unto:
whether prophesie, let us prophesie according to the proportion of faith: or ministery; let us wait on our ministring, or he that teacheth on teaching:
whither prophesy, let us prophesy according to the proportion of faith: or Ministry; let us wait on our ministering, or he that Teaches on teaching:
or he that exhorteth on exhortation, &c. And so we may see how specially he instructs Timothy, 1 Tim. 4. 13. Till I come, give attendance to reading, to exhortation, to doctrine:
or he that exhorteth on exhortation, etc. And so we may see how specially he instructs Timothy, 1 Tim. 4. 13. Till I come, give attendance to reading, to exhortation, to Doctrine:
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and vers. 15. meditate on these things, give thy self wholly to them: fit employment indeed for a Timothy, suitable to the special office of the ministery.
and vers. 15. meditate on these things, give thy self wholly to them: fit employment indeed for a Timothy, suitable to the special office of the Ministry.
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viz. in catching flies. Nero lost his time, when he studied and affected more the commendation of a skilfull fidler then a good Emperour. Our imployments should bee fitted to our callings,
viz. in catching flies. Nero lost his time, when he studied and affected more the commendation of a skilful fiddler then a good Emperor. Our employments should be fitted to our callings,
Thus for a Minister to be immersed in worldly employments is mispence of his time, because a NONLATINALPHABET as to his main end and design of his office.
Thus for a Minister to be immersed in worldly employments is Misppence of his time, Because a as to his main end and Design of his office.
thus Romances, plays, and such like are mispence of time in one, whose design is the handling of the sacred oracles? the plea for them is that they elevate the phansy, the truth is, rather they effeminate the minde, that should in the mean time be exercised in deepest speculations.
thus Romances, plays, and such like Are Misppence of time in one, whose Design is the handling of the sacred oracles? the plea for them is that they elevate the fancy, the truth is, rather they effeminate the mind, that should in the mean time be exercised in Deepest speculations.
Thus we may at once testifie the sincerity of our sorrow for our former mispence, and in some measure repair the dishonour we have thereby done to God.
Thus we may At once testify the sincerity of our sorrow for our former Misppence, and in Some measure repair the dishonour we have thereby done to God.
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Thus S. Paul, who had wickedly laid out his time in blaspheming and persecuting the Church, afterward redeemed it, by labouring more abundantly then all the rest of the Apostles, 1 Cor. 15. 10.
Thus S. Paul, who had wickedly laid out his time in blaspheming and persecuting the Church, afterwards redeemed it, by labouring more abundantly then all the rest of the Apostles, 1 Cor. 15. 10.
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and this is the proper import of the word NONLATINALPHABET, season. To this the Apostle directs Galat. 6. 10. NONLATINALPHABET. A Merchant watcheth the fittest opportunity for his trade and purchase:
and this is the proper import of the word, season. To this the Apostle directs Galatians 6. 10.. A Merchant watches the Fittest opportunity for his trade and purchase:
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and, when thy brother falleth into sin, there is the opportunity for exercising thy brotherly help to restore him in the spirit of meekness, Galat. 6. 1. Some actions may be seasonable at all times,
and, when thy brother falls into since, there is the opportunity for exercising thy brotherly help to restore him in the Spirit of meekness, Galatians 6. 1. some actions may be seasonable At all times,
so for prayer every time may be seasonable enough, NONLATINALPHABET Ephes. 6. 18. so Rom. 12. 11. where some read NONLATINALPHABET, others NONLATINALPHABET:
so for prayer every time may be seasonable enough, Ephesians 6. 18. so Rom. 12. 11. where Some read, Others:
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so the primitive Christians judged it the fittest season, as Pliny, no friend to them hath it, They were wont, saith he, Stato die ante lucem convenire,
so the primitive Christians judged it the Fittest season, as pliny, no friend to them hath it, They were wont, Says he, Stato die ante lucem Convenire,
& se Sacramento obstringere, nè furta, nè latrocinia, nè adulteria committerent. And the morning indeed is the fittest season for all religious exercises:
& see Sacramento obstringere, nè furta, nè Thefts, nè Adulteria committerent. And the morning indeed is the Fittest season for all religious exercises:
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of which one of the Ancients gives this reason, because then the NONLATINALPHABET is not disturbed with those images and representations of things, which the varietie of wordly imployments in the day time usually possess us with.
of which one of the Ancients gives this reason, Because then the is not disturbed with those Images and representations of things, which the variety of wordly employments in the day time usually possess us with.
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in which you may especially trade for spiritual Merchandize, and yet how sinfully lavish are many amongst us of this day, that many amongst us sleep away the greatest part of the market!
in which you may especially trade for spiritual Merchandise, and yet how sinfully lavish Are many among us of this day, that many among us sleep away the greatest part of the market!
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and that it be carefully observed by us, all the quitie in the world calls for it, God having indulged us the rest of the week for our selves and callings;
and that it be carefully observed by us, all the quitie in the world calls for it, God having indulged us the rest of the Week for our selves and callings;
and so we see the Apostles care was to redeem it wholly to holy exercises; upon the first day of the week, the disciples came together, for breaking of bread,
and so we see the Apostles care was to Redeem it wholly to holy exercises; upon the First day of the Week, the Disciples Come together, for breaking of bred,
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so should Christians spare some of their lawfull pleasures and recreations of their natural rest and sleep, that they may redeem and improve their time; which is not onely non abuti occasione, sed etiam mille voluptatibus redimere, as Beza glosseth.
so should Christians spare Some of their lawful pleasures and recreations of their natural rest and sleep, that they may Redeem and improve their time; which is not only non abuti occasion, sed etiam mille voluptatibus redimere, as Beza Glosseth.
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the Merchant in the parable parted with all, sold it for the field, Matt. 13. It is said of our blessed Saviour, Galat. 3. 13. NONLATINALPHABET, (the same word that is in our Text).
the Merchant in the parable parted with all, sold it for the field, Matt. 13. It is said of our blessed Saviour, Galatians 3. 13., (the same word that is in our Text).
It was the custome of the Primitive Christians to redeem some time from their sleep for the service of God, which did NONLATINALPHABET as Clement observes, exalt them to an Angelical perfection;
It was the custom of the Primitive Christians to Redeem Some time from their sleep for the service of God, which did as Clement observes, exalt them to an Angelical perfection;
And I read in Nicephorus of Theodosius the Emperour, that after the variety of worldly employments, relating to his elvil affairs in the day-time, he was wont to conscerate the greatest part of the night to the studying of the Scriptures:
And I read in Nicephorus of Theodosius the Emperor, that After the variety of worldly employments, relating to his elvil affairs in the daytime, he was wont to conscerate the greatest part of the night to the studying of the Scriptures:
to which end, heh ad a lamp so artificially made, that it supplied it self with oyl, that he might no way be interrupted in dedicating that time to God.
to which end, heh and a lamp so artificially made, that it supplied it self with oil, that he might no Way be interrupted in dedicating that time to God.
Seventhly, An act of watchfulness in avoiding what may betray us to the mispence of time: such are especially frothy and idle discourses, and bad and loose company. A Merchant will not engage himself in impertinent discourse, or voluptuous companie, when he should be driving on his trade. These every man must avoid, that would redeem his time; for bad companie draws into sin and idleness:
Seventhly, an act of watchfulness in avoiding what may betray us to the Misppence of time: such Are especially frothy and idle discourses, and bad and lose company. A Merchant will not engage himself in impertinent discourse, or voluptuous company, when he should be driving on his trade. These every man must avoid, that would Redeem his time; for bad company draws into since and idleness:
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upon this account God forbad the nations to dwell with the Jews, Exod. 23. 33. therefore David would have no commerce with such, Psal. 119. 115. as if he could not spend his time in the service of God,
upon this account God forbade the Nations to dwell with the jews, Exod 23. 33. Therefore David would have no commerce with such, Psalm 119. 115. as if he could not spend his time in the service of God,
Idle company is the shame of Societies, the bane of pietie, the corruption of youth, the quencher of devotion, the lavisher of time. He that desires to be provident of his time, must be prudent in the choise of his Societie, otherwise, in bad company, he may quickly throw awaytime,
Idle company is the shame of Societies, the bane of piety, the corruption of youth, the quencher of devotion, the lavisher of time. He that Desires to be provident of his time, must be prudent in the choice of his Society, otherwise, in bad company, he may quickly throw awaytime,
Eighthly, An act of deliberate and resolved judgement, to lay out our time for the best things. As a Merchant will not expend his time and money for toyes and trifles, but for pearls, and the like.
Eighthly, an act of deliberate and resolved judgement, to lay out our time for the best things. As a Merchant will not expend his time and money for toys and trifles, but for Pearls, and the like.
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not with Martha for the many things, but with Mary for the one thing necessarie. The Merchant in the Gospel indeed sold all, but it was to purchase the pearl: and S. Paul counted all loss, but it was to gain Christ, Philip. 3. 8. Those who spend their time for the vanities of the world,
not with Martha for the many things, but with Marry for the one thing necessary. The Merchant in the Gospel indeed sold all, but it was to purchase the pearl: and S. Paul counted all loss, but it was to gain christ, Philip. 3. 8. Those who spend their time for the vanities of the world,
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for the light air of popular applause, for the shadow of honour, riches, or the like (not to mention the debasing of their souls, which are born to greater hopes and designs):
for the Light air of popular applause, for the shadow of honour, riches, or the like (not to mention the debasing of their Souls, which Are born to greater hope's and designs):
to whom let me say with the Prophet Esay, 55. 2. Wherefore do you spend your money for that which is not bread? and your labour for that which satisfieth not? We are here at Athens, that Emporium scientiarum, trafficking for wisdome and knowledge;
to whom let me say with the Prophet Isaiah, 55. 2. Wherefore do you spend your money for that which is not bred? and your labour for that which Satisfieth not? We Are Here At Athens, that Emporium scientiarum, trafficking for Wisdom and knowledge;
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Those merchandizes are better then the merchandizes of silver, and her gain then of fine gold, Prov. 3. 14. In respect of which, our trading here for all other knowledge, is but mere downright pedlery. We may mispend our time in our studies,
Those Merchandises Are better then the Merchandises of silver, and her gain then of fine gold, Curae 3. 14. In respect of which, our trading Here for all other knowledge, is but mere downright pedlary. We may misspend our time in our studies,
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Melchior Adam tells us of Luther, that every day he spent three hours in prayer, etiam studiis aptissimas, even those that were fittest for his studies:
Melchior Adam tells us of Luther, that every day he spent three hours in prayer, etiam studiis aptissimas, even those that were Fittest for his studies:
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S. Paul gat much knowledge at the feet of Gamaliel, but when he came to understand himself, he counted it all dross for the knowledge of Christ, Philip. 3. 8. If we would be wise Merchants, we must trade for heaven and eternitie,
S. Paul got much knowledge At the feet of Gamaliel, but when he Come to understand himself, he counted it all dross for the knowledge of christ, Philip. 3. 8. If we would be wise Merchant's, we must trade for heaven and eternity,
and lay up our treasure there, and amidst our heats, and pursuits of other knowledge, lay out our time and prayers especially for the knowledge of Christ, whom onely to know is life eternal, John 17. 3. And that is the first General.
and lay up our treasure there, and amid our heats, and pursuits of other knowledge, lay out our time and Prayers especially for the knowledge of christ, whom only to know is life Eternal, John 17. 3. And that is the First General.
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1. As a creature: God did not create, and set us in the world, as the Psalmist saies of the Leviathan, to take our pastime, to be slothfull and idle, but to be in action and employment. God created all things for man, and man for himself, therefore ought to be in continual motion, and tendencie towards God.
1. As a creature: God did not create, and Set us in the world, as the Psalmist Says of the Leviathan, to take our pastime, to be slothful and idle, but to be in actium and employment. God created all things for man, and man for himself, Therefore ought to be in continual motion, and tendency towards God.
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and to keep it, Gen. 2. 15. Cui summa cum voluptate vacaret, saies Augustin. Vexing and tormenting labour, was indeed the punishment of sin, In the sweat of thy face shalt thou eat bread, Gen. 3. 19. Therefore as a creature, redeem thy time.
and to keep it, Gen. 2. 15. Cui summa cum voluptate vacaret, Says Augustin. Vexing and tormenting labour, was indeed the punishment of since, In the sweat of thy face shalt thou eat bred, Gen. 3. 19. Therefore as a creature, Redeem thy time.
Solomon sends the sluggard to the Ant to learn industrie, Prov. 6. 6. If you look up to the heavens, you see them in a continual motion, and the Sun running his course to supply you with light,
Solomon sends the sluggard to the Ant to Learn industry, Curae 6. 6. If you look up to the heavens, you see them in a continual motion, and the Sun running his course to supply you with Light,
Our Saviour sends us to the Sparrows, and Lillies to learn attendance upon Providence: the Prophet sends the Jews to the Stork and the Ass to learn obedience unto,
Our Saviour sends us to the Sparrows, and Lilies to Learn attendance upon Providence: the Prophet sends the jews to the Stork and the Ass to Learn Obedience unto,
Christ judgeth the figge-tree but an unprofitable burthen to the earth, when it brought forth no fruit, Luke 13. 7. Now man is the most noble creature, into whom God hath put principles of the greatest activitie,
christ Judgeth the Fig tree but an unprofitable burden to the earth, when it brought forth no fruit, Lycia 13. 7. Now man is the most noble creature, into whom God hath put principles of the greatest activity,
Nay, look to the creatures above you, the Angels, they are in constant employment, as ministring spirits for your good, Heb. 1. ult. and these may teach you diligence in, and improvement of your time.
Nay, look to the creatures above you, the Angels, they Are in constant employment, as ministering spirits for your good, Hebrew 1. ult. and these may teach you diligence in, and improvement of your time.
and shall not this engage thee? Christs life was a continual labour to redeem thee; and shall not this ingage thee to redeem thy time, and expend thy life in his service? In this he was a pattern, and example for our imitation.
and shall not this engage thee? Christ life was a continual labour to Redeem thee; and shall not this engage thee to Redeem thy time, and expend thy life in his service? In this he was a pattern, and Exampl for our imitation.
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therefore glorifie God both in your bodies and spirits, &c. 4. Consider, that the Devil is very laborious and industrious in spending all his time to destroy thee.
Therefore Glorify God both in your bodies and spirits, etc. 4. Consider, that the devil is very laborious and Industria in spending all his time to destroy thee.
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Oh that we could learn this lesson from Satan himself, to be as industrious in laying out our time in working out our salvation, as he is in plotting our damnation! The Apostle would have us to learn this from it, NONLATINALPHABET, Be vigilant; and so we had need,
O that we could Learn this Lesson from Satan himself, to be as Industria in laying out our time in working out our salvation, as he is in plotting our damnation! The Apostle would have us to Learn this from it,, Be vigilant; and so we had need,
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The devils temptations, which rush in upon us with an irresistable violence, cannot without repeated and frequent sollicitations get entrance into the soul, if it be well employed.
The Devils temptations, which rush in upon us with an irresistible violence, cannot without repeated and frequent solicitations get Entrance into the soul, if it be well employed.
it will not pierce the soul when it is upon the wing in devotion, or industriously employed in any lawfull calling. S. Chrysostome mentions two originals of mens ruine; NONLATINALPHABET, idleness, and remissnes.
it will not pierce the soul when it is upon the wing in devotion, or industriously employed in any lawful calling. S. Chrysostom mentions two originals of men's ruin;, idleness, and remissness.
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5. Consider, that idleness and misimprovement of our time betraies us to the vvorst of sins (and this follovvs upon the former) because it disposes the soul to the entertainment of every temptation.
5. Consider, that idleness and misimprovement of our time betrays us to the worst of Sins (and this follows upon the former) Because it disposes the soul to the entertainment of every temptation.
Hovv vvas Davids soul, as tinder to the spark of lust, vvhich Satan injected and threvv into it? The glance of Bathsheba so fired his heart, that it brake into a flame of lust:
How was Davids soul, as tinder to the spark of lust, which Satan injected and threw into it? The glance of Bathsheba so fired his heart, that it brake into a flame of lust:
vvhat vvas the reason of this? He vvas idlely walking, 2 Sam. 11. 2. The Heathens in their Hierogylphicks describe Cupid lifting up a hand and a torch,
what was the reason of this? He was idly walking, 2 Sam. 11. 2. The heathens in their Hierogylphicks describe Cupid lifting up a hand and a torch,
It is promptuarium scelerum, apotheca vitiorum, as another: no sin comes amiss to him; he is plotting himself, and as ready to comply with other mens contrivements of sin,
It is promptuarium Scelerum, apotheca Vitiorum, as Another: no since comes amiss to him; he is plotting himself, and as ready to comply with other men's contrivements of since,
he was sitting idle in the High-Priests palace, Matt. 26. 69. God prescribed labour to man, not onely as a punishment, but as a cure, and prevention of sin:
he was sitting idle in the High priests palace, Matt. 26. 69. God prescribed labour to man, not only as a punishment, but as a cure, and prevention of since:
ut laborando recuperet, quod otiosus comedendo perdidit, saith Stella. He was set to dress the garden, and he would idlely entertain a discourse with the devil.
ut laborando recuperet, quod Idle comedendo perdidit, Says Stella. He was Set to dress the garden, and he would idly entertain a discourse with the Devil.
So pride, that's another product of idleness: when men have little to do, they can finde time to invent foolish and ridiculous fashions, onely to cherish pride and vanitie:
So pride, that's Another product of idleness: when men have little to do, they can find time to invent foolish and ridiculous fashions, only to cherish pride and vanity:
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and others spending their time on the Lords-day, between the comb and the glass, which should be employed in preparatorie acts of devotion, to be consecrated unto God,
and Others spending their time on the Lord's day, between the comb and the glass, which should be employed in preparatory acts of devotion, to be consecrated unto God,
whether gifts or graces. Action, as it begets, so it increases, strengthens, and secures the habits which are lost and weakned, not onely by contrarie actions,
whither Gifts or graces. Actium, as it begets, so it increases, strengthens, and secures the habits which Are lost and weakened, not only by contrary actions,
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and waters, which keep sweet and clean by motion, contract filth, and stinch by standing; air without motion corrupts, and grows pestilential; flames not in motion perish:
and waters, which keep sweet and clean by motion, contract filth, and stinch by standing; air without motion corrupts, and grows pestilential; flames not in motion perish:
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as old in sin as years, to answer for the expence of three or fourscore years, which perhaps they have uselessly spent in vanitie and sin? Then God will bespeak men thus:
as old in since as Years, to answer for the expense of three or fourscore Years, which perhaps they have uselessly spent in vanity and since? Then God will bespeak men thus:
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and to work out thine own salvation in, and thou hast been spending it in pursuance of the lusts of the flesh, the lust of the eye, and the pride of life.
and to work out thine own salvation in, and thou hast been spending it in pursuance of the Lustiest of the Flesh, the lust of the eye, and the pride of life.
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See how the Wise-man checks young men, (who commonly are most profuse, and careless of their time) in the midst of their jollitie with suggesting this account unto them.
See how the Wiseman Checks young men, (who commonly Are most profuse, and careless of their time) in the midst of their jollity with suggesting this account unto them.
but know thou, that for all these things God will bring thee into judgement, Eccles. 11. 9. he speaks by an Ironical concession, Go on, spend your time in vanitie,
but know thou, that for all these things God will bring thee into judgement, Eccles. 11. 9. he speaks by an Ironical concession, Go on, spend your time in vanity,
Time is illud unum; quod nè gratus quidem potest reddere, saies the Heathen Seneca. 10. Consider, It will be your wisdome to redeem it: Ephes. 5. 15. NONLATINALPHABET.
Time is illud Unum; quod nè Gratus quidem potest reddere, Says the Heathen Senecca. 10. Consider, It will be your Wisdom to Redeem it: Ephesians 5. 15..
The time will come, if we now neglect them, that the things that belong to our everlasting peace will be hid from our eyes, Luke 19. 41. Jerusalem's day had a night, and then she was left in darkness, who had formerly slighted the light: you may see the length of your time, Psal. 90. 10. It is soon cut off, and we flee away; this must have a period.
The time will come, if we now neglect them, that the things that belong to our everlasting peace will be hid from our eyes, Lycia 19. 41. Jerusalem's day had a night, and then she was left in darkness, who had formerly slighted the Light: you may see the length of your time, Psalm 90. 10. It is soon Cut off, and we flee away; this must have a Period.
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and especially you know upon whom, and it is upon such, as mispend their time in surfetting, and drunkenness, and the cares of this life, Luke 21. 34. How soon a period may be put to any of our daies, he onely knows, in whose hands our times are, Psal. 31. 15. therefore it is our concernment to redeem our present time.
and especially you know upon whom, and it is upon such, as misspend their time in surfeiting, and Drunkenness, and the Cares of this life, Lycia 21. 34. How soon a Period may be put to any of our days, he only knows, in whose hands our times Are, Psalm 31. 15. Therefore it is our concernment to Redeem our present time.
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as Valerius Maximus observes of Dionysius, tarditatem supplicii gravitate cōpensat: the blow of justice will be the heavier, the longer it is in comming.
as Valerius Maximus observes of Dionysius, tarditatem Supplicii gravitate conpensat: the blow of Justice will be the Heavier, the longer it is in coming.
The time of Gods grace is so now a reprieve: that if we continue to abuse his mercie, the execution will be the heavier. Gray-hairs found in thè way of fin at that day, will have the hottest place in everlasting burning.
The time of God's grace is so now a reprieve: that if we continue to abuse his mercy, the execution will be the Heavier. Gray hairs found in thè Way of fin At that day, will have the hottest place in everlasting burning.
and strive to enter, and press forward toward the mark, and run with patience this spiritual race. Our work is to get God appeased, our peace made, our election assured, and for these the Apostle tells us, we must NONLATINALPHABET, give all diligence. The best means for us to use in this, is oft to compute and compare our work, and our time together;
and strive to enter, and press forward towards the mark, and run with patience this spiritual raze. Our work is to get God appeased, our peace made, our election assured, and for these the Apostle tells us, we must, give all diligence. The best means for us to use in this, is oft to compute and compare our work, and our time together;
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Mens inapprehensiveness of the greatness of their work, or presumption upon the length of their day, makes them so remiss and negligent in improving their time, with the sluggard crying, yet a little sleep, and Lord have mercy upon me, as if this would set all streight.
Mens inapprehensiveness of the greatness of their work, or presumption upon the length of their day, makes them so remiss and negligent in improving their time, with the sluggard crying, yet a little sleep, and Lord have mercy upon me, as if this would Set all straight.
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17. Consider, What a sad reflection it will be in hell to remember a mispent day of grace. Son remember, said Abraham to Dives. Will it not be sad for Capernaum to reslect thus;
17. Consider, What a sad reflection it will be in hell to Remember a Mis-spent day of grace. Son Remember, said Abraham to Dives. Will it not be sad for Capernaum to reflect thus;
I was exalted to heaven in the enjoyment of means and ordinances, but am now cast down to hell for not improving those means? And for souls to reflect thus;
I was exalted to heaven in the enjoyment of means and ordinances, but am now cast down to hell for not improving those means? And for Souls to reflect thus;
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Oh! What would such souls give for a reprieve? Would they not purcahse that time they idled and sinned away, with some thousand years continuance there,
Oh! What would such Souls give for a reprieve? Would they not purcahse that time they idled and sinned away, with Some thousand Years Continuance there,
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when time shall be no more, and repentance will be too late: 'tis too late for Esau to weep, when the blessing is gone, Hebr. 12. 17. 18. Consider, The best of us have done much dishonour to God in former mispence of our time: let us therefore now redeem it.
when time shall be no more, and Repentance will be too late: it's too late for Esau to weep, when the blessing is gone, Hebrew 12. 17. 18. Consider, The best of us have done much dishonour to God in former Misppence of our time: let us Therefore now Redeem it.
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This argument the Apostle uses to urge the laying out of our time in reference to the glory of God, in 1 Pet. 4. 2, 3. To live no longer the rest of the time in the flesh to the lusts of men,
This argument the Apostle uses to urge the laying out of our time in Referente to the glory of God, in 1 Pet. 4. 2, 3. To live no longer the rest of the time in the Flesh to the Lustiest of men,
ad bene currendum, dum reputamus, nos magnâ parte vitae extra viā errâsse, saith Calvin. S. Paul had been a long time out of the way, but when once set into it, he presseth for-ward to have the mark, NONLATINALPHABET:
ad bene currendum, dum reputamus, nos magnâ parte vitae extra viā errâsse, Says calvin. S. Paul had been a long time out of the Way, but when once Set into it, he Presseth forward to have the mark,:
time is his creature, and he hath allowed none of it for sin and idleness, though some of it for honest recreations. God hath sent every one of us upon some errand or other into the world:
time is his creature, and he hath allowed none of it for sin and idleness, though Some of it for honest recreations. God hath sent every one of us upon Some errand or other into the world:
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if we be negligent, and sluggish in it, we are like smoke to the eyes, and vinegar to the teeth, and an offence to the pure & holy eyes of God. NONLATINALPHABET, saith Hesiod.
if we be negligent, and sluggish in it, we Are like smoke to the eyes, and vinegar to the teeth, and an offence to the pure & holy eyes of God., Says Hesiod.
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so may we of our times, they are unsufferable yet uncorrigible. If you consider the words either in respect of those common evils which attend mankinde;
so may we of our times, they Are unsufferable yet uncorrigible. If you Consider the words either in respect of those Common evils which attend mankind;
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and by sound doctrine to convince the gain-sayers, Tit. 1. 9. When S. Paul saw the times coming, in which men would not endure sound doctrine, but after their own lusts heap to themselves teachers, being turned away from the truth unto fables, he thought it then very seasonable to write to his beloved Timothy, to be instant in season, and out of season, 2 Tim. 4. 2, 3, 4. How much more engaged are we to diligence and industry, upon whom those dayes which S. Paul onely foretold, are sadly fallen? When the devil sows most of the tares of errour in the field of the Church:
and by found Doctrine to convince the gainsayers, Tit. 1. 9. When S. Paul saw the times coming, in which men would not endure found Doctrine, but After their own Lustiest heap to themselves Teachers, being turned away from the truth unto fables, he Thought it then very seasonable to write to his Beloved Timothy, to be instant in season, and out of season, 2 Tim. 4. 2, 3, 4. How much more engaged Are we to diligence and industry, upon whom those days which S. Paul only foretold, Are sadly fallen? When the Devil Sovus most of the tares of error in the field of the Church:
then should the spiritual husbandmen be most vigilant and industrious to cast them out, lest they choak and over-grow the good seed of the word. And to this end, more knowledge (I think) is requisite to the discharge of the Ministers calling now,
then should the spiritual husbandmen be most vigilant and Industria to cast them out, lest they choke and overgrow the good seed of the word. And to this end, more knowledge (I think) is requisite to the discharge of the Ministers calling now,
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Every man is naturally apt to applaud the production and birth of his own phansie and imagination (so the Ethiopian thinks his black the greatest beautie) and through pride (which is the womb of errour) to vent and broach this phansie,
Every man is naturally apt to applaud the production and birth of his own fancy and imagination (so the Ethiopian thinks his black the greatest beauty) and through pride (which is the womb of error) to vent and broach this fancy,
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therefore, if not restrained by fear (for men naturally are slavish, not ingenuous) much more if publickly authorized, (usually it appears with the face of authority) and the devil will be sure to promote it;
Therefore, if not restrained by Fear (for men naturally Are slavish, not ingenuous) much more if publicly authorized, (usually it appears with the face of Authority) and the Devil will be sure to promote it;
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Now then we, as Saint Paul, whose spirit was stirred in him, to see the idolatry of Athens; and whose zeal would not suffer him to do any thing against the truth, but all for it; we should lay out our time to fit our selves with weapons to fight against errour,
Now then we, as Saint Paul, whose Spirit was stirred in him, to see the idolatry of Athens; and whose zeal would not suffer him to do any thing against the truth, but all for it; we should lay out our time to fit our selves with weapons to fight against error,
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and so he laboured more abundantly then all. The great Controversie of the former age was with the proud Papist, as S. Paul at Ephesus, with the beast of Rome. But he that will look now into the ministerie, must reckon to deal with the subtil Socinian, the loose Antinomian, the canting Quaker, the petulant Anabaptist, the conceited Separatist, the muddie Atheist: we had need to provide our weapons,
and so he laboured more abundantly then all. The great Controversy of the former age was with the proud Papist, as S. Paul At Ephesus, with the beast of Room. But he that will look now into the Ministry, must reckon to deal with the subtle Socinian, the lose Antinomian, the canting Quaker, the petulant Anabaptist, the conceited Separatist, the muddy Atheist: we had need to provide our weapons,
and, having so many spiritual Goliahs to encounter withall, it is our concernment and duty, to get our sling, and our smooth stones out of the brook of the Scriptures, by which we may strike them in the fore-head: yea,
and, having so many spiritual Goliath's to encounter withal, it is our concernment and duty, to get our sling, and our smooth stones out of the brook of the Scriptures, by which we may strike them in the forehead: yea,
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and to go down to the Philistines to sharpen our weapons, I mean to furnish our selves with tongues and sciences, and rational improvements, to enervate the strength and subtilties,
and to go down to the philistines to sharpen our weapons, I mean to furnish our selves with tongues and sciences, and rational improvements, to enervate the strength and subtleties,
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whence he was stiled, Malleus haereticorum. Now so many endeavour to rase the foundation, the spiritual builders should labour more in edifying the truth, and Church of God:
whence he was styled, Malleus haereticorum. Now so many endeavour to raze the Foundation, the spiritual Builders should labour more in edifying the truth, and Church of God:
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so many Sanballats and Tobiahs, endeavour to obstruct, hinder, and overthrow the truth, we should endeavour to lay out our time to enoble and patronize it.
so many Sanballats and Tobiah's, endeavour to obstruct, hinder, and overthrow the truth, we should endeavour to lay out our time to ennoble and patronise it.
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II. The open and abounding profaneness that is among us, that Atheisme, licentiousness, contempt of God and his word, and those other crying sins, which run in the midst of the nation, should powerfully provoke us to redeem our time: and that upon a fourefold account.
II The open and abounding profaneness that is among us, that Atheism, licentiousness, contempt of God and his word, and those other crying Sins, which run in the midst of the Nation, should powerfully provoke us to Redeem our time: and that upon a fourfold account.
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The more others lavish out and mispend this time in loose and licentious walking; the more should we endeavour to redeem it by a strict, and conscientious conversation.
The more Others lavish out and misspend this time in lose and licentious walking; the more should we endeavour to Redeem it by a strict, and conscientious Conversation.
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if he had used his lilibertie to resist and withstand that temptation. Non mihi videtur, saith he, magnae laudis fuisse futurum hominem, si propterea posset bene vivere, quia nemo malè vivere suaderet.
if he had used his lilibertie to resist and withstand that temptation. Non mihi videtur, Says he, Great laudis Fuisse Future hominem, si propterea posset bene vivere, quia nemo malè vivere suaderet.
The Apostle speaking of the perillous times which should be in the last dayes, in 2 Tim. 3. 1. he tells you the reason of it, in verses 2, 3, 4, 5. the latter of which, (viz. Having a form of godliness,
The Apostle speaking of the perilous times which should be in the last days, in 2 Tim. 3. 1. he tells you the reason of it, in Verses 2, 3, 4, 5. the latter of which, (viz. Having a from of godliness,
All men cry out of the times; but who cry out of, or leave their sins, which make the times so bad? When the Israelites had sinned in making the calf, Moses spends his time in prayer, Exod. 32. It was Achans wedge, that made it a bad day to Isreal: when he was removed, God was appeased, Josh. 7. Our times are evil;
All men cry out of the times; but who cry out of, or leave their Sins, which make the times so bad? When the Israelites had sinned in making the calf, Moses spends his time in prayer, Exod 32. It was Achans wedge, that made it a bad day to Israel: when he was removed, God was appeased, Josh. 7. Our times Are evil;
Nonne pudet te id temporis bonae menti reservare, quod in nullam rem conferre potest? saith Seneca: to give to God that time, which the infirmities of age makes useless for any thing else? Give me leave to make use of that of the Prophet Malachy, Will the Prince think you entertain a cripled rebel, who hath been all his dayes fighting against him under his enemies colours? Wilt thou give the best of thy life unto Satan, be under his service,
Nonne It is shameful te id Temporis bonae menti reservare, quod in Nullam remembering confer potest? Says Senecca: to give to God that time, which the infirmities of age makes useless for any thing Else? Give me leave to make use of that of the Prophet Malachy, Will the Prince think you entertain a crippled rebel, who hath been all his days fighting against him under his enemies colours? Wilt thou give the best of thy life unto Satan, be under his service,
and think to list thy self under Christs banner, to fight the good fight of faith, when thy strength and activity fails thee? Tunc vivere incipere, cùm desinendum est;
and think to list thy self under Christ banner, to fight the good fight of faith, when thy strength and activity fails thee? Tunc vivere incipere, cùm desinendum est;
God, under the Law, would have no blinde, or lame for sacrifice, as in Deut. 25. 21. The first-born were holy to God: and he required not onely the first-fruits, but the first of those first-fruits, Exod. 23. 19. All which was to signifie unto us, that young years offered to God, are a sweet-smelling savour in his nostrils.
God, under the Law, would have no blind, or lame for sacrifice, as in Deuteronomy 25. 21. The firstborn were holy to God: and he required not only the Firstfruits, but the First of those Firstfruits, Exod 23. 19. All which was to signify unto us, that young Years offered to God, Are a sweet-smelling savour in his nostrils.
as Job describes the condition of a wicked man, Job 20. 11. Poenis quas sibi sceleribus adolescentiae acquisivit, sayes Beza, with those punishments, which are the issue of the sins of youth:
as Job describes the condition of a wicked man, Job 20. 11. Phoenicians quas sibi sceleribus adolescentiae acquisivit, Says Beza, with those punishments, which Are the issue of the Sins of youth:
then you may come sadly to speak that language, Rom. 6. 21. What fruit have we in those sins, whereof we are now ashamed? These questionless cost David many a sad tear,
then you may come sadly to speak that language, Rom. 6. 21. What fruit have we in those Sins, whereof we Are now ashamed? These questionless cost David many a sad tear,
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Youth having less wisedome to discover, and less strength to resist and withstand temptation to sin, more open to solicitation by reason of unruly passions, bad examples,
Youth having less Wisdom to discover, and less strength to resist and withstand temptation to since, more open to solicitation by reason of unruly passion, bad Examples,
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By taking heed thereto according to thy word, and one of the precepts of that word is To redeem our time. Flee youthful lusts, saies Paul to Timothy, 2 Tim. 2. 22. the flames of lust are most apt to enkindle by the heat of youth.
By taking heed thereto according to thy word, and one of the Precepts of that word is To Redeem our time. Flee youthful Lustiest, Says Paul to Timothy, 2 Tim. 2. 22. the flames of lust Are most apt to enkindle by the heat of youth.
as tender twigs, most flexible; as wax fit for good impressions. Whereas, if this time be mispent, the heart grows hard through custome in sin, the devil gets stronger possession, the memory grows more unfaithful, the understanding weaker:
as tender twigs, most flexible; as wax fit for good impressions. Whereas, if this time be Mis-spent, the heart grows hard through custom in since, the Devil gets Stronger possession, the memory grows more unfaithful, the understanding Weaker:
God is provoked in a judicial way to take away your gifts and parts which you justly forfeit by a careless wrapping your talents in a napkin. The Wiseman sends such sluggards to the Ant to learn wisedome:
God is provoked in a judicial Way to take away your Gifts and parts which you justly forfeit by a careless wrapping your Talents in a napkin. The Wiseman sends such sluggards to the Ant to Learn Wisdom:
〈 ◊ 〉 provideth her meat in summer, Prov. 6. 8. So soon as the sun ariseth the bee flies abroad to gather in her honey: in youth our parts are active and vigorous, therefore then redeem your time.
〈 ◊ 〉 Provideth her meat in summer, Curae 6. 8. So soon as the sun arises the be flies abroad to gather in her honey: in youth our parts Are active and vigorous, Therefore then Redeem your time.
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Ephraim was ashamed, because she bore the reproach of her youth, Jer. 31. 19. S. Paul therefore writing to his young Timothy enformes him how to secure himself from contempt:
Ephraim was ashamed, Because she boar the reproach of her youth, Jer. 31. 19. S. Paul Therefore writing to his young Timothy informs him how to secure himself from contempt:
even then, when afterwards they prove eminent & serviceable in the work of God. Besides, mispence of youth must necessarily make our service and employment abroad more difficult:
even then, when afterwards they prove eminent & serviceable in the work of God. Beside, Misppence of youth must necessarily make our service and employment abroad more difficult:
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6. Redeem this time in conformity to Christ, and the best Saints. Christ was at twelve years of age about his Fathers business, Luk. 2. 44. Samuel in his childhood was dedicated to the Lord. 1. Sam. 1. 28. Timothy from a child redeemed his time to the study of the Scripture. 2 Tim. 3. 15. And it is recorded as a just commendation of that good Prince Josiah, that while yet young, he began to seek after the God of David his father, and at twelve years old zealously appeared against Idolatry. 2 Chron. 34. 3. Let us then tread in the footsteps of these Saints,
6. redeem this time in conformity to christ, and the best Saints. christ was At twelve Years of age about his Father's business, Luk. 2. 44. Samuel in his childhood was dedicated to the Lord. 1. Sam. 1. 28. Timothy from a child redeemed his time to the study of the Scripture. 2 Tim. 3. 15. And it is recorded as a just commendation of that good Prince Josiah, that while yet young, he began to seek After the God of David his father, and At twelve Years old zealously appeared against Idolatry. 2 Chronicles 34. 3. Let us then tread in the footsteps of these Saints,
the improvement of five will not serve for him, who hoth received ten. To whom much is given, of him much shall be required, Luc. 12. 48. Mens great gifts and parts are ready to puff them up with pride:
the improvement of five will not serve for him, who hoth received ten. To whom much is given, of him much shall be required, Luke 12. 48. Mens great Gifts and parts Are ready to puff them up with pride:
The Apostle Peter urgeth this. 1 Pet. 4. 2, 3. The later any of us have come into the vineyard, the harder must we labour to get our work done before the evening of our daies,
The Apostle Peter urges this. 1 Pet. 4. 2, 3. The later any of us have come into the vineyard, the harder must we labour to get our work done before the evening of our days,
As the Merchant, (to which I told you the expression NONLATINALPHABET was an allusion) who comes when the mart is ready to break up, he will hasten his traffick, and double his diligence;
As the Merchant, (to which I told you the expression was an allusion) who comes when the mars is ready to break up, he will hasten his traffic, and double his diligence;
as they are described Heb. 13. 17. NONLATINALPHABET, the word signifies, Noctes insomnes agere, as they that watch. S. Paul was NONLATINALPHABET, in these watchings often, 2 Cor. 6. 5. Diligence and labour is commendable in any;
as they Are described Hebrew 13. 17., the word signifies, Noctes insomnes agere, as they that watch. S. Paul was, in these watchings often, 2 Cor. 6. 5. Diligence and labour is commendable in any;
See what employment S. Paul puts upon his young Timothy, 1 Tim. 4. 13, 14. Till I come, give attendance to reading, to exhortation, to doctrine, &c. And if you consider duely that exact Scripture-knowledge, and in order to that, the knowledge of tongues, arts and sciences, to qualifie a man for that employment, together with the end of it, the concernment of souls: (and adde the danger of negligence in this work, God having pronounced him cursed, Jerem. 48. 10. and that those souls shall be required at our hands, who perish through our negligence, Ezek. 3. 18. as Judah stood engaged for Benjamin, so Ministers for souls:
See what employment S. Paul puts upon his young Timothy, 1 Tim. 4. 13, 14. Till I come, give attendance to reading, to exhortation, to Doctrine, etc. And if you Consider duly that exact Scripture knowledge, and in order to that, the knowledge of tongues, arts and sciences, to qualify a man for that employment, together with the end of it, the concernment of Souls: (and add the danger of negligence in this work, God having pronounced him cursed, Jeremiah 48. 10. and that those Souls shall be required At our hands, who perish through our negligence, Ezekiel 3. 18. as Judah stood engaged for Benjamin, so Ministers for Souls:
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God will require, God will require an account of them from them; ) you will easily conclude it their interest more especially then others, to redeem this time.
God will require, God will require an account of them from them;) you will Easily conclude it their Interest more especially then Others, to Redeem this time.
V. Those especially are engaged, who live in these places, and that not onely because we have greater opportunities (of which before) but chiefly because our improvements are the interest and concernment both of Church and State.
V. Those especially Are engaged, who live in these places, and that not only Because we have greater opportunities (of which before) but chiefly Because our improvements Are the Interest and concernment both of Church and State.
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and a blessing unto the Church, and be able by our serviceableness, when God calls us out, to give an account of the expence of our time here, by contending for the faith against all novel encroachments of errour, heresie, and the like. VI.
and a blessing unto the Church, and be able by our serviceableness, when God calls us out, to give an account of the expense of our time Here, by contending for the faith against all novel encroachments of error, heresy, and the like. VI.
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And therefore you may observe, that the Apostle urgeth this dutie upon the Ephesians, from the consideration of their regenerate condition, Ephes. 5. 8. Ye were sometimes darkness,
And Therefore you may observe, that the Apostle urges this duty upon the Ephesians, from the consideration of their regenerate condition, Ephesians 5. 8. You were sometime darkness,
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it follows in ver. 15. walk circumspectly, not as fools (as formerly, mispending, and lavishing out your precious time) but as wise; and that hath reference to this, Redeeming your time. So the Apostle elsewhere frequently argues from the change of our state and condition, to the change of our conversation: so Rom. 13. 11. And that knowing the time, that now it is high time to awake out of sleep:
it follows in ver. 15. walk circumspectly, not as Fools (as formerly, misspending, and lavishing out your precious time) but as wise; and that hath Referente to this, Redeeming your time. So the Apostle elsewhere frequently argues from the change of our state and condition, to the change of our Conversation: so Rom. 13. 11. And that knowing the time, that now it is high time to awake out of sleep:
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And therefore Paul himself, that had wickedly missspent his time, in persecuting of the Church, and blaspheming God, when once he was brought home, desires to improve it for God:
And Therefore Paul himself, that had wickedly missspent his time, in persecuting of the Church, and blaspheming God, when once he was brought home, Desires to improve it for God:
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and therefore calls out, Lord, what wilt thou have me to do? and this briefly upon these considerations, which I do but touch, and leave to your selves to be enlarged.
and Therefore calls out, Lord, what wilt thou have me to do? and this briefly upon these considerations, which I do but touch, and leave to your selves to be enlarged.
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how much more should an interest in the work of redemption wrought by Christ engage unto this? he having redeemed us to this end, that we might redeem our time for his service, Luke 1. 74. 3. They have the greatest hopes in their eyes to encourage them.
how much more should an Interest in the work of redemption wrought by christ engage unto this? he having redeemed us to this end, that we might Redeem our time for his service, Lycia 1. 74. 3. They have the greatest hope's in their eyes to encourage them.
For which cause, saith the Apostle, we faint not, &c. 2 Cor. 4. 16. but upon what ground? because we know that he, which raised up the Lord Jesus, shall raise us up also by Jesus, verse 14. and, we look not at the things which are seen, which are but temporal,
For which cause, Says the Apostle, we faint not, etc. 2 Cor. 4. 16. but upon what ground? Because we know that he, which raised up the Lord jesus, shall raise us up also by jesus, verse 14. and, we look not At the things which Are seen, which Are but temporal,
and their own salvation in their eye; they know what the mispence of time means; it hath been the burden of their spirit, and the sadness of their souls;
and their own salvation in their eye; they know what the Misppence of time means; it hath been the burden of their Spirit, and the sadness of their Souls;
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Every one is apt to take offence at, and encourage themselves in loosness by, the remissness and idleness of those, who own Christ, and profess the Gospel.
Every one is apt to take offence At, and encourage themselves in looseness by, the remissness and idleness of those, who own christ, and profess the Gospel.
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And the Application of this shall be onely twofold. 1. To check and reprove mens mispence, and mis-improvement of their time. Nothing more precious, yet nothing less regarded:
And the Application of this shall be only twofold. 1. To check and reprove men's Misppence, and Misimprovement of their time. Nothing more precious, yet nothing less regarded:
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but it will be more horrible, as in verse 30 of that chapter, The wicked is reserved to the day of destruction, they shall be brought forth unto the day of wrath.
but it will be more horrible, as in verse 30 of that chapter, The wicked is reserved to the day of destruction, they shall be brought forth unto the day of wrath.
For we hear that there are some which walk among you disorderly, NONLATINALPHABET. Disorderly walking, especially in mispending, and mis-improving our time, is very unsuitable to a Christian.
For we hear that there Are Some which walk among you disorderly,. Disorderly walking, especially in misspending, and mis-improving our time, is very unsuitable to a Christian.
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To the glory of God: Whatsoever you do, saith the Apostle, do all to the glory of God, 1 Cor. 10. 31. Did we consider this in the improving our time in our studies,
To the glory of God: Whatsoever you do, Says the Apostle, do all to the glory of God, 1 Cor. 10. 31. Did we Consider this in the improving our time in our studies,
and ask our selves this question, Can God have any glory from this kinde of studie? it would certainly cut off the study of many unprofitable, impertinent, idle books, which inable men onely for some idle frothy discourse ▪ to the dishonour of the great God, Time is Gods creature,
and ask our selves this question, Can God have any glory from this kind of study? it would Certainly Cut off the study of many unprofitable, impertinent, idle books, which inable men only for Some idle frothy discourse ▪ to the dishonour of the great God, Time is God's creature,
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so should we also, who are entrusted with the care of others, account that day mis-spent, in which we have not endeavored some way to better them, Ut non negligunt opportunitatem lucrifaciendi errantes, incredulos, inter quos vivebant, sayes Musculus: so also the Apostle exhorts, Coloss. 4. 5. Walk wisely to them that are without, redeeming the time. III. To our own salvation, neglecting no opportunity whereby we may promote it, willingly engaging in every dutie and practise, which hath a tendencie to it:
so should we also, who Are Entrusted with the care of Others, account that day misspent, in which we have not endeavoured Some Way to better them, Ut non negligunt opportunitatem lucrifaciendi errands, Incredulous, inter quos vivebant, Says Musculus: so also the Apostle exhorts, Coloss. 4. 5. Walk wisely to them that Are without, redeeming the time. III. To our own salvation, neglecting no opportunity whereby we may promote it, willingly engaging in every duty and practice, which hath a tendency to it:
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1. Presently, lest it be too late. As Thales being solicited to marrie when young, answered NONLATINALPHABET, It is too soon; when old, NONLATINALPHABET, It is too late:
1. Presently, lest it be too late. As Thales being solicited to marry when young, answered, It is too soon; when old,, It is too late:
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so many, who have thought much too soon to dedicate themselves to God, in their age have sadly in the despair of their spirit cryed out, It is too late: let us resolve therefore as Elihu in Job, If I have done iniquity, I will do no more, that is, in mispending,
so many, who have Thought much too soon to dedicate themselves to God, in their age have sadly in the despair of their Spirit cried out, It is too late: let us resolve Therefore as Elihu in Job, If I have done iniquity, I will do no more, that is, in misspending,
It is one of the master-pieces of Satan, to destroy soules, by tempting them to defer and delay the improvement of their time, suggesting unto them, It will be time enough afterward:
It is one of the masterpieces of Satan, to destroy Souls, by tempting them to defer and Delay the improvement of their time, suggesting unto them, It will be time enough afterwards:
so Satan flatters men into security, perswades them that they have day enough before them, till they have sinned away their day of grace, so God is provoked at last to give them up to that master, whom they have served all their time, to receive their wages in eternity of misery.
so Satan flatters men into security, persuades them that they have day enough before them, till they have sinned away their day of grace, so God is provoked At last to give them up to that master, whom they have served all their time, to receive their wages in eternity of misery.
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you will meet with many impediments, much difficulty, and many temptations to mispend your time, we need therefore take up a resolution to go through:
you will meet with many impediments, much difficulty, and many temptations to misspend your time, we need Therefore take up a resolution to go through:
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and he that makes difficulty an argument against duty, shall never perform any. Difficulties should make a Christian more diligent and watchfull, not more secure, and careless.
and he that makes difficulty an argument against duty, shall never perform any. Difficulties should make a Christian more diligent and watchful, not more secure, and careless.
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Solomon marks him for a sluggard, that pretends a lion in the way, why he should not go forward, Prov. 22. 13. Cùm ità corruptum est seculum, videtur diabolus tyrannidem occupare, ut non possit tempus Deo consecrari, nisi quodammodo redemptum, so Calvin. Daniel would redeem his time for prayer, though he knew for certain, he should be cast into the den of lions: and the three children would not worship the golden image, though they knew a fiery furnace, heat seven times hotter then ordinary, was provided for them:
Solomon marks him for a sluggard, that pretends a Lion in the Way, why he should not go forward, Curae 22. 13. Cùm ità corruptum est seculum, videtur diabolus Tyranniden occupare, ut non possit Tempus God consecrari, nisi quodammodo redemptum, so calvin. daniel would Redeem his time for prayer, though he knew for certain, he should be cast into the den of Lions: and the three children would not worship the golden image, though they knew a fiery furnace, heat seven times hotter then ordinary, was provided for them:
and not onely so, but they rejoyce that they could redeem their time at this rate, Acts 14. 18, 19. You may perhaps meet with contempt, David was the song of the drunkards; you cannot dance before the Ark of God, but you shall have a scoffing Michal; be loaded with reproaches, as S. Paul was, who yet gloried in them;
and not only so, but they rejoice that they could Redeem their time At this rate, Acts 14. 18, 19. You may perhaps meet with contempt, David was the song of the drunkards; you cannot dance before the Ark of God, but you shall have a scoffing Michal; be loaded with Reproaches, as S. Paul was, who yet gloried in them;
It is one of Satans methods in his temptations, when Christians have been performing duties, especially if with freedome and enlargement, to tempt them after that to remit of their watch, and be secure, and so gets advantage over them:
It is one of Satan methods in his temptations, when Christians have been performing duties, especially if with freedom and enlargement, to tempt them After that to remit of their watch, and be secure, and so gets advantage over them:
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old corruptions to mortifie; sins to repent of, and pray against; graces to act and increase; gifts to be stirred up; comforts to be maintain'd and upheld; personal and relative duties to be performed; general and particular callings to be attended; several relations to be filled up: and this will take up our time here, if seriously remembred.
old corruptions to mortify; Sins to Repent of, and pray against; graces to act and increase; Gifts to be stirred up; comforts to be maintained and upheld; personal and relative duties to be performed; general and particular callings to be attended; several relations to be filled up: and this will take up our time Here, if seriously remembered.
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No time for enjoyment of friends? Yes, much, and by that you may best redeem your time, by discourses to the edifying and building up of one another in your most holy faith. What no time for secular employments? Yes, employment in thy calling is redeeming thy time:
No time for enjoyment of Friends? Yes, much, and by that you may best Redeem your time, by discourses to the edifying and building up of one Another in your most holy faith. What not time for secular employments? Yes, employment in thy calling is redeeming thy time:
and if thou doest not so employ thy calling, as therein to provide for thine own, thou art worse then an infidel, 1 Tim. 5. 8. I speak onely of lavishing out your time in the service of sin.
and if thou dost not so employ thy calling, as therein to provide for thine own, thou art Worse then an infidel, 1 Tim. 5. 8. I speak only of lavishing out your time in the service of since.
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And therefore, to draw to a conclusion, Remember, that if he, that wrapped up his talent in a napkin, was cast, as an unprofitable servant, into utter darkness, as it is Matth. 25. vvhat place in everlasting burnings shall be laid out for them, who lavish out their talents in the service of their lusts, and sacrifice their time constantly unto the devil,
And Therefore, to draw to a conclusion, remember, that if he, that wrapped up his talon in a napkin, was cast, as an unprofitable servant, into utter darkness, as it is Matthew 25. what place in everlasting burnings shall be laid out for them, who lavish out their Talents in the service of their Lustiest, and sacrifice their time constantly unto the Devil,
an assertion which the discovery of that NONLATINALPHABET, Gen. 3. 15. of the seed of the woman; the prophesies, types, and sacrifices sufficiently evince to be false and unsound;
an assertion which the discovery of that, Gen. 3. 15. of the seed of the woman; the prophecies, types, and Sacrifices sufficiently evince to be false and unsound;
but we need go no further for a confutation of this errour, then the words immediately before my Text, where the Apostle speaking of the Jews in the wilderness, tells us they were NONLATINALPHABET, evangelized, or gospelled as well as we now, & insin•et idem Evangelium, saith Camero, the same Doctrine for substance,
but we need go no further for a confutation of this error, then the words immediately before my Text, where the Apostle speaking of the jews in the Wilderness, tells us they were, evangelized, or Gospeled as well as we now, & insin•et idem Evangelium, Says Chamber, the same Doctrine for substance,
though not for clearness of Revelation, which the Apostle takes notice of, as the chief priviledge of the Jew above the Gentile, Rom. 3. 2. and this as their glory, that to them did belong the covenants and the promises, Rom. 9. 4. and the Psalmist as a distinctive priviledge to the Jew, Psal. 147. 19, 20. A promise they had of entring Canaan as typically of their everlasting rest; but they fell short of it through unbelief, Heb. 3. 19. The Gospel was preached to them,
though not for clearness of Revelation, which the Apostle Takes notice of, as the chief privilege of the Jew above the Gentile, Rom. 3. 2. and this as their glory, that to them did belong the Covenants and the promises, Rom. 9. 4. and the Psalmist as a distinctive privilege to the Jew, Psalm 147. 19, 20. A promise they had of entering Canaan as typically of their everlasting rest; but they fell short of it through unbelief, Hebrew 3. 19. The Gospel was preached to them,
NONLATINALPHABET. ] We translate it, the word preached; it is fully, and so in your margins, the word of hearing, which briefly hints and suggests these two things,
. ] We translate it, the word preached; it is Fully, and so in your margins, the word of hearing, which briefly hints and suggests these two things,
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First, Most worthy to be heard. Whether we consider the authour of it, God himself; or the excellency of the things revealed, Christ, and Salvation by him;
First, Most worthy to be herd. Whither we Consider the author of it, God himself; or the excellency of the things revealed, christ, and Salvation by him;
or the excellent end of the word of God, which is to make us perfect in every good work, and wise unto salvation, the word being NONLATINALPHABET, as Clemens calls it:
or the excellent end of the word of God, which is to make us perfect in every good work, and wise unto salvation, the word being, as Clemens calls it:
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as the manna to the Israelites; our viaticum to our heavenly Canaan. Others may be heard in their time and place, Plato, and Aristotle, Aquinas, and Austin: I think they are too severe and mo ose, who think these not worth lending an ear too.
as the manna to the Israelites; our viaticum to our heavenly Canaan. Others may be herd in their time and place, Plato, and Aristotle, Aquinas, and Austin: I think they Are too severe and more ose, who think these not worth lending an ear too.
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the Gentiles may be afforded an outward room in the Court of the Temple. There is certainly excellent use of the Fathers of the Church, to evidence the consent of truth and unity in several ages;
the Gentiles may be afforded an outward room in the Court of the Temple. There is Certainly excellent use of the Father's of the Church, to evidence the consent of truth and unity in several ages;
we should especially attend to what the Spirit saith unto the Churches. But others may be listned to, so they be cited without affectation and vain-glory.
we should especially attend to what the Spirit Says unto the Churches. But Others may be listened to, so they be cited without affectation and vainglory.
and especially, when he preached at Athens, cited one of their own Poets, Act. 17. 28. But all others are onely to be heard, as they conform to the word of God, which is NONLATINALPHABET,
and especially, when he preached At Athens, cited one of their own Poets, Act. 17. 28. But all Others Are only to be herd, as they conform to the word of God, which is,
and that both in respect of Divine command, and in reference to our own good, for our illumination: for as Clemens saith, NONLATINALPHABET, so is the world, so is the soul without the light of the word of God, notwithstanding all the star light of other knowledge.
and that both in respect of Divine command, and in Referente to our own good, for our illumination: for as Clemens Says,, so is the world, so is the soul without the Light of the word of God, notwithstanding all the star Light of other knowledge.
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So necessary for the begetting and increasing faith, it is NONLATINALPHABET, Gal. 3. 2. and the Apostle makes it an impossibility in an ordinary way, to believe without hearing, Rom. 10. 14. NONLATINALPHABET; How shall they believe? that is, ordinarily they cannot.
So necessary for the begetting and increasing faith, it is, Gal. 3. 2. and the Apostle makes it an impossibility in an ordinary Way, to believe without hearing, Rom. 10. 14.; How shall they believe? that is, ordinarily they cannot.
NONLATINALPHABET, Acts 13. 26. the Gospel of salvation, Ephes. 1. 13. Necessary for our spiritual strength and growth; the vvant of it is compared to a famine. What weak bodies have men in a famine? what starved souls under the want of the word of God? so as it is most worthy of hearing in it self; so most necessary to be heard in respect of us. It is NONLATINALPHABET.
, Acts 13. 26. the Gospel of salvation, Ephesians 1. 13. Necessary for our spiritual strength and growth; the want of it is compared to a famine. What weak bodies have men in a famine? what starved Souls under the want of the word of God? so as it is most worthy of hearing in it self; so most necessary to be herd in respect of us. It is.
NONLATINALPHABET, ] It did not profit; that is, not truly and savingly. From this exposition you may easily prevent me in your thoughts, in what must be the subject of my discourse;
, ] It did not profit; that is, not truly and savingly. From this exposition you may Easily prevent me in your thoughts, in what must be the Subject of my discourse;
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but majori cum fastu, ) I should preach unprofitably, whilest I speak against unprofitableness under preaching; I shall confine my self to this plain, practical,
but majori cum Fastu,) I should preach unprofitably, whilst I speak against unprofitableness under preaching; I shall confine my self to this plain, practical,
yet how little profit by it, I call to witness the profanation of Sabbaths, noon day-sins, neglect of ordinances, contempt of Ministers, those monstrous Sects and Heresies, those outrages and that profaneness, which prevails amongst us;
yet how little profit by it, I call to witness the profanation of Sabbaths, noon day-sins, neglect of ordinances, contempt of Ministers, those monstrous Sects and Heresies, those outrages and that profaneness, which prevails among us;
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At the first dawning of the Gospel, in that promise of the seed of the woman to break the serpents head, yet Cain a murtherer: Afterward Noah was a preacher of righteousness, yet the old world remain ungodly. Isaiah complaineth, who hath believed our report? Descend to our Saviours times, there you finde Christ himself preaching, the Pharisees deriding him, Luke 16. 14. In the Apostles times, Paul preached Christ at Athens, and there he is accounted a babler, and a setter forth of strange gods, Acts 17. 18. Again, he preacheth to a company of women,
At the First dawning of the Gospel, in that promise of the seed of the woman to break the Serpents head, yet Cain a murderer: Afterwards Noah was a preacher of righteousness, yet the old world remain ungodly. Isaiah Complaineth, who hath believed our report? Descend to our Saviors times, there you find christ himself preaching, the Pharisees deriding him, Lycia 16. 14. In the Apostles times, Paul preached christ At Athens, and there he is accounted a babbler, and a setter forth of strange God's, Acts 17. 18. Again, he Preacheth to a company of women,
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and onely Lydia's heart's opened, Acts 16. 14. Simon heard the word, and yet remained in the gall of bitterness, Acts 8. 23. And the Apostle applies the Prophets complaint to Gospel times, Lord, who hath believed our report? Rom. 10. 16. The Word is compared to meat; but the richest fare will not make some men fat and thriving:
and only Lydia's heart's opened, Acts 16. 14. Simon herd the word, and yet remained in the Gall of bitterness, Acts 8. 23. And the Apostle Applies the prophets complaint to Gospel times, Lord, who hath believed our report? Rom. 10. 16. The Word is compared to meat; but the Richest fare will not make Some men fat and thriving:
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yea, and watered too by the tears of her Saviour, yet she remained fruitless and barren, and at Christs second coming, he shall finde iniquity abounding, charitie cold,
yea, and watered too by the tears of her Saviour, yet she remained fruitless and barren, and At Christ second coming, he shall find iniquity abounding, charity cold,
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In this it is necessarie to speak distinctly, thereby to correct those common mistakes whereby most men do dangerously delude themselves. One remembers the Text;
In this it is necessary to speak distinctly, thereby to correct those Common mistakes whereby most men do dangerously delude themselves. One remembers the Text;
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though this be all the profit they look after, who count gain godliness. Men care for the Gospel no longer then it is consistent with their wordly advantages, who when they come to serve God in attendance upon his word, secretly sacrifice to the Idol Self, and propound no more to themselves, then secular advantages.
though this be all the profit they look After, who count gain godliness. Men care for the Gospel no longer then it is consistent with their wordly advantages, who when they come to serve God in attendance upon his word, secretly sacrifice to the Idol Self, and propound no more to themselves, then secular advantages.
II. Not to admire or praise the preacher. The Church is not a Theater, but a Market; and it is not a plaudite that's expected from you, to close the Sermon with a humme; but that you should be trading here for spiritual merchandize;
II Not to admire or praise the preacher. The Church is not a Theater, but a Market; and it is not a plaudite that's expected from you, to close the Sermon with a humme; but that you should be trading Here for spiritual merchandise;
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that you may go from hence richer in faith, and more encreased in all grace. Ezekiels preaching was to the Jews as a very pleasant song, yet they profited not by it,
that you may go from hence Richer in faith, and more increased in all grace. Ezekiels preaching was to the jews as a very pleasant song, yet they profited not by it,
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for they did not practise, but their hearts went after their covetousness, Ezek. 33. 31, 32. So oft as you approve the Preacher and his Doctrine, and do not so profit as to practise it, you are self-condemned,
for they did not practise, but their hearts went After their covetousness, Ezekiel 33. 31, 32. So oft as you approve the Preacher and his Doctrine, and do not so profit as to practise it, you Are self-condemned,
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S. Paul was sent to the Gentiles first to open their eyes: but that which I here assert is, that there may much common illumination be wrought by the Word of God, where it doth not savingly profit.
S. Paul was sent to the Gentiles First to open their eyes: but that which I Here assert is, that there may much Common illumination be wrought by the Word of God, where it does not savingly profit.
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It is most evident from Heb. 6. 6. where we read of some who were once enlightned, yet in a possibilitie to Apostatize, and fall away, and that beyond the renewing to repentance, so consequently of salvation. And indeed, this illumination is one requisite in the unpardonable sin, it must be after the knowledge of the truth, Heb. 10. 26. A man may have his head full of the word of God,
It is most evident from Hebrew 6. 6. where we read of Some who were once enlightened, yet in a possibility to Apostatise, and fallen away, and that beyond the renewing to Repentance, so consequently of salvation. And indeed, this illumination is one requisite in the unpardonable since, it must be After the knowledge of the truth, Hebrew 10. 26. A man may have his head full of the word of God,
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but this is neither solid nor lastin: those who receive the seed into stony places, were such as heard and received the word with joy, but they were but NONLATINALPHABET, Matth. 13. 20, 21. it lasted but for a while.
but this is neither solid nor lastin: those who receive the seed into stony places, were such as herd and received the word with joy, but they were but, Matthew 13. 20, 21. it lasted but for a while.
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The night of persecution damps his joy, and he turns Apostate. Ezekiel's preaching was to the Jews as a well-tun'd instrument in the place fore-quoted;
The night of persecution damps his joy, and he turns Apostate. Ezekiel's preaching was to the jews as a well-tuned Instrument in the place forequoted;
whence it is obvious to collect, that those whom he had mentioned in the fore-going verses, were not sanctifying, but common gifts of the Spirit of God, amongst which is this light, superficial taste, and rellish of the Word of God, which may arise either from our affection to the Preacher; or from some common work of the Spirit of God.
whence it is obvious to collect, that those whom he had mentioned in the foregoing Verses, were not sanctifying, but Common Gifts of the Spirit of God, among which is this Light, superficial taste, and relish of the Word of God, which may arise either from our affection to the Preacher; or from Some Common work of the Spirit of God.
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and stirring up, and closing with the dictates of it, till it comes to some darling-bosome-lust; and then the word proves ineffectual. Herod hears John Baptist gladly, till he came to his Herodias; the yong-man brags of an universal obedience to the commands of Christ, till he comes to his covetousness, and prescribes him to sell all.
and stirring up, and closing with the dictates of it, till it comes to Some darling-bosome-lust; and then the word Proves ineffectual. Herod hears John Baptist gladly, till he Come to his Herodias; the Young man brags of an universal Obedience to the commands of christ, till he comes to his covetousness, and prescribes him to fell all.
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So much negatively: I shall not lead you far for a positive resolution. The word then profits, when 'tis NONLATINALPHABET, a mixed word: that speaks a three-fold reference. First, To seed. Secondly, To meat. Thirdly, To Physick.
So much negatively: I shall not led you Far for a positive resolution. The word then profits, when it's, a mixed word: that speaks a threefold Referente. First, To seed. Secondly, To meat. Thirdly, To Physic.
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or else it will not spring. Meat must be mixed with the stomach, or else it will not nourish. Physick must mix with the humour, or else it will not cure. When, in analogie to all these, the word is mixed, then it may be said savingly to profit. And first as seed. I.
or Else it will not spring. Meat must be mixed with the stomach, or Else it will not nourish. Physick must mix with the humour, or Else it will not cure. When, in analogy to all these, the word is mixed, then it may be said savingly to profit. And First as seed. I.
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but treasured up in your hearts which will savingly profit, therefore God promiseth this to his people, Jer. 31. 33. The reason why the seed thrived not upon the stony ground, was because it had no root, Matth. 13. 21. It is but sowing in the aire, if the Word takes not root in the heart: As it is said of Mary, she kept all Christs sayings in her heart, Luke 2. 51. The Wiseman requires, Prov. 2. 1. that we should hide his commandments with us.
but treasured up in your hearts which will savingly profit, Therefore God promises this to his people, Jer. 31. 33. The reason why the seed thrived not upon the stony ground, was Because it had no root, Matthew 13. 21. It is but sowing in the air, if the Word Takes not root in the heart: As it is said of Marry, she kept all Christ sayings in her heart, Lycia 2. 51. The Wiseman requires, Curae 2. 1. that we should hide his Commandments with us.
NONLATINALPHABET, saith Clemens, as seed in the earth, which he calls NONLATINALPHABET, a spirituall ingrafting; the grast must be mixed with the stock, if it thrive; the seed with the earth if it springs; the word with the heart, if it profits, as it were incorporated.
, Says Clemens, as seed in the earth, which he calls, a spiritual engrafting; the grast must be mixed with the stock, if it thrive; the seed with the earth if it springs; the word with the heart, if it profits, as it were incorporated.
and never look to the fruit of it in their lives. It may fructifie diversly, as the good seed did, in some an hundred, in some sixty, in some thirty; but it argues the seed lost; if it doth not fructifie in some measure. III.
and never look to the fruit of it in their lives. It may fructify diversely, as the good seed did, in Some an hundred, in Some sixty, in Some thirty; but it argues the seed lost; if it does not fructify in Some measure. III.
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or else no fruitfulness. The Word may be good, the Minister laborious in season, and out of season. Paul may plant, but 'tis God must give the increase. Adjumenta doctrinae tunc prosunt animae adhibita per hominem, cùm Deus operatur ut prosint, is Austin's Divinity, cap. 16. lib. 4. De Doctrina Christiana. The manna mhich descended to feed the Israelites, came down with dew; so when the dew of Gods grace and blessing descends with the manna of the word. Secondly, As meat. I. When it abides with us.
or Else no fruitfulness. The Word may be good, the Minister laborious in season, and out of season. Paul may plant, but it's God must give the increase. Adjumenta Doctrine tunc prosunt Spirits adhibita per hominem, cùm Deus operatur ut prosint, is Austin's Divinity, cap. 16. lib. 4. De Doctrina Christian. The manna mhich descended to feed the Israelites, Come down with due; so when the due of God's grace and blessing descends with the manna of the word. Secondly, As meat. I. When it abides with us.
so the Word of God then profits, when 'tis retain'd in the heart: that will be when admiscetur dono fidei, saith Camero on the Text. Unbeleif is a throwing up of Spiritual nourishment again: faith retains and digests it.
so the Word of God then profits, when it's retained in the heart: that will be when admiscetur Dono fidei, Says Chamber on the Text. Unbelief is a throwing up of Spiritual nourishment again: faith retains and digests it.
Let the word of God, saith the Apostle, dwell in you richly, Colossians, 3. 16. Thus the word profited David, Psal. 119. 11. Thy word, saies he, have I hid in my heart, that I might not sin against thee.
Let the word of God, Says the Apostle, dwell in you richly, colossians, 3. 16. Thus the word profited David, Psalm 119. 11. Thy word, Says he, have I hid in my heart, that I might not sin against thee.
II. When it assimulates. So it is in meat; Onely with this difference, that the meat is assimulated into the likeness of the bodie that receives it, and is nourished by it: but our souls must be assimulated to that word which they receive, and by which they are spiritually nourished. When we are delivered into the mould, and formed into the image of the Word ( Rom. 6. 17. NONLATINALPHABET, into which you were delivered) framed as mettal in a mould, into the likeness of the Word of God;
II When it assimulates. So it is in meat; Only with this difference, that the meat is assimulated into the likeness of the body that receives it, and is nourished by it: but our Souls must be assimulated to that word which they receive, and by which they Are spiritually nourished. When we Are Delivered into the mould, and formed into the image of the Word (Rom. 6. 17., into which you were Delivered) framed as metal in a mould, into the likeness of the Word of God;
a Christian then profits, when by the Word he grows more active in faith, more fervent in charity, which are the vitals of Religion. Thirdly, As Physick. I.
a Christian then profits, when by the Word he grows more active in faith, more fervent in charity, which Are the vitals of Religion. Thirdly, As Physic. I.
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So did Peters Sermon, when it met with the particular corruption of the Jews of crucifying Christ, it pricked them at the heart, Acts 2. 37. When Pauls discourse meets with a Felix's injustice and intemperance, it gripes him so, that he trembles. That Physick works not kindly, which doth not make the patient sick:
So did Peter's Sermon, when it met with the particular corruption of the jews of crucifying christ, it pricked them At the heart, Acts 2. 37. When Paul's discourse meets with a Felix's injustice and intemperance, it gripes him so, that he trembles. That Physic works not kindly, which does not make the patient sick:
Some are lethargical in security, these must have the corrosives of threatnings: Others fainting in despondencies & fears, these must have the cordials of the promises: others paralytical, weak in their graces, these must be brought to the bath of the bloud of Christ to strengthen them.
some Are lethargical in security, these must have the corrosives of threatenings: Others fainting in Despondencies & fears, these must have the cordials of the promises: Others paralytical, weak in their graces, these must be brought to the bath of the blood of christ to strengthen them.
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The incision's made, but they run away from the Physitian before they are bound up, and so are not healed. Conviction is no more conversion, then lancing a wound is the healing of it:
The incision's made, but they run away from the physician before they Are bound up, and so Are not healed. Conviction is no more conversion, then lancing a wound is the healing of it:
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But as Diogenes, when he saw a loose scholar to be beaten, charged the Master; so when we see so many unprofitable hearers, we may in a great measure charge and blame the Preacher, and that in these ten respects,
But as Diogenes, when he saw a lose scholar to be beaten, charged the Master; so when we see so many unprofitable hearers, we may in a great measure charge and blame the Preacher, and that in these ten respects,
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First, Many preach unsent; run before they have their errand; thrust into the office without a Commission; and that I confidently affirm to be one reason why the Word profits so little.
First, Many preach unsent; run before they have their errand; thrust into the office without a Commission; and that I confidently affirm to be one reason why the Word profits so little.
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if I should enter a discourse of the necessity of a lawful call, in order to the preaching of the word, and to enquire whether to preach without it be not a neglect of a divine ordinance and institution, a closing with and gratifying the Papist and Socinian, a contradicting the universal practise of the Church, a violating the rule, of prudence, order, and right reason, a prostrating the authority and exposing the function to contempt, and laying it open to the presumption of every pretender to gifts.
if I should enter a discourse of the necessity of a lawful call, in order to the preaching of the word, and to inquire whither to preach without it be not a neglect of a divine Ordinance and Institution, a closing with and gratifying the Papist and Socinian, a contradicting the universal practice of the Church, a violating the Rule, of prudence, order, and right reason, a prostrating the Authority and exposing the function to contempt, and laying it open to the presumption of every pretender to Gifts.
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as an ordinance of God in reference to the end of preaching, which is Conversion of souls? If he can, he must have some promise to ground that faith and prayer upon, which the Scripture, I dare say, affords not;
as an Ordinance of God in Referente to the end of preaching, which is Conversion of Souls? If he can, he must have Some promise to ground that faith and prayer upon, which the Scripture, I Dare say, affords not;
and if it be said these were false Prophets who prophesied lies, I wish it were not the case of our pretenders, who are generally broachers of some gross errour;
and if it be said these were false prophets who prophesied lies, I wish it were not the case of our pretenders, who Are generally broachers of Some gross error;
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But however it is to be observed, that their not profiting is not charged upon the falsity of their Doctrine, but their want of sending, and being commissionated to the office.
But however it is to be observed, that their not profiting is not charged upon the falsity of their Doctrine, but their want of sending, and being commissionated to the office.
An Embassadour is not like to treat effectually on terms of peace, if he neglects his Commission: no more are those who negotiate upon termes of reconciliation of sinners to God, who run without sending.
an Ambassador is not like to Treat effectually on terms of peace, if he neglects his Commission: no more Are those who negotiate upon terms of reconciliation of Sinners to God, who run without sending.
2. Whether for the people to expect profit by such, be not to look for Gods blessing out of Gods way? That Scripture is express Rom. 10. 14. where if the Apostles gradation were rational it must argues a necessary a dependance of preaching upon sending; as of hearing upon preaching; as of faith upon hearing, viz. all in an ordinary way of Gods dispensation.
2. Whither for the people to expect profit by such, be not to look for God's blessing out of God's Way? That Scripture is express Rom. 10. 14. where if the Apostles gradation were rational it must argues a necessary a dependence of preaching upon sending; as of hearing upon preaching; as of faith upon hearing, viz. all in an ordinary Way of God's Dispensation.
Till I can satisfie my self in these two doubts, I must resolve the unprofitableness of the Word into the preaching unsent. And pardon me if any think otherwise here,
Till I can satisfy my self in these two doubts, I must resolve the unprofitableness of the Word into the preaching unsent. And pardon me if any think otherwise Here,
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though I with that learned Chemnitius conclude this to be good Divinity, Ecclesiae non debent, nec possunt cum fructu audire eos, qui non habent legitimae vocationis testimonia.
though I with that learned Chemnitz conclude this to be good Divinity, Ecclesiae non debent, nec possunt cum fructu Audire eos, qui non habent legitimae vocationis Testimonies.
As you then intend to profit by the word, practise our Saviours command, Matth. 9. 38. Pray ye therefore the Lord of the harvest, that he would send labourers into his harvest.
As you then intend to profit by the word, practise our Saviors command, Matthew 9. 38. prey you Therefore the Lord of the harvest, that he would send labourers into his harvest.
and no more effectual applications of our selves to God, then by prayer. Paul, we know, was rapt up into the third heaven, ut ad Apostolatum suum instructior rediret, saith Musculus: so should every Minister, by holy meditation and devout prayer, if he will be a profitable preacher of the Gospel.
and no more effectual applications of our selves to God, then by prayer. Paul, we know, was rapt up into the third heaven, ut ad Apostolate suum instructior rediret, Says Musculus: so should every Minister, by holy meditation and devout prayer, if he will be a profitable preacher of the Gospel.
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by praeying for himself and his people; to be orator antequam dictor, to be a sollicitor at the throne of grace, before an oratour in the pulpit, that, priusquàm exerat proferentem linguam, ad Deum elevet sitientem animam;
by praeying for himself and his people; to be orator antequam Doctor, to be a solicitor At the throne of grace, before an orator in the pulpit, that, priusquàm exerat proferentem Linguam, ad God elevet sitientem animam;
The foolish virgins lamps went out for want of oyl, Matth. 25. David calls the Word of God a lamp, Psal. 119. 105. Those that carry this lamp to enlighten others, must keep it alive by the oyl of devotion. The neglect of prayer is the Ministers sin, and a prejudice to the efficacy of the word he preacheth; as Samuel said;
The foolish Virgins lamps went out for want of oil, Matthew 25. David calls the Word of God a lamp, Psalm 119. 105. Those that carry this lamp to enlighten Others, must keep it alive by the oil of devotion. The neglect of prayer is the Ministers since, and a prejudice to the efficacy of the word he Preacheth; as Samuel said;
whilest neglecting the wholesome word of God, they elevate the hearer into a stupid ignorant admiration, soaring aloft in the clouds in high Platonical notions,
whilst neglecting the wholesome word of God, they elevate the hearer into a stupid ignorant admiration, soaring aloft in the Clouds in high Platonical notions,
and abstruse Metaphysical abstract speculations, with which they stretch their own, and break their auditories brain to conceive, which may gratifie an humour, please an itching ear, satisfie a nice curiosity, feed the phansie, but never satisfie and nourish the soul, which comes hungring to the ordinance. For souls,
and abstruse Metaphysical abstract speculations, with which they stretch their own, and break their Auditors brain to conceive, which may gratify an humour, please an itching ear, satisfy a Nicaenae curiosity, feed the fancy, but never satisfy and nourish the soul, which comes hungering to the Ordinance. For Souls,
as Clement saith, have NONLATINALPHABET, their proper nourishment; you may as well feed bodies with shadows, as souls with such lean jejune notions: of such stuff in a pulpit (for elsewhere I disparage it not) I will onely say what the same Authour saith of all the Greek Philosophie, NONLATINALPHABET, like a rotten nut, you may break your teeth in cracking it,
as Clement Says, have, their proper nourishment; you may as well feed bodies with shadows, as Souls with such lean jejune notions: of such stuff in a pulpit (for elsewhere I disparage it not) I will only say what the same Author Says of all the Greek Philosophy,, like a rotten nut, you may break your teeth in cracking it,
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The Apostle speaks about striving about words to no profit, but subverting the hearers, 2 Tim. 2. 14. it is the Word of God which is the proper food for souls to thrive by;
The Apostle speaks about striving about words to no profit, but subverting the hearers, 2 Tim. 2. 14. it is the Word of God which is the proper food for Souls to thrive by;
this is a spiritual paradise, the flowers of which have not onely NONLATINALPHABET, a gratefull savour, but NONLATINALPHABET, as Chrysostome saith, fruit to nourish the soul.
this is a spiritual paradise, the flowers of which have not only, a grateful savour, but, as Chrysostom Says, fruit to nourish the soul.
A doctore glorioso, was one of those things which Luther was wont to pray God to deliver his Church from, from vain-glorious preachers; such as he elsewhere calls Theologi gloriae, and gives this description of them, dicant malum bonum, & bonum malum, they can call good evil, and evil good;
A doctore glorioso, was one of those things which Luther was wont to pray God to deliver his Church from, from vainglorious Preachers; such as he elsewhere calls Theologians Glory, and gives this description of them, Speak malum bonum, & bonum malum, they can call good evil, and evil good;
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and then you may easily judge how little they are like to profit their hearers. This affectation makes many both unfaithfull, and unfruitfull in this office:
and then you may Easily judge how little they Are like to profit their hearers. This affectation makes many both unfaithful, and unfruitful in this office:
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when they are commissionated to promote their Princes interest, they carrie on their own: or like ill spokes-men, who being sent to woo for Christ, speak for themselves onely.
when they Are commissionated to promote their Princes Interest, they carry on their own: or like ill spokesmen, who being sent to woo for christ, speak for themselves only.
I speak not against approbation, as the result of the work, (for which God is pleased to crown the laborious, and encourage his faithfull ministers) but as the primarie intention, or ultimate end of the preacher.
I speak not against approbation, as the result of the work, (for which God is pleased to crown the laborious, and encourage his faithful Ministers) but as the primary intention, or ultimate end of the preacher.
how oft ha's this put men upon preaching errour it self, and so poysoned, not profited their hearers? Tertullian mentions it as the policie of Hereticks, neophytos collocare ut gloriâ eos obligent,
how oft ha this put men upon preaching error it self, and so poisoned, not profited their hearers? Tertullian mentions it as the policy of Heretics, neophytos collocare ut gloriâ eos obligent,
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quia veritate non possunt, to promote young upstarts as the broachers of their Heresies, that whom truth could not, affectation of vain-glorie might engage.
quia veritate non possunt, to promote young upstarts as the broachers of their Heresies, that whom truth could not, affectation of vainglory might engage.
The Apostle telling the Thessalonians, 1 Thes. 2. 8. that he was affectionately desirous of them, he tells you, verse 5, 6. we used not flattering words,
The Apostle telling the Thessalonians, 1 Thebes 2. 8. that he was affectionately desirous of them, he tells you, verse 5, 6. we used not flattering words,
such as the Apostle describes, 1 Tim. 1. 6, 7. who are desirous to be teachers of others, understanding neither what they say, nor whereof they affirm.
such as the Apostle describes, 1 Tim. 1. 6, 7. who Are desirous to be Teachers of Others, understanding neither what they say, nor whereof they affirm.
I shall not digress to shew the usefulness of all knowledge to a Minister of the Word: onely as pertinent to my present subject, shew that ignorance in the preacher must needs cause unprofitableness in the hearer, for how shall he be NONLATINALPHABET, apt to teach? how shall he rightly divide the Word, NONLATINALPHABET, to give every soul his portion? or be able to speak a word in season:
I shall not digress to show the usefulness of all knowledge to a Minister of the Word: only as pertinent to my present Subject, show that ignorance in the preacher must needs cause unprofitableness in the hearer, for how shall he be, apt to teach? how shall he rightly divide the Word,, to give every soul his portion? or be able to speak a word in season:
who hath not that NONLATINALPHABET? or how shall he unfold Gods word to others, who knows nothing of it himself? We (saith the Apostle) have the minde of Christ, 1 Cor. 2. 16. and so must every profitable Minister have,
who hath not that? or how shall he unfold God's word to Others, who knows nothing of it himself? We (Says the Apostle) have the mind of christ, 1 Cor. 2. 16. and so must every profitable Minister have,
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and this ignorance is seriously to be lamented in many new upstarts in our daies, who I do not say but they may promote a civil interest, for so did Jeroboam's Priests of the lowest of the people, 1 Kings 13. 33. but little like to advance the interest of souls, but a great deal more danger that these blinde guides should lead the people together with themselves into the ditch.
and this ignorance is seriously to be lamented in many new upstarts in our days, who I do not say but they may promote a civil Interest, for so did Jeroboam's Priests of the lowest of the people, 1 Kings 13. 33. but little like to advance the Interest of Souls, but a great deal more danger that these blind guides should led the people together with themselves into the ditch.
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as the Athenians did, vain-babling. Observe S. Paul's advice to Timothy, 1 Tim. 4. 13, 15. Till I come give attendance to reading, to exhortation, to doctrine, neglect not the gift that is in thee, which was given thee by prophesie, with the laying on of the hands of the Presbyterie.
as the Athenians did, vain-babbling. Observe S. Paul's Advice to Timothy, 1 Tim. 4. 13, 15. Till I come give attendance to reading, to exhortation, to Doctrine, neglect not the gift that is in thee, which was given thee by prophesy, with the laying on of the hands of the Presbytery.
Meditate on these things, give thy self wholly to them, that thy profiting may appear to all, that is, not onely that whereby he himself was encreased in his gifts,
Meditate on these things, give thy self wholly to them, that thy profiting may appear to all, that is, not only that whereby he himself was increased in his Gifts,
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mal• de ministerii effectu interpretari, saith Calvin. S. Augustin would have preachers look rather quantâ evidentiâ, then quantâ eloquentiâ, with what evidence they speak more then with what eloqu•ce, and to use diligentem quandam negligentiam, carefull of their matter, but less nice of their expression, so it be apt and significant;
mal• de Ministerii effectu interpretari, Says calvin. S. Augustin would have Preachers look rather quantâ evidentiâ, then quantâ eloquentiâ, with what evidence they speak more then with what eloqu•ce, and to use diligentem quandam negligentiam, careful of their matter, but less Nicaenae of their expression, so it be apt and significant;
both these may cause unprofitableness in the hearer, though I think an elaborate affected quaintness, more then a careless plainness. An iron key will unlock what a wedge of gold will not, a powerfull plainness will open hearts sooner,
both these may cause unprofitableness in the hearer, though I think an elaborate affected quaintness, more then a careless plainness. an iron key will unlock what a wedge of gold will not, a powerful plainness will open hearts sooner,
and placentia, so sowing pillows under mens elbows, and dawbing with untempered mortar. Nathan is then like to rouze David, when he comes home to him with a Thou art the man. You know the like good Theodosius got by Ambrose his sharp reproof of him, upon which the Emperour professed, NONLATINALPHABET:
and Placentia, so sowing pillows under men's elbows, and daubing with untempered mortar. Nathan is then like to rouse David, when he comes home to him with a Thou art the man. You know the like good Theodosius god by Ambrose his sharp reproof of him, upon which the Emperor professed,:
and John the Baptist to tell Herod of his Herodias. When Luther was charged by some for too much bitterness against Henry the eight, he made this Apologie, magnum non est, si ego Regem terrae mordeo, quando ipse nihil veritus est Regem Coeli blasphemare:
and John the Baptist to tell Herod of his Herodias. When Luther was charged by Some for too much bitterness against Henry the eight, he made this Apology, magnum non est, si ego Regem terrae mordeo, quando ipse nihil veritus est Regem Coeli blasphemare:
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If ever we intend to profit by preaching, we must be instant in season, and out of season, that is (as both Chrysostome and Theophylact ) NONLATINALPHABET, in dangerous, as well as in peaceable times, 2 Tim. 4. 2. and he tells you how, in the next words, reprove, rebuke.
If ever we intend to profit by preaching, we must be instant in season, and out of season, that is (as both Chrysostom and Theophylact), in dangerous, as well as in peaceable times, 2 Tim. 4. 2. and he tells you how, in the next words, reprove, rebuke.
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A cold preacher makes a careless, and so consequently an unprofitable hearer. Every preacher should be an Apollos, who was NONLATINALPHABET, Acts 18. 25. fervent in the spirit;
A cold preacher makes a careless, and so consequently an unprofitable hearer. Every preacher should be an Apollos, who was, Acts 18. 25. fervent in the Spirit;
and the effect of it was answerable, viz, the conviction of his obstinate auditours, verse 28. and as John Baptist a burning as well as a shining light.
and the Effect of it was answerable, videlicet, the conviction of his obstinate Auditors, verse 28. and as John Baptist a burning as well as a shining Light.
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Isaiah's tongue was touched with a coal from the altar before he prophesied. The Spirit descended upon the Apostles in fierie tongues, to enflame them with a holy zeal: and presently after Peter converts three thousand at one Sermon, Acts 2. 41. When the Law was given, the mount was on a flame,
Isaiah's tongue was touched with a coal from the altar before he prophesied. The Spirit descended upon the Apostles in fiery tongues, to inflame them with a holy zeal: and presently After Peter converts three thousand At one Sermon, Acts 2. 41. When the Law was given, the mount was on a flame,
before the Trumpet sounded; and he that sounds the silver Trumpet of the Gospel to others, should himself be enflamed first with a holy zeal and fervour,
before the Trumpet sounded; and he that sounds the silver Trumpet of the Gospel to Others, should himself be inflamed First with a holy zeal and fervour,
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and in an earnest desire of gaining souls, willing with S. Paul to spend or to be spent; whereas it is as improbable that cold, luke-warm preachers should enflame or enliven others,
and in an earnest desire of gaining Souls, willing with S. Paul to spend or to be spent; whereas it is as improbable that cold, lukewarm Preachers should inflame or enliven Others,
They, who would profit others, must magna vivere as well as magna loqui, saith Erasmus, they must live as becomes that Gospel which they preach to others.
They, who would profit Others, must Magna vivere as well as Magna loqui, Says Erasmus, they must live as becomes that Gospel which they preach to Others.
Operum copia egregia est fandi copia, saith Augustine: he preacheth best who lives best. Praebeat aliis exemplum, & sit ejus quasi copia dicendi forma vivendi, saith the same Authour.
Operum copia egregia est fandi copia, Says Augustine: he Preacheth best who lives best. Praebeat Others exemplum, & sit His quasi copia dicendi forma vivendi, Says the same Author.
Paul, once a blasphemer and a persecutour, afterwards laboured more abundantly then all the rest of the Apostles, 1 Cor. 15. 10. Peter thrice denied his Master,
Paul, once a blasphemer and a persecutor, afterwards laboured more abundantly then all the rest of the Apostles, 1 Cor. 15. 10. Peter thrice denied his Master,
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The sea-mark may rot it self, and yet give others warning to avoid shipwrack. Judas, though a son of perdition, yet used and called as an Apostle, Luk. 9. 6. Gifts and graces are two different things:
The seamark may rot it self, and yet give Others warning to avoid shipwreck. Judas, though a son of perdition, yet used and called as an Apostle, Luk. 9. 6. Gifts and graces Are two different things:
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but he who wants grace for his own salvation, may have gifts bestowed upon him for the edification of others. III. It is not very probable they should, nor can I think they usually do savingly profit their hearers.
but he who Wants grace for his own salvation, may have Gifts bestowed upon him for the edification of Others. III. It is not very probable they should, nor can I think they usually do savingly profit their hearers.
Whereas he who lives contrary to his preaching, sermo multus, nullus fructus, as Bernard saith; he may speak much, but profit little. And that upon a four-fold account.
Whereas he who lives contrary to his preaching, sermon Multus, nullus fructus, as Bernard Says; he may speak much, but profit little. And that upon a fourfold account.
1. Because he prostitutes his authority and forfeits his hearers belief of what he preacheth, Thou that sayest a man should not commit adultery, dost thou commit adultery? Thou that abhorrest idols, dost thou commit sacriledge, &c. Rom. 2. 22. As if he should say, It is a shame thou shouldest,
1. Because he prostitutes his Authority and forfeits his hearers belief of what he Preacheth, Thou that Sayest a man should not commit adultery, dost thou commit adultery? Thou that Abhorrest Idols, dost thou commit sacrilege, etc. Rom. 2. 22. As if he should say, It is a shame thou Shouldst,
and thou spendest thy breath to little purpose if thou doest, With what face and confidence can he appear against sin in the pulpit, who countenanceth and patronizeth it in his life? Guilt makes men fearful in reproving others,
and thou spendest thy breath to little purpose if thou dost, With what face and confidence can he appear against since in the pulpit, who Countenanceth and patronizeth it in his life? Gilded makes men fearful in reproving Others,
rebuke, exhort, saith the Apostle, 2 Tim 4. 2. Nihilo plus fidei continent conciones, quàm si fabulam in scena ageret histrio, saith Calvin. A loose liver is oft credited no more in the pulpit, then an actour upon the stage, who personates a Prince, when all the by-standers know he is but a Begger; who hath Jacobs voice, but Esaus hands; who acts a double part, of a Saint in the pulpit, of a sinner out of it:
rebuke, exhort, Says the Apostle, 2 Tim 4. 2. Nihilo plus fidei continent Conciones, quàm si fabulam in scena ageret histrio, Says calvin. A lose liver is oft credited no more in the pulpit, then an actor upon the stage, who personates a Prince, when all the bystanders know he is but a Beggar; who hath Jacobs voice, but Esaus hands; who acts a double part, of a Saint in the pulpit, of a sinner out of it:
why doth he not practise it? If right as he lives, why doth he not preach it? Thus both his authority and credit are forfeited, and then it is easie to judge how little his preaching is like to profit.
why does he not practise it? If right as he lives, why does he not preach it? Thus both his Authority and credit Are forfeited, and then it is easy to judge how little his preaching is like to profit.
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2. Because hereby he exposeth his person and office to contempt and scorn. The sin of Elie's sons caused the people to abhor the offering of the Lord, 1 Sam. 2. 17, It is not learning, or great preferments, or a studied quaintness, or laborious eloquence, can uphold the credit or repute of the Ministers and preaching so much as a suitable living and conversation. This raiseth,
2. Because hereby he exposeth his person and office to contempt and scorn. The since of Ely's Sons caused the people to abhor the offering of the Lord, 1 Sam. 2. 17, It is not learning, or great preferments, or a studied quaintness, or laborious eloquence, can uphold the credit or repute of the Ministers and preaching so much as a suitable living and Conversation. This Raiseth,
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as it did in Herod to wards John Baptist, Mark 6. 10. S. Pauls counsel to Timothy is very observable, 1. Tim. 4. 12. Be thou an example of the believers, in word, in conversation, in chsrity, in spirit, in faith, in purity.
as it did in Herod to wards John Baptist, Mark 6. 10. S. Paul's counsel to Timothy is very observable, 1. Tim. 4. 12. Be thou an Exampl of the believers, in word, in Conversation, in chsrity, in Spirit, in faith, in purity.
whereas an unsuitable conversation layes both office and person open to obloquie and disgrace. Give me leave to allude to what is said of Naaman, 2 Kings 5. 1. he was a great man with his Master,
whereas an unsuitable Conversation lays both office and person open to obloquy and disgrace. Give me leave to allude to what is said of Naaman, 2 Kings 5. 1. he was a great man with his Master,
and honourable, he was also a mighty man in valour, but he was a leper: this latter obscured the glorie of his greatness, and riches, and valour: so when it shall be said of a Minister, he is learned, judicious, solid, quaint, elegant, powerfull, but covetous, worldly-minded, idle, loose, passionate, this spoils all;
and honourable, he was also a mighty man in valour, but he was a leper: this latter obscured the glory of his greatness, and riches, and valour: so when it shall be said of a Minister, he is learned, judicious, solid, quaint, elegant, powerful, but covetous, worldly-minded, idle, lose, passionate, this spoils all;
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and the former cannot so effectually provoke honour and esteem, as the latter procure contempt and shame. and if the person and office be laid open to contempt, the doctrine is little like to profit. If the Pharisees be offended with the person of Christ, they profit not by, but deride his doctrine.
and the former cannot so effectually provoke honour and esteem, as the latter procure contempt and shame. and if the person and office be laid open to contempt, the Doctrine is little like to profit. If the Pharisees be offended with the person of christ, they profit not by, but deride his Doctrine.
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3. Because hereby he forfeits those gifts by which he should be able to profit by his preaching. As he sinks into profaneness, so also into shallowness of apprehension, weakness of judgement, slipperiness of memory, unruliness of passion, prejudice against the truth, and the like.
3. Because hereby he forfeits those Gifts by which he should be able to profit by his preaching. As he sinks into profaneness, so also into shallowness of apprehension, weakness of judgement, slipperiness of memory, unruliness of passion, prejudice against the truth, and the like.
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Holiness of conversation is the most effectual and compendious way to encrease our gifts: for the secret of the Lord is with them that fear him, Psal. 25. 14. whereas it is not probable, he should know much of the minde of God, who wilfully neglects to practise it.
Holiness of Conversation is the most effectual and compendious Way to increase our Gifts: for the secret of the Lord is with them that Fear him, Psalm 25. 14. whereas it is not probable, he should know much of the mind of God, who wilfully neglects to practise it.
4. A bad example is more prevalent to corrupt and mislead men, then good counsel is to profit and advantage them. Suadet loquentis vita, non oratio; Life-oratory is the most powerfull:
4. A bad Exampl is more prevalent to corrupt and mislead men, then good counsel is to profit and advantage them. Suadet loquentis vita, non oratio; Life-oratory is the most powerful:
When those, whom the Apostle exhorts to be NONLATINALPHABET, 1 Pet. 5. 3. the examples of the slock, lead the sheep of Christ astray by their lives. Observe what God chargeth the Prophets of Jerusalem with, Jer. 23. 15. Therefore thus saith the Lord concerning the Prophets,
When those, whom the Apostle exhorts to be, 1 Pet. 5. 3. the Examples of the slock, led the sheep of christ astray by their lives. Observe what God charges the prophets of Jerusalem with, Jer. 23. 15. Therefore thus Says the Lord Concerning the prophets,
Behold, I will feed them with worm-wood, and make them drink the water of gall: for from the Prophets of Jerusalem is profaneness gone forth into all the land:
Behold, I will feed them with wormwood, and make them drink the water of Gall: for from the prophets of Jerusalem is profaneness gone forth into all the land:
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sic non solùm praeceptor veri, sed testis eris. It is said of Christ, that he was a Prophet, NONLATINALPHABET, Luke 24. 19. mighty in deed as well as in word.
sic non solùm Preceptor very, sed testis eris. It is said of christ, that he was a Prophet,, Lycia 24. 19. mighty in deed as well as in word.
S. Paul, who so oft exhorts other to mortification, brings his own body into subjection, and himself runs, as an example to provoke his Corinthians so to run that they might obtain, 1 Cor. 9. 24, 25, 26, 27. How beautifull are the feet of those, that preach the Gospel of peace? Rom. 10. 15. Their feet, their walking, not their tongues onely, their speaking. I shall end this with Pauls advice to Timothy, 1 Tim. 4. 16. Take heed to thy self, and unto thy doctrine.
S. Paul, who so oft exhorts other to mortification, brings his own body into subjection, and himself runs, as an Exampl to provoke his Corinthians so to run that they might obtain, 1 Cor. 9. 24, 25, 26, 27. How beautiful Are the feet of those, that preach the Gospel of peace? Rom. 10. 15. Their feet, their walking, not their tongues only, their speaking. I shall end this with Paul's Advice to Timothy, 1 Tim. 4. 16. Take heed to thy self, and unto thy Doctrine.
First, To the Ministers, that they should endeavour so to preach, that they may profit; not barely that they might please: for delect are suavitatis, docere necessitatis, saith Austine: necessity is laid upon you,
First, To the Ministers, that they should endeavour so to preach, that they may profit; not barely that they might please: for delect Are suavitatis, docere necessitatis, Says Augustine: necessity is laid upon you,
I. In conformitie to the examples of Christ and his Apostles, that ye may write after their copy, Christ came not to seek his own glory, John 8. 50. and, I receive not honour from men, saith he, John 5. 41. Christ makes it the badge of a false prophet, to seek himself and his own glory, John 7. 18. Christ's message and work was to call sinners to repentance, to seek & to save what was lost, to binde up broken hearts, to proclaim liberty to the captives, and the opening the prison to them that are bound:
I In conformity to the Examples of christ and his Apostles, that you may write After their copy, christ Come not to seek his own glory, John 8. 50. and, I receive not honour from men, Says he, John 5. 41. christ makes it the badge of a false Prophet, to seek himself and his own glory, John 7. 18. Christ's message and work was to call Sinners to Repentance, to seek & to save what was lost, to bind up broken hearts, to proclaim liberty to the captives, and the opening the prison to them that Are bound:
and all to the profit of the Churches: I have kept back nothing, which might be profitable to you, saith he to the Church of Ephesus, Acts 20. 20. he was affectionately desirous of his Thessalonians: and he tells his Corinthians, more then once, of this, that he was made all things to all men, that he might save some; that he did not seek his own profit, but the profit of many, that they may be saved;
and all to the profit of the Churches: I have kept back nothing, which might be profitable to you, Says he to the Church of Ephesus, Acts 20. 20. he was affectionately desirous of his Thessalonians: and he tells his Corinthians, more then once, of this, that he was made all things to all men, that he might save Some; that he did not seek his own profit, but the profit of many, that they may be saved;
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how desirous was he of the good of the Philippians, that he could rejoyce in being offered as a sacrifice upon the service of their faith, Phil. 2. 27. II. To gain and uphold the repute of preaching and the ministers in the hearts of the people.
how desirous was he of the good of the Philippians, that he could rejoice in being offered as a sacrifice upon the service of their faith, Philip 2. 27. II To gain and uphold the repute of preaching and the Ministers in the hearts of the people.
as they may cry you up for a Scholar; and quaint preaching may get you the elogiums of an oratour; but of the powerfull and convicting preaching of a Christian, they will say God is in you of a truth: though such is the ingratitude of many in these days, that they are ready to cast durt in the face of that ministery, by which,
as they may cry you up for a Scholar; and quaint preaching may get you the eulogiums of an orator; but of the powerful and convicting preaching of a Christian, they will say God is in you of a truth: though such is the ingratitude of many in these days, that they Are ready to cast dirt in the face of that Ministry, by which,
Because this is the very designe of your office: the end of your ministerial gifts and abilities. The manifestation of the spirit is given to every man to profit withall.
Because this is the very Design of your office: the end of your ministerial Gifts and abilities. The manifestation of the Spirit is given to every man to profit withal.
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1 Cor. 12. 7. And the Apostle speaking of these gifts, which Christ, when he ascended, gave to the Pastours of his Church, Ephes. 4. 8, 11. tells you the use and end of them, verse 12, it is;
1 Cor. 12. 7. And the Apostle speaking of these Gifts, which christ, when he ascended, gave to the Pastors of his Church, Ephesians 4. 8, 11. tells you the use and end of them, verse 12, it is;
And S. Paul tells his Corinthians that his authority was given him for edification. 2 Cor. 10. 8. Those titles, whereby Scripture sets out the Ministers and their office, speak this.
And S. Paul tells his Corinthians that his Authority was given him for edification. 2 Cor. 10. 8. Those titles, whereby Scripture sets out the Ministers and their office, speak this.
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Angels, Rev. 1. 20. and you know they are ministring spirits sent forth to Minister for them that shall be heirs, Heb. 1. 14. builders, 1 Cor. 3. 10. that speaks their duty to edifie the people in faith and knowledge: stewards, Titus 1. 2. and therefore it is their duty, to distribute what they are intrusted with for the good of the family of God the houshold of faith: nurses, 1 Thess. 2. 7. and so must give out the sincere milk of the word whereby the children of God may grow: stars, Revel.
Angels, Rev. 1. 20. and you know they Are ministering spirits sent forth to Minister for them that shall be Heirs, Hebrew 1. 14. Builders, 1 Cor. 3. 10. that speaks their duty to edify the people in faith and knowledge: Stewards, Titus 1. 2. and Therefore it is their duty, to distribute what they Are Entrusted with for the good of the family of God the household of faith: Nurse's, 1 Thess 2. 7. and so must give out the sincere milk of the word whereby the children of God may grow: Stars, Revel.
or promote a partie, or to advance our selves, then to profit or save souls. On the contrarie, a faithfull discharge of our office, will be then comfortable:
or promote a party, or to advance our selves, then to profit or save Souls. On the contrary, a faithful discharge of our office, will be then comfortable:
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this was the matter of S. Paul's rejoycing, 2 Cor. 1. 12. for the accomplishment of which he estemed his life not dear to him, Acts 20. 24. and so indeed he did,
this was the matter of S. Paul's rejoicing, 2 Cor. 1. 12. for the accomplishment of which he esteemed his life not dear to him, Acts 20. 24. and so indeed he did,
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V. Because your reward will be certain and great, Dan. 12. 3. One of those three aureola's which the Schoolmen speak of, by which they mean some additional accessions to the essential happiness of Saints, they assign to the Doctors of the Church:
V. Because your reward will be certain and great, Dan. 12. 3. One of those three aureola's which the Schoolmen speak of, by which they mean Some additional accessions to the essential happiness of Saints, they assign to the Doctors of the Church:
and Scripture speaks of a Prophets reward, Matth. 41. as exceeding the reward of a righteous man, with which the Apostle Peter encourageth the elders in their dutie, 1 Pet. 5. 2, 4. You see then how good ground there is for this promise,
and Scripture speaks of a prophets reward, Matthew 41. as exceeding the reward of a righteous man, with which the Apostle Peter Encourageth the Elders in their duty, 1 Pet. 5. 2, 4. You see then how good ground there is for this promise,
and useth as an argument of Timothie's diligence, v. 3, 4. The worse the times, the more errours abound, the greater ought our zeal and diligence in the Ministrie to be.
and uses as an argument of Timothie's diligence, v. 3, 4. The Worse the times, the more errors abound, the greater ought our zeal and diligence in the Ministry to be.
Christ enjoyned it thrice to Peter to feed his lambs, and his sheep, John 31. 16. If each Minister wrote after S. Paul's copie, Acts 20. 20, 21. many might be kept close to that truth, from which of late they are apostatized, and reap more profit by the Word of God.
christ enjoined it thrice to Peter to feed his Lambs, and his sheep, John 31. 16. If each Minister wrote After S. Paul's copy, Acts 20. 20, 21. many might be kept close to that truth, from which of late they Are apostatized, and reap more profit by the Word of God.
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If I come unto you speaking with tongues, what shall I profit you? saith S. Paul, 1 Cor. 14. 6. and v. 4. that is powerfully and plainly. This was our Saviours practise by familiar parables to stoop to the capacitie of his hearers, Mark 4. 33. and I know not whom we may better imitate;
If I come unto you speaking with tongues, what shall I profit you? Says S. Paul, 1 Cor. 14. 6. and v. 4. that is powerfully and plainly. This was our Saviors practice by familiar parables to stoop to the capacity of his hearers, Mark 4. 33. and I know not whom we may better imitate;
I. A credit to the Gospel, as proclaiming to the world that the Gospel is more then a mere notion, and that there is a power, virtue, and efficacie in it:
I. A credit to the Gospel, as proclaiming to the world that the Gospel is more then a mere notion, and that there is a power, virtue, and efficacy in it:
while mens unprofitableness opens the mouths of the enemies of that Gospel to charge it as a humane invention and policie to keep men in aw and subjection:
while men's unprofitableness Opens the mouths of the enemies of that Gospel to charge it as a humane invention and policy to keep men in awe and subjection:
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but when they shall see the Gospel having a powerfull influence upon your hearts and lives, they will presently conclude it to be the power of God unto salvation, as S. Paul tells his Thessalonians, 1 Thes. 1. 4. II. The joy of Angels, Luke 15. 7. I say unto you likewise, joy shall be in heaven over one sinner that repenteth, more then over ninetie and nine just persons, that need not repentance.
but when they shall see the Gospel having a powerful influence upon your hearts and lives, they will presently conclude it to be the power of God unto salvation, as S. Paul tells his Thessalonians, 1 Thebes 1. 4. II The joy of Angels, Lycia 15. 7. I say unto you likewise, joy shall be in heaven over one sinner that Repenteth, more then over ninetie and nine just Persons, that need not Repentance.
I have no greater joy then to hear that my children walk in the truth, saith John to his beloved Caius, 3 John v. 4. What comfort and joy must it needs be to a faithfull Minister, to be able to say, Behold, I and the children that God hath given me, Heb. 2. 13. When he shall see of the travel of his soul and be satisfied.
I have no greater joy then to hear that my children walk in the truth, Says John to his Beloved Caius, 3 John v. 4. What Comfort and joy must it needs be to a faithful Minister, to be able to say, Behold, I and the children that God hath given me, Hebrew 2. 13. When he shall see of the travel of his soul and be satisfied.
When with S. Paul he can say, Such have I begotten in Christ through the Gospel, 1 Cor. 4. 15. S. Paul calls his converted Philippians his crown and his joy, Phil. 4. 1. and his Thessalonians his glorie and his joy, 1 Thes. 2. 20. and as it is his joy here,
When with S. Paul he can say, Such have I begotten in christ through the Gospel, 1 Cor. 4. 15. S. Paul calls his converted Philippians his crown and his joy, Philip 4. 1. and his Thessalonians his glory and his joy, 1 Thebes 2. 20. and as it is his joy Here,
upon which account the Apostle urgeth this upon his Philippians, c. 2. v. 16. holding forth the word of life, that I may rejoyce in the day of Christ that I have not run in vain.
upon which account the Apostle urges this upon his Philippians, c. 2. v. 16. holding forth the word of life, that I may rejoice in the day of christ that I have not run in vain.
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holding forth ] viz. in their lives; and upon the Hebrews, 13. 17. Your profiting by the Word will several waies be the Ministers advantage; I'le but hint.
holding forth ] viz. in their lives; and upon the Hebrews, 13. 17. Your profiting by the Word will several ways be the Ministers advantage; I'll but hint.
The converted Corinthians were the Apostles commendatorie Epistles to set off the worth and efficacie of his Apostleship, 2 Cor. 3. 1, 2. and he tells them 1 Cor. 9. 2. the seal of my Apostleship are ye in the Lord:
The converted Corinthians were the Apostles commendatory Epistles to Set off the worth and efficacy of his Apostleship, 2 Cor. 3. 1, 2. and he tells them 1 Cor. 9. 2. the seal of my Apostleship Are you in the Lord:
as a Princes seal added to letters patent to commissionate an Embassadour. 2. As a securitie and encouragement to encrease those gifts by which he may profit.
as a Princes seal added to letters patent to commissionate an Ambassador. 2. As a security and encouragement to increase those Gifts by which he may profit.
3. As that which sweetens all his enjoyments. A large revenue, a great living, a fair repute, a fulness of outward accomodations, satisfie not a faithfull Minister,
3. As that which sweetens all his enjoyments. A large revenue, a great living, a fair repute, a fullness of outward Accommodations, satisfy not a faithful Minister,
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You had better never have heard of the Word, a Turk and an Indian will come off better then you at the last day, Mat. 10. 14, 15. It will be sad for Capernaum, exalted up to heaven in the enjoyment of the word and ordinances at that day,
You had better never have herd of the Word, a Turk and an Indian will come off better then you At the last day, Mathew 10. 14, 15. It will be sad for Capernaum, exalted up to heaven in the enjoyment of the word and ordinances At that day,
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The covetous mans soul is locked up in his chest at home, and there idolizing in his thoughts his Mammon of unrighteousness, while he should be serving God in the Temple;
The covetous men soul is locked up in his chest At home, and there idolizing in his thoughts his Mammon of unrighteousness, while he should be serving God in the Temple;
the voluptuous Gallant comes there for fashion, in the mean time his thoughts are taken up with the newest fashion, or perhaps with his hawks and hounds; the ambitious man, while taking a nap at Church, dreams of honours and preferments: so that we may say as Seneca did of the Philosophers schools, Magnam hanc anditorum partem videbis, cui Philosophi scholae diversorium otii fit.
the voluptuous Gallant comes there for fashion, in the mean time his thoughts Are taken up with the Newest fashion, or perhaps with his hawks and hounds; the ambitious man, while taking a nap At Church, dreams of honours and preferments: so that we may say as Senecca did of the Philosophers Schools, Magnam hanc anditorum partem You will see, cui Philosophy School diversorium otii fit.
This is most evident in that pregnant place, Act. 16. 14. concerning Lydia, whose heart the Lord opened, that she attended to the things spoken by Paul:
This is most evident in that pregnant place, Act. 16. 14. Concerning Lydia, whose heart the Lord opened, that she attended to the things spoken by Paul:
and how oft does our Saviour provoke the attention of his Auditours by this expression, He that hath an ear to hear, let him hear? You must bring an holy attention of body,
and how oft does our Saviour provoke the attention of his Auditors by this expression, He that hath an ear to hear, let him hear? You must bring an holy attention of body,
such are the inlightning, strengthning, comforting, quickning, convincing of souls; and upon search it will be found, but a few come for those ends.
such Are the enlightening, strengthening, comforting, quickening, convincing of Souls; and upon search it will be found, but a few come for those ends.
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Others are Athenian Auditours, come onely to hear something that is new. Others out of custome; because others do, and themselves have been accustomed to it.
Others Are Athenian Auditors, come only to hear something that is new. Others out of custom; Because Others do, and themselves have been accustomed to it.
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Others out of fashion, more then devotion. Others come to contradict and oppose, as the Jews did Paul, Acts 13. 45. Others, not as they should do, willing to be judged by the word of God,
Others out of fashion, more then devotion. Others come to contradict and oppose, as the jews did Paul, Acts 13. 45. Others, not as they should do, willing to be judged by the word of God,
and then it is no wonder, that whiles he catches at the shadow of Rhetorick (as the dog in the fable) he looses his spiritual food, the bread of life. These are like the proud Greeks, which seek after wisdome, to whom the preaching of the Gospel seems but foolishness. Others come perhaps to promote their interest in the world,
and then it is no wonder, that while he Catches At the shadow of Rhetoric (as the dog in the fable) he looses his spiritual food, the bred of life. These Are like the proud Greeks, which seek After Wisdom, to whom the preaching of the Gospel seems but foolishness. Others come perhaps to promote their Interest in the world,
or as the impotent persons at the pool, John 5. that you may be put in, and healed, and strengthned: come as to that word, which hath Gods NONLATINALPHABET upon it, in 1 Cor. 1. 21. and that in order to your salvation.
or as the impotent Persons At the pool, John 5. that you may be put in, and healed, and strengthened: come as to that word, which hath God's upon it, in 1 Cor. 1. 21. and that in order to your salvation.
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But you will say, If men come for these ends, were it not better that they stay away? I answer, No, it is sinfull to come thus in the circumstance; but it is sinfull in genere actûs to neglect coming.
But you will say, If men come for these ends, were it not better that they stay away? I answer, No, it is sinful to come thus in the circumstance; but it is sinful in genere actûs to neglect coming.
though to oppose and deride the preacher, so did the Jews, Acts 2. 13. charge the Apostles as drunkards; yet of them three thousand were added to the Church.
though to oppose and deride the preacher, so did the jews, Acts 2. 13. charge the Apostles as drunkards; yet of them three thousand were added to the Church.
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Thirdly, Worldly mindedness: This much hinders the profiting of the word of God. Our Saviour tells you this expressely in, the parable of the Sower, Mark 4. 10. NONLATINALPHABET: there is a deceitfulness in the world to draw our hearts from the word of God; and that three wayes. I.
Thirdly, Worldly Mindedness: This much hinders the profiting of the word of God. Our Saviour tells you this expressly in, the parable of the Sour, Mark 4. 10.: there is a deceitfulness in the world to draw our hearts from the word of God; and that three ways. I.
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They whose desires run after, and whose love is fixed upon the world, must needs have the one dearer, the other cold to the word of God, You cannot, saith our Saviour, serve God and Mammon, Matth. 6. 24. The heart cannot be set upon both treasures at once, no more then can one eye be lifted up to heaven,
They whose Desires run After, and whose love is fixed upon the world, must needs have the one Dearer, the other cold to the word of God, You cannot, Says our Saviour, serve God and Mammon, Matthew 6. 24. The heart cannot be Set upon both treasures At once, no more then can one eye be lifted up to heaven,
It was the farm, and oxen, that disaffected those from the Supper, to which they were invited, Luk. 16. 14, and therefore the Apostle exhorts, Set your affections on things above, and not on things on the earth: you cannot do both together:
It was the farm, and oxen, that disaffected those from the Supper, to which they were invited, Luk. 16. 14, and Therefore the Apostle exhorts, Set your affections on things above, and not on things on the earth: you cannot do both together:
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A worldly mans heart must needs be full of prejudices against the word, and the great doctrine of it, self-denyal, taking up the cross, and parting with all for Christ:
A worldly men heart must needs be full of prejudices against the word, and the great Doctrine of it, self-denial, taking up the cross, and parting with all for christ:
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This prejudiced Demetrius and others against the Gospel, as in Acts 19. 27. so those against Paul and Silas, Acts 16. 19. The word of God does most hardly take place in a covetous mans heart. III. This worldly-mindedness oft makes Apostates from the word of God:
This prejudiced Demetrius and Others against the Gospel, as in Acts 19. 27. so those against Paul and Silas, Acts 16. 19. The word of God does most hardly take place in a covetous men heart. III. This Worldly-mindedness oft makes Apostates from the word of God:
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when you come to hear the word, you must lay aside, not onely your worldly employments, but your earthly thoughts and desires, which otherwise will choke the word of God.
when you come to hear the word, you must lay aside, not only your worldly employments, but your earthly thoughts and Desires, which otherwise will choke the word of God.
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When Abraham went in obedience to the command of God to sacrifice his son, he left his servants, and his Ass behinde him, Genes. 22. 5. nè impediretur, saith Paraeus, so should we all our earthly thoughts and designes, when in obedience to the precept of God, we come to hear the word:
When Abraham went in Obedience to the command of God to sacrifice his son, he left his Servants, and his Ass behind him, Genesis. 22. 5. nè impediretur, Says Pareus, so should we all our earthly thoughts and designs, when in Obedience to the precept of God, we come to hear the word:
that our hearts be emptied of these cares, nè intus existens, &c. And we finde worldly-mindedness called by the Apostle the root of all evil, Tim. 6. 20. the root of this, amongst the rest, unprofitableness. Therefore it is observed, there were fewer Apostates in the Primitive times because then there was little worldly advantage to tempt and solicite them from the Gospel.
that our hearts be emptied of these Cares, nè intus existens, etc. And we find Worldly-mindedness called by the Apostle the root of all evil, Tim. 6. 20. the root of this, among the rest, unprofitableness. Therefore it is observed, there were fewer Apostates in the Primitive times Because then there was little worldly advantage to tempt and solicit them from the Gospel.
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this S. Paul oft puts those upon, to whom he wrote, as the Ephesians, cap. 6. ver. 18, 19 and the Colossians, cap. 4. ver. 2, 3. both for inward gifts, and abilities, & the outward exercise of them:
this S. Paul oft puts those upon, to whom he wrote, as the Ephesians, cap. 6. ver. 18, 19 and the colossians, cap. 4. ver. 2, 3. both for inward Gifts, and abilities, & the outward exercise of them:
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so Clemens Alexandrinus. God is the onely teacher of us to speak, and of you to profit: He must open our mouths and your hearts, as he did the heart of Lydia, and the word to both, before it can profit.
so Clemens Alexandrian. God is the only teacher of us to speak, and of you to profit: He must open our mouths and your hearts, as he did the heart of Lydia, and the word to both, before it can profit.
So God saies in regard of the people Esay. 48. 17. and so Christ promises to his ministers Luk. 21. 15. 3. Prayer is the key to open this door of utterance, to reveal the secret cabinet of Gods will and word:
So God Says in regard of the people Isaiah. 48. 17. and so christ promises to his Ministers Luk. 21. 15. 3. Prayer is the key to open this door of utterance, to reveal the secret cabinet of God's will and word:
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Knock, and it shall be opened is Christs promise in Matth 7. you must knock by prayer at the gate of heaven, that this door of utterance may be opened to the Minister:
Knock, and it shall be opened is Christ promise in Matthew 7. you must knock by prayer At the gate of heaven, that this door of utterance may be opened to the Minister:
God must do both, or neither will be done, Acts. 16. 14. S. Paul prayes for his Ephesians, chap. 1. ver. 17, 18. and David for himself, Psal. 119. 18. Cathedram habet in caelo qui corda docet, saies S. Augustin. You may open your eares to the word of God,
God must do both, or neither will be done, Acts. 16. 14. S. Paul prays for his Ephesians, chap. 1. ver. 17, 18. and David for himself, Psalm 119. 18. Cathedram habet in caelo qui Corda docet, Says S. Augustin. You may open your ears to the word of God,
How seldome do you pray seriously to God, before you come here? Have you this morning been upon your knees, earnestly begging of God for the Ministers,
How seldom do you pray seriously to God, before you come Here? Have you this morning been upon your knees, earnestly begging of God for the Ministers,
if you come without praying, I do not wonder, that you go away without profiting. Fifthly, Pride; when men come with proud hearts to the preaching of the word:
if you come without praying, I do not wonder, that you go away without profiting. Fifthly, Pride; when men come with proud hearts to the preaching of the word:
this was the reason, why our Saviours preaching wrought so little upon the Pharisees, as you may see John 39. 40. they were not convinced of their blindness and sin, but lifted up with an opinion of their own holiness: so it was with the Jews too, Rom. 10. 3. If ever we intend to profit by the word, we must come emptied of our own righteousness, and breathing after the righteousness of Christ held forth in the Gospel.
this was the reason, why our Saviors preaching wrought so little upon the Pharisees, as you may see John 39. 40. they were not convinced of their blindness and since, but lifted up with an opinion of their own holiness: so it was with the jews too, Rom. 10. 3. If ever we intend to profit by the word, we must come emptied of our own righteousness, and breathing After the righteousness of christ held forth in the Gospel.
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An humble, though notorious sinner will profit more at the word, then a proud self-justitiarie: as the Publicans did at the preaching of our Saviour, more then the Pharisees.
an humble, though notorious sinner will profit more At the word, then a proud self-justitiarie: as the Publicans did At the preaching of our Saviour, more then the Pharisees.
It was the Athenians pride of their Philosophical notions, which made them esteem Paul's preaching as a vain babling, Acts 17. As some proud scholars think themselves beyond their Tutours reading:
It was the Athenians pride of their Philosophical notions, which made them esteem Paul's preaching as a vain babbling, Acts 17. As Some proud Scholars think themselves beyond their Tutors reading:
wait at wisdomes gates for further discoveries, for here we know but in part, and see nothing but darkly: the best of us had need daily of eye-salve from Christ to have our eyes opened by the word:
wait At wisdoms gates for further discoveries, for Here we know but in part, and see nothing but darkly: the best of us had need daily of eyesalve from christ to have our eyes opened by the word:
we must become sensible of our ignorance, and in this become fools, that we may be wise: this pride must needs make the word unprofitable upon a three fold account.
we must become sensible of our ignorance, and in this become Fools, that we may be wise: this pride must needs make the word unprofitable upon a three fold account.
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those NONLATINALPHABET in 2 Cor. 10. 4. whereby they quarrel with the truth of God, as Nicodemus, when our Saviour preached to him of regeneration, he was as at his, How can this thing be? John 3. It was this pride made the Greeks count the Gospel foolishness, 1 Cor. 1. 23. This pride makes men despise the word,
those in 2 Cor. 10. 4. whereby they quarrel with the truth of God, as Nicodemus, when our Saviour preached to him of regeneration, he was as At his, How can this thing be? John 3. It was this pride made the Greeks count the Gospel foolishness, 1 Cor. 1. 23. This pride makes men despise the word,
who is the Lord? saith proud Pharaoh, Exod. 5. 2. and thereupon rejects all his messages by Moses: so those proud Jews in Jeremiah. Clemens Alexandrinus saies, The word is not to be submitted to the judgement of those, who are not yet humbled,
who is the Lord? Says proud Pharaoh, Exod 5. 2. and thereupon rejects all his messages by Moses: so those proud jews in Jeremiah. Clemens Alexandrian Says, The word is not to be submitted to the judgement of those, who Are not yet humbled,
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the proud Pharisees were of all other men the most untractable of Christ's doctrine. 2. Because pride makes men unwilling to hear what may most profit.
the proud Pharisees were of all other men the most untractable of Christ's Doctrine. 2. Because pride makes men unwilling to hear what may most profit.
He fills the hungry with good things, but sends the rich emptie away, Luke 1. 53. and we finde at Isaiah 66. 5. that God speaks comfort to such as tremble at his word, not that scoff at it,
He fills the hungry with good things, but sends the rich empty away, Lycia 1. 53. and we find At Isaiah 66. 5. that God speaks Comfort to such as tremble At his word, not that scoff At it,
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so we finde it Acts 22. 3. as an expression of humilitie. It is Philo's observation, that when the Essens came into the Synagogue, each scholar, according to their standing, was wont to sit at their Masters feet:
so we find it Acts 22. 3. as an expression of humility. It is Philo's observation, that when the Essens Come into the Synagogue, each scholar, according to their standing, was wont to fit At their Masters feet:
this expression speaks aptness to learn, and also a modest humility. Quòd si haec reverentia terrenis praeceptoribus debetur, quantò magis nos ad Christi pedes jacere convenit, ut ex coelesti solio loquenti dociles nos prestemus, saies Calvin. We read of Mary, Luke 10. 39. that she sate at Jesus feet and heard his word:
this expression speaks aptness to Learn, and also a modest humility. Quòd si haec Reverence terrenis praeceptoribus debetur, quantò magis nos ad Christ pedes jacere convenit, ut ex Coelesti Solar loquenti dociles nos prestemus, Says calvin. We read of Marry, Lycia 10. 39. that she sat At jesus feet and herd his word:
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It is said that the people stood at the feet of the mount, when the Law was given, Exod. 19. 17. so must we sit at the feet of Christ, when the Gospel is preached.
It is said that the people stood At the feet of the mount, when the Law was given, Exod 19. 17. so must we fit At the feet of christ, when the Gospel is preached.
That place of the Prophet Jeremiah, Jerem. 13. 15. is full and worth our observation. Hear ye, and give ear, be not proud: for the Lord hath spoken:
That place of the Prophet Jeremiah, Jeremiah 13. 15. is full and worth our observation. Hear you, and give ear, be not proud: for the Lord hath spoken:
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the humble he will teach, Psal. 25. 8, 9. it shall have the Spirit to lead into all truth, John 16. 13. The more humble, the more of the teachings of God.
the humble he will teach, Psalm 25. 8, 9. it shall have the Spirit to led into all truth, John 16. 13. The more humble, the more of the teachings of God.
that they received the word, not as the word of men, but (as it is in truth) the word of God, 1 Thes. 2. 13. and this made it to work effectually in their hearts.
that they received the word, not as the word of men, but (as it is in truth) the word of God, 1 Thebes 2. 13. and this made it to work effectually in their hearts.
2. The pre-possession of some politick opinion, it may be, in compliance of some great ones, and the strain of the times; hence the word of God finds no entrance:
2. The prepossession of Some politic opinion, it may be, in compliance of Some great ones, and the strain of the times; hence the word of God finds no Entrance:
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This is no new thing, it was so in our Saviours time amongst the chief Rulers, John 12. 42. and with the chief Priests and Pharisees, John 11. 48. and upon this account both Christ, and his doctrine was rejected;
This is no new thing, it was so in our Saviors time among the chief Rulers, John 12. 42. and with the chief Priests and Pharisees, John 11. 48. and upon this account both christ, and his Doctrine was rejected;
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Ahab would not make restitution of Naboth's vineyard, because it would not stand with his interest: thus doctrines do oft ebbe and flow upon politick considerations,
Ahab would not make restitution of Naboth's vineyard, Because it would not stand with his Interest: thus doctrines do oft ebb and flow upon politic considerations,
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may we not therefore better expect the whispers of it, then to be tyed to a constant attendance upon the word preached? As if the impotent people John 5. should have argued, we cannot be healed unless we be put in,
may we not Therefore better expect the whispers of it, then to be tied to a constant attendance upon the word preached? As if the impotent people John 5. should have argued, we cannot be healed unless we be put in,
So S. Paul tells his Corinthians, In Christ Jesus I have begotten you through the Gospel, 1 Cor. 4. 15. Because the hand writes, is the pen therefore needless? The Corinthians were S. Pauls epistle, written by the finger of the Spirit,
So S. Paul tells his Corinthians, In christ jesus I have begotten you through the Gospel, 1 Cor. 4. 15. Because the hand writes, is the pen Therefore needless? The Corinthians were S. Paul's epistle, written by the finger of the Spirit,
and Saint Pauls preaching too, 2 Corinth. 3. 3. The Sun enlightens, but by a medium: the Spirit begets and regenerates, but by the word: as in 1 Pet. 1. 23, 24. 4. I have alreadie profited by the word, and therefore I have no further need of it.
and Saint Paul's preaching too, 2 Corinth. 3. 3. The Sun enlightens, but by a medium: the Spirit begets and regenerates, but by the word: as in 1 Pet. 1. 23, 24. 4. I have already profited by the word, and Therefore I have no further need of it.
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Thy former experience of the efficiencie and power of the word will, if they have been true, sweeten the word more to thee, raise up thy esteem of it, revive thy delight in it,
Thy former experience of the efficiency and power of the word will, if they have been true, sweeten the word more to thee, raise up thy esteem of it, revive thy delight in it,
I beseech you, consider that pregnant place of the Apostle, 1 Pet. 2. 2, 3. As new born babes desire the sincere milk of the word, that you may grow thereby.
I beseech you, Consider that pregnant place of the Apostle, 1 Pet. 2. 2, 3. As new born babes desire the sincere milk of the word, that you may grow thereby.
So it did in David, Psal. 63. 1, 2. He had seen, and therefore desires to see. As it fared with Jonathan, 1 Sam. 14. 27. Mine eyes have been enlightned,
So it did in David, Psalm 63. 1, 2. He had seen, and Therefore Desires to see. As it fared with Johnathan, 1 Sam. 14. 27. Mine eyes have been enlightened,
but art thou so perfect all on a suddain, that thou needest no furtherances and additions of further degrees? What? because thou art born again, is therefore the sincere milk needless, by which thou shouldest grow? Thou professest the truth, well;
but art thou so perfect all on a sudden, that thou Needest no furtherances and additions of further Degrees? What? Because thou art born again, is Therefore the sincere milk needless, by which thou Shouldst grow? Thou professest the truth, well;
but doest thou not need to be confirmed by the word preached? It was the Apostles work to confirm the souls of the disciples, Acts 14. 22. and surely most needfull in these unsteadie, unsettled, wavering,
but dost thou not need to be confirmed by the word preached? It was the Apostles work to confirm the Souls of the Disciples, Acts 14. 22. and surely most needful in these unsteady, unsettled, wavering,
and apostatizing times, when many who have professed highly, have apostatized fouly. Be your knowledge true, it is but imperfect, for we know but in part, and therefore you still need the word to be a light and a lamp to you:
and apostatizing times, when many who have professed highly, have apostatized foully. Be your knowledge true, it is but imperfect, for we know but in part, and Therefore you still need the word to be a Light and a lamp to you:
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some of the old leprosie of sin cleaves to the best, and we must be continually washing in the waters of the sanctuarie: and Blessed is the man that heareth me, watching daily at my gates, &c. Prov. 8. 34. III.
Some of the old leprosy of since cleaves to the best, and we must be continually washing in the waters of the sanctuary: and Blessed is the man that hears me, watching daily At my gates, etc. Curae 8. 34. III.
The Enthusiasts use this place to favour their neglect of the word; for by the day-star, they would understand extraordinary immediate revelations: so by the NONLATINALPHABET:
The Enthusiasts use this place to favour their neglect of the word; for by the daystar, they would understand extraordinary immediate revelations: so by the:
but it is evident, the Apostle meant the same with that NONLATINALPHABET, vers. 20. as opposed to those NONLATINALPHABET, vers. 16. such are these pretended Enthusiasmes. But,
but it is evident, the Apostle meant the same with that, vers. 20. as opposed to those, vers. 16. such Are these pretended Enthusiasms. But,
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then they shall arrive at heaven, where they shall have no need of the candle of Ordinances, nor the Sun, but the Lamb shall give them light, Apoc. 22. 5. So long as the best of us are on this side heaven, we have but NONLATINALPHABET,
then they shall arrive At heaven, where they shall have no need of the candle of Ordinances, nor the Sun, but the Lamb shall give them Light, Apocalypse 22. 5. So long as the best of us Are on this side heaven, we have but,
but if compared with the light we shall enjoy in heaven, it is but NONLATINALPHABET, in a dark place: and thus learned and judicious Calvin in terprets the words.
but if compared with the Light we shall enjoy in heaven, it is but, in a dark place: and thus learned and judicious calvin in terprets the words.
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Ego hanc caliginem, cujus Petrus meminit ad totum vitae stadium extendo, ac diem tunc demum nobis illucere interpretor, cùm facie ad faciem videbimus quod nunc cernimus per speculum & in aenigmate.
Ego hanc caliginem, cujus Peter Meminit ad totum vitae stadium extendo, ac diem tunc demum nobis illucere Interpreter, cùm fancy ad Face videbimus quod nunc cernimus per speculum & in aenigmate.
but in the greatest communication of light, there is a mixture of some darkness. We are in the body but as in ergastulo, as in a prison, though some light come in by the craneys, yet more darkness remains upon us.
but in the greatest communication of Light, there is a mixture of Some darkness. We Are in the body but as in ergastulo, as in a prison, though Some Light come in by the craneys, yet more darkness remains upon us.
Then shall the day fully appear, when all clouds of ignorance and errour shall be scattered, and the full rising of the Sun of righteousness be upon us.
Then shall the day Fully appear, when all Clouds of ignorance and error shall be scattered, and the full rising of the Sun of righteousness be upon us.
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Content your selves with this manna, while you are in the wilderness, and then you shall eat of the milk and honey of that heavenly Canaan which is above.
Content your selves with this manna, while you Are in the Wilderness, and then you shall eat of the milk and honey of that heavenly Canaan which is above.
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but all agree about it, as a Sacramental sign of that eternity, which he should have enjoyed in happiness upon performance of obedience, which God required.
but all agree about it, as a Sacramental Signen of that eternity, which he should have enjoyed in happiness upon performance of Obedience, which God required.
Our enjoyment of God here is in and by the Ordinances: we see the power & glory of God in the Sanctuary, as it is Psal. 63. 2. an immediate vision is a reserve for heaven.
Our enjoyment of God Here is in and by the Ordinances: we see the power & glory of God in the Sanctuary, as it is Psalm 63. 2. an immediate vision is a reserve for heaven.
as he is: here in a glass, there face to face: here enjoyed in prayer, hearing and other duties, which are our spirituall converses with God, there in an immediate vision and fruition. And this I take to be the meaning of that expression in 1 Cor. 15. 28. That God may be All in All:
as he is: Here in a glass, there face to face: Here enjoyed in prayer, hearing and other duties, which Are our spiritual converses with God, there in an immediate vision and fruition. And this I take to be the meaning of that expression in 1 Cor. 15. 28. That God may be All in All:
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I confess the non-proficiency of so many under means is a great discouragement both to Minister and people. S. Paul was inclined to be discouraged upon this account as appears by Acts 18. comparing the 6, the 9, and 10. verses together:
I confess the nonproficiency of so many under means is a great discouragement both to Minister and people. S. Paul was inclined to be discouraged upon this account as appears by Acts 18. comparing the 6, the 9, and 10. Verses together:
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Thirdly, reform thy self: perhaps thy sin may hinder the efficacy of the word, and the seed may not thrive, because thou sowest it with a leprous hand.
Thirdly, reform thy self: perhaps thy since may hinder the efficacy of the word, and the seed may not thrive, Because thou sowest it with a leprous hand.
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so when Paul was disheartned, God encourages him with this, I have much people in this city, Acts 18. 10. It is an excellent saying of Seneca, An profecturus sim nescio:
so when Paul was disheartened, God encourages him with this, I have much people in this City, Acts 18. 10. It is an excellent saying of Senecca, an profecturus sim nescio:
malo mihi successum deesse quàm fidem. It is better for us to be unsuccessive, then disobedient. It is not for us to know the times and seasons, which God hath reserved.
Malo mihi successum deesse quàm fidem. It is better for us to be unsuccessive, then disobedient. It is not for us to know the times and seasons, which God hath reserved.
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The husbandman sowes his seed, though he can give himself no assurance of a crop: which Metaphor the Apostle leads us unto Jam. 5. 7. he does not sow and reap both in a day. 2. The sincerity of your obedience and endeavour will however be acceptable unto God, as Abrahams was in offering his son,
The husbandman sows his seed, though he can give himself no assurance of a crop: which Metaphor the Apostle leads us unto Jam. 5. 7. he does not sow and reap both in a day. 2. The sincerity of your Obedience and endeavour will however be acceptable unto God, as Abrahams was in offering his son,
though the event followed not, therefore in Gods account he did it, Hebr. 11. 17. God in his accepts the will for the deed, 2 Cor. 8. 12. which is a special ground of comfort to Christians in every calling and employment.
though the event followed not, Therefore in God's account he did it, Hebrew 11. 17. God in his accepts the will for the deed, 2 Cor. 8. 12. which is a special ground of Comfort to Christians in every calling and employment.
S. Paul would have the Philippians to hold forth the word of life, that he might rejoyce in the day of Christ, that he might not seem to have run in vain, nor laboured in vain:
S. Paul would have the Philippians to hold forth the word of life, that he might rejoice in the day of christ, that he might not seem to have run in vain, nor laboured in vain:
II. To the people. It is serious matter of lamentation, that the Ministers should have occasion to complain with the Prophet, Esay 8. 18. Behold, I and the children, whom the Lord hath given me, are for signs and wonders in Israel;
II To the people. It is serious matter of lamentation, that the Ministers should have occasion to complain with the Prophet, Isaiah 8. 18. Behold, I and the children, whom the Lord hath given me, Are for Signs and wonders in Israel;
and that they should have occasion to complain with the same Prophet, Esa. 53. Who hath believed our report? And it is sad for you, Brethren, if it be any of your case:
and that they should have occasion to complain with the same Prophet, Isaiah 53. Who hath believed our report? And it is sad for you, Brothers, if it be any of your case:
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if it be, mourn over it, and pray against it, as the Prophet David, Psal. 119. 18. Open mine eyes that I may see into the wonders of thy Law: and withall observe with me;
if it be, mourn over it, and pray against it, as the Prophet David, Psalm 119. 18. Open mine eyes that I may see into the wonders of thy Law: and withal observe with me;
The good ground in Matth. 13. 23. did not bring forth equally, but some thirty, some sixty, and some an hundred: fruitfull fields bring forth unequal crops;
The good ground in Matthew 13. 23. did not bring forth equally, but Some thirty, Some sixty, and Some an hundred: fruitful fields bring forth unequal crops;
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if thy affections be enflamed towards the word, and thou beest carefully conscientious to practise suitably to thy knowledge, thou hast profited more then your notional highflown professours, which yet are cold and careless.
if thy affections be inflamed towards the word, and thou Best carefully conscientious to practise suitably to thy knowledge, thou hast profited more then your notional highflown professors, which yet Are cold and careless.
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or else though no present crop, or present profit. We read of the impotent persons, John 5. 3. that they lay at the pool, though they were not presently put in:
or Else though no present crop, or present profit. We read of the impotent Persons, John 5. 3. that they lay At the pool, though they were not presently put in:
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and amongst them there was a man there, who had an infirmitie thirty eight years, at vers. 5. NONLATINALPHABET, as Chrysostome observes, stupendious patience: and speaking in that Homily on John 5. of the admirable patient waiting of that impotent person, he adds, NONLATINALPHABET:
and among them there was a man there, who had an infirmity thirty eight Years, At vers. 5., as Chrysostom observes, stupendious patience: and speaking in that Homily on John 5. of the admirable patient waiting of that impotent person, he adds,:
He lay thirty eight years, yet not healed, and yet did he not give over waiting: so should we at this spiritual Bethesda, to be cured of our spiritual infirmities:
He lay thirty eight Years, yet not healed, and yet did he not give over waiting: so should we At this spiritual Bethesda, to be cured of our spiritual infirmities:
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and both these cause unprofitableness under the word preached, as it did in our Saviours auditours, Matth. 13. 55, 57. The Pharisees were offended at the person of Christ,
and both these cause unprofitableness under the word preached, as it did in our Saviors Auditors, Matthew 13. 55, 57. The Pharisees were offended At the person of christ,
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and so rejected his doctrine. Ahab hates Micaiah, the Prophet of the Lord, and therefore refused to enquire of him, 1 Kings 22. 8. This sinfull respect of persons, hinders the efficacie of the word,
and so rejected his Doctrine. Ahab hates Micaiah, the Prophet of the Lord, and Therefore refused to inquire of him, 1 Kings 22. 8. This sinful respect of Persons, hinders the efficacy of the word,
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as it oft begets dis-affections in the heart of people towards the ablest Ministers. These come not to hear the word, but the man: till you esteem the person, you will hardly profit by his doctrine. I plead not for a superstitious reverence of their persons;
as it oft begets disaffections in the heart of people towards the Ablest Ministers. These come not to hear the word, but the man: till you esteem the person, you will hardly profit by his Doctrine. I plead not for a superstitious Reverence of their Persons;
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These prejudices are oft times causeless, arising from our own corruptions, either because we are too apt to entertain reports against them, contrary to the Apostles rule, in 1 Tim. 5. 19. or else affectation of novelty dis-affects us to them;
These prejudices Are oft times causeless, arising from our own corruptions, either Because we Are too apt to entertain reports against them, contrary to the Apostles Rule, in 1 Tim. 5. 19. or Else affectation of novelty disaffects us to them;
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1. Variety of gifts are for your good and advantage, as the holy Apostle tells us, 1 Cor. 3. 22, 23. whether clegant Apollos, or profound Paul, or solid Cephas; all are for your good.
1. Variety of Gifts Are for your good and advantage, as the holy Apostle tells us, 1 Cor. 3. 22, 23. whither clegant Apollos, or profound Paul, or solid Cephas; all Are for your good.
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Observe diligently that full and pregnant place in 1 Cor. 12. from ver. 7. to ver. 12. One interprets solidly, another reasons profoundly, a third applies powerfully, a fourth wins affectionately, and another demonstrates cunningly, and all to thy profit. There are two things suggested which may help to unprejudice us in this particular: 1. the freedome of the Spirit, in distributing these gifts, at vers. 11. and therefore we must not quarrel with the wisdome of God in it. 2. the end, for which God hath designed this variety, viz. our profit, at vers. 7. there are not the meanest gifts,
Observe diligently that full and pregnant place in 1 Cor. 12. from ver. 7. to ver. 12. One interprets solidly, Another Reasons profoundly, a third Applies powerfully, a fourth wins affectionately, and Another demonstrates cunningly, and all to thy profit. There Are two things suggested which may help to unprejudice us in this particular: 1. the freedom of the Spirit, in distributing these Gifts, At vers. 11. and Therefore we must not quarrel with the Wisdom of God in it. 2. the end, for which God hath designed this variety, viz. our profit, At vers. 7. there Are not the Meanest Gifts,
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as a few fisher-men. God consulted his glory, when he put this heavenly treasure in earthen vessels, 2 Cor. 4. 7. Look not on glittering of the sword, but to the hand that weilds it:
as a few fishermen. God consulted his glory, when he put this heavenly treasure in earthen vessels, 2 Cor. 4. 7. Look not on glittering of the sword, but to the hand that wields it:
S. Paul was wrapt up into the third heaven, and could speak with tongues more then all, 1 Cor. 14. 18. and yet desired to speak rather to edification. Judge charitably; it is likely the Minister denyes his excellency,
S. Paul was wrapped up into the third heaven, and could speak with tongues more then all, 1 Cor. 14. 18. and yet desired to speak rather to edification. Judge charitably; it is likely the Minister Denies his excellency,
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then aiming thereby atttheir profit) nor let this exalt thee in contempt of others, thy account will be the greater; and if thou profitest not so much the more, very sad.
then aiming thereby atttheir profit) nor let this exalt thee in contempt of Others, thy account will be the greater; and if thou profitest not so much the more, very sad.
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if you shall be found unprofitable at that day, when many, who have lived under less means, shall be found improved suitable to the means they lived under,
if you shall be found unprofitable At that day, when many, who have lived under less means, shall be found improved suitable to the means they lived under,
and so consequently rewarded, and you, who have been under the richest dews of heaven, be found unfruitfull, you shall be dispatched with the unprofitable servant, Matth. 25. 30. Take you,
and so consequently rewarded, and you, who have been under the Richest dews of heaven, be found unfruitful, you shall be dispatched with the unprofitable servant, Matthew 25. 30. Take you,
while one quarrels with the method, another with the expression, a third with the matter, a fourth with the delivery, the word is like to profit little.
while one quarrels with the method, Another with the expression, a third with the matter, a fourth with the delivery, the word is like to profit little.
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Seventhly, The seventh ground is hardness of heart. That natural hardness, which is in every one of us, much hinders the working of the word of God in us:
Seventhly, The seventh ground is hardness of heart. That natural hardness, which is in every one of us, much hinders the working of the word of God in us:
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and therefore, God when he promises to write his Law in our hearts, he first promises to take away this heart of stone, Ezek. 36. 26, 27. One thing in the stonie heart is impenitrableness, and this makes men threatning-proof, and judgementproof: they tremble not at the one,
and Therefore, God when he promises to write his Law in our hearts, he First promises to take away this heart of stone, Ezekiel 36. 26, 27. One thing in the stony heart is impenitrableness, and this makes men threatning-proof, and judgementproof: they tremble not At the one,
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so it is possible, a hard heart may seem outwardly to melt into some tears, the effect, perhaps, of a mans natural temper and constitution, yet remain hard and unbroken:
so it is possible, a hard heart may seem outwardly to melt into Some tears, the Effect, perhaps, of a men natural temper and constitution, yet remain hard and unbroken:
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Josiah was of a tender heart, and so melted at the word of God, in 2 Chron. 34. 27. so must all be, who intend savingly to profit by the word. There is indeed a hardness of heart, which excludes all possibilitie of profiting by the word: I mean,
Josiah was of a tender heart, and so melted At the word of God, in 2 Chronicles 34. 27. so must all be, who intend savingly to profit by the word. There is indeed a hardness of heart, which excludes all possibility of profiting by the word: I mean,
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Of which I understand that place, John 12. 40. He hath blinded their eyes, and hardned their heart, that they should not see, &c. This was Pharaoh's case,
Of which I understand that place, John 12. 40. He hath blinded their eyes, and hardened their heart, that they should not see, etc. This was Pharaoh's case,
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when mens consciences, as the Apostle saith, are cauterized and seared; they grow insensible under the word of God, and the shinings of the Gospel, (as the Sun the clay ) more hardens them:
when men's Consciences, as the Apostle Says, Are cauterized and seared; they grow insensible under the word of God, and the shinings of the Gospel, (as the Sun the clay) more hardens them:
Eighthly, The eighth ground is unbelief. This the Apostle adjoyns in the Text, as the cause of the Jews unprofitableness, because it was not mixed with faith, and truely this must needs cause unprofitableness, both because we cannot draw near to God in his Ordinances without this.
Eighthly, The eighth ground is unbelief. This the Apostle adjoins in the Text, as the cause of the jews unprofitableness, Because it was not mixed with faith, and truly this must needs cause unprofitableness, both Because we cannot draw near to God in his Ordinances without this.
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Unbelief is a departing from God. We may present our bodies indeed before God, yet without faith can we not digest the word of God into spiritual nourishment, as Clemens Alexandrinus saies. There is required of us,
Unbelief is a departing from God. We may present our bodies indeed before God, yet without faith can we not digest the word of God into spiritual nourishment, as Clemens Alexandrian Says. There is required of us,
The understanding is the leading facultie of the soul, and the guide of reason; I shall never close with that truth in my affections to love it, in my will to practise it, which I do not first assent unto in my understanding: nor can the will embrace that as good, which the understanding assents not to as true. But this is not enough; for there is required further,
The understanding is the leading faculty of the soul, and the guide of reason; I shall never close with that truth in my affections to love it, in my will to practise it, which I do not First assent unto in my understanding: nor can the will embrace that as good, which the understanding assents not to as true. But this is not enough; for there is required further,
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the Minister reproved such an one, &c. A man may assent to the truth of a promise, and yet it be a dry-breast to him without the application of it by a particular faith:
the Minister reproved such an one, etc. A man may assent to the truth of a promise, and yet it be a dry-breast to him without the application of it by a particular faith:
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because they are spiritually discerned, and so no object suitable to a carnal eye. It is said of Christs entertainment, John 1. 5. The darkness comprehendeth not the light:
Because they Are spiritually discerned, and so no Object suitable to a carnal eye. It is said of Christ entertainment, John 1. 5. The darkness comprehendeth not the Light:
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To an unbeliever, the great mysteries of the Gospel are but foolishness, 1 Cor. 1. 23, 24. The carnal minde is not subject to the law of God, saith the Apostle, Rom. 8. 7. A carnal minde may approve of the word of God,
To an unbeliever, the great Mysteres of the Gospel Are but foolishness, 1 Cor. 1. 23, 24. The carnal mind is not Subject to the law of God, Says the Apostle, Rom. 8. 7. A carnal mind may approve of the word of God,
nec inclinat assensum? who inclines not his assent, viz. so as to practise it. Ninethly, The nineth ground is love of some darling and bosome sin and corruption.
nec inclinat assensum? who inclines not his assent, viz. so as to practise it. Ninthly, The nineth ground is love of Some darling and bosom since and corruption.
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and to the Prophets, prophesie not to us right things, but speak unto us smooth things, &c. Wholesome reproofs are too bitter pils for him to take down,
and to the prophets, prophesy not to us right things, but speak unto us smooth things, etc. Wholesome reproofs Are too bitter pills for him to take down,
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as in Mark 6. 20. till it came to his Herodias; and then he is incensed so far against John, as to take off his head: nay, the young man went further, to his NONLATINALPHABET, all these have I kept, and that NONLATINALPHABET, from his youth, Mark 10. 20. till it came to his covetousness, then the commands of Christ prove ineffectual,
as in Mark 6. 20. till it Come to his Herodias; and then he is incensed so Far against John, as to take off his head: nay, the young man went further, to his, all these have I kept, and that, from his youth, Mark 10. 20. till it Come to his covetousness, then the commands of christ prove ineffectual,
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and he goes away sorrowfully. While a man retains the love of any darling sin, he is apt to come with a settled resolution, let the Preacher say what he will, shew him the nature, danger,
and he Goes away sorrowfully. While a man retains the love of any darling since, he is apt to come with a settled resolution, let the Preacher say what he will, show him the nature, danger,
That did disaffect the Pharisees so much against Christ, his reproving their darling sin of Hypocrisie. This caused Felix to dismiss Paul, his touching upon his darling sin of intemperance and injustice. And hence proceeds the ebbings and flowings of mens affections to the same Minister.
That did disaffect the Pharisees so much against christ, his reproving their darling since of Hypocrisy. This caused Felix to dismiss Paul, his touching upon his darling since of intemperance and injustice. And hence proceeds the ebbings and flowings of men's affections to the same Minister.
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You shall have some, who will constantly attend upon a Minister, and afford him a very fair aprobation, till he come powerfully to search his bosome corruption,
You shall have Some, who will constantly attend upon a Minister, and afford him a very fair approbation, till he come powerfully to search his bosom corruption,
See the Galatians inconstancie to S. Paul in Galat. 4. 14, 15, 16. they afforded him both reverence, verse 14. and love, verse 15. rari amoris indicium, oculos eruere plus est, quàm vitam profundere, saies Calvin: but how soon is this love degenerated into hatred and enmitie, verse 16. and that onely because he told them the truth. Veritas odium, as saith the Comoedian: so tell men the truth in laying before them the evil nature and danger of those sins they live in, they presently entertain a secret enmitie against them:
See the Galatians inconstancy to S. Paul in Galatians 4. 14, 15, 16. they afforded him both Reverence, verse 14. and love, verse 15. rari amoris indicium, Eyes Eruere plus est, quàm vitam profundere, Says calvin: but how soon is this love degenerated into hatred and enmity, verse 16. and that only Because he told them the truth. Veritas odium, as Says the Comedian: so tell men the truth in laying before them the evil nature and danger of those Sins they live in, they presently entertain a secret enmity against them:
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Tenthly, The tenth ground is unpreparedness, when men rush out of their worldly employments without prayer or meditation into the house of God, never considering either into whose presence, or service they come.
Tenthly, The tenth ground is unpreparedness, when men rush out of their worldly employments without prayer or meditation into the house of God, never considering either into whose presence, or service they come.
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This holy preparation was shadowed out by the peoples washing their clothes before the deliverie of the Law, Exod. 19. 10, 11. and by Moses his putting off his shoe, before God spake,
This holy preparation was shadowed out by the peoples washing their clothes before the delivery of the Law, Exod 19. 10, 11. and by Moses his putting off his shoe, before God spoke,
You esteem it justly a high incivilitie to press into a Princes Palace with ragged, dirtie clothes, or to sit at his table with unwashen hands. How much do men affect cleanness,
You esteem it justly a high incivility to press into a Princes Palace with ragged, dirty clothes, or to fit At his table with unwashen hands. How much do men affect cleanness,
and studie neatness, when they present themselves to the presence of any great man? and is it not much more irreverent to appear before God in his Temple in our sins and corruptions? May we not justly fear to be an offence to his pure eyes? How do men studie words and gestures suitable to the person of any great one, to whom they make their applications? and doth not a resolved prepared reverence much more become us,
and study neatness, when they present themselves to the presence of any great man? and is it not much more irreverent to appear before God in his Temple in our Sins and corruptions? May we not justly Fear to be an offence to his pure eyes? How do men study words and gestures suitable to the person of any great one, to whom they make their applications? and does not a resolved prepared Reverence much more become us,
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and made his sons to wash their clothes, Gen. 35. 2, 3. We should not onely have our hearts raised to awfull apprehensions of Gods Majestie and presence,
and made his Sons to wash their clothes, Gen. 35. 2, 3. We should not only have our hearts raised to awful apprehensions of God's Majesty and presence,
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And thus did Cornelius, when Peter was to preach unto him, set himself in the presence of God, Acts 10. 33. So should we come with that reverence and preparedness, as becomes the presence of God.
And thus did Cornelius, when Peter was to preach unto him, Set himself in the presence of God, Acts 10. 33. So should we come with that Reverence and preparedness, as becomes the presence of God.
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Thornes grow naturally; but seed, you know, thrives not, but when the ground is first fitted and prepared: sin encreaseth naturally in our corrupt hearts,
Thornes grow naturally; but seed, you know, thrives not, but when the ground is First fitted and prepared: since increases naturally in our corrupt hearts,
Unpreparedness makes every duty to be ineffectual as you may see in Job 11. 13, 14. Give me leave to allude to that of the Wiseman, prepare thy work without,
Unpreparedness makes every duty to be ineffectual as you may see in Job 11. 13, 14. Give me leave to allude to that of the Wiseman, prepare thy work without,
Eleventhly, The eleventh ground is Curiosity: when men come to the Word, affecting more the elegancy of the expression, then the wholesomeness of the truth. Cui nullus in dicendo sermo placet nisi Grammaticè fuerit conceptus, Dialecticè imaginatus, Rhetoricè purpuratus, as S. Augustine expresses it.
Eleventhly, The eleventh ground is Curiosity: when men come to the Word, affecting more the elegancy of the expression, then the wholesomeness of the truth. Cui nullus in dicendo sermon placet nisi Grammaticè fuerit conceptus, Dialecticè imaginatus, Rhetoricè purpuratus, as S. Augustine Expresses it.
Such like not their spiritual food unless it be adorned with the flowers of Rhetorick, who regard more how handsome the provision be, than how wholesome.
Such like not their spiritual food unless it be adorned with the flowers of Rhetoric, who regard more how handsome the provision be, than how wholesome.
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Hence errour many times handsomely dressed findes more entertainment, then a plain truth. So men take poyson instead of nourishment: thus when men catch more at an elegancy in a Sermon,
Hence error many times handsomely dressed finds more entertainment, then a plain truth. So men take poison instead of nourishment: thus when men catch more At an elegancy in a Sermon,
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then a promise; they may be pleased perhaps, but little profited. In seed you look not at leaves, as you doe in flowers; but at the inward vertue, whereby it hath an aptitude to fructifie:
then a promise; they may be pleased perhaps, but little profited. In seed you look not At leaves, as you do in flowers; but At the inward virtue, whereby it hath an aptitude to fructify:
Qui maturitatis fructum quaerit, despicit amaena camporum, saies Chrysologus. He that desires profit from a field, lookes to the ripeness of the corn, not to the beauty of the cockle, which may more gratifie the eye but not fill the barn and granary: so he that desires to profit by the word, must not attend the adorning of Rhetorick, which may perhaps more please the fancy, but not at all rellish the soul, such may more gratify the palate, but it is not so good for nourishment. The affected elegancy of a Sermon may more gratify curiosity, but not profit and nourish the soul. It is true that S. Augustin observes, that propter fastidia plurimorum, etiam ea,
Qui maturitatis Fruit Query, despicit amaena camporum, Says Chrysologus. He that Desires profit from a field, looks to the ripeness of the corn, not to the beauty of the cockle, which may more gratify the eye but not fill the barn and granary: so he that Desires to profit by the word, must not attend the adorning of Rhetoric, which may perhaps more please the fancy, but not At all relish the soul, such may more gratify the palate, but it is not so good for nourishment. The affected elegancy of a Sermon may more gratify curiosity, but not profit and nourish the soul. It is true that S. Augustin observes, that propter fastidia plurimorum, etiam ea,
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whereas, we had need, considering our dulness to understand, our forgetfulness of what we have heard, to have the same truths preached over and over again,
whereas, we had need, considering our dullness to understand, our forgetfulness of what we have herd, to have the same truths preached over and over again,
This S. Paul reproves sharply in his Corinthians, 1 Cor. 1. 12, 13. He walkes securely, that is guided by some fixed star, whiles he who followes some meteor is led into some bog or pit:
This S. Paul reproves sharply in his Corinthians, 1 Cor. 1. 12, 13. He walks securely, that is guided by Some fixed star, while he who follows Some meteor is led into Some bog or pit:
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Many thrive and live healthfully on one dish, while others surfeit of variety. By attending upon a settled Minister, you come to be acquainted with his style, familiar with his phrase, and learn his method; which will facilitate,
Many thrive and live healthfully on one dish, while Others surfeit of variety. By attending upon a settled Minister, you come to be acquainted with his style, familiar with his phrase, and Learn his method; which will facilitate,
If men had such affections to the word, as David professeth of himself that he had, Psal. 119. 20. that his soul did even break for the longings he had after Gods word, much more would they profit by it.
If men had such affections to the word, as David Professes of himself that he had, Psalm 119. 20. that his soul did even break for the longings he had After God's word, much more would they profit by it.
so if men put their children out, intending to make them scholars; if they do not love their books, they will prove but dunces; and therefore many parents do wisely dispose of their children, according to their affections and inclinations: so if men love not the word of God, they are not probable to make any great proficiency in it.
so if men put their children out, intending to make them Scholars; if they do not love their books, they will prove but dunces; and Therefore many Parents do wisely dispose of their children, according to their affections and inclinations: so if men love not the word of God, they Are not probable to make any great proficiency in it.
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and he cannot reflect upon his former enjoyment of that word without a tear, Psal. 42. 4. The Apostle is very full and pertinent to this purpose, 1 Pet. 2. 2. As new born babes desire the sincere milk of the word, that you may grow thereby:
and he cannot reflect upon his former enjoyment of that word without a tear, Psalm 42. 4. The Apostle is very full and pertinent to this purpose, 1 Pet. 2. 2. As new born babes desire the sincere milk of the word, that you may grow thereby:
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II. This provokes God to proceed judicially, to give men up to unprofitableness, and while they like not the truth, to give them up to errour. The Apostle is express in this, 2 Thess. 2. 10. And here we see that notional professours, who have got a notion of truth in their heads, but not the love of truth in their hearts, oft turn Apostates, and back-sliders, as these times give us sad experience of.
II This provokes God to proceed judicially, to give men up to unprofitableness, and while they like not the truth, to give them up to error. The Apostle is express in this, 2 Thess 2. 10. And Here we see that notional professors, who have god a notion of truth in their Heads, but not the love of truth in their hearts, oft turn Apostates, and backsliders, as these times give us sad experience of.
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When the Israelites began to loath manna, God gave them quails indeed, but his wrath with them, Numb. 11. 33. and leanness into their souls, Psal. 106. 15. So when men love not the manna of the word, &c. Love of the truth puts men upon a constant attendance upon the word,
When the Israelites began to loath manna, God gave them quails indeed, but his wrath with them, Numb. 11. 33. and leanness into their Souls, Psalm 106. 15. So when men love not the manna of the word, etc. Love of the truth puts men upon a constant attendance upon the word,
so it is said of the Thessalonians, that they were exemplary believers, 1 Thess. 1. 7. and the reason thereof is given, vers. 6. because they received the word with much joy.
so it is said of the Thessalonians, that they were exemplary believers, 1 Thess 1. 7. and the reason thereof is given, vers. 6. Because they received the word with much joy.
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so many conclude the love of God, and their own security, barely upon the enjoyment of a ministery and preaching. So did those in Jer. 7. 4. They cry out, The Temple of the Lord:
so many conclude the love of God, and their own security, barely upon the enjoyment of a Ministry and preaching. So did those in Jer. 7. 4. They cry out, The Temple of the Lord:
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The word must be treasured up in the memory, before it can fructifie in our hearts. It is not the forgetful hearer that is blessed, Jam. 1. 25. such an one is like a man who looks his face in a glass, and presently forgets;
The word must be treasured up in the memory, before it can fructify in our hearts. It is not the forgetful hearer that is blessed, Jam. 1. 25. such an one is like a man who looks his face in a glass, and presently forgets;
If you would profit by the word, you must practise the Apostles counsel, Hebr. 2. 1. NONLATINALPHABET, Let nothing slip: a Metaphor from a sieve or leaking vessel, when the liquour runs out as fast as it is put in.
If you would profit by the word, you must practise the Apostles counsel, Hebrew 2. 1., Let nothing slip: a Metaphor from a sieve or leaking vessel, when the liquour runs out as fast as it is put in.
But because want of memory is a great complaint among many, and some of them, out of question, serious Christians, I shall give these brief directions.
But Because want of memory is a great complaint among many, and Some of them, out of question, serious Christians, I shall give these brief directions.
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Men goe out of the church presently to their worldly employment, and give liberty to their vain thoughts, and idle discourses, and so the word is forgotten.
Men go out of the Church presently to their worldly employment, and give liberty to their vain thoughts, and idle discourses, and so the word is forgotten.
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Sixteenthly, The sixteenth ground is affectation of novelty and itching eares. This puts men upon heaping to themselves teachers, and forsaking sound preaching, and teachers too.
Sixteenthly, The sixteenth ground is affectation of novelty and itching ears. This puts men upon heaping to themselves Teachers, and forsaking found preaching, and Teachers too.
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This is one of the great springs of heresie and errour, the minde of man is novitatis avida; and hence new errour pleaseth many more then old truth, and every new-fangled opinion,
This is one of the great springs of heresy and error, the mind of man is novitatis avida; and hence new error Pleases many more then old truth, and every newfangled opinion,
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though he that runs may read it contrary to Scripture and reason, creates in mens minds at least a suspition of the truth, which all ages of the Church hath professed.
though he that runs may read it contrary to Scripture and reason, creates in men's minds At least a suspicion of the truth, which all ages of the Church hath professed.
I am sure Christ makes it the badge of his sheep, that they will onely hear his voice, and not strangers, Joh. 10. 5. his voice in his word and by his Ministers. While men keep not to the wholesome word of God,
I am sure christ makes it the badge of his sheep, that they will only hear his voice, and not Strangers, John 10. 5. his voice in his word and by his Ministers. While men keep not to the wholesome word of God,
but affect this variety of phansy & opinion, they surfet, not thrive. Gellius tells us of Demosthenes, that he being young and Plato's scholar, by chance going to hear Plato, resolved experiri an ad digna auditu tanto properatum studio foret;
but affect this variety of fancy & opinion, they surfeit, not thrive. Gellius tells us of Demosthenes, that he being young and Plato's scholar, by chance going to hear Plato, resolved experiri an ad Digna auditu tanto properatum study foret;
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thus many affecting novelty, though formerly in profession disciples, are now turned to fables, and in stead of being nourished by the word, are poysoned with errour.
thus many affecting novelty, though formerly in profession Disciples, Are now turned to fables, and in stead of being nourished by the word, Are poisoned with error.
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and S. James would have us not to be hearers onely, but doers of the word, Jam. 1. 22. for such onely are blessed in our Saviours account, Luk. 11. 28. I pray, consider that prophesie of Gospel-times, with what resolution they invite one another to hear:
and S. James would have us not to be hearers only, but doers of the word, Jam. 1. 22. for such only Are blessed in our Saviors account, Luk. 11. 28. I pray, Consider that prophesy of Gospel times, with what resolution they invite one Another to hear:
and do you invite one another, Brethren, for this end? nay, rather when you go to hear the word, is there not oft a secret reserve in your heart to go on in your sins? They who come with such a resolution,
and do you invite one Another, Brothers, for this end? nay, rather when you go to hear the word, is there not oft a secret reserve in your heart to go on in your Sins? They who come with such a resolution,
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Therefore the Apostle exhorts those, who would so receive the word, as to save their souls, to receive it with meekness, Jam. 1. 21. that is, with a milde, humble, tractable spirit:
Therefore the Apostle exhorts those, who would so receive the word, as to save their Souls, to receive it with meekness, Jam. 1. 21. that is, with a mild, humble, tractable Spirit:
that as the Preacher is to instruct you in meekness, 2 Tim. 2. 25. that is, with gentleness and tenderness to your persons, with anger and zeal against sin;
that as the Preacher is to instruct you in meekness, 2 Tim. 2. 25. that is, with gentleness and tenderness to your Persons, with anger and zeal against since;
and where shall we finde this wisdome in men? you shall sooner enrage then perswade. As concerning the generality of men, those the Apostle calls NONLATINALPHABET, absurd men, 2 Thess. 3. 2. that will quarrel with the Chyrurgion, when he comes to binde up their wounds.
and where shall we find this Wisdom in men? you shall sooner enrage then persuade. As Concerning the generality of men, those the Apostle calls, absurd men, 2 Thess 3. 2. that will quarrel with the Chirurgeon, when he comes to bind up their wounds.
when Christ had told them one of them should betray him, each of them applied it to himself, saying, Lord, Is it I? so you must make a particular application of promises, threatnings, and precepts. The best food will not nourish, unless it be received;
when christ had told them one of them should betray him, each of them applied it to himself, saying, Lord, Is it I? so you must make a particular application of promises, threatenings, and Precepts. The best food will not nourish, unless it be received;
Doth this threatning appertain to me? Have I interest in this promise? The childe may starve, though the mother hath a full breast, if it sucks not at it:
Does this threatening appertain to me? Have I Interest in this promise? The child may starve, though the mother hath a full breast, if it sucks not At it:
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the presumptuous sinner is too ready to catch at, and run away with a promise: the humbled dejected sinner to despair under threatnings: A great piece of wisdome it is to apply the word suitably to our conditions:
the presumptuous sinner is too ready to catch At, and run away with a promise: the humbled dejected sinner to despair under threatenings: A great piece of Wisdom it is to apply the word suitably to our conditions:
if fainting, the promises; if secure, the threatnings: and this is so to be wise, as to be wise for ones self, Prov. 9. 12. and so to profit by the word.
if fainting, the promises; if secure, the threatenings: and this is so to be wise, as to be wise for ones self, Curae 9. 12. and so to profit by the word.
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The third General ground of unprofitable hearing is in regard of the Word it self. But you will say, How is it possible that the word it self should be a cause of unprofitableness, which Scripture so much magnifies,
The third General ground of unprofitable hearing is in regard of the Word it self. But you will say, How is it possible that the word it self should be a cause of unprofitableness, which Scripture so much Magnifies,
As that, The Gospel is our salvation, Ephes. 1. 13. The sword of the Spirit, Ephes. 6. 17. The ministration of the Spirit and righteousness, 2 Cor. 3. 8, 9. and that it is the power of God unto salvation, Rom. 1. 16? I answer, It is not the cause of unprofitableness properly, but by reason of mens corruption it is so by accident. The word in it selfe considered is NONLATINALPHABET 2 Tim. 3. 16. but through mens corruptions, it becomes unprofitable, because common: the Israelites at first admired the Manna, but afterward loathed it,
As that, The Gospel is our salvation, Ephesians 1. 13. The sword of the Spirit, Ephesians 6. 17. The ministration of the Spirit and righteousness, 2 Cor. 3. 8, 9. and that it is the power of God unto salvation, Rom. 1. 16? I answer, It is not the cause of unprofitableness properly, but by reason of men's corruption it is so by accident. The word in it self considered is 2 Tim. 3. 16. but through men's corruptions, it becomes unprofitable, Because Common: the Israelites At First admired the Manna, but afterwards loathed it,
Mans corrupt nature affects variety, never long pleased with the same thing, and long enjoyment breeds a disrellish in us of the best things, we prize pearls, cheifely,
men corrupt nature affects variety, never long pleased with the same thing, and long enjoyment breeds a disrelish in us of the best things, we prize Pearls, chiefly,
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And how do we disesteem that means of grace which many a dark corner of the nation would be thankefull to enjoy? I pray God we be not taught at length how to value our plenty of the bread of life more by the want of it.
And how do we disesteem that means of grace which many a dark corner of the Nation would be thankful to enjoy? I pray God we be not taught At length how to valve our plenty of the bred of life more by the want of it.
The Egyptians sure never prized light so much, as when they had experienced the plague of darkness. How would thousands in the nation, in the world, prize that light of the Gospel, which we under-value, and grow wanton under? It is indeed much pitie and shame to us, that good food should be nauseated, because often set before us:
The egyptians sure never prized Light so much, as when they had experienced the plague of darkness. How would thousands in the Nation, in the world, prize that Light of the Gospel, which we undervalue, and grow wanton under? It is indeed much pity and shame to us, that good food should be nauseated, Because often Set before us:
See we how it was in the days of Samuel, 1 Sam. 3. 14. the publick exercise of the prophetical office was much decayed by the negligence of old Eli, and wickedness of his sons. Pauci erant pii in populo,
See we how it was in the days of Samuel, 1 Sam. 3. 14. the public exercise of the prophetical office was much decayed by the negligence of old Eli, and wickedness of his Sons. Pauci Erant pii in populo,
for though Gods holiness permits him not to have any hand in sin, as sin, it being a contrariety to his nature, and that which he indispensably hateth,
for though God's holiness permits him not to have any hand in since, as since, it being a contrariety to his nature, and that which he indispensably hates,
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as he dealt with the Gentiles, Rom. 1. 21. and so was the incest of Absolom, as a punishment of Davids adultery, 2 Sam. 12. 11. Now God proceeds judicially against those who live unprofitably under the word, these eight wayes. I.
as he dealt with the Gentiles, Rom. 1. 21. and so was the Incest of Absalom, as a punishment of Davids adultery, 2 Sam. 12. 11. Now God proceeds judicially against those who live unprofitably under the word, these eight ways. I.
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If Christ comes year after year into the vineyard, and findes the fig-tree to bear no fruit, he gives commission to cut it down, Luke 13. 7. When God expects, brethren, your fruitfulness under the means,
If christ comes year After year into the vineyard, and finds the Fig tree to bear no fruit, he gives commission to Cut it down, Lycia 13. 7. When God expects, brothers, your fruitfulness under the means,
Read Jerem. 7. 12, 13, 14. and see there how God dealt with Shiloh, and what he threatens to do to the Jews, and the reason of all was their unprofitableness, as we see at ver. 10. they pretended fair to the word and house of God,
Read Jeremiah 7. 12, 13, 14. and see there how God dealt with Shiloh, and what he threatens to do to the jews, and the reason of all was their unprofitableness, as we see At ver. 10. they pretended fair to the word and house of God,
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Men care not to profit by the word, and God gives them over to unprofitableness, as Christ cursed the figtree, Matth. 21. 19. III. By taking the Gospel wholly away, and removing the candlestick from them.
Men care not to profit by the word, and God gives them over to unprofitableness, as christ cursed the Fig tree, Matthew 21. 19. III. By taking the Gospel wholly away, and removing the candlestick from them.
Thus Christ threatned to proceed against Ephesus, unless by a speedy return she prevented it, Rev. 2. 5. Jerusalem was come to the height of wickedness,
Thus christ threatened to proceed against Ephesus, unless by a speedy return she prevented it, Rev. 2. 5. Jerusalem was come to the height of wickedness,
God will not always cast his childrens bread to the dogs. God threatens a famine of the word upon the Jews, Amos 8. Would you know the reason? see ver. 5. they began to be weary of it, and unprofitable under it.
God will not always cast his Children's bred to the Dogs. God threatens a famine of the word upon the jews, Amos 8. Would you know the reason? see for. 5. they began to be weary of it, and unprofitable under it.
so God, when people go a whoring, takes away from them the Gospel and Ordinances, which are the glory and ornament of a nation, and gives them to others.
so God, when people go a whoring, Takes away from them the Gospel and Ordinances, which Are the glory and ornament of a Nation, and gives them to Others.
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Observe how God dealt with his vineyard, Isa. 5. great expence you may see he had been at, vers. 2. so much, that he appeals to their own judgements, what he could have done more, what cost he should further bestow upon them,
Observe how God dealt with his vineyard, Isaiah 5. great expense you may see he had been At, vers. 2. so much, that he appeals to their own Judgments, what he could have done more, what cost he should further bestow upon them,
and lets you sit under clouds without water, and none of the dews of heaven in them to make you thrive. And how hath God dealt of late in this Nation, removing from us many eminent Preachers, and pulling down many pillars of the Church? And may we not justly fear, that this hath been by many mens unprofitableness and wantonness under the word of God? Is it not a sign that Gods vineyard hath brought forth little fruit? when God hath eclipsed so many stars of the first magnitude? Is it not to be feared it is because men have neglected to walk by,
and lets you fit under Clouds without water, and none of the dews of heaven in them to make you thrive. And how hath God dealt of late in this nation, removing from us many eminent Preachers, and pulling down many pillars of the Church? And may we not justly Fear, that this hath been by many men's unprofitableness and wantonness under the word of God? Is it not a Signen that God's vineyard hath brought forth little fruit? when God hath eclipsed so many Stars of the First magnitude? Is it not to be feared it is Because men have neglected to walk by,
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The people are apt to complain of nothing more, then that their preachers want abilities and gifts: perhaps it is a judgement upon your unprofitableness under, and abuse of the word. Alas!
The people Are apt to complain of nothing more, then that their Preachers want abilities and Gifts: perhaps it is a judgement upon your unprofitableness under, and abuse of the word. Alas!
the Minister is nothing without divine influence, and communication in his ministerial endowments. It is God that gives some Apostles, some Prophets, &c. Ephes. 4. 11. And he may oft-times with-draw this influence.
the Minister is nothing without divine influence, and communication in his ministerial endowments. It is God that gives Some Apostles, Some prophets, etc. Ephesians 4. 11. And he may ofttimes withdraw this influence.
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Propter malum populum, etiam bonis tollitur sermo doctoribus, so Gregorie. VI. By denying success to the word preached, though he continue able Ministers.
Propter malum Populum, etiam bonis tollitur sermon doctoribus, so Gregory. VI. By denying success to the word preached, though he continue able Ministers.
Because of our neglect and contempt of his word, and carelesness to profit under it, he denies the dews of his blessing, which should make the seed of the word thrive and prosper.
Because of our neglect and contempt of his word, and carelessness to profit under it, he Denies the dews of his blessing, which should make the seed of the word thrive and prosper.
When Gods vineyard brings forth bryars instead of fruit, he suffers the wolues, and the foxes to eat it up, Esay. 5. 4. sive obrepant vulpes & lupi in Ecclesiam, hoc totum tribuere convenit ingratitudini nostrae:
When God's vineyard brings forth briars instead of fruit, he suffers the wolves, and the foxes to eat it up, Isaiah. 5. 4. sive obrepant vulpes & Lupi in Church, hoc totum tribuere convenit ingratitudini Nostrae:
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as God gave the lying spirit commission to go and deceive Ahab, 1 Kings 22. 22. And sure God hath in his justice and wrath, for our wantonness under and inconstancy to the truth, let loose many lying spirits in our daies, which miserablely mislead many into damnable Heresies. VIII. By delivering up to Satan, and permiting him to have power over them.
as God gave the lying Spirit commission to go and deceive Ahab, 1 Kings 22. 22. And sure God hath in his Justice and wrath, for our wantonness under and inconstancy to the truth, let lose many lying spirits in our days, which miserably mislead many into damnable Heresies. VIII. By delivering up to Satan, and permitting him to have power over them.
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if the word take not possession of thy heart, the devil will, whom God useth as the instrument and executioner of his just judgement: even that spirit, who worketh powerfully in the children of disobedience, Ephes. 2. 2. I adde one caution,
if the word take not possession of thy heart, the Devil will, whom God uses as the Instrument and executioner of his just judgement: even that Spirit, who works powerfully in the children of disobedience, Ephesians 2. 2. I add one caution,
lest I might seem to speak too harshly and severely of Gods proceeding, that God doth not proceed thus judicially presently upon every neglect of his word,
lest I might seem to speak too harshly and severely of God's proceeding, that God does not proceed thus judicially presently upon every neglect of his word,
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He did not presently cut up the fig tree, but expected three years, and upon importunity spared it one year more, Luk. 13. 8. God forsakes not any till they obstinately forsake him: non deserit nisi deserentem.
He did not presently Cut up the fig tree, but expected three Years, and upon importunity spared it one year more, Luk. 13. 8. God forsakes not any till they obstinately forsake him: non deserit nisi deserentem.
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lest through the hardness of our heart under it, we treasure up wrath against the day of wrath. Rom. 2. 5. The fifth General ground of unprofitable hearing is in respect of Satan, who doth what he can to make the word unprofitable, several ways and devices Satan hath to compass this end.
lest through the hardness of our heart under it, we treasure up wrath against the day of wrath. Rom. 2. 5. The fifth General ground of unprofitable hearing is in respect of Satan, who does what he can to make the word unprofitable, several ways and devices Satan hath to compass this end.
sometimes suggesting suitable motions and temptations to steal away your hearts from the word, as to the voluptuous mans pleasure, to the ambitious man honours; so suiting their corruptions,
sometime suggesting suitable motions and temptations to steal away your hearts from the word, as to the voluptuous men pleasure, to the ambitious man honours; so suiting their corruptions,
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and therefore though the multitude of heresies & errours which abound among us be real matter of a lamentation, as being a sign that the devil hath set his cloven foot amongst us;
and Therefore though the multitude of heresies & errors which abound among us be real matter of a lamentation, as being a Signen that the Devil hath Set his cloven foot among us;
yet I cannot but from hence conclude, there is agreater power of Gospel-light, which the devil thus endeavours to extinguish; it appears, that the sun is up, that these locusts swarm so. If now you ask me;
yet I cannot but from hence conclude, there is agreater power of Gospel light, which the Devil thus endeavours to extinguish; it appears, that the sun is up, that these Locusts swarm so. If now you ask me;
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he envied mans estate in paradise, and thought to have ruined him, but perceiving man by a second covenant in a possibility of a better state then that, he more envies his recovery which the Gospel discovers and conveies,
he envied men estate in paradise, and Thought to have ruined him, but perceiving man by a second Covenant in a possibility of a better state then that, he more envies his recovery which the Gospel discovers and conveys,
as being the Gospel of reconciliation, and therefore he endeavours to make this ineffectual. II. Because it is a means to ruin and demolish his kingdome.
as being the Gospel of reconciliation, and Therefore he endeavours to make this ineffectual. II Because it is a means to ruin and demolish his Kingdom.
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Some stones out of this brook will conquer our Goliah: this sword of the Spirit conquers Satan, Ephes 6. 17. When Christ had sent out his seventy disciples to preach, the effect of it was;
some stones out of this brook will conquer our Goliath: this sword of the Spirit conquers Satan, Ephesians 6. 17. When christ had sent out his seventy Disciples to preach, the Effect of it was;
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and therefore, in order to it, is carefull, that they come not to the knovvledge of the truth, without which is no salvation, 1 Tim. 2. 4. vvhich he knovvs they cannot do, vvithout the shining of the light of the Gospel into their hearts,
and Therefore, in order to it, is careful, that they come not to the knowledge of the truth, without which is no salvation, 1 Tim. 2. 4. which he knows they cannot do, without the shining of the Light of the Gospel into their hearts,
lest by the light of the Gospel they should discover the delusions by which he hath held them captive, and so these should be taken from under his obedience:
lest by the Light of the Gospel they should discover the delusions by which he hath held them captive, and so these should be taken from under his Obedience:
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Think with thy self every Sermon thou comest to, Now I come to further my salvation, my soul is concerned in this Ordinance, this Sermon will be but like Ʋriah's letter to me a message of death,
Think with thy self every Sermon thou Comest to, Now I come to further my salvation, my soul is concerned in this Ordinance, this Sermon will be but like Ʋriah's Letter to me a message of death,
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SOme of the ancients have charitably excused the Heathens Polytheisme, by that probable conjecture, that they worshipped not divers gods but one and the same, according to those various benefits they received from him,
some of the ancients have charitably excused the heathens Polytheism, by that probable conjecture, that they worshipped not diverse God's but one and the same, according to those various benefits they received from him,
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As Lipsius, speaking of the gods of the Stoicks, saith, they were rather multitudo nominum then numinum, a multitude of names rather then of natures. And Augustine, in his book de civitate Dei, brings in the Heathens pleading for themselves, that they were not so ridiculously ignorant as to think virtue,
As Lipsius, speaking of the God's of the Stoics, Says, they were rather multitudo nominum then numinum, a multitude of names rather then of nature's. And Augustine, in his book de Civitate Dei, brings in the heathens pleading for themselves, that they were not so ridiculously ignorant as to think virtue,
Most men (like that Roman painter Arellius, who was wont to draw the faces of all his images according to the likeness of that beautie which himself most affected) framing a god to themselves, suitable to their own carnal interests, and corrupt affections, not conceiving of him as he is,
Most men (like that Roman painter Arellius, who was wont to draw the faces of all his Images according to the likeness of that beauty which himself most affected) framing a god to themselves, suitable to their own carnal interests, and corrupt affections, not conceiving of him as he is,
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Thus some fancie a god to themselves all of justice, breathing out nothing but fire and brimstone against sin, armed with nothing but vengeance and terrour,
Thus Some fancy a god to themselves all of Justice, breathing out nothing but fire and brimstone against since, armed with nothing but vengeance and terror,
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and they can by no means frame to themselves one conception of his mercy; and this is the misapprehension which the humbled & despairing sinner lies under, who can speak no other language of God,
and they can by no means frame to themselves one conception of his mercy; and this is the misapprehension which the humbled & despairing sinner lies under, who can speak no other language of God,
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then that of Job, The arrows of the Almightie are within me, the poison whereof drinketh up my spirit, the terrours of the Lord do set themselves in array against me.
then that of Job, The arrows of the Almighty Are within me, the poison whereof Drinketh up my Spirit, the terrors of the Lord do Set themselves in array against me.
Others (which indeed is the more frequent, and the more dangerous mistake) fancie to themselves a notion of God as all love and mercie, all tenderness and compassion, in the mean time either through unbelief not crediting,
Others (which indeed is the more frequent, and the more dangerous mistake) fancy to themselves a notion of God as all love and mercy, all tenderness and compassion, in the mean time either through unbelief not crediting,
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and this is the misperswasion and errour of the presumptuous, secure sinner, and that which encourageth him to a constant and confident continuance in sin against God, and wronging his neighbour;
and this is the mispersuasion and error of the presumptuous, secure sinner, and that which Encourageth him to a constant and confident Continuance in since against God, and wronging his neighbour;
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this prompts and encourageth the superiour to oppress his inferiour, and him to rebel against his superiour. Therefore the Apostle here undertaking to press upon these Colossians a just and suitable deportment to every subordination God shall set them in, (which is the relative importance of the words:) having, verse 24. allured them by the hopes of mercie,
this prompts and Encourageth the superior to oppress his inferior, and him to rebel against his superior. Therefore the Apostle Here undertaking to press upon these colossians a just and suitable deportment to every subordination God shall Set them in, (which is the relative importance of the words:) having, verse 24. allured them by the hope's of mercy,
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or a reward, he here perswades them by the terrours of the Lords justice against those, who in any capacitie or rank whatsoever (for so Zanchy extends the words) wrongs or injures another. But he that doth wrong, shall receive for the wrong which he hath done, &c. As if he had said:
or a reward, he Here persuades them by the terrors of the lords Justice against those, who in any capacity or rank whatsoever (for so Zanchy extends the words) wrongs or injures Another. But he that does wrong, shall receive for the wrong which he hath done, etc. As if he had said:
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let not the poor inferiour servant (for the words are peculiarly spoken for the comfort of such, by the general consent of expositours) repine despairingly, because here perhaps he suffers wrongfully ▪ nor yet the superiour triumph proudly,
let not the poor inferior servant (for the words Are peculiarly spoken for the Comfort of such, by the general consent of expositors) repine despairingly, Because Here perhaps he suffers wrongfully ▪ nor yet the superior triumph proudly,
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and great ones Tyrannize without controle, when he (be he Prince or Peasant, honourable or despised, rich or poor) be he what he will be (these circumstances of the persons are not valued or considered by that impartial justice of God from which he) that doth wrong, shall receive for the wrong which he hath done, &c. The words you see are the description of Gods severitie against sin;
and great ones Tyrannise without control, when he (be he Prince or Peasant, honourable or despised, rich or poor) be he what he will be (these Circumstances of the Persons Are not valued or considered by that impartial Justice of God from which he) that does wrong, shall receive for the wrong which he hath done, etc. The words you see Are the description of God's severity against since;
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NONLATINALPHABET) He that doth wrong. NONLATINALPHABET is the same with NONLATINALPHABET, saith Budaeus. Or if you will take the Philosophers account of it, it is, NONLATINALPHABET, to injure another knowingly contrarie to some law, either the superiour law of God,
) He that does wrong. is the same with, Says Budaeus. Or if you will take the Philosophers account of it, it is,, to injure Another knowingly contrary to Some law, either the superior law of God,
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or the subordinate (so far as just) laws of men, agreeing with the law natural and eternal; so that every sin as it is NONLATINALPHABET in the Apostles phrase, 1 John 3. 4. so it is NONLATINALPHABET too, a wrong to God, our neighbour, our selves;
or the subordinate (so Far as just) laws of men, agreeing with the law natural and Eternal; so that every since as it is in the Apostles phrase, 1 John 3. 4. so it is too, a wrong to God, our neighbour, our selves;
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NONLATINALPHABET) Shall receive. The word properly signifies such a receiving as is by way of return or recompence: that is, He shall have the just reward of that injurie whereby he wrongs another.
) Shall receive. The word properly signifies such a receiving as is by Way of return or recompense: that is, He shall have the just reward of that injury whereby he wrongs Another.
Jacob have I loved, and Esau have I hated, Rom. 9. 13. Thus God had respect to Abel not to Cain, Gen. 4. 4, 5. But the persons here signifies the outward circumstances and qualifications of men, those which make men glorious and valuable in the world, such as Honour, Riches, Authoritie, Greatness, Learning, Parentage, Countrey, which are the admiration and terrour of men,
Jacob have I loved, and Esau have I hated, Rom. 9. 13. Thus God had respect to Abel not to Cain, Gen. 4. 4, 5. But the Persons Here signifies the outward Circumstances and qualifications of men, those which make men glorious and valuable in the world, such as Honour, Riches, authority, Greatness, Learning, Parentage, Country, which Are the admiration and terror of men,
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it is, NONLATINALPHABET, That is, pro gravitate peccati sui, saith Paraeus: According to the nature, and proportionably to the greatness of the injurie.
it is,, That is, Pro gravitate peccati sui, Says Pareus: According to the nature, and proportionably to the greatness of the injury.
The Apostle tells us, he is Gods minister, NONLATINALPHABET, a revenger to execute wrath upon him that doth evil, Rom. 13. 4. There are indeed a generation of men in the world, who brand all justice with the name of crueltie, and Magistracie with the titles of Tyrannie and usurpation: some such there were in the Apostles time;
The Apostle tells us, he is God's minister,, a revenger to execute wrath upon him that does evil, Rom. 13. 4. There Are indeed a generation of men in the world, who brand all Justice with the name of cruelty, and Magistracy with the titles of Tyranny and usurpation: Some such there were in the Apostles time;
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Peter tells us of some who despise government, and speak evil of dignities, 2 Pet. 2. 10. and Jude verse 8. of such whom he calls filthy dreamers, who despise dominion.
Peter tells us of Some who despise government, and speak evil of dignities, 2 Pet. 2. 10. and U^de verse 8. of such whom he calls filthy dreamers, who despise dominion.
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who would wrest the sword of justice out of the hand of the Magistrate (the des•gn sure is, that so their licentiousness might go unreproved by the one,
who would wrest the sword of Justice out of the hand of the Magistrate (the des•gn sure is, that so their licentiousness might go unreproved by the one,
and think both of them take too much upon them, to lift themselves above the congregation of the Lord, Numb. 16 3. and therefore they both envie Aaron his Priesthood, and Moses his Authoritie;
and think both of them take too much upon them, to lift themselves above the congregation of the Lord, Numb. 16 3. and Therefore they both envy Aaron his Priesthood, and Moses his authority;
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those who now cast dirt in the face of the Ministers, would most certainly, if they had power and opportunitie, lay the Magistrates honour in the dust,
those who now cast dirt in the face of the Ministers, would most Certainly, if they had power and opportunity, lay the Magistrates honour in the dust,
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I question not ( my Honourable Lords ) but we shall finde you readie and zealous (and the rest of the Magistracie of this Nation) to assert the sword of the Spirit to us, and I shall (I am confident as the mouth of all the sound Ministrie of England ) vindicate and assert the power of the civil sword to you, and that upon these grounds;
I question not (my Honourable lords) but we shall find you ready and zealous (and the rest of the Magistracy of this nation) to assert the sword of the Spirit to us, and I shall (I am confident as the Mouth of all the found Ministry of England) vindicate and assert the power of the civil sword to you, and that upon these grounds;
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He that doth wrong, must receive from the hand of the Magistrate: 1. That the Magistrate may faithfully discharge that office which God hath entrusted him withall.
He that does wrong, must receive from the hand of the Magistrate: 1. That the Magistrate may faithfully discharge that office which God hath Entrusted him withal.
how soon then would the whole world become an Aceldama, if every man might be the revenger of his own wrongs? Therefore God, who hath forbidden private Christians to avenge themselves, Rom. 12. 19. Dearly beloved, avenge not your selves, &c. yet Chap. 13. 4. hath authorized the Magistrate with his Commission to be the avenger of wrath upon those that do evil.
how soon then would the Whole world become an Aceldama, if every man might be the revenger of his own wrongs? Therefore God, who hath forbidden private Christians to avenge themselves, Rom. 12. 19. Dearly Beloved, avenge not your selves, etc. yet Chap. 13. 4. hath authorized the Magistrate with his Commission to be the avenger of wrath upon those that do evil.
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and what men commit as encouraged by seeing others go unpunished for the same sinnes, (and sure no greater encouragement to a licentious corrupt heart to sin,
and what men commit as encouraged by seeing Others go unpunished for the same Sins, (and sure no greater encouragement to a licentious corrupt heart to since,
Camerarius tells us of a wise answer, though made by a fool, to a King of France, who being solicited to give out a pardon for a murderer made this the ground of his denial, that it was the third murder that man had committed, No, my Soveraign, saith he, it is but the first he hath committed:
Camerarius tells us of a wise answer, though made by a fool, to a King of France, who being solicited to give out a pardon for a murderer made this the ground of his denial, that it was the third murder that man had committed, No, my Sovereign, Says he, it is but the First he hath committed:
It is the charge God laies upon the Princes of Judah, Isa. 1. 23. that they were companions of thieves, that is, coercendis & puniendis furt is operam non impendebant, saith Calvin, They did not endeavour to restrain and punish them, and therefore are interpreted as partners with them.
It is the charge God lays upon the Princes of Judah, Isaiah 1. 23. that they were Sodales of thieves, that is, coercendis & puniendis furt is Operam non impendebant, Says calvin, They did not endeavour to restrain and Punish them, and Therefore Are interpreted as partners with them.
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Famous is that storie of Ludovicus, one of the Kings of France, to this purpose, who being at his devotions was solicited to pardon a Malefactour condemned to die;
Famous is that story of Louis, one of the Kings of France, to this purpose, who being At his devotions was solicited to pardon a Malefactor condemned to die;
he, as willing to shake off such an unseasonable importunitie, granted the request; but suddenly meeting with that passage of the Psalmist, Blessed are they that keep judgement,
he, as willing to shake off such an unseasonable importunity, granted the request; but suddenly meeting with that passage of the Psalmist, Blessed Are they that keep judgement,
and be that doth righteousness at all times, recalled the Malefactour, and revoked his former grant of mercie upon this reason, Principem, qui punire potest crimen,
and be that does righteousness At all times, Recalled the Malefactor, and revoked his former grant of mercy upon this reason, Principem, qui Punire potest crimen,
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nec punit, non minùs coram Deo reum esse, quàm si id ipse perpetrâsset: that Prince or Magistrate, which can, and will not punish sin, is in the judgement,
nec punit, non minùs coram God Reum esse, quàm si id ipse perpetrâsset: that Prince or Magistrate, which can, and will not Punish since, is in the judgement,
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to him that doth wrong, the Magistrate by punishing him may do him a real courtesie (as certainly they did the thief who condemned him to the same Cross with our Saviour) and his receiving punishment by the hand of the Magistrate may be a means of his repentance (for NONLATINALPHABET, saith Plutarch ) and so prevent his receiving it from the just hand of God.
to him that does wrong, the Magistrate by punishing him may do him a real courtesy (as Certainly they did the thief who condemned him to the same Cross with our Saviour) and his receiving punishment by the hand of the Magistrate may be a means of his Repentance (for, Says Plutarch) and so prevent his receiving it from the just hand of God.
Magistrates in Scripture are oft called Fathers, as Pater patriae among the Romans; and we know what Solomon saith of them, Prov. 13. 24. He that spareth his rod, hateth his son:
Magistrates in Scripture Are oft called Father's, as Pater patriae among the Romans; and we know what Solomon Says of them, Curae 13. 24. He that spares his rod, hates his son:
and severitie and justice against the sin, may oft in the event prove mercie to the sinner: but however, He that doth wrong shall receive, &c. 4. In order to the common and publick securitie, that by one mans punishment others may fear to sin.
and severity and Justice against the since, may oft in the event prove mercy to the sinner: but however, He that does wrong shall receive, etc. 4. In order to the Common and public security, that by one men punishment Others may Fear to since.
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as the seducer from the true worship of God was by Gods command to be stoned, Deut. 13. 10. and the end is expressed, verse 11. that all Israel might hear and fear,
as the seducer from the true worship of God was by God's command to be stoned, Deuteronomy 13. 10. and the end is expressed, verse 11. that all Israel might hear and Fear,
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For though the most ingenuous principle of obedience be love, yet the most common principle is fear: and those who will not for conscience sake, as the Apostle commands, Rom. 13. 5. conform to the Laws,
For though the most ingenuous principle of Obedience be love, yet the most Common principle is Fear: and those who will not for conscience sake, as the Apostle commands, Rom. 13. 5. conform to the Laws,
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mans corrupt nature is become now servile, and with those in Psal. 2. 3. would think of breaking all bands in sunder, and casting away the cords of Gods commands from them, did they not fear as it follows there, v. 9. to be bruised with the rod of iron.
men corrupt nature is become now servile, and with those in Psalm 2. 3. would think of breaking all bans in sunder, and casting away the cords of God's commands from them, did they not Fear as it follows there, v. 9. to be Bruised with the rod of iron.
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If men could promise themselves securitie from the punishment which the Law threatens, they would quickly indulge themselves the libertie of violating what the Law commands.
If men could promise themselves security from the punishment which the Law threatens, they would quickly indulge themselves the liberty of violating what the Law commands.
I like not indeed Draco's Laws, which were so cruel, that they were said to be written in bloud, not with ink; nor approve of Caligula's decrees, which were termed furores, non judicia: and surely capital punishments, should then onely be inflicted,
I like not indeed Draco's Laws, which were so cruel, that they were said to be written in blood, not with ink; nor approve of Caligula's decrees, which were termed furores, non Judicia: and surely capital punishments, should then only be inflicted,
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and so be encouraged to tyrannize and wrong others, let them know they shall certainly receive at the hand of God for what ever wrong they do, &c. that brings me to the
and so be encouraged to tyrannise and wrong Others, let them know they shall Certainly receive At the hand of God for what ever wrong they do, etc. that brings me to the
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as fearing the stroke of a revenging justice, and a discourse of it strikes a cruel Felix into a fit of trembling ) yet many would go for Christians, who do not believe it,
as fearing the stroke of a revenging Justice, and a discourse of it strikes a cruel Felix into a fit of trembling) yet many would go for Christians, who do not believe it,
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Would there be so many mightie Nimrods, hunters after their neighbours estates and lives? so many unjust Ahabs and the like? if they really believed they should receive for that wrong they do, from the hand of an indispensable impartial justice? Truth is, men must offer violence to the principles of natural conscience (in which there are strong impressions of this truth,
Would there be so many mighty Nimrods, Hunters After their neighbours estates and lives? so many unjust Ahabs and the like? if they really believed they should receive for that wrong they do, from the hand of an indispensable impartial Justice? Truth is, men must offer violence to the principles of natural conscience (in which there Are strong impressions of this truth,
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as being that NONLATINALPHABET, that judgement of God, which the Apostle saith the Heathen, though given over to a reprobate sense, had a knowledge of) before they can cast off all thoughts and jealousies of a revenging justice: but few live under the actual belief of it;
as being that, that judgement of God, which the Apostle Says the Heathen, though given over to a Reprobate sense, had a knowledge of) before they can cast off all thoughts and jealousies of a revenging Justice: but few live under the actual belief of it;
and, that which indeed is the chief, and makes most Atheists, is present prosperitie: they can do wrong and yet thrive and prosper: and this makes many think God rather likes and approves of the sin,
and, that which indeed is the chief, and makes most Atheists, is present Prosperity: they can do wrong and yet thrive and prosper: and this makes many think God rather likes and approves of the since,
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As that Tyrant Dionysius, as Valerius Maximus tells us, when he had robbed the temple of Proserpina, having a safe voyage at sea, videtisne, saith he, quàm bona navigatio ab ipsis diis immortalibus sacrilegis tribuitur? as if he had said, See how the gods love sacriledge.
As that Tyrant Dionysius, as Valerius Maximus tells us, when he had robbed the temple of Proserpina, having a safe voyage At sea, videtisne, Says he, quàm Bona navigatio ab Ipse Dis immortalibus sacrilegis tribuitur? as if he had said, See how the God's love sacrilege.
I shall therefore endeavour, hoping to give a check to sin, especially to injustice and wrong, to demonstrate the indispensabilitie of Divine justice in three or four particulars.
I shall Therefore endeavour, hoping to give a check to since, especially to injustice and wrong, to demonstrate the indispensabilitie of Divine Justice in three or four particulars.
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the principle and rise of which is not his revealed will, but his nature; he is of purer eyes then to behold iniquitie, Heb. 1. 13. God hates sin not onely as a breach of his Law,
the principle and rise of which is not his revealed will, but his nature; he is of Purer eyes then to behold iniquity, Hebrew 1. 13. God hates since not only as a breach of his Law,
but voluntas puniendi? not any passion or perturbation: as Aquinas saith, all the affections of men are attributed to God, quoad effectum, non affectum:
but Voluntas puniendi? not any passion or perturbation: as Aquinas Says, all the affections of men Are attributed to God, quoad effectum, non affectum:
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The Poets attribute to Justice, NONLATINALPHABET, slow feet: so slow is Divine justice, that sometimes it overtakes not a sinner in this life (NONLATINALPHABET, saith Plutarch ) but it will sooner or later reach him.
The Poets attribute to justice,, slow feet: so slow is Divine Justice, that sometime it overtakes not a sinner in this life (, Says Plutarch) but it will sooner or later reach him.
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God, saith Augustin, punisheth some sinnes here, that men may not question his providence: not all, lest he should wholly anticipate the last judgement.
God, Says Augustin, Punisheth Some Sins Here, that men may not question his providence: not all, lest he should wholly anticipate the last judgement.
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therefore calls it in the Prophet Jeremiah, that abominable thing which his soul hates. 2. To vindicate his glory, and repair his honour, which sin robs him of.
Therefore calls it in the Prophet Jeremiah, that abominable thing which his soul hates. 2. To vindicate his glory, and repair his honour, which since robs him of.
The first sin was ushered in thus by our first parents ambitiously affecting, and credulously believing what the devil most falsly promised them, to be like Gods. Those mine enemies that would not I should reign over them, &c. That would not; this is the language of every wilfull sin, it is virtually a laying aside the rule and authoritie of God, with that proud Pharaoh, Who is the Lord that I should obey his voice? Or,
The First since was ushered in thus by our First Parents ambitiously affecting, and credulously believing what the Devil most falsely promised them, to be like God's Those mine enemies that would not I should Reign over them, etc. That would not; this is the language of every wilful since, it is virtually a laying aside the Rule and Authority of God, with that proud Pharaoh, Who is the Lord that I should obey his voice? Or,
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so God upholds his dominion, by punishing those who acknowledge not his Soveraignty in commanding: and he that chooseth to obey his own will in sinning, shall be subordinate to Gods soveraignty in suffering. But,
so God upholds his dominion, by punishing those who acknowledge not his Sovereignty in commanding: and he that chooses to obey his own will in sinning, shall be subordinate to God's sovereignty in suffering. But,
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4. Lastly, and particularly, as to the case of wrong and injurie, God will certainly punish, to assert and clear up his Saints innocencie, which here in the world is oft trodden upon by the foot of pride and tyrannie;
4. Lastly, and particularly, as to the case of wrong and injury, God will Certainly Punish, to assert and clear up his Saints innocence, which Here in the world is oft trodden upon by the foot of pride and tyranny;
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or defraud his brother in any matter, because the Lord is the avenger of all such, 1 Thess. 4. 6. The Poets feign Justice to be the daughter of Jupiter, whom he hath set over the world to revenge those injuries one man does to another:
or defraud his brother in any matter, Because the Lord is the avenger of all such, 1 Thess 4. 6. The Poets feign justice to be the daughter of Jupiter, whom he hath Set over the world to revenge those injuries one man does to Another:
I am sure God (if he doth not in this life plead the cause of the oppressed, as sometimes he doth) hath appointed a day in which his justice shall punish them, who here unjustly punish his.
I am sure God (if he does not in this life plead the cause of the oppressed, as sometime he does) hath appointed a day in which his Justice shall Punish them, who Here unjustly Punish his.
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You may see, perhaps, the proud Neroes, and Caligulaes of the world treading stately, and proudly vaunting, commanding, threatning upon the stage of the world (as Emperours in some few Scenes of a Tragoedie ) but if we stay to the last act, we shall see their Scarlet double-dyed in bloud;
You may see, perhaps, the proud Neros, and Caligulaes of the world treading stately, and proudly vaunting, commanding, threatening upon the stage of the world (as emperors in Some few Scenes of a Tragedy) but if we stay to the last act, we shall see their Scarlet double-died in blood;
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or if innocencie be thrown, and persecuted off the stage before the act be ended, there will come a time when the righteous shall rejoyce to see the vengeance;
or if innocence be thrown, and persecuted off the stage before the act be ended, there will come a time when the righteous shall rejoice to see the vengeance;
and wash his feet in the bloud of the wicked, those which here oppress and wrong him, saying with the Psalmist, Verily there is a reward for the righteous, verily he is a God that judgeth in the earth.
and wash his feet in the blood of the wicked, those which Here oppress and wrong him, saying with the Psalmist, Verily there is a reward for the righteous, verily he is a God that Judgeth in the earth.
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God will render to every man according to his deeds, Rom. 2. 6. every one shall receive according to that he hath done, 2 Cor. 5. 10. NONLATINALPHABET, receiving the reward of unrighteousness, 2 Pet. 2. 13. God shall cause every man to finde according to his waies, Job 34. 11. And indeed it cannot be otherwise;
God will render to every man according to his Deeds, Rom. 2. 6. every one shall receive according to that he hath done, 2 Cor. 5. 10., receiving the reward of unrighteousness, 2 Pet. 2. 13. God shall cause every man to find according to his ways, Job 34. 11. And indeed it cannot be otherwise;
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for shall not the judge of all the world do right? saith Abraham, Gen. 18. 25. he can do nothing but right; the creature is under such an absolute subordination to the Soveraigntie and dominion of God, being in his hand as clay in the hand of the potter, (which is Scripture language) that it is not capable of receiving any wrong from God;
for shall not the judge of all the world do right? Says Abraham, Gen. 18. 25. he can do nothing but right; the creature is under such an absolute subordination to the Sovereignty and dominion of God, being in his hand as clay in the hand of the potter, (which is Scripture language) that it is not capable of receiving any wrong from God;
Is God unrighteous who taketh vengeance? saith the Apostle to the Romans, Rom. 3. 5. Indeed there may be some seeming inequalitie in Gods judicial proceedings here in the world:
Is God unrighteous who Takes vengeance? Says the Apostle to the Roman, Rom. 3. 5. Indeed there may be Some seeming inequality in God's judicial proceedings Here in the world:
Providences here are oft so intricate (like Ezekiel's wheels moving one within another) such unequal distributions of rewards and punishments, the righteous oft suffering,
Providences Here Are oft so intricate (like Ezekiel's wheels moving one within Another) such unequal distributions of rewards and punishments, the righteous oft suffering,
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and it will become the modestie and humilitie of a creature (though God's judgements are unsearchable, and his ways past finding out ) yet to acknowledge with David, that the Lord is righteous in all his ways,
and it will become the modesty and humility of a creature (though God's Judgments Are unsearchable, and his ways passed finding out) yet to acknowledge with David, that the Lord is righteous in all his ways,
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and where we cannot fathom to crie, NONLATINALPHABET, oh the depth! and at that last great day, that NONLATINALPHABET, the day of the revelation of the righteous judgement of God, as the Apostle calls it, Rom. 2. 5. then God will unriddle all his mysterious providences, & vindicate all his proceedings from the imputation of injustice, which here the ignorance or malice of men may charge them with.
and where we cannot fathom to cry,, o the depth! and At that last great day, that, the day of the Revelation of the righteous judgement of God, as the Apostle calls it, Rom. 2. 5. then God will unriddle all his mysterious providences, & vindicate all his proceedings from the imputation of injustice, which Here the ignorance or malice of men may charge them with.
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Then we shal discern, as the Prophet Malachy saith (though here, perhaps, we cannot) between the righteous and the wicked, between him that serveth God,
Then we shall discern, as the Prophet Malachy Says (though Here, perhaps, we cannot) between the righteous and the wicked, between him that serves God,
God lays not out equal punishments for unequal sins, but at the last day there shall be a tolerabilius, a more tolerable for Tyre and Sidon, for some sinners, then for others. III. The universality of Gods justice, both as to persons and sins. We must all, saith the Apostle, stand before the judgement - seat of Christ, and every one shall give an account of himself to God.
God lays not out equal punishments for unequal Sins, but At the last day there shall be a Tolerably, a more tolerable for Tyre and Sidon, for Some Sinners, then for Others. III. The universality of God's Justice, both as to Persons and Sins. We must all, Says the Apostle, stand before the judgement - seat of christ, and every one shall give an account of himself to God.
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NONLATINALPHABET, saith Plutarch. The most hardned, proud, stout-hearted Pharaoh cannot withstand the meanest instrument of Divine justice,, if armed with Gods Commission; the guilty malefactour may many ways escape the stroke of civil justice;
, Says Plutarch. The most hardened, proud, stouthearted Pharaoh cannot withstand the Meanest Instrument of Divine Justice,, if armed with God's Commission; the guilty Malefactor may many ways escape the stroke of civil Justice;
NONLATINALPHABET, All things are anatomized and open to the eyes of him, with whom we have to do, saith the Apostle, Heb. 4. 13. and, He sets our most secret sins in the light of his countenance, saith the Psalmist, Psal. 90. 8. Well,
, All things Are anatomized and open to the eyes of him, with whom we have to do, Says the Apostle, Hebrew 4. 13. and, He sets our most secret Sins in the Light of his countenance, Says the Psalmist, Psalm 90. 8. Well,
but if the malefactour be convinced of the fact, he may break prison, and flee; but whither shall a guilty sinner flee to escape Gods justice? If I go into heaven, thou art there, Psal. 139. 8. but thither he is not like to come;
but if the Malefactor be convinced of the fact, he may break prison, and flee; but whither shall a guilty sinner flee to escape God's Justice? If I go into heaven, thou art there, Psalm 139. 8. but thither he is not like to come;
for there enters nothing that worketh abomination, Rev. 21. 27. If he goesinto hell, there justice finds him, God is there also, saith David; yea, there as a most severe Judge.
for there enters nothing that works abomination, Rev. 21. 27. If he goesinto hell, there Justice finds him, God is there also, Says David; yea, there as a most severe Judge.
so he is NONLATINALPHABET, self-condemned, and NONLATINALPHABET, wholly without excuse. Here many, though guilty enough, yet by their power or greatness have out-grown civil justice,
so he is, self-condemned, and, wholly without excuse. Here many, though guilty enough, yet by their power or greatness have outgrown civil Justice,
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Every idle word must be accounted for, every secret and vain thought; God, saith the Apostle, shall judge the secrets of men according to my Gospel. Our Saviour lays him who wrongs his brother by an immoderate passion, unworthy language, or the like, open to,
Every idle word must be accounted for, every secret and vain Thought; God, Says the Apostle, shall judge the secrets of men according to my Gospel. Our Saviour lays him who wrongs his brother by an immoderate passion, unworthy language, or the like, open to,
Ahab gets Naboths vineyard and the dogs lick his bloud. How sudden and severe was Gods justice upon Ananias and Sapphira's sacriledge? the consideration of which might justly make many in our days tremble.
Ahab gets Naboth's vineyard and the Dogs lick his blood. How sudden and severe was God's Justice upon Ananias and Sapphira's sacrilege? the consideration of which might justly make many in our days tremble.
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How were Daniels false accusers made a prey to those lions, to whose cruelty he by their false witness was condemned? I wish all that are interessed in the employment of witnesses this day would consider this & tremble,
How were Daniel's false accusers made a prey to those Lions, to whose cruelty he by their false witness was condemned? I wish all that Are interested in the employment of Witnesses this day would Consider this & tremble,
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and the Apostle, sure, spoke this experimentally, who of a poor fisherman was accepted to be an Apostle. Truth is, there is nothing which God more hates, or which Scripture more industriously frees God from then this accepting persons: yet nothing, which the proud corrupt reason of man (which the Apostle justly calls NONLATINALPHABET, enmitie against God ) more ordinarily chargeth God with.
and the Apostle, sure, spoke this experimentally, who of a poor fisherman was accepted to be an Apostle. Truth is, there is nothing which God more hates, or which Scripture more industriously frees God from then this accepting Persons: yet nothing, which the proud corrupt reason of man (which the Apostle justly calls, enmity against God) more ordinarily charges God with.
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presently one English Arminius and others cry out, he is a most shamefull accepter of persons, unjust, and what not? I wish these men would give God that freedome, which sure themselves would,
presently one English Arminius and Others cry out, he is a most shameful accepter of Persons, unjust, and what not? I wish these men would give God that freedom, which sure themselves would,
so, is it not lawful with God to do what he will with his own? Is thy eye evil because God is good? by these mens good will, God should neither have the soveraignty of his councels, nor the freedome of bestowing his graces. I wish these men would consider the truth of that, in gratuitis non datur acceptio personarum:
so, is it not lawful with God to do what he will with his own? Is thy eye evil Because God is good? by these men's good will, God should neither have the sovereignty of his Counsels, nor the freedom of bestowing his graces. I wish these men would Consider the truth of that, in gratuitis non datur acceptio personarum:
for accepting of persons is a sin against distributive justice; & locum habet in iis quae dantur ex debito, saith Aquinas. Now God is no mans debtour, and in giving his grace to some he doth no wrong to others,
for accepting of Persons is a sin against distributive Justice; & locum habet in iis Quae dantur ex Debito, Says Aquinas. Now God is no men debtor, and in giving his grace to Some he does not wrong to Others,
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God, in the distribution of his graces, acts not as a Judge but as a Lord: and the motives of it are not any outward, undue circumstances of the persons, but merely his own will, dividing to every man severally as he pleaseth, &, working all things after the counsel of his own will:
God, in the distribution of his graces, acts not as a Judge but as a Lord: and the motives of it Are not any outward, undue Circumstances of the Persons, but merely his own will, dividing to every man severally as he Pleases, &, working all things After the counsel of his own will:
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as a demonstration of which he oft bestowes his grace upon those who as to humane judgement seem most unlike, and unqualified; witness a persecuting, blaspheming, Saul; a licentious Mary Magdalen; an unjust, injurious thief; it will puzzle the sharpest wit to finde any other motive and ground of this then the soverainty and good pleasure of God,
as a demonstration of which he oft bestows his grace upon those who as to humane judgement seem most unlike, and unqualified; witness a persecuting, blaspheming, Saul; a licentious Marry Magdalen; an unjust, injurious thief; it will puzzle the Sharpest wit to find any other motive and ground of this then the sovereignty and good pleasure of God,
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Gods bestowing his grace (saith Aquinas soundly and excellently) is datio pertinens ad liberalitatem, non ad justitiam, a gift not of debt but of grace and liberality, and in such there can be no respect of persons. God in this regards not the outward qualities and circumstances of men;
God's bestowing his grace (Says Aquinas soundly and excellently) is datio pertinens ad liberalitatem, non ad justitiam, a gift not of debt but of grace and liberality, and in such there can be no respect of Persons. God in this regards not the outward qualities and Circumstances of men;
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I will have mercy on whom I will &c. Rom. 9. 15. And if proud reason (as it is usual) charge this as arbritrariness and tyranny: that in Job may silence it, Is it fit to say to a King thou art wicked? and to princes ye are ungodly? how much less to him that accepteth not the persons of princes,
I will have mercy on whom I will etc. Rom. 9. 15. And if proud reason (as it is usual) charge this as arbritrariness and tyranny: that in Job may silence it, Is it fit to say to a King thou art wicked? and to Princes you Are ungodly? how much less to him that Accepteth not the Persons of Princes,
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but whom that finds under the same guilt, it condemns to the same punishment. This the Apostle asserts, 1 Pet. 1. 17. Who without respect of persons judgeth according to every mans works:
but whom that finds under the same guilt, it condemns to the same punishment. This the Apostle asserts, 1 Pet. 1. 17. Who without respect of Persons Judgeth according to every men works:
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it is NONLATINALPHABET, of the Jew first, at the ninth verse of that second chapter to the Romanes. The Gentiles punishment shall be less, NONLATINALPHABET, saith Chrysostome on the place, because they have not the law accusing them.
it is, of the Jew First, At the ninth verse of that second chapter to the Romans. The Gentiles punishment shall be less,, Says Chrysostom on the place, Because they have not the law accusing them.
and which (I fear) is the rotten foundation which too many Christians build upon, which will secure a sinner from the stroke of an impartial justice; but if contemned and mis-improved will make it heavier. The Jews rested in their outward circumcision as their security, but Moses bids them circumcise their hearts, & that upon this ground that, God was a terrible God, which regardeth not persons.
and which (I Fear) is the rotten Foundation which too many Christians built upon, which will secure a sinner from the stroke of an impartial Justice; but if contemned and misimproved will make it Heavier. The jews rested in their outward circumcision as their security, but Moses bids them circumcise their hearts, & that upon this ground that, God was a terrible God, which Regardeth not Persons.
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The Angelical excellency could not secure or exempt them from the severity of Gods justice, they are reserved in everlasting chains under darkness unto the judgement of the great day, Jude 6.
The Angelical excellency could not secure or exempt them from the severity of God's Justice, they Are reserved in everlasting chains under darkness unto the judgement of the great day, U^de 6.
nor can all Dives his pomp, and wealth, and delicious fare, secure him from the sentence of justice, dooming him to eternal flames. God likes neither the one better for his riches,
nor can all Dives his pomp, and wealth, and delicious fare, secure him from the sentence of Justice, dooming him to Eternal flames. God likes neither the one better for his riches,
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All a wicked mans riches purchase for him onely a hotter place in hel, (at Rome indeed they may perhaps buy him a pardon) and but treasure up wrath; their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord.
All a wicked men riches purchase for him only a hotter place in hell, (At Room indeed they may perhaps buy him a pardon) and but treasure up wrath; their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord.
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Nor shall the great Scholars learning (if without holiness, and doing the will of God) at the day of Gods judgement avayl him any more but to increase his stripes. Surgunt indocti, & rapiunt coelum, was an old and a sad complaint of the Father. Nay, that best piece of learning, to teach others, will not stay the hand of justice,
Nor shall the great Scholars learning (if without holiness, and doing the will of God) At the day of God's judgement avail him any more but to increase his stripes. Surgunt Indocti, & rapiunt coelum, was an old and a sad complaint of the Father. Nay, that best piece of learning, to teach Others, will not stay the hand of Justice,
if such be workers of iniquity. Many will come at the last day with that plea, We have prophesied in thy name, who yet shall be dispatched with a Nescio vos, I know you not, depart from me ye workers of iniquity.
if such be workers of iniquity. Many will come At the last day with that plea, We have prophesied in thy name, who yet shall be dispatched with a Nescio vos, I know you not, depart from me you workers of iniquity.
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All the fair shews and appearances, the affected garbs, and hypocritical personating Religion, (if without the power of godliness ) will not then be considerable, any further then to bring upon mens heads NONLATINALPHABET, greater damnation, as our Saviour told those arch-hypocrites the Pharisees, Matth. 23. 14. Adams fig-leaves will not secure him from the summons of Gods justice:
All the fair shows and appearances, the affected garbs, and hypocritical personating Religion, (if without the power of godliness) will not then be considerable, any further then to bring upon men's Heads, greater damnation, as our Saviour told those arch-hypocrites the Pharisees, Matthew 23. 14. Adams Fig leaves will not secure him from the summons of God's Justice:
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you are in the place of God to the people, you judge for him, you have the stamp of his authority upon you, he hath honoured you with his name, I have said ye are gods; wherefore judge as he does.
you Are in the place of God to the people, you judge for him, you have the stamp of his Authority upon you, he hath honoured you with his name, I have said you Are God's; Wherefore judge as he does.
Imitate him as Christians, much more as Magistrates. Imitate his vindicative justice; which is sometimes in Scripture called his holiness: and herein in imitate,
Imitate him as Christians, much more as Magistrates. Imitate his vindicative Justice; which is sometime in Scripture called his holiness: and herein in imitate,
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First, The equity of his justice, by proportionating punishments to the nature of the offence; to punish less then the fact deserves, may be of bad consequence to the publick;
First, The equity of his Justice, by proportionating punishments to the nature of the offence; to Punish less then the fact deserves, may be of bad consequence to the public;
The Romane fasces were a bundle of rods, with an axe in the midst, to signifie the equity of Magistrates in punishing some onely with a rod, others with the axe: the one for lesser faults, the other for capital crimes.
The Roman fasces were a bundle of rods, with an axe in the midst, to signify the equity of Magistrates in punishing Some only with a rod, Others with the axe: the one for lesser Faults, the other for capital crimes.
Let not any wrong go unpunished, whether it be in mens good names (which to some are of as great concernment as their lives ) by defamation; in their estates, by injury, robbery, and oppression; or in their lives, by murder; or in all these by false accusations and witnesses. But I mention this head that I may commend to your justice especially the wrongs of God;
Let not any wrong go unpunished, whither it be in men's good names (which to Some Are of as great concernment as their lives) by defamation; in their estates, by injury, robbery, and oppression; or in their lives, by murder; or in all these by false accusations and Witnesses. But I mention this head that I may commend to your Justice especially the wrongs of God;
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those which more immediately strike at his honour & his glory. My Lords, God is very severe in revenging the wrongs done to you, when the Apostle Peter speaks of Gods reserving the wicked to the day of judgement to be punished, he ushers this in with a NONLATINALPHABET, chiefly them who despise government, and are not afraid to speak evil of dignities.
those which more immediately strike At his honour & his glory. My lords, God is very severe in revenging the wrongs done to you, when the Apostle Peter speaks of God's reserving the wicked to the day of judgement to be punished, he ushers this in with a, chiefly them who despise government, and Are not afraid to speak evil of dignities.
Shall the least dishonourable word against an earthly Potentate be punished? and shall those foul-mouth'd Rabshakehs, who reproach the living God by horrid blasphemies, go secure and unobserved? Shall an affront to an Embassadour be justly censured as an indignitie to the Prince; and shall those who scorn, defame, injure, and evil entreat the Embassadours of God, (who come to them upon terms of peace and reconciliation from him) as carnal and Anti-christian, not be looked upon as wronging God himself,
Shall the least dishonourable word against an earthly Potentate be punished? and shall those Foulmouthed Rabshakehs, who reproach the living God by horrid Blasphemies, go secure and unobserved? Shall an affront to an Ambassador be justly censured as an indignity to the Prince; and shall those who scorn, defame, injure, and evil entreat the ambassadors of God, (who come to them upon terms of peace and reconciliation from him) as carnal and Antichristian, not be looked upon as wronging God himself,
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He that despiseth you, saith he, Luke 10. 16. despiseth me, &c. Shall an insurrection in the State (and that justly too) be punished as rebellion? and shall those who are up in open arms against God,
He that despises you, Says he, Lycia 10. 16. despises me, etc. Shall an insurrection in the State (and that justly too) be punished as rebellion? and shall those who Are up in open arms against God,
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and bid defiance to his Ordinances, Word, Ministers (which have been the glory and happiness of the Christian world for this sixteen hundred years) escape without the least censure? Shall a thief, who steals to the value of a few pence endanger his life? and shall others rob God securely, and without danger? If you ask how that is, not I,
and bid defiance to his Ordinances, Word, Ministers (which have been the glory and happiness of the Christian world for this sixteen hundred Years) escape without the least censure? Shall a thief, who steals to the valve of a few pence endanger his life? and shall Others rob God securely, and without danger? If you ask how that is, not I,
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In tithes, saith he, and offerings. In a word, shall schisme and faction in the State be punished as rebellion? and shall open heresie (I speak not of circumstantial opinions) in the Church be tolerated under the calmer title of tenderness? I must beg a NONLATINALPHABET.
In Tithes, Says he, and offerings. In a word, shall Schism and faction in the State be punished as rebellion? and shall open heresy (I speak not of circumstantial opinions) in the Church be tolerated under the calmer title of tenderness? I must beg a.
either we must say, The Magistrate is not interested in the care of Religion, and that's directly contrary both to Scripture practise, and precept; the Apostle making this the very argument why we should pray for all that are in authority, that we may live not onely peaceably, but in all godliness also.
either we must say, The Magistrate is not interested in the care of Religion, and that's directly contrary both to Scripture practise, and precept; the Apostle making this the very argument why we should pray for all that Are in Authority, that we may live not only peaceably, but in all godliness also.
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What think you of those damnable Heresies, which Peter speaks of? Even denying the Lord that bought them, and is not to deny God, to wrong him? Else we must say, that we do not know what Heresie wrongs God, and that's to turn Religion into a light Scepticisme, & to make it the greatest uncertainty in the world.
What think you of those damnable Heresies, which Peter speaks of? Even denying the Lord that bought them, and is not to deny God, to wrong him? Else we must say, that we do not know what Heresy wrongs God, and that's to turn Religion into a Light Scepticism, & to make it the greatest uncertainty in the world.
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Or lastly, that no Heresie, though broached and owned, is to be observed, and taken notice of by the Magistrate, otherwise then as it hath an influence upon the disturbance of the State;
Or lastly, that no Heresy, though broached and owned, is to be observed, and taken notice of by the Magistrate, otherwise then as it hath an influence upon the disturbance of the State;
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In mine own wrongs I will hold patience laudable, but in Gods wrongs impious. Thirdly, The impartiality of divine justice, there is no NONLATINALPHABET with God;
In mine own wrongs I will hold patience laudable, but in God's wrongs impious. Thirdly, The impartiality of divine Justice, there is no with God;
nothing given so frequently in charge in Scripture that I know of as this, not to respect persons. And that in reference to God himself, Deut. 1. 17. ye shall not respect persons in judgement (for the judgement is Gods):
nothing given so frequently in charge in Scripture that I know of as this, not to respect Persons. And that in Referente to God himself, Deuteronomy 1. 17. you shall not respect Persons in judgement (for the judgement is God's):
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to have respect of persons is not good, saith Solomon. The word NONLATINALPHABET (if we believe Zanchy ) is properly verbum forense, a word of Assizes, & de judicibus propriè praedicatur.
to have respect of Persons is not good, Says Solomon. The word (if we believe Zanchy) is properly verbum forense, a word of Assizes, & de judicibus propriè praedicatur.
when one mans cause is expedited and dispatched upon the bare consideration of some outward qualification, (as Riches, Friendship, Kindred, Countrie or the like) and in the mean time, a poor mans case is deferred and protracted:
when one men cause is expedited and dispatched upon the bore consideration of Some outward qualification, (as Riches, Friendship, Kindred, Country or the like) and in the mean time, a poor men case is deferred and protracted:
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in a word when any consideration besides the equity of the cause, and justness of the law, prevailes with the Judge in judgement, this is an unjust, and sinfull respect of persons.
in a word when any consideration beside the equity of the cause, and justness of the law, prevails with the Judge in judgement, this is an unjust, and sinful respect of Persons.
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whilest he fears (if he cannot be assured of an Impartial execution of the Laws) a lesser fault in him may feel a severer hand of justice, then a greater in another.
whilst he fears (if he cannot be assured of an Impartial execution of the Laws) a lesser fault in him may feel a severer hand of Justice, then a greater in Another.
And the Areopagites, vvho vvere Judges at Athens, passed their sentence in the night, and had their judicatures in some dark rooms, that so they might not be by assed by prejudice or affection to the person, to give vvrong judgement:
And the Areopagites, who were Judges At Athens, passed their sentence in the night, and had their judicatures in Some dark rooms, that so they might not be by assed by prejudice or affection to the person, to give wrong judgement:
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Promote the end of the Laws, and the end of your office, which is the publick security, which is no way better consulted then by justice and equity. S. Austin plainly denies, that ever the Romane politie could be called properly a Common-wealth, upon this ground, that;
Promote the end of the Laws, and the end of your office, which is the public security, which is no Way better consulted then by Justice and equity. S. Austin plainly Denies, that ever the Roman polity could be called properly a Commonwealth, upon this ground, that;
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for besides that injustice and oppression makes the multitude tumultuous, and fills the peoples heads with dangerous designes ( Rehoboam's oppressing his subjects occasioned the revolting of ten tribes; and it was the injustice of Samuels sons (when Judges) which made the people so impetuous in desiring a King.) Besides this, I say, it lays a Nation open and obnoxious to the wrath and vengeance of God;
for beside that injustice and oppression makes the multitude tumultuous, and fills the peoples Heads with dangerous designs (Rehoboam's oppressing his subject's occasioned the revolting of ten tribes; and it was the injustice of Samuels Sons (when Judges) which made the people so impetuous in desiring a King.) Beside this, I say, it lays a nation open and obnoxious to the wrath and vengeance of God;
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The King by judgement establisheth the land, saith Solomon, Prov. 29. 4. And it is a good security against the proceedings of Gods justice against a nation;
The King by judgement Establisheth the land, Says Solomon, Curae 29. 4. And it is a good security against the proceedings of God's Justice against a Nation;
Then with what horrour and amazement shall an unjust cruel Felix appear a prisoner at the bar, to receive the final sentence of that judgement, at a discourse of which he trembled here,
Then with what horror and amazement shall an unjust cruel Felix appear a prisoner At the bar, to receive the final sentence of that judgement, At a discourse of which he trembled Here,
though a Judge upon the bench? How fearfull a thing will it be for such a Judge as our Saviour speaks of, who neither fears God, nor regards man, at that day to fall into the hands of the living God, the impartial just Judge of all the world? How shall Pilate tremble to see Christ then Judge, whom here he judged and condemned? Then shall you, ( my Lords ) having here faithfully improved that talent of power and authority God hath intrusted you with, receive the Euge of those good servants, Well done good and faithfull servants, you have been faithfull over a few things, I will make you rulers over many things, enter you into the joy of your Lord.
though a Judge upon the bench? How fearful a thing will it be for such a Judge as our Saviour speaks of, who neither fears God, nor regards man, At that day to fallen into the hands of the living God, the impartial just Judge of all the world? How shall Pilate tremble to see christ then Judge, whom Here he judged and condemned? Then shall you, (my lords) having Here faithfully improved that talon of power and Authority God hath Entrusted you with, receive the Euge of those good Servants, Well done good and faithful Servants, you have been faithful over a few things, I will make you Rulers over many things, enter you into the joy of your Lord.
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Take heed, for God is with you in the judgement: he is with you, to see and take notice of you, that calls for your faithfulness: he is with you to protect you;
Take heed, for God is with you in the judgement: he is with you, to see and take notice of you, that calls for your faithfulness: he is with you to Pact you;
it is of near alliance to that other word NONLATINALPHABET, which our Saviour useth, Matth. 6. 11. which Hierom understands of that bread which came from heaven, Christ himself, spoken of, John 6. 51. the peculiar nourishment of Saints, fed on by faith.
it is of near alliance to that other word, which our Saviour uses, Matthew 6. 11. which Hieronymus understands of that bred which Come from heaven, christ himself, spoken of, John 6. 51. the peculiar nourishment of Saints, fed on by faith.
But I shall not trouble you or my self with any nice Criticismes as to the word; but shall engage into what is of substantial and fundamental concernment.
But I shall not trouble you or my self with any Nicaenae Criticisms as to the word; but shall engage into what is of substantial and fundamental concernment.
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NONLATINALPHABET, that he might redeem; the word signifies a redemption by way of price and purchase. Secondly, The means of this redemption, or the price paid in order to it;
, that he might Redeem; the word signifies a redemption by Way of price and purchase. Secondly, The means of this redemption, or the price paid in order to it;
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NONLATINALPHABET, who gave himself; the price was not silver and gold, but NONLATINALPHABET, precious bloud, 1 Pet. 1. 18. Justice in God could require no more, Love in Christ would suffer him to give no less.
, who gave himself; the price was not silver and gold, but, precious blood, 1 Pet. 1. 18. justice in God could require no more, Love in christ would suffer him to give no less.
NONLATINALPHABET, from all iniquitie; both as to guilt and power. Whence the Apostle Peter makes the terminus à quo of this redemption, our former vain conversation, NONLATINALPHABET.
, from all iniquity; both as to guilt and power. Whence the Apostle Peter makes the terminus à quo of this redemption, our former vain Conversation,.
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For Christ to have redeemed men from the guilt of punishment, and not from the power and practise of sin, would be no less then for Christ himself to have come into the world to have been a cloak and patronage for impietie.
For christ to have redeemed men from the guilt of punishment, and not from the power and practise of since, would be no less then for christ himself to have come into the world to have been a cloak and patronage for impiety.
Fourthly, That to which we are redeemed by Christ: that is, to holiness and puritie. NONLATINALPHABET. Christ purchased not onely pardon, but grace and holiness for his people:
Fourthly, That to which we Are redeemed by christ: that is, to holiness and purity.. christ purchased not only pardon, but grace and holiness for his people:
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NONLATINALPHABET, Zealous of good works; not cold and perfunctorie, but fervent and zealous in practical holiness. Each of these will fill up an hours discourse;
, Zealous of good works; not cold and perfunctory, but fervent and zealous in practical holiness. Each of these will fill up an hours discourse;
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I. In respect of outward dispensation, and distinguishing administrations. Thus the Jews of old were Gods peculiar: his NONLATINALPHABET whom he calls his peculiar treasure. God caused his Word and Ordinances to be dispensed amongst them, which the rest of the world were strangers to;
I In respect of outward Dispensation, and distinguishing administrations. Thus the jews of old were God's peculiar: his whom he calls his peculiar treasure. God caused his Word and Ordinances to be dispensed among them, which the rest of the world were Strangers to;
and the Psalmist as their peculiar prerogative. The rest of the world were like the dry barren Wilderness, they God's Enclosure, his Vineyard, who had plentifull showres of the dew of heaven falling upon them:
and the Psalmist as their peculiar prerogative. The rest of the world were like the dry barren Wilderness, they God's Enclosure, his Vineyard, who had plentiful showers of the due of heaven falling upon them:
the Scripture gives us evident ground to believe their conversion to the faith, especially, Rom. 11. from verse 23. to verse 28. I think we are much in the dark as to the time of their restitution:
the Scripture gives us evident ground to believe their conversion to the faith, especially, Rom. 11. from verse 23. to verse 28. I think we Are much in the dark as to the time of their restitution:
but not to the Intendment of the Lecture. And in this respect likewise the Christian part of the world is God's peculiar, as distinguished from Pagans, and Mahometans, and the rest:
but not to the Intendment of the Lecture. And in this respect likewise the Christian part of the world is God's peculiar, as distinguished from Pagans, and Mahometans, and the rest:
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II. In respect of special office and employment. Thus Magistrates are God's peculiar, (he hath honoured them with his own name in Scripture, Psal. 82. 6.) peculiarly representing his Dominion;
II In respect of special office and employment. Thus Magistrates Are God's peculiar, (he hath honoured them with his own name in Scripture, Psalm 82. 6.) peculiarly representing his Dominion;
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they are his Ministers, NONLATINALPHABET, as the Apostle, Rom. 13. 4. Thus also the Ministers are God's peculiar, in respect of Function: as the tribe of Levi was under the Law;
they Are his Ministers,, as the Apostle, Rom. 13. 4. Thus also the Ministers Are God's peculiar, in respect of Function: as the tribe of Levi was under the Law;
Separate me Barnabas and Saul, saith the holy Ghost, for the work whereunto I have called them, Acts 13. 2. which you may see was done accordingly, verse 3. by fasting and prayer, and laying on of hands. The Ministerial office lies not in common to all:
Separate me Barnabas and Saul, Says the holy Ghost, for the work whereunto I have called them, Acts 13. 2. which you may see was done accordingly, verse 3. by fasting and prayer, and laying on of hands. The Ministerial office lies not in Common to all:
but there must be such a calling, and lasting function as distinct from the people. You may finde them distinguished expresly, Revel. 2. 24. NONLATINALPHABET, unto you, and unto the rest:
but there must be such a calling, and lasting function as distinct from the people. You may find them distinguished expressly, Revel. 2. 24., unto you, and unto the rest:
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and acts of worship and discipline; which no other can perform as acts of office. The Magistrates dutie is to uphold, but not to exercise these peculiar acts;
and acts of worship and discipline; which no other can perform as acts of office. The Magistrates duty is to uphold, but not to exercise these peculiar acts;
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which when Theodosius the Emperor would have been intermeddling with, he received this repulse by S. Ambrose: NONLATINALPHABET, that, his scarlet made him a Magistrate, not a Minister. III. In respect of special grace and favour: though God bear an universal philanthropie to all men as his creatures; yet he loves some with special love and distinguishing favour:
which when Theodosius the Emperor would have been intermeddling with, he received this repulse by S. Ambrose:, that, his scarlet made him a Magistrate, not a Minister. III. In respect of special grace and favour: though God bear an universal philanthropy to all men as his creatures; yet he loves Some with special love and distinguishing favour:
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1. In respect of choise and purpose; so many, who at present lie in common with the rest of the world, not yet effectually brought home by the power of God's Word and Spirit, (I mean elected though unconverted persons) are God's peculiar.
1. In respect of choice and purpose; so many, who At present lie in Common with the rest of the world, not yet effectually brought home by the power of God's Word and Spirit, (I mean elected though unconverted Persons) Are God's peculiar.
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These our Saviour speaks of, John 10. 16. And other sheep I have, which are not of this fold, &c. Whether you understand there the Gentiles not yet called home by the Gospel,
These our Saviour speaks of, John 10. 16. And other sheep I have, which Are not of this fold, etc. Whither you understand there the Gentiles not yet called home by the Gospel,
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and stipulation of Christ, is certainly to be reduced into act, they may be called Christ's sheep, his peculiar which God loves with a love of benevolence, not complacencie; for so to love any unholy person is a contradiction to his puritie and nature;
and stipulation of christ, is Certainly to be reduced into act, they may be called Christ's sheep, his peculiar which God loves with a love of benevolence, not complacency; for so to love any unholy person is a contradiction to his purity and nature;
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And these I conceive are meant here, the Apostle speaking of such as are a purified people, and zealous of good works, the characters of Saints. And this for the first.
And these I conceive Are meant Here, the Apostle speaking of such as Are a purified people, and zealous of good works, the characters of Saints. And this for the First.
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Secondly, What this peculiar people is: of which briefly, because I intend the third particular. The Original gives me ground of a sixfold description of them by six qualifications. I.
Secondly, What this peculiar people is: of which briefly, Because I intend the third particular. The Original gives me ground of a sixfold description of them by six qualifications. I.
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An excellent people. So the Original in the Text imports, NONLATINALPHABET, à NONLATINALPHABET, quod est praestare, as Grotius notes, coming from a Greek word, which signifies to excel. So David esteemed of the Saints, (however the world accounts them but NONLATINALPHABET, off-scouring; and no wonder,
an excellent people. So the Original in the Text imports,, à, quod est praestare, as Grotius notes, coming from a Greek word, which signifies to excel. So David esteemed of the Saints, (however the world accounts them but, offscouring; and no wonder,
for wicked men esteem Christ himself to have no form or comeliness, &c.) as an excellent generation. Excellent in respect of that image of God they bear,
for wicked men esteem christ himself to have no from or comeliness, etc.) as an excellent generation. Excellent in respect of that image of God they bear,
and begets in them, though no true love, yet an aw and reverence, as is evident in Herod, who feared John Baptist, Mark 6. 20. knowing he was a just man, and an holy.
and begets in them, though no true love, yet an awe and Reverence, as is evident in Herod, who feared John Baptist, Mark 6. 20. knowing he was a just man, and an holy.
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II. A separated people. Symmachus explains this word by NONLATINALPHABET, that is, è numero electum, one that is chosen and taken out of the number of others.
II A separated people. Symmachus explains this word by, that is, è numero electum, one that is chosen and taken out of the number of Others.
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So the Lord hath a peculiar people, whom he hath separated unto himself, both in respect of Election, God, looking upon the corrupted Mass of mankind by a free act of his Soveraign will, pitched his thoughts upon those, leaving these;
So the Lord hath a peculiar people, whom he hath separated unto himself, both in respect of Election, God, looking upon the corrupted Mass of mankind by a free act of his Sovereign will, pitched his thoughts upon those, leaving these;
the first an act of the highest mercie, the other no act of injustice, because God was under no obligation by grace to repair what man by sin wilfully lost and forfeited.
the First an act of the highest mercy, the other no act of injustice, Because God was under no obligation by grace to repair what man by since wilfully lost and forfeited.
Deus de suo bonus, de nostro justus, saith Tertullian. Separated again by discriminating grace in effectual vocation: The Lord hath set apart him that is righteous for himself, Psal. 3. And they shall be separated hereafter at the day of judgement; that's the day in which he makes up his jewels, and separates the sheep from the goats, the wheat from the chaff, determining that to the fire, gathering this to his garner. III. A hidden people. So NONLATINALPHABET signifies, quasi instar peculii reconditum: hidden to the eye of the world in their life:
Deus de Sue bonus, de nostro justus, Says Tertullian. Separated again by discriminating grace in effectual vocation: The Lord hath Set apart him that is righteous for himself, Psalm 3. And they shall be separated hereafter At the day of judgement; that's the day in which he makes up his Jewels, and separates the sheep from the Goats, the wheat from the chaff, determining that to the fire, gathering this to his garner. III. A hidden people. So signifies, quasi instar peculii reconditum: hidden to the eye of the world in their life:
for their life is hid with Christ in God, Col. 3. 3. hidden in respect of their comforts, A stranger doth not intermeddle with their joy, Prov. 14. 10. It is the hidden manna, Rev. 2. 17. IV. They are a precious people.
for their life is hid with christ in God, Col. 3. 3. hidden in respect of their comforts, A stranger does not intermeddle with their joy, Curae 14. 10. It is the hidden manna, Rev. 2. 17. IV. They Are a precious people.
they are his jewels, Malach. 3. 17. Precious in the eyes of God, Isaiah 43. 4. Precious to God in their lives, and precious also in their deaths, Psal. 116. 15. V. A rare people. Quod rarum est, & inusitatum, that's NONLATINALPHABET, saith Budaeus. Thus the true Saints are but a rare people in respect of the wicked of the world.
they Are his Jewels, Malachi 3. 17. Precious in the eyes of God, Isaiah 43. 4. Precious to God in their lives, and precious also in their death's, Psalm 116. 15. V. A rare people. Quod Rare est, & inusitatum, that's, Says Budaeus. Thus the true Saints Are but a rare people in respect of the wicked of the world.
Christs flock is but a little flock, Luke 12. 32. Even amongst those who are called the elect are but few, Mat. 20. 16. VI. A beloved people: so Pagnin translates NONLATINALPHABET Exod, 19. 5. Thesaurum dilectum, a beloved treasure:
Christ flock is but a little flock, Lycia 12. 32. Even among those who Are called the elect Are but few, Mathew 20. 16. VI. A Beloved people: so Pagnin translates Exod, 19. 5. Thesaurum dilectum, a Beloved treasure:
God makes demonstration of universal love to all his creatures, Mat. 5. 44, 45. in the exercise of his general providences, upholding and ordering all things as his creatures;
God makes demonstration of universal love to all his creatures, Mathew 5. 44, 45. in the exercise of his general providences, upholding and ordering all things as his creatures;
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and this not upon a prevision of any moving impulsive conditions in the creature (for whatsoever good is in the creature, faith, holiness, perseverance, are all the fruits of this electing love, Acts 13. 48. Some goodness in the object must provoke our choise, otherwise it is irrational;
and this not upon a prevision of any moving impulsive conditions in the creature (for whatsoever good is in the creature, faith, holiness, perseverance, Are all the fruits of this electing love, Acts 13. 48. some Goodness in the Object must provoke our choice, otherwise it is irrational;
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but God (who is Soveraign and absolute) chooseth persons to make them good, Ephes. 1. 4.) but by his own free and gracious purpose and will. Predestinated, saith the Apostle, according to the purpose of him, who worketh all things after the counsel of his own will, Ephes. 1. 11. and, according to the good pleasure of his will, verse 5. That conditional purpose pleaded for by so many must necessarily suppose a fallibility in God's knowledge, which can have no foundation in respect of things future, besides the free determinations of God's infallible will.
but God (who is Sovereign and absolute) chooses Persons to make them good, Ephesians 1. 4.) but by his own free and gracious purpose and will. Predestinated, Says the Apostle, according to the purpose of him, who works all things After the counsel of his own will, Ephesians 1. 11. and, according to the good pleasure of his will, verse 5. That conditional purpose pleaded for by so many must necessarily suppose a fallibility in God's knowledge, which can have no Foundation in respect of things future, beside the free determinations of God's infallible will.
which is a piece of mad Atheisme, if you credit Augustin, confiteri esse Deum, & negare praescium futurorum apertissima est insania: (known to God are all his works from the beginning of the world, Acts 15. 18.) but to confess God's foresight,
which is a piece of mad Atheism, if you credit Augustin, Confession esse God, & negare praescium futurorum apertissima est insania: (known to God Are all his works from the beginning of the world, Acts 15. 18.) but to confess God's foresight,
God hath not cast away his people which he foreknew, Rom. 11. 2. contradistinguished to the NONLATINALPHABET ( The election hath obtained, and the rest were blinded, verse 7.) Our Saviour more then once mentions, John 17. 6. a peculiar people given to him by his Father, which are peculiariz'd and contradistinguished from the world, verse 9. The fullest Scripture to prove this peculiaritie, is Rom. 9. 11, 12, 13. For the children being not yet born,
God hath not cast away his people which he foreknew, Rom. 11. 2. contradistinguished to the (The election hath obtained, and the rest were blinded, verse 7.) Our Saviour more then once mentions, John 17. 6. a peculiar people given to him by his Father, which Are peculiarized and contradistinguished from the world, verse 9. The Fullest Scripture to prove this peculiarity, is Rom. 9. 11, 12, 13. For the children being not yet born,
and this in pursuit of and equal latitude with the former peculiarity of election, Rom. 8. 30. These are NONLATINALPHABET, vers. 28. called according to his purpose.
and this in pursuit of and equal latitude with the former peculiarity of election, Rom. 8. 30. These Are, vers. 28. called according to his purpose.
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That this GRACE is given to all, is an assertion so contradictory to the whole current of Scripture, that, I profess, I have oft wondred, that it should have any abettours amongst wise and considerate men.
That this GRACE is given to all, is an assertion so contradictory to the Whole current of Scripture, that, I profess, I have oft wondered, that it should have any abettors among wise and considerate men.
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Had the Gentiles this? whom God suffered to walk in their own ways, Acts 14. 16. and who want the Gospel, and the preaching of Christ, and so consequently are without a possibility of believing in an ordinary way;
Had the Gentiles this? whom God suffered to walk in their own ways, Acts 14. 16. and who want the Gospel, and the preaching of christ, and so consequently Are without a possibility of believing in an ordinary Way;
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God gives grace sufficient to all men, to leave them without excuse, and vindicate his judicial proceedings against them from all charge of injustice; but that God gives all sufficient grace to elicite supernatural acts of faith,
God gives grace sufficient to all men, to leave them without excuse, and vindicate his judicial proceedings against them from all charge of injustice; but that God gives all sufficient grace to elicit supernatural acts of faith,
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I cannot believe, so long as that discriminating Text is upon record in the word, Matth. 13. 11. To you it is given to know the mysteries of the kingdome of heaven,
I cannot believe, so long as that discriminating Text is upon record in the word, Matthew 13. 11. To you it is given to know the Mysteres of the Kingdom of heaven,
And while Scripture peculiarizeth this grace, and determines it to the same latitude with divine purpose and election; God hath called us, saith the Apostle, 2 Tim. 1. 9. NONLATINALPHABET, according to his own purpose:
And while Scripture peculiarizeth this grace, and determines it to the same latitude with divine purpose and election; God hath called us, Says the Apostle, 2 Tim. 1. 9., according to his own purpose:
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therefore there can be no universal grace without universal election; because the actual bestowing of converting grace is the issue of election, Eph. 1. 3. NONLATINALPHABET, Who hath blessed us with spiritual blessings, according as he hath chosen us before the foundations of the world.
Therefore there can be no universal grace without universal election; Because the actual bestowing of converting grace is the issue of election, Ephesians 1. 3., Who hath blessed us with spiritual blessings, according as he hath chosen us before the foundations of the world.
3. In respect of a peculiar providence of God; whereby he takes care of and watcheth over his peculiar people: God exerciseth an universal providence over the world, Psal. 36. 6. he preserveth man and beast;
3. In respect of a peculiar providence of God; whereby he Takes care of and watches over his peculiar people: God Exerciseth an universal providence over the world, Psalm 36. 6. he Preserveth man and beast;
and thus, I conceive, you must understand that text 1 Cor. 9. 9. Doth God take care for oxen? that is, not comparatively to the care he hath of his people.
and thus, I conceive, you must understand that text 1 Cor. 9. 9. Does God take care for oxen? that is, not comparatively to the care he hath of his people.
When judgements are upon the rest of the world God hath then a special care of his Peculiar, God calls his people his hidden ones, Psal. 83. 3. that look as you hide your jewels in time of plunder; so God hides his peculiar by his providence in times of danger. Thus he hides Noah in the Ark, when a deluge overwhelmed the world;
When Judgments Are upon the rest of the world God hath then a special care of his Peculiar, God calls his people his hidden ones, Psalm 83. 3. that look as you hide your Jewels in time of plunder; so God hides his peculiar by his providence in times of danger. Thus he hides Noah in the Ark, when a deluge overwhelmed the world;
and so elsewhere he saith, Thou shalt hide them in the secret of thy presence from the pride of man: and, Deliver me, O Lord, from mine enemies I flie unto thee to hide me.
and so elsewhere he Says, Thou shalt hide them in the secret of thy presence from the pride of man: and, Deliver me, Oh Lord, from mine enemies I fly unto thee to hide me.
God hides good Josiah, lays him up under ground (as many doe their plate and jewels in time of war ) safe from the evil to come. He hides Jonah in the Whales belly from the rage and fury of the waters. Observe Deut. 32. 9, 10. For the Lords portion is his people, he found him in a desert land, in the wast bowling wilderness:
God hides good Josiah, lays him up under ground (as many do their plate and Jewels in time of war) safe from the evil to come. He hides Jonah in the Whale's belly from the rage and fury of the waters. Observe Deuteronomy 32. 9, 10. For the lords portion is his people, he found him in a desert land, in the waste bowling Wilderness:
Quantum à praeceptis, tantum ab auribus Dei longè sumus, saith Tertullian. If you aske the English of it Solomon gives it, Prov. 28. 9. He that turneth away his ear from hearing the law,
Quantum à praeceptis, Tantum ab auribus Dei long sumus, Says Tertullian. If you ask the English of it Solomon gives it, Curae 28. 9. He that turns away his ear from hearing the law,
Obedience procures us audience in the court of heaven, as the Allegiance of a subject doth in princes courts upon earth. The prayer of the upright is Gods delight, Prov. 15. 8. These are Gods peculiar favourites, therefore their petitions are heard, they have a friend and Advocate at Court to put them up and present them,
obedience procures us audience in the court of heaven, as the Allegiance of a Subject does in Princes Courts upon earth. The prayer of the upright is God's delight, Curae 15. 8. These Are God's peculiar favourites, Therefore their petitions Are herd, they have a friend and Advocate At Court to put them up and present them,
and a promise of audience, whatsoever ye shall ask in prayer believing, ye shall receive. If at any time they miscarrie, it is by reason of the unbecomingness of their petitions, either they ask what is not honourable for God to give, or safe for them to receive; at least not at present:
and a promise of audience, whatsoever you shall ask in prayer believing, you shall receive. If At any time they miscarry, it is by reason of the unbecomingness of their petitions, either they ask what is not honourable for God to give, or safe for them to receive; At lest not At present:
I mean the covenant of grace. Indeed, all professing Christianity are, I conceive, within the covenant, in respect of outward administrations and priviledges; but the benefits of the covenant, remission, justification, adoption, and the rest, belong onely to the elect-regenerate, Gods peculiar. The conditional covenant is in the dispensation of the Gospel offered to all,
I mean the Covenant of grace. Indeed, all professing Christianity Are, I conceive, within the Covenant, in respect of outward administrations and privileges; but the benefits of the Covenant, remission, justification, adoption, and the rest, belong only to the elect-regenerate, God's peculiar. The conditional Covenant is in the Dispensation of the Gospel offered to all,
and the grace of the covenant upon the condition; but there are a peculiar people in behalf of whom God hath undertaken for the working of the condition in them,
and the grace of the Covenant upon the condition; but there Are a peculiar people in behalf of whom God hath undertaken for the working of the condition in them,
as well as bestowing the benefit upon them, Jer. 31. 33. But this shall be the covenant that I will make with the house of Israel after those days, saith the Lord:
as well as bestowing the benefit upon them, Jer. 31. 33. But this shall be the Covenant that I will make with the house of Israel After those days, Says the Lord:
he afflicts his own people in a special peculiarity; these, as a father his children; wicked men, as a Judge doth a malefactour. Therefore, notwithstanding what some of late have written to the contrary, I cannot submit to call the afflictions of Gods people properly punishments, because they issue not from pure justice, which was satisfied by Christ so far as vindicative, on the behalf of believers:
he afflicts his own people in a special peculiarity; these, as a father his children; wicked men, as a Judge does a Malefactor. Therefore, notwithstanding what Some of late have written to the contrary, I cannot submit to call the afflictions of God's people properly punishments, Because they issue not from pure Justice, which was satisfied by christ so Far as vindicative, on the behalf of believers:
7. In respect of that peculiar glory God hath designed them to, which is the portion onely of his Benjamins. God, saith the Apostle, 1 Thess. 5. 9. hath not appointed us unto wrath,
7. In respect of that peculiar glory God hath designed them to, which is the portion only of his Benjamites. God, Says the Apostle, 1 Thess 5. 9. hath not appointed us unto wrath,
Lo, I come to do thy will, O God, Hebr. 10. 7. God gave such a peculiar into the hands of Christ, declaring his determinate will for their salvation:
Lo, I come to do thy will, Oh God, Hebrew 10. 7. God gave such a peculiar into the hands of christ, declaring his determinate will for their salvation:
All that the Father giveth me, saith he, shall come unto me. And this it it, which Divines call the Covenant between the Father and the Son, as distinct from the covenant of grace made between God and man.
All that the Father gives me, Says he, shall come unto me. And this it it, which Divines call the Covenant between the Father and the Son, as distinct from the Covenant of grace made between God and man.
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NONLATINALPHABET; it signifies a purchase by price. Pray, observe that in 1 Pet. 2. 9. But ye are a chosen generation, a peculiar people, NONLATINALPHABET:
; it signifies a purchase by price. Pray, observe that in 1 Pet. 2. 9. But you Are a chosen generation, a peculiar people,:
It was his Church onely, which he purchased with his own bloud, Acts 20. 28. Christ loved his Church and gave himself for it, Eph. 5. 25, 26, 27. It is his people onely which he saveth from their sins, Matth. 1. 21. And where Christ is said to die for all men, and for the world, you are to interpret it of all sorts and conditions of men, of every kindred, and tongue, and people, and nation;
It was his Church only, which he purchased with his own blood, Acts 20. 28. christ loved his Church and gave himself for it, Ephesians 5. 25, 26, 27. It is his people only which he Saveth from their Sins, Matthew 1. 21. And where christ is said to die for all men, and for the world, you Are to interpret it of all sorts and conditions of men, of every kindred, and tongue, and people, and Nation;
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of the Gentiles as well as of the Jews, in comparison of whom it is evident the Gentiles were called the world, as Rom. 2. 15. And as to that middle reconciling opinion,
of the Gentiles as well as of the jews, in comparison of whom it is evident the Gentiles were called the world, as Rom. 2. 15. And as to that middle reconciling opinion,
it is, I profess to you, to me (pardon my weakness) a most unintelligible thing, (Will any wise man pay a ransome for a captive, and at the same time intend that the captive shall have no benefit by it? It makes Christs death to be in vain to the greatest part of the world;
it is, I profess to you, to me (pardon my weakness) a most unintelligible thing, (Will any wise man pay a ransom for a captive, and At the same time intend that the captive shall have no benefit by it? It makes Christ death to be in vain to the greatest part of the world;
whereas Scripture tells us, that not one soul shall miscarry, John 10. 15. and shall any of those sheep finally miscarry, compared with vers. 28.) unless it be asserted that the condition of faith be in every mans power, either by his natural abilities, which is down-right Pelagianisme; or else by some supernatural grace given to all, which is semipelagianisme, and both which the patrons of this opinion dis-own.
whereas Scripture tells us, that not one soul shall miscarry, John 10. 15. and shall any of those sheep finally miscarry, compared with vers. 28.) unless it be asserted that the condition of faith be in every men power, either by his natural abilities, which is downright Pelagianism; or Else by Some supernatural grace given to all, which is Semipelagianism, and both which the Patrons of this opinion disown.
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for an hypothetical promise upon an impossible condition is equivalent to a pure negation, as any know who are the least acquainted with the principles of Logick and Reason. And therefore (till I can see further light to the contrary) I must think it most rational to proportionate the means to the end, and so extend the death and purchase of Christ, to no greater latitude then to the purpose of God,
for an hypothetical promise upon an impossible condition is equivalent to a pure negation, as any know who Are the least acquainted with the principles of Logic and Reason. And Therefore (till I can see further Light to the contrary) I must think it most rational to proportionate the means to the end, and so extend the death and purchase of christ, to no greater latitude then to the purpose of God,
And this I humbly conceive to be a good argument à majori to prove the peculiarity of Christs purchase: for undoubtedly Christ would not have grudged the expence of a prayer on the behalf of those,
And this I humbly conceive to be a good argument à majori to prove the peculiarity of Christ purchase: for undoubtedly christ would not have grudged the expense of a prayer on the behalf of those,
for whom he shed his bloud; for, certainly, Christs intercession is in pursuit of his purchase; the effect of which is the actual bestowing of what he here bought for them by his bloud, viz. faith, perseverance, which are the fruits of Christs prayer,
for whom he shed his blood; for, Certainly, Christ Intercession is in pursuit of his purchase; the Effect of which is the actual bestowing of what he Here bought for them by his blood, viz. faith, perseverance, which Are the fruits of Christ prayer,
as appears by his speech to Peter, Luk. 22. 32. Now this intercession is determinate to a peculiar people even to the elect, (and yet is of equal latitude with his death) who shall lay any thing to the charge of Gods elect? it is Christ that died, (saith the Apostle, Rom. 8. 33, 34.) who also makes intercession for us.
as appears by his speech to Peter, Luk. 22. 32. Now this Intercession is determinate to a peculiar people even to the elect, (and yet is of equal latitude with his death) who shall lay any thing to the charge of God's elect? it is christ that died, (Says the Apostle, Rom. 8. 33, 34.) who also makes Intercession for us.
and I knew that thou hearest me always, Non dubito (saith Vasquez) Christum peculiari oratione & voluntate merita sua illis applicasse qui praedestinati & electi fuerunt:
and I knew that thou Hearst me always, Non dubito (Says Vasquez) Christ peculiari oration & voluntate Merita sua illis applicasse qui Predestinated & Elect fuerunt:
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for communion is founded in union, the bond of which is faith, Eph. 3. 17. by means of this union a Christian partakes of grace, of sense, motion, growth, life, from Christ,
for communion is founded in Union, the bound of which is faith, Ephesians 3. 17. by means of this Union a Christian partakes of grace, of sense, motion, growth, life, from christ,
as the head onely communicates to the united members, Christ is the Saviour onely of his body, Eph. 5. 23. III. This peculiarity appears in the peculiar workings of the spirit, and here is a four-fold peculiarity.
as the head only communicates to the united members, christ is the Saviour only of his body, Ephesians 5. 23. III. This peculiarity appears in the peculiar workings of the Spirit, and Here is a fourfold peculiarity.
1. In respect of peculiar illumination. The Apostle speaking of the shortness of natural light, as to saving discoveries, 1 Cor. 2. 9, 14. yet addes ver. 10. but God hath revealed them to us by his spirit, &c. so in that most excellent Scripture, 2 Cor. 4. having said ver. 3, 4. that the Gospel is hid to those that are lost, he addes ver. 6. an intimation of a special illumination indulged to Saints:
1. In respect of peculiar illumination. The Apostle speaking of the shortness of natural Light, as to Saving discoveries, 1 Cor. 2. 9, 14. yet adds for. 10. but God hath revealed them to us by his Spirit, etc. so in that most excellent Scripture, 2 Cor. 4. having said for. 3, 4. that the Gospel is hid to those that Are lost, he adds for. 6. an intimation of a special illumination indulged to Saints:
For (however he dealt with others) God, who commanded light to shine out of darkness, hath shined into our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.
For (however he dealt with Others) God, who commanded Light to shine out of darkness, hath shined into our hearts to give the Light of the knowledge of the glory of God in the face of jesus christ.
David makes this an argument in begging illumination of God, I am thy servant, saith he, Psal. 119. 125.) give me understanding. A wicked man may have much common illumination,
David makes this an argument in begging illumination of God, I am thy servant, Says he, Psalm 119. 125.) give me understanding. A wicked man may have much Common illumination,
though I confess, this leaven is apt to infect the best, as Paul 2 Cor. 12. 7. Notwithstanding those, the soul stands at a distance and enmitie from Christ,
though I confess, this leaven is apt to infect the best, as Paul 2 Cor. 12. 7. Notwithstanding those, the soul Stands At a distance and enmity from christ,
it is called the light of life Joh. 8. 12. it provokes Saints to love God and to trust in God, Psal. 9. 10. they which know thy name will put their trust in thee.
it is called the Light of life John 8. 12. it provokes Saints to love God and to trust in God, Psalm 9. 10. they which know thy name will put their trust in thee.
whereas this illumination is a heart-changing and a life-reforming knowledge. See Ephes. 4. 20, 21, 22. 2. In respect of a peculiar sanctification so in the text, NONLATINALPHABET;
whereas this illumination is a Heart-changing and a life-reforming knowledge. See Ephesians 4. 20, 21, 22. 2. In respect of a peculiar sanctification so in the text,;
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Sometimes Gods peculiar lie wallowing in the mire of sin a long time with the rest of the world, in the grossest pollutions, till God by his grace and spirit sanctifies them to himself as a peculiar. Therefore God promiseth in the Prophet his spirit,
Sometime God's peculiar lie wallowing in the mire of since a long time with the rest of the world, in the Grossest pollutions, till God by his grace and Spirit Sanctifies them to himself as a peculiar. Therefore God promises in the Prophet his Spirit,
Christ is made Sanctification as well as Righteousness to his people: Righteousness by imputation, Sanctification by powerfull and gracious energie, and operation.
christ is made Sanctification as well as Righteousness to his people: Righteousness by imputation, Sanctification by powerful and gracious energy, and operation.
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It notes that esteem God hath of his people, (we do not use to seal up trifles but jewels which we most value) and his special love to his chosen ones:
It notes that esteem God hath of his people, (we do not use to seal up trifles but Jewels which we most valve) and his special love to his chosen ones:
Christ set his spouse as a seal upon his heart, the seat of love ▪ thus you finde out of every tribe a peculiar number sealed to God, Rev. 7. 5. God seals none with his spirit, but whom he hath sealed with the privie seal of election, of which the Apostle speaks, 2 Tim. 2. 19. The foundation of God standeth sure, having this seal, The Lord knoweth them that are his.
christ Set his spouse as a seal upon his heart, the seat of love ▪ thus you find out of every tribe a peculiar number sealed to God, Rev. 7. 5. God Seals none with his Spirit, but whom he hath sealed with the privy seal of election, of which the Apostle speaks, 2 Tim. 2. 19. The Foundation of God Stands sure, having this seal, The Lord Knoweth them that Are his.
through Christ, as Mediatour meriting our access to God, by the spirit directing and assisting us in our addresses to him: 1 John 1. 3. Our fellowship is with the Father and the Son;
through christ, as Mediator meriting our access to God, by the Spirit directing and assisting us in our Addresses to him: 1 John 1. 3. Our fellowship is with the Father and the Son;
for, as the Apostle saith, 2 Cor. 6. 15, 16. What concord hath Christ with Belial? what communion hath light with darkness? fellowship with sin, and communion with Christ are inconsistent:
for, as the Apostle Says, 2 Cor. 6. 15, 16. What concord hath christ with Belial? what communion hath Light with darkness? fellowship with since, and communion with christ Are inconsistent:
and cannot be restored to it but through a Mediatour, in whom we have interest upon the account onely of the covenant of grace: but wicked men are strangers to the covenant, Ephes. 2. 12. communion flowes from union, now the spirit being the bond of union must also be the means of Communion, (and this is the Saints Peculiar, whose communion with God here, is mediate in Ordinances, in which a wicked man enjoys nothing of Gods, which is the Saints priviledge here,
and cannot be restored to it but through a Mediator, in whom we have Interest upon the account only of the Covenant of grace: but wicked men Are Strangers to the Covenant, Ephesians 2. 12. communion flows from Union, now the Spirit being the bound of Union must also be the means of Communion, (and this is the Saints Peculiar, whose communion with God Here, is mediate in Ordinances, in which a wicked man enjoys nothing of God's, which is the Saints privilege Here,
as immediate Communion is their happiness and glory hereafter, sed quorsum haec, may some say? This I shall endeavour now to shew you, by some short and plain Application.
as immediate Communion is their happiness and glory hereafter, sed Quorsum haec, may Some say? This I shall endeavour now to show you, by Some short and plain Application.
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those, who lay all the success of Christs undertakings, and of grace offered, upon the arbitrary, uncertain determination and compliance of mans fallible,
those, who lay all the success of Christ undertakings, and of grace offered, upon the arbitrary, uncertain determination and compliance of men fallible,
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or, to speak the best, should God have a peculiar upon this account, he must account himself beholding to man for it, who determined himself to accept of those offers, all which would otherwise have been in vain and ineffectual.
or, to speak the best, should God have a peculiar upon this account, he must account himself beholding to man for it, who determined himself to accept of those offers, all which would otherwise have been in vain and ineffectual.
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It would be most easie to answer that question of the Apostle, 1 Cor. 4. 7. Who maketh thee to differ? or, What hast thou which thou hast not received? Lord, might the soul say, I have this actual acceptance of thy grace offered, which I never received.
It would be most easy to answer that question of the Apostle, 1 Cor. 4. 7. Who makes thee to differ? or, What hast thou which thou hast not received? Lord, might the soul say, I have this actual acceptance of thy grace offered, which I never received.
It is God which worketh in us both to will and to do of his own good pleasure, Phil. 2. 13. therefore we cannot will before grace, because grace worketh the will.
It is God which works in us both to will and to do of his own good pleasure, Philip 2. 13. Therefore we cannot will before grace, Because grace works the will.
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So to assert any fore-seen conditions in us, as the motives of God's eternal love, is to rob God of the glory which he hath of peculiarizing a people to himself;
So to assert any foreseen conditions in us, as the motives of God's Eternal love, is to rob God of the glory which he hath of peculiarizing a people to himself;
no, When I saw thee polluted in thy bloud, behold, this time was the time of love, saith God, Ezek. 16. 6, 8. God could fore-see no conditions as furure in his people,
no, When I saw thee polluted in thy blood, behold, this time was the time of love, Says God, Ezekiel 16. 6, 8. God could foresee no conditions as furure in his people,
and lay all in common, without any peculiarity of priviledge to those who enjoy the Gospel and Ordinances, which in the Apostles judgement peculiariz'd the Jews of old, What advantage then hath the Jew (saith he, Rom. 3. 1, 2.) much every way, chiefly because that unto them were committed the oracles of God.
and lay all in Common, without any peculiarity of privilege to those who enjoy the Gospel and Ordinances, which in the Apostles judgement peculiarized the jews of old, What advantage then hath the Jew (Says he, Rom. 3. 1, 2.) much every Way, chiefly Because that unto them were committed the oracles of God.
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Thou reproachest and revilest them, nick-nam'st and scoff'st at them, Isa. 37. 23, 24. but dost thou think •n the mean time that thou reproachest God by this? Thou persecutest them,
Thou reproachest and Revilest them, nick-nam'st and scoff'st At them, Isaiah 37. 23, 24. but dost thou think •n the mean time that thou reproachest God by this? Thou Persecutest them,
Let wicked men assure themselves, that the godly, whom they persecute and butcher, will one day be thorns in their sides, they do but kick against the pricks, as Paul, Acts 9. 5. What will you do when God comes to make inquisition for bloud? be sure God will avenge the quarrel of his peculiar ones.
Let wicked men assure themselves, that the godly, whom they persecute and butcher, will one day be thorns in their sides, they do but kick against the pricks, as Paul, Acts 9. 5. What will you do when God comes to make inquisition for blood? be sure God will avenge the quarrel of his peculiar ones.
God expresseth his care and tenderness of his people, by his carrying them upon eagles wings, Exod. 19. 4. It is observed of the Eagle, that she onely of all the creatures carries her young ones upon her wings for their securitie, that whoever shoot at the young ones cannot hurt them, but through her wings;
God Expresses his care and tenderness of his people, by his carrying them upon Eagles wings, Exod 19. 4. It is observed of the Eagl, that she only of all the creatures carries her young ones upon her wings for their security, that whoever shoot At the young ones cannot hurt them, but through her wings;
I bear up the pillars of it, saith David, Psal. 75. 3. God suffers the tares to grow for the wheats sake, Matth. 13. 30. The Saints are the securitie of the place wherein they live;
I bear up the pillars of it, Says David, Psalm 75. 3. God suffers the tares to grow for the wheats sake, Matthew 13. 30. The Saints Are the security of the place wherein they live;
Sodom was safe whilest Lot was in it, Gen. 19. 22. Israel safe whilest Josiah lived, 2 Kings 22. 19. Hippo could never be spoiled whilest Augustin lived,
Sodom was safe whilst Lot was in it, Gen. 19. 22. Israel safe whilst Josiah lived, 2 Kings 22. 19. Hippo could never be spoiled whilst Augustin lived,
and Luther, it is said, while he lived, by his prayers kept of the civil wars from Germany. Moses stood in the gap, and prevented the destruction of the murmuring Israelites, Psal. 106. 23. Phineas stays the plague.
and Luther, it is said, while he lived, by his Prayers kept of the civil wars from Germany. Moses stood in the gap, and prevented the destruction of the murmuring Israelites, Psalm 106. 23. Phinehas stays the plague.
Wicked men strange at this, as the Apostle tells you, 1 Pet, 4. 4. They think it strange that you run not with them to the same excess of riot, speaking evil of you.
Wicked men strange At this, as the Apostle tells you, 1 Pet, 4. 4. They think it strange that you run not with them to the same excess of riot, speaking evil of you.
as Joseph argues from the special favours he had received from his Master, to the avoidance of injuring him, Gen 39. 9. so Saints from determinating love.
as Joseph argues from the special favours he had received from his Master, to the avoidance of injuring him, Gen 39. 9. so Saints from determinating love.
Christ hath redeemed me; and is not a redeemed bondslave under special engagements of homage to his Lord? What, shall I wound my Saviour by sin, who hath already been wounded for it? Besides, Saints are sensible of their engagements.
christ hath redeemed me; and is not a redeemed bondslave under special engagements of homage to his Lord? What, shall I wound my Saviour by since, who hath already been wounded for it? Beside, Saints Are sensible of their engagements.
but Saints live in a meditation, and under a sense of mercy, thy loving kindness, saith David, Psal. 26. 3.) is before mine eyes. Their slips are more dishonourable to God, then the sins of others.
but Saints live in a meditation, and under a sense of mercy, thy loving kindness, Says David, Psalm 26. 3.) is before mine eyes. Their slips Are more dishonourable to God, then the Sins of Others.
God's honour is wounded, and his ways reproached by reason of their sins; therefore in tenderness to the honour of God, they are engaged in a fear of, and watchfulness against sin;
God's honour is wounded, and his ways reproached by reason of their Sins; Therefore in tenderness to the honour of God, they Are engaged in a Fear of, and watchfulness against since;
You may finde the Church magnifying Christ upon this very account, Rev. 5. 9. The Doctrine of universalitie of grace destroys all thankfulness, unless to our selves;
You may find the Church magnifying christ upon this very account, Rev. 5. 9. The Doctrine of universality of grace Destroys all thankfulness, unless to our selves;
It is discriminating grace will raise the soul to thankfull admirations of God, in that language of Judas (not Iscariot) Lord, how is it that thou wilt manifest thy self unto us,
It is discriminating grace will raise the soul to thankful admirations of God, in that language of Judas (not Iscariot) Lord, how is it that thou wilt manifest thy self unto us,
you are Temples of the same Spirit; spouse of the same husband; members of the same bodie, 1 Cor. 12 25, 27. and (what greater argument of love?) you are purchased by the same bloud, sanctified by the same Spirit, objects of the same special love;
you Are Temples of the same Spirit; spouse of the same husband; members of the same body, 1 Cor. 12 25, 27. and (what greater argument of love?) you Are purchased by the same blood, sanctified by the same Spirit, objects of the same special love;
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and, I am sure, the Apostle from hence argues strongly for brotherly love: Beloved, if God so loved us, (saith he, 1 John 4. 10, 11.) we ought also to love one another.
and, I am sure, the Apostle from hence argues strongly for brotherly love: beloved, if God so loved us, (Says he, 1 John 4. 10, 11.) we ought also to love one Another.
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You are eodem sanguine glutinati, as Augustine expresseth it: and is Christ divided? It is the check the Apostle gives to the uncharitable dissentions of the Church of Corinth, 1 Cor. 1. 13. And lastly you are designed for the same glorie. III. To special service for, and obedience to God.
You Are Eodem sanguine glutinati, as Augustine Expresses it: and is christ divided? It is the check the Apostle gives to the uncharitable dissensions of the Church of Corinth, 1 Cor. 1. 13. And lastly you Are designed for the same glory. III. To special service for, and Obedience to God.
Discriminating mercies are in all reason to be improved as arguments to peculiar services: NONLATINALPHABET Matth. 5. 47. What do ye more then others? as if he had said;
Discriminating Mercies Are in all reason to be improved as Arguments to peculiar services: Matthew 5. 47. What do you more then Others? as if he had said;
He hath chosen us that we may be holy, and without blame before him, Ephes. 1. 4. Hath he peculiariz'd thee by Effectual grace and Vocation? It is that thou mayst be holy, 1 Thessal. 4. 7. For God hath not called us unto uncleanness, but unto holiness.
He hath chosen us that we may be holy, and without blame before him, Ephesians 1. 4. Hath he peculiarized thee by Effectual grace and Vocation? It is that thou Mayest be holy, 1 Thessal. 4. 7. For God hath not called us unto uncleanness, but unto holiness.
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The end of God's peculiar Chastisements is his peoples Holiness, Hebr. 12. 10. God chasteneth, saith he, for our profit: that we might be partakers of his holiness.
The end of God's peculiar Chastisements is his peoples Holiness, Hebrew 12. 10. God Chasteneth, Says he, for our profit: that we might be partakers of his holiness.
And then the hopes of that peculiar Glorie we are designed to, should engage to Holiness, 1 John 3. 3. Every man that hath this hope purifieth himself.
And then the hope's of that peculiar Glory we Are designed to, should engage to Holiness, 1 John 3. 3. Every man that hath this hope Purifieth himself.
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The special Sealing of the Spirit tends to this, that we be careful that by sin we do not grieve him, Ephes. 4. 30. so the end of Communion with God is Holiness:
The special Sealing of the Spirit tends to this, that we be careful that by since we do not grieve him, Ephesians 4. 30. so the end of Communion with God is Holiness:
and this God expects from his peculiar people, if you consult that pregnant Scripture, 1 Pet. 2. 9. Ye are a chosen peculiar people, that ye should shew forth the praises of him, who hath called you, &c. Otherwise God is thus reproached by your sinfulness:
and this God expects from his peculiar people, if you consult that pregnant Scripture, 1 Pet. 2. 9. You Are a chosen peculiar people, that you should show forth the praises of him, who hath called you, etc. Otherwise God is thus reproached by your sinfulness:
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do not you observe they live as other men do? they can cheat in their shops, dissemble in their dealings, be frothy and vain in their discourses, live in neglect of Familie-duties,
do not you observe they live as other men do? they can cheat in their shops, dissemble in their dealings, be frothy and vain in their discourses, live in neglect of Family duties,
for they are both the issue, and fruits of that faith, whereby we have a peculiar interest in Christ, Acts 15. 9. Purifying their hearts by faith; there is the former;
for they Are both the issue, and fruits of that faith, whereby we have a peculiar Interest in christ, Acts 15. 9. Purifying their hearts by faith; there is the former;
II. Art thou holy in thy outward conversation? God's peculiar are an holy people, Deut. 14. 1, 2. For thou art an holy people unto the Lord thy God,
II Art thou holy in thy outward Conversation? God's peculiar Are an holy people, Deuteronomy 14. 1, 2. For thou art an holy people unto the Lord thy God,
To pretend to a peculiarity of interest in God, while men willingly continue wallowing in the mire of iniquitie, is a desperate soul-damning presumption.
To pretend to a peculiarity of Interest in God, while men willingly continue wallowing in the mire of iniquity, is a desperate Soul damning presumption.
The Apostle speaks fully, 2 Corinth. 7. 1. Let us cleanse our selves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.
The Apostle speaks Fully, 2 Corinth. 7. 1. Let us cleanse our selves from all filthiness of the Flesh and Spirit, perfecting holiness in the Fear of God.
and is as universal an acknowledgement, as that there is a God. But the mysteriousness of Gods outgoings in his providences hath oft occasioned the Atheisme of some, and the distrust of others:
and is as universal an acknowledgement, as that there is a God. But the mysteriousness of God's outgoings in his providences hath oft occasioned the Atheism of Some, and the distrust of Others:
Quare malis bona, & bonis mala eveniunt? Why the worst of men often enjoyed the best of the world? this occasioned the Stoicks Fate, and Epicures Atheisme: this made some of them call in question the Justice, others quarrel with the Providence, a third sort to deny the Being of God.
Quare malis Bona, & bonis mala eveniunt? Why the worst of men often enjoyed the best of the world? this occasioned the Stoics Fate, and Epicureans Atheism: this made Some of them call in question the justice, Others quarrel with the Providence, a third sort to deny the Being of God.
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To consider that Licinus was entombed in a stately marble, grave Cato confin'd to a strait and narrow sepulchre, valiant Pompey laid in none at all, made them draw this inference, Credimus esse deos? shall we think there are any gods? which Lipsius saith were affectuum voces, non judiciorum.
To Consider that Licinus was entombed in a stately Marble, grave Cato confined to a strait and narrow Sepulchre, valiant Pompey laid in none At all, made them draw this Inference, Credimus esse Gods? shall we think there Are any God's? which Lipsius Says were affectuum voces, non judiciorum.
Jeremy desires to enter a dispute with God concerning the righteousness of his judgements in this particular, Jer, 12. 1, 2. which hence appears to have been his weakness and infirmitie,
Jeremiah Desires to enter a dispute with God Concerning the righteousness of his Judgments in this particular, Jer, 12. 1, 2. which hence appears to have been his weakness and infirmity,
and under a present temptation to question God, Job 21. from vers. 7. to vers. 16. and the Prophet Habakkuk, chap. 1. v. 13. and David, that man after Gods own heart, was oft assaulted with this temptation to distrust, upon consideration of the flourishing estate of many wicked in the world, Psal. 73. from vers. 2. to the 8. to consider that they were not plagued, v. 5. and he plagued all the day long, vers. 14. This tempted David to three great miscarriages;
and under a present temptation to question God, Job 21. from vers. 7. to vers. 16. and the Prophet Habakkuk, chap. 1. v. 13. and David, that man After God's own heart, was oft assaulted with this temptation to distrust, upon consideration of the flourishing estate of many wicked in the world, Psalm 73. from vers. 2. to the 8. to Consider that they were not plagued, v. 5. and he plagued all the day long, vers. 14. This tempted David to three great miscarriages;
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which David could not conquer, till he went into the Sanctuary of God, and understood the miserable end of wicked men, what-ever seeming happiness they enjoy here, v. 17, and that their portion was onely in this life, as he saith here in the Text;
which David could not conquer, till he went into the Sanctuary of God, and understood the miserable end of wicked men, whatever seeming happiness they enjoy Here, v. 17, and that their portion was only in this life, as he Says Here in the Text;
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which words may fall under a threefold consideration. 1. As the ground of Davids prayer for deliverance from his enemies, v. 13. 2. As the matter and support of Davids comfort, under the persecutions of his enemies:
which words may fallen under a threefold consideration. 1. As the ground of Davids prayer for deliverance from his enemies, v. 13. 2. As the matter and support of Davids Comfort, under the persecutions of his enemies:
yet he had but his portion in this life, and David though at present persecuted and afflicted, supported himself by the expectation of his future glory, ver. 15.
yet he had but his portion in this life, and David though At present persecuted and afflicted, supported himself by the expectation of his future glory, ver. 15.
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while they are the worlds darlings and mens envy; while set upon the pinacle of worldly greatness, here's their misery and unhappiness, they have their portion onely in this life.
while they Are the world's darlings and men's envy; while Set upon the pinnacle of worldly greatness, here's their misery and unhappiness, they have their portion only in this life.
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Fourthly, I shall improve all in some short inferences, or brief application. First, To shew that wicked men have often the greatest portion in the world:
Fourthly, I shall improve all in Some short inferences, or brief application. First, To show that wicked men have often the greatest portion in the world:
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I need not speak much to this, the experience of all ages since the beginning of the world confirms it, your own observation, I believe, can seal to it; how-ever Scripture abundantly evinces it.
I need not speak much to this, the experience of all ages since the beginning of the world confirms it, your own observation, I believe, can seal to it; however Scripture abundantly evinces it.
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Gen. 4. 8. Go on in the whole series of Scripture, and you shall finde Joseph persecuted by his brethren; Esau (as Rivet observes on Gen. 32.) advanced in the world for a time far above Jacob; go on,
Gen. 4. 8. Go on in the Whole series of Scripture, and you shall find Joseph persecuted by his brothers; Esau (as Rivet observes on Gen. 32.) advanced in the world for a time Far above Jacob; go on,
and you finde the Israelites Gods peculiar in captivitie, and Pharoah upon the throne; Saul ruling, and David in a cave, or in a wilderness; Job upon the dung-hill; Jeremy in the dungeon;
and you find the Israelites God's peculiar in captivity, and Pharaoh upon the throne; Saul ruling, and David in a cave, or in a Wilderness; Job upon the dunghill; Jeremiah in the dungeon;
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Daniel in the den, and the Children in the furnace, and Nebuchadnezzar on the throne. In the new Testament you have Felix on the bench, S. Paul at the bar;
daniel in the den, and the Children in the furnace, and Nebuchadnezzar on the throne. In the new Testament you have Felix on the bench, S. Paul At the bar;
Dives beset with his rich and stately attendance, Lazarus hath no other society but the Dogs which came to lick his sores, v. 21. all which Austin and Tertullian, lib. 4. against Marcion, conceive to be a true historie of what was really acted, though others think it parabolical;
Dives beset with his rich and stately attendance, Lazarus hath no other society but the Dogs which Come to lick his sores, v. 21. all which Austin and Tertullian, lib. 4. against Marcion, conceive to be a true history of what was really acted, though Others think it parabolical;
Job tells us that the tabernacles of robbers sometimes prosper, Job 12. 6. which prosperity he at large describes, chap. 21. from v. 7 to v. 14. exalted in power, v. 7. multiplyed in their posterity, v. 8. 11. safe at home, v. 9. encreased abroad, v. 10. have their fill of pleasure, v. 12. and wealth at will, v. 13. David speaks his own experience of this, Psa. 37. 35. Psa. 73. 7. So in the Text, they enjoy not onely common favours,
Job tells us that the Tabernacles of robbers sometime prosper, Job 12. 6. which Prosperity he At large describes, chap. 21. from v. 7 to v. 14. exalted in power, v. 7. multiplied in their posterity, v. 8. 11. safe At home, v. 9. increased abroad, v. 10. have their fill of pleasure, v. 12. and wealth At will, v. 13. David speaks his own experience of this, Psa. 37. 35. Psa. 73. 7. So in the Text, they enjoy not only Common favours,
their bellies are fill'd with his hid treasure, and that not for themselves onely, but for their posterity too, they leave the rest of their substance to their babes, in a word they have their portion in this life.
their bellies Are filled with his hid treasure, and that not for themselves only, but for their posterity too, they leave the rest of their substance to their babes, in a word they have their portion in this life.
but cannot upon any ground say, God is mine, Christ is mine, the covenant is mine, you have them drawn to the life, Luk. 12. 21. such who have the world for a portion, but cannot say with David, The Lord is my portion.
but cannot upon any ground say, God is mine, christ is mine, the Covenant is mine, you have them drawn to the life, Luk. 12. 21. such who have the world for a portion, but cannot say with David, The Lord is my portion.
they are cloathed by the same hand of universal providence, which arrays the lillies, nourished by that bountie, which feeds the ravens, and supplied from that hand, which when God opens, he filleth every living thing with good.
they Are clothed by the same hand of universal providence, which arrays the lilies, nourished by that bounty, which feeds the Ravens, and supplied from that hand, which when God Opens, he fills every living thing with good.
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of which Ananias and Sapphira for their sacriledge, Corah and his companie for their rebellion, the children for mocking the Prophet, 2 Kings 2. and Herod for his pride, Acts 12. are sad Scripture in stances;
of which Ananias and Sapphira for their sacrilege, Corah and his company for their rebellion, the children for mocking the Prophet, 2 Kings 2. and Herod for his pride, Acts 12. Are sad Scripture in stances;
yet it's the more usual method of Gods proceedings, to demonstrate that he waits to be gracious, and that mercy pleaseth him, and by his long-suffering to lead them to repentance, Rom. 2. 4. Romani non ideo tanti quòd religiosi,
yet it's the more usual method of God's proceedings, to demonstrate that he waits to be gracious, and that mercy Pleases him, and by his long-suffering to led them to Repentance, Rom. 2. 4. Romani non ideo tanti quòd religiosi,
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Gent. p. 226. And to shew that our sins wrest the arrows of his judgements from his hands, he lengthens out his patience to sinners, during which time he often makes them an honourable allowance in the world, the more powerfully by outward favours to win them to himself;
Gent. p. 226. And to show that our Sins wrest the arrows of his Judgments from his hands, he lengthens out his patience to Sinners, during which time he often makes them an honourable allowance in the world, the more powerfully by outward favours to win them to himself;
or if not, to render them the more inexcusable, while by despising that patience and goodness, they treasure up into themselves wrath against the day of wrath, Rom. 2. 5. As a Judge oft designs a fair allowance for a condemned malefactour,
or if not, to render them the more inexcusable, while by despising that patience and Goodness, they treasure up into themselves wrath against the day of wrath, Rom. 2. 5. As a Judge oft designs a fair allowance for a condemned Malefactor,
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Thus wicked men, though now sentenced and condemned (for, he that believes not is condemned already, saith our Saviour, Joh. 3. 18.) God gives them a portion in this life, to maintain themselves till the day of death, and execution by his justice.
Thus wicked men, though now sentenced and condemned (for, he that believes not is condemned already, Says our Saviour, John 3. 18.) God gives them a portion in this life, to maintain themselves till the day of death, and execution by his Justice.
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for, The Lord is good to all, and his tender mercies are over all his works, Psal. 145. 9. From hence it is that he causeth his sun to shine upon the good and bad, Matth. 5. 45. And God oft doth wicked men good by these outward blessings, while the enjoyment of them prevents many sins, which want and povertie might betray them to:
for, The Lord is good to all, and his tender Mercies Are over all his works, Psalm 145. 9. From hence it is that he Causes his sun to shine upon the good and bad, Matthew 5. 45. And God oft does wicked men good by these outward blessings, while the enjoyment of them prevents many Sins, which want and poverty might betray them to:
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which is the account profound Bradwardine gives of Gods providence in this particular, that hereby they might be encouraged to a compliance with Religion,
which is the account profound Bradwardine gives of God's providence in this particular, that hereby they might be encouraged to a compliance with Religion,
if not out of love, yet out of interest; if not for love of vertue, yet for fear of loss and punishment, which is the most ordinary principle of mens Religion;
if not out of love, yet out of Interest; if not for love of virtue, yet for Fear of loss and punishment, which is the most ordinary principle of men's Religion;
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for though meliores sunt quos ducit amor, yet plures sunt quos corrigit timor, saith Austin. It is more ingenuous to obey God out of love, but more common to serve him out of fear: thus if nor love to Christs person, nor his doctrine, yet desire of the loaves will procure Christ many followers.
for though meliores sunt quos Ducit amor, yet plures sunt quos corrigit timor, Says Austin. It is more ingenuous to obey God out of love, but more Common to serve him out of Fear: thus if nor love to Christ person, nor his Doctrine, yet desire of the loaves will procure christ many followers.
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4. As the effect and issue of Gods remunerating justice. There is none so profligate, or debaucht, but hath something though not of spiritual, yet of moral and civil goodness,
4. As the Effect and issue of God's remunerating Justice. There is none so profligate, or debauched, but hath something though not of spiritual, yet of moral and civil Goodness,
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The Pharisees hypocrital prayers and fastings have their reward here, Mat. 6. 5. Ahabs counterfeit humiliation protracts the threatned judgement, 1 Kings 21. 29. Iehu's false zeal is recompenced with a kingdome for four generations, 2 Kings 10. 30. So Ezekiel 29. 18, 19, 20. Nebuchad-rezzar had his reward for serving against Egypt. The Heathens morality, in Austin's judgement, brought them in a double advantage;
The Pharisees hypocrital Prayers and Fastings have their reward Here, Mathew 6. 5. Ahabs counterfeit humiliation protracts the threatened judgement, 1 Kings 21. 29. Jehu's false zeal is recompensed with a Kingdom for four generations, 2 Kings 10. 30. So Ezekielem 29. 18, 19, 20. Nebuchadnezzar had his reward for serving against Egypt. The heathens morality, in Austin's judgement, brought them in a double advantage;
or emasculating their bodies by sordid pleasures, and the like: quibus moribus meruerunt ut Deus verus, quamvis non eum colerent, eorum augeret imperium:
or emasculating their bodies by sordid pleasures, and the like: quibus moribus meruerunt ut Deus verus, Quamvis non Eum colerent, Their augeret imperium:
5. As the means of good and spiritual advantage to Gods own people, which next to his own glory God designs as the end of all his providential dispensations in the world.
5. As the means of good and spiritual advantage to God's own people, which next to his own glory God designs as the end of all his providential dispensations in the world.
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shall thy true zeal for God, heartie repentance for sin, fervent prayer for mercy not be rewarded hereafter? Look as those afflictions, which the Saints suffer here, are sure and sad arguments of that eternal wrath and destruction, which the justice of God shall deal out to wicked ungodly men hereafter,
shall thy true zeal for God, hearty Repentance for since, fervent prayer for mercy not be rewarded hereafter? Look as those afflictions, which the Saints suffer Here, Are sure and sad Arguments of that Eternal wrath and destruction, which the Justice of God shall deal out to wicked ungodly men hereafter,
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as the Apostle evidently argues, 2 Thess. 1. 4, 5, 6, 7. (Saints, the Jews were wont to compare to green trees, as the wicked to drie trees, as our Saviour argues, Luk. 23. 31. if the Saints (and it is the reason Boetius gives,
as the Apostle evidently argues, 2 Thess 1. 4, 5, 6, 7. (Saints, the jews were wont to compare to green trees, as the wicked to dry trees, as our Saviour argues, Luk. 23. 31. if the Saints (and it is the reason Boethius gives,
why wicked men sometimes are permited to persecute the godly, ut exercitii bonis & malis esset causa supplicii ) be cast into the furnace of affliction, drie trees, wicked men, shall certainly be fuel for eternal flames.) so the earthly happiness of the wicked may give the godly assurance of everlasting happiness in another life.
why wicked men sometime Are permitted to persecute the godly, ut exercitii bonis & malis esset causa Supplicii) be cast into the furnace of affliction, dry trees, wicked men, shall Certainly be fuel for Eternal flames.) so the earthly happiness of the wicked may give the godly assurance of everlasting happiness in Another life.
It is an excellent observation of Calvin upon Gods rewarding the Rechabites obedience, Jerem. 35. 19. Scimus, saith he, Deum saepe mercedem rependere umbris virtutum ut ostendat sibi placere virtutes ipsas.
It is an excellent observation of calvin upon God's rewarding the Rechabites Obedience, Jeremiah 35. 19. Scimus, Says he, God saepe mercedem rependere umbris Virtues ut ostendat sibi placere Virtues Itself.
and ample rewards he hath reserved for true and sincere piety. Secondly, As it is a demonstration of the worthlessness, and vanity of these earthly things:
and ample rewards he hath reserved for true and sincere piety. Secondly, As it is a demonstration of the worthlessness, and vanity of these earthly things:
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Parciùs solent piis contingere, quò magis illis rebus honos & pretium detrahatur, saies Grotius. Hoc est propositum Deo, ut sapienti viro ostenderet haec, quae vulgus appetit,
Parciùs solent piis contingere, quò magis illis rebus honos & Price detrahatur, Says Grotius. Hoc est propositum God, ut sapienti viro ostenderet haec, Quae vulgus appetit,
& reformidat, nec bona esse, nec mala, the heathen Seneca gives this account of Gods providence, it is his meaning and design to demonstrate to good men, that those afflictions, which the world so much fears, are not evil, seeing God oft lays them upon the best of men,
& reformidat, nec Bona esse, nec mala, the heathen Senecca gives this account of God's providence, it is his meaning and Design to demonstrate to good men, that those afflictions, which the world so much fears, Are not evil, seeing God oft lays them upon the best of men,
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nor those enjoyments, which the world with so eager desires pursues, absolutely good, seeing they are oft given to the worst, apparebunt enim bona esse, si illa non nisi bon is viris tribueret,
nor those enjoyments, which the world with so eager Desires pursues, absolutely good, seeing they Are oft given to the worst, apparebunt enim Bona esse, si illa non nisi bon is Viris tribueret,
afflictions would appear as absolutely in themselves evil, should wicked men onely feel them, and the world as chiefly good and desirable, should good men onely enjoy it.
afflictions would appear as absolutely in themselves evil, should wicked men only feel them, and the world as chiefly good and desirable, should good men only enjoy it.
and teach them to undervalue and disesteem those pearls, which they oft see cast before swine. Nullo modo potest deus concupita magis traducere, quàm si illa ad turpissimos defert, ab optimis abigit, saith the heathen Seneca.
and teach them to undervalue and disesteem those Pearls, which they oft see cast before Swine. Nullo modo potest deus concupita magis traducere, quàm si illa ad turpissimos defert, ab optimis abigit, Says the heathen Senecca.
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to consider that cruel Neroes, ungodly Caligulaes, apostate Julians, have oft their crowns and Scepters? How should this take of all immoderate covetous cares for the world, to consider that the fool in the Gospel had his full barns? And this should teach Christians to abhor that foolish affectation of delicious fare, and costly arrayment, to thinke that Dives, now roaring in hell, in his life time enjoyed both these in abundance.
to Consider that cruel Neros, ungodly Caligulaes, apostate Julians, have oft their crowns and Sceptres? How should this take of all immoderate covetous Cares for the world, to Consider that the fool in the Gospel had his full Barns? And this should teach Christians to abhor that foolish affectation of delicious fare, and costly arrayment, to think that Dives, now roaring in hell, in his life time enjoyed both these in abundance.
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As Jacob discovered the sincerity of his affection to Rachel, that he continued to love her, notwithstanding all the hard usage he endured for her sake:
As Jacob discovered the sincerity of his affection to Rachel, that he continued to love her, notwithstanding all the hard usage he endured for her sake:
whose soul can burn in a holy flame of divine love, though not fomented, nor cherished by the fewel of outward prosperitie. That is the hottest flame, which is encreased by its contrary cold;
whose soul can burn in a holy flame of divine love, though not fomented, nor cherished by the fuel of outward Prosperity. That is the hottest flame, which is increased by its contrary cold;
Quantò plus tormenti, tantò plus erit gloriae, saith Seneca. The persecutions of the Heathen Emperours added new pearls to the Martyrs crowns: and the Apostle assures us, that the light afflictions which the Saints suffer here, (whilest wicked men oft flourish) do work out for them a far more exceeding and eternal weight of glory, 2 Cor. 4. 17.
Quantò plus Torments, tantò plus erit Glory, Says Senecca. The persecutions of the Heathen emperors added new Pearls to the Martyrs crowns: and the Apostle assures us, that the Light afflictions which the Saints suffer Here, (whilst wicked men oft flourish) do work out for them a Far more exceeding and Eternal weight of glory, 2 Cor. 4. 17.
he shall not feel quietness, Job 20. 22. And being without God, who is the onely rest and centre of souls, he is as far from true satisfaction, as from real happiness. The Gospel brands him for a fool, who dream'd of a requiem to his soul from his full barns, Luke 12. 20. Where there is satisfaction, there must be suitableness and proportion; and that cannot be between the world and the soul: therefore dis satisfaction is entailed upon the fullest enjoyments of the world,
he shall not feel quietness, Job 20. 22. And being without God, who is the only rest and centre of Souls, he is as Far from true satisfaction, as from real happiness. The Gospel brands him for a fool, who dreamed of a requiem to his soul from his full Barns, Lycia 12. 20. Where there is satisfaction, there must be suitableness and proportion; and that cannot be between the world and the soul: Therefore dis satisfaction is entailed upon the Fullest enjoyments of the world,
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And herein is the excellencie of a Christians portion, though he hath nothing in the world, that whereas the greatest portion of the wicked worldling brings himin nothing but vanity & vexation, a Christian inherits full satisfaction in his portion,
And herein is the excellency of a Christians portion, though he hath nothing in the world, that whereas the greatest portion of the wicked worldling brings himin nothing but vanity & vexation, a Christian inherits full satisfaction in his portion,
there's his, and every Christians portion, viz. the enjoyment of God. and then see the satisfaction entayled upon this portion, When I awake (saith he) I shall be satisfied with thy likeness.
there's his, and every Christians portion, viz. the enjoyment of God. and then see the satisfaction entailed upon this portion, When I awake (Says he) I shall be satisfied with thy likeness.
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Ephes. 1. 6. it is in the beloved onely that our persons are accepted: nor doth it speak Gods approbation of their wayes, the holiness and purity of his nature permits not that.
Ephesians 1. 6. it is in the Beloved only that our Persons Are accepted: nor does it speak God's approbation of their ways, the holiness and purity of his nature permits not that.
What comfort is it to enjoy the world with the frowns and displeasure of God? what comfort in corn, and wine, and oyl, without the light of Gods countenance, Psal. 4. 7. The sence of the love of God sweetens the least enjoyment and portion in the world:
What Comfort is it to enjoy the world with the frowns and displeasure of God? what Comfort in corn, and wine, and oil, without the Light of God's countenance, Psalm 4. 7. The sense of the love of God sweetens the least enjoyment and portion in the world:
For a man to have enlarged and full barns, and with all to have an angry God summoning him with a Stulte hâc nocte, how terrible is it and uncomfortable? Yet this is the case of all those who have their portions onely in this life. III.
For a man to have enlarged and full Barns, and with all to have an angry God summoning him with a Stulte hâc nocte, how terrible is it and uncomfortable? Yet this is the case of all those who have their portions only in this life. III.
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as NONLATINALPHABET, or NONLATINALPHABET, as an accession or over-plus, as Grotius comments on Matth, 6. 33 NONLATINALPHABET, to you, who seek first the kingdom of heaven, who have an interest in Christ.
as, or, as an accession or overplus, as Grotius comments on Matthew, 6. 33, to you, who seek First the Kingdom of heaven, who have an Interest in christ.
as interest in Christ sweetens the worst crosses and afflictions of a Christian, (Christ being as the tree was to the waters of Marah, Exod. 15. 25. he removes the bitterness of afflictions;
as Interest in christ sweetens the worst Crosses and afflictions of a Christian, (christ being as the tree was to the waters of Marah, Exod 15. 25. he removes the bitterness of afflictions;
so the greatest portion of the world without Christ is a real curse to a wicked man, who (I do not say they have no just right or title to their portions here:
so the greatest portion of the world without christ is a real curse to a wicked man, who (I do not say they have no just right or title to their portions Here:
for to found Domion in grace, is to leave the world to very uncertain Owners, and is the principle of oppression and confusion) enjoys no portion in a comfortable manner.
for to found dominion in grace, is to leave the world to very uncertain Owners, and is the principle of oppression and confusion) enjoys no portion in a comfortable manner.
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Christ is the conveyance even of temporal blessings, when enjoy'd in a sanctified manner, All things are yours, and you are Christs, with the Apostle, 1 Cor. 3. 21, 23. And,
christ is the conveyance even of temporal blessings, when enjoyed in a sanctified manner, All things Are yours, and you Are Christ, with the Apostle, 1 Cor. 3. 21, 23. And,
it is to enjoy the husk without the grain; the shell without the kernel; the bone without the marrow; the casket without the jewel; the field without the pearl; and thus do all wicked men enjoy their portions in this life, who,
it is to enjoy the husk without the grain; the shell without the kernel; the bone without the marrow; the casket without the jewel; the field without the pearl; and thus do all wicked men enjoy their portions in this life, who,
as the Apostle describes them, are without God and Christ in the world, Eph. 2. 12. IV. Because he enjoys no true real comfort in his portion in this life.
as the Apostle describes them, Are without God and christ in the world, Ephesians 2. 12. IV. Because he enjoys no true real Comfort in his portion in this life.
1. Because of the mixture of some crosses, and many cares, which wound and peirce the soul through with many sorrows, as the Apostle assures us, 1 Tim. 6. 10. Vexation of spirit is entail'd inseparably upon this earthly portion:
1. Because of the mixture of Some Crosses, and many Cares, which wound and pierce the soul through with many sorrows, as the Apostle assures us, 1 Tim. 6. 10. Vexation of Spirit is entailed inseparably upon this earthly portion:
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As the Saints in their greatest afflictions have their lucida intervalla, comfortable refreshings, intervals of joy and comfort, ( Prov. 10. 22. The blessing of the Lord it maketh rich,
As the Saints in their greatest afflictions have their lucida intervalla, comfortable refreshings, intervals of joy and Comfort, (Curae 10. 22. The blessing of the Lord it makes rich,
2. Because of the sting of conscience: which if once awakened, gnaws, and secretly eats out all the comfort of his earthly portion, whose secret suggestions and whisperings in the fullest enjoyments, oft surprizeth,
2. Because of the sting of conscience: which if once awakened, gnaws, and secretly eats out all the Comfort of his earthly portion, whose secret suggestions and whisperings in the Fullest enjoyments, oft surpriseth,
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The hand-writing against Belshazzar makes him tremble amidst all his carouzes in the cups of the Temple, Dan. 5. 5, 6. Judas threw away the thirtie pieces, Matth. 27. 5. no comfort in them when summoned to the tribunal of conscience as guiltie of the bloud of Christ.
The handwriting against Belshazzar makes him tremble amid all his carouzes in the cups of the Temple, Dan. 5. 5, 6. Judas threw away the thirtie Pieces, Matthew 27. 5. no Comfort in them when summoned to the tribunal of conscience as guilty of the blood of christ.
Multos fortuna liberat poenâ, metu neminem, saith Seneca. What Tacitus saith of Tyrants, is true of all wicked men, Si recludantur mentes, posse aspici laniatus & ictus.
Multos fortuna liberat poenâ, metu neminem, Says Senecca. What Tacitus Says of Tyrants, is true of all wicked men, Si recludantur mentes, posse aspici Laniatus & ictus.
this vultur at the heart preys upon their inward comfort, and thus in the midst of laughter the heart is sorrowfull, Prov. 14. 13. and the greatest portion in the world is no more solace or comfort,
this vulture At the heart preys upon their inward Comfort, and thus in the midst of laughter the heart is sorrowful, Curae 14. 13. and the greatest portion in the world is no more solace or Comfort,
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Hath he plentifull and delicious fare and provision? this is accursed too, Job 20. 23. When he is about to fill his belly, God shall cast the furie of his wrath upon him,
Hath he plentiful and delicious fare and provision? this is accursed too, Job 20. 23. When he is about to fill his belly, God shall cast the fury of his wrath upon him,
and when they have riches, they have no heart to use them, which Solomon takes notice of as the greatest vanity of the world, Eccles. 6. 2. It is the blessing of the Lord that maketh rich, Prov. 10. 22. From this it was that Daniel's countenance,
and when they have riches, they have no heart to use them, which Solomon Takes notice of as the greatest vanity of the world, Eccles. 6. 2. It is the blessing of the Lord that makes rich, Curae 10. 22. From this it was that Daniel's countenance,
after ten daies living with pulse and water, look't fairer and fatter, then those who eat the portion of the kings meat, Dan. 1. 15. So on the contrarie it is the secret curse of God which blasts a wicked mans portion in the world;
After ten days living with pulse and water, looked Fairer and fatter, then those who eat the portion of the Kings meat, Dan. 1. 15. So on the contrary it is the secret curse of God which blasts a wicked men portion in the world;
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we read Levit. 16. of two goats, the goat for the sin offering, and the scape-goat; the first sacrificed to God, the other dismissed into the wilderness with all the sins and curses of the children of Israel upon his head:
we read Levit. 16. of two Goats, the goat for the since offering, and the scapegoat; the First sacrificed to God, the other dismissed into the Wilderness with all the Sins and curses of the children of Israel upon his head:
Origen, after his usual manner, allegorizing on that place, makes these two goates representations of good and wicked men: the godly, being oft sors Domini, are martyred and persecuted, but by it they are made an acceptable sacrifice to God;
Origen, After his usual manner, allegorizing on that place, makes these two Goats representations of good and wicked men: the godly, being oft sors Domini, Are martyred and persecuted, but by it they Are made an acceptable sacrifice to God;
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V. Because he enjoys it to his real hurt and mischief. It was that sore evil which Solomon observed under the sun, that riches were kept for the owners thereof to their hurt, Eccles. 5. 13: Periculosissima est felicitatis intemperantia, saith Seneca. Dives est aliquis malus? habet sibi in curam, angorem, ruinam, saith the same Authour.
V. Because he enjoys it to his real hurt and mischief. It was that soar evil which Solomon observed under the sun, that riches were kept for the owners thereof to their hurt, Eccles. 5. 13: Periculosissima est felicitatis intemperantia, Says Senecca. Dives est aliquis malus? habet sibi in curam, angorem, ruinam, Says the same Author.
We read of the Prodigal, Luke 15. that when he had got his portion, he ran away from his father into a far countrie, and spent it in riotous living, v. 12, 13. so doth the portion of wicked men here set them at a distance, and enmitie to God;
We read of the Prodigal, Lycia 15. that when he had god his portion, he ran away from his father into a Far country, and spent it in riotous living, v. 12, 13. so does the portion of wicked men Here Set them At a distance, and enmity to God;
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The devil offered this as a suitable temptation to prevail with Christ himself, Matth. 4. 9. All these things, &c. He hath kept this as his reserve, as his last temptation;
The Devil offered this as a suitable temptation to prevail with christ himself, Matthew 4. 9. All these things, etc. He hath kept this as his reserve, as his last temptation;
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and art full, then thou shalt bless the Lord thy God for the good land which he hath given thee, &c. there was great danger that the milk and honey of Canaan might make them forget God,
and art full, then thou shalt bless the Lord thy God for the good land which he hath given thee, etc. there was great danger that the milk and honey of Canaan might make them forget God,
their worldly abundance is but fewel to their lust, exalts them in pride, as the Psalmist saith, Psal. 73. 5, 6. As Alexander's victories caused him to subscribe himself, The son of Jupiter; it heightens them into contempt and forgetfulness of God, According to their pasture, so were they filled:
their worldly abundance is but fuel to their lust, exalts them in pride, as the Psalmist Says, Psalm 73. 5, 6. As Alexander's victories caused him to subscribe himself, The son of Jupiter; it heightens them into contempt and forgetfulness of God, According to their pasture, so were they filled:
God knowing this, oft (as a wise Physitian opens a vein to prevent a disease) cuts short his own people as to their portion in this world, lets them bloud in their estates and honours, to prevent in them those sins, which the wicked mans abundance solicites and betrays him to.
God knowing this, oft (as a wise physician Opens a vein to prevent a disease) cuts short his own people as to their portion in this world, lets them blood in their estates and honours, to prevent in them those Sins, which the wicked men abundance solicits and betrays him to.
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& hath prosperitie in all things? O death, acceptable is thy sentence to the needy, Ecclesiasticus 4. 1, 2. which place though I dare not adopt into Scripture,
& hath Prosperity in all things? Oh death, acceptable is thy sentence to the needy, Ecclesiasticus 4. 1, 2. which place though I Dare not adopt into Scripture,
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he is building Tabernacles here, and enlarging his barns, and hugging his present enjoyments in this life, quam solùm suam vitam putant, qui aeternam desperant, saith Augustine upon my Text. And,
he is building Tabernacles Here, and enlarging his Barns, and hugging his present enjoyments in this life, quam solùm suam vitam Putant, qui aeternam desperant, Says Augustine upon my Text. And,
The prosperitie of fools shall destroy them, saith the Wise-man, Prov. 1. 32. The abuse of his earthly portion will render him the more inexcusable at the last day:
The Prosperity of Fools shall destroy them, Says the Wiseman, Curae 1. 32. The abuse of his earthly portion will render him the more inexcusable At the last day:
and how sad is it to treasure up the world, and wrath together? As it is comfortable for Christians to consider that all their afflictions here will encrease their future glory,
and how sad is it to treasure up the world, and wrath together? As it is comfortable for Christians to Consider that all their afflictions Here will increase their future glory,
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How will that strike him to the very heart, Luke 16. 25. Son, remember that thou in thy life time receivedst thy good things, & c? and that's the last account I shall give you of this mans miserie, who hath his portion onely here. VI.
How will that strike him to the very heart, Lycia 16. 25. Son, Remember that thou in thy life time Received thy good things, & c? and that's the last account I shall give you of this men misery, who hath his portion only Here. VI.
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Consider the miserable portion such a man shall have in another life which Scripture acquaints us with, Psal. 11. 6. Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest:
Consider the miserable portion such a man shall have in Another life which Scripture acquaints us with, Psalm 11. 6. Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest:
and 'tis parabolically expressed in Mat. 24. 51. He shall be cut asunder, & his portion appointed him, &c. then shall he wish he had gone without a portion in this world;
and it's parabolically expressed in Mathew 24. 51. He shall be Cut asunder, & his portion appointed him, etc. then shall he wish he had gone without a portion in this world;
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then shall many an unjust Ahab curse the day that ever he had any thing to do with a Naboth's vine-yard. Then shall many an Ananias & Sapphira curse the day in which they enriched themselves by Sacriledge; when those hands shall burn in eternal flames, which here fingred that fewel which should have kept the fire alive upon the Altar.
then shall many an unjust Ahab curse the day that ever he had any thing to do with a Naboth's vineyard. Then shall many an Ananias & Sapphira curse the day in which they enriched themselves by Sacrilege; when those hands shall burn in Eternal flames, which Here fingered that fuel which should have kept the fire alive upon the Altar.
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And, how miserable do you conceive their case to be? when many a Dives, who here is arrayed in purple and silk, shall there lye down clothed and enwrapped in flames:
And, how miserable do you conceive their case to be? when many a Dives, who Here is arrayed in purple and silk, shall there lie down clothed and enwrapped in flames:
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when many who here inhabit the stateliest palaces, shall there dwell with everlasting burnings, Isa. 33. 14. when many who here fare deliciously every day, shall then with Dives call for,
when many who Here inhabit the Stateliest palaces, shall there dwell with everlasting burnings, Isaiah 33. 14. when many who Here fare deliciously every day, shall then with Dives call for,
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and that in vain too, a drop of cold water, Luke 16. 24. when many who here chaunt to the sound of the viol, as in Amos 6. 5. that take the timbrel, and the harp,
and that in vain too, a drop of cold water, Lycia 16. 24. when many who Here chant to the found of the violent, as in Amos 6. 5. that take the timbrel, and the harp,
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This miserable portion of wicked men is that which Scripture oft suggests to us, as the account of God's providence in dealing them out a portion of the world here,
This miserable portion of wicked men is that which Scripture oft suggests to us, as the account of God's providence in dealing them out a portion of the world Here,
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David overcame his temptation, when he went into the Sanctuary, and understood the end of these men, Psal. 73. 17. that God had set them in slipperie places, and so being the higher, they were in danger of the greater fall, verse 18, 19. and that their present happiness was but as a dream, verse 20. short and deceitfull.
David overcame his temptation, when he went into the Sanctuary, and understood the end of these men, Psalm 73. 17. that God had Set them in slippery places, and so being the higher, they were in danger of the greater fallen, verse 18, 19. and that their present happiness was but as a dream, verse 20. short and deceitful.
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and Manasseh on the right; but Jacob on the contrary laid his right hand on Ephraim, and his left on Manasseh: many who are here set on the right hand of the world, enriched with the greatest blessings it can afford, shall at the last day be set on Gods left hand,
and Manasses on the right; but Jacob on the contrary laid his right hand on Ephraim, and his left on Manasses: many who Are Here Set on the right hand of the world, enriched with the greatest blessings it can afford, shall At the last day be Set on God's left hand,
Go ye cursed, Matth. 25. 41. and those whom the world sets on her left, as scorned and contemned, shall be found amongst those on Gods right hand, who shall receive the blessing, and the kingdome of their Father, vers. 34. I hope this is sufficient to clear up the providence of God,
Go you cursed, Matthew 25. 41. and those whom the world sets on her left, as scorned and contemned, shall be found among those on God's right hand, who shall receive the blessing, and the Kingdom of their Father, vers. 34. I hope this is sufficient to clear up the providence of God,
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The relation is of a certain Hermite, who was tempted to blasphemy, as conceiving the judgements of God unjust, in that he saw the wicked prosper, and the righteous afflicted: in which distrust there appeared an Angel sent from God to him in the shape of a man, bespeaking him thus, Follow me (saith he) and thou shalt see the hidden judgements of God:
The Relation is of a certain Hermit, who was tempted to blasphemy, as conceiving the Judgments of God unjust, in that he saw the wicked prosper, and the righteous afflicted: in which distrust there appeared an Angel sent from God to him in the shape of a man, bespeaking him thus, Follow me (Says he) and thou shalt see the hidden Judgments of God:
whom the Hermite obeying followed to the house of a very religious man, who received them with much courtesie all night, they departing the next morning the Angel took away a cup which the good man much affected,
whom the Hermit obeying followed to the house of a very religious man, who received them with much courtesy all night, they departing the next morning the Angel took away a cup which the good man much affected,
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the fourth night being entertained courteously by a very religious host, the Angel slew his childe, at which the Hermite much wondring desired to depart, the Angel told him he was sent from heaven to discover to him the hidden mysteries of providence:
the fourth night being entertained courteously by a very religious host, the Angel slew his child, At which the Hermit much wondering desired to depart, the Angel told him he was sent from heaven to discover to him the hidden Mysteres of providence:
I took away the cup from the first man, because his affections were too much set upon it, I gave it to the wicked man ut mercedem suam recipiat in praesenti, that he might have his reward here in this life;
I took away the cup from the First man, Because his affections were too much Set upon it, I gave it to the wicked man ut mercedem suam recipiat in praesenti, that he might have his reward Here in this life;
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I hope the reverence of the Authour from whom I borrowed it, & the congruitie of it to my present subject will be sufficient Apologie for the length of this relation:
I hope the Reverence of the Author from whom I borrowed it, & the congruity of it to my present Subject will be sufficient Apology for the length of this Relation:
his goodness here lays them out a portion, but his justice will lay them out hereafter a punishment: I have Commission to assure the righteous it shall be well with them, how-ever they fare here, Isa. 3. 10. and to speak a woe to the wicked,
his Goodness Here lays them out a portion, but his Justice will lay them out hereafter a punishment: I have Commission to assure the righteous it shall be well with them, however they fare Here, Isaiah 3. 10. and to speak a woe to the wicked,
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For the reward of his hands shall be given him, ver. 11. God hath appointed a day, in which he will judge the world in righteousness, Acts 17. 31. not then to correct the obliquities of his present providential proceedings (for Gods will being the first rule and adequate measure of rectitude, his way must be just, when most secret ) but to clear up the equitie of them to the world, to vindicate them from that challenge and imputation of injustice, which the ignorance, infirmity,
For the reward of his hands shall be given him, ver. 11. God hath appointed a day, in which he will judge the world in righteousness, Acts 17. 31. not then to correct the obliquities of his present providential proceedings (for God's will being the First Rule and adequate measure of rectitude, his Way must be just, when most secret) but to clear up the equity of them to the world, to vindicate them from that challenge and imputation of injustice, which the ignorance, infirmity,
while his own people are in want and afflicted, to teach them to wait by faith and in dependance upon God for that portion he hath treasured up for them in heaven.
while his own people Are in want and afflicted, to teach them to wait by faith and in dependence upon God for that portion he hath treasured up for them in heaven.
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and by faith live upon the promise of Canaan. A Master or Lord pays his slave his present wages, while he cuts his son short in his allowance during his non-age, that he may learn to depend upon his father for the inheritance.
and by faith live upon the promise of Canaan. A Master or Lord pays his slave his present wages, while he cuts his son short in his allowance during his nonage, that he may Learn to depend upon his father for the inheritance.
Thus doth God, the great Lord of all, deal with his slaves, who serve him for the hire of some temporal advantage, he gives them their present reward, and wages; but though his goodness hath determined a better portion to be a reward to the pietie and obedience of his children; yet he gives it them in reversion, little in hand, that they may learn to live upon the promise, and by faith to depend on the goodness and faithfulness of their Father for their heavenly inheritance;
Thus does God, the great Lord of all, deal with his slaves, who serve him for the hire of Some temporal advantage, he gives them their present reward, and wages; but though his Goodness hath determined a better portion to be a reward to the piety and Obedience of his children; yet he gives it them in reversion, little in hand, that they may Learn to live upon the promise, and by faith to depend on the Goodness and faithfulness of their Father for their heavenly inheritance;
that they walking not by sight, but faith (which is a Christians work and condition here) may not look at the things which are seen, &c, 2 Cor. 4. 18.
that they walking not by sighed, but faith (which is a Christians work and condition Here) may not look At the things which Are seen, etc., 2 Cor. 4. 18.
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it is but a fools paradise he is in here, and falsa felicitas ipsa est major infelicitas, saith Austin. His conceived happiness ushers in his greater miserie.
it is but a Fools paradise he is in Here, and Falsa Felicity ipsa est Major infelicitas, Says Austin. His conceived happiness ushers in his greater misery.
I would envy that man no more, then I would a reprieved malefactour, whom I see gratifying his palate with the most delicious fare, or having his way to the gibbet strewed with roses, who merits pitie, not envy.
I would envy that man no more, then I would a reprieved Malefactor, whom I see gratifying his palate with the most delicious fare, or having his Way to the gibbet strewed with roses, who merits pity, not envy.
it is a wicked mans portion, a Christians viaticum, S. Paul had learnt this lesson thoroughly, Phil. 4. 11, 12. I have learned in whatsoever state Iam, therewith to be content.
it is a wicked men portion, a Christians viaticum, S. Paul had learned this Lesson thoroughly, Philip 4. 11, 12. I have learned in whatsoever state Iam, therewith to be content.
And, truely, Christians have all the reason in the world to learn contentation; while, though others have the many things of the world, thou, with Mary, hast the better part; though poor in the world, yet rich in faith, therefore heir of a kingdome, Jam. 2. 5. That,
And, truly, Christians have all the reason in the world to Learn contentation; while, though Others have the many things of the world, thou, with Marry, hast the better part; though poor in the world, yet rich in faith, Therefore heir of a Kingdom, Jam. 2. 5. That,
though accounted NONLATINALPHABET, the off-scouring of the world, yet one of Gods jewels, Malach. 3. 17. If thou hast none, or a small portion in the world,
though accounted, the offscouring of the world, yet one of God's Jewels, Malachi 3. 17. If thou hast none, or a small portion in the world,
Seneca brings in God answering the discontents of vertuous men thus, Illis bona falsa circundedi, & animos inanes velut longo fallacique somno lusi: I have given them (meaning vitious men) these counterfeit good things, and they lie in a deceitful short dream of worldly happiness;
Senecca brings in God answering the discontents of virtuous men thus, Illis Bona Falsa circundedi, & Animos inanes velut longo fallacique Somno lusi: I have given them (meaning vicious men) these counterfeit good things, and they lie in a deceitful short dream of worldly happiness;
as Elkanah did the repinings of Hannah for her want of children, 1 Sam. 1. 8. Is not thy portion in God better to thee ( O Christian ) then ten, then a thousand portions in the world:
as Elkanah did the repinings of Hannah for her want of children, 1 Sam. 1. 8. Is not thy portion in God better to thee (Oh Christian) then ten, then a thousand portions in the world:
Crosses are but tryals of his patience and constancy. 'Tis no wonder to see wicked men repining and desponding at the loss of earthly things, they are their portion, they look for no other;
Crosses Are but trials of his patience and constancy. It's no wonder to see wicked men repining and desponding At the loss of earthly things, they Are their portion, they look for no other;
but Christians should learn patience and submission, as the deportment which is most suitable to their hopes of a portion in another life: Every man that striveth for the masterie is temperate in all things:
but Christians should Learn patience and submission, as the deportment which is most suitable to their hope's of a portion in Another life: Every man that striveth for the mastery is temperate in all things:
but we an incorruptible, Rom. 9. 25. Upon this future portion when Moses had fixt his eye of faith, he chose afflictions, scornes the profits, and disrellisht the pleasures of the world;
but we an incorruptible, Rom. 9. 25. Upon this future portion when Moses had fixed his eye of faith, he chosen afflictions, scorns the profits, and disrellisht the pleasures of the world;
and David here comforts himself with this, ver. 15. As for me I will behold thy face in righteousness, &c. Sixthly, This regulates our judgements concerning true happiness: we are very apt to mistake here.
and David Here comforts himself with this, ver. 15. As for me I will behold thy face in righteousness, etc. Sixthly, This regulates our Judgments Concerning true happiness: we Are very apt to mistake Here.
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when yet God had design'd the kingdome for little despised David at the sheep-fold: thus are men apt to set the crown of happiness on those, who are most enriched, and highlyest honoured in the world,
when yet God had designed the Kingdom for little despised David At the sheepfold: thus Are men apt to Set the crown of happiness on those, who Are most enriched, and highliest honoured in the world,
when yet in truth, if wicked men, they are most miserable, as having their portion onely in this life. Therefore David seems to correct his judgement of happiness, Psal. 144. 15. Happy is that people whose God is the Lord.
when yet in truth, if wicked men, they Are most miserable, as having their portion only in this life. Therefore David seems to correct his judgement of happiness, Psalm 144. 15. Happy is that people whose God is the Lord.
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and our Saviour urgeth this as a motive and incentive to our charitie, and a pattern for our imitation, Matthew 5. 44, 45. I say unto you love your enemies, &c. that ye may be the children of your Father which is in heaven:
and our Saviour urges this as a motive and incentive to our charity, and a pattern for our imitation, Matthew 5. 44, 45. I say unto you love your enemies, etc. that you may be the children of your Father which is in heaven:
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deceive not thy self in a matter of so great concernment, Thou maist as well say God loved Judas, because he had the bags, or Div•s because he fared deliciously, who is now roaring in hell.
deceive not thy self in a matter of so great concernment, Thou Mayest as well say God loved Judas, Because he had the bags, or Div•s Because he fared deliciously, who is now roaring in hell.
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take the judgement of the wisest of men, Solomon, and you'l see the rottenness of this foundation, Eccles. 9. 1. no man knoweth love or hatred by all that is before them.
take the judgement of the Wisest of men, Solomon, and You'll see the rottenness of this Foundation, Eccles. 9. 1. no man Knoweth love or hatred by all that is before them.
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How hast thou encreased it? Art thou exalted upon the ruins of others? Have thy advancements in the Church come in by Simonie? or is thy estate encreased by fraud oppression, and grinding the faces of the poor, by rapine, extortion, cheats, and over-reaching in thy trading? hast thou possest a Naboth's vineyard by violence? I must take the boldness to say as Nathan to David; Thou art the man:
How hast thou increased it? Art thou exalted upon the ruins of Others? Have thy advancements in the Church come in by Simony? or is thy estate increased by fraud oppression, and grinding the faces of the poor, by rapine, extortion, cheats, and overreaching in thy trading? hast thou possessed a Naboth's vineyard by violence? I must take the boldness to say as Nathan to David; Thou art the man:
we read Zaccheus, Luke 19. restored four-sold ) thou art the man that hast thy portion onely in this life. O my soul come not thou into their secret, who by injustice and deceit hoard up a portion in this life, with the loss and forfeiture of their eternal inheritance: and thus it is Jer. 17. 11. As the partridge sitteth on eggs, and hatcheth them not:
we read Zacchaeus, Lycia 19. restored Four-sold) thou art the man that hast thy portion only in this life. O my soul come not thou into their secret, who by injustice and deceit hoard up a portion in this life, with the loss and forfeiture of their Eternal inheritance: and thus it is Jer. 17. 11. As the partridge Sitteth on eggs, and hatcheth them not:
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II. Examine thy affections. After what doth the violence of thy desires run? upon what is thy delight fixt? what sads and disquiets thy soul most at the loss of it? what-ever that is that is thy portion.
II Examine thy affections. After what does the violence of thy Desires run? upon what is thy delight fixed? what sads and disquiets thy soul most At the loss of it? whatever that is that is thy portion.
God was Davids portion, Psal. 119. 57. how did David discover this? by his longing and breathing after him, Psal. 42. 1. above what ever was either in heaven or earth, Psal. 73. 25. by his delight and rejoycing in him; all the encrease of corn and wine, and oyl could not fill Davids soul with so much gladness,
God was Davids portion, Psalm 119. 57. how did David discover this? by his longing and breathing After him, Psalm 42. 1. above what ever was either in heaven or earth, Psalm 73. 25. by his delight and rejoicing in him; all the increase of corn and wine, and oil could not fill Davids soul with so much gladness,
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and shut up his loving kindness in displeasure? Psal. 77. 7, 8, 9. But now you shall see quite contrary affections in that worldling, Luke 12. 18, 19. his plottings are how to enlarge his barns, his souls requiem, joy, and delight is taken up in these worldly enjoyments. Ahab is displeased and sad, if he cannot have Naboths vineyard, 1 Kings 21. 4. Haman is enraged for want of Mordecai's bowed knee, Esther 3. 5. Portio cujusque dicitur, in quo felicitatem suam quisque locat, saith Calvin: and do not most mens carking-care for the procuring innordinate delight in the enjoying, distrustfull fear of loosing, and repining sorrows for parting with the world, speak that it is their portion, and their happiness? III. What use and improvement do you make of your earthly enjoyments? are they cords of love to God? engagements to obedience? encouragements and enablements to do God more service? Doest thou rejoyce in them as giving opportunities to do more good to others? Canst thou say they are arguments and motives with thee to walk chearfully vvith God? They are thy viaticum to a better inheritance;
and shut up his loving kindness in displeasure? Psalm 77. 7, 8, 9. But now you shall see quite contrary affections in that worldling, Lycia 12. 18, 19. his plottings Are how to enlarge his Barns, his Souls requiem, joy, and delight is taken up in these worldly enjoyments. Ahab is displeased and sad, if he cannot have Naboth's vineyard, 1 Kings 21. 4. Haman is enraged for want of Mordecai's bowed knee, Esther 3. 5. Portio cujusque dicitur, in quo felicitatem suam Quisque locat, Says calvin: and do not most men's carking-care for the procuring innordinate delight in the enjoying, distrustful Fear of losing, and repining sorrows for parting with the world, speak that it is their portion, and their happiness? III. What use and improvement do you make of your earthly enjoyments? Are they cords of love to God? engagements to Obedience? encouragements and enablements to do God more service? Dost thou rejoice in them as giving opportunities to do more good to Others? Canst thou say they Are Arguments and motives with thee to walk cheerfully with God? They Are thy viaticum to a better inheritance;
but if thou usest, or rather abusest, thy riches to luxurie and riot, thy power to tyranny and oppression, thy beauty as a bait to uncleanness, thy learning in patronage of errour and opposing the truths of God? If thy worldly enjoyments draws thee from thy obedience to God;
but if thou usest, or rather abusest, thy riches to luxury and riot, thy power to tyranny and oppression, thy beauty as a bait to uncleanness, thy learning in patronage of error and opposing the truths of God? If thy worldly enjoyments draws thee from thy Obedience to God;
sadly think of it, without repentance thou art the man, who hast thy portion onely in this life. The sum then is, whoever gets his earthly portion unjustly, affects it inordinately, useth it unfruitfully and ungodlily, he is the man, whose misery it is to have his portion in this life. Tenthly, Christians, prize your portion.
sadly think of it, without Repentance thou art the man, who hast thy portion only in this life. The sum then is, whoever gets his earthly portion unjustly, affects it inordinately, uses it unfruitfully and ungodlily, he is the man, whose misery it is to have his portion in this life. Tenthly, Christians, prize your portion.
Though you have little or no portion in the world, there is an excellency in a Christians portion above what is to be found in the largest portions of the world, which wicked men enjoy.
Though you have little or no portion in the world, there is an excellency in a Christians portion above what is to be found in the Largest portions of the world, which wicked men enjoy.
as being immers'd in worldly pleasures, and on every hand beset with temptations to sin, and solicitations to forget God. Luther was wont to resolve, se nolle sic satiari, that God should not put him off with an earthly portion.
as being immersed in worldly pleasures, and on every hand beset with temptations to since, and solicitations to forget God. Luther was wont to resolve, se nolle sic satiari, that God should not put him off with an earthly portion.
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for all these things shall be added unto you, cast in as an addition and over-plus, (Solomon had riches and honour cast in as an additional over-plus to that wisdome he asked of God) or else the sanctified use of thy little portion in this life,
for all these things shall be added unto you, cast in as an addition and overplus, (Solomon had riches and honour cast in as an additional overplus to that Wisdom he asked of God) or Else the sanctified use of thy little portion in this life,
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Thou shalt have the world so far as it is good for thee, and that little thou hast shall be filled up with the blessings of God here; and in the other life too:
Thou shalt have the world so Far as it is good for thee, and that little thou hast shall be filled up with the blessings of God Here; and in the other life too:
Secondly, Live suitably to the nature and expectations of a portion in another life, that is, holily: without this holiness no man shall ever see the face of God, Hebr. 12. 14. and that's the portion of Saints hereafter,
Secondly, Live suitably to the nature and Expectations of a portion in Another life, that is, holily: without this holiness no man shall ever see the face of God, Hebrew 12. 14. and that's the portion of Saints hereafter,
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NOne can set an higher estimate and value upon mercie, then those who have the deepest sence of their own sin and misery. Christ is more pretious to none,
NOne can Set an higher estimate and valve upon mercy, then those who have the Deepest sense of their own sin and misery. christ is more precious to none,
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and the grace of Christ, ver. 14. NONLATINALPHABET, as if he wanted expression? and that Gospel-doctrine, That Jesus Christ came into the world to save sinners (of which he now saw himself to be the chief ) which the Jews scoffe at, the Greek counts foolishness, the Atheist derides, the Pharisaical Justiciarie undervalues, to him is NONLATINALPHABET and NONLATINALPHABET, the most acceptable message, &c. Which words in their relative consideration seem to refer to ver. 12. as a vindication of his Apostleship and Ministry from that prejudice and calumnie of those, who objected his former persecution, and blasphemie to him,
and the grace of christ, ver. 14., as if he wanted expression? and that Gospel doctrine, That jesus christ Come into the world to save Sinners (of which he now saw himself to be the chief) which the jews scoff At, the Greek counts foolishness, the Atheist derides, the Pharisaical Justiciary undervalues, to him is and, the most acceptable message, etc. Which words in their relative consideration seem to refer to ver. 12. as a vindication of his Apostleship and Ministry from that prejudice and calumny of those, who objected his former persecution, and blasphemy to him,
and abilities for the Ministry to be from God, ver. 12. and thirdly, he lays down the reason of Gods dealing thus with him, ver. 13, 14. and lest perhaps some might think this false, or impossible;
and abilities for the Ministry to be from God, ver. 12. and Thirdly, he lays down the reason of God's dealing thus with him, ver. 13, 14. and lest perhaps Some might think this false, or impossible;
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1. he demonstrates the truth of his conversion by the fruits and effects of it, Faith, and Love, ver. 14. and, 2. the possibility of it from the general end of Christs coming into the world, which was to save sinners, NONLATINALPHABET, which word signifies notorious, infamous sinners; that's in the Text, This is a faithfull saying, &c. That's the coherence of the words, in which observe three things;
1. he demonstrates the truth of his conversion by the fruits and effects of it, Faith, and Love, ver. 14. and, 2. the possibility of it from the general end of Christ coming into the world, which was to save Sinners,, which word signifies notorious, infamous Sinners; that's in the Text, This is a faithful saying, etc. That's the coherence of the words, in which observe three things;
First, A preface, NONLATINALPHABET, This is a faithfull saying, and worthy of all acceptation. Secondly, A Doctrine or proposition, NONLATINALPHABET, Jesus Christ came into the world to save sinners.
First, A preface,, This is a faithful saying, and worthy of all acceptation. Secondly, A Doctrine or proposition,, jesus christ Come into the world to save Sinners.
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The Apostle useth it here, to secure Christians from those doubts which their own hearts, or false Apostles, or justiciaries, or legalists might object against the certainty of mans salvation by Christ.
The Apostle uses it Here, to secure Christians from those doubts which their own hearts, or false Apostles, or Justiciaries, or legalists might Object against the certainty of men salvation by christ.
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NONLATINALPHABET Sermonem non quemvis, sed eximium, & selectum declarat, saith Beza; a choice truth the summe and substance of the Gospel. III. That esteem, and entertainment, which the Gospel deservedly calls for from Christians.
Sermonem non quemvis, sed eximium, & selectum Declarat, Says Beza; a choice truth the sum and substance of the Gospel. III. That esteem, and entertainment, which the Gospel deservedly calls for from Christians.
NONLATINALPHABET is aliquid avidè arripere, saith Musculus; as a poor man will money, or a hungry man his meat. Nay further, the Apostle, by all meanes endeavouring to provoke us to an entertainment of the Gospel, said it is NONLATINALPHABET, ut nihil relinquat quòd sit avidius acceptandum quàm Evangelium Dei de peccatorum all at a salute per Christum, saith Musculus on the place.
is Aliquid avidè arripere, Says Musculus; as a poor man will money, or a hungry man his meat. Nay further, the Apostle, by all means endeavouring to provoke us to an entertainment of the Gospel, said it is, ut nihil relinquat quòd sit Avidius acceptandum quàm Evangelium Dei de peccatorum all At a salute per Christ, Says Musculus on the place.
So that imagine the greatest, and most readie entertainment any thing in the world meets with from carnal hearts, gold to the covetous, &c. the Gospel deserves a more ready welcome from Christians,
So that imagine the greatest, and most ready entertainment any thing in the world meets with from carnal hearts, gold to the covetous, etc. the Gospel deserves a more ready welcome from Christians,
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as being NONLATINALPHABET, worthy of all acceptation. IIII. A Paradox to reason; & ideo Apostolus seriâ illâ obtestatione utitur, saith Gerard. Secondly, In the proposition observe.
as being, worthy of all acceptation. IIII. A Paradox to reason; & ideo Apostles seriâ illâ obtestatione utitur, Says Gerard. Secondly, In the proposition observe.
I. The person who came, NONLATINALPHABET, Jesus Christ, the eternal son of God. II. The place whither, NONLATINALPHABET, into the world, a vally of tears, a stage of misery. III. To what end, or wherefore, he came, NONLATINALPHABET, to save. For God sent not his son into the world to condemn the world:
I. The person who Come,, jesus christ, the Eternal son of God. II The place whither,, into the world, a valley of tears, a stage of misery. III. To what end, or Wherefore, he Come,, to save. For God sent not his son into the world to condemn the world:
Secondly, That Jesus Christ, whom we acknowledge, and profess, is that promised Messiah. Thirdly, The importance of that phrase, Christ came into the world; what that implies.
Secondly, That jesus christ, whom we acknowledge, and profess, is that promised Messiah. Thirdly, The importance of that phrase, christ Come into the world; what that Implies.
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Because all those cities and places, in which Christ was in order to the fulfilling of the prophesies in the old Testament, to be born, brought up, and manifest himself in, are long since ruined, and utterly demolished. He was to be born at Beth-lehem: But thou Beth-lehem Ephratah,
Because all those cities and places, in which christ was in order to the fulfilling of the prophecies in the old Testament, to be born, brought up, and manifest himself in, Are long since ruined, and utterly demolished. He was to be born At Bethlehem: But thou Bethlehem Ephratah,
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though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me, that is to be ruler in Israel, Mic. 5. 2. He was to dwell at Nazareth, to come into Jerusalem, Rejoyce greatly, O daughter of Zion; shout, O daughter of Jerusalem;
though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me, that is to be ruler in Israel, Mic. 5. 2. He was to dwell At Nazareth, to come into Jerusalem, Rejoice greatly, Oh daughter of Zion; shout, Oh daughter of Jerusalem;
Behold, thy king cometh unto thee, &c. Zech. 9. 9. And that while the second Temple stood, the glory of which upon this onely account was prophesied by Haggai to be greater then the glory of the former Temple, because of the person of the Messiah in it, Haggai 2. 7, 9. Add Malachy, who lived in the time the second Temple was built,
Behold, thy King comes unto thee, etc. Zechariah 9. 9. And that while the second Temple stood, the glory of which upon this only account was prophesied by Chaggai to be greater then the glory of the former Temple, Because of the person of the Messiah in it, Chaggai 2. 7, 9. Add Malachy, who lived in the time the second Temple was built,
and was contemporary with the Prophet Haggai. But now all these cities are ruined, and which is a clear evidence the Messiah is come, the second Temple destroyed,
and was contemporary with the Prophet Chaggai. But now all these cities Are ruined, and which is a clear evidence the Messiah is come, the second Temple destroyed,
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II. The ceasing of the Jewish politie and commonwealth: which was not to be, till the coming of the true Messiah, according to Jacob's prophesie, Gen. 49. 10. which the Antient Jews themselves understood of the Messiah. Per quem CHRISTI ADVENTUM non est intelligenda Christi nativitas, stetit enim respublica Judaeorum, & firmam aliquam politiam habuit per annos septuaginta duos post Christum natum;
II The ceasing of the Jewish polity and commonwealth: which was not to be, till the coming of the true Messiah, according to Jacob's prophesy, Gen. 49. 10. which the Ancient jews themselves understood of the Messiah. Per Whom CHRIST ADVENTUM non est intelligenda Christ Nativity, Stetit enim Respublica Judaeorum, & firmam aliquam Politician Habuit per annos Septuagint duos post Christ natum;
By which coming of Christ, we must not understand Christs birth, for then there was a commonwealth of the Jews, which had too some kinde of a settled politie for seventy two years after Christ was born:
By which coming of christ, we must not understand Christ birth, for then there was a commonwealth of the jews, which had too Some kind of a settled polity for seventy two Years After christ was born:
The power of life and death was taken from them in our Saviours time, as appears by their own ingenuous confession to Pilate, John 18. 31. Then said Pilate unto them, Take ye him,
The power of life and death was taken from them in our Saviors time, as appears by their own ingenuous Confessi to Pilate, John 18. 31. Then said Pilate unto them, Take you him,
Romani Judeae praefectos habebant, cogebant fidem homagii praestare Caesari; numisma cudere illis licitum non fuit. I shall not dispute the punctual time when this Scepter departed, whether in Herod 's;
Romani Judaea Prefects habebant, cogebant fidem homagii praestare Caesari; Numisma cudere illis licitum non fuit. I shall not dispute the punctual time when this Sceptre departed, whither in Herod is;
or when Titus destroied the Iewish State, which I must think most probable, because then the gathering of the nations was to Christ, by the coming in of the Gentiles: but this is evident, that that Politie is now destroyed,
or when Titus destroyed the Jewish State, which I must think most probable, Because then the gathering of the Nations was to christ, by the coming in of the Gentiles: but this is evident, that that Polity is now destroyed,
This was prophesied by Daniel as one thing which should be by the coming of the Messiah, In the midst of the week he shall cause the sacrifice and the oblation to cease, Dan. 9. 27. as wholly needless after the coming of the Messiah, whom they typified and prefigured.
This was prophesied by daniel as one thing which should be by the coming of the Messiah, In the midst of the Week he shall cause the sacrifice and the oblation to cease, Dan. 9. 27. as wholly needless After the coming of the Messiah, whom they typified and prefigured.
as Eusebius demonstrates in the third chapter of his first book, De demonstratione Evangelica. Moses himself spoke of another Prophet, Deut. 18. 15, 18. who should deliver from the bondage of sin to the heavenly Canaan; as Moses had done from Egypt's; as a Law giver to the Gentiles,
as Eusebius demonstrates in the third chapter of his First book, De demonstration Evangelical. Moses himself spoke of Another Prophet, Deuteronomy 18. 15, 18. who should deliver from the bondage of since to the heavenly Canaan; as Moses had done from Egypt's; as a Law giver to the Gentiles,
IV. The heathen Oracles are silenced, and their idolatrie destroyed; which was to be at the coming of the Messiah, according to the prophesie of Zechariah, And it shall come to pass in that day, saith the Lord of hosts, that I will cut off the names of the idols out of the land, and they shall no more be remembred:
IV. The heathen Oracles Are silenced, and their idolatry destroyed; which was to be At the coming of the Messiah, according to the prophesy of Zechariah, And it shall come to pass in that day, Says the Lord of hosts, that I will Cut off the names of the Idols out of the land, and they shall no more be remembered:
and also I will cause the prophets, and the unclean spirit to pass out of the land, Zech. 13. 7. and of Isaiah, And the idols he shall utterly abolish, Isa. 2. 18. and, at verse 20. In that day a man shall cast his idols of silver,
and also I will cause the Prophets, and the unclean Spirit to pass out of the land, Zechariah 13. 7. and of Isaiah, And the Idols he shall utterly Abolah, Isaiah 2. 18. and, At verse 20. In that day a man shall cast his Idols of silver,
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And so it happened at the coming of our Messiah, when Augustus, consulting the Oracle about his successour, received this answer, NONLATINALPHABET, &c. An Hebrew childe hath bid me leave these shrines;
And so it happened At the coming of our Messiah, when Augustus, consulting the Oracle about his successor, received this answer,, etc. an Hebrew child hath bid me leave these shrines;
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which Oracle Augustus having received, erected an Altar in the Capitol with this inscription, Ara primogeniti Dei. Plutarch in his book, NONLATINALPHABET, de defectu oraculorum, concerning the defect of the Oracles, confesseth the thing,
which Oracle Augustus having received, erected an Altar in the Capitol with this inscription, Ara Primogeniti Dei. Plutarch in his book,, de defectu oraculorum, Concerning the defect of the Oracles, Confesses the thing,
From the evident fulfilling of all the prophesies of the old Testament concerning the Messiah in Jesus Christ the Messiah. He was to be born of a virgin, Isa. 7. 14. Behold a virgin shall conceive, and bear a Son:
From the evident fulfilling of all the prophecies of the old Testament Concerning the Messiah in jesus christ the Messiah. He was to be born of a Virgae, Isaiah 7. 14. Behold a Virgae shall conceive, and bear a Son:
and so was Christ, Matth. 2. 11. brought up too in Galilee, Matth. 2. 22. and he rode in triumph into Jerusalem, Matth. 21. as it was prophesied of the Messiah, Zech. 9. 9. Rejoyce greatly, O daughter of Zion, shout, O daughter of Jerusalem,
and so was christ, Matthew 2. 11. brought up too in Galilee, Matthew 2. 22. and he road in triumph into Jerusalem, Matthew 21. as it was prophesied of the Messiah, Zechariah 9. 9. Rejoice greatly, Oh daughter of Zion, shout, Oh daughter of Jerusalem,
but was in answer to some prophesies of the old Testament, his side pierced, as foretold by Zechariah, They shall look upon me whom they have pierced, Zech. 12. 10. his drinking of vinegar, in Psal. 69. 21. In my thirst they gave me vinegar to drink:
but was in answer to Some prophecies of the old Testament, his side pierced, as foretold by Zechariah, They shall look upon me whom they have pierced, Zechariah 12. 10. his drinking of vinegar, in Psalm 69. 21. In my thirst they gave me vinegar to drink:
but to be raised again, as in Acts 2. 25, 26. By the harmony of which events to the prophesies, the Gentiles were convinced to leave their Idolatrie, and to embrace the Doctrine and Gospel of Jesus Christ:
but to be raised again, as in Acts 2. 25, 26. By the harmony of which events to the prophecies, the Gentiles were convinced to leave their Idolatry, and to embrace the Doctrine and Gospel of jesus christ:
and must certainly be imputed to the care of God in fulfilling those prophesies, which he that runs may read concerning the calling and coming in of the Gentiles at the coming of the Messiah; see Isaiah 2. 2, 3. Jer. 16. 19. Malachi 1. 11. Genes.
and must Certainly be imputed to the care of God in fulfilling those prophecies, which he that runs may read Concerning the calling and coming in of the Gentiles At the coming of the Messiah; see Isaiah 2. 2, 3. Jer. 16. 19. Malachi 1. 11. Genesis.
II. From those many miracles, by which Christ confirmed his Doctrine, which, if you observe, are the very same, which the Prophet Isaiah foretels should be wrought by the true Messiah, Isaiah 35. 5, 6. In reference to the fulfilling which prophesies Christ bad John's disciples tell him,
II From those many Miracles, by which christ confirmed his Doctrine, which, if you observe, Are the very same, which the Prophet Isaiah foretells should be wrought by the true Messiah, Isaiah 35. 5, 6. In Referente to the fulfilling which prophecies christ bad John's Disciples tell him,
that the blinds received their sight, &c. Matth. 11. 5. It was a rational conclusion which they made, John, 6. 14. when they had seen the miracle of the multiplied loaves, This is of a truth that Prophet that should come into the world: NONLATINALPHABET, a teacher NONLATINALPHABET.
that the blinds received their sighed, etc. Matthew 11. 5. It was a rational conclusion which they made, John, 6. 14. when they had seen the miracle of the multiplied loaves, This is of a truth that Prophet that should come into the world:, a teacher.
why did not his enemies accuse him of it? especially when it was one condition in the judges of the Sanhedrim, that they should be skill'd in magick that they might detect and Judge others for it.
why did not his enemies accuse him of it? especially when it was one condition in the judges of the Sanhedrim, that they should be skilled in magic that they might detect and Judge Others for it.
For certainly, then others, who envied Christ the glorie that he got by these miracles, would out of envy and emulation have learnt the same art, which yet no history makes mention of, that ever I saw, or heard of.
For Certainly, then Others, who envied christ the glory that he god by these Miracles, would out of envy and emulation have learned the same art, which yet no history makes mention of, that ever I saw, or herd of.
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Nor were they done by the power of the devil, for the manner of Christs miracles were casting out of devils, and Beelzebul could not cast out Beelzebul; and surely, Christ would have affected privacie and solitude,
Nor were they done by the power of the Devil, for the manner of Christ Miracles were casting out of Devils, and Beelzebub could not cast out Beelzebub; and surely, christ would have affected privacy and solitude,
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if he had intended to have imposed upon the credulitie of the ignorant, who yet chose the most conspicuous places, and the greatest multitude to work his miracles amongst, having oft thousand eyes witnesses of them.
if he had intended to have imposed upon the credulity of the ignorant, who yet chosen the most conspicuous places, and the greatest multitude to work his Miracles among, having oft thousand eyes Witnesses of them.
the rapture of Elias, onely upon the bare testimony of Elisha, 1 King. 2. 1. If they will not give credit to the Apostles testimonies (though no reason why an historical faith should not be given them) yet let them credit Josephus: which the Jews say cannot be found in their copies,
the rapture of Elias, only upon the bore testimony of Elisha, 1 King. 2. 1. If they will not give credit to the Apostles testimonies (though no reason why an historical faith should not be given them) yet let them credit Josephus: which the jews say cannot be found in their copies,
as he that was cured of his blindness argued with the Pharisees, John 9. 30, 31, 32, 33. Why, herein is a marvellous thing, that ye know not from whence he is,
as he that was cured of his blindness argued with the Pharisees, John 9. 30, 31, 32, 33. Why, herein is a marvellous thing, that you know not from whence he is,
if the man were not of God he could do nothing. III. From that general expectation, which the Jews themselves had of their Messiah to come into the world at that time, when Christ lived:
if the man were not of God he could do nothing. III. From that general expectation, which the jews themselves had of their Messiah to come into the world At that time, when christ lived:
which expectations were grounded upon the prophesies of the old Testament, especially upon Daniel the ninth, which occasioned a general conflux of the Jews from all parts to see the event.
which Expectations were grounded upon the prophecies of the old Testament, especially upon daniel the ninth, which occasioned a general conflux of the jews from all parts to see the event.
That the Jews now expected their Messiah, is evident from Luke 19. 11. So strong was this perswasion that the Messiah should appear about this time, that,
That the jews now expected their Messiah, is evident from Lycia 19. 11. So strong was this persuasion that the Messiah should appear about this time, that,
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as Grotius observes, some took Herod to be him, whence the Herodians: others one Judas, whom they called Bar-Cochebah, that is, the Son of a star, alluding to Numb. 24. 17. There shall come a star out of Jacob, &c. some one, some another to be the Messiahs, by which the Jews themselves subscribe to the truth of the Messiah. Though as Vives observes, none before Christ durst profess himself the Messiah, yet the expectation was so general, that the Heathens themselves had report of the Jews expectation of their Messiah at that time,
as Grotius observes, Some took Herod to be him, whence the Herodians: Others one Judas, whom they called Bar-Cochebah, that is, the Son of a star, alluding to Numb. 24. 17. There shall come a star out of Jacob, etc. Some one, Some Another to be the Messiahs, by which the jews themselves subscribe to the truth of the Messiah. Though as Vives observes, none before christ durst profess himself the Messiah, yet the expectation was so general, that the heathens themselves had report of the jews expectation of their Messiah At that time,
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It was vetus & constans fama, saies Suetonius: which they could not have but from the Jews computation, ex antiquis Sacerdotum libris, saith Tacitus. I might add further as confirmation of this Gospel-doctrine the spotless holiness of Christ the Teacher;
It was Vetus & constans fama, Says Suetonius: which they could not have but from the jews computation, ex antiquis Sacerdotum Books, Says Tacitus. I might add further as confirmation of this Gospel doctrine the spotless holiness of christ the Teacher;
Any local motion of the Divine nature: for that being infinite, and so every where, is not capable of any local mutation; which is the property onely of finite natures.
Any local motion of the Divine nature: for that being infinite, and so every where, is not capable of any local mutation; which is the property only of finite nature's.
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for that was conceived by the power of the Holy Ghost, Luke 1. 35. The holy Ghost shall come upon thee, the power of the Highest shall overshadow thee.
for that was conceived by the power of the Holy Ghost, Lycia 1. 35. The holy Ghost shall come upon thee, the power of the Highest shall overshadow thee.
II. Not a real parting with any of his glory: for that being infinite and eternal, as he was God, was as incapable of any diminution, as of any accession:
II Not a real parting with any of his glory: for that being infinite and Eternal, as he was God, was as incapable of any diminution, as of any accession:
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even then when he came into the world, and took upon him the form of a servant, he counted it not robbery to be equal with God, Phil. 2. 6. Indeed, NONLATINALPHABET, verse 7. he humbled himself as to his Divine nature, not absolutely confidered in it self,
even then when he Come into the world, and took upon him the from of a servant, he counted it not robbery to be equal with God, Philip 2. 6. Indeed,, verse 7. he humbled himself as to his Divine nature, not absolutely considered in it self,
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but even then, when he was come into the flesh, the Apostle tells you, he was God over all, blessed for ever, Rom. 9. 5. Achilde born, Isa. 9. 6. yet the mighty God, Mich. 5. 2. noting his being before born, in those words, whose going forth have been of old, from everlasting.
but even then, when he was come into the Flesh, the Apostle tells you, he was God over all, blessed for ever, Rom. 9. 5. Achilde born, Isaiah 9. 6. yet the mighty God, Mich. 5. 2. noting his being before born, in those words, whose going forth have been of old, from everlasting.
every spirit that confesseth that Jesus Christ is come in the flesh, is of God, &c. Hinc colligimus priùs fuisse apud patrem, quò ostenditur coaeterna ejus Divinitas, saith Calvin upon this place.
every Spirit that Confesses that jesus christ is come in the Flesh, is of God, etc. Hinc colligimus priùs Fuisse apud patrem, quò Ostenditur coaeterna His Divinitas, Says calvin upon this place.
The Socinians use many shifts to evade this argument for Christ's Divinitie, as that to come in the flesh is to appear in infirmitie, misery, and contempt:
The socinians use many shifts to evade this argument for Christ's Divinity, as that to come in the Flesh is to appear in infirmity, misery, and contempt:
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1. 14. and that that word was from the beginning, and truely God, verse 1. And nothing in this point is more clear then that saying of Christ's, John 16. 28. I came forth from the Father,
1. 14. and that that word was from the beginning, and truly God, verse 1. And nothing in this point is more clear then that saying of Christ's, John 16. 28. I Come forth from the Father,
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This Scripture abundantly testifies (though among the Socinian Doctors it be commentum hominum superstitiosorum ) as Heb. 2. 14. He was made partaker of flesh and bloud, and verse 16. he took upon him the seed of Abraham:
This Scripture abundantly Testifies (though among the Socinian Doctors it be Commentum hominum superstitiosorum) as Hebrew 2. 14. He was made partaker of Flesh and blood, and verse 16. he took upon him the seed of Abraham:
sin onely excepted, Heb. 2. 17. without conversion or confusion of natures or properties. And in this nature thus assumed, Venit unus sine peccato, qui salvos faceret à peccato, saies S. Augustine, One came without sin, who might save from sin.
since only excepted, Hebrew 2. 17. without conversion or confusion of nature's or properties. And in this nature thus assumed, Venit Unus sine Peccato, qui salvos faceret à Peccato, Says S. Augustine, One Come without since, who might save from since.
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and by this assuming humane nature, he was capacitated for that great design of his coming into the world, which was to save sinners, in order to which, God required a perfect obedience:
and by this assuming humane nature, he was capacitated for that great Design of his coming into the world, which was to save Sinners, in order to which, God required a perfect Obedience:
for without bloud is no remission, Heb. 9. 22. Both which were by the Justice of God to be performed in the same nature, which had offended against the law,
for without blood is no remission, Hebrew 9. 22. Both which were by the justice of God to be performed in the same nature, which had offended against the law,
though some rays of it broke out sometimes in his discourses, and, especially, in his miracles, which oft caused the beholders to acknowledge him the Son of God; yet he seemed for a time to have laid aside his Majestie,
though Some rays of it broke out sometime in his discourses, and, especially, in his Miracles, which oft caused the beholders to acknowledge him the Son of God; yet he seemed for a time to have laid aside his Majesty,
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and Glorie, while he appeared in the world without form or comeliness. Therefore, when he was ready to leave the world, see how he praies to his Father for a manifestatin of that glory, which here was obscured in the world, John 17. 5. And now, O Father, glorifie thou me with thine own self, with the glorie which I had with thee before the world was:
and Glory, while he appeared in the world without from or comeliness. Therefore, when he was ready to leave the world, see how he prays to his Father for a manifestatin of that glory, which Here was obscured in the world, John 17. 5. And now, Oh Father, Glorify thou me with thine own self, with the glory which I had with thee before the world was:
where he praies not for any addition, or accession of further glorie, but a discovery of the glory of his Divine nature through that humane nature, which he had assumed to himself.
where he prays not for any addition, or accession of further glory, but a discovery of the glory of his Divine nature through that humane nature, which he had assumed to himself.
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He took upon him the form of a servant, Phil. 2. 7. and NONLATINALPHABET, quasi ex omni seipsum in nihil reduxit, saith Beza: and he became poor for our sakes, 2 Cor. 8. 9. Hic erat per divinam majestatem, venit per humanam infirmitatem, saies Augustine. He affected not earthly greatness and pomp, but declined it:
He took upon him the from of a servant, Philip 2. 7. and, quasi ex omni seipsum in nihil reduxit, Says Beza: and he became poor for our sakes, 2 Cor. 8. 9. Hic erat per divinam majestatem, venit per humanam infirmitatem, Says Augustine. He affected not earthly greatness and pomp, but declined it:
V. Christ's willing and ready undertaking for sinners. Coming is a voluntary motion; Christ came into the world, freely, and willingly to undertake the work of saving sinners.
V. Christ's willing and ready undertaking for Sinners. Coming is a voluntary motion; christ Come into the world, freely, and willingly to undertake the work of Saving Sinners.
sed omnino gratiâ, saies Augustine. He was not merited, or pre-engaged, but out of his love he gave himself, as the Apostle, Gal. 2. 20. I live by the faith of the Son of God, who loved me, and gave himself for me.
sed Omnino gratiâ, Says Augustine. He was not merited, or preengaged, but out of his love he gave himself, as the Apostle, Gal. 2. 20. I live by the faith of the Son of God, who loved me, and gave himself for me.
I have power to lay it down, and I have power to take it up again, &c. Indeed, he is oft said to be sent of his Father, John 3. 17. God sent not his Son into the world, to condemn the world:
I have power to lay it down, and I have power to take it up again, etc. Indeed, he is oft said to be sent of his Father, John 3. 17. God sent not his Son into the world, to condemn the world:
and to be sanctified and sent into the world by the Father, John 10. 36. but it was by the consent and condescension of Christ, offering himself as a Sponsor,
and to be sanctified and sent into the world by the Father, John 10. 36. but it was by the consent and condescension of christ, offering himself as a Sponsor,
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and his submission to the Father was not an act of the Divine nature, but voluntarily of the second person, willingly offering himself to his Fathers justice, for the recovery of sinners:
and his submission to the Father was not an act of the Divine nature, but voluntarily of the second person, willingly offering himself to his Father's Justice, for the recovery of Sinners:
and therefore Christ is said oft to give himself, and that out of mere love, Ephes. 5. 2, 25. This expression of coming into the world doth not onely speak the event and issue,
and Therefore christ is said oft to give himself, and that out of mere love, Ephesians 5. 2, 25. This expression of coming into the world does not only speak the event and issue,
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God commendeth his love towards us, in that, while we were yet sinners, Christ died for us, Rom. 5. 8. and, God so loved the world, that he gave his onely begotten Son, that whosoever believeth on him should not perish but have everlasting life, John 3. 16. Each word there heightens the love of God, a Son given, a begotten Son, an onely begotten Son, nay, a welbeloved Son, as in Matth. 3. 17. who was in the bosome of his Father, John 1. 18. that God should not spare his Son, Rom. 8. 32. this must needs speak love.
God commends his love towards us, in that, while we were yet Sinners, christ died for us, Rom. 5. 8. and, God so loved the world, that he gave his only begotten Son, that whosoever Believeth on him should not perish but have everlasting life, John 3. 16. Each word there heightens the love of God, a Son given, a begotten Son, an only begotten Son, nay, a well-beloved Son, as in Matthew 3. 17. who was in the bosom of his Father, John 1. 18. that God should not spare his Son, Rom. 8. 32. this must needs speak love.
But that God should give his Son to the wicked, ungratefull, undeserving world, must needs speak a greater affection then that of Abraham's and what can that be less then an infinite love? When Christ did but shed a tear for Lazarus, the Jews collected his love from that:
But that God should give his Son to the wicked, ungrateful, undeserving world, must needs speak a greater affection then that of Abraham's and what can that be less then an infinite love? When christ did but shed a tear for Lazarus, the jews collected his love from that:
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Why, Christian, do but maintain sinceritie, and press on to perfection, and remember that Christ hath assumed thy nature, and in that perfectly fulfilled the Law,
Why, Christian, do but maintain sincerity, and press on to perfection, and Remember that christ hath assumed thy nature, and in that perfectly fulfilled the Law,
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which the Apostle suggests as matter of comfort to Christians, Rom. 8. 3, 4. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinfull flesh,
which the Apostle suggests as matter of Comfort to Christians, Rom. 8. 3, 4. For what the law could not do, in that it was weak through the Flesh, God sending his own Son in the likeness of sinful Flesh,
This was one end of Christ's coming into the world in our nature, subject to many miseries, Heb. 4. 15. We have not an highpriest, which cannot be touched with the feeling of our infirmities;
This was one end of Christ's coming into the world in our nature, Subject to many misery's, Hebrew 4. 15. We have not an High Priest, which cannot be touched with the feeling of our infirmities;
Josephus tells us how that a part of Rome being set on fire by the Jews, in which many of the Romanes perished, that this was their comfort, NONLATINALPHABET, to see Cesar, for whom they ventred their lives, weep, as affected with their misery;
Josephus tells us how that a part of Rome being Set on fire by the jews, in which many of the Romans perished, that this was their Comfort,, to see Cesar, for whom they ventured their lives, weep, as affected with their misery;
Saul, Saul, why persecutest thou me? saies the voice from heaven to him, Acts 9. 4. and at verse 5. when he said, Who art thou Lord? it was answered, I am Jesus, whom thou persecutest:
Saul, Saul, why Persecutest thou me? Says the voice from heaven to him, Acts 9. 4. and At verse 5. when he said, Who art thou Lord? it was answered, I am jesus, whom thou Persecutest:
who being in the form of God, thought it no robbery to be equal with God, &c. Christ emptied himself, NONLATINALPHABET, verse 7. exhausit is Tertullian's word by which he translates it:
who being in the from of God, Thought it no robbery to be equal with God, etc. christ emptied himself,, verse 7. exhausit is Tertullian's word by which he translates it:
this should teach thee to undervalue the world; especially, if Christ calls for it; thou mayst know the world is little worth, thy Saviour so undervalued it.
this should teach thee to undervalue the world; especially, if christ calls for it; thou Mayest know the world is little worth, thy Saviour so undervalved it.
and how should it provoke us to a chearfull obedience unto him? Luke 1. 74, 55. That we, being delivered out of the hands of our enemies, might serve him without fear, in holiness and righteousness before him, all the days of our life.
and how should it provoke us to a cheerful Obedience unto him? Luke 1. 74, 55. That we, being Delivered out of the hands of our enemies, might serve him without Fear, in holiness and righteousness before him, all the days of our life.
but in the mean time let us eye our sins, through the Wounds and Bloud of Christ, who came into the world to save sinners, and mourn. I will pour upon the house of David,
but in the mean time let us eye our Sins, through the Wounds and Blood of christ, who Come into the world to save Sinners, and mourn. I will pour upon the house of David,
as one that is in bitterness for his firstborn, Zech. 12. 10. Thy sins brought Christ into the world, and that leads me to The fourth particular, viz:
as one that is in bitterness for his firstborn, Zechariah 12. 10. Thy Sins brought christ into the world, and that leads me to The fourth particular, videlicet:
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for the greater perfection of the world, and communication of divine goodness, (though in natura impassibili, which is a groundless rash conjecture) or else for the confirmation of men and Angels in their state of righteousness and happiness.
for the greater perfection of the world, and communication of divine Goodness, (though in Nature impassibili, which is a groundless rash conjecture) or Else for the confirmation of men and Angels in their state of righteousness and happiness.
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or in earth, Coloss. 1. 20.) though others think it was from God, as a rewarder of their continued obedience. But, that Christ should have come into the world,
or in earth, Coloss. 1. 20.) though Others think it was from God, as a rewarder of their continued Obedience. But, that christ should have come into the world,
that assertion being built upon a false ground, viz. that any sin is in its own nature and demerit venial, which is contrary to Rom. 6. 23. The wages of sin is death.
that assertion being built upon a false ground, viz. that any since is in its own nature and demerit venial, which is contrary to Rom. 6. 23. The wages of since is death.
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for Tolle morbos, tolle vulnera, & nulla est medicinae causa, saith Austin. What need of a Physitian, where there is no disease? therefore I observe that each Scripture-expression, whereby Christ is set out to us, speakes a reference unto this.
for Take Morbos, Take vulnera, & nulla est medicinae causa, Says Austin. What need of a physician, where there is no disease? Therefore I observe that each Scripture expression, whereby christ is Set out to us, speaks a Referente unto this.
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He is called a Saviour, Tit. 1. 3, 4. and what need of a Saviour, where there is no sin? He is called a Mediatour, 1 Tim. 2. 5. that had bin needless had God and man continued friends:
He is called a Saviour, Tit. 1. 3, 4. and what need of a Saviour, where there is no since? He is called a Mediator, 1 Tim. 2. 5. that had been needless had God and man continued Friends:
a Physitian, Isa. 61. 1. that speaks a reference to a disease: a ransome, 1 Tim. 2. 6. that too had been needless had we not been in bondage to sin and satan: a surety, Hebr. 7. 22. and that needless too had there been no debt contracted, no obligation to divine justice:
a physician, Isaiah 61. 1. that speaks a Referente to a disease: a ransom, 1 Tim. 2. 6. that too had been needless had we not been in bondage to sin and satan: a surety, Hebrew 7. 22. and that needless too had there been no debt contracted, no obligation to divine Justice:
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a reconciler, Col. 1. 21. what need of that had not man been estranged, and at enmity to God? a shepherd, usefull when sheep are strayed, 1 Pet. 2. 25. 'Tis the reason of his name Jesus, Matth. 1. 21. Thou shalt call his name Iesus;
a reconciler, Col. 1. 21. what need of that had not man been estranged, and At enmity to God? a shepherd, useful when sheep Are strayed, 1 Pet. 2. 25. It's the reason of his name jesus, Matthew 1. 21. Thou shalt call his name Iesus;
Had not the sheep gone astray, the groat been lost, the son a prodigal, they had never been sought for, Luke 18. So Matth. 20. 28. The son of man came not to be ministred unto,
Had not the sheep gone astray, the groat been lost, the son a prodigal, they had never been sought for, Lycia 18. So Matthew 20. 28. The son of man Come not to be ministered unto,
and therefore supposing man not to have sinned, we cannot rationally imagine Christ should have come into the world, the Scripture laying down this as the principal end of his coming.
and Therefore supposing man not to have sinned, we cannot rationally imagine christ should have come into the world, the Scripture laying down this as the principal end of his coming.
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for at the first coming of Christ was proclaimed glory to God on high, Luk. 2. 2. Not in opposition to the other subordinate ends: as setting Christians an example, revealing the way of life and salvation:
for At the First coming of christ was proclaimed glory to God on high, Luk. 2. 2. Not in opposition to the other subordinate ends: as setting Christians an Exampl, revealing the Way of life and salvation:
his birth, as the Angels said shepherds, Luke 2. 11. his death, that was the price of our salvation, 1 Pet. 1. 19. he came on purpose to take away sin, 1 Joh. 3. 5. to destroy the works of Satan, v. 8. to set us an exact example of pietie, to reveal to us the way of salvation, to perform all those actions to which he was anointed,
his birth, as the Angels said shepherd's, Lycia 2. 11. his death, that was the price of our salvation, 1 Pet. 1. 19. he Come on purpose to take away since, 1 John 3. 5. to destroy the works of Satan, v. 8. to Set us an exact Exampl of piety, to reveal to us the Way of salvation, to perform all those actions to which he was anointed,
and designed, Isa. 61. 1. and all these in order to the promoting this great end of his coming, the salvation of sinners. Now that to which a man orders and levels all his actions, we conclude to be his principal end;
and designed, Isaiah 61. 1. and all these in order to the promoting this great end of his coming, the salvation of Sinners. Now that to which a man order and levels all his actions, we conclude to be his principal end;
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so here, &c. The prayers he put up, Joh. 17. the sorrows he suffered, the shedding his tears in the garden, his bloud upon the cross, was all to this end;
so Here, etc. The Prayers he put up, John 17. the sorrows he suffered, the shedding his tears in the garden, his blood upon the cross, was all to this end;
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then by Christs humiliation, and taking upon him the form of a servant. Man at first affected to be like God, eritis sicut dii, and God now to save him condescends to appear in the likeness of sinfull flesh, Phil. 2. 7. and he humbled himself to the death of the cross, &c. VI. Consider Christ did not come into the world by assuming our nature for the dignity of it:
then by Christ humiliation, and taking upon him the from of a servant. Man At First affected to be like God, You will be sicut Gods, and God now to save him condescends to appear in the likeness of sinful Flesh, Philip 2. 7. and he humbled himself to the death of the cross, etc. VI. Consider christ did not come into the world by assuming our nature for the dignity of it:
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(for then he might have assumed the angelical nature, when on the contrary the Apostle tells us, he took not on him the nature of Angels, Hebr. 2. 16.) but propter indigentiam, because of our want and indigencie, that we had been utterly undone without him:
(for then he might have assumed the angelical nature, when on the contrary the Apostle tells us, he took not on him the nature of Angels, Hebrew 2. 16.) but propter indigentiam, Because of our want and indigency, that we had been utterly undone without him:
and therefore the Angels themselves, when they proclaimed the birth of Christ to the shepherds, proclaimed this at the end of it, Luke 2. 11, 14. Good will towards men.
and Therefore the Angels themselves, when they proclaimed the birth of christ to the shepherd's, proclaimed this At the end of it, Lycia 2. 11, 14. Good will towards men.
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the first, because this had not been, unless upon the most cogent, weightie reasons, as the undoing and ruine of one of Gods noblest creatures, and the offence and dishonour of an infinite God; and the latter, that Christ should come and condescend to take our nature, and a state of humiliation for our salvation, which no other motive could have provoked him to.
the First, Because this had not been, unless upon the most cogent, weighty Reasons, as the undoing and ruin of one of God's Noblest creatures, and the offence and dishonour of an infinite God; and the latter, that christ should come and condescend to take our nature, and a state of humiliation for our salvation, which no other motive could have provoked him to.
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And it is one end of Christs death, to set us a copy of patience and submission, 1. Pet 2. 21. Because Christ also suffered for us, leaving us an example that ye should follow his steps.
And it is one end of Christ death, to Set us a copy of patience and submission, 1. Pet 2. 21. Because christ also suffered for us, leaving us an Exampl that you should follow his steps.
And it is as true that, whoever expects upon good grounds Christ for his purchase must take him as his pattern and example; but through the rebellion of the flesh and the temptation of Satan it comes to pass that the best of us can but imperfectly imitate him,
And it is as true that, whoever expects upon good grounds christ for his purchase must take him as his pattern and Exampl; but through the rebellion of the Flesh and the temptation of Satan it comes to pass that the best of us can but imperfectly imitate him,
and purchase of our pardon, as 1 Pet. 2. where exhorting to patient suffering for well-doing after the example of Christ, ver. 21. For even hereunto were ye called:
and purchase of our pardon, as 1 Pet. 2. where exhorting to patient suffering for welldoing After the Exampl of christ, ver. 21. For even hereunto were you called:
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he adds at ver. 24. who his own self bare our sins in his own bodie on the tree, that we, being dead to sin, should live to righteousness, by whose stripes ye were healed.
he adds At for. 24. who his own self bore our Sins in his own body on the tree, that we, being dead to sin, should live to righteousness, by whose stripes you were healed.
then which Scripture speaks nothing more plainly, as is clear from Gal. 1. 4. Who gave himself for our sins that he might deliver us from this present evil world:
then which Scripture speaks nothing more plainly, as is clear from Gal. 1. 4. Who gave himself for our Sins that he might deliver us from this present evil world:
which is another account Socinus gives why Christ may be said to save sinners. It is true indeed, that Christ doth bestow and confer eternal salvation upon sinners;
which is Another account Socinus gives why christ may be said to save Sinners. It is true indeed, that christ does bestow and confer Eternal salvation upon Sinners;
as in John 10. 28, 30. therefore he is called NONLATINALPHABET, the Authour of eternal salvation. Hebr. 5. 9. and NONLATINALPHABET Acts 3. 15. the Prince of life. III. Not onely because he revealed the way of salvation to sinners:
as in John 10. 28, 30. Therefore he is called, the Author of Eternal salvation. Hebrew 5. 9. and Acts 3. 15. the Prince of life. III. Not only Because he revealed the Way of salvation to Sinners:
and Acts 16. 17. it is the confession of the Damosel possessed with the spirit of divination, These men are the servants of the most high God, which shew unto us the way of salvation:
and Acts 16. 17. it is the Confessi of the Damosel possessed with the Spirit of divination, These men Are the Servants of the most high God, which show unto us the Way of salvation:
He is the Saviour of the bodie, saith the Apostle, Ephes. 5. 23. he tells you how, verse 25. he gave himself for it, and expresly, Tit. 2. 13, 14. Who gave himself for us, &c. IV. Not onely by confirming this doctrine revealed.
He is the Saviour of the body, Says the Apostle, Ephesians 5. 23. he tells you how, verse 25. he gave himself for it, and expressly, Tit. 2. 13, 14. Who gave himself for us, etc. IV. Not only by confirming this Doctrine revealed.
It is true, this was one end of Christ's coming, so saies our Saviour himself to Pilate, demanding of him, Art thou a king? John 18. 37. To this end was I born,
It is true, this was one end of Christ's coming, so Says our Saviour himself to Pilate, demanding of him, Art thou a King? John 18. 37. To this end was I born,
NONLATINALPHABET, a ransome for many, which word NONLATINALPHABET properly signifies to redeem by way of purchase, as those other words, NONLATINALPHABET,
, a ransom for many, which word properly signifies to Redeem by Way of purchase, as those other words,,
so frequently used in Scripture, as to Christ giving h•mself for sinners, 1 Tim. 2. 5, 6. Coloss. 1. 14. So that Christ did truely pay to God a price for the Salvation and recovery of sinners, Ephes. 5. 2. The effects of which, in reference to this end of saving sinners, were
so frequently used in Scripture, as to christ giving h•mself for Sinners, 1 Tim. 2. 5, 6. Coloss. 1. 14. So that christ did truly pay to God a price for the Salvation and recovery of Sinners, Ephesians 5. 2. The effects of which, in Referente to this end of Saving Sinners, were
hence NONLATINALPHABET, and NONLATINALPHABET, and such like expressions in Scripture, an oblation, a ransome, a propitiation for sin, 1 John 2. 1. hence those expressions, Isaiah 53. 5. The chastisement of our peace was upon him:
hence, and, and such like expressions in Scripture, an oblation, a ransom, a propitiation for since, 1 John 2. 1. hence those expressions, Isaiah 53. 5. The chastisement of our peace was upon him:
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and this satisfaction, by reason of the dignitie and holiness of the person, was exactly proportionable to whatever the justice of God could require for mans sin.
and this satisfaction, by reason of the dignity and holiness of the person, was exactly proportionable to whatever the Justice of God could require for men since.
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Christus non placavit Deum, sed placatum ostendit, saith Socinus. It is true indeed, that the very coming of Christ into the world was an evidence and demonstration of that great love of benevolence,
Christus non placavit God, sed placatum ostendit, Says Socinus. It is true indeed, that the very coming of christ into the world was an evidence and demonstration of that great love of benevolence,
or that Philanthropie whereby God was inclined to do good to lost man, John 3. 16. but no love of complacencie or delight in a sinner, till actually reconciled by Jesus Christ;
or that Philanthropy whereby God was inclined to do good to lost man, John 3. 16. but no love of complacency or delight in a sinner, till actually reconciled by jesus christ;
Eph. 2. children of wrath, and, John 3. verse last, upon him who believeth not, the wrath of God, which anger and wrath of God stands in contradistinction and opposition, not to the general love of God to his creatures,
Ephesians 2. children of wrath, and, John 3. verse last, upon him who Believeth not, the wrath of God, which anger and wrath of God Stands in contradistinction and opposition, not to the general love of God to his creatures,
and delight in his creature, which cannot be till justice be satisfied, and reconciliation perfected by Christ, 2 Cor. 5. 19. Rom. 3. 25. that is, his Justice in punishing sin:
and delight in his creature, which cannot be till Justice be satisfied, and reconciliation perfected by christ, 2 Cor. 5. 19. Rom. 3. 25. that is, his justice in punishing since:
and, Ephes. 2. 15, 16. NONLATINALPHABET, saith Chrysostom, reconciliation supposeth enmitie, and making peace includes opposition; till which be removed, the Holiness,
and, Ephesians 2. 15, 16., Says Chrysostom, reconciliation Supposeth enmity, and making peace includes opposition; till which be removed, the Holiness,
by grace, in respect of Divine acceptation of this price paid by Christ, yet by justice and merit, if we respect Christ, who came into the world to die,
by grace, in respect of Divine acceptation of this price paid by christ, yet by Justice and merit, if we respect christ, who Come into the world to die,
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so it is a contradiction to the holiness and purity of his nature, as being a God of purer eyes then to behold evil, as it is Hab. 1. 13. I like not to dispute the absoluteness of God's power;
so it is a contradiction to the holiness and purity of his nature, as being a God of Purer eyes then to behold evil, as it is Hab. 1. 13. I like not to dispute the absoluteness of God's power;
Besides, it could not be absolutely necessary, because God might, without any prejudice to his Justice, have suffered man finally to have perished in his apostasie:
Beside, it could not be absolutely necessary, Because God might, without any prejudice to his justice, have suffered man finally to have perished in his apostasy:
nor was he any way more obliged, then by his love and mercie, to provide for the recoverie of lost man, more then the Apostate Angels; therefore Scripture evidenceth the love of Christ by this, Ephes. 5. 2. and Hebr. 2. 16. III. Supposing God's design of saving sinners, This was the most convenient way.
nor was he any Way more obliged, then by his love and mercy, to provide for the recovery of lost man, more then the Apostate Angels; Therefore Scripture Evidenceth the love of christ by this, Ephesians 5. 2. and Hebrew 2. 16. III. Supposing God's Design of Saving Sinners, This was the most convenient Way.
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1. In respect of God, that the dishonour, which he had received by sin, might be repaired by the undertakings of a person of infinite dignitie, as Christ was.
1. In respect of God, that the dishonour, which he had received by since, might be repaired by the undertakings of a person of infinite dignity, as christ was.
2. That sinners might be saved with securitie to all Divine attributes, by satisfaction to his Justice, by Christ's sufferings in the same nature, which had offended.
2. That Sinners might be saved with security to all Divine attributes, by satisfaction to his justice, by Christ's sufferings in the same nature, which had offended.
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for abundantioris erat misericordiae, quàm si peccata absque satisfactione dimisisset, saith Aquinas. The Apostle from hence magnifies the riches of God's mercy, Ephes. 2. 4, 5. Hereby God did also most remarkably communicate himself to the creature;
for abundantioris erat Mercy, quàm si Peccata absque satisfaction dimisisset, Says Aquinas. The Apostle from hence Magnifies the riches of God's mercy, Ephesians 2. 4, 5. Hereby God did also most remarkably communicate himself to the creature;
Ferrea & lapidea corda esse oportet, quae non emolliet tam incomparabilis amoris divini suavitas, saith Calvin. Hereby we have the advantage of an exact copie of all vertue, humilitie, patience, constancie, justice,
Ferrea & lapidea Corda esse oportet, Quae non emolliet tam incomparabilis amoris Divine suavitas, Says calvin. Hereby we have the advantage of an exact copy of all virtue, humility, patience, constancy, Justice,
Lastly, It was most eminent in respect of Satan, that he might be more shamed and confounded, by being conquered in the nature, which he had seduced and ruined.
Lastly, It was most eminent in respect of Satan, that he might be more shamed and confounded, by being conquered in the nature, which he had seduced and ruined.
To which purpose these Scriptures speak expresly, Acts 4. 12. Acts 2. 23. Luke 22. 22. Luke 24. 26, 27. V. Supposing God's purpose of saving sinners by way of a price and satisfaction, Christ's coming into the world was indispensably necessarie.
To which purpose these Scriptures speak expressly, Acts 4. 12. Acts 2. 23. Luke 22. 22. Luke 24. 26, 27. V. Supposing God's purpose of Saving Sinners by Way of a price and satisfaction, Christ's coming into the world was indispensably necessary.
and reconciled to God by a mere man, or an Angel, yet this would not have been a redemption by an adequate price or purchase, because Justice required satisfaction in the nature offending, every individual of which being corrupted,
and reconciled to God by a mere man, or an Angel, yet this would not have been a redemption by an adequate price or purchase, Because justice required satisfaction in the nature offending, every Individu of which being corrupted,
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and so obnoxious to Justice, and indebted to God in more then it was able to pay (as deriving all from him) was incapable of satisfying for its own score, much less for the sin of all mankinde:
and so obnoxious to justice, and indebted to God in more then it was able to pay (as deriving all from him) was incapable of satisfying for its own score, much less for the since of all mankind:
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which I cannot close with, for surely God would never have given up his Son to such miseries and sorrows, might sinners have been saved by a word speaking:
which I cannot close with, for surely God would never have given up his Son to such misery's and sorrows, might Sinners have been saved by a word speaking:
this detracts from the glory of Christ's undertakings for sinners. Estius thinks that minima passio Christi sufficere potuisset pro justo pretio redemptionis mundi:
this detracts from the glory of Christ's undertakings for Sinners. Estius thinks that minima passio Christ sufficere potuisset Pro Justo Precio redemptionis mundi:
but neither can this be without the falling of God's truth to the ground, the truth I mean of this threatning, Gen. 2. 17. Of the tree of knowledge of good and evil, thou shalt not eat:
but neither can this be without the falling of God's truth to the ground, the truth I mean of this threatening, Gen. 2. 17. Of the tree of knowledge of good and evil, thou shalt not eat:
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A truth, which every man carries a demonstration of in his own breast, even those who were wholly strangers to God's revealed will of punishing sinners:
A truth, which every man carries a demonstration of in his own breast, even those who were wholly Strangers to God's revealed will of punishing Sinners:
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And, if we assert justice to be an attribute essential to God, we must assert, I think, that God punishes sin out of nature, not will onely, (though all the circumstances of punishment be subjected in the freedom of God's will) otherwise, we must suppose it possible for God not to hate sin;
And, if we assert Justice to be an attribute essential to God, we must assert, I think, that God Punishes since out of nature, not will only, (though all the Circumstances of punishment be subjected in the freedom of God's will) otherwise, we must suppose it possible for God not to hate since;
yet confesseth that this would have been Satisfactio sufficiens imperfectè secundùm acceptionem Dei, non perfectè per adaequationem ad compensationem culpae commissae:
yet Confesses that this would have been Satisfaction Sufficiens imperfectè secundùm acceptionem Dei, non perfectè per adaequationem ad compensationem Culpae commissae:
onely satisfaction improperly to divine acceptation, not properly by a proportionable compensation for an offence against an infinite God: but of this formerly. III. Christ did by his undertakings fully and perfectly satisfie Gods justice, in order to the salvation of sinners:
only satisfaction improperly to divine acceptation, not properly by a proportionable compensation for an offence against an infinite God: but of this formerly. III. christ did by his undertakings Fully and perfectly satisfy God's Justice, in order to the salvation of Sinners:
but supposing Gods acceptation of that satisfaction from a surety which he might have required in our persons (which is of infinite love and grace) he could not refuse this,
but supposing God's acceptation of that satisfaction from a surety which he might have required in our Persons (which is of infinite love and grace) he could not refuse this,
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2. In asserting justification by free-grace: so Tit. 3. 7, 8. NONLATINALPHABET, a doctrine sure most acceptable to any, who have either a sense of sin, or apprehensions of mercy. How acceptable must it needs be to an humbled sinner, lost in himself, to see free-grace coming in for his relief and succour?
2. In asserting justification by Free grace: so Tit. 3. 7, 8., a Doctrine sure most acceptable to any, who have either a sense of since, or apprehensions of mercy. How acceptable must it needs be to an humbled sinner, lost in himself, to see Free grace coming in for his relief and succour?
and how the cross ushers in the crown; how if we suffer with him, we shall also reign with him, as the Apostle saith: it must needs be NONLATINALPHABET, &c. II. The nature of the thing speaks it acceptable; take it under these six plain notions.
and how the cross ushers in the crown; how if we suffer with him, we shall also Reign with him, as the Apostle Says: it must needs be, etc. II The nature of the thing speaks it acceptable; take it under these six plain notions.
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How acceptable is the news of pardon to a sentenced person, expecting daily execution? such is the Gospel revealing Christs coming into the world to save sinners. We are all in our natural condition guiltie, liable, and sentenced to death; John 3. 8. He that believeth not is condemned already.
How acceptable is the news of pardon to a sentenced person, expecting daily execution? such is the Gospel revealing Christ coming into the world to save Sinners. We Are all in our natural condition guilty, liable, and sentenced to death; John 3. 8. He that Believeth not is condemned already.
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O! how acceptable must the revelation of pardon needs be, through the undertaking of Christ for sinners? such free pardon, as Isa. 43. 25. nothing in reference to us though in reference to Christs bloud shed,
OH! how acceptable must the Revelation of pardon needs be, through the undertaking of christ for Sinners? such free pardon, as Isaiah 43. 25. nothing in Referente to us though in Referente to Christ blood shed,
and by our first apostasie had cast of our obedience, and broken our allegiance; now God by the Gospel proclaims peace to such rebels through Christ pacifying his Fathers wrath,
and by our First apostasy had cast of our Obedience, and broken our allegiance; now God by the Gospel proclaims peace to such rebels through christ pacifying his Father's wrath,
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and undertaking for mans offence, 2 Cor. 5. 19. Christ purchased our peace by his bloud, Coloss. 1. 20, 22. Christ offer'd himself a hostage, a surety, nay a sacrifice to procure our peace,
and undertaking for men offence, 2 Cor. 5. 19. christ purchased our peace by his blood, Coloss. 1. 20, 22. christ offered himself a hostage, a surety, nay a sacrifice to procure our peace,
and in the fulness of time came himself into the world to proclaim this peace, Eph. 2. 17. viz. to the Jews in his person, to the Gentiles by the Apostles his messengers: thus Christ spoke in S. Paul, and by him proclaimed this peace;
and in the fullness of time Come himself into the world to proclaim this peace, Ephesians 2. 17. viz. to the jews in his person, to the Gentiles by the Apostles his messengers: thus christ spoke in S. Paul, and by him proclaimed this peace;
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2 Cor. 13. 3. and still sends his Ministers his heraulds, and Embassadours to solicite your reconciliation to God, that you would lay aside the enmity of your hearts against God,
2 Cor. 13. 3. and still sends his Ministers his heralds, and ambassadors to solicit your reconciliation to God, that you would lay aside the enmity of your hearts against God,
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He hath committed to us the word of reconciliation, read this fully, 2 Cor. 5. 18, 19, 20. The first Proclamation of Christs coming into the world by those heavenly heraulds was peace on earth; Luk. 2. 14. and surely dulce nomen pacis, as being a complex of all good desirable.
He hath committed to us the word of reconciliation, read this Fully, 2 Cor. 5. 18, 19, 20. The First Proclamation of Christ coming into the world by those heavenly heralds was peace on earth; Luk. 2. 14. and surely dulce Nome pacis, as being a complex of all good desirable.
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Imagine how acceptable would a release be to a Turkish-gallie-slave; or how gratefull the release from the bondage of Egypt to the Israelites bound for Canaan: so,
Imagine how acceptable would a release be to a Turkish-gallie-slave; or how grateful the release from the bondage of Egypt to the Israelites bound for Canaan: so,
and much more surely, must the revelation of liberty and freedome procured by Christ be to souls enslaved to sin, and led captive by Satan at his will, as the Apostle speaks 2 Tim. 2. 26. With what ectasie of joy were the Jews returning from Babylon surprized, that they doubted whether the thing were true or not? Psal. 126. 1, 2. This return and deliverance figured out our redemption and freedome by Christ,
and much more surely, must the Revelation of liberty and freedom procured by christ be to Souls enslaved to since, and led captive by Satan At his will, as the Apostle speaks 2 Tim. 2. 26. With what ecstasy of joy were the jews returning from Babylon surprised, that they doubted whither the thing were true or not? Psalm 126. 1, 2. This return and deliverance figured out our redemption and freedom by christ,
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and slavery to Satan, to those who do not love their chaines (as truth is we all naturally do) the revelation of that freedome, wherewith Christ hath set us free, must needs be most welcome.
and slavery to Satan, to those who do not love their chains (as truth is we all naturally do) the Revelation of that freedom, wherewith christ hath Set us free, must needs be most welcome.
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Our natural estate is an estate of slavery, John 8. 34. Whosoever commiteth sin is the servant of sin, the Gospel reveales libertie through Jesus Christ, v. 36. and how acceptable is this? The chief captain priz'd his liberty, because he purchased it with a great summe of money, Acts 22. 28. how much more valuable and acceptable is that Gospel which reveales this libertie, bought at no less expence then the bloud of Christ (1 Pet. 1. 18.) from sin and Satan to whom you were enslaved.
Our natural estate is an estate of slavery, John 8. 34. Whosoever Committeth since is the servant of since, the Gospel reveals liberty through jesus christ, v. 36. and how acceptable is this? The chief captain prized his liberty, Because he purchased it with a great sum of money, Acts 22. 28. how much more valuable and acceptable is that Gospel which reveals this liberty, bought At no less expense then the blood of christ (1 Pet. 1. 18.) from sin and Satan to whom you were enslaved.
We conclude them mad-men, that do not prize liberty, and surely they are not in their wits, who account not this a faithfull saying and acceptable, that Christ is come into the world to save sinners.
We conclude them madmen, that do not prize liberty, and surely they Are not in their wits, who account not this a faithful saying and acceptable, that christ is come into the world to save Sinners.
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How acceptable is the finding of a pearl of price to a poor man? and so Christ must needs be to sinners, who are naturally poor, and miserable, and naked, as the Church of Laodicea is described, Revel. 3. 17. And so Christ would be indeed, were it not for the pride and blindness of mens hearts, that we are apt to say as they did, that we are rich and encreased in goods,
How acceptable is the finding of a pearl of price to a poor man? and so christ must needs be to Sinners, who Are naturally poor, and miserable, and naked, as the Church of Laodicea is described, Revel. 3. 17. And so christ would be indeed, were it not for the pride and blindness of men's hearts, that we Are apt to say as they did, that we Are rich and increased in goods,
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Coloss. 2. 3. and he came into the world that we might partake of those riches, (2 Cor. 8. 9.) and be rich with those durable riches of grace and glory, which are in the hands of wisdome, Prov. 8. 18. Christ is that pearl in the field of the Gospel, which ( Christians ) will enrich us,
Coloss. 2. 3. and he Come into the world that we might partake of those riches, (2 Cor. 8. 9.) and be rich with those durable riches of grace and glory, which Are in the hands of Wisdom, Curae 8. 18. christ is that pearl in the field of the Gospel, which (Christians) will enrich us,
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That's our condition out of Christ, as I have largly shewd before, now the Gospel reveales healing by Jesus Christ, Hos. 14. 4. I will heal their back-sliding.
That's our condition out of christ, as I have largely showed before, now the Gospel reveals healing by jesus christ, Hos. 14. 4. I will heal their backsliding.
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What the Patriarchs desired ( Joh. 8. 56.) the Prophets foretold, the types prefigured, the Apostles preached, the promises contain, the Sacraments seal, the covenant of grace assures, whatever concernes a Christians comfort or happiness is epitomized and summ'd up in this;
What the Patriarchs desired (John 8. 56.) the prophets foretold, the types prefigured, the Apostles preached, the promises contain, the Sacraments seal, the Covenant of grace assures, whatever concerns a Christians Comfort or happiness is epitomized and summed up in this;
First, To the ministers. Let them then preach this acceptable doctrine, and lay open this truth, the great design of God in saving sinners by Jesus Christ.
First, To the Ministers. Let them then preach this acceptable Doctrine, and lay open this truth, the great Design of God in Saving Sinners by jesus christ.
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Observe the Apostles practise, 1 Cor. 1. 23. preaching Christ in opposition to their carnal wisdome, which the Greekes affected, ver. 22. and though it be a stumbling-block to the Jews, and to the Greeks foolishness, ver. 29. Thus Paul preacht Christ at Athens, though the Philosophers there accounted him but a babler for it,
Observe the Apostles practise, 1 Cor. 1. 23. preaching christ in opposition to their carnal Wisdom, which the Greeks affected, ver. 22. and though it be a stumbling-block to the jews, and to the Greeks foolishness, ver. 29. Thus Paul preached christ At Athens, though the Philosophers there accounted him but a babbler for it,
and a setter forth of strange gods, Acts 17. 18. Thus Philip to the Eunuch took occasion from the Prophet to preach Christ unto him, Acts 8. 25. So should the Ministers of Christ take all occasions to preach Christ;
and a setter forth of strange God's, Acts 17. 18. Thus Philip to the Eunuch took occasion from the Prophet to preach christ unto him, Acts 8. 25. So should the Ministers of christ take all occasions to preach christ;
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they are his Embassadours to negotiate for him in the world, they have both their gifts, and commission from him, Eph. 4. 8, 11. and therefore should act for him and preach his interest up:
they Are his ambassadors to negotiate for him in the world, they have both their Gifts, and commission from him, Ephesians 4. 8, 11. and Therefore should act for him and preach his Interest up:
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for this very end to preach Christ, Ephes. 3. 7, 8. Brethren, we are Gods Trustees (as I may say) to whom he hath committed the Gospel, as 'tis 1 Tim. 1. 11. We are false to our trust, if we don't preach Christ, who is the summe and substance of the Gospel. Austin laid this to the charge of Tullies workes,
for this very end to preach christ, Ephesians 3. 7, 8. Brothers, we Are God's Trustees (as I may say) to whom he hath committed the Gospel, as it's 1 Tim. 1. 11. We Are false to our trust, if we don't preach christ, who is the sum and substance of the Gospel. Austin laid this to the charge of Yields works,
Secondly, Then, how acceptable should the ministry of the Gospel be to you? How beautifull even the feet of those who bring you these glad tidings? What provision is made for the entertainment of Embassadours, who come to a Nation on terms of peace? so should the embassadours of Christ be acceptably entertained,
Secondly, Then, how acceptable should the Ministry of the Gospel be to you? How beautiful even the feet of those who bring you these glad tidings? What provision is made for the entertainment of ambassadors, who come to a nation on terms of peace? so should the Ambassadors of christ be acceptably entertained,
as commissionated from Christ, to offer rebellious sinners terms of peace, and to beseech them to be reconciled to God, Psal. 68. 8. The Apostle tells us those are ministerial gifts, Eph. 4. 11. It is the Apostles exhortation, 1 Thess. 5. 12. We beseech you, brethren, to know them which labour among you;
as commissionated from christ, to offer rebellious Sinners terms of peace, and to beseech them to be reconciled to God, Psalm 68. 8. The Apostle tells us those Are ministerial Gifts, Ephesians 4. 11. It is the Apostles exhortation, 1 Thess 5. 12. We beseech you, brothers, to know them which labour among you;
Surely, the dove was very welcome into the Ark, when she brought an olive branch in her mouth, the Embleme of peace: so acceptable should the ministry of the Word be, which reveals Christ as your peace, &c.
Surely, the dove was very welcome into the Ark, when she brought an olive branch in her Mouth, the Emblem of peace: so acceptable should the Ministry of the Word be, which reveals christ as your peace, etc.
You will say, that's needless, Did not Christ come to save all? Is it not said expressely, Christ died for all? 2 Cor. 5. 15. and that he tasted death for every man? Hebr. 2. 9. and that God was in Christ, reconciling the whole world unto himself? 2 Cor. 15. 19. How far Christs intentions extended in his undertakings, would be too large to discuss;
You will say, that's needless, Did not christ come to save all? Is it not said expressly, christ died for all? 2 Cor. 5. 15. and that he tasted death for every man? Hebrew 2. 9. and that God was in christ, reconciling the Whole world unto himself? 2 Cor. 15. 19. How Far Christ intentions extended in his undertakings, would be too large to discuss;
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and Christ doth expressely restrain that universality which many to little purpose contend for, when he saith, he laid down his life for his sheep, Joh. 10. 15. to redeem his Church, Acts 20. 28. and to save onely his own people, Matth. 1. 21. and for those who were given him of his Father;
and christ does expressly restrain that universality which many to little purpose contend for, when he Says, he laid down his life for his sheep, John 10. 15. to Redeem his Church, Acts 20. 28. and to save only his own people, Matthew 1. 21. and for those who were given him of his Father;
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and mourned that he was so, Luke 15. 18. Christs commission was to binde up such onely as mourn, and to proclaim peace, and the acceptable year of the Lord, to such onely, Isa. 61. 1.
and mourned that he was so, Lycia 15. 18. Christ commission was to bind up such only as mourn, and to proclaim peace, and the acceptable year of the Lord, to such only, Isaiah 61. 1.
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And this was the design of God's sending Christ for sinners, that, Whoever believed should not perish, John 3. 16. This is the condition of the Covenant of grace and salvation, as Scripture every where expresseth:
And this was the Design of God's sending christ for Sinners, that, Whoever believed should not perish, John 3. 16. This is the condition of the Covenant of grace and salvation, as Scripture every where Expresses:
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the Spirit of Christ, Gal. 3. 14. inward puritie, Acts 15. 9. perseverance, 1 Pet. 1. 5. son-ship, Gal. 3. 26. and at last, eternal salvation by Christ, John 3. 36. all which are received by faith. III. Reforming sinners. Christ came not to save any man in his sins, but from his sins, Tit. 2. 14. Who gave himself for us, that he might redeem us from all iniquitie.
the Spirit of christ, Gal. 3. 14. inward purity, Acts 15. 9. perseverance, 1 Pet. 1. 5. sonship, Gal. 3. 26. and At last, Eternal salvation by christ, John 3. 36. all which Are received by faith. III. Reforming Sinners. christ Come not to save any man in his Sins, but from his Sins, Tit. 2. 14. Who gave himself for us, that he might Redeem us from all iniquity.
but from the power of sin, that sin might have no more dominion over you, Rom. 6. 14. So that let no presumptuous sinner flatter himself in a continuance of sin, upon this consideration, that Christ came to save sinners, for Christ saves and delivers them from sin here, whom he saves from wrath hereafter, Luke 1. 74, 75. And the promise of mercy is made upon forsaking sin, Prov. 28. 13. Whosoever confesseth and forsaketh his sins shall have mercy.
but from the power of since, that since might have no more dominion over you, Rom. 6. 14. So that let no presumptuous sinner flatter himself in a Continuance of since, upon this consideration, that christ Come to save Sinners, for christ saves and delivers them from since Here, whom he saves from wrath hereafter, Lycia 1. 74, 75. And the promise of mercy is made upon forsaking since, Curae 28. 13. Whosoever Confesses and Forsaketh his Sins shall have mercy.
And not onely so, but in your lives too, by obeying it, and living suitably to the Gospel, which discovers this acceptable doctrine to you, Phil. 1. 27. Let your conversation be such as becometh the Gospel of Christ.
And not only so, but in your lives too, by obeying it, and living suitably to the Gospel, which discovers this acceptable Doctrine to you, Philip 1. 27. Let your Conversation be such as Becometh the Gospel of christ.
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so the mysterie of Christ is said to be made known to all nations for the obedience of faith, Rom. 16. 26. for so our lives may witness our acceptance and hearty entertainment of this,
so the mystery of christ is said to be made known to all Nations for the Obedience of faith, Rom. 16. 26. for so our lives may witness our acceptance and hearty entertainment of this,
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as NONLATINALPHABET, a faithfull saying, and worthy of all acceptation, That Jesus Christ came into the world to save sinnes, NONLATINALPHABET, of whom I am chief.
as, a faithful saying, and worthy of all acceptation, That jesus christ Come into the world to save Sins,, of whom I am chief.
It was a fond opinion which the Manichees, and others of old maintained from this place of Scripture, That Adam's soul was transfused into Paul's bodie;
It was a found opinion which the manichees, and Others of old maintained from this place of Scripture, That Adam's soul was transfused into Paul's body;
because the Apostle saies here he was NONLATINALPHABET, the first; but he means not time, but in nature and qualitie. Primum se dixit non peccatorum ordine,
Because the Apostle Says Here he was, the First; but he means not time, but in nature and quality. Primum se dixit non peccatorum Order,
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as if they were spoken NONLATINALPHABET, ex summa modestia; as if the Apostle had onely spoken by a Rhetorical modestie, as when he calls himself the least of the Apostles, 1 Cor. 15. 9. The Apostle sure intended not these words as complements. Cave, n• existimes Apostolum modestiae causâ mentitum, saith Calvin. Whence it seems some, long before Grotius, had mis-interpreted the Apostle thus;
as if they were spoken, ex summa Modesty; as if the Apostle had only spoken by a Rhetorical modesty, as when he calls himself the least of the Apostles, 1 Cor. 15. 9. The Apostle sure intended not these words as compliments. Cave, n• existimes Apostolum Modestiae causâ mentitum, Says calvin. Whence it seems Some, long before Grotius, had Misinterpreted the Apostle thus;
while in the state of unregeneracie, casting his eyes backward upon his blasphemie and persecution, verse 13. with which his life formerly, (though then conformed to the strictest Sect of the Pharisees ) had been notoriously stained;
while in the state of unregeneracy, casting his eyes backward upon his blasphemy and persecution, verse 13. with which his life formerly, (though then conformed to the Strictest Sect of the Pharisees) had been notoriously stained;
so that though now a convert, yet he could not but reflect upon it, and in that respect entitle himself, the greatest of sinners. He saith, I am, because his former condition was fresh, and alive in his memorie.
so that though now a convert, yet he could not but reflect upon it, and in that respect entitle himself, the greatest of Sinners. He Says, I am, Because his former condition was fresh, and alive in his memory.
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It is a very usefull meditation for true converts and sincere Christians, often to recollect and think of that miserable condition, which they lay in in their bloud, before God reached out to them a hand of mercie; this the Apostle exhorts his converted believing Ephesians to, Eph. 1. 11, 12. and that the more to magnifie the riches of God's mercy, which he had mentioned at verse 4. So David, Psal. 51. 3. I acknowledge my transgressions, and my sin is ever before me.
It is a very useful meditation for true converts and sincere Christians, often to recollect and think of that miserable condition, which they lay in in their blood, before God reached out to them a hand of mercy; this the Apostle exhorts his converted believing Ephesians to, Ephesians 1. 11, 12. and that the more to magnify the riches of God's mercy, which he had mentioned At verse 4. So David, Psalm 51. 3. I acknowledge my transgressions, and my since is ever before me.
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Nothing promotes more a real thankfulness for, and pious admiration of mercie, then frequent reflexions on our natural misery: so it did here in the Apostle, verse 13. Besides,
Nothing promotes more a real thankfulness for, and pious admiration of mercy, then frequent reflexions on our natural misery: so it did Here in the Apostle, verse 13. Beside,
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how will this meditation keep men humble, when they see all their receipts to be the product and issue of free-grace; and what miserable creatures they were before? See Ezek. 20. 48. and, Ezek. 16. 63. Of all the Apostles S. Paul was the humblest, who often reflected on his unconverted, natural condition.
how will this meditation keep men humble, when they see all their receipts to be the product and issue of Free grace; and what miserable creatures they were before? See Ezekiel 20. 48. and, Ezekiel 16. 63. Of all the Apostles S. Paul was the Humblest, who often reflected on his unconverted, natural condition.
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and circumspect in their walking will they be, who oft think of the falls of their natural estate? A mariner in a second voyage will carefully avoid that rock, on which in a former he was like to be shipwrackt;
and circumspect in their walking will they be, who oft think of the falls of their natural estate? A mariner in a second voyage will carefully avoid that rock, on which in a former he was like to be shipwrecked;
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Who more endeavouring against sin then S. Paul, while he was running his Christian race? 1 Cor. 9. 27. And now as reflecting on his unconverted estate, he calls himself the greatest of sinners. That's the first.
Who more endeavouring against since then S. Paul, while he was running his Christian raze? 1 Cor. 9. 27. And now as reflecting on his unconverted estate, he calls himself the greatest of Sinners. That's the First.
II. Vox aggravantis peccatum. The Apostle here, respecting the circumstances of his sins, whereby they were aggravated and heightned, calls himself, the greatest of sinners, because joyned with a furious persecution of the Chuch of God, it being especially with rage and malice, Acts 26. 10, 11. Many of the Saints did I shut up in prison, having received authoritie from the chief Priests,
II Vox aggravantis peccatum. The Apostle Here, respecting the Circumstances of his Sins, whereby they were aggravated and heightened, calls himself, the greatest of Sinners, Because joined with a furious persecution of the Church of God, it being especially with rage and malice, Acts 26. 10, 11. Many of the Saints did I shut up in prison, having received Authority from the chief Priests,
And I punished them oft in every Synagogue, and compelled them to blaspheme, and being exceedingly mad against them, I persecuted them even unto strange cities.
And I punished them oft in every Synagogue, and compelled them to Blaspheme, and being exceedingly mad against them, I persecuted them even unto strange cities.
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upon the account of which circumstance of his sin, he esteems himself unworthy the name of an Apostle, 1 Cor. 15. 9. And another heightning aggravation of his sin was, That it was done in unbelief, verse 13. where some for, because, read, quamvis, although, and so make it an aggravation of his sin,
upon the account of which circumstance of his since, he esteems himself unworthy the name of an Apostle, 1 Cor. 15. 9. And Another heightening aggravation of his since was, That it was done in unbelief, verse 13. where Some for, Because, read, Quamvis, although, and so make it an aggravation of his since,
for his ignorance and unbelief, must needs have been in a great measure wilfull and affected, he enjoying the means of faith and knowledge. A high sin questionless.
for his ignorance and unbelief, must needs have been in a great measure wilful and affected, he enjoying the means of faith and knowledge. A high since questionless.
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Now the Apostle eying all these, calls himself the greatest of sinners: whence observe a distinguishing character between a sincere Christian, and an hollow-hearted hypocrite:
Now the Apostle Eyeing all these, calls himself the greatest of Sinners: whence observe a distinguishing character between a sincere Christian, and an hollowhearted hypocrite:
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the world shall hear of it, if the Pharisees fast twice a week, and tithe mint and cummin: but a sincere humble Christian in mentioning his graces and gifts is lowly,
the world shall hear of it, if the Pharisees fast twice a Week, and tithe mint and cummin: but a sincere humble Christian in mentioning his graces and Gifts is lowly,
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who of Saints counted himself the least, Ephes. 3. 8. but here of sinners the greatest. That's the second. III. Vox esse accusantis: The words of a self condemning and selfaccusing Christian.
who of Saints counted himself the least, Ephesians 3. 8. but Here of Sinners the greatest. That's the second. III. Vox esse accusantis: The words of a self condemning and selfaccusing Christian.
It is an hereditarie miscarriage, derived from our first parents, Gen. 3. 12. Another sort seemingly zealous, and rigid in censuring others, never condemning themselves,
It is an hereditary miscarriage, derived from our First Parents, Gen. 3. 12. another sort seemingly zealous, and rigid in censuring Others, never condemning themselves,
It was otherwise with the disciples, Mark 14. 18, 19. they say not, Is it he? or, he? but each ready to suspect and accuse himself, Lord, is it I? so the Apostle here accuseth himself by a particular indictment, here in the gross, of whom I am the chief.
It was otherwise with the Disciples, Mark 14. 18, 19. they say not, Is it he? or, he? but each ready to suspect and accuse himself, Lord, is it I? so the Apostle Here Accuseth himself by a particular indictment, Here in the gross, of whom I am the chief.
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Whereas in respect of others, a Christian thinks it better to wrong himself by an over charitable credulitie, then others by unjust censures and suspicions, but before God none accuse themselves more, hereby magnifying more the grace of God in pardoning:
Whereas in respect of Others, a Christian thinks it better to wrong himself by an over charitable credulity, then Others by unjust censures and suspicions, but before God none accuse themselves more, hereby magnifying more the grace of God in pardoning:
haec ejus accusatio est laus salvatoris, saith Ambrose, accusing himself he exalts his Saviour, who came into the world to save sinners, of whom he accuseth himself as the chief. That's the third.
haec His accusatio est laus Salvatoris, Says Ambrose, accusing himself he exalts his Saviour, who Come into the world to save Sinners, of whom he Accuseth himself as the chief. That's the third.
as he tells you himself, Acts 26. 9. but now he discovers the horrid nature of his blasphemie, and persecution, and unbelief, and therefore oft heightens it, Gal. 1. 13. Carnal hearts do not see the evil of sin,
as he tells you himself, Acts 26. 9. but now he discovers the horrid nature of his blasphemy, and persecution, and unbelief, and Therefore oft heightens it, Gal. 1. 13. Carnal hearts do not see the evil of since,
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Read holy Ezra's confession, Ezra 9. 5, 6. See Daniels holy and humble confession, Dan. 9. 4. he recounts particular sins, v. 5, 6. so continues till v. 16. thus Paul, v. 13. and here, I am the chief of sinners.
Read holy Ezra's Confessi, Ezra 9. 5, 6. See Daniel's holy and humble Confessi, Dan. 9. 4. he recounts particular Sins, v. 5, 6. so continues till v. 16. thus Paul, v. 13. and Here, I am the chief of Sinners.
as S. Paul, v. 13. yet he obtained mercy. Much like this of the Apostle is that of Tertullian, in his book de poenitentia; Peccator omnium notarum sum,
as S. Paul, v. 13. yet he obtained mercy. Much like this of the Apostle is that of Tertullian, in his book de Penitence; Peccator omnium notarum sum,
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It is one thing, which God workes upon the heart in conversion, viz. a melting tenderness under sin. How doth Mary Magdalen, formerly notorious, shed a fountain of teares? how tender was Davids heart,
It is one thing, which God works upon the heart in conversion, viz. a melting tenderness under since. How does Marry Magdalen, formerly notorious, shed a fountain of tears? how tender was Davids heart,
when he had cut of Sauls garment, and numbred the people, 2. Sam. 24. 10. And Christians oft mourn, (even after God hath pardoned them) that they should by sin formerly so much dishonour him.
when he had Cut of Saul's garment, and numbered the people, 2. Sam. 24. 10. And Christians oft mourn, (even After God hath pardoned them) that they should by since formerly so much dishonour him.
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I question not but upon this account David watered his couch with his tears; and some say Peter never heard the cock crow, but he wept for the denyal of his Master:
I question not but upon this account David watered his couch with his tears; and Some say Peter never herd the cock crow, but he wept for the denial of his Master:
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and Austin in his confessions often aggravates and heightens his sin, while a Manichee; so the Apostle here reflecting upon his former blasphemy, &c. seemes with a tear in his eye to cry out, Of whom I am the chief. VII. Vox ingemescent is sub onere;
and Austin in his confessions often aggravates and heightens his since, while a Manichee; so the Apostle Here reflecting upon his former blasphemy, etc. seems with a tear in his eye to cry out, Of whom I am the chief. VII. Vox ingemescent is sub onere;
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so that he was the greatest of sinners in respect of his own sence, and feeling. As suppose one sick of the tooth-ach, or head-ach, cries out, No pain is like my pain, because he feels that by experience,
so that he was the greatest of Sinners in respect of his own sense, and feeling. As suppose one sick of the toothache, or headache, cries out, No pain is like my pain, Because he feels that by experience,
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so the Apostle here from an inward sence of his own sins calls himself the chief of sinners. Here's again a Character of a true Christian, He is one, to whom sin is a real burthen,
so the Apostle Here from an inward sense of his own Sins calls himself the chief of Sinners. Here's again a Character of a true Christian, He is one, to whom since is a real burden,
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and Paul here confesseth himself the chief of sinners. VIII. Vox fidei applicantis: the words of S. Paul by a particular faith applying to himself that general truth, that Christ came into the world to save sinners.
and Paul Here Confesses himself the chief of Sinners. VIII. Vox fidei applicantis: the words of S. Paul by a particular faith applying to himself that general truth, that christ Come into the world to save Sinners.
It is not enough to believe in the general that Christ came to save sinners (for this is but historical, which the divels believe, and tremble because they have no part in him,
It is not enough to believe in the general that christ Come to save Sinners (for this is but historical, which the Devils believe, and tremble Because they have no part in him,
and thousands will be damned, who profess they believe this:) but true saving faith is a fiducial relyance upon, and particular application of Christ, as coming to save me in particular,
and thousands will be damned, who profess they believe this:) but true Saving faith is a fiducial reliance upon, and particular application of christ, as coming to save me in particular,
as S. Paul did, Gal. 2. 20. so, 2. Tim. 1. 22. and hereafter there is layd up for me a crown, &c. c. 4. v. 8. and here he brings down this general doctrine by a particular application to himself, of whom I am the chief. Application.
as S. Paul did, Gal. 2. 20. so, 2. Tim. 1. 22. and hereafter there is laid up for me a crown, etc. c. 4. v. 8. and Here he brings down this general Doctrine by a particular application to himself, of whom I am the chief. Application.
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this is the account, they do not see themselves the chiefest of sinners but the generality are either secure in sin, or else resting upon some self-righteousness, and so Christ is not valued or accepted.
this is the account, they do not see themselves the chiefest of Sinners but the generality Are either secure in since, or Else resting upon Some self-righteousness, and so christ is not valued or accepted.
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Paul here the chief of sinners (arrived at a greater height of sin, then 'tis likely thou hast, viz. blasphemy and persecution ) hath found mercy, which was partly for this very end, that God ostenderet ceteris, qui inimico tam benevolus exstiterit, qualis esset futuris ad se decurrentibus, saith Ambrose. Si Paulus sanatus, ego quare despero? ut hoc dicerent homines,
Paul Here the chief of Sinners (arrived At a greater height of since, then it's likely thou hast, viz. blasphemy and persecution) hath found mercy, which was partly for this very end, that God ostenderet ceteris, qui inimico tam Benevolus exstiterit, qualis esset futuris ad se decurrentibus, Says Ambrose. Si Paulus sanatus, ego quare despero? ut hoc dicerent homines,
ideo Saulus ex persecutore factus Apostolus, so Austin. As a Physitian, when he comes first to a place, ventures upon the most desperate patients, that they may encourage others to go to the same Physitian, saying;
ideo Saulus ex persecutore factus Apostles, so Austin. As a physician, when he comes First to a place, ventures upon the most desperate patients, that they may encourage Others to go to the same physician, saying;
Paul is here a monument of mercy, and a pattern, v. 16. III. Take hence one ground of the Saints patience, under the reproaches and calumnies of the world:
Paul is Here a monument of mercy, and a pattern, v. 16. III. Take hence one ground of the Saints patience, under the Reproaches and calumnies of the world:
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In this Christians imitate their Saviour, who, when he was reviled, answered not again. Paul was esteemed a babler, a mad-man, a murtherer, not worthy to live;
In this Christians imitate their Saviour, who, when he was reviled, answered not again. Paul was esteemed a babbler, a madman, a murderer, not worthy to live;
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IV. See hence both the power, and the freeness of the grace of God, which so suddenly made the wolf a lamb; the chiefest of sinners, the greatest of the Apostles. You can imagine no desert, or meritorious preparation in a blasphemer, and persecutour, to the grace of God;
IV. See hence both the power, and the freeness of the grace of God, which so suddenly made the wolf a lamb; the chiefest of Sinners, the greatest of the Apostles. You can imagine no desert, or meritorious preparation in a blasphemer, and persecutor, to the grace of God;
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now a chosen vessel to bear his name before the Gentiles and Kings, Acts 9. 13. This is best resolved into Gods absoluteness, who makes use of whom he will.
now a chosen vessel to bear his name before the Gentiles and Kings, Acts 9. 13. This is best resolved into God's absoluteness, who makes use of whom he will.
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Though it may be he chose his Apostles some of great sinners, ut non tam voce, quàm exemplo concionarentur de gratuita remissione peccatorum, as Aegidius notes, That they might preach free-grace by their Examples, as well as Sermons.
Though it may be he chosen his Apostles Some of great Sinners, ut non tam voce, quàm exemplo concionarentur de gratuita remission peccatorum, as Aegidius notes, That they might preach Free grace by their Examples, as well as Sermons.
As the people said of the other Saul the King, 1 Sam. 10. 11. Is Saul also among the Prophets? so may we of this Saul, Is he among the Apostles? O the depth of the wisdome of God! &c. Rom. 11. 33. VI. Let us all then look after this particular faith, whereby we may receive Christ;
As the people said of the other Saul the King, 1 Sam. 10. 11. Is Saul also among the prophets? so may we of this Saul, Is he among the Apostles? O the depth of the Wisdom of God! etc. Rom. 11. 33. VI. Let us all then look After this particular faith, whereby we may receive christ;
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but apply Christ particularly to thy self, as Thomas, My Lord, and my God, Joh. 20. 28. and the Blessed Virgin, Luke 1. 47. and S. Paul, Who loved me, &c. The promises of the Gospel will be but dry breasts to thee, no comfort from them,
but apply christ particularly to thy self, as Thomas, My Lord, and my God, John 20. 28. and the Blessed Virgae, Lycia 1. 47. and S. Paul, Who loved me, etc. The promises of the Gospel will be but dry breasts to thee, no Comfort from them,
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viz. of those who flie to Christ for salvation, and to whom this is an acceptable doctrine, That Jesus Christ came into the world to save sinners, of which, saith he, I am the chief. FINIS.
viz. of those who fly to christ for salvation, and to whom this is an acceptable Doctrine, That jesus christ Come into the world to save Sinners, of which, Says he, I am the chief. FINIS.
JUDGES 2. 7 And the people served the Lord all the days of Joshua, and all the days of the Elders that out-lived Joshua, who had seen all the great works of the Lord, that he did for Israel.
JUDGES 2. 7 And the people served the Lord all the days of joshua, and all the days of the Elders that outlived joshua, who had seen all the great works of the Lord, that he did for Israel.
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HAd we no other argument to convince us of the necessitie and usefulness of Magistratie, not onely for preserving the Peace of the State, but for the security of the Service and Worship of God,
HAd we no other argument to convince us of the necessity and usefulness of Magistratie, not only for preserving the Peace of the State, but for the security of the Service and Worship of God,
and protection of Religion; it were sufficient to consider that constant provision, which the providence of God, watching over the Jews (then his own peculiar Church and people) made for succession in this Office. For proof of which we need go no further then Joshua in the Text, Moses his successour as well in his Pietie as Government, designed and appointed to it before Moses his death by God himself,
and protection of Religion; it were sufficient to Consider that constant provision, which the providence of God, watching over the jews (then his own peculiar Church and people) made for succession in this Office. For proof of which we need go no further then joshua in the Text, Moses his successor as well in his Piety as Government, designed and appointed to it before Moses his death by God himself,
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but onely the true Joshua, Jesus Christ, of whom Joshua was a type, can bring us to our celestial Canaan. But to omit allegories, I finde Joshua was thrice appointed to this office.
but only the true joshua, jesus christ, of whom joshua was a type, can bring us to our celestial Canaan. But to omit allegories, I find joshua was thrice appointed to this office.
First, Deut. 31. 7, 14. Again, Numb. 27. 22, 23. And then the third time after the death of Moses, God himself giving him his charge and commission, Josh. 1. 1, 2. The end of all which was,
First, Deuteronomy 31. 7, 14. Again, Numb. 27. 22, 23. And then the third time After the death of Moses, God himself giving him his charge and commission, Josh. 1. 1, 2. The end of all which was,
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so for the greater encouragement of Joshua himself, to undertake with courage and resolution those great and difficult services God had laid out for him,
so for the greater encouragement of joshua himself, to undertake with courage and resolution those great and difficult services God had laid out for him,
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as being hereby assured of divine assistance to enable and carrie him through, which God himself suggests to Joshua, Josh. 1. 9. And as Joshua received his commission and power by a remarkable and immediate designment of God;
as being hereby assured of divine assistance to enable and carry him through, which God himself suggests to joshua, Josh. 1. 9. And as joshua received his commission and power by a remarkable and immediate designment of God;
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For, sure, this was the issue of Joshuaes zeal and pious care of Religion, that that people, who were so stiff necked, as that they oft murmured and repined under Moses government, insomuch that Moses could not stir up into the Mount to converse with God,
For, sure, this was the issue of Joshuaes zeal and pious care of Religion, that that people, who were so stiff necked, as that they oft murmured and repined under Moses government, insomuch that Moses could not stir up into the Mount to converse with God,
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but presently they fall to idolatry, (Exod. 32. 1, 2.) that this people should for the space of between twenty seven & twenty eight years, (for so long Joshua ruled, by the computation of the learned Masius ) keep them to the true worship and service of God, spake certainly his diligent care and zeal.
but presently they fallen to idolatry, (Exod 32. 1, 2.) that this people should for the Molle of between twenty seven & twenty eight Years, (for so long joshua ruled, by the computation of the learned Masius) keep them to the true worship and service of God, spoke Certainly his diligent care and zeal.
Which is further evident from vers. 11, 12, 13. where we read that Joshua was no sooner dead, but the people fall to idolatry, and serving Baal, and Ashtaroth, in stead of serving God.
Which is further evident from vers. 11, 12, 13. where we read that joshua was no sooner dead, but the people fallen to idolatry, and serving Baal, and Ashtaroth, in stead of serving God.
I. His resolved piety, which you may read, Josh. 24. 15. Thus when God bad Moses to set apart Joshua for this office, he described him thus, Numb. 27. 18. A man in whom is the Spirit;
I His resolved piety, which you may read, Josh. 24. 15. Thus when God bade Moses to Set apart joshua for this office, he described him thus, Numb. 27. 18. A man in whom is the Spirit;
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not onely the Spirit of government, but of sanctification and holiness: and such should all Magistrates be, Men fearing God. Such Jethro, though an Heathen, would have Moses choose, Exod. 18. 21. That accursed Machiavel allows a shadow and appearance of Religion as usefull unto Magistrates,
not only the Spirit of government, but of sanctification and holiness: and such should all Magistrates be, Men fearing God. Such Jethro, though an Heathen, would have Moses choose, Exod 18. 21. That accursed Machiavel allows a shadow and appearance of Religion as useful unto Magistrates,
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A principle perhaps suiting with the designs of a carnal Politician, but not of a Christian Magistrate, who lies under all possible obligations to the reality of Religion and Piety. If there were nothing else, the law of an ingenuous gratitude challengeth this,
A principle perhaps suiting with the designs of a carnal Politician, but not of a Christian Magistrate, who lies under all possible obligations to the reality of Religion and Piety. If there were nothing Else, the law of an ingenuous gratitude Challengeth this,
he putteth down one, and setteth up another, Psal. 75. 6, 7. Therefore considering that the powers that be are ordained of God, Rom. 13. 1. it must needs engage him to the pious service of that God, from whom he derives his power.
he putteth down one, and sets up Another, Psalm 75. 6, 7. Therefore considering that the Powers that be Are ordained of God, Rom. 13. 1. it must needs engage him to the pious service of that God, from whom he derives his power.
But, besides this, there are many other weightie engagements to this real pietie; as the command of God, Psalm 2. 10, 11. and the pious examples of good Magistrates.
But, beside this, there Are many other weighty engagements to this real piety; as the command of God, Psalm 2. 10, 11. and the pious Examples of good Magistrates.
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David, a man after Gods own heart, danced before the Ark, 2 Sam. 6. 20. Some think this intimated, Josh. 1. 1. where Joshua is called Moses his Minister, to note (saith Ferus ) that none is fit to be a Magistrate and to rule others by his laws,
David, a man After God's own heart, danced before the Ark, 2 Sam. 6. 20. some think this intimated, Josh. 1. 1. where joshua is called Moses his Minister, to note (Says Ferus) that none is fit to be a Magistrate and to Rule Others by his laws,
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as David saith, 2 Sam. 23. 3. This will make him just to others, humble in himself, faithfull in the discharge of his calling and particular trust, conscientious in his actions:
as David Says, 2 Sam. 23. 3. This will make him just to Others, humble in himself, faithful in the discharge of his calling and particular trust, conscientious in his actions:
and it will keep Magistracie from degenerating into Tyranny, command the peoples obedience, and beget in them reverence and awfull respects to their Superiours,
and it will keep Magistracy from degenerating into Tyranny, command the peoples Obedience, and beget in them Reverence and awful respects to their Superiors,
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most of which you have excellently expressed, Deut. 17. 10. Besides, there is no such cement and sure tie of affections and love between Magistrate and people, as Religion is:
most of which you have excellently expressed, Deuteronomy 17. 10. Beside, there is no such cement and sure tie of affections and love between Magistrate and people, as Religion is:
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or Magistrates in punishing) then guilt at home, fearing lest, as the Apostle saith, Rom. 2. 1. wherein they judge others, they should condemn themselves, seeing they themselves do the same things.
or Magistrates in punishing) then guilt At home, fearing lest, as the Apostle Says, Rom. 2. 1. wherein they judge Others, they should condemn themselves, seeing they themselves do the same things.
Quicquid delirant Reges, &c. Seventy thousand of the people died for Davids sin in numbring them, 2. Sam. 24. 15. Therefore if Magistrates regard either Gods glory, their own happiness,
Quicquid delirant Reges, etc. Seventy thousand of the people died for Davids sin in numbering them, 2. Sam. 24. 15. Therefore if Magistrates regard either God's glory, their own happiness,
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For questionless, what was Gods command to him was his practise, and that ye may see, Joshua 1. 8. An excellent employment, a most proper exercise for a Christian Magistrate;
For questionless, what was God's command to him was his practice, and that you may see, joshua 1. 8. an excellent employment, a most proper exercise for a Christian Magistrate;
which therefore we have under the divine command, Deut. 17. 18, 19. The Magistrates power is not absolute and arbitary, but limited and contracted;
which Therefore we have under the divine command, Deuteronomy 17. 18, 19. The Magistrates power is not absolute and arbitrary, but limited and contracted;
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It was the just commendation of Alphonsus king of Arragon, that he conversed much with the word of God, which he perused ten times over with a Comment. It is the Magistrates dutie to maintain and propagate the true worship and service of God,
It was the just commendation of Alphonsus King of Aragon, that he conversed much with the word of God, which he perused ten times over with a Comment. It is the Magistrates duty to maintain and propagate the true worship and service of God,
But how to distinguish the true worship and service of God from idolatry or superstitious worship can be known onely by the word of God, in which God hath laid down a platform and Idea of the true manner how he will be worshipped. III. Prayer and devotion to God.
But how to distinguish the true worship and service of God from idolatry or superstitious worship can be known only by the word of God, in which God hath laid down a platform and Idea of the true manner how he will be worshipped. III. Prayer and devotion to God.
which David knew well, and therefore resolves Evening, and morning, and at noon to pray, and cry aloud unto God, Psal. 55. 17. It is reported of Charles the fifth, that he was so frequent in his devotion, that his Courtiers were wont to say, Quòd saepiùs cum Deo, quàm cum hominibus loqueretur, That he conversed more with God, then with men.
which David knew well, and Therefore resolves Evening, and morning, and At noon to pray, and cry aloud unto God, Psalm 55. 17. It is reported of Charles the fifth, that he was so frequent in his devotion, that his Courtiers were wont to say, Quòd saepiùs cum God, quàm cum hominibus loqueretur, That he conversed more with God, then with men.
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and withall that all the enablements, and assistances to go through it, come from above from God, will easily see, that prayer and devotion is necessary to a Magistrate.
and withal that all the enablements, and assistances to go through it, come from above from God, will Easily see, that prayer and devotion is necessary to a Magistrate.
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as it is said of David, that he was wise as an Angel of God, 2 Sam. 14. 20. Moses bid the people seek out men of knowledge and understanding to be Rulers over them, Deut. 1. 13. The way to come by this wisdome is prayer: which Solomon was sensible of,
as it is said of David, that he was wise as an Angel of God, 2 Sam. 14. 20. Moses bid the people seek out men of knowledge and understanding to be Rulers over them, Deuteronomy 1. 13. The Way to come by this Wisdom is prayer: which Solomon was sensible of,
when being put to his choise what to ask, he prayed for wisdome, 1 King 3. 9. The same his father David had prayed for for him before, 1 Chron. 22. 12. The Lord give thee wisdome and understanding:
when being put to his choice what to ask, he prayed for Wisdom, 1 King 3. 9. The same his father David had prayed for for him before, 1 Chronicles 22. 12. The Lord give thee Wisdom and understanding:
A skilfull Pilot and Mariner is most required in a storm, when the boisterous tumultuous waves threaten a ship-wrack: and wise and skilfull Magistrates, to secure the Church from splitting upon the rock of errour and heresie, or the State of Anarchy and confusion.
A skilful Pilot and Mariner is most required in a storm, when the boisterous tumultuous waves threaten a shipwreck: and wise and skilful Magistrates, to secure the Church from splitting upon the rock of error and heresy, or the State of Anarchy and confusion.
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Courage to bear up against reproaches and calumnies of men (for these you must look to meet with) that you be not afraid of the face of man, Deut. 1. 17. Alexander was wont to say, that this was verè regium, well becoming Authoritie to do well, and to hear ill:
Courage to bear up against Reproaches and calumnies of men (for these you must look to meet with) that you be not afraid of the face of man, Deuteronomy 1. 17. Alexander was wont to say, that this was verè Regium, well becoming authority to do well, and to hear ill:
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such a Courage and equal greatness and magnanimitie of spirit becomes a Magistrate, as may neither be over-heightned by anger and passion, which oft makes Magistracie degenerate into a cruel Tyrannie; nor yet emasculated and weakned by timorous low fearfulness, which may cause him to pervert justice,
such a Courage and equal greatness and magnanimity of Spirit becomes a Magistrate, as may neither be over-heightned by anger and passion, which oft makes Magistracy degenerate into a cruel Tyranny; nor yet emasculated and weakened by timorous low fearfulness, which may cause him to pervert Justice,
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whilest a base pusillanimous cowardize betraies his Government to contempt, his person to reproach, and encourageth the people (whilest through his cowardize they promise themselves impunitie) to confidence in sin & prophaneness.
whilst a base pusillanimous cowardice betrays his Government to contempt, his person to reproach, and Encourageth the people (whilst through his cowardice they promise themselves impunity) to confidence in since & profaneness.
It was a brave resolution of David (which if all Magistrates, as it is their dutie, should take up, we should not see such an overflowing of open prophaneness) Psal. 101. 7, 8. He that worketh deceit, &c. V. The milde and sweet tenderness of his Government.
It was a brave resolution of David (which if all Magistrates, as it is their duty, should take up, we should not see such an overflowing of open profaneness) Psalm 101. 7, 8. He that works deceit, etc. V. The mild and sweet tenderness of his Government.
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or else justly stript and deprived them of that possession, which was allotted them by Moses, which was onely upon condition of their obedience in passing Jordan, Numb. 32. 29, 30. But see, he chose rather friendly to admonish and intreat them;
or Else justly stripped and deprived them of that possession, which was allotted them by Moses, which was only upon condition of their Obedience in passing Jordan, Numb. 32. 29, 30. But see, he chosen rather friendly to admonish and entreat them;
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and see the fruit of it, it overcame the people into obedience, Josh. 1. 16, 17. And no wonder Joshua was so tender and gentle, being instructed and educated by Moses, the meekest man upon the face of the earth, Num. 12. 3. A fit temper sure of a Christian Magistrate,
and see the fruit of it, it overcame the people into Obedience, Josh. 1. 16, 17. And no wonder joshua was so tender and gentle, being instructed and educated by Moses, the Meekest man upon the face of the earth, Num. 12. 3. A fit temper sure of a Christian Magistrate,
as being that by which these God's of the earth resemble the God of heaven. This is it which preserves and secures Government, Prov. 20. 28. The reason sure is,
as being that by which these God's of the earth resemble the God of heaven. This is it which preserves and secures Government, Curae 20. 28. The reason sure is,
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because nothing doth so powerfully, yet so sweetly command the peoples obedience. Thus Absalom stole away the hearts of the people of Israel, 2 Sam. 15. 5. Whilest a morose imperious cruelty exasperates mens minds,
Because nothing does so powerfully, yet so sweetly command the peoples Obedience. Thus Absalom stole away the hearts of the people of Israel, 2 Sam. 15. 5. Whilst a morose imperious cruelty exasperates men's minds,
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and makes them tumultous and rebellious; a sweet milde elemencie makes them facile and flexible. Historians observe, that the cruelty of Nero, Vitellius, Domitian, Heliogabalus & others betrayed them to hastie and violent deaths,
and makes them tumultuous and rebellious; a sweet mild clemency makes them facile and flexible. Historians observe, that the cruelty of Nero, Vitellius, Domitian, Heliogabalus & Others betrayed them to hasty and violent death's,
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whilest the sweetness and clemencie of Trajan, Augustus, Adrianus, and Titus Vespasian (who was hence called deliciae humani generis ) caused their longer life, and more honourable and natural death. Pliny tells us that the king of the Bees hath no sting: a Magistrate should be of such an equal temper, that neither by an overmuch facilitie he might encourage sin,
whilst the sweetness and clemency of Trajan, Augustus, Adrianus, and Titus Vespasian (who was hence called Deliciae Humani Generis) caused their longer life, and more honourable and natural death. pliny tells us that the King of the Bees hath no sting: a Magistrate should be of such an equal temper, that neither by an overmuch facility he might encourage since,
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nor yet by a too severe crueltie oppress and tyrannize. VI. His Vigilancie and watchfulness: of which we have an instance, Josh. 3. 1. And Joshua rose early in the morning, &c. A duty, which lies much upon Magistrates:
nor yet by a too severe cruelty oppress and tyrannise. VI. His Vigilancy and watchfulness: of which we have an instance, Josh. 3. 1. And joshua rose early in the morning, etc. A duty, which lies much upon Magistrates:
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The Apostle exhorts them who rule, that they should do it with diligence, NONLATINALPHABET, Rom. 12. 8. Magistrates would do well to consider whose work they are imployed in, viz. the work of God.
The Apostle exhorts them who Rule, that they should do it with diligence,, Rom. 12. 8. Magistrates would do well to Consider whose work they Are employed in, viz. the work of God.
His Deputies they are, and therefore may tremble to think of that, Jer. 48. 10. Cursed be he that doth the work of the Lord deceitfully, or, negligently, as it is in the Margent;
His Deputies they Are, and Therefore may tremble to think of that, Jer. 48. 10. Cursed be he that does the work of the Lord deceitfully, or, negligently, as it is in the Margin;
first into the Tribes, then into the Families, then into the housholds, till at last he found the person? Then he was as just and severe in punishing,
First into the Tribes, then into the Families, then into the Households, till At last he found the person? Then he was as just and severe in punishing,
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This God commands Magistrates, Deut. 1. 16. Hear the causes between your brethren, and judge righteously, &c. And again, Deut. 17. 4. And it be told thee,
This God commands Magistrates, Deuteronomy 1. 16. Hear the Causes between your brothers, and judge righteously, etc. And again, Deuteronomy 17. 4. And it be told thee,
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and thou hast heard of it, and enquired diligently, and, behold, it be true, &c. This was the custome of the Romanes, Acts 25. 16. not to deliver any man to die,
and thou hast herd of it, and inquired diligently, and, behold, it be true, etc. This was the custom of the Romans, Acts 25. 16. not to deliver any man to die,
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Magistrates should be indeed blinde to the person, but seeing into the cause. VIII. His consulting the Priest of God, and asking and taking his direction:
Magistrates should be indeed blind to the person, but seeing into the cause. VIII. His consulting the Priest of God, and asking and taking his direction:
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which was God's command, and his practise, Num. 27. 21. And he shall stand before Eleazar the Priest, who shall ask counsel for him after the judgment of Urim before the Lord:
which was God's command, and his practice, Num. 27. 21. And he shall stand before Eleazar the Priest, who shall ask counsel for him After the judgement of Urim before the Lord:
This was the practise of good Magistrates of old, as Jehosaphat asked counsel of Micaiah, 1 Kings 22. 5. David of Nathan: Hezechiah of Isaiah, 2 Kings 19. 2. Theodosius of S. Ambrose: and it would speak the humilitie and the pietie of the Magistrates to do so still.
This was the practice of good Magistrates of old, as Jehoshaphat asked counsel of Micaiah, 1 Kings 22. 5. David of Nathan: Hezekiah of Isaiah, 2 Kings 19. 2. Theodosius of S. Ambrose: and it would speak the humility and the piety of the Magistrates to do so still.
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This good and advantage we should likely finde by it, that Magistrates would rule more according to the word of God, and be less acted by carnal interests, and worldly policies and designs. IX.
This good and advantage we should likely find by it, that Magistrates would Rule more according to the word of God, and be less acted by carnal interests, and worldly policies and designs. IX.
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A signal instance of which we have in dividing the land, Josh. 19. 49. When they had made an end of dividing the land for inheritance by their coasts, the children of Israel gave an inheritance to Joshua the son of Nun among them.
A signal instance of which we have in dividing the land, Josh. 19. 49. When they had made an end of dividing the land for inheritance by their coasts, the children of Israel gave an inheritance to joshua the son of Nun among them.
And the same Philosopher makes this distinction between a good and a bad Magistrate, NONLATINALPHABET, A bad Magistrate seeks his own, a good one the peoples good and profit.
And the same Philosopher makes this distinction between a good and a bad Magistrate,, A bad Magistrate seeks his own, a good one the peoples good and profit.
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When God promised Moses, Exod. 32. 10, 11. to make of him a great nation, but would destroy Israel; he had no minde to that preferment upon those terms.
When God promised Moses, Exod 32. 10, 11. to make of him a great Nation, but would destroy Israel; he had no mind to that preferment upon those terms.
Nothing more contrary to the nature of the Magistrates office, which was appointed by God for the good of others, nothing more destructive to the publick,
Nothing more contrary to the nature of the Magistrates office, which was appointed by God for the good of Others, nothing more destructive to the public,
and by this Joshua promoted the service of God, Josh. 24. 24. You may see the peoples resolution to serve the Lord, which was sure the issue of Joshua's resolve, verse 15. But as for me and my house, we will serve the Lord.
and by this joshua promoted the service of God, Josh. 24. 24. You may see the peoples resolution to serve the Lord, which was sure the issue of Joshua's resolve, verse 15. But as for me and my house, we will serve the Lord.
Therefore Origen, after his usual manner, allegorizing upon this place, interprets all the days of Joshua, all the vertues of Joshua, as Justitia, Misericordia, &c. whom Hugo and Lyra follow.
Therefore Origen, After his usual manner, allegorizing upon this place, interprets all the days of joshua, all the Virtues of joshua, as Justitia, Misericordia, etc. whom Hugo and Lyram follow.
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As it is said of Israel, that their leaders made them to erre, Esay. 9. 16. This was the account of the Pharisees rejecting Christ, John 7. 48. Have any of the rulers believed on him? Thus the Israelites wrote after the copie of Solomons Idolatrie, 1 Kings 11. 5, 7, 33. How is Jeroboam branded with this, that he made Israel to sin, viz. the example and president of his Idolatrie? 1 Kings 14. 16. Their Religion or Idolatrie ebbed and flowed according to the temper of their Kings.
As it is said of Israel, that their leaders made them to err, Isaiah. 9. 16. This was the account of the Pharisees rejecting christ, John 7. 48. Have any of the Rulers believed on him? Thus the Israelites wrote After the copy of Solomons Idolatry, 1 Kings 11. 5, 7, 33. How is Jeroboam branded with this, that he made Israel to since, viz. the Exampl and president of his Idolatry? 1 Kings 14. 16. Their Religion or Idolatry ebbed and flowed according to the temper of their Kings.
S. Augustine speaking of that youth in Terence, who was encouraged to the sin of Adulterie by the example of their God Jupiter, meditates thus, Vide quemadmodum se concitat ad libidinem coelesti quodam Magistro:
S. Augustine speaking of that youth in Terence, who was encouraged to the since of Adultery by the Exampl of their God Jupiter, meditates thus, Vide quemadmodum se concitat ad libidinem Coelesti Quodam Magister:
so men are emboldned by the sins of Magistrates to commit the same as they, whom Scripture calleth God's. There is a kinde of Soveraingtie in the examples of great ones over mens lives and actions;
so men Are emboldened by the Sins of Magistrates to commit the same as they, whom Scripture calls God's. There is a kind of Soveraingtie in the Examples of great ones over men's lives and actions;
and, as Lactantius notes, men account it, Obsequii quoddam genus Regis vitia imitari; and therefore cast of all pietie, nè Regi scèlus exprobrare viderentur, lest their contrarie vertues might seem to upbraid their Governours vices.
and, as Lactantius notes, men account it, Obsequii Quoddam genus Regis Vices imitari; and Therefore cast of all piety, nè King scèlus exprobrare viderentur, lest their contrary Virtues might seem to upbraid their Governors vices.
David, by his liberal contribution to the building of the Temple, provokes the people to a willing benevolence, 1 Chron. 29. 6, 7. &c. The Ninevites humble themselves by the example of their king, Jonah 3. 6. There may perhaps be something to this purpose in that expression, Hagg. 2. 23. where God saith of Zerubbabel, that he will make him as a seal, or a signet, to intimate the care and account God makes of good Magistrates,
David, by his liberal contribution to the building of the Temple, provokes the people to a willing benevolence, 1 Chronicles 29. 6, 7. etc. The Ninevites humble themselves by the Exampl of their King, Jonah 3. 6. There may perhaps be something to this purpose in that expression, Haggai 2. 23. where God Says of Zerubbabel, that he will make him as a seal, or a signet, to intimate the care and account God makes of good Magistrates,
see, what an impression Great-ones may make upon the people, and how readily the people will receive that Signature and impression of Holiness, which they see engraven upon their Governours and Superiours.
see, what an impression Great-ones may make upon the people, and how readily the people will receive that Signature and impression of Holiness, which they see engraven upon their Governors and Superiors.
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It was the honour of that Romane Cesar, that he was never heard to say, Ite Milites, but Venite Commilitones. — Ignave, venire Te Caesar, non ire jubet. — A most prevalent course:
It was the honour of that Roman Cesar, that he was never herd to say, Item Militias, but Venite Companion. — Ignave, venire To Caesar, non ire jubet. — A most prevalent course:
for this makes the people conceive of the Magistrates commands as equal and reasonable, when they see Holiness and Religion, not onely enacted by their laws, but legible in their lives. That's the first.
for this makes the people conceive of the Magistrates commands as equal and reasonable, when they see Holiness and Religion, not only enacted by their laws, but legible in their lives. That's the First.
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to this end he hath put a Sword into your hand, Rom. 13. 4, 6. and 1 Pet. 2. 14. Magistrates should punish sin without fear or favour, by an impartial execution of the Laws,
to this end he hath put a Sword into your hand, Rom. 13. 4, 6. and 1 Pet. 2. 14. Magistrates should Punish since without Fear or favour, by an impartial execution of the Laws,
as for Sabbath breaking (a reigning sin) swearing, drunkenness, &c. Nor be Gallioes, when these sins are brought before you, You care for none of these things, Acts 18. 17. Magistrates should be zealous in punishing First-Table-sins; for the Second-Table-sins, such as Thefts, Murders,
as for Sabbath breaking (a reigning since) swearing, Drunkenness, etc. Nor be gallio, when these Sins Are brought before you, You care for none of these things, Acts 18. 17. Magistrates should be zealous in punishing First-Table-sins; for the Second-Table-sins, such as Thefts, Murders,
as that which brought them to it. Thus a Magistrate may promote the service of God, by punishing Irreligion and Profaneness, &c. III. By countenancing and encouraging the godly;
as that which brought them to it. Thus a Magistrate may promote the service of God, by punishing Irreligion and Profaneness, etc. III. By countenancing and encouraging the godly;
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Thus did Joshua, if we credit Brentius, who gives this as the reason, why wickedness prevailed so much after Joshua's death, Quia post Joshuam ministerium collapsum erat.
Thus did joshua, if we credit Brent, who gives this as the reason, why wickedness prevailed so much After Joshua's death, Quia post Joshuam ministerium collapsum erat.
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It is said of good king Jehosaphat, that he sent princes to teach in the cities of Judah, 2 Chron. 17. 7. not that they did publickly dispense the word;
It is said of good King Jehoshaphat, that he sent Princes to teach in the cities of Judah, 2 Chronicles 17. 7. not that they did publicly dispense the word;
and a suit of apparel, and his victuals. This is Scripture, Judg. 17. 10. And if you mark the circumstance of the story, it was when there was noking in Israel, &c. vers. 6. And that will befall the Ministers, which God threatned as a curse upon Elie's house, 1 Sam. 2. 36. And it shall come to pass, that every one that is left in thine house shall come and crouch to him for a piece of silver,
and a suit of apparel, and his victuals. This is Scripture, Judges 17. 10. And if you mark the circumstance of the story, it was when there was noking in Israel, etc. vers. 6. And that will befall the Ministers, which God threatened as a curse upon Ely's house, 1 Sam. 2. 36. And it shall come to pass, that every one that is left in thine house shall come and crouch to him for a piece of silver,
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Would you account him a friend to the childe, that should starve the nurse, that she can give no milk to it? no better friends are they (pretend what they will) who would starve the Ministers,
Would you account him a friend to the child, that should starve the nurse, that she can give no milk to it? no better Friends Are they (pretend what they will) who would starve the Ministers,
and so rob the people of the sincere milk of the word, by which they should grow, 1 Pet. 2. 2. This Scripture speaks of as the badge of bad Magistrates.
and so rob the people of the sincere milk of the word, by which they should grow, 1 Pet. 2. 2. This Scripture speaks of as the badge of bad Magistrates.
A persecuting Ahab, that counted Elijah the troubler of Israel, 1 Kings 18. (the language of too many now adays) and those ungodly Princes, who cast Jeremy into the dungeon, Jer. 37. 15. Good Hezekiah was of another spirit and temper.
A persecuting Ahab, that counted Elijah the troubler of Israel, 1 Kings 18. (the language of too many now adais) and those ungodly Princes, who cast Jeremiah into the dungeon, Jer. 37. 15. Good Hezekiah was of Another Spirit and temper.
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and vers. 4. he orders the Priests and Levites maintenance, that they might neither want subsistence nor encouragement. A good pattern for good Magistrates, who desire to promote the worship and service of God. VI. By building or repairing the places of Gods worship and service.
and vers. 4. he order the Priests and Levites maintenance, that they might neither want subsistence nor encouragement. A good pattern for good Magistrates, who desire to promote the worship and service of God. VI. By building or repairing the places of God's worship and service.
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It was Davids trouble, and that which he looked upon as an absurdity, that he should live in an House of Cedars, and the Ark of God remain within curtains, 2 Sam. 7. 2. Thus Joas, 2 King. 12. 5, 6, 7, 8. Josiah, 2 King.
It was Davids trouble, and that which he looked upon as an absurdity, that he should live in an House of Cedars, and the Ark of God remain within curtains, 2 Sam. 7. 2. Thus Joash, 2 King. 12. 5, 6, 7, 8. Josiah, 2 King.
And it spoke the pious care of Constantine, that after the Church was come out of those ten furious persecutions, he caused the Idol Temples to be shut up,
And it spoke the pious care of Constantine, that After the Church was come out of those ten furious persecutions, he caused the Idol Temples to be shut up,
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which as you cannot without ingratitude but acknowledge as a testimony of his affection to your town (thus they argued of their centurion to Christ, Luke 7. 5. For he loveth our nation,
which as you cannot without ingratitude but acknowledge as a testimony of his affection to your town (thus they argued of their centurion to christ, Lycia 7. 5. For he loves our Nation,
For which I shall lead you no further then this Church of the Jews: read at your leisure the five last Chapters of this book of Judges, where you may see the sinfull and miserable estate of the Jews,
For which I shall led you no further then this Church of the jews: read At your leisure the five last Chapters of this book of Judges, where you may see the sinful and miserable estate of the jews,
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when there was no King in Israel; not onely outrages and filthy abominations abounding, as the abusing of the Levites Concubine unto death, Chap. 19. But also Irreligion and Idolatry in the Church, Micah makes himself Idols,
when there was no King in Israel; not only outrages and filthy abominations abounding, as the abusing of the Levites Concubine unto death, Chap. 19. But also Irreligion and Idolatry in the Church, micah makes himself Idols,
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and an Ephod and Teraphim, and consecrates one of his sons for his Priest, Chap. 17. 5. and then the cause of all this is expressely set down, ver. 6. In those days there was no King in Israel,
and an Ephod and Teraphim, and consecrates one of his Sons for his Priest, Chap. 17. 5. and then the cause of all this is expressly Set down, ver. 6. In those days there was no King in Israel,
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Josephus is of opinion, that this Idolatry fell out presently after Joshuaes death, before there was either Judge or King in Israel. And you may observe how the Religion of Israel decayed upon the loss of a good Magistrate;
Josephus is of opinion, that this Idolatry fell out presently After Joshuaes death, before there was either Judge or King in Israel. And you may observe how the Religion of Israel decayed upon the loss of a good Magistrate;
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Not of the immediate exercise of the publick worship of God, as preaching or administring the Sacraments. This is not the Magistrates duty, as Theodoret tells us of Theodosius the Emperour;
Not of the immediate exercise of the public worship of God, as preaching or administering the Sacraments. This is not the Magistrates duty, as Theodoret tells us of Theodosius the Emperor;
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who when he would come to have encroached upon some acts of worship peculiar onely to the Priest, S. Ambrose made him this answer, NONLATINALPHABET His scarlet made him a Magistrate, not a Minister.
who when he would come to have encroached upon Some acts of worship peculiar only to the Priest, S. Ambrose made him this answer, His scarlet made him a Magistrate, not a Minister.
Jehoiadah, when he anointed Joash, gave him the Book of the law to keep, 2 King. 11. 12. as minding him of his duty in taking care for Religion and the worship of God. This is that which was prophesied of Gospel-times, Esay. 49. 23. Kings shall be thy Nursing-Fathers,
Jehoiada, when he anointed Joash, gave him the Book of the law to keep, 2 King. 11. 12. as minding him of his duty in taking care for Religion and the worship of God. This is that which was prophesied of Gospel times, Isaiah. 49. 23. Kings shall be thy Nursing fathers,
and their Queens thy Nursing-Mothers, &c. And in discountenancing all false worship of God. This hath been the constant practise, and the deserved glory and praise of good Magistrates:
and their Queen's thy Nursing mothers, etc. And in discountenancing all false worship of God. This hath been the constant practice, and the deserved glory and praise of good Magistrates:
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So he that shall read, 2 Kings. 23. will evidently see Josiahs care for Religion in his destroying Idolatry, and providing for the teaching of the law.
So he that shall read, 2 Kings. 23. will evidently see Josiahs care for Religion in his destroying Idolatry, and providing for the teaching of the law.
Hezekiah provides for the keeping of the Passover, 2 Chron. 30. 1. Darius makes a publick edict, that the God of Daniel onely should be worshipped, Dan. 6. 26. And, to name no more, Joshua here:
Hezekiah provides for the keeping of the Passover, 2 Chronicles 30. 1. Darius makes a public edict, that the God of daniel only should be worshipped, Dan. 6. 26. And, to name no more, joshua Here:
what care did he take for the worship of God? See, how he exhorts the people to it, Josh. 24. 14. And this is the duty of every good Magistrate upon a fourfold account.
what care did he take for the worship of God? See, how he exhorts the people to it, Josh. 24. 14. And this is the duty of every good Magistrate upon a fourfold account.
so we will hearken unto thee, &c. And truly, I think, there is no more effectual means to keep the people in obedience, then to uphold the Ordinances. For the word of God, where it converts not, it oft civilizeth, and layes a restraint and curbe upon mens Spirits.
so we will harken unto thee, etc. And truly, I think, there is no more effectual means to keep the people in Obedience, then to uphold the Ordinances. For the word of God, where it converts not, it oft civilizeth, and lays a restraint and curb upon men's Spirits.
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Si vis omnia tibi subjicere, subjice rationi, saith Seneca: I will say Pietati. They will be more readily subject to the Magistrate, who are kept in subjection to and compliance with the Ordinances of God.
Si vis omnia tibi subjicere, subjice Rationi, Says Senecca: I will say Pietati. They will be more readily Subject to the Magistrate, who Are kept in subjection to and compliance with the Ordinances of God.
A great part (not knowing the Emperours design) complyed with the Heathens Idolatry; whom presently the good Emperour caused to be excluded from the Court, giving this reason of it, NONLATINALPHABET, &c. How shall they ever keep their fidelity to me, who have already cast off their religion to God.
A great part (not knowing the emperors Design) complied with the heathens Idolatry; whom presently the good Emperor caused to be excluded from the Court, giving this reason of it,, etc. How shall they ever keep their Fidis to me, who have already cast off their Religion to God.
Their pretence is against the Ministry, but they are enemies to the Magistracy. As I am informed, some scattered papers have been in this Town to that effect:
Their pretence is against the Ministry, but they Are enemies to the Magistracy. As I am informed, Some scattered papers have been in this Town to that Effect:
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They pretend to be onely against bad Magistrates, and they would have the civil sword onely in the hands of the Saints; but then the next thing is, they must be accounted the onely Saints; so that the design is, either no Magistracy at all,
They pretend to be only against bad Magistrates, and they would have the civil sword only in the hands of the Saints; but then the next thing is, they must be accounted the only Saints; so that the Design is, either no Magistracy At all,
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This is the Magistrates duty, called therefore Sheilds, Psal. 47. 10. and Foundations, Psal. 82. 5. Both speak defence and protection. Which, sure, is most effectually consulted by upholding the publick Ordinances and worship of God.
This is the Magistrates duty, called Therefore Shields, Psalm 47. 10. and Foundations, Psalm 82. 5. Both speak defence and protection. Which, sure, is most effectually consulted by upholding the public Ordinances and worship of God.
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The two pillars Jachin and Boaz (that is, Establishment and strength ) proceeded from the Temple, 1 Kings 7. 21. The true worship of God is the Nations security. The Philosopher among those things, without which a Common-wealth cannot long subsist, reckons NONLATINALPHABET, The care of Religion. Troy was safe, while the Palladium was preserved;
The two pillars Jachin and Boaz (that is, Establishment and strength) proceeded from the Temple, 1 Kings 7. 21. The true worship of God is the nations security. The Philosopher among those things, without which a Commonwealth cannot long subsist, reckons, The care of Religion. Troy was safe, while the Palladium was preserved;
Livie tells us it was a custome of the Romanes, when they besieged any city, Quibusdam sacris evocare genios loci tutelares, nè eorum conatibus obstent;
Livy tells us it was a custom of the Romans, when they besieged any City, Some sacris evocare genios loci Tutelares, nè Their conatibus obstent;
Observe but how it fared with Israel, Judg. 5. 8. They chose new gods, then was war in the gates, &c. That's a notable place, 2 Chron. 15. 3. For a long season Israel hath been without the true God,
Observe but how it fared with Israel, Judges 5. 8. They chosen new God's, then was war in the gates, etc. That's a notable place, 2 Chronicles 15. 3. For a long season Israel hath been without the true God,
and without a teaching Priest, and without Law. See the decay of Religion: and vers. 6. read the sad event of it, And Nation was destroyed of Nation, and citie of citie:
and without a teaching Priest, and without Law. See the decay of Religion: and vers. 6. read the sad event of it, And nation was destroyed of nation, and City of City:
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and betrayed his kingdome to the Assyrians, 2 Kings 17. Certainly Religion is the best policie to preserve and secure the blessing of God upon a Nation.
and betrayed his Kingdom to the Assyrians, 2 Kings 17. Certainly Religion is the best policy to preserve and secure the blessing of God upon a nation.
How did God bless the house of Obed-Edom while the Ark remained with him? 2 Sam. 6. 12. and Pharaoh for Josephs sake, Gen. 39. 5. So Micah, Judg. 17. 13. Now know I that the Lord will do me good, seeing I have a Levite to my Priest.
How did God bless the house of Obed-Edom while the Ark remained with him? 2 Sam. 6. 12. and Pharaoh for Josephs sake, Gen. 39. 5. So micah, Judges 17. 13. Now know I that the Lord will do me good, seeing I have a Levite to my Priest.
God rolled away this reproach, Dum per circumcisionem admittit ad celebrandum Pascha, (saith learned Masius ) which had for so many years been omitted.
God rolled away this reproach, Dum per circumcisionem admittit ad celebrandum Pascha, (Says learned Masius) which had for so many Years been omitted.
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This the Apostle reckons as the great priviledge, Rom. 3. 2. so also the great glory of the Jewish Nation, chap. 9. 4. When the Priests were slain, and the Ark taken, Phinehas his wife named her childe Ichabod; For (saith she) the glory is departed from Israel.
This the Apostle reckons as the great privilege, Rom. 3. 2. so also the great glory of the Jewish nation, chap. 9. 4. When the Priests were slave, and the Ark taken, Phinehas his wife nam her child ichabod; For (Says she) the glory is departed from Israel.
Thus was our good Magistrate in the Text glorious in the eyes of all the people, Josh, 3. 7. and 4. 14. This is it which good Magistrates have always gloried in.
Thus was our good Magistrate in the Text glorious in the eyes of all the people, Josh, 3. 7. and 4. 14. This is it which good Magistrates have always gloried in.
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I do not remember that the title of any one of Davids Psalms is David the King of Israel, but the thirtieth Psalm is inscribed, David the servant of the Lord.
I do not Remember that the title of any one of Davids Psalms is David the King of Israel, but the thirtieth Psalm is inscribed, David the servant of the Lord.
and in the 24 chapter of the same book, S. Austin tells us what Magistrates are truly to be accounted happy and honourable; Not those, who reign long, or whose conquests are many, successes great, or power arbitrary; sed qui suam potestatem ad Dei cultum maximè dilatandum Majestati ejus famulam faciunt;
and in the 24 chapter of the same book, S. Austin tells us what Magistrates Are truly to be accounted happy and honourable; Not those, who Reign long, or whose conquests Are many, Successes great, or power arbitrary; sed qui suam potestatem ad Dei cultum maximè dilatandum Majesty His famulam faciunt;
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and make their power subservient to his glory to which they are obliged as Christians, more as Magistrates set up by God for the protection of Religion.
and make their power subservient to his glory to which they Are obliged as Christians, more as Magistrates Set up by God for the protection of Religion.
Hath the Magistrate such an influence upon, and charge over Religion and the service of God? Then let the people learn a three-fold dutie to Magistrates.
Hath the Magistrate such an influence upon, and charge over Religion and the service of God? Then let the people Learn a threefold duty to Magistrates.
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First, Of prayer for them. This David foretells as part of the glory of Solomons government, that prayer shall continually be made for him, Psal. 72. 15. Tertullian shews that it was the constant practise of Christians, to pray even for the persecuting Emperours;
First, Of prayer for them. This David foretells as part of the glory of Solomons government, that prayer shall continually be made for him, Psalm 72. 15. Tertullian shows that it was the constant practice of Christians, to pray even for the persecuting emperors;
Hoc agite (saith he) boni Praesides, extorquete animam Deo supplicantem pro Imperatore; Send these Christian souls to heaven breathing out prayers for their persecuting Emperour.
Hoc Agitate (Says he) boni Praesides, extorquete animam God supplicantem Pro Imperator; Send these Christian Souls to heaven breathing out Prayers for their persecuting Emperor.
And how much rather is it our duty to pray for those Christian Magistrates, who stand up for the defence and protection of the true worship of God? This is the use the Apostle makes of it, 1 Tim. 2. 1, 2. I exhort therefore, that first of all, supplications, prayers, intercessions,
And how much rather is it our duty to pray for those Christian Magistrates, who stand up for the defence and protection of the true worship of God? This is the use the Apostle makes of it, 1 Tim. 2. 1, 2. I exhort Therefore, that First of all, supplications, Prayers, intercessions,
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as being the Ordination of God, bearing the image of his authority; as also because of those blessings, which God derives unto us by them as instruments.
as being the Ordination of God, bearing the image of his Authority; as also Because of those blessings, which God derives unto us by them as Instruments.
Then give him an outward civil reverence in thy gesture and deportment. They certainly do not know the usefulness of Magistracie, who do not honour them.
Then give him an outward civil Reverence in thy gesture and deportment. They Certainly do not know the usefulness of Magistracy, who do not honour them.
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It was a Law among the Persians, that upon the death of the King, NONLATINALPHABET, That for five days no laws should be in force, but every man left to do what he list, that they seeing the confusion, outrages,
It was a Law among the Persians, that upon the death of the King,, That for five days no laws should be in force, but every man left to do what he list, that they seeing the confusion, outrages,
Rom. 13. 1. Let every soul be subject to the higher powers, &c. But why? first, For his authority and greatness, vers. 4. He is NONLATINALPHABET. secondly, For his usefulness:
Rom. 13. 1. Let every soul be Subject to the higher Powers, etc. But why? First, For his Authority and greatness, vers. 4. He is. secondly, For his usefulness:
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And are they not prevailing arguments of our subjection? How doth Apostle Peter charge and reprove those, who pretend their Christian liberty (as many do now adays) as an exemption from obedience and subjection to the civil pwer, 1 Pet. 2. 13. Submit your selves to every Ordinance of man, &c. and vers. 16. As free, and not using your liberty for a cloke of Maliciousness,
And Are they not prevailing Arguments of our subjection? How does Apostle Peter charge and reprove those, who pretend their Christian liberty (as many do now adais) as an exemption from Obedience and subjection to the civil pwer, 1 Pet. 2. 13. Submit your selves to every Ordinance of man, etc. and vers. 16. As free, and not using your liberty for a cloak of Maliciousness,
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The three children refuse obedience to the Kings command of bowing to the golden image, Dan. 3. 18. And Scripture speaks of it as an Act of faith in the Midwives, to disobey the Kings command of killing all the male children, Exod. 1. 17. & Heb. 11. 23. Daniel prayes three times a day, notwithstanding the edict to the contrary, Dan. 6. 10. Sauls servants refuse his wicked command in killing the Priests of the Lord, 1 Sam. 22. 17. Ideò magnus est,
The three children refuse Obedience to the Kings command of bowing to the golden image, Dan. 3. 18. And Scripture speaks of it as an Act of faith in the Midwives, to disobey the Kings command of killing all the male children, Exod 1. 17. & Hebrew 11. 23. daniel prays three times a day, notwithstanding the edict to the contrary, Dan. 6. 10. Saul's Servants refuse his wicked command in killing the Priests of the Lord, 1 Sam. 22. 17. Ideò magnus est,
quia coelo minor, saith Tertullian. We must so give to Cesar the things that are Cesars, that we reserve to God the things that are Gods, Matth. 22. 21. In other things the Apostles resolution must be ours, Acts 4. 18.
quia coelo minor, Says Tertullian. We must so give to Cesar the things that Are Caesars, that we reserve to God the things that Are God's, Matthew 22. 21. In other things the Apostles resolution must be ours, Acts 4. 18.
Secondly, Hence, Magistrates, see your charge, and learn your dutie; no light or easie one. It is not onely the Crown upon your heads, but the Government upon your shoulders.
Secondly, Hence, Magistrates, see your charge, and Learn your duty; no Light or easy one. It is not only the Crown upon your Heads, but the Government upon your shoulders.
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joyn hand in hand together (I wish the Magistrates of both bodies would do it) to discountenance profaneness, to uphold the service and publick Ordinances, to the punishing sin;
join hand in hand together (I wish the Magistrates of both bodies would do it) to discountenance profaneness, to uphold the service and public Ordinances, to the punishing since;
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It was God that gave Solomon wisdome in answer to his prayer, ( Solomon knew from whom he must have it) to go in and out before the people, 2 Chron. 1. 10, 12. III. Consider, to whom you must be accountable for it.
It was God that gave Solomon Wisdom in answer to his prayer, (Solomon knew from whom he must have it) to go in and out before the people, 2 Chronicles 1. 10, 12. III. Consider, to whom you must be accountable for it.
And for your self (Mr. Major ) it being your choise to authorize me to be your Remembrancer this day, I shall end all with a particular application to you.
And for your self (Mr. Major) it being your choice to authorise me to be your Remembrancer this day, I shall end all with a particular application to you.
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So David told Solomon, 1 Kings 2. 3. And keep the charge of the Lord thy God, to walk in his ways, &c. that thou mayst prosper in all that thou dost,
So David told Solomon, 1 Kings 2. 3. And keep the charge of the Lord thy God, to walk in his ways, etc. that thou Mayest prosper in all that thou dost,
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Uphold Religion, it will secure you, 1 Chron. 22. 13. Then shalt thou prosper, if thou takest heed to fulfill the Statutes and judgements, which the Lord charged Moses with concerning Israel.
Uphold Religion, it will secure you, 1 Chronicles 22. 13. Then shalt thou prosper, if thou Takest heed to fulfil the Statutes and Judgments, which the Lord charged Moses with Concerning Israel.
Moses, a faithfull Magistrate, zealous for God, and against Idolatrie (with what courage did he cause the Calf to be burned?) the Jews say of him, that he died ad osculum oris Dei, at the kisses of Gods mouth, and in divine embraces.
Moses, a faithful Magistrate, zealous for God, and against Idolatry (with what courage did he cause the Calf to be burned?) the jews say of him, that he died ad osculum oris Dei, At the Kisses of God's Mouth, and in divine embraces.
And to instance in that one Heresie, or blasphemie of the Socinian at this day, viz. denying the Divinitie of Christ. We shall finde it was foretold by the Apostle S. Peter, in 2 Pet. 2. 1. (denying the Lord that bought them ) and condemned of old by the Fathers,
And to instance in that one Heresy, or blasphemy of the Socinian At this day, viz. denying the Divinity of christ. We shall find it was foretold by the Apostle S. Peter, in 2 Pet. 2. 1. (denying the Lord that bought them) and condemned of old by the Father's,
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And in his Gospel, which in the judgement of Irenaeus and divers others of the Ancients, was written on purpose against the blasphemie of Ebion and Cerinthus, the predecessours and Fathers of our late Socinians. And to evince this (To omit the first chapter, which is so clear a testimonie of the God-head of Christ, that Junius confesses, he was converted from Atheisme to an acknowledgement of Christ by his reading of it) I need travel no further then the context of this chapter, wherein my present Text lies, where our blessed Saviour disputing against the Jews, he demonstrates himself to be the true Messiah, and so consequently true God, by a four fold testimonie. I.
And in his Gospel, which in the judgement of Irnaeus and diverse Others of the Ancients, was written on purpose against the blasphemy of Ebion and Cerinthus, the predecessors and Father's of our late socinians. And to evince this (To omit the First chapter, which is so clear a testimony of the Godhead of christ, that Junius Confesses, he was converted from Atheism to an acknowledgement of christ by his reading of it) I need travel no further then the context of this chapter, wherein my present Text lies, where our blessed Saviour disputing against the jews, he demonstrates himself to be the true Messiah, and so consequently true God, by a four fold testimony. I.
which evidently argued the arm of omnipotencie to effect them, at verse 36. The works which the Father hath given me to finish, the same works that I do bear witness of me, that the Father hath sent me. III. Of the Father, at verse 37. The Father himself which hath sent me, hath born witness of me;
which evidently argued the arm of omnipotency to Effect them, At verse 36. The works which the Father hath given me to finish, the same works that I do bear witness of me, that the Father hath sent me. III. Of the Father, At verse 37. The Father himself which hath sent me, hath born witness of me;
as the last, yet is not to be accounted of as the least testimony, as we shall see in the further handling of them. Search the Scriptures, &c. The words therefore, for the better handling of them, we shall consider two waies.
as the last, yet is not to be accounted of as the least testimony, as we shall see in the further handling of them. Search the Scriptures, etc. The words Therefore, for the better handling of them, we shall Consider two ways.
Against the testimony of John the objection was obvious, that he was one sent, and suborned by Christ, and therefore his testimony very inconsiderable.
Against the testimony of John the objection was obvious, that he was one sent, and suborned by christ, and Therefore his testimony very inconsiderable.
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Against the testimonie of the Father from heaven, it was as easie to cavil, and say, that it was but a phantasie and delusion, a deceptio sensûs, or, perhaps, a Satanical revelation.
Against the testimony of the Father from heaven, it was as easy to cavil, and say, that it was but a fantasy and delusion, a deceptio sensûs, or, perhaps, a Satanical Revelation.
But, when he appeals to the Scriptures, which the Jews themselves acknowledged, and were even superstitious searchers into, they could have nothing to cavil, or rationally to object:
But, when he appeals to the Scriptures, which the jews themselves acknowledged, and were even superstitious searchers into, they could have nothing to cavil, or rationally to Object:
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yet, sure I am, you cannot deny this. And from hence the observation is this, Observ. Scripture testimony is the most certain, and infallible ground and evidence of saving truth.
yet, sure I am, you cannot deny this. And from hence the observation is this, Observation Scripture testimony is the most certain, and infallible ground and evidence of Saving truth.
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It was a blinde reverence that Pythagoras 's scholars gave him; whose NONLATINALPHABET was sufficient to command their assent to, and entertainment of whatsoever he taught them.
It was a blind Reverence that Pythagoras is Scholars gave him; whose was sufficient to command their assent to, and entertainment of whatsoever he taught them.
but in Scripture-testimony, though I meet with no other satisfaction to my reason, then this, that God hath said it, I give my assent and belief to it.
but in Scripture testimony, though I meet with no other satisfaction to my reason, then this, that God hath said it, I give my assent and belief to it.
and to set that in the throne, which God would have us captivate and subdue, as in 2 Cor. 10. 5. The assent we ow to Humane testimonies upon rational conviction, is an assent of science and demonstration;
and to Set that in the throne, which God would have us captivate and subdue, as in 2 Cor. 10. 5. The assent we owe to Humane testimonies upon rational conviction, is an assent of science and demonstration;
If you finde a scriptum est, Let God be true though all men be liars, Rom. 3. 4. 2. Because of that consent and harmony that is in Scripture testimony:
If you find a Scriptum est, Let God be true though all men be liars, Rom. 3. 4. 2. Because of that consent and harmony that is in Scripture testimony:
In humane writings how frequently may we observe one contradicting another, and this reason clashing with that? Nay, the same authour through ignorance or forgetfulness inconsistent to himself:
In humane writings how frequently may we observe one contradicting Another, and this reason clashing with that? Nay, the same author through ignorance or forgetfulness inconsistent to himself:
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but in Scripture, there is a full and perfect consent, as all proceeding from the dictate of the same infallible spirit, as in 2 Tim. 3. 16. All Scripture is given by inspiration of God, &c. and 2 Pet. 1. 21. For the prophesie came not in old times by the will of man;
but in Scripture, there is a full and perfect consent, as all proceeding from the dictate of the same infallible Spirit, as in 2 Tim. 3. 16. All Scripture is given by inspiration of God, etc. and 2 Pet. 1. 21. For the prophesy Come not in old times by the will of man;
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for though God, during the infancy of the Church, while it was inclosed in some few families, revealed himself by visions, and communicated his will from hand to hand by tradition, from Adam to Moses, and by extraordinary revelation; yet,
for though God, during the infancy of the Church, while it was enclosed in Some few families, revealed himself by visions, and communicated his will from hand to hand by tradition, from Adam to Moses, and by extraordinary Revelation; yet,
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when the Church increased, and the people grew more corrupt and inclining to the heathen Idolatry, God gave the law by Moses, and so successively by the Prophets and Apostles, by whom it pleased God to reveal his minde and will to all in writing, both that it might be the better conveyed unto posterity, as we finde it in Psal. 102. 18. This shall be written for the generation to come:
when the Church increased, and the people grew more corrupt and inclining to the heathen Idolatry, God gave the law by Moses, and so successively by the prophets and Apostles, by whom it pleased God to reveal his mind and will to all in writing, both that it might be the better conveyed unto posterity, as we find it in Psalm 102. 18. This shall be written for the generation to come:
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or his being subject to errour, or affectation of novelty, it had been laid open to a multitude of corruptions, which if (as experience shewes us) scarce prevented by the penning of it,
or his being Subject to error, or affectation of novelty, it had been laid open to a multitude of corruptions, which if (as experience shows us) scarce prevented by the penning of it,
& a perfect rule, and an infallible judge of truth, and therefore Ephes. 2. 20. The Church is said to be built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner stone. Faith builds surer here then upon the testimony of the Prophets, and Apostles.
& a perfect Rule, and an infallible judge of truth, and Therefore Ephesians 2. 20. The Church is said to be built upon the Foundation of the Apostles and prophets, jesus christ himself being the chief corner stone. Faith builds Surer Here then upon the testimony of the prophets, and Apostles.
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And this S. Luke tells us expresly was his reason of writing the Gospel, Luke 1. 3, 4. That thou mightest know the certainty of those things, &c. And thus more certain then Humane testimony.
And this S. Lycia tells us expressly was his reason of writing the Gospel, Lycia 1. 3, 4. That thou Mightest know the certainty of those things, etc. And thus more certain then Humane testimony.
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II. More certain then miracles: for though it pleased God at first to confirm the truth of the Gospel by miracles to the conviction of the Adversaries,
II More certain then Miracles: for though it pleased God At First to confirm the truth of the Gospel by Miracles to the conviction of the Adversaries,
and warned us, not to receive any other doctrine, though an Angel from Heaven should bring it, Galat. 1. 8. and pronounced a wo upon all those, who should add or detract from it, Revelat. 22. 18. if any should bring any doctrine contrary to Scripture, with pretence of confirming it by wonders,
and warned us, not to receive any other Doctrine, though an Angel from Heaven should bring it, Galatians 1. 8. and pronounced a woe upon all those, who should add or detract from it, Revelation 22. 18. if any should bring any Doctrine contrary to Scripture, with pretence of confirming it by wonders,
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and so we see the Apostle makes this one of the badges of Antichrist, 2 Thessal. 2. 9. III. More certain then Revelations. There is a place, that I have oft thought of, it is in 2 Pet. 1. 18. A true voice of God from heaven of his son Christ:
and so we see the Apostle makes this one of the badges of Antichrist, 2 Thessal. 2. 9. III. More certain then Revelations. There is a place, that I have oft Thought of, it is in 2 Pet. 1. 18. A true voice of God from heaven of his son christ:
yet the Apostle tells us, that we may more infalliblely finde Christ in in the word of Prophesie, (what that is, he tells us ver. 20. NONLATINALPHABET) then by extraordinary revelations.
yet the Apostle tells us, that we may more infallibly find christ in in the word of Prophesy, (what that is, he tells us for. 20.) then by extraordinary revelations.
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and this is that the Apostle pray'd for in behalf of the Ephesians, in Ephes. 1. 16, 17, 18. I cease not to give thanks for you, making mention of you in my prayers:
and this is that the Apostle prayed for in behalf of the Ephesians, in Ephesians 1. 16, 17, 18. I cease not to give thanks for you, making mention of you in my Prayers:
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and revelation in the knowledge of him, &c. and thus Christ revealed the Scriptures to the disciples, Luke 24. 45, 46. that they might understand them,
and Revelation in the knowledge of him, etc. and thus christ revealed the Scriptures to the Disciples, Lycia 24. 45, 46. that they might understand them,
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but not that under that pretence of Revelation they should reject, and lay them aside. It is fond, and ungodly to pretend to Revelations, besides or contrary to the Scripture.
but not that under that pretence of Revelation they should reject, and lay them aside. It is found, and ungodly to pretend to Revelations, beside or contrary to the Scripture.
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S Paul would have an Angel from heaven, if he brings it, to be accursed, Galat. 1. 8. and what are they then, who receive them? Again he tells the Church of Ephesus, that he had declared unto them the whole councel of God, Acts 20. 27. and yet at Acts 26. 22. he professes that he said nothing but what Moses and the Prophets had said should come:
S Paul would have an Angel from heaven, if he brings it, to be accursed, Galatians 1. 8. and what Are they then, who receive them? Again he tells the Church of Ephesus, that he had declared unto them the Whole council of God, Acts 20. 27. and yet At Acts 26. 22. he Professes that he said nothing but what Moses and the prophets had said should come:
yet this S. Paul was rapt up into the third heaven, and there heard NONLATINALPHABET, unspeakable words, in 2 Cor. 12. 4. There can be no security for our faith from Revelations,
yet this S. Paul was rapt up into the third heaven, and there herd, unspeakable words, in 2 Cor. 12. 4. There can be no security for our faith from Revelations,
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What the Pharisees said of Christ, we may truly say of our late pretenders to Enthusiasmes and Revelations, We know not whence he is, John 9. 29. They may be from Rome (as it is more then probable some of them are:) or whence soever they come, certainly not from God,
What the Pharisees said of christ, we may truly say of our late pretenders to Enthusiasms and Revelations, We know not whence he is, John 9. 29. They may be from Room (as it is more then probable Some of them Are:) or whence soever they come, Certainly not from God,
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as in the business of the Resurrection, Matth. 22. 29. And to prove himself the Messiah, he appeals to Moses and the Prophets, Luke 24. 26, 27. Thus the Apostles,
as in the business of the Resurrection, Matthew 22. 29. And to prove himself the Messiah, he appeals to Moses and the prophets, Lycia 24. 26, 27. Thus the Apostles,
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though acted by the same infallible Spirit, yet always appealed to Moses, and the Prophets: so did S. Peter, Acts 2. 25, 31. and from thence did Apollos confute the Jews, Acts 18. 29. and so Paul to prove the resurrection of Christ, in Acts 13. 23. So then ( my brethren ) appeal not to the judgement and testimony of man, what he saith: (as S. Cyprian was much delighted with Tertullian, that he was wont to say, Da magistrum; ) nor to the dictates of dark reason:
though acted by the same infallible Spirit, yet always appealed to Moses, and the prophets: so did S. Peter, Acts 2. 25, 31. and from thence did Apollos confute the jews, Acts 18. 29. and so Paul to prove the resurrection of christ, in Acts 13. 23. So then (my brothers) appeal not to the judgement and testimony of man, what he Says: (as S. Cyprian was much delighted with Tertullian, that he was wont to say, Dam Magistrum;) nor to the dictates of dark reason:
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but to the infallible Testimonie of the Scriptures, and attend to Gods voice in them. Secondly, See here the ingenuous boldness and confidence of truth, that dares appeal to Scripture.
but to the infallible Testimony of the Scriptures, and attend to God's voice in them. Secondly, See Here the ingenuous boldness and confidence of truth, that dares appeal to Scripture.
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or if it be weighed there, proves light and wanting. Tertullian of old notes, that Hereticks were lucifugae Scripturarum. As blear eyes decline looking upon the sun, so corrupt doctrines the light of the Scriptures.
or if it be weighed there, Proves Light and wanting. Tertullian of old notes, that Heretics were Lucifugae Scripturarum. As blear eyes decline looking upon the sun, so corrupt doctrines the Light of the Scriptures.
It is one use of Scripture, to be profitable NONLATINALPHABET, 2 Tim. 3. 16. to confute, and silence heresie and errour: and what-ever the Scripture reproves is such.
It is one use of Scripture, to be profitable, 2 Tim. 3. 16. to confute, and silence heresy and error: and whatever the Scripture reproves is such.
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So did David in Psal. 119. 24. He made the Testimonies of God his delight, and his counsellours to enform and resolve him: and that, 1. In doubts of the head for reformation:
So did David in Psalm 119. 24. He made the Testimonies of God his delight, and his counsellors to inform and resolve him: and that, 1. In doubts of the head for Reformation:
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this is one excellency of the Scriptures, to make wise the simple; as in Psal. 19. 7. Scripture, sayes the Apostle, 2 Tim. 3. 16. is profitable to inform the judgement:
this is one excellency of the Scriptures, to make wise the simple; as in Psalm 19. 7. Scripture, Says the Apostle, 2 Tim. 3. 16. is profitable to inform the judgement:
That was one end of Gospel-revelation, that we through patience and comfort of the Scripture might have hope, Rom. 15. 4. And so David found the statutes of God, to be the rejoycing of his heart, Psal. 19. 8. In inward doubts of conscience have recourse to the Scriptures, there thou mayst finde those cordial promises, which will put joy and gladness into thy heart.
That was one end of Gospel revelation, that we through patience and Comfort of the Scripture might have hope, Rom. 15. 4. And so David found the statutes of God, to be the rejoicing of his heart, Psalm 19. 8. In inward doubts of conscience have recourse to the Scriptures, there thou Mayest find those cordial promises, which will put joy and gladness into thy heart.
and so also they speak I. Our Saviours commendation of these Jews, as diligent searchers into Scripture: Or else, II. His discommendation of them and reproof:
and so also they speak I. Our Saviors commendation of these jews, as diligent searchers into Scripture: Or Else, II His discommendation of them and reproof:
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Secondly, As taken by way of exhortation, Imperatively, speaking a command to all, to search the Scriptures. And I shall take it in this second acception:
Secondly, As taken by Way of exhortation, Imperatively, speaking a command to all, to search the Scriptures. And I shall take it in this second acception:
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Thirdly, The universality of the duty. Fourthly, The grounds of this search. Fifthly, The Application. First, To shew the importance of the word, NONLATINALPHABET.
Thirdly, The universality of the duty. Fourthly, The grounds of this search. Fifthly, The Application. First, To show the importance of the word,.
so should Christians in searching the Scriptures particularly examine every Scripture, lest they lose any of that treasure that is hidden in those mines. Adoro Scripturae plenitudinem, saith Tertullian. There is a fulness of divine treasure in the Scriptures, which is able to make a soul rich in faith and enriched in all knowledge, 1 Cor. 1. 5. And this treasure is not discovered by a perfunctory, general view of Scripture:
so should Christians in searching the Scriptures particularly examine every Scripture, lest they loose any of that treasure that is hidden in those mines. adore Scriptures plenitudinem, Says Tertullian. There is a fullness of divine treasure in the Scriptures, which is able to make a soul rich in faith and enriched in all knowledge, 1 Cor. 1. 5. And this treasure is not discovered by a perfunctory, general view of Scripture:
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It is not a superficial glance upon Scripture, which will make a discovery of that heavenly treasure to us. Scripture-search must be our every-days-work;
It is not a superficial glance upon Scripture, which will make a discovery of that heavenly treasure to us. Scripture-search must be our every-days-work;
This searching S Paul commends to Timothy, Give attendance to reading, 1 Tim. 4. 13. and for which the Bereans are commended, Acts 17. 11. and this God commanded the children of Israel, Deut. 6. 6, 7. These words which I command thee this day shall be in thy heart,
This searching S Paul commends to Timothy, Give attendance to reading, 1 Tim. 4. 13. and for which the Bereans Are commended, Acts 17. 11. and this God commanded the children of Israel, Deuteronomy 6. 6, 7. These words which I command thee this day shall be in thy heart,
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and thou shalt teach them diligently unto thy children, & shalt talk of them, when thou sittest in thine house, &c. There is more golden oare in a clod of earth,
and thou shalt teach them diligently unto thy children, & shalt talk of them, when thou Sittest in thine house, etc. There is more golden oar in a clod of earth,
as we see God by the ministerie of Philip revealed Christ to the Eunuch, while he was thus diligently reading the Prophet Isaiah, as it is in Acts 8. 28. IIII. A through search and scrutiny:
as we see God by the Ministry of Philip revealed christ to the Eunuch, while he was thus diligently reading the Prophet Isaiah, as it is in Acts 8. 28. IIII. A through search and scrutiny:
this word in the Text, sometimes in Scripture expresseth Gods searching, as NONLATINALPHABET, Rom. 8. 27. which is so through and exact a search, that not the deepest thought of the heart can escape this searching of God.
this word in the Text, sometime in Scripture Expresses God's searching, as, Rom. 8. 27. which is so through and exact a search, that not the Deepest Thought of the heart can escape this searching of God.
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The Sctipture is a mystery, 1 Tim. 3. 16. a mysterie hid from ages and generations, Coloss. 1. 26. Here are the NONLATINALPHABET, 1 Cor. 2. 10. the deep things of God:
The Scripture is a mystery, 1 Tim. 3. 16. a mystery hid from ages and generations, Coloss. 1. 26. Here Are the, 1 Cor. 2. 10. the deep things of God:
which the Apostle calls NONLATINALPHABET, unsearchable, Rom. 11. 33. So there are the NONLATINALPHABET, Revel. 2. 24. the depths, methods, wiles, and subtleties of Satan, which the Scripture discovers,
which the Apostle calls, unsearchable, Rom. 11. 33. So there Are the, Revel. 2. 24. the depths, methods, wiles, and subtleties of Satan, which the Scripture discovers,
and for our own hearts, they are deceitfull above all things, who can know them, Jerem. 17. 9. and therefore it must be a deep search to discover them.
and for our own hearts, they Are deceitful above all things, who can know them, Jeremiah 17. 9. and Therefore it must be a deep search to discover them.
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We may observo what S. Peter saies of the Prophets enquiring after salvation, 1 Pet. 1. 10, 11. NONLATINALPHABET, at verse 10. searched diligently; and so again at verse 11. NONLATINALPHABET. No gold without digging, no heavenly treasure of knowledge and grace without a diligent and laborious search of Scripture. And that for the first:
We may observo what S. Peter Says of the prophets inquiring After salvation, 1 Pet. 1. 10, 11., At verse 10. searched diligently; and so again At verse 11.. No gold without digging, no heavenly treasure of knowledge and grace without a diligent and laborious search of Scripture. And that for the First:
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and people may take much pains, and no profit may come of it, but sometimes a great deal of mischief. I shall shew them therefore, First, Negatively, Secondly, Positively.
and people may take much pains, and no profit may come of it, but sometime a great deal of mischief. I shall show them Therefore, First, Negatively, Secondly, Positively.
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that feeds upon the husks (as I may speak) and pleaseth his phantasie with a few nice critical observations of some few passages of Scripture, in the mean time neglecting the more subst antial food of his soul, the plain truths of the Gospel.
that feeds upon the husks (as I may speak) and Pleases his fantasy with a few Nicaenae critical observations of Some few passages of Scripture, in the mean time neglecting the more Subst antial food of his soul, the plain truths of the Gospel.
One who plaies the Chymist with Scripture (which some think is intimated in that expression of Scripture, in 2 Pet. 3. 16. NONLATINALPHABET) who would get that out of the Scriptures (as those out of natural bodies) what God never put into them:
One who plays the Chemist with Scripture (which Some think is intimated in that expression of Scripture, in 2 Pet. 3. 16.) who would get that out of the Scriptures (as those out of natural bodies) what God never put into them:
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such as with that accursed Politian prefers an Ode of Pindar, before all the Psalms of David: because there he findes more satisfaction to his nice and vain curiositie.
such as with that accursed Politian prefers an Ode of Pindar, before all the Psalms of David: Because there he finds more satisfaction to his Nicaenae and vain curiosity.
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and, neglecting learning of his Christian dutie, presumes to examine, and thinks to comprehend Gods secret councels: and where the Apostle is put to his NONLATINALPHABET!
and, neglecting learning of his Christian duty, Presumest to examine, and thinks to comprehend God's secret Counsels: and where the Apostle is put to his!
He is searching more what God decreed from enternitie, then what himself ought to do in time. It was a good saying of Seneca, Nusquam verecundiores esse debemus, quàm cùm de Deo agitur, Modesty never becomes us better,
He is searching more what God decreed from enternitie, then what himself ought to do in time. It was a good saying of Senecca, Nusquam verecundiores esse debemus, quàm cùm de God agitur, Modesty never becomes us better,
which the Apostle calls, An intruding into those things he hath not seen, vainly puft up by his fleshly minde, Coloss. 2. 18. III. Not the discoursive searcher, who searches into Scripture, onely that he may have matter of discourse, not that he may have matter to practise:
which the Apostle calls, an intruding into those things he hath not seen, vainly puffed up by his fleshly mind, Coloss. 2. 18. III. Not the discursive searcher, who Searches into Scripture, only that he may have matter of discourse, not that he may have matter to practise:
so writes Brentius: but this they accounted their righteousness, and thought to have life and happiness in the bare reading of the Scripture, which was that,
so writes Brent: but this they accounted their righteousness, and Thought to have life and happiness in the bore reading of the Scripture, which was that,
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Not the careless and irreverent searcher of Scripture, who sometimes runs over a few chapters of the Bible, (as the Papists mumble over their Ave-Maries ) without any reverent apprehensions of God the Authour of Scripture,
Not the careless and irreverent searcher of Scripture, who sometime runs over a few Chapters of the bible, (as the Papists mumble over their Ave-maries) without any reverend apprehensions of God the Author of Scripture,
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or minding the matter, or mysterie of Scripture. NONLATINALPHABET He does not say, onely barely Read, and know, but Search the Scriptures. VII. Not the carnal secure searcher, who comes to the reading of the Scriptures with a resolution to go on in his sins, whatsoever the Scripture saith to the contrarie:
or minding the matter, or mystery of Scripture. He does not say, only barely Read, and know, but Search the Scriptures. VII. Not the carnal secure searcher, who comes to the reading of the Scriptures with a resolution to go on in his Sins, whatsoever the Scripture Says to the contrary:
Let Scripture say what it will, they will do what they list: such as these can read the Promises of God, yet remain unbelieving; his Threatnings, and not tremble;
Let Scripture say what it will, they will do what they list: such as these can read the Promises of God, yet remain unbelieving; his Threatenings, and not tremble;
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as those in Jeremiah, 44. 16, 17. that told the Propher plainly, As for the word, which thou hast spoken to us in the name of the Lord, we will not hear it. VIII.
as those in Jeremiah, 44. 16, 17. that told the Propher plainly, As for the word, which thou hast spoken to us in the name of the Lord, we will not hear it. VIII.
as we read of those Heathens in 1 Maccab. 3. 28. that made diligent search into the book of the Law, that they might print thereby the likeness of their Idols:
as we read of those heathens in 1 Maccab 3. 28. that made diligent search into the book of the Law, that they might print thereby the likeness of their Idols:
Thus Julian the Apostate robbed the Christians of all their goods and estates, Patronzing that practise by Matth. 5. 3. Blessed are the poor, &c. not considering what followed:
Thus Julian the Apostate robbed the Christians of all their goods and estates, Patronzing that practice by Matthew 5. 3. Blessed Are the poor, etc. not considering what followed:
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and Chemnitius tell us of one, who reading that place, Go, and sell all that thou hast, went and sold his Bible too, saying, jam plenè Christi mandato satisfeci.
and Chemnitz tell us of one, who reading that place, Go, and fell all that thou hast, went and sold his bible too, saying, jam plenè Christ Commandment satisfeci.
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Thus Arius wrested the eighth chapter of the Proverbs out of the Canon, as speaking of the eternitie of Increated wisdome, and so contradicted his blasphemy in denying the Divinitie of Christ. It is that, which Irenaeus notes,
Thus Arius wrested the eighth chapter of the Proverbs out of the Canon, as speaking of the eternity of Increated Wisdom, and so contradicted his blasphemy in denying the Divinity of christ. It is that, which Irnaeus notes,
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as the Genius of all Hereticks, Cùm ex scripturis redarguuntur, saith he, in scripturarum redargutionem convertuntur, If Scripture reprove their Heresie, they will presently fall out, and quarrel with Scripture.
as the Genius of all Heretics, Cùm ex Scriptures redarguuntur, Says he, in scripturarum redargutionem convertuntur, If Scripture reprove their Heresy, they will presently fallen out, and quarrel with Scripture.
So the Manichees of old rejected all the Old Testament; and Cerinthus all the Gospels, but Matthew; and the Ebionites all the Epistles; and so the Antinomians reject the Law, as no part of Scripture,
So the manichees of old rejected all the Old Testament; and Cerinthus all the Gospels, but Matthew; and the Ebionites all the Epistles; and so the Antinomians reject the Law, as no part of Scripture,
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So that whereaes S. Paul saies, All Scripture is given by inspiration, and is profitable, &c. these look onely upon that Scripture as divine, which will suite with their temper and errour.
So that whereaes S. Paul Says, All Scripture is given by inspiration, and is profitable, etc. these look only upon that Scripture as divine, which will suit with their temper and error.
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though in the mean time, they either wholly disown, or else crie down as obscure (as the late Socinians do the Gospel of S. John ) or else pervert and clude all others, that directly make against them.
though in the mean time, they either wholly disown, or Else cry down as Obscure (as the late socinians do the Gospel of S. John) or Else pervert and clude all Others, that directly make against them.
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Me thinks, these are such searchers, as Herod in Matth. 2. 4. who sent the wisemen to search diligently for Christ, under a pretence to worship him, but indeed it was to kill him: so these pretend high to honour Christ,
Me thinks, these Are such searchers, as Herod in Matthew 2. 4. who sent the Wise men to search diligently for christ, under a pretence to worship him, but indeed it was to kill him: so these pretend high to honour christ,
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Such as these the Apostle describes 1 Tim. 6. 4, 5. that they are proud, doting about questions, and strifes of words, whereof cometh envie, strife, railing, evil surmisings, perverse disputings of men of corrupt mindes, &c. and from these the Apostle would have Timothy to withdraw. And these are none of the searchers which our Saviour here points at:
Such as these the Apostle describes 1 Tim. 6. 4, 5. that they Are proud, doting about questions, and strifes of words, whereof comes envy, strife, railing, evil surmisings, perverse disputings of men of corrupt minds, etc. and from these the Apostle would have Timothy to withdraw. And these Are none of the searchers which our Saviour Here points At:
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If any man thing, he knows nothing, a• he ought to know, 1 Cor. 8. 2. Humilitie is most becoming a Christian in the search of Scripture, if he shall consider,
If any man thing, he knows nothing, a• he ought to know, 1 Cor. 8. 2. Humility is most becoming a Christian in the search of Scripture, if he shall Consider,
In Scripture are revealed the deep things of God,, the mysterie of the kingdome, which the natural man receiveth not, 1 Cor. 2. 14. Even in the search of the nature of earthly things (where yet reason is in its proper sphere) how short and dark is it? The nature of the meanest creature puzzles,
In Scripture Are revealed the deep things of God,, the mystery of the Kingdom, which the natural man receives not, 1 Cor. 2. 14. Even in the search of the nature of earthly things (where yet reason is in its proper sphere) how short and dark is it? The nature of the Meanest creature puzzles,
and puts to a non plus: not the least, and most contemptible creature, but may teach us a modest humility, much more in the search of these great mysteries.
and puts to a non plus: not the least, and most contemptible creature, but may teach us a modest humility, much more in the search of these great Mysteres.
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and shall we proudly intrude into Gospel-mysteries, mysteries hid from ages and generations: we are all darksighted in natural things, but stark blinde in spiritual mysteries.
and shall we proudly intrude into Gospel mysteries, Mysteres hid from ages and generations: we Are all darksighted in natural things, but stark blind in spiritual Mysteres.
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2. God commmunicates himself in the search of Scripture onely to the humble: he fills these emptie vessels. Eliah bids the widow get emptie vessels, that her oly might be multiplied, 2 Kings 4. 3. We must get vessels emptie of pride and self-conceit, if we would have our spiritual knowledge encreased,
2. God commmunicates himself in the search of Scripture only to the humble: he fills these empty vessels. Elijah bids the widow get empty vessels, that her oly might be multiplied, 2 Kings 4. 3. We must get vessels empty of pride and self-conceit, if we would have our spiritual knowledge increased,
hence it seemed at first to the Greeks foolishness, 1 Cor. 1. 23. It seemed absurd to their reason to expect life and salvation by a crucified Saviour.
hence it seemed At First to the Greeks foolishness, 1 Cor. 1. 23. It seemed absurd to their reason to expect life and salvation by a Crucified Saviour.
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Pauls preaching of the Gospel seemed but babling to the Epicurean, and Stoick Philosophers at Athens, Acts 17. 18. And they were the Scribes and Pharisees, men high and proud in their own donceits, which reject our Saviours person and doctrine.
Paul's preaching of the Gospel seemed but babbling to the Epicurean, and Stoic Philosophers At Athens, Acts 17. 18. And they were the Scribes and Pharisees, men high and proud in their own donceits, which reject our Saviors person and Doctrine.
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It is the grace of humilitie makes men to submit to the simplicitie of the Gospel: Receive with meekness the ingrafted word, James 1. 21. and it so received will help to save the soul.
It is the grace of humility makes men to submit to the simplicity of the Gospel: Receive with meekness the ingrafted word, James 1. 21. and it so received will help to save the soul.
Ye know how the Beth-shemites fared for their irreverent gazing into the Ark, 1 Sam. 6. 19. and so thou hast cause to fear, who doest with an irreverent boldness search into Scripture, without any awfull thoughts of the Majestie, and Mysteries of God.
You know how the Beth-shemites fared for their irreverent gazing into the Ark, 1 Sam. 6. 19. and so thou hast cause to Fear, who dost with an irreverent boldness search into Scripture, without any awful thoughts of the Majesty, and Mysteres of God.
for it is his voice, Heb. 1. 1. and therefore come with reverent affections. What the Apostle saies of speaking, 1 Pet. 4. 11. If any man speak, let him speak as the Oracles of God;
for it is his voice, Hebrew 1. 1. and Therefore come with reverend affections. What the Apostle Says of speaking, 1 Pet. 4. 11. If any man speak, let him speak as the Oracles of God;
The orderly searcher. Order and method is great in the acquiring of all knowledge: method facilitates the understanding, and strengthens the memorie; it makes things more perspicuous, and so more easie to be understood,
The orderly searcher. Order and method is great in the acquiring of all knowledge: method facilitates the understanding, and strengthens the memory; it makes things more perspicuous, and so more easy to be understood,
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first the easiest, and then the more difficult: for pascimur apertis, exercemur obscuris. Milk is easiest for nourishment, and strong meat to exercise our sence with.
First the Easiest, and then the more difficult: for pascimur apertis, exercemur Obscuris. Milk is Easiest for nourishment, and strong meat to exercise our sense with.
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As Philip said to the Eunuch, when he was reading the Prophet Isaiah, Acts 8. 30. So say I to every searcher of Scripture, understandest thou what thou readest? No profit by searching without understanding:
As Philip said to the Eunuch, when he was reading the Prophet Isaiah, Acts 8. 30. So say I to every searcher of Scripture, Understandest thou what thou Readest? No profit by searching without understanding:
Read still in obedience to God's command, (nay, let this double thy endevaours) but remember to consult with the Philips, that is, the Ministers of the word.
Read still in Obedience to God's command, (nay, let this double thy endevaours) but Remember to consult with the Philips, that is, the Ministers of the word.
V. The thankfull searcher, who, when he reads the Scriptures, meditates of and thankfully acknowledges the goodness of God, in giving and revealing to him the Scriptures.
V. The thankful searcher, who, when he reads the Scriptures, meditates of and thankfully acknowledges the Goodness of God, in giving and revealing to him the Scriptures.
Christ himself esteemed this thank-worthy, in Matth. 11. 25. I thank thee, O Father of heaven, &c. and how much more should we do it in regard of our selves? if we shall but consider,
christ himself esteemed this thankworthy, in Matthew 11. 25. I thank thee, Oh Father of heaven, etc. and how much more should we do it in regard of our selves? if we shall but Consider,
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This was the great priviledge of the Jews, which the Apostle takes notice of as their greatest advantage above the Gentiles, Rom. 3. 1, 2. NONLATINALPHABET: He made them Trustees of his word and promises.
This was the great privilege of the jews, which the Apostle Takes notice of as their greatest advantage above the Gentiles, Rom. 3. 1, 2.: He made them Trustees of his word and promises.
This is the cloud, which will lead you through the wilderness unto Canaan: the light of nature is but a groping after God, Acts 17. For though the invisible things of God are clearly seen by the things that are made, as we have it, Rom. 1. 20. yet cannot the knowledge by nature at all discover Christ:
This is the cloud, which will led you through the Wilderness unto Canaan: the Light of nature is but a groping After God, Acts 17. For though the invisible things of God Are clearly seen by the things that Are made, as we have it, Rom. 1. 20. yet cannot the knowledge by nature At all discover christ:
The Mahumetan regulated and guided by a ridiculous Alcoran: the Papists enslaved to fond and uncertain Traditions the Jew being left to his own hardness, refusing the Gospel, following a few Curious Rabbines: and many thousands, who never heard of the sound of the Gospel, but are even without God in the world, having their understandings darkened, as it is Ephes. 4. 18. while we enjoy the clear light of the glorious Gospel, to guide our feet into the waies of peace.
The Mahometan regulated and guided by a ridiculous Alcorani: the Papists enslaved to found and uncertain Traditions the Jew being left to his own hardness, refusing the Gospel, following a few Curious Rabbis: and many thousands, who never herd of the found of the Gospel, but Are even without God in the world, having their understandings darkened, as it is Ephesians 4. 18. while we enjoy the clear Light of the glorious Gospel, to guide our feet into the ways of peace.
Observe we what God says to the Israelites, Deut. 4. 8. What nation is there so great, that hath statutes and judgements sorighteous, &c. These make a nation great: so may we say;
Observe we what God Says to the Israelites, Deuteronomy 4. 8. What Nation is there so great, that hath statutes and Judgments sorighteous, etc. These make a Nation great: so may we say;
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that he may thereby regulate his life, and order his conversation aright. It is one end why God hath given the Scriptures unto us, Psal. 119. 9. It is as a rule to walk by:
that he may thereby regulate his life, and order his Conversation aright. It is one end why God hath given the Scriptures unto us, Psalm 119. 9. It is as a Rule to walk by:
then to aggravate our sin, Jam. 4. and to encrease our condemnation, that we shall have double stripes, Luk. 12. 47. It is better to be mere Ideots and Dunces in Scripture,
then to aggravate our since, Jam. 4. and to increase our condemnation, that we shall have double stripes, Luk. 12. 47. It is better to be mere Idiots and Dunces in Scripture,
therefore did the Prophet David meditate in the law of God, that he might make it a light unto his feet, Psal. 119. 105. 2. No other searchers are like to finde the hidden treasures of Scripture.
Therefore did the Prophet David meditate in the law of God, that he might make it a Light unto his feet, Psalm 119. 105. 2. No other searchers Are like to find the hidden treasures of Scripture.
God hath engaged to reveale himself to such as these, Joh, 7. 16, 17. If any one will do his will he shall know, &c. and David gives this as an account of his great knowledge, Psal. 119. 98. Nothing improves knowledge more then a suitable practise ▪ & the true reason,
God hath engaged to reveal himself to such as these, John, 7. 16, 17. If any one will do his will he shall know, etc. and David gives this as an account of his great knowledge, Psalm 119. 98. Nothing improves knowledge more then a suitable practice ▪ & the true reason,
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3. Every ungodly and wicked man is really prejudiced against Scripture-light, and knowledge. Joh. 3. 19. Light is come into the world, and men love darkness.
3. Every ungodly and wicked man is really prejudiced against Scripture light, and knowledge. John 3. 19. Light is come into the world, and men love darkness.
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So many corruptions and lusts have all wicked men reigning in their hearts: so many real bolts and bars they have against the true Scripture-knowledge:
So many corruptions and Lustiest have all wicked men reigning in their hearts: so many real bolts and bars they have against the true Scripture knowledge:
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men desire a doctrine suitable to their corruptions: (and this is the reason of that variety of doctrines and religions now in the world) which the doctrine of the Scripture will not in the least comply with:
men desire a Doctrine suitable to their corruptions: (and this is the reason of that variety of doctrines and Religions now in the world) which the Doctrine of the Scripture will not in the least comply with:
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and the Apostle gives the same reason, why some are learning and never come to the knowledge of the truth, because they are such as are led about by diverse lusts, in 2 Tim. 3. 16, 17. That soul, which is resolved to give up it self unto obedience of the Scripture, is that which will readily embrace the doctrine of Scripture:
and the Apostle gives the same reason, why Some Are learning and never come to the knowledge of the truth, Because they Are such as Are led about by diverse Lustiest, in 2 Tim. 3. 16, 17. That soul, which is resolved to give up it self unto Obedience of the Scripture, is that which will readily embrace the Doctrine of Scripture:
a carnal minde within him, that is enmity to God, which disputes the commands and quarrels with the truths of God. • A NONLATINALPHABET, saith the Heathen, that is, What we learn that we may do,
a carnal mind within him, that is enmity to God, which disputes the commands and quarrels with the truths of God. • A, Says the Heathen, that is, What we Learn that we may do,
while we do it, we further learn it. As knowledge must regulate our practise: so our practise will promote and increase our knowledge of the Scripture. VII. The praying searcher, that interchangeably reads and prays.
while we do it, we further Learn it. As knowledge must regulate our practice: so our practice will promote and increase our knowledge of the Scripture. VII. The praying searcher, that interchangeably reads and prays.
Moses when the Ark set forward, and when it rested again, prayed devoutly, as we may read, Numb. 10. 35, 36. so when you set upon reading of the Scripture,
Moses when the Ark Set forward, and when it rested again, prayed devoutly, as we may read, Numb. 10. 35, 36. so when you Set upon reading of the Scripture,
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the other, of a certain servant converted from Heathenisme to Christianity: Qui triduanis precibus obtinuit, ut codicem oblatum stupentibus qui aderant, legendo percurreret:
the other, of a certain servant converted from Heathenism to Christianity: Qui triduanis precibus obtinuit, ut codicem oblatum stupentibus qui Aderant, legendo percurreret:
If any want wisedome, let him ask it of God, Jam. 1. 5. and David practised, Psal. 119. 18. Open thou mine eyes, that I may behold wondrous thing out of thy law.
If any want Wisdom, let him ask it of God, Jam. 1. 5. and David practised, Psalm 119. 18. Open thou mine eyes, that I may behold wondrous thing out of thy law.
for though faith is said to be the gift of God, Ephes. 2. 8. yet it is said also faith comes by preaching, Rom. 10. 17. Prayer is the way to come by the spirit, which discovers the depths, and treasures of the Scriptures:
for though faith is said to be the gift of God, Ephesians 2. 8. yet it is said also faith comes by preaching, Rom. 10. 17. Prayer is the Way to come by the Spirit, which discovers the depths, and treasures of the Scriptures:
This is the onely key to unlock those rich cabinets, wherein are contained those precious jewels of saving truth and knowledge. VIII. The believing searcher: and indeed without the eye of faith we are like to do little good in searching:
This is the only key to unlock those rich cabinets, wherein Are contained those precious Jewels of Saving truth and knowledge. VIII. The believing searcher: and indeed without the eye of faith we Are like to do little good in searching:
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the Gospel is an hidden thing saith the Apostle to them that perish, 2 Cor. 4. 3. & who those are you may see at vers. 4. those who believe not. They, who come not with faith, may search into the letter,
the Gospel is an hidden thing Says the Apostle to them that perish, 2 Cor. 4. 3. & who those Are you may see At vers. 4. those who believe not. They, who come not with faith, may search into the Letter,
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The Apostle tells us, the Jews had a veil upon their hearts, and their minds were blinded, while Moses was read, 2 Cor. 3. 14, 15. viz. the veil of unbelief, that they could not see through those ceremonies,
The Apostle tells us, the jews had a veil upon their hearts, and their minds were blinded, while Moses was read, 2 Cor. 3. 14, 15. viz. the veil of unbelief, that they could not see through those ceremonies,
God discovers himself, and his minde to those who are in Christ by faith. We have the minde of Christ, saith the Apostle, 1 Cor. 2. 16. that is, we believers. Scriptura peculiaris est filiorum Dei schola, saith Calvin, They are the onely good scholars, who read the Scriptures with faith. The Scriptures are able to make perfect the man of God, in 2 Tim. 3. 17. The man of God:
God discovers himself, and his mind to those who Are in christ by faith. We have the mind of christ, Says the Apostle, 1 Cor. 2. 16. that is, we believers. Scripture peculiaris est Filiorum Dei School, Says calvin, They Are the only good Scholars, who read the Scriptures with faith. The Scriptures Are able to make perfect the man of God, in 2 Tim. 3. 17. The man of God:
They testifie of me, saith Christ, and therefore (or to this end) that you may know me, whom they testifie of, Search. In searching the Scriptures, search, that you may know me.
They testify of me, Says christ, and Therefore (or to this end) that you may know me, whom they testify of, Search. In searching the Scriptures, search, that you may know me.
more darkly in the Old, more expressely in the New Testament. That testifies of Christ to come, this of Christ as alreadie come: this is but the fulfilling of that. Our Saviour here sends these to the Old Testament, in which they were exactly versed,
more darkly in the Old, more expressly in the New Testament. That Testifies of christ to come, this of christ as already come: this is but the fulfilling of that. Our Saviour Here sends these to the Old Testament, in which they were exactly versed,
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so as Josephus tells us, they could tell you any word in it, as readily as their own name. All the Prophets spake of Christ, as Peter tells the Jews, Acts 10. 43. Three ways the Scriptures of the Old Testament speak of Christ, which I rather mention,
so as Josephus tells us, they could tell you any word in it, as readily as their own name. All the prophets spoke of christ, as Peter tells the jews, Acts 10. 43. Three ways the Scriptures of the Old Testament speak of christ, which I rather mention,
By promises: as the promised seed to Adam, Gen. 3. to Abraham, Genes. 15. to Isaac, Genes. 26. to Jacob, Genes. 28. to the tribe of Judah, Genes. 49. and all these are great assurances to our faith.
By promises: as the promised seed to Adam, Gen. 3. to Abraham, Genesis. 15. to Isaac, Genesis. 26. to Jacob, Genesis. 28. to the tribe of Judah, Genesis. 49. and all these Are great assurances to our faith.
II. By plain prophesies. Christ is Jacobs Shiloh, in Gen. 49. 10. Balaams star coming out of Jacob, Numb. 24. 17. Isaiahs Immanuel, Isaiah 7. 14. Daniels man, standing before the Ancient of daies, Dan. 7. 13. Jeremiahs the Lord our righteousness, Jerem. 23. 6. Zechariahs branch, Zech. 3. 8. and Malachies Sun, Mal. 4. 2. And this in general:
II By plain prophecies. christ is Jacobs Shiloh, in Gen. 49. 10. Balaams star coming out of Jacob, Numb. 24. 17. Isaiah's Immanuel, Isaiah 7. 14. Daniel's man, standing before the Ancient of days, Dan. 7. 13. Jeremiah's the Lord our righteousness, Jeremiah 23. 6. Zechariahs branch, Zechariah 3. 8. and Malachies Sun, Malachi 4. 2. And this in general:
The place of his birth, Micah. 5. 2. the manner of his conception, Isai. 7. 14. his humilitie and povertie of life, Zech. 9. his death, Isai. 53. 7. Judas's betraying and selling him for thirtie pieces of silver, Zech. 11. 12, 13. his scourging, Isai. 53. 5. his being spit upon, Isai. 50. 6. his crucifying among thieves, Isai. 53. 12. and after death his resurrection and ascension, Psal. 110. and Hosea 13. 14. III. In types and shadows. The whole Ceremonies were nothing else but shadows: Christ the substance. Thus was Christs passion typified by the Passover, by the Brasen serpent lifted upon a pole, John 3. 14. His taking away our sins by his death typified by the scape goat, Levit. 16. 10, 21. His lying three days in the grave, and his resurrection, typified in Jonah, chap. 1. The pillar of cloud, and of fire, the Red-sea, Manna, Rock, all types of Christ;
The place of his birth, micah. 5. 2. the manner of his conception, Isaiah 7. 14. his humility and poverty of life, Zechariah 9. his death, Isaiah 53. 7. Judas's betraying and selling him for thirtie Pieces of silver, Zechariah 11. 12, 13. his scourging, Isaiah 53. 5. his being spit upon, Isaiah 50. 6. his crucifying among thieves, Isaiah 53. 12. and After death his resurrection and Ascension, Psalm 110. and Hosea 13. 14. III. In types and shadows. The Whole Ceremonies were nothing Else but shadows: christ the substance. Thus was Christ passion typified by the Passover, by the Brazen serpent lifted upon a pole, John 3. 14. His taking away our Sins by his death typified by the escape goat, Levit. 16. 10, 21. His lying three days in the grave, and his resurrection, typified in Jonah, chap. 1. The pillar of cloud, and of fire, the Red sea, Manna, Rock, all types of christ;
of which latter, the Apostle speaks expresly, that rock was Christ, 1 Cor 10. 4. I have mentioned these, to lay an engagement upon you in search of Scripture, especially to look after Christ:
of which latter, the Apostle speaks expressly, that rock was christ, 1 Cor 10. 4. I have mentioned these, to lay an engagement upon you in search of Scripture, especially to look After christ:
Doest thou read the Ceremonies of the old Law? look upon them as shadows, of which Christ is the bodie and substance. Doest thou read the Promises? look upon them all,
Dost thou read the Ceremonies of the old Law? look upon them as shadows, of which christ is the body and substance. Dost thou read the Promises? look upon them all,
Thus all the lines and draughts of Scripture meet in this centre: all Scripture light centres in this Sun of Righteousness, without which, search Scripture never so much, you are still in the dark, if it be not your star to lead you unto Christ.
Thus all the lines and draughts of Scripture meet in this centre: all Scripture Light centres in this Sun of Righteousness, without which, search Scripture never so much, you Are still in the dark, if it be not your star to led you unto christ.
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and therefore does the Apostle give this especially in charge to Timothy, Till I come, give attendance to reading, in 1 Tim. 4. 13. But, not onely these, every Christian is concerned in this duty,
and Therefore does the Apostle give this especially in charge to Timothy, Till I come, give attendance to reading, in 1 Tim. 4. 13. But, not only these, every Christian is concerned in this duty,
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and it is therefore called the word of life, Philip. 2. 16. and, the Gospel of our salvation, Ephes. 1. 13. As a traveller, that is ignorant of his way, wili be oft consulting his Maps, examining,
and it is Therefore called the word of life, Philip. 2. 16. and, the Gospel of our salvation, Ephesians 1. 13. As a traveller, that is ignorant of his Way, wili be oft consulting his Maps, examining,
we are all naturally ignorant of the true way to life, and therefore we must oft search Scriptures, which are the Map of that Jerusalem, which is above, directing us the way thither.
we Are all naturally ignorant of the true Way to life, and Therefore we must oft search Scriptures, which Are the Map of that Jerusalem, which is above, directing us the Way thither.
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So Christ is the onely way, out of of whom, no man can come thither, John 14. 6. And then, the knowlege of Christ is every Christians interest and concernment. Hence are those frequent exhortations of Scripture to Christians, To grow in the knowledge of our Lord Jesus Christ, 2 Pet. 3. 18. And this we come to by Scripture;
So christ is the only Way, out of of whom, no man can come thither, John 14. 6. And then, the knowledge of christ is every Christians Interest and concernment. Hence Are those frequent exhortations of Scripture to Christians, To grow in the knowledge of our Lord jesus christ, 2 Pet. 3. 18. And this we come to by Scripture;
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God exempts none from this dutie, Deut. 6. 6, 7, 8. but sends all to the law and testimony, Isai. 8. 20. and it is the Apostles frequent command, Coloss. 3. 16. and his charge is very short, 1 Thess. 5. 27. and what are all the Elogiums and commendations of those who conscienciously perform this duty,
God exempts none from this duty, Deuteronomy 6. 6, 7, 8. but sends all to the law and testimony, Isaiah 8. 20. and it is the Apostles frequent command, Coloss. 3. 16. and his charge is very short, 1 Thess 5. 27. and what Are all the Eulogiums and commendations of those who conscientiously perform this duty,
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but so many motives and arguments for us to do it? Such are that character of a godly man, Psal. 1. 3. that he meditates in the law of God both day and night:
but so many motives and Arguments for us to do it? Such Are that character of a godly man, Psalm 1. 3. that he meditates in the law of God both day and night:
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that commendation of the Bereans, who searched the Scriptures, Acts 17. 11. and that of S. Peter to whom he wrote, telling them, that they did well in taking heed to that sure word of prophesie, 2 Pet. 1. 19. Therefore the neglect of this searching Scripture is a disobedience to a Divine command.
that commendation of the Bereans, who searched the Scriptures, Acts 17. 11. and that of S. Peter to whom he wrote, telling them, that they did well in taking heed to that sure word of prophesy, 2 Pet. 1. 19. Therefore the neglect of this searching Scripture is a disobedience to a Divine command.
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Aquila and Priscilla, ordinary tent-makers, so well skilled in the Scriptures, that they were able to instruct an eloquent Apollos, Acts 18. 24, 25, 26. It spoke Gods approbation of the Eunuchs searching the Scriptures,
Aquila and Priscilla, ordinary tent-makers, so well skilled in the Scriptures, that they were able to instruct an eloquent Apollos, Acts 18. 24, 25, 26. It spoke God's approbation of the Eunuchs searching the Scriptures,
when he sent Philip to him, Acts 8. 28. Timothy was an apt scholar in this school, 2 Tim. 3. 15. instructed, questionless, not by his father (who was a Greek ) but by his grand-mother Lois, and his mother Eunice, whose faith the Apostle highly commends, 2 Tim. 1. 5. whence it is obvious to collect the industrie of Godly women in those times, in searching themselves, and instructing their children in the Scriptures:
when he sent Philip to him, Acts 8. 28. Timothy was an apt scholar in this school, 2 Tim. 3. 15. instructed, questionless, not by his father (who was a Greek) but by his grandmother Lois, and his mother Eunice, whose faith the Apostle highly commends, 2 Tim. 1. 5. whence it is obvious to collect the industry of Godly women in those times, in searching themselves, and instructing their children in the Scriptures:
hereby to prove all things, that you may hold fast that which is good, 1 Thessal. 5. 21. Hereby you may be built up in the holy faith, strenghned in the truth, quickned in holiness, and, in a word, through faith be brought unto salvation, as is intimated in that of our Saviour, John 20. 31. These things are written that you might believe,
hereby to prove all things, that you may hold fast that which is good, 1 Thessal. 5. 21. Hereby you may be built up in the holy faith, strenghned in the truth, quickened in holiness, and, in a word, through faith be brought unto salvation, as is intimated in that of our Saviour, John 20. 31. These things Are written that you might believe,
1. Those that are ignorant to be informed, and inlightned. This is one use of Scripture to be profitable, NONLATINALPHABET, for instruction, 2. Tim. 3. 16. and the Apostle elsewhere tells us, that whatsoever was written afore was written for our learning, Rom. 15. 4. and this is it for which David so much extols the Law and word of God (both in Psal. 19. and 119.) so frequently;
1. Those that Are ignorant to be informed, and enlightened. This is one use of Scripture to be profitable,, for instruction, 2. Tim. 3. 16. and the Apostle elsewhere tells us, that whatsoever was written afore was written for our learning, Rom. 15. 4. and this is it for which David so much extols the Law and word of God (both in Psalm 19. and 119.) so frequently;
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confessing that by these commandments he was made wiser then his enemies, verse 98. that he had more understanding then his teachers, verse 99. and so in many other particulars.
confessing that by these Commandments he was made Wiser then his enemies, verse 98. that he had more understanding then his Teachers, verse 99. and so in many other particulars.
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none but may be further informed, or by oft searching the Scripture be more strengthned and confirmed. Desire the sincere milk of the word, that ye may grow thereby, saith the Apostle, 1 Pet. 2. 2. Grow in grace,
none but may be further informed, or by oft searching the Scripture be more strengthened and confirmed. Desire the sincere milk of the word, that you may grow thereby, Says the Apostle, 1 Pet. 2. 2. Grow in grace,
The want of the word is compared to a famine, Amos 8. 11. In a famine, when men have not a daily and constant supply of bread, the strength and activity of their bodies decay and languish: so will it be in the soul;
The want of the word is compared to a famine, Amos 8. 11. In a famine, when men have not a daily and constant supply of bred, the strength and activity of their bodies decay and languish: so will it be in the soul;
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The most knowing Christian must search the Scripture, to have his affections to Gospel-mysteries quickned and enflamed, his faith established, and his memorie quickned: what the Apostle saith of his writing to the Philippians, Phil. 3. 1. To write the same things for you it is safe:
The most knowing Christian must search the Scripture, to have his affections to Gospel mysteries quickened and inflamed, his faith established, and his memory quickened: what the Apostle Says of his writing to the Philippians, Philip 3. 1. To write the same things for you it is safe:
It was one end of writing the Scripture, that we through patience of the Scripture might have hope, Rom. 15. 4. and therefore must be one end of our searching them:
It was one end of writing the Scripture, that we through patience of the Scripture might have hope, Rom. 15. 4. and Therefore must be one end of our searching them:
and very frequently in Psal. 119. as that the word was his comfort in his affliction, verse 50. that Gods statutes were his songs in the house of his pilgrimage, verse 54. that the law was his delight, verse 92. and so in many other places, much to the same effect.
and very frequently in Psalm 119. as that the word was his Comfort in his affliction, verse 50. that God's statutes were his songs in the house of his pilgrimage, verse 54. that the law was his delight, verse 92. and so in many other places, much to the same Effect.
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And, indeed, here may we meet with supporting comforts, suitable to every condition. Here are examples of the patience, and comforts of the Saints in the like cases.
And, indeed, Here may we meet with supporting comforts, suitable to every condition. Here Are Examples of the patience, and comforts of the Saints in the like cases.
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Art thou in want and povertie? Consider Daniel preferring his course fare of bread, and water before the kings portion, Dan. 1. Art thou under reproach, and affliction for Christ? Consider the Apostles rejoycing, that they were counted worthy to suffer for Christ, Acts 5. 4. Art thou called to the fiery trial? Consider the three children untouched in the midst of the furnace. Art thou despoiled of goods and children? Consider Job upon the dunghil. S. Chrysostom writing to Cyriacus the Bishop,
Art thou in want and poverty? Consider daniel preferring his course fare of bred, and water before the Kings portion, Dan. 1. Art thou under reproach, and affliction for christ? Consider the Apostles rejoicing, that they were counted worthy to suffer for christ, Acts 5. 4. Art thou called to the fiery trial? Consider the three children untouched in the midst of the furnace. Art thou despoiled of goods and children? Consider Job upon the dunghill. S. Chrysostom writing to Cyriacus the Bishop,
how many gracious promises are there upon record, which are full breasts of consolation, as it is in Isai. 66. 11. a metaphor (saith A Lapide upon that place) taken from crying children, who are quieted by the breast:
how many gracious promises Are there upon record, which Are full breasts of consolation, as it is in Isaiah 66. 11. a metaphor (Says A Lapide upon that place) taken from crying children, who Are quieted by the breast:
but was comforted with that place, Isai. 57. 15. For thus saith the high and loftie one, that inhabiteth eternitie, whose name is holy, I dwell in the high and holy place, with him also that is of an humble and contrite spirit, to revive the spirit of the humble,
but was comforted with that place, Isaiah 57. 15. For thus Says the high and lofty one, that Inhabiteth eternity, whose name is holy, I dwell in the high and holy place, with him also that is of an humble and contrite Spirit, to revive the Spirit of the humble,
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Here a Christian may meet with that armour by, which he may quench the fierie darts of Satan, Ephes. 6. 17: David overcame Goliah with a stone out of the brook:
Here a Christian may meet with that armour by, which he may quench the fiery darts of Satan, Ephesians 6. 17: David overcame Goliath with a stone out of the brook:
NONLATINALPHABET, saith Chrysostom. Doth Satan set upon thee by force? Here is the spiritual panoply, the whole armour of God; especially the sword of the Spirit of which we may say (as he of the sword of Goliah) There is none like it.
, Says Chrysostom. Does Satan Set upon thee by force? Here is the spiritual panoply, the Whole armour of God; especially the sword of the Spirit of which we may say (as he of the sword of Goliath) There is none like it.
Or doth he more cunningly endeavour to circumvent thee by his wiles, and subtleties? here thou mayst be so instructed, that thou shalt not (as the Apostle saith) be ignorant of his devices, 2 Cor. 2. 11. that so you may easily countermine his plots.
Or does he more cunningly endeavour to circumvent thee by his wiles, and subtleties? Here thou Mayest be so instructed, that thou shalt not (as the Apostle Says) be ignorant of his devices, 2 Cor. 2. 11. that so you may Easily countermine his plots.
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and the least) is death. He bids thee, Do what others do: but the Scripture saith, Thou shalt not follow a multitude to do evil, Exod. 23. 2. He bids, Put of thy repentance; thou mayst repent afterward:
and the least) is death. He bids thee, Do what Others do: but the Scripture Says, Thou shalt not follow a multitude to do evil, Exod 23. 2. He bids, Put of thy Repentance; thou Mayest Repent afterwards:
but the Scripture tells you, that those pleasure of sin are but for a season, in Heb. 11. 25. and the punishment is eternal, Mat. 25. 46. And so much of the universalitic of the subject, that it concerns all to search the Scriptures.
but the Scripture tells you, that those pleasure of since Are but for a season, in Hebrew 11. 25. and the punishment is Eternal, Mathew 25. 46. And so much of the universalitic of the Subject, that it concerns all to search the Scriptures.
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as not usefull, or necessarie to Christians, under a Gospel dispensation. I shall therefore endeavour at this time to demonstrate unto you the dutie of a general and universal search, which lies upon all Christians.
as not useful, or necessary to Christians, under a Gospel Dispensation. I shall Therefore endeavour At this time to demonstrate unto you the duty of a general and universal search, which lies upon all Christians.
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our Saviour here speaking of the old Testament, as is evident from the persons to whom he directs this command, who were the Jews, enemies to the Gospel,
our Saviour Here speaking of the old Testament, as is evident from the Persons to whom he directs this command, who were the jews, enemies to the Gospel,
Now observe the argument, In them ye think ye have eternal life, therefore, profitable: and they testifie of me, therefore, necessarie: and all this is spoken NONLATINALPHABET by way of commendation to the Jews,
Now observe the argument, In them you think you have Eternal life, Therefore, profitable: and they testify of me, Therefore, necessary: and all this is spoken by Way of commendation to the jews,
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as S. Chrysostom observeth in his fourteenth homilie on the Gospel of S. John, NONLATINALPHABET The Lord, exhorting the jews to the search of the Scriptures, does much more press us Christians thereunto, even by their example.
as S. Chrysostom observeth in his fourteenth homily on the Gospel of S. John, The Lord, exhorting the Jews to the search of the Scriptures, does much more press us Christians thereunto, even by their Exampl.
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as well of the Prophets, as of the Apostles, both leading us to Christ, as to that onely foundation, Cor. 3. 11. viz. of salvation. Again, 2 Pet, 1. 19. To which (that is, that sure word of prophesie) you do well that you take heed:
as well of the prophets, as of the Apostles, both leading us to christ, as to that only Foundation, Cor. 3. 11. viz. of salvation. Again, 2 Pet, 1. 19. To which (that is, that sure word of prophesy) you do well that you take heed:
And therefore observe, how Abraham dispatcheth the Gluttons brethren to Moses and the Prophets, Luke 16. 29. whence it is obvious to collect, that the writings of Moses, & the Prophets are to be read, heard,
And Therefore observe, how Abraham dispatcheth the Gluttons brothers to Moses and the prophets, Lycia 16. 29. whence it is obvious to collect, that the writings of Moses, & the prophets Are to be read, herd,
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To all which we may add that full place of our Saviour, Matth. 5. 17. 19. I come not to destroy the Law or the Prophets, &c. If Christ did not dissolve them then certainly Christians must not neglect to search them:
To all which we may add that full place of our Saviour, Matthew 5. 17. 19. I come not to destroy the Law or the prophets, etc. If christ did not dissolve them then Certainly Christians must not neglect to search them:
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The Apostle tells us expresly that the same God, who at divers times, and in divers ways spake to the fathers, hath in these last daies spoken also unto us, Heb. 1. 1. both are by divine inspiration, 2 Tim. 3. 16. All Scripture is given: not this or that: and 2 Pet. 1. 21. The prophesies of old time, &c. what they wrote, they were God's Amanuenses, and wrote not their private phantasies, but the dictates of the Spirit of God. Holy men they were of God,
The Apostle tells us expressly that the same God, who At diverse times, and in diverse ways spoke to the Father's, hath in these last days spoken also unto us, Hebrew 1. 1. both Are by divine inspiration, 2 Tim. 3. 16. All Scripture is given: not this or that: and 2 Pet. 1. 21. The prophecies of old time, etc. what they wrote, they were God's Amanuenses, and wrote not their private fantasies, but the dictates of the Spirit of God. Holy men they were of God,
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To the moral law we are all obliged, as a rule of our obedience, and though not to the observance of the ceremonial, yet to the knowledge and meditation of it,
To the moral law we Are all obliged, as a Rule of our Obedience, and though not to the observance of the ceremonial, yet to the knowledge and meditation of it,
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as very usefull, both to acquaint us with variety of God's dispensations, and by the comparing of those shadows and types with Christ, the bodie and substance, they may be evidences of Christ already exhibited,
as very useful, both to acquaint us with variety of God's dispensations, and by the comparing of those shadows and types with christ, the body and substance, they may be evidences of christ already exhibited,
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the same object of faith, viz. Christ, to whom all the Prophets witnessed, Acts. 10. 43. otherwise those under that dispensation had been in a lost, undone condition:
the same Object of faith, viz. christ, to whom all the prophets witnessed, Acts. 10. 43. otherwise those under that Dispensation had been in a lost, undone condition:
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The Prophets represent Christ in his person, as God and Man, Isai. 7. 14. In his offices, as a Prophet, Isai. 42. 1, 2, 3. as a Priest Psal. 110. 4. as a King, Psal. 2. 6. and in all his benefits,
The prophets represent christ in his person, as God and Man, Isaiah 7. 14. In his Offices, as a Prophet, Isaiah 42. 1, 2, 3. as a Priest Psalm 110. 4. as a King, Psalm 2. 6. and in all his benefits,
as Redemption and Salvation. That in Isai. 53. is a most pregnant testimony in our justification by faith, verse 11. And both old and new Testament prescribe the same holiness, obedience,
as Redemption and Salvation. That in Isaiah 53. is a most pregnant testimony in our justification by faith, verse 11. And both old and new Testament prescribe the same holiness, Obedience,
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The commands of the Law for our practise, as our Saviour told that Lawyer, Luke 18. 26, 28. How readest thou in the law? The promises for our comfort;
The commands of the Law for our practice, as our Saviour told that Lawyer, Lycia 18. 26, 28. How Readest thou in the law? The promises for our Comfort;
as that promise which was peculiar to Joshua, chap. 1. 5. is repeated to all Christians, Heb. 1. 3. 5. The threatnings and judgements for our example and terrour:
as that promise which was peculiar to joshua, chap. 1. 5. is repeated to all Christians, Hebrew 1. 3. 5. The threatenings and Judgments for our Exampl and terror:
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observe how our Saviour applies the type of the brasen serpent to his own death, John 3. 14. and that for the comfort and support of our faith, verse 15. That,
observe how our Saviour Applies the type of the brazen serpent to his own death, John 3. 14. and that for the Comfort and support of our faith, verse 15. That,
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as he, who looked upon the brasen serpent, was healed of the stings of the fiery serpents; so they, that look up to Christ by a true faith, are healed of the spiritual wounds made by sin and Satan.
as he, who looked upon the brazen serpent, was healed of the stings of the fiery Serpents; so they, that look up to christ by a true faith, Are healed of the spiritual wounds made by since and Satan.
and slow of heart to believe all that the Prophets have spoken, &c. Therefore it was the constant practise of Christ and his Apostles to assert their authoritie,
and slow of heart to believe all that the prophets have spoken, etc. Therefore it was the constant practice of christ and his Apostles to assert their Authority,
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and he grounds these Jews unbelief upon their not believing Moses, verse 46, 47, For had ye believed Moses, ye would have believed me, for he wrote of me:
and he grounds these jews unbelief upon their not believing Moses, verse 46, 47, For had you believed Moses, you would have believed me, for he wrote of me:
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This was the Apologie S. Paul made for himself, and his doctrine, in Acts 26. 22. So our Saviour proves the doctrine of the resurrection by Moses, Matth. 22. 31. and the doctrine of his sufferings and resurrection, Luke 24. 44, 45. And the truth is, much of Gospel-doctrine can neither be understood,
This was the Apology S. Paul made for himself, and his Doctrine, in Acts 26. 22. So our Saviour Proves the Doctrine of the resurrection by Moses, Matthew 22. 31. and the Doctrine of his sufferings and resurrection, Lycia 24. 44, 45. And the truth is, much of Gospel doctrine can neither be understood,
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but out of the historie of Moses, of the Manna, the cloud, the sea, and the rock; and especially, the epistle to the Hebrews without an exact knowledge of the legal sacrifices, priesthood and the like;
but out of the history of Moses, of the Manna, the cloud, the sea, and the rock; and especially, the epistle to the Hebrews without an exact knowledge of the Legal Sacrifices, priesthood and the like;
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Reason is no competent judge, and cannot fathom the depths and mysteries concerning Christ, nor judge of the true Messiah; nor can you convince them by the miracles of Christ, for they deny them,
Reason is no competent judge, and cannot fathom the depths and Mysteres Concerning christ, nor judge of the true Messiah; nor can you convince them by the Miracles of christ, for they deny them,
therefore the only way to convince them is, to shew the conformitie and agreement of all Christs doings and sufferings to what the Prophets of old foretold of the true Messiah. Which course our Saviour himself took to prove himself the true Messiah, Luke 24. 44. and therefore the search of the old Testament is much conducible to the strengthning of our faith in Christ against the Jews.
Therefore the only Way to convince them is, to show the conformity and agreement of all Christ doings and sufferings to what the prophets of old foretold of the true Messiah. Which course our Saviour himself took to prove himself the true Messiah, Lycia 24. 44. and Therefore the search of the old Testament is much conducible to the strengthening of our faith in christ against the jews.
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For when we consider the exact Prophesies of the time of Christs coming, Gen. 49. 10. and while the temple stood, Hag. 2. 7. the place of his birth, by Micah, chap. 5. verse 2. born of a virgin, Isai. 7. 14. the miracles to be wrought by him, Isai. 35. 5, 6. his passion and sufferings, Isai. 53. these are sufficient,
For when we Consider the exact prophecies of the time of Christ coming, Gen. 49. 10. and while the temple stood, Hag. 2. 7. the place of his birth, by micah, chap. 5. verse 2. born of a Virgae, Isaiah 7. 14. the Miracles to be wrought by him, Isaiah 35. 5, 6. his passion and sufferings, Isaiah 53. these Are sufficient,
I. The Scripture-fulness and sufficiencie: and this is clear in the words of the Text: In them you may have the knowledge of Christ, and eternal life: Where we may consider,
I The Scripture-fulness and sufficiency: and this is clear in the words of the Text: In them you may have the knowledge of christ, and Eternal life: Where we may Consider,
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1. It is a full and perfect foundation of faith, as containing all things necessarie to be believed, either expresly, or by convincing, and undeniable consequence.
1. It is a full and perfect Foundation of faith, as containing all things necessary to be believed, either expressly, or by convincing, and undeniable consequence.
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So full and perfect it is, that it needeth not to be eeked out with unwritten traditions, or pretended enthusiasmes, and revelations. That tradition, which brings down,
So full and perfect it is, that it needs not to be eeked out with unwritten traditions, or pretended enthusiasmes, and revelations. That tradition, which brings down,
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In sensu forensi, &c. Not that it contributes authority to them. And in this sence S. Augustines Non credidissem may go for good and currant Divinitie,
In sensu forensi, etc. Not that it contributes Authority to them. And in this sense S. Augustine's Non credidissem may go for good and currant Divinity,
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So for revelation; we acknowledge a spiritual revelation to understand, which the Apostle prays for, Ephes. 1. 17. but any thing additional to Scripture-truth, we reject,
So for Revelation; we acknowledge a spiritual Revelation to understand, which the Apostle prays for, Ephesians 1. 17. but any thing additional to Scripture truth, we reject,
as detracting from the wisdome of God, and his revealed truth. Observe we what the Apostle saith, Gal. 1. 18. If we or an angel from heaven preach any other doctrine.
as detracting from the Wisdom of God, and his revealed truth. Observe we what the Apostle Says, Gal. 1. 18. If we or an angel from heaven preach any other Doctrine.
but when God himself sends us, To the Law, and to the Testimony, Isai. 8. 20. and Abraham sends the rich man's brethren to Moses, and the Prophets, Luke 16. 29. it intimates that here is enough, which if known and practised, is able to keep them out of hell.
but when God himself sends us, To the Law, and to the Testimony, Isaiah 8. 20. and Abraham sends the rich Man's brothers to Moses, and the prophets, Lycia 16. 29. it intimates that Here is enough, which if known and practised, is able to keep them out of hell.
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Those three words of the Apostle speak the whole duty of a Christian, NONLATINALPHABET, and NONLATINALPHABET, soberly, righteously, and godly, Tit. 2. 11, 12. When the Lawyer came to tempt our Saviour with that question, What shall I do to inherit eternal life? our Saviour sends him to the Scripture;
Those three words of the Apostle speak the Whole duty of a Christian,, and, soberly, righteously, and godly, Tit. 2. 11, 12. When the Lawyer Come to tempt our Saviour with that question, What shall I do to inherit Eternal life? our Saviour sends him to the Scripture;
Art thou a Magistrate? Scripture tells thee how thou must rule, in 2 Sam. 23. 3. He, that ruleth over men, must be just, ruling in the fear of God. Art thou a Father:
Art thou a Magistrate? Scripture tells thee how thou must Rule, in 2 Sam. 23. 3. He, that Ruleth over men, must be just, ruling in the Fear of God. Art thou a Father:
and admonition of the Lord, Ephes. 6. 4. Art thou a childe ▪ Scripture tells thee how to carrie thy self in that relation, Ephes. 6. 1, 2. Children, obey your parents in the Lord,
and admonition of the Lord, Ephesians 6. 4. Art thou a child ▪ Scripture tells thee how to carry thy self in that Relation, Ephesians 6. 1, 2. Children, obey your Parents in the Lord,
for this is right, &c. Art thou a servent? Scripture tells thee how to behave thy self in that condition, Ephes. 6. 5, 6. Servants, be obedient to them that are your masters according to the flesh, &c. Art thou a Master of a family? Scripture shews thee how to behave thy self in that relation, Ephes. 6. 9. And ye, Masters, do ye the same things unto them, forbearing threatning, &c. In a word, here is direction for every Christian in every condition and relation, in which the Scripture is able to make him throughly perfect, 2 Tim. 3. 17. Nay, it is so perfect a rule, that the most specious observances, and most glorious performances, and most exact works, are no way acceptable unto God,
for this is right, etc. Art thou a servient? Scripture tells thee how to behave thy self in that condition, Ephesians 6. 5, 6. Servants, be obedient to them that Are your Masters according to the Flesh, etc. Art thou a Master of a family? Scripture shows thee how to behave thy self in that Relation, Ephesians 6. 9. And you, Masters, do you the same things unto them, forbearing threatening, etc. In a word, Here is direction for every Christian in every condition and Relation, in which the Scripture is able to make him thoroughly perfect, 2 Tim. 3. 17. Nay, it is so perfect a Rule, that the most specious observances, and most glorious performances, and most exact works, Are no Way acceptable unto God,
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They may have NONLATINALPHABET a shew of wisdome in will-worship, as the Apostle speaks, Coloss. 2. 23. to the pleasing of men, but not to the glory of God. God gave Moses a pattern for making the Tabermacle, and David of the Temple:
They may have a show of Wisdom in will-worship, as the Apostle speaks, Coloss. 2. 23. to the pleasing of men, but not to the glory of God. God gave Moses a pattern for making the Tabermacle, and David of the Temple:
why shouldest thou destroy thy self? To offer to God observances, not prescribed in his word, is but with Nadab and Abihu to offer strange fire unto the Lord, Levit. 10. 1. strange, because God had not commanded it.
why Shouldst thou destroy thy self? To offer to God observances, not prescribed in his word, is but with Nadab and Abihu to offer strange fire unto the Lord, Levit. 10. 1. strange, Because God had not commanded it.
when they may finde a fulness of what may supply all their necessities: there is such a fulness in Scripturemines. Doest thou want information in matters of faith? Here is a fulness of Saving truth. Or, doest thou want direction for thy life, and walking with God? here is a perfect rule of holiness.
when they may find a fullness of what may supply all their necessities: there is such a fullness in Scripturemines. Dost thou want information in matters of faith? Here is a fullness of Saving truth. Or, dost thou want direction for thy life, and walking with God? Here is a perfect Rule of holiness.
And there is a new, lately unheard of, generation, now start up, who neglecting the Scriptures pretend to be wholly led and guided by a light within them. Let us (if you think it worth the while) examine this opinion,
And there is a new, lately unheard of, generation, now start up, who neglecting the Scriptures pretend to be wholly led and guided by a Light within them. Let us (if you think it worth the while) examine this opinion,
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as the light, which the Heathens had within them, was, who had their understanding darkned, Ephes. 4. 18. and as the light of every natural man is, I Cor. 2. 14. 2. That if it be so, it is a miserable darkness.
as the Light, which the heathens had within them, was, who had their understanding darkened, Ephesians 4. 18. and as the Light of every natural man is, I Cor. 2. 14. 2. That if it be so, it is a miserable darkness.
and in one contrary to another) must be tryed: and then presently, it supposeth some certain rule, by which it must be tryed, (otherwise, we shall never be secured from delusion and errour) and this rule can be no other,
and in one contrary to Another) must be tried: and then presently, it Supposeth Some certain Rule, by which it must be tried, (otherwise, we shall never be secured from delusion and error) and this Rule can be no other,
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then this is plain down right Pelagianisme, and speaks the grace of God needless, and tells God that he was at an unnecessary expence of wisdome and mercy,
then this is plain down right Pelagianism, and speaks the grace of God needless, and tells God that he was At an unnecessary expense of Wisdom and mercy,
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when he gave us Scripture, which the Apostle tells us is onely able to make us wise unto salvation, in 2 Tim. 3. 15. 5. God hath no where commanded us to walk by any such rule, as a light within.
when he gave us Scripture, which the Apostle tells us is only able to make us wise unto salvation, in 2 Tim. 3. 15. 5. God hath no where commanded us to walk by any such Rule, as a Light within.
6. Suppose it a true law and light, an effect of regeneration, yet not a rule, because imperfect: for still the Prophet remits us to that law written in the volume of the book of God, Psal. 40. 7, 8. and by it, it does evidently appear, that there is no law or light within the heart, to be accounted of,
6. Suppose it a true law and Light, an Effect of regeneration, yet not a Rule, Because imperfect: for still the Prophet remits us to that law written in the volume of the book of God, Psalm 40. 7, 8. and by it, it does evidently appear, that there is no law or Light within the heart, to be accounted of,
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I shall demonstrate to you, that those are not in the light, but in darkness, from 1 John 2. 8, 9, 10. And certainly into the number of those, whom the Apostle there mentions, it is no uncharitableness to put these, whose constant practise is to spit hell and damnation in every mans face,
I shall demonstrate to you, that those Are not in the Light, but in darkness, from 1 John 2. 8, 9, 10. And Certainly into the number of those, whom the Apostle there mentions, it is no uncharitableness to put these, whose constant practice is to spit hell and damnation in every men face,
The second argument or ground for Scripture-search is Scripture plaineness and perspicuity. It is the desire and plot of the Church of Rome, to fasten an imputation of obscurity upon the Scripture, that hereby she may with the more plausible pretence exalt Peters pretended successour in the infallible chair, as an unerring interpreter;
The second argument or ground for Scripture-search is Scripture plainness and perspicuity. It is the desire and plot of the Church of Rome, to fasten an imputation of obscurity upon the Scripture, that hereby she may with the more plausible pretence exalt Peter's pretended successor in the infallible chair, as an unerring interpreter;
but this is to bring a false report upon the Scripture, as the spies did upon the land of Canaan. All truths necessarie to salvation are plainly laid down in Scripture:
but this is to bring a false report upon the Scripture, as the spies did upon the land of Canaan. All truths necessary to salvation Are plainly laid down in Scripture:
whence the Scripture is so oft compared to a light; as in Psal. 119. and Prov. 6. Indeed, here we must distinguish between the mysteriousness and obscurity of the things revealed,
whence the Scripture is so oft compared to a Light; as in Psalm 119. and Curae 6. Indeed, Here we must distinguish between the mysteriousness and obscurity of the things revealed,
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Scripture-mysteries indeed are obscure and deep, in which respect S. Peter observed NONLATINALPHABET, some things hard to be understood, in S. Pauls epistles, 2 Pet. 3. 16. but the revelation of these mysteries are plain to those that use the means;
Scripture mysteries indeed Are Obscure and deep, in which respect S. Peter observed, Some things hard to be understood, in S. Paul's Epistles, 2 Pet. 3. 16. but the Revelation of these Mysteres Are plain to those that use the means;
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as devout prayer, serious meditation, frequent reading, and the like. This is that, which David saith, Psal. 119. 129. Thy testimonies are wonderfull; there is the mystery:
as devout prayer, serious meditation, frequent reading, and the like. This is that, which David Says, Psalm 119. 129. Thy testimonies Are wonderful; there is the mystery:
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but in verse 130. The entrance of thy word giveth light; there is the perspicuity. Some things are less plain ob futuritionem, because they foretell things to come, as Prophesies:
but in verse 130. The Entrance of thy word gives Light; there is the perspicuity. some things Are less plain ob futuritionem, Because they foretell things to come, as prophecies:
The mysterie of the Trinity is incomprehensible, yet most plainly revealed in 1 John 5. 7. what greater mystery then for God to take flesh? for a childe to be born of a virgin? yet these most clearly revealed in Scripture: 1 John 1. 14. and the other, Luke 2. 6, 7. Thus that, which is obscurely insi••ated in one place, is clearly revealed in another, at least in those things that be absolutely necessary to salvation;
The mystery of the Trinity is incomprehensible, yet most plainly revealed in 1 John 5. 7. what greater mystery then for God to take Flesh? for a child to be born of a Virgae? yet these most clearly revealed in Scripture: 1 John 1. 14. and the other, Lycia 2. 6, 7. Thus that, which is obscurely insi••ated in one place, is clearly revealed in Another, At least in those things that be absolutely necessary to salvation;
1. Because of our pride: and though God be said to resist the proud, yet he teaches the humble, Psal. 25. 9. 2. Because of mens unbelief. 2 Cor. 4. 3. The Gospel is hid to them that are lost.
1. Because of our pride: and though God be said to resist the proud, yet he Teaches the humble, Psalm 25. 9. 2. Because of men's unbelief. 2 Cor. 4. 3. The Gospel is hid to them that Are lost.
The cloud was light to the Israelites, but dark to the Egyptians: so is the word of God, light to the true Israelites; that is, believers, but dark to unbelievers;
The cloud was Light to the Israelites, but dark to the egyptians: so is the word of God, Light to the true Israelites; that is, believers, but dark to unbelievers;
some are better scholars then others in this school, according to the means of grace God hath bestowed upon them, Ephes. 4. 7. and according to the diversity of the Spirit working in opening their eyes: but they who understand most, have reason to say with the Apostle, We know but in part, 1 Cor. 13. 9. and to pray with David, Psal. 119. 18. Open thou mine eyes.
Some Are better Scholars then Others in this school, according to the means of grace God hath bestowed upon them, Ephesians 4. 7. and according to the diversity of the Spirit working in opening their eyes: but they who understand most, have reason to say with the Apostle, We know but in part, 1 Cor. 13. 9. and to pray with David, Psalm 119. 18. Open thou mine eyes.
the things of the Spirit revealed in Scripture are clear and perspicuous in themselves, but will not be so to us, without the light of the Spirit. There is indeed an external perspicuity of Scripture in the words;
the things of the Spirit revealed in Scripture Are clear and perspicuous in themselves, but will not be so to us, without the Light of the Spirit. There is indeed an external perspicuity of Scripture in the words;
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which were indited and can onely be evidenced by the Spirit, in 2 Cor. 4. 6. and Prayer is the way to come by the Spirit, Luke 11. 13. How much more shall your heavenly Father give the Spirit to them that ask him.
which were Indited and can only be evidenced by the Spirit, in 2 Cor. 4. 6. and Prayer is the Way to come by the Spirit, Lycia 11. 13. How much more shall your heavenly Father give the Spirit to them that ask him.
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S. Paul affirms, that it is of divine inspiration, in 2 Tim. 3. 16. and it is said to be a more sure word of prophesie, by S. Peter, 2 Pet. 1. 19. And herein I shall demonstrate this one thing,
S. Paul affirms, that it is of divine inspiration, in 2 Tim. 3. 16. and it is said to be a more sure word of prophesy, by S. Peter, 2 Pet. 1. 19. And herein I shall demonstrate this one thing,
because all, who do profess it, do not really and fully believe it (as I shall evidence to you anon) and the faith of many Christians, through the strength of Satans temptations,
Because all, who do profess it, do not really and Fully believe it (as I shall evidence to you anon) and the faith of many Christians, through the strength of Satan temptations,
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I. The testimony of the Church is not the first or chief ground, nor is it a sufficient argument of that faith, whereby we believe the Scriptures to be the word of God.
I The testimony of the Church is not the First or chief ground, nor is it a sufficient argument of that faith, whereby we believe the Scriptures to be the word of God.
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The Church hath the charge of Scripture, NONLATINALPHABET, the Oracles of God being committed to her, (as it is said of the Jewish, Rom. 3. 2.) as a Trustee of Divine truth, to maintain, uphold, expound, and declare Scripture;
The Church hath the charge of Scripture,, the Oracles of God being committed to her, (as it is said of the Jewish, Rom. 3. 2.) as a Trustee of Divine truth, to maintain, uphold, expound, and declare Scripture;
or as the Samaritans believed, because of the report of the woman, but more when they heard him, John 4. 30, 40. The Church may hand the Scriptures to us,
or as the Samaritans believed, Because of the report of the woman, but more when they herd him, John 4. 30, 40. The Church may hand the Scriptures to us,
so the Church may tell us, this is Scripture, but it is impossible, that the ultimate resolution of a divine faith of supernatural truths should be made into any humane,
so the Church may tell us, this is Scripture, but it is impossible, that the ultimate resolution of a divine faith of supernatural truths should be made into any humane,
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and to them it is unnecessary, for they have already effectually entertained it upon other grounds, viz. The inward evidences of the word, and Testimony of the Spirit: and it cannot be to unbelievers,
and to them it is unnecessary, for they have already effectually entertained it upon other grounds, viz. The inward evidences of the word, and Testimony of the Spirit: and it cannot be to unbelievers,
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nor can I give a reason of the hope that is in me, as the Apostle requires, 1 Pet. 3. 15. Therefore (omitting those which I conceive less evincing) I shall lay down these few considerations to evidence this.
nor can I give a reason of the hope that is in me, as the Apostle requires, 1 Pet. 3. 15. Therefore (omitting those which I conceive less evincing) I shall lay down these few considerations to evidence this.
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yet the means of mans sin and misery, viz. by the wilfull transgression of that Covenant, made between God and man, of not eating of the tree of knowledge, &c. this they were wholly ignorant of;
yet the means of men since and misery, viz. by the wilful Transgression of that Covenant, made between God and man, of not eating of the tree of knowledge, etc. this they were wholly ignorant of;
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and that in a way of such unspeakable wisdome, and security to all the attributes of God, with such a full reconcilement of justice and mercy, is a mysterie reason can scarce apprehend now it is revealed, much less discover, and finde out at first.
and that in a Way of such unspeakable Wisdom, and security to all the attributes of God, with such a full reconcilement of Justice and mercy, is a mystery reason can scarce apprehend now it is revealed, much less discover, and find out At First.
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Regeneration by the Spirit (you know Nicodemus's reason was non-pluss'd here, with a Quomodo? How can this be, John 3.) Resurrection of the body, being crumbled into dust:
Regeneration by the Spirit (you know Nicodemus's reason was nonplussed Here, with a Quomodo? How can this be, John 3.) Resurrection of the body, being crumbled into dust:
What Plato knew of God, it is very probable, he had from Moses, of whom he was very studious, if we will believe Clemens Alexandrinus. S. Augustin confesseth,
What Plato knew of God, it is very probable, he had from Moses, of whom he was very studious, if we will believe Clemens Alexandrian. S. Augustin Confesses,
when he had diligently perused Plato, he found nothing of our miserie by sin, and recovery by Christ: nothing of the blotting out the hand-writing of Ordinances by the blood of Christ.
when he had diligently perused Plato, he found nothing of our misery by since, and recovery by christ: nothing of the blotting out the handwriting of Ordinances by the blood of christ.
He could finde none there crying out with S. Paul, Quid faciet miser homo? &c. What shall miserable man do? Who shall deliver him? None crying out, Thanks be to God through Jesus Christ:
He could find none there crying out with S. Paul, Quid faciet miser homo? etc. What shall miserable man do? Who shall deliver him? None crying out, Thanks be to God through jesus christ:
not an eloquent Tully, profound Plato; but Amos an Heardsman, David a Shepheard, Paul a Tent-maker, and many of the Apostles poor fishermen; men no waies enabled by acquired parts.
not an eloquent Tully, profound Plato; but Amos an Herdsman, David a Shepherd, Paul a Tentmaker, and many of the Apostles poor fishermen; men no ways enabled by acquired parts.
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Moses indeed was learned in all the wisdome of the Egyptians, Acts 7. 22. but there he could not learn the Law and Truths of God, where Idolatry was so much overspread.
Moses indeed was learned in all the Wisdom of the egyptians, Acts 7. 22. but there he could not Learn the Law and Truths of God, where Idolatry was so much overspread.
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What strict laws does it prescribe? whereas Humane laws tolerate some sins, this discovers the wages of the least sin to be death, Rom. 6. 23. whereas other Religions are fitted with Fleshly liberties, to gratifie mens corruptions (witness Mahomet's Alcoran indulging a libertie to the flesh) this commands those pieces of holiness, which are most contrarie,
What strict laws does it prescribe? whereas Humane laws tolerate Some Sins, this discovers the wages of the least sin to be death, Rom. 6. 23. whereas other Religions Are fitted with Fleshly Liberties, to gratify men's corruptions (witness Mahomet's Alcorani indulging a liberty to the Flesh) this commands those Pieces of holiness, which Are most contrary,
such as selfdenial, taking up the cross, &c. It discovers Original sin, and man by the guilt thereof liable to the challenge of God, the censure of the law, in the first moment of his being:
such as self-denial, taking up the cross, etc. It discovers Original since, and man by the guilt thereof liable to the challenge of God, the censure of the law, in the First moment of his being:
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and that the least sin (every idle word) must be accounted for, Matth. 12. 36. Had it been an Humane invention, you shall have found the flesh gratified; as all Religions in the world have some way or other to do it.
and that the least since (every idle word) must be accounted for, Matthew 12. 36. Had it been an Humane invention, you shall have found the Flesh gratified; as all Religions in the world have Some Way or other to do it.
Non habent (saith S. Augustin of Plato) istae Paginae vultum pietatis hujus, lachrymas confessionis, sacrificium tuum, spiritum contribulatum, cor contritum:
Non habent (Says S. Augustin of Plato) Istae Paginae vultum pietatis hujus, lachrymas confessionis, Sacrificium tuum, spiritum contribulatum, cor contritum:
nemo ibi cantat, Nonne Deo subdita erit anima mea? that is, All the Heathen Philosophie hath not so much as a shew of this piety, the tears of a broken heart,
nemo There cantat, Nonne God subdita erit anima mea? that is, All the Heathen Philosophy hath not so much as a show of this piety, the tears of a broken heart,
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no man here crys out with David, Let all that is within me praise his holy name, Psal. 103. 1. The principles of moralitie might deck and granish the outward man,
no man Here cries out with David, Let all that is within me praise his holy name, Psalm 103. 1. The principles of morality might deck and granish the outward man,
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In a word, this onely transforms the soul into the image of God from glorie to glorie by the Spirit, 2 Cor. 3. 18. 3. The excellency of Gospel-promises; such as Philosophers never hinted:
In a word, this only transforms the soul into the image of God from glory to glory by the Spirit, 2 Cor. 3. 18. 3. The excellency of Gospel promises; such as Philosophers never hinted:
Isai. 40. 1, 2. Speak ye comfortably to Jerusalem, &c. And another Promise in Isai. 43. 2. I will be with thee when thou passest through the fire, and through the water:
Isaiah 40. 1, 2. Speak you comfortably to Jerusalem, etc. And Another Promise in Isaiah 43. 2. I will be with thee when thou passest through the fire, and through the water:
So Jacobs prophesie of the coming of Shiloh upon the departure of the Scepter from Judah, Gen. 49. fell out accordingly, a little before Christs birth,
So Jacobs prophesy of the coming of Shiloh upon the departure of the Sceptre from Judah, Gen. 49. fell out accordingly, a little before Christ birth,
Thus Josiah's name and actions were foretold three hundred years before his birth, 1 Kings 13. 2. and Cyrus's an hundred years before his birth, Isai. 45. 1, 2. &c. And what doth all this speak but a Divine revelation.
Thus Josiah's name and actions were foretold three hundred Years before his birth, 1 Kings 13. 2. and Cyrus's an hundred Years before his birth, Isaiah 45. 1, 2. etc. And what does all this speak but a Divine Revelation.
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not by sinfull compliances with the humours, and lusts of men (which hath much promoted the Alcoran of Mahomet ) for these it impartially and severely taxes, and condemns:
not by sinful compliances with the humours, and Lustiest of men (which hath much promoted the Alcorani of Mahomet) for these it impartially and severely Taxes, and condemns:
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not insinuated into mens mindes by the pomp and pleasantness of Rhetorick: (no adornings with the flowers of Rhetorick, to make them seem gratefull to the world) but by a plain stile, and homely expression.
not insinuated into men's minds by the pomp and pleasantness of Rhetoric: (no adornings with the flowers of Rhetoric, to make them seem grateful to the world) but by a plain style, and homely expression.
It gains acceptance by the mysteriousness of the things more, then eloquence of the stile: so the Apostle speaks, 1 Cor. 2. 4. My speech and my preaching was not with enticing words of mans wisdome,
It gains acceptance by the mysteriousness of the things more, then eloquence of the style: so the Apostle speaks, 1 Cor. 2. 4. My speech and my preaching was not with enticing words of men Wisdom,
and profess the word, under many Heathen Emperours, yet it thrived, and the professours thereof multiplied, not withstanding all opposition, and disadvantages.
and profess the word, under many Heathen emperors, yet it thrived, and the professors thereof multiplied, not withstanding all opposition, and disadvantages.
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that notwithstanding the opposition these Scriptures have met with from persecuting Emperours, cunning Hereticks, and at first promulged onely by a few poor fishermen, sent out with that commission, Matth. 28. 19. to preach a crucified Saviour to an obstinate world: that notwithstanding all this, I say, it should be preserved,
that notwithstanding the opposition these Scriptures have met with from persecuting emperors, cunning Heretics, and At First promulged only by a few poor fishermen, sent out with that commission, Matthew 28. 19. to preach a Crucified Saviour to an obstinate world: that notwithstanding all this, I say, it should be preserved,
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surely God would long since have stopped the mouths of us, Ministers of it, as the greatest deluders and impostours in the world (whom yet he hath oft miraculously preserved and encouraged) and have countenanced the opposers of it;
surely God would long since have stopped the mouths of us, Ministers of it, as the greatest deluders and impostors in the world (whom yet he hath oft miraculously preserved and encouraged) and have countenanced the opposers of it;
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whom yet his severest judgements have overtaken: witness Antiochus, Julian, and the rest. That the Professours of the Gospel should be as lambs among wolves, yet not devoured;
whom yet his Severest Judgments have overtaken: witness Antiochus, Julian, and the rest. That the Professors of the Gospel should be as Lambs among wolves, yet not devoured;
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but lying wonders; but Scripture-miracles are such, as can be effected onely by the arm of omnipotency: as, Dividing the sea, curing one born blinde, Feeding thousands with a few loaves and fishes, Raising the dead from a setled corruption, as Lazarus: these are such as Antichrist, I think, never pretended to:
but lying wonders; but scripture-miracles Are such, as can be effected only by the arm of omnipotency: as, Dividing the sea, curing one born blind, Feeding thousands with a few loaves and Fish, Raising the dead from a settled corruption, as Lazarus: these Are such as Antichrist, I think, never pretended to:
therefore, as the Magicians, when they could not do the like miracles, as Moses did, cryed out, This is the finger of God, Exod. 8. 19. so we here, This is the truth, the word of God.
Therefore, as the Magicians, when they could not do the like Miracles, as Moses did, cried out, This is the finger of God, Exod 8. 19. so we Here, This is the truth, the word of God.
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even because the God of this world hath blinded their eyes, as the Apostle speaks 2 Cor. 4. 4. Tertullian gathered the goodness of the Gospel from this, Quòd à Nerone damnatum, because it was so persecuted by Nero: and we the excellencie of the Scriptures from this,
even Because the God of this world hath blinded their eyes, as the Apostle speaks 2 Cor. 4. 4. Tertullian gathered the Goodness of the Gospel from this, Quòd à Nero damnatum, Because it was so persecuted by Nero: and we the excellency of the Scriptures from this,
both in the work of Creation and Redemption. It gives him the glorie of what we have and do: What hast thou, that thou hast not received? I Cor. 4. 7. there in what we have, and in what we do, S. Paul acknowledges I Cor. 15. 10. I laboured more abundantly,
both in the work of Creation and Redemption. It gives him the glory of what we have and do: What hast thou, that thou hast not received? I Cor. 4. 7. there in what we have, and in what we do, S. Paul acknowledges I Cor. 15. 10. I laboured more abundantly,
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It tells us, that of our selves we are not able to think a good thought, 2 Cor. 3. 5. yet that we are able to do all things through Christ, Phil. 4. 13. Now in Humane writings men seek their own applause and credit,
It tells us, that of our selves we Are not able to think a good Thought, 2 Cor. 3. 5. yet that we Are able to do all things through christ, Philip 4. 13. Now in Humane writings men seek their own applause and credit,
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but these writings the glory; of God, which our Saviour more then once makes the badge of the truth of his doctrine, John 7. 19. and John 8. 50. &c. Scripture advances God,
but these writings the glory; of God, which our Saviour more then once makes the badge of the truth of his Doctrine, John 7. 19. and John 8. 50. etc. Scripture advances God,
Use First, See here the cruel Antichristian tyranny of the Church of Rome, which forbids private Christians the use and search of the Scriptures: Antichristian surely in this;
Use First, See Here the cruel Antichristian tyranny of the Church of Rome, which forbids private Christians the use and search of the Scriptures: Antichristian surely in this;
The Apostle tells us, The Scripture is profitable, they say, it is pernicious: our Saviour would have the light be set upon a càndlestick, Matth. 5. 15. they put it under a bushel, and so leave the people in darkness. How much against nature is it, to with-hold milk from a childe? so much it is to withhold the sincere milk of Gods word from his children:
The Apostle tells us, The Scripture is profitable, they say, it is pernicious: our Saviour would have the Light be Set upon a càndlestick, Matthew 5. 15. they put it under a bushel, and so leave the people in darkness. How much against nature is it, to withhold milk from a child? so much it is to withhold the sincere milk of God's word from his children:
or to send a souldier into the field unarmed, how cruel is it? So to rob the people of this spiritual armour, this sword of the Spirit, and expose them naked to the power and fury, the delusions and stratagems of Satan.
or to send a soldier into the field unarmed, how cruel is it? So to rob the people of this spiritual armour, this sword of the Spirit, and expose them naked to the power and fury, the delusions and stratagems of Satan.
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As the Philistines out of envy dealt with the wells of water, Gen. 26. 15. so do these with the Scriptures, they envy the people the water of life, therefore stop up these wells of salvation, or else throw dirt into them;
As the philistines out of envy dealt with the wells of water, Gen. 26. 15. so do these with the Scriptures, they envy the people the water of life, Therefore stop up these wells of salvation, or Else throw dirt into them;
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There are many things that Jesus did, which are not written, but these are written, John 20. 30, 31. that is these few. It is neither so costly nor dear,
There Are many things that jesus did, which Are not written, but these Are written, John 20. 30, 31. that is these few. It is neither so costly nor dear,
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but then know, thou oughtest so much the more carefully to attend, and conscienciously wait upon the publick reading of the Scripture in these publick assemblies.
but then know, thou Ought so much the more carefully to attend, and conscientiously wait upon the public reading of the Scripture in these public assemblies.
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This hath been the constant practise of the Church in all ages, as is evident partly in Luke 4, 16, 17. and partly in Acts 13. 15. where you see in both places, it was the usual custome to have the Scriptures read in their publick assemblies; and after reading followed preaching.
This hath been the constant practice of the Church in all ages, as is evident partly in Lycia 4, 16, 17. and partly in Acts 13. 15. where you see in both places, it was the usual custom to have the Scriptures read in their public assemblies; and After reading followed preaching.
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The ground whereof was, surely, as to preserve the purity of Scripturedoctrine in the Church, that the people, hearing the word so frequently read, might not be imposed upon by errour, or delusions of men:
The ground whereof was, surely, as to preserve the purity of Scripturedoctrine in the Church, that the people, hearing the word so frequently read, might not be imposed upon by error, or delusions of men:
If I should privately search Scripture, and attend frequently upon the preaching of the word, it would set me behinde hand in the world, and hinder my thriving.
If I should privately search Scripture, and attend frequently upon the preaching of the word, it would Set me behind hand in the world, and hinder my thriving.
Answ. I answer, This is much what the Apologie, that those made, who pretended their farms, and oxen, as an excuse for not coming unto the wedding, Matth. 22. But, Christians, break through your worldly employments, prefer God before the world, and your souls before your bodies, an act of Religion before all worldly business, and believe it, you will be no losers by it;
Answer I answer, This is much what the Apology, that those made, who pretended their farms, and oxen, as an excuse for not coming unto the wedding, Matthew 22. But, Christians, break through your worldly employments, prefer God before the world, and your Souls before your bodies, an act of Religion before all worldly business, and believe it, you will be no losers by it;
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and scrip, and shoes, lacked ye anything? Thou pretendest no leisure; the truth is, Non parùm temporis habemus, sed multùm perdimus, saies Seneca, Yes, we have time enough, but we loose too much of it.
and scrip, and shoes, lacked you anything? Thou pretendest no leisure; the truth is, Non parùm Temporis habemus, sed multùm perdimus, Says Senecca, Yes, we have time enough, but we lose too much of it.
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Thou hast no leisure for this: but, Art thou at leisure for thy pleasures, and not for Religion? for the world, and not for God? for shame cheat not your own souls with such vain pretences,
Thou hast no leisure for this: but, Art thou At leisure for thy pleasures, and not for Religion? for the world, and not for God? for shame cheat not your own Souls with such vain pretences,
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would there be so much idle, frothy, ungodly, profane, lascivious talking and discourse? Did men believe the Apostle, Gal. 5. 19, 20, 21. that all those vices there rehearsed were the works of the flesh;
would there be so much idle, frothy, ungodly, profane, lascivious talking and discourse? Did men believe the Apostle, Gal. 5. 19, 20, 21. that all those vices there rehearsed were the works of the Flesh;
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and dwell in the Tabernacle of God, Psal. 15. 1, 5. would there be so much oppression and extortion? Did men believe that God will come in flaming fire to render vengeance upon all them, that know not God,
and dwell in the Tabernacle of God, Psalm 15. 1, 5. would there be so much oppression and extortion? Did men believe that God will come in flaming fire to render vengeance upon all them, that know not God,
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and obey not his Gospel, as in 2 Thess. 1. 8. would there be such a contented wilfull ignorance of God? Truth, where it is effectually entertained, will have an influence upon the life.
and obey not his Gospel, as in 2 Thess 1. 8. would there be such a contented wilful ignorance of God? Truth, where it is effectually entertained, will have an influence upon the life.
How do most men hold Gospel-truth in unrighteousness? as the Apostle saies, the Gentiles did the light of nature, Rom. 1. 18. so these with-hold Gospel-truths: for, certainly, wickedness in the life speaks an ineffectual entertainment of the truth.
How do most men hold Gospel truth in unrighteousness? as the Apostle Says, the Gentiles did the Light of nature, Rom. 1. 18. so these withhold Gospel truths: for, Certainly, wickedness in the life speaks an ineffectual entertainment of the truth.
How did the Heathens prize their Oracles? yet the generalitie of Christians do not prize these Oracles of God, as the Apostle calls them, Rom. 3. 2. Three things there are, that make this out unto us.
How did the heathens prize their Oracles? yet the generality of Christians do not prize these Oracles of God, as the Apostle calls them, Rom. 3. 2. Three things there Are, that make this out unto us.
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but the contrarie to this rather is evident by their language, Depart from us, for we desire not the knowledge of thy ways, Job 21. 14. II. Mens weariness in searching the Scripture.
but the contrary to this rather is evident by their language, Depart from us, for we desire not the knowledge of thy ways, Job 21. 14. II Mens weariness in searching the Scripture.
but, how are men tyred at a Sermon, or Sabbath, in which the Scriptures are read? Is not the language of those Israelites in Amos 8. 5. the language of too many among us? When will the Sabbath be ended? &c. Men are sooner weary of this, then any other III. Mens seldom discoursing of Scripture.
but, how Are men tired At a Sermon, or Sabbath, in which the Scriptures Are read? Is not the language of those Israelites in Amos 8. 5. the language of too many among us? When will the Sabbath be ended? etc. Men Are sooner weary of this, then any other III. Mens seldom discoursing of Scripture.
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If you be not throughly convinced of your dutie of walking by Scripture-rule, you will walk at uncertainties, and so amiss. III. Your comforts weak, if not grounded on Scripture-promises.
If you be not thoroughly convinced of your duty of walking by Scriptural rule, you will walk At uncertainties, and so amiss. III. Your comforts weak, if not grounded on Scripture-promises.
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for this is one end, why the Spirit of God is given to us and received of us, that we may know the things that are freely given unto us by the Spirit of God, as in I Cor. 2. 12.
for this is one end, why the Spirit of God is given to us and received of us, that we may know the things that Are freely given unto us by the Spirit of God, as in I Cor. 2. 12.
Truth resists our corruptions, and they it. What is the great Gospel truth, but Christ his coming to undertake as our Jesus? this we cannot savingly assent unto,
Truth resists our corruptions, and they it. What is the great Gospel truth, but christ his coming to undertake as our jesus? this we cannot savingly assent unto,
The Philosopher observes, that the Mathematicks (though abstruse in themselves) are sooner learnt by a young man dissolute, and that hath not tamed his passions, then morality: because those, being mere speculations, bring no oppositions to his lusts, which the precepts of morality curb and restrain.
The Philosopher observes, that the Mathematics (though abstruse in themselves) Are sooner learned by a young man dissolute, and that hath not tamed his passion, then morality: Because those, being mere speculations, bring no oppositions to his Lustiest, which the Precepts of morality curb and restrain.
So mens corruptions and unsubdued lusts prejudice the soul against the belief of Gospel-truth, which the sanctifying work of the Spirit doth subdue and remove,
So men's corruptions and unsubdued Lustiest prejudice the soul against the belief of Gospel truth, which the sanctifying work of the Spirit does subdue and remove,
Recolite Saulum, & invenietis Paulum; attenditis ad Paulum, & obliti estis Saulum; attenditis ad Pastorem, obliti estis lupum. August. Tom. 10. p. 200.
Recolite Saulum, & invenietis Paulum; attenditis ad Paulum, & obliti Ye are Saulum; attenditis ad Pastorem, obliti Ye are lupum. August. Tom. 10. p. 200.
