The content of a wayfaring man ; and The accompt of a ministers removall : two sermons, the one preached at the morning lecture in the citie of London, the other more enlarged in another congregation / by J.F. ...
THE CONTENT OF A WAYFARING MAN: OR, Jeremies Cottage in the Wildernesse. JEREM. 9.2. O that I had in the Wildernesse a lodging place of wayfaring men, that I might leave my people and goe from them.
THE CONTENT OF A WAYFARING MAN: OR, Jeremies Cottage in the Wilderness. JEREMIAH. 9.2. O that I had in the Wilderness a lodging place of wayfaring men, that I might leave my people and go from them.
and to afford him a nights lodging in his Way: And that in no stately Citie, where perhaps a small Cottage may be of more value then a large Farm in the Countrey.
and to afford him a nights lodging in his Way: And that in no stately city, where perhaps a small Cottage may be of more valve then a large Farm in the Country.
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Either way it suits very well with Jeremies Content, who desired to enjoy himselfe in a peaceable retirednesse, which he could not in a tumultuous Citie;
Either Way it suits very well with Jeremies Content, who desired to enjoy himself in a peaceable retiredness, which he could not in a tumultuous city;
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so of the successe of his Ministery amongst a rude and ignorant people in the wildernesse, then amongst those whose knowledge did puffe them up in Jerusalem. For so we find Jeremies Account, why he desired the Cottage of a wayfaring-man in the wildernesse, That I might leave my people, and goe from them.
so of the success of his Ministry among a rude and ignorant people in the Wilderness, then among those whose knowledge did puff them up in Jerusalem. For so we find Jeremies Account, why he desired the Cottage of a Wayfaringman in the Wilderness, That I might leave my people, and go from them.
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and so bad they were, as that he did desire to leave them, and yet not leave them without leave from God, or love to them. Not without leave from God;
and so bade they were, as that he did desire to leave them, and yet not leave them without leave from God, or love to them. Not without leave from God;
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O that my head were full of waters, and mine eyes a fountain of teares, that I might weep day and night for the captivity of the daughter of my people, verse 1. of this Chapter.
Oh that my head were full of waters, and mine eyes a fountain of tears, that I might weep day and night for the captivity of the daughter of my people, verse 1. of this Chapter.
Foreseeing their Captivity, he was unwilling to see it, and therefore desired to enjoy himself in a peaceable retirednesse, rather then to live in Jerusalem with fire over his head.
Foreseeing their Captivity, he was unwilling to see it, and Therefore desired to enjoy himself in a peaceable retiredness, rather then to live in Jerusalem with fire over his head.
How moderate gracious desires should be in these earthly things. From the second; How good Ministers may upon warrantable grounds desire to remove from an unkind people.
How moderate gracious Desires should be in these earthly things. From the second; How good Ministers may upon warrantable grounds desire to remove from an unkind people.
And first, I shall apply my selfe to the first, Jeremies Content: O that I had the Cottage of a wayfaring-man in the wildernesse, that I might leave my people, and goe from them.
And First, I shall apply my self to the First, Jeremies Content: Oh that I had the Cottage of a Wayfaringman in the Wilderness, that I might leave my people, and go from them.
Will you please to look upon your example in the Text, Jeremiah was one of noble birth, of great parts, of eminent gifts, of admirable courage, of unparalleld fidelity in his Ministery:
Will you please to look upon your Exampl in the Text, Jeremiah was one of noble birth, of great parts, of eminent Gifts, of admirable courage, of unparalleled Fidis in his Ministry:
Quis nisi mentis inops? You will scarce think him a reasonable man that should desire riches not to be given unto him? But stay a while, and heare his reason: Lest I bee too full.
Quis nisi mentis Inops? You will scarce think him a reasonable man that should desire riches not to be given unto him? But stay a while, and hear his reason: Lest I be too full.
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So much of these outward things as may afford him a livelihood. 2. Dimensum, Food convenient, a portion sutable and competent to his place and calling.
So much of these outward things as may afford him a livelihood. 2. Dimensum, Food convenient, a portion suitable and competent to his place and calling.
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To these two instances will you please to take one Rule from him that is our Rule. He that blesseth our prayers, taught us to pray for our daily bread. 1. For Bread, Panem indigentiae, so much as may supply our wants in our way:
To these two instances will you please to take one Rule from him that is our Rule. He that Blesses our Prayers, taught us to pray for our daily bred. 1. For Bred, Bread indigentiae, so much as may supply our Wants in our Way:
For he who had the fulnesse of Heaven and earth for his foot stool, was yet content with his daily Administrations. You have now the proofe of the Doctrine:
For he who had the fullness of Heaven and earth for his foot stool, was yet content with his daily Administrations. You have now the proof of the Doctrine:
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That our Content should be suitable to our Condition. Wayfaring-men wee are by our Mortall Condition, and our Spirituall Content should be the Cottage of a wayfaring-man, onely that which may suffice us in our way.
That our Content should be suitable to our Condition. Wayfaring-men we Are by our Mortal Condition, and our Spiritual Content should be the Cottage of a Wayfaringman, only that which may suffice us in our Way.
The life of Man is not unfitly compared to a way wherein persons of divers conditions travell, and this is the brood of Travellers, we all meet in this one condition to be wayfaring-men. There are many conditions of the wayfaring-man which suit with ours, should I travell them all, I should scarce part with the wayfaring-man, before this travell were ended.
The life of Man is not unfitly compared to a Way wherein Persons of diverse conditions travel, and this is the brood of Travellers, we all meet in this one condition to be Wayfaring-men. There Are many conditions of the Wayfaringman which suit with ours, should I travel them all, I should scarce part with the Wayfaringman, before this travel were ended.
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I will onely restrain my selfe unto two. 1. What we are in respect of our mortall Condition? Wayfaring-men. 2. What we ought to be in respect of our spirituall desires. Content with our cottage in this wildernesse of sin.
I will only restrain my self unto two. 1. What we Are in respect of our Mortal Condition? Wayfaring-men. 2. What we ought to be in respect of our spiritual Desires. Content with our cottage in this Wilderness of since.
It is not without a mystery, and this of our condition, that the worlds first entertainment of our Saviour was in an Inne, and his Mother fell in travell with him,
It is not without a mystery, and this of our condition, that the world's First entertainment of our Saviour was in an Inn, and his Mother fell in travel with him,
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I cannot blame worldlings to build 〈 ◊ 〉 tabernacles here, and to wish they might ever dwell in them, being with Pharaohs Baker loath to go out of their earthly prisons,
I cannot blame worldlings to built 〈 ◊ 〉 Tabernacles Here, and to wish they might ever dwell in them, being with Pharaohs Baker loath to go out of their earthly prisons,
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When the Israelites travailed through the Moabites Countrey, they would meddle with nothing, but necessaries in their way; and when they were journeying into the Land of Promise, they left their brick and clay to the Aegyptians, and borrowed of them onely Jewels of gold and Jewels of silver;
When the Israelites travailed through the Moabites Country, they would meddle with nothing, but necessaries in their Way; and when they were journeying into the Land of Promise, they left their brick and clay to the egyptians, and borrowed of them only Jewels of gold and Jewels of silver;
Let the Aegyptians take their brick and clay unto themselves, and borrow you onely of this earthly Mammon so much as may be portable in your way to Heaven;
Let the egyptians take their brick and clay unto themselves, and borrow you only of this earthly Mammon so much as may be portable in your Way to Heaven;
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Our forefathers that lived six and eight hundred yeares, were content with removing tents, and wee whose lives are but of three dayes to theirs, must provide houses so great,
Our Forefathers that lived six and eight hundred Years, were content with removing tents, and we whose lives Are but of three days to theirs, must provide houses so great,
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and inheritances so large, as if wee did forget that our condition is mortall, or that it is our duty, to suite our content unto our condition. Let worldlings beare with a chiding from the Poet;
and inheritances so large, as if we did forget that our condition is Mortal, or that it is our duty, to suit our content unto our condition. Let worldlings bear with a chiding from the Poet;
and vineyards, and all things that may delight and content thy flesh, but what hast thou laid up for thy precious soule, in those NONLATINALPHABET, buildings made without hands, eternall in the heavens.
and vineyards, and all things that may delight and content thy Flesh, but what hast thou laid up for thy precious soul, in those, buildings made without hands, Eternal in the heavens.
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O that men heaping up earthly riches, according to the utmost measure of their will and power, would yet learne to measure their will and power, according to the frailty of their mortall condition;
Oh that men heaping up earthly riches, according to the utmost measure of their will and power, would yet Learn to measure their will and power, according to the frailty of their Mortal condition;
and whilest thy gaze so much on the golden head of their Babylonian Idoll, in which they glory, they could yet looke down upon the seet of clay wherewith they travell.
and whilst thy gaze so much on the golden head of their Babylonian Idol, in which they glory, they could yet look down upon the seet of clay wherewith they travel.
I need not Interpret, Breve iter magno viatico non instruitur sed oneratur; Large provisions for a short journey are not an help but a burthen unto it,
I need not Interpret, Breve iter magno viatico non instruitur sed oneratur; Large provisions for a short journey Are not an help but a burden unto it,
but from the perversnesse of our affections, and wretched creatures that wee are, who for a temporary security, can doe that which for an eternall felicitie wee reject as impossible to be don.
but from the perverseness of our affections, and wretched creatures that we Are, who for a temporary security, can do that which for an Eternal felicity we reject as impossible to be dONE.
and for this I conceive, was Jeremies desire to retire into a cottage in the wildernesse, that his soule might be free from the strifes and vexations that were in Jerusalem. And for this probably John Baptist might retire to exercise his Ministry in the Wildernesse rather then in the Citie,
and for this I conceive, was Jeremies desire to retire into a cottage in the Wilderness, that his soul might be free from the strifes and vexations that were in Jerusalem. And for this probably John Baptist might retire to exercise his Ministry in the Wilderness rather then in the city,
And Moses doubtlesse saw some rich content in a peaceable retirednesse, that he was so unwilling to leave his private enjoyment for a publick imployment, his following his father in lawes sheep in Midian, to be the Leader of the people of Israel, although the Lord answered all his foure doubts,
And Moses doubtless saw Some rich content in a peaceable retiredness, that he was so unwilling to leave his private enjoyment for a public employment, his following his father in laws sheep in Midian, to be the Leader of the people of Israel, although the Lord answered all his foure doubts,
For his experience had taught him, that the tempter never gat so much advantage against him at his fathers sheepfold, as in his pallace at Jerusalem. Great estates and high Imployments, are but the bellows of pride and passion;
For his experience had taught him, that the tempter never got so much advantage against him At his Father's sheepfold, as in his palace At Jerusalem. Great estates and high Employments, Are but the bellows of pride and passion;
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Solomon likewise was not unacquainted with the comfort and content of a peaceable retirednesse, who had tyred himselfe in searching out the vanity and vexation of high estates:
Solomon likewise was not unacquainted with the Comfort and content of a peaceable retiredness, who had tired himself in searching out the vanity and vexation of high estates:
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Surely, great estates carry with them great disquiets, and not lesse in mannaging, then in getting. How much better might a man enjoy himselfe in a mean and low estate? And how much better is it for a man to enjoy himselfe, then to enjoy an estate?
Surely, great estates carry with them great disquiets, and not less in managing, then in getting. How much better might a man enjoy himself in a mean and low estate? And how much better is it for a man to enjoy himself, then to enjoy an estate?
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It was an enigma no lesse elegant then acute of Heraelytus, who compared earthly-minded-men (coveting so much to be rich and great) unto those that digged in silver-mines, who by all their hard toyle and care, got Parvum in magno, a little silver-oare in a great deale of dirty drosse:
It was an enigma no less elegant then acute of Heraelytus, who compared earthly-minded-men (coveting so much to be rich and great) unto those that dug in silver-mines, who by all their hard toil and care, god Parvum in magno, a little silver-oare in a great deal of dirty dross:
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how much better is it to enjoy Magnum in parvo, a great and rich content in a mean and low estate. And as Cosmographers, who contract the whole world into a little Mappe, to enjoy all in a little;
how much better is it to enjoy Magnum in parvo, a great and rich content in a mean and low estate. And as Cosmographers, who contract the Whole world into a little Map, to enjoy all in a little;
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and whilest the flesh is in their teeth, there is leannesse in their soules: Others with Daniel, doe eat their pulse with quiet consciences, and doe enjoy a richer content in God,
and whilst the Flesh is in their teeth, there is leanness in their Souls: Others with daniel, do eat their pulse with quiet Consciences, and do enjoy a Richer content in God,
It was an hot dispute amongst ancient Philosophers, whether a private enjoyment, or publique imployment were more desireable? Howsoever Seneca's writings approved the publique,
It was an hight dispute among ancient Philosophers, whither a private enjoyment, or public employment were more desirable? Howsoever Seneca's writings approved the public,
I doe not undertake to determine the question, because to a wise man, saith the Philosopher both estates may be comfortable, much more comfortable to him that is gracious, without all dispute, good the more publique it is, the more good it is:
I do not undertake to determine the question, Because to a wise man, Says the Philosopher both estates may be comfortable, much more comfortable to him that is gracious, without all dispute, good the more public it is, the more good it is:
But, where grace and wisdome is wanting to keep down lust and pride, which are the usuall pedissequas of high imployments and great estates, there that lazie and unthrifty adage is made good: Bene vixit qui bene latuit:
But, where grace and Wisdom is wanting to keep down lust and pride, which Are the usual pedissequas of high employments and great estates, there that lazy and unthrifty adage is made good: Bene vixit qui bene Latuit:
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I presume that many in these times doe wish with Jeremy, or the time may shortly come, (how soone they know not) that they might wish, they had lived in some obscure cottage in the Wildernesse, rather then to have been acquainted with those great temptations, in which their high places and imployments have ensnared them.
I presume that many in these times do wish with Jeremiah, or the time may shortly come, (how soon they know not) that they might wish, they had lived in Some Obscure cottage in the Wilderness, rather then to have been acquainted with those great temptations, in which their high places and employments have Ensnared them.
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It is reported of the Hedge-hogge, which in our vulgar reproach is the character of a covetous man, that he goes to a pile of apples and gathers up as many as he can upon his prickles,
It is reported of the Hedgehog, which in our Vulgar reproach is the character of a covetous man, that he Goes to a pile of Apples and gathers up as many as he can upon his prickles,
How many are there that have wallowed themselves in the apples of their sweet contentments, which they have pursued with many pricks and gripes of conscience, who when they shall descend,
How many Are there that have wallowed themselves in the Apples of their sweet contentment's, which they have pursued with many pricks and gripes of conscience, who when they shall descend,
Will you heare what they say that have gon before them, what hath pride profited us? or what hath the pomp of riches brought us? All those things are passed away like a shadow,
Will you hear what they say that have gone before them, what hath pride profited us? or what hath the pomp of riches brought us? All those things Are passed away like a shadow,
Is there now, that sayes if I were not Alexander, I could wish my selfe Diogenes, if I were not called to a publique place, I could desire a private retirednesse;
Is there now, that Says if I were not Alexander, I could wish my self Diogenes, if I were not called to a public place, I could desire a private retiredness;
And first, whither shall I look? Shall I look off from my selfe, or from any of you to carry home the reproof of this doctrine? Surely my brethren, there is scarce a mothers sonne in this Congregation, that lies not under the just rebuke of this truth:
And First, whither shall I look? Shall I look off from my self, or from any of you to carry home the reproof of this Doctrine? Surely my brothers, there is scarce a mother's son in this Congregation, that lies not under the just rebuke of this truth:
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Paul a Pharisee had never learned this lesson, before he came to Christ, whose ambition hurried him to serve the lusts of the Councell at Jerusalem, in making havock of the Saints at Damascus.
Paul a Pharisee had never learned this Lesson, before he Come to christ, whose ambition hurried him to serve the Lustiest of the Council At Jerusalem, in making havoc of the Saints At Damascus.
but certainly, if thou art not brought over from the world unto Christ, and doest not enjoy thy selfe in him, thou didst never yet know what contentment meaneth.
but Certainly, if thou art not brought over from the world unto christ, and dost not enjoy thy self in him, thou didst never yet know what contentment means.
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There is a covetousnesse which is good, to covet (as the Spirit directs us) the best gifts, and be you herein as covetous as your hearts can hold, and spare not.
There is a covetousness which is good, to covet (as the Spirit directs us) the best Gifts, and be you herein as covetous as your hearts can hold, and spare not.
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and of these is the evill covetousnesse, to covet to make the House great, and not the heart good. The same Prophet calls to such and tells them in plain language, that they consult shame to their own house.
and of these is the evil covetousness, to covet to make the House great, and not the heart good. The same Prophet calls to such and tells them in plain language, that they consult shame to their own house.
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Little do many think how soon and how sad the Accounts may be to them and to their families, who have raised their houses by the undoing of their brethren.
Little doe many think how soon and how sad the Accounts may be to them and to their families, who have raised their houses by the undoing of their brothers.
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Some that have willingly emptied themselves to make them full, and others that have been drained by them to make their morsels fat, and their cups to over-flow.
some that have willingly emptied themselves to make them full, and Others that have been drained by them to make their morsels fat, and their cups to overflow.
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at least as he that weares a thin silk cloake upon a thick fur'd gown, doth shew the wantonnesse of his spirit, not any usefull imployment he makes of it:
At least as he that wears a thin silk cloak upon a thick furred gown, does show the wantonness of his Spirit, not any useful employment he makes of it:
But secondly, I would rather exhort you, and O that I had argument strong enough to perswade the worldlings reason, that there is reason enough, hee should be perswaded to moderation:
But secondly, I would rather exhort you, and Oh that I had argument strong enough to persuade the worldlings reason, that there is reason enough, he should be persuaded to moderation:
If from nothing else, yet from the things themselves which he so much covets. For first, Riches and great estates, at their best cannot make the possessors thereof better:
If from nothing Else, yet from the things themselves which he so much covets. For First, Riches and great estates, At their best cannot make the Possessors' thereof better:
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for hee that travelleth in his abundance, walketh upon snares, and had need of much grace to keep his soule, that he be not entangled and undone by them.
for he that travelleth in his abundance, walks upon snares, and had need of much grace to keep his soul, that he be not entangled and undone by them.
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and that which in the morning is before thee, in the evening is behind thee: and all is but mane & vesper, of adayes continuance, so soon passeth it away, and we are gon.
and that which in the morning is before thee, in the evening is behind thee: and all is but mane & vesper, of adays Continuance, so soon passes it away, and we Are gone.
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O that these reasons now, would make your reason to yeeld to Jeremies Content: a Content suitable to your mortall Condition. O that I had the Cottage of a wayfaring-man in the wildernesse.
Oh that these Reasons now, would make your reason to yield to Jeremies Content: a Content suitable to your Mortal Condition. O that I had the Cottage of a Wayfaringman in the Wilderness.
That was the first Generall of our Text, which I have now compassed, Jeremies Content: I had a desire to have given you his Account why he desired his Cottage in the wildernesse, That I might leave my people, and go from them.
That was the First General of our Text, which I have now compassed, Jeremies Content: I had a desire to have given you his Account why he desired his Cottage in the Wilderness, That I might leave my people, and go from them.
then an high and troublesome? We are now to look back unto Jerusalem, and to see how it stands between Jeremy and his people, that he is so prest to leave them, to examine the Account or reason of his former desire.
then an high and troublesome? We Are now to look back unto Jerusalem, and to see how it Stands between Jeremiah and his people, that he is so pressed to leave them, to examine the Account or reason of his former desire.
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But what say you then to Isaiah? He was a man for these times, he was stiled the Evangelicall Prophet, and as David spake of Abimaaz, He is a good man, and bringeth good tidings.
But what say you then to Isaiah? He was a man for these times, he was styled the Evangelical Prophet, and as David spoke of Abimaaz, He is a good man, and brings good tidings.
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Which words the Apostle Paul in his Sermon at Antioch, bringeth home unto that admirable piece of that great mystery of Godlinesse, Christ preached unto the Gentiles.
Which words the Apostle Paul in his Sermon At Antioch, brings home unto that admirable piece of that great mystery of Godliness, christ preached unto the Gentiles.
and yet it is the succeslesnesse of his owne Ministery unto the circumcision, of which himself by the Prophet complaineth, I have laboured in vain, I spent my strength for nothing.
and yet it is the succeslesnesse of his own Ministry unto the circumcision, of which himself by the Prophet Complaineth, I have laboured in vain, I spent my strength for nothing.
1. Mininisters may say as Jacob, Are we in Gods stead, who hath with-held from us the fruit of our Ministery, whose prerogative alone it is to make the sterill heart fruitfull, and to beget the new creature in the barren conscience:
1. Ministers may say as Jacob, are we in God's stead, who hath withheld from us the fruit of our Ministry, whose prerogative alone it is to make the sterill heart fruitful, and to beget the new creature in the barren conscience:
It is one of the damnable stratagems of Hell to keep the people from profitablenesse under the Ministery of the Word, by misrepresenting unto them the causes of their unprofitablenesse;
It is one of the damnable stratagems of Hell to keep the people from profitableness under the Ministry of the Word, by Misrepresenting unto them the Causes of their unprofitableness;
[ For without all question, God will never leave a godly Minister unprovided for. If he straghten him in one place, he will make room for him in another.
[ For without all question, God will never leave a godly Minister unprovided for. If he straghten him in one place, he will make room for him in Another.
How prodigall are many of the sonnes of Adam, to barter away the pretious purchase of Christs blood for an Apple, their Birth-right for a messe of pottage, their soules upon every slight temptation,
How prodigal Are many of the Sons of Adam, to barter away the precious purchase of Christ blood for an Apple, their Birthright for a mess of pottage, their Souls upon every slight temptation,
Faelices nimium bona si sua norint, I would have them to blesse God much for this rich mercy, who have cast their lot amongst a people reverently affected unto their Ministery.
Felix's Nimium Bona si sua norint, I would have them to bless God much for this rich mercy, who have cast their lot among a people reverently affected unto their Ministry.
and the Sunne in giving out his influences, though the clay be hardned; should wee cast our pearles before swine? Which doe not onely refuse our pearles, but rend our persons.
and the Sun in giving out his influences, though the clay be hardened; should we cast our Pearls before Swine? Which do not only refuse our Pearls, but rend our Persons.
And here, I shall make out the Solution in foure particulars. 1. I shall shew what the interest and propriety is between the Minister and his people. 2. How farre that propriety and interest doth binde the Minister to stay with his people? 3. In what case he may remoove:
And Here, I shall make out the Solution in foure particulars. 1. I shall show what the Interest and propriety is between the Minister and his people. 2. How Far that propriety and Interest does bind the Minister to stay with his people? 3. In what case he may remove:
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and ver. 18. Where his Commission is directed unto the Kings of Judah, and to the Princes and Priests that were in Jerusalem. In order whereunto wee shall reade Chapter 5 ver. 1. and 5. He went up and down the streets of Jerusalem, to finde out one righteous and pious man.
and ver. 18. Where his Commission is directed unto the Kings of Judah, and to the Princes and Priests that were in Jerusalem. In order whereunto we shall read Chapter 5 ver. 1. and 5. He went up and down the streets of Jerusalem, to find out one righteous and pious man.
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Upon this ground it is not improbable that he calls those of Jerusalem my people, to distinguish them from those in the Wildernesse of Judea, of Ziph, or of Maon; into some one of which he might desire to remoove:
Upon this ground it is not improbable that he calls those of Jerusalem my people, to distinguish them from those in the Wilderness of Judea, of Ziph, or of Maon; into Some one of which he might desire to remove:
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I heare the Apostle say unto his Corinthians, I have espoused you unto one husband, which is Christ, but he doth not say, I have espoused you unto one husband, which is my selfe.
I hear the Apostle say unto his Corinthians, I have espoused you unto one husband, which is christ, but he does not say, I have espoused you unto one husband, which is my self.
I need not interpret to those by whom I desire to be understood. Qui ad curas pervenerint tanquam sine cura victuri, honori totùm dati, sanitati nihil.
I need not interpret to those by whom I desire to be understood. Qui ad curas pervenerint tanquam sine Cure victuri, honori totùm Dati, sanitati nihil.
If the removall of a Minister, be not occasioned by any miscarriage in the Minister, but provoked by the ill carriage of the people: And so it was here:
If the removal of a Minister, be not occasioned by any miscarriage in the Minister, but provoked by the ill carriage of the people: And so it was Here:
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Doe you aske why? Jeremy will tell you in the words below my text, that his people were so bad, he could not tell how with any comfort to live longer with them.
Do you ask why? Jeremiah will tell you in the words below my text, that his people were so bad, he could not tell how with any Comfort to live longer with them.
And now I come to the fourth and maine point of the Doctrine, to set forth unto you, what those warrantable ends and grounds are, upon which a Minister may leave his people:
And now I come to the fourth and main point of the Doctrine, to Set forth unto you, what those warrantable ends and grounds Are, upon which a Minister may leave his people:
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In reference to which, I shall reminde you of that threefold acception of this word Wildernesse in Scripture, which I mentioned in the opening of the Text. Suitable to Jeremy's threefold end of removall.
In Referente to which, I shall remind you of that threefold acception of this word Wilderness in Scripture, which I mentioned in the opening of the Text. Suitable to Jeremy's threefold end of removal.
1. It is taken metaphorically for a rude and untaught people, and Jeremy might hope for better successe of his Ministry in such a Wildernesse then in Jerusalem.
1. It is taken metaphorically for a rude and untaught people, and Jeremiah might hope for better success of his Ministry in such a Wilderness then in Jerusalem.
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2. It is taken literally, for a place not at all inhabited, and perhaps Jeremy might expect more safety of his person amongst wilde beasts, then amongst wicked men.
2. It is taken literally, for a place not At all inhabited, and perhaps Jeremiah might expect more safety of his person among wild beasts, then among wicked men.
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3. It is taken more stricktly for a place inhabited, but not fully peopled, and Jeremy's soule vexed with the sinnes of Jerusalem, he might desire the peace and comfort of it, in some safe and solitary retirednesse:
3. It is taken more strictly for a place inhabited, but not Fully peopled, and Jeremy's soul vexed with the Sins of Jerusalem, he might desire the peace and Comfort of it, in Some safe and solitary retiredness:
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and for this Jeremy might desire a cottage in the Wildernesse of Judea, of Ziph, or of Maon, expecting better successe of his Ministry, in such a barren place,
and for this Jeremiah might desire a cottage in the Wilderness of Judea, of Ziph, or of Maon, expecting better success of his Ministry, in such a barren place,
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Sancta rusticitas coelesti regno aptior, quam docta malitia, The poore and simple usually give that entertainment unto the Ministry of the Word, which the great and worldly wise do not neglect only, but despise:
Sancta rusticitas Coelesti regno aptior, quam docta malitia, The poor and simple usually give that entertainment unto the Ministry of the Word, which the great and worldly wise do not neglect only, but despise:
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for worldly greatnesse thinks it selfe too great, & fleshly wisdome too wise to be ordered by that which they call, the foolishnesse of preaching. Therefore hath the Lord chosen the weak and foolish things of the world, to confound the wise and mighty.
for worldly greatness thinks it self too great, & fleshly Wisdom too wise to be ordered by that which they call, the foolishness of preaching. Therefore hath the Lord chosen the weak and foolish things of the world, to confound the wise and mighty.
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The deafe heare, the blind receive their sight, the dead are raised to life, and amongst other wonders of his Kingdome, he brings in this with (if not above) the rest; The poore receive the Gospel:
The deaf hear, the blind receive their sighed, the dead Are raised to life, and among other wonders of his Kingdom, he brings in this with (if not above) the rest; The poor receive the Gospel:
But this is the wonder to the scornfull world, and indeed a great secret it is of Christs Kingdome, that the poore receive the Gospel better then the rich.
But this is the wonder to the scornful world, and indeed a great secret it is of Christ Kingdom, that the poor receive the Gospel better then the rich.
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For that the Ministry of the Word crosses with the contentments of the world, and the wisdome of the Spirit bids open warre against the wisdome of the flesh;
For that the Ministry of the Word Crosses with the contentment's of the world, and the Wisdom of the Spirit bids open war against the Wisdom of the Flesh;
The labour of our Ministry is greater to lay the foundation, then to make superstructures; But if the labour prove effectuall, the comfort is exceeding:
The labour of our Ministry is greater to lay the Foundation, then to make superstructures; But if the labour prove effectual, the Comfort is exceeding:
for this wee need not travaile the Deserts of America. There are too many Wildernesses within the borders of our Israel. Congregations which with Zebulon and Nepthali yet sit in darknesse,
for this we need not travail the Deserts of America. There Are too many Wildernesses within the borders of our Israel. Congregations which with Zebulon and Naphtali yet fit in darkness,
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Should my Brethren enforce themselves with Paul, to preach the Gospel where Christ is not named, they might possibly with Paul finde better entertainment amongst the Barbarians at Malta, then proselytes at Jerusalem. I meane amongst those that are humbly ignorant, sooner then those that are conceitedly knowing.
Should my Brothers enforce themselves with Paul, to preach the Gospel where christ is not nam, they might possibly with Paul find better entertainment among the Barbarians At Malta, then Proselytes At Jerusalem. I mean among those that Are humbly ignorant, sooner then those that Are conceitedly knowing.
and here wee take Wildernesse for a Defert of wilde beasts, and as Jeremy might hope for more comfort of his Ministry amongst a rude and untaught people;
and Here we take Wilderness for a Defert of wild beasts, and as Jeremiah might hope for more Comfort of his Ministry among a rude and untaught people;
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and her blessed man childe the Lord Christ was safe in the Wildernesse, who suffered in Jerusalem. Daniel found more mercy from the Lyons, then from the Babylonians. And the Ravens which of all birds are most envious to man, were more pittifull to the Prophet then man was.
and her blessed man child the Lord christ was safe in the Wilderness, who suffered in Jerusalem. daniel found more mercy from the Lyons, then from the Babylonians. And the Ravens which of all Birds Are most envious to man, were more pitiful to the Prophet then man was.
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There is much in that, & I desire it may be noted, the holy Scriptures do often tutor the reasonable man by unreasonable beasts; because man being in honor little lower then the Angels, by his fall became worse than beasts:
There is much in that, & I desire it may be noted, the holy Scriptures do often tutor the reasonable man by unreasonable beasts; Because man being in honour little lower then the Angels, by his fallen became Worse than beasts:
Let us think how dreadfull the day will be, when not onely the men of Nineveh, a Wildernesse of untaught people, but the Lions of Babylon, a Wildernesse of savage Beasts, shall rise up in judgement against the men of this generation, and condemne them;
Let us think how dreadful the day will be, when not only the men of Nineveh, a Wilderness of untaught people, but the Lions of Babylon, a Wilderness of savage Beasts, shall rise up in judgement against the men of this generation, and condemn them;
The third end of Jeremy's desired removall, was the tranquillity of his conscience, being grieved with the abominations that were in Jerusalem, he desired to retire into the wildernesse.
The third end of Jeremy's desired removal, was the tranquillity of his conscience, being grieved with the abominations that were in Jerusalem, he desired to retire into the Wilderness.
How much better is an harmlesse and homely retirednesse, then the merry-madnesse of ungodly Societies? An Hermites life then a Ruffians? To be alwayes without company,
How much better is an harmless and homely retiredness, then the merry-madnesse of ungodly Societies? an Hermits life then a Ruffians? To be always without company,
then not to keep good? To dwell in the wildernesse, then in the tents of wickednesse? You know whose complaint it is, Woe is me that I am constrained to dwell in Meshek,
then not to keep good? To dwell in the Wilderness, then in the tents of wickedness? You know whose complaint it is, Woe is me that I am constrained to dwell in Meshek,
That holy resolution of good old Jacob in Gen. 49. and the sixth, is that which I shall apply for caution against evill Societies, Into their secret let not my soule come, my glory be not thou joyned with their Assembly.
That holy resolution of good old Jacob in Gen. 49. and the sixth, is that which I shall apply for caution against evil Societies, Into their secret let not my soul come, my glory be not thou joined with their Assembly.
I come to the provocations which are sinfull in the people to inforce his removall. And lawfull ends, and sinfull provocations joyned together, will certainly warrant a Ministers removall.
I come to the provocations which Are sinful in the people to enforce his removal. And lawful ends, and sinful provocations joined together, will Certainly warrant a Ministers removal.
There are soure great provocations wherewith Jeremy doth charge his people. 1. Their intractablenesse to the ministery of the Word. 2. Their unmercifulnesse, in with-holding maintenance. 3. Their desperate Apostasie. 4. Their bitter persecution.
There Are sour great provocations wherewith Jeremiah does charge his people. 1. Their intractableness to the Ministry of the Word. 2. Their unmercifulness, in withholding maintenance. 3. Their desperate Apostasy. 4. Their bitter persecution.
And according to the tenor of this Commission, Paul and Barnabas shooke off the dust of their feet against the unbeleeving Jewes at Antioch, and told them, It was necessary that the word of God at first should have been spoken unto you:
And according to the tenor of this Commission, Paul and Barnabas shook off the dust of their feet against the unbelieving Jews At Antioch, and told them, It was necessary that the word of God At First should have been spoken unto you:
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And when Paul had a great desire to stay at Jerusalem, as appeares by his reasoning with the Lord, v. 19. and 20. No, saith Christ, do not plead for thy stay,
And when Paul had a great desire to stay At Jerusalem, as appears by his reasoning with the Lord, v. 19. and 20. No, Says christ, do not plead for thy stay,
but haste thee to be gone, for I have a purpose to remove thee farre hence to the Gentiles, vers. 21. What should God doe with such a people with whom his Word can doe no good? If they say to God, Depart from us, we will have no knowledge of thy wayes, it is time for God to say to his Ministers, Depart from them.
but haste thee to be gone, for I have a purpose to remove thee Far hence to the Gentiles, vers. 21. What should God do with such a people with whom his Word can do no good? If they say to God, Depart from us, we will have no knowledge of thy ways, it is time for God to say to his Ministers, Depart from them.
And this is now their first provocation, their untractablenesse to the ministery of the Word. The second provocation in the people is, Their unmercifulnesse in with-holding maintenance from their Ministers.
And this is now their First provocation, their Untractableness to the Ministry of the Word. The second provocation in the people is, Their unmercifulness in withholding maintenance from their Ministers.
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Maintenance is allowed on all sides, that he who waits at the Altar, should live by the Altar. And the Apostle makes it out by divers arguments drawn from Natures laws,
Maintenance is allowed on all sides, that he who waits At the Altar, should live by the Altar. And the Apostle makes it out by diverse Arguments drawn from Nature's laws,
and if men would but measure the quotum by halfe that allowance which they give to one lust, they would be more reasonable in judging what were a competency.
and if men would but measure the quotum by half that allowance which they give to one lust, they would be more reasonable in judging what were a competency.
It is a great provocation when people with-draw their affections from their Ministers, and bestow them on those who with-draw their soules from the truth,
It is a great provocation when people withdraw their affections from their Ministers, and bestow them on those who withdraw their Souls from the truth,
as those Galatians gave their hearts to such as plucked out their spirituall eyes, who a little before would have plucked out their corporall eyes to have given Paul. But when people also with-draw maintenance.
as those Galatians gave their hearts to such as plucked out their spiritual eyes, who a little before would have plucked out their corporal eyes to have given Paul. But when people also withdraw maintenance.
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and as certain unto the Minister in temporals, as the Minister unto them in spirituals, 1 Cor. 9. v. 11. The Civill law allowes the wife (and if it did not, the law of Nature doth) receiving not victum, livelihood from him to whom she is a helper, to seek alimentum, subsistence elsewhere.
and as certain unto the Minister in temporals, as the Minister unto them in spirituals, 1 Cor. 9. v. 11. The Civil law allows the wife (and if it did not, the law of Nature does) receiving not victum, livelihood from him to whom she is a helper, to seek alimentum, subsistence elsewhere.
What adultery is to the Marriage-contract, that is Apostasie to the Gospel-covenant, and no adultery like to the adulterating of the truth and wo•ship of God.
What adultery is to the Marriage contract, that is Apostasy to the Gospel covenant, and no adultery like to the adulterating of the truth and wo•ship of God.
Draw back from what? The former words run thus, The just shall live by faith, and if any man draw back, that is, from faith, either from the doctrine of faith,
Draw back from what? The former words run thus, The just shall live by faith, and if any man draw back, that is, from faith, either from the Doctrine of faith,
But this must be understood of a people turned back by a perpetual rebellion and de industria, with an heart bent to back-sliding, not through infirmity, but by a designe.
But this must be understood of a people turned back by a perpetual rebellion and de Industria, with an heart bent to backsliding, not through infirmity, but by a Design.
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There are two sorts of persecution, which the red Dragon stirres up against godly Ministers, Oris & plagae, Ishmaels and Esaus persecution, Tongue-persecution, and Hand-persecution.
There Are two sorts of persecution, which the read Dragon stirs up against godly Ministers, Oris & plagae, Ishmaels and Esaus persecution, Tongue persecution, and Hand persecution.
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Athanasius in his Apologie to the Emperour, on this ground justifies his departure from Alexandria in the persecution of Constantius, and in the persecution of Jezabel, an hundred of the Lords Prophets were hid by Obadiah in a cave.
Athanasius in his Apology to the Emperor, on this ground Justifies his departure from Alexandria in the persecution of Constantius, and in the persecution of Jezebel, an hundred of the lords prophets were hid by Obadiah in a cave.
You see now the provocations of the people, which may warrantize their Jeremies to depart from them, and to wish for retiring Cottages in the wildernesse.
You see now the provocations of the people, which may warrantise their Jeremies to depart from them, and to wish for retiring Cottages in the Wilderness.
Every lust is a Devil, and how many such Devils are there in the hearts of men, which are too strong for Ministers, too strong for O dinances, too strong for the Apostles themselves, if they were alive.
Every lust is a devil, and how many such Devils Are there in the hearts of men, which Are too strong for Ministers, too strong for Oh dinances, too strong for the Apostles themselves, if they were alive.
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It is storied of Calvin in Geneva, because he would not give the Sacrament unto the people in such a superstitious manner as they desired, the people would give him no maintenance.
It is storied of calvin in Geneva, Because he would not give the Sacrament unto the people in such a superstitious manner as they desired, the people would give him no maintenance.
3. How is London turned back as the streames of Jordan by an horrible back-sliding? What a desperate revolt from the solemne Covenant? What an execrable deniall of the sacred Scriptures? Of the Faith of the Lord that bought them? How is the beautifull child of Reformation stifeled in the birth,
3. How is London turned back as the streams of Jordan by an horrible backsliding? What a desperate revolt from the solemn Covenant? What an execrable denial of the sacred Scriptures? Of the Faith of the Lord that bought them? How is the beautiful child of Reformation stifeled in the birth,
and now men pray against their prayers, and repent of their repentings; because some lay too much weight on duties, others have laid them wholy aside.
and now men pray against their Prayers, and Repent of their repentings; Because Some lay too much weight on duties, Others have laid them wholly aside.
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May it not be said of our times in England, as Bernard spake of his times, whose words are quoted by Hugo Cardinalis in his Postills on John; Good Jesus (saith he) it seemeth the whole Ʋniversitie of Christian people have conspired against thee, and these are chiefe persecutors;
May it not be said of our times in England, as Bernard spoke of his times, whose words Are quoted by Hugo Cardinalis in his Postills on John; Good jesus (Says he) it seems the Whole Ʋniversitie of Christian people have conspired against thee, and these Are chief persecutors;
even so the whole University of England seemes to conspire against Jesus Christ, and some which heretofore were great professors, are now become bitter persecutors.
even so the Whole university of England seems to conspire against jesus christ, and Some which heretofore were great professors, Are now become bitter persecutors.
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And wee for preaching against as great a mystery of iniquity, if not the same, to be Incendiaries of all the troubles that have been in England, and of this second warre:
And we for preaching against as great a mystery of iniquity, if not the same, to be Incendiaries of all the Troubles that have been in England, and of this second war:
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if they can get the day to cut their throats in Old-England: Behold, saith God to Jerusalem: Thou hast spoken and done as evill things as thou couldest.
if they can get the day to Cut their throats in Old-England: Behold, Says God to Jerusalem: Thou hast spoken and done as evil things as thou Couldst.
Wee need not (as Ezekiel in Jerusalem ) digge through the wall of this Citie, to see the bitternesse of some mens spirits, the iniquitie of their heels doth sufficiently evidence the treachery of their hearts. They declare their sinne as Sodom, and publish it as Absolom in the face of all Israel, and in the sight of this Sunne.
we need not (as Ezekielem in Jerusalem) dig through the wall of this city, to see the bitterness of Some men's spirits, the iniquity of their heels does sufficiently evidence the treachery of their hearts. They declare their sin as Sodom, and publish it as Absalom in the face of all Israel, and in the sighed of this Sun.
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if wee would fetch bloud from our hearts, the Lord might be intreated to stop the issues of bloud that are running in the Land. Londons provocations are not onely paralel to Jerusalems, but as Jerusalem justified her younger sister Samaria, so hath London her elder sister Jerusalem.
if we would fetch blood from our hearts, the Lord might be entreated to stop the issues of blood that Are running in the Land. Londons provocations Are not only parallel to Jerusalems, but as Jerusalem justified her younger sister Samaria, so hath London her elder sister Jerusalem.
Israel sinned under bad Kings, Judah under good. 2. Judah sinned against all the examples of Judgement which God had given them by Israel. 3. Judah rebelled against those speciall warnings, which God sent them by his Prophets.
Israel sinned under bad Kings, Judah under good. 2. Judah sinned against all the Examples of Judgement which God had given them by Israel. 3. Judah rebelled against those special Warnings, which God sent them by his prophets.
3. Hath London wanted warnings, or Watchmen? Hath not the Lord Convened his faithfull Watchmen out of all the parts of England, to warne London? Hath not the Lords voyce cryed unto the Citie;
3. Hath London wanted Warnings, or Watchmen? Hath not the Lord Convened his faithful Watchmen out of all the parts of England, to warn London? Hath not the lords voice cried unto the city;
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may it not be said of thee, as of Capernaum; And thou London which hast been lifted up to Heaven? Certainly no citie hath been so high in Gospel-priviledges as thou hast been.
may it not be said of thee, as of Capernaum; And thou London which hast been lifted up to Heaven? Certainly no City hath been so high in Gospel-privileges as thou hast been.
The Lord grant that thy Gospel-unkindnesses doe not incurre Capernaums curse, no misery so great as that which is provoked by the abuse of Gospel-mercy.
The Lord grant that thy Gospel unkindnesses do not incur Capernaums curse, no misery so great as that which is provoked by the abuse of Gospel mercy.
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5. Hath not London been eminent in profession above all the parts of the Kingdome? Yea, are not Londons revolts even now vailed under profession? Is not truth almost banished under pretence of truth? And Religion disgraced under shew of Religion? Thus have I been wounded, saith Christ, in the house of my friends.
5. Hath not London been eminent in profession above all the parts of the Kingdom? Yea, Are not Londons revolts even now veiled under profession? Is not truth almost banished under pretence of truth? And Religion disgraced under show of Religion? Thus have I been wounded, Says christ, in the house of my Friends.
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Turkes and Infidels sinne singly, they professe themselves Christs enemies, and they are so, but this is, Duplex, multiplex iniquitas, a complicated compound of iniquity. 1. To injure the Lord Jesus, who seeks our eternall welfare. 2. To doe it under shew of friendship. 3. Against knowledge,
Turkes and Infidels sin singly, they profess themselves Christ enemies, and they Are so, but this is, Duplex, multiplex iniquitas, a complicated compound of iniquity. 1. To injure the Lord jesus, who seeks our Eternal welfare. 2. To do it under show of friendship. 3. Against knowledge,
but hung up in our Churches as inviolable records of our ingagements, and as standing Witnesses against our revolts? And hath not London, hath not England? have not the two Nations sinned, not onely against,
but hung up in our Churches as inviolable records of our engagements, and as standing Witnesses against our revolts? And hath not London, hath not England? have not the two nations sinned, not only against,
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for their Jeremies to wish for cottages in the wildernesse, that they might leave their people and goe from them? Yea, will London be entreated to see,
for their Jeremies to wish for cottages in the Wilderness, that they might leave their people and go from them? Yea, will London be entreated to see,
how many faithfull Jeremy's have been provoked already to leave the Citie? who are now retired into their cottages to pray for those to whom their preaching could doe no good? And as Solon when Athens was taken by Pisistratus hung up his Speare and Target at the Citie-gates, with this Protestation;
how many faithful Jeremy's have been provoked already to leave the city? who Are now retired into their cottages to pray for those to whom their preaching could do no good? And as Solon when Athens was taken by Pisistratus hung up his Spear and Target At the City gates, with this Protestation;
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or were lately empty, and many more from which godly, grave, and Orthodoxe Ministers have been forced to remove, through want of maintenance, or through other discouragements?
or were lately empty, and many more from which godly, grave, and Orthodox Ministers have been forced to remove, through want of maintenance, or through other discouragements?
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You shall reade in the 2 of Chronicles the 28. ver. 24. That in Ahaz time in Jerusalem [ which is Londons paralel ] the doores of the Lords house were shut,
You shall read in the 2 of Chronicles the 28. ver. 24. That in Ahaz time in Jerusalem [ which is Londons parallel ] the doors of the lords house were shut,
I need not tell you what followed Noahs entring into the Arke, or Lots departure out of Sodom, or what the Protestants in Queen Mary's dayes acknowledged, that those Marian - dayes were the just issues of their disdaine of godly Ministers in King Edwards dayes,
I need not tell you what followed Noahs entering into the Ark, or Lots departure out of Sodom, or what the Protestants in Queen Mary's days acknowledged, that those Marian - days were the just issues of their disdain of godly Ministers in King Edwards days,
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If the Land be darkened, (and tis darkned with a witnesse when the Sun of righteousnesse withdraws his Gospel light) the people shall shortly be for fuell to the fire of Gods wrath.
If the Land be darkened, (and this darkened with a witness when the Sun of righteousness withdraws his Gospel Light) the people shall shortly be for fuel to the fire of God's wrath.
and then if wee have little, wee must be contented; because it is our portion: If wee have more, wee must be more thankfull, because it is above our deservings.
and then if we have little, we must be contented; Because it is our portion: If we have more, we must be more thankful, Because it is above our deservings.
Can you drinke of the Cup that I shall drink of (saith our Saviour?) Wee can. But can you pray also for those that make you drink of it? This wee hardly can,
Can you drink of the Cup that I shall drink of (Says our Saviour?) we can. But can you pray also for those that make you drink of it? This we hardly can,
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Could I here reach my brethren in their Cottages, I would bespeake from them this holy improvement of their retirednesse, to pray for those whom they have left, those that are at ease in Sion, that drink their wine in bowles,
Could I Here reach my brothers in their Cottages, I would bespeak from them this holy improvement of their retiredness, to pray for those whom they have left, those that Are At ease in Sion, that drink their wine in bowls,
for the purging out of superstition, heresie, and prophanenesse, and that yee will all endeavour to goe one before the other in the example of a reall reformation.
for the purging out of Superstition, heresy, and profaneness, and that ye will all endeavour to go one before the other in the Exampl of a real Reformation.
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Shee hath been carefull for us, but what have wee done for her? even so, should wee put the same question to our hearts concerning God [ as it is very fit wee all should ] what accounts could our souls give herein? That God hath been carefull for us in the day of our distresse, will be, must be, confessed.
She hath been careful for us, but what have we done for her? even so, should we put the same question to our hearts Concerning God [ as it is very fit we all should ] what accounts could our Souls give herein? That God hath been careful for us in the day of our distress, will be, must be, confessed.
It is very sad to see how that solemne sacred thing is of late made like a picture with divers faces to look according to every mans humour and lust that looks upon it.
It is very sad to see how that solemn sacred thing is of late made like a picture with diverse faces to look according to every men humour and lust that looks upon it.
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And on both sides it is used, or rather abused as a stalking horse by those who under pretence of love unto it, doe practise the manifest violation of it.
And on both sides it is used, or rather abused as a stalking horse by those who under pretence of love unto it, do practise the manifest violation of it.
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My good friends, let us not befoole our selves, (for so wee doe said one of the wisest among the sonnes of men) if we think that God will accept promises without payments, Eccles. 5.4. The Preachers counsell is weighty in the 6. ver. of the same Chapter.
My good Friends, let us not befool our selves, (for so we do said one of the Wisest among the Sons of men) if we think that God will accept promises without payments, Eccles. 5.4. The Preachers counsel is weighty in the 6. ver. of the same Chapter.
As also the ruthfull desolations of Jerusalem for Zedekiabs treachery in breaking Covenant with the King of Babylon. But I shall onely desire you to reade over and consider well that passage in Jere. 34. from the 15. ver. to the 21. In ver. the 15. the Lord commends the Princes,
As also the ruthful desolations of Jerusalem for Zedekiabs treachery in breaking Covenant with the King of Babylon. But I shall only desire you to read over and Consider well that passage in Jere. 34. from the 15. ver. to the 21. In ver. the 15. the Lord commends the Princes,
And that you may take speciall notice who they are, that are the marks of this direfull wrath, the Spirit of God doth notably point them out unto you, ver. 18. They are the men that have transgressed my Covenant, which have not performed the words of the Covenant which they made before me,
And that you may take special notice who they Are, that Are the marks of this direful wrath, the Spirit of God does notably point them out unto you, ver. 18. They Are the men that have transgressed my Covenant, which have not performed the words of the Covenant which they made before me,
and as they did passe between the divided pieces, so the Lord to cause his fiery indignation, to passe between them who divided one from the other in the bond of the holy Covenant.
and as they did pass between the divided Pieces, so the Lord to cause his fiery Indignation, to pass between them who divided one from the other in the bound of the holy Covenant.
how think you will he make his jealousie to smoake against those that break Covenant with himselfe in those things which doe most neerly concern his worship,
how think you will he make his jealousy to smoke against those that break Covenant with himself in those things which do most nearly concern his worship,
so say I to him that is in the Citie, if you were to loose your cloaths from your backs, doe not turne backe from the holy Covenant. My second Counsell is this;
so say I to him that is in the city, if you were to lose your clothes from your backs, do not turn back from the holy Covenant. My second Counsel is this;
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Take heed of apostatizing from any knowne experimentall truths of Jesus Christ, this enters as iron into the soules of your godly Ministers to see those whom they have looked upon as their spirituall seed,
Take heed of apostatizing from any known experimental truths of jesus christ, this enters as iron into the Souls of your godly Ministers to see those whom they have looked upon as their spiritual seed,
and travaile of their soules, to recede from that forme of wholesome words they had received, to see them suck the bloud of Dragons, whom they had so carefully nursed up at the breasts of consolation, and to have their affections stolen away from them,
and travail of their Souls, to recede from that Form of wholesome words they had received, to see them suck the blood of Dragons, whom they had so carefully nursed up At the breasts of consolation, and to have their affections stolen away from them,
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And as there cannot be a greater heart-breaking unto Ministers, so neither can Religion receive a deeper wound any way then by the Apostasie of professors, wee are an hissing, not onely to Gath and Askelon, to the proud scoffing world,
And as there cannot be a greater Heartbreaking unto Ministers, so neither can Religion receive a Deeper wound any Way then by the Apostasy of professors, we Are an hissing, not only to Gaza and Ashkelon, to the proud scoffing world,
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Those that observe the Story of the Eastern Churches, doe alledge this as the great provocation of Gods wrath to bring upon them the blasphemous doctrine of Mahomet, because they rejected the wholesome truths of the Gospel.
Those that observe the Story of the Eastern Churches, do allege this as the great provocation of God's wrath to bring upon them the blasphemous Doctrine of Mahomet, Because they rejected the wholesome truths of the Gospel.
then Lots wife, who was instantly made a monument of her own revolt. I will close this with that of the Apostle, Heb. 3.12. Take heed brethren, least there be in any of you an evill heart of unbeliefe, to depart from the living God:
then Lots wife, who was instantly made a monument of her own revolt. I will close this with that of the Apostle, Hebrew 3.12. Take heed brothers, lest there be in any of you an evil heart of unbelief, to depart from the living God:
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for such is the departing here, a forsaking of the holy Assemblies, as elsewhere the Apostle doth interpret himselfe, and this he calls a departing from the living God, because God in every Ordinance might be enjoyed where there is faith to bring him home:
for such is the departing Here, a forsaking of the holy Assemblies, as elsewhere the Apostle does interpret himself, and this he calls a departing from the living God, Because God in every Ordinance might be enjoyed where there is faith to bring him home:
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now this God lives to take vengeance on all those that depart from him, therefore take heed how yee provoke this living God, by despising his Ordinances,
now this God lives to take vengeance on all those that depart from him, Therefore take heed how ye provoke this living God, by despising his Ordinances,
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Christians if there be any thing of Christs Spirit in you, lay aside that gall and wormwood, that bitternesse of spirit and heat of contentions that is in the midst of you.
Christians if there be any thing of Christ Spirit in you, lay aside that Gall and wormwood, that bitterness of Spirit and heat of contentions that is in the midst of you.
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I doe not plead for Baal, that there should be any agreement with Rome in those superstitious Ceremonies or corrupt doctrines which are happily exploded our Assemblies. No;
I do not plead for Baal, that there should be any agreement with Room in those superstitious Ceremonies or corrupt doctrines which Are happily exploded our Assemblies. No;
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as our Ecclesiasticall History well observes, That, that Bulla consensus, agreement which the Greek Church made with the Church of Rome in their opinions, was an evill presage of the utter ruine of the Orientall Empire,
as our Ecclesiastical History well observes, That, that Bulla consensus, agreement which the Greek Church made with the Church of Room in their opinions, was an evil presage of the utter ruin of the Oriental Empire,
and study how to preserve our unity in the maine; Follow after the things which make for peace, and things wherewith one may edifie another. Rom. 14.19. Let us therefore follow saith the Apostle;
and study how to preserve our unity in the main; Follow After the things which make for peace, and things wherewith one may edify Another. Rom. 14.19. Let us Therefore follow Says the Apostle;
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he had laid the foundation of his exhortation in two arguments foregoing. 1. That sound Religion consists not in disputable Questions, but in Gospel-fruits.
he had laid the Foundation of his exhortation in two Arguments foregoing. 1. That found Religion consists not in disputable Questions, but in Gospel fruits.
Methinks wee should not own our selves to be Christs Disciples, and to have learned nothing of that prime lesson of his, wherein he gives us both his counsell and example;
Methinks we should not own our selves to be Christ Disciples, and to have learned nothing of that prime Lesson of his, wherein he gives us both his counsel and Exampl;
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As long as the professors of the true faith in Constantinople (howsoever differing in points of Discipline) held love and fellowship together in substantials of doctrine and worship,
As long as the professors of the true faith in Constantinople (howsoever differing in points of Discipline) held love and fellowship together in substantials of Doctrine and worship,
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But when once they brake asunder in unkindly divisions, and shortly after lost both truth and worship, both parties became a spoyle to those that hated them.
But when once they brake asunder in unkindly divisions, and shortly After lost both truth and worship, both parties became a spoil to those that hated them.
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The like unhappy Story wee finde of Jerusalem, when those two Christian Governours Guido and Raimundo, with their parties contended amongst themselves, they gave occasion to the common adversary to come in,
The like unhappy Story we find of Jerusalem, when those two Christian Governors Guido and Raymund, with their parties contended among themselves, they gave occasion to the Common adversary to come in,
I beleeve you doe not forget what lately I delivered unto you upon another subject, That there is a generation of Canaanites and Perezites amongst us, that doe wait for the opportunity of Abrams and Lots divisions, to break in upon us,
I believe you do not forget what lately I Delivered unto you upon Another Subject, That there is a generation of Canaanites and Perezites among us, that do wait for the opportunity of Abrams and Lots divisions, to break in upon us,
Methinks if any thing would prevaile with us, nothing should more inforce us to agreement then this mischiefe which is like to follow our disagreement;
Methinks if any thing would prevail with us, nothing should more enforce us to agreement then this mischief which is like to follow our disagreement;
If you disgrace the Throne of Christs Glory in a way of loosenesse, Christ will disgrace it in a way of Justice. If you say in the pride of your hearts, as those wretched Citizens in the Gospel, Wee will not have this man to rule over us, take heed least the Lord Christ take you at your words,
If you disgrace the Throne of Christ Glory in a Way of looseness, christ will disgrace it in a Way of justice. If you say in the pride of your hearts, as those wretched Citizens in the Gospel, we will not have this man to Rule over us, take heed lest the Lord christ take you At your words,
I know not whether I may hit his conceit, but this I am sure, the Sunne of righteousnesse hath appeared unto those Savages of America, with healling in his wings, they are many of them brought unto civilitie, hopefull to Christianitie.
I know not whither I may hit his conceit, but this I am sure, the Sun of righteousness hath appeared unto those Savages of America, with healling in his wings, they Are many of them brought unto civility, hopeful to Christianity.
Non lequitur de diversoriis quae trant in pagis & urbibus, sed de diversoriis deserti quemadmodum videhimus ubi per sylvas longum est & molestum iter, tuguria quaedam componisi fortè deprehensus fuerit viater tenebris noctis ut possit latere sub tecto, scil. nè sub die cubet. Calv. in Loc.
Non lequitur de diversoriis Quae trant in pagis & urbibus, sed de diversoriis deserti quemadmodum videhimus ubi per sylvas Longum est & Molestum iter, tuguria quaedam componisi fortè deprehensus fuerit viater tenebris noctis ut possit later sub tecto, scil. nè sub die cubet. Calvin in Loc.
