An essay toward the amendment of the last English-translation of the Bible, or, A proof, by many instances, that the last translation of the Bible into English may be improved the first part on the Pentateuch, or five books of Moses / by Robert Gell ...
ANd I will put enmity between thee and the woman, and between thy seed and her seed, &c. The obscurity of the Scripture proceeds much what either from mistakes of Translation,
ANd I will put enmity between thee and the woman, and between thy seed and her seed, etc. The obscurity of the Scripture proceeds much what either from mistakes of translation,
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For whereas in reading of the Old Testament, Moses hath a vail upon his face, 2 Cor. 3. v. 13. And not as Moses which put a Vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished.
For whereas in reading of the Old Testament, Moses hath a Vail upon his face, 2 Cor. 3. v. 13. And not as Moses which put a vail over his face, that the children of Israel could not steadfastly look to the end of that which is abolished.
and hath in it more difficulty then appears at the first reading of the words. And therefore whereas the Apostle saith concerning the Jews, 2 Cor. 3.15. that When Moses is read, the vail is upon their hearts;
and hath in it more difficulty then appears At the First reading of the words. And Therefore whereas the Apostle Says Concerning the jews, 2 Cor. 3.15. that When Moses is read, the Vail is upon their hearts;
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Moses having described the fall from verse the first to the seventh he brings in God the Judge examining the fact and making inquiry into the causes of it, searching out this sin (not unknown to himselfe before) from Adam to Eve, and from Eve to the principall malefactor the Serpent.
Moses having described the fallen from verse the First to the seventh he brings in God the Judge examining the fact and making inquiry into the Causes of it, searching out this since (not unknown to himself before) from Adam to Eve, and from Eve to the principal Malefactor the Serpent.
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Yea hence we may take notice, that although the Lord permits sin for the tryall of his creatures and the manifestation of their weaknes and inconstancy in the good, wherein they are not unmoveable, like himself;
Yea hence we may take notice, that although the Lord permits since for the trial of his creatures and the manifestation of their weakness and inconstancy in the good, wherein they Are not Unmovable, like himself;
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both in knowledge to finde out, and in power to punish all wickedness. Herein the Judge of all the world gives a pattern to the Magistrates his Vice-gerents; Proverbs Chap. 25.2. It is the glory of God to conceale a thing:
both in knowledge to find out, and in power to Punish all wickedness. Herein the Judge of all the world gives a pattern to the Magistrates his Vicegerents; Proverbs Chap. 25.2. It is the glory of God to conceal a thing:
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Yea herein he gives us an example of judging our selves, Lament. 3.39, 40. Wherefore doth a living man complain, a man for the punishment of his sinnes? Let us search and try our wayes and turne againe to the Lord.
Yea herein he gives us an Exampl of judging our selves, Lament. 3.39, 40. Wherefore does a living man complain, a man for the punishment of his Sins? Let us search and try our ways and turn again to the Lord.
The sentence denounced against the Serpent is either more proper to himself, as vers. 14. because thou hast done this, thou art cursed above all cattell and above every beast of the field, upon thy belly shalt thou go and dust shalt thou cat all the dayes of thy life;
The sentence denounced against the Serpent is either more proper to himself, as vers. 14. Because thou hast done this, thou art cursed above all cattle and above every beast of the field, upon thy belly shalt thou go and dust shalt thou cat all the days of thy life;
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or with reference to man kind as vers. 15. which is my Text. From which I shall not now longer detaine your thoughts, foreseeing an occasion that I may have to open the former part of this sentence.
or with Referente to man kind as vers. 15. which is my Text. From which I shall not now longer detain your thoughts, Foreseeing an occasion that I may have to open the former part of this sentence.
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This fuid is not smothered as enmity may long be, but this fuid breakes out into open and irreconcileable hostility to the wounding, bruising, breaking one the other;
This fuid is not smothered as enmity may long be, but this fuid breaks out into open and Irreconcilable hostility to the wounding, bruising, breaking one the other;
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all which will appeare in the handling of these Axioms. 1. The Lord saith, he will put enmity between the serpent and the woman, 2. That he will put enmity between the seed of the Serpent and the seed of the woman. 3. That the seed of the woman shall breake the Serpents head. 4. That the Serpent shall bruise his heel.
all which will appear in the handling of these Axioms. 1. The Lord Says, he will put enmity between the serpent and the woman, 2. That he will put enmity between the seed of the Serpent and the seed of the woman. 3. That the seed of the woman shall break the Serpents head. 4. That the Serpent shall bruise his heel.
The word we turn the Serpent is NONLATINALPHABET which properly signifies a Searcher. He is named diverse times in this Chapter, as vers. 1.2.4.13.14. but never without his note of emphasis NONLATINALPHABET that Serpent, implying that he is the same and no other than which long after is called the Old Serpent, &c. Revel. 12.9. and the great Dragon was cast out that Old Serpent called the Divill and Satan which deceived the whole world.
The word we turn the Serpent is which properly signifies a Searcher. He is nam diverse times in this Chapter, as vers. 1.2.4.13.14. but never without his note of emphasis that Serpent, implying that he is the same and no other than which long After is called the Old Serpent, etc. Revel. 12.9. and the great Dragon was cast out that Old Serpent called the devil and Satan which deceived the Whole world.
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and should be pent up in too narrow a scantling, yea this great inconveniencie would follow, that the Serpent should reign from Adam to Moses, yea from Moses to Christ in the flesh, without opposition,
and should be penned up in too narrow a scantling, yea this great inconveniency would follow, that the Serpent should Reign from Adam to Moses, yea from Moses to christ in the Flesh, without opposition,
And it is no other than his mind, understanding, thoughts and memory, through which he may stand or fall, Rom. 1.20.21. For the invisible things of him from the creation of the world are clearly seen, &c. They knew the eternal power and God-head which required of them a sutable glorifying of God, but they became Vain in their imaginations and their foolish heart was darkned; Ephes. 4.17.18. The Gentiles walked in the Vanitie of their mind and had their understanding darkned and so became alinated from the life of God.
And it is no other than his mind, understanding, thoughts and memory, through which he may stand or fallen, Rom. 1.20.21. For the invisible things of him from the creation of the world Are clearly seen, etc. They knew the Eternal power and Godhead which required of them a suitable glorifying of God, but they became Vain in their Imaginations and their foolish heart was darkened; Ephesians 4.17.18. The Gentiles walked in the Vanity of their mind and had their understanding darkened and so became alinated from the life of God.
Thus yee read the minds or thoughts compared to Eve: 2 Corin. Chap. 11.3 I feare least by any meanes as the Serpent beguiled Eve through his sublilty so NONLATINALPHABET your mindes or thoughts rather should be corrupted from the simplicity that is in Christ.
Thus ye read the minds or thoughts compared to Eve: 2 Corin. Chap. 11.3 I Fear least by any means as the Serpent beguiled Eve through his sublilty so your minds or thoughts rather should be corrupted from the simplicity that is in christ.
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The fathers as S. Austin, Gregory and others here understand an inward and mysticall woman. The enmity is put between the Serpent and the woman, and between their seeds:
The Father's as S. Austin, Gregory and Others Here understand an inward and mystical woman. The enmity is put between the Serpent and the woman, and between their seeds:
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Here then we may understand generally by enmity some what that dissoders, and raveles that amity and friendship which was knit and contracted between the woman and the Serpent by reason of the fall.
Here then we may understand generally by enmity Some what that dissoders, and raveles that amity and friendship which was knit and contracted between the woman and the Serpent by reason of the fallen.
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The woman therefore is here to be understood as the •ubiect of his enmity which, God saith, he will put into her which shall be exercised upon the Serpent and the Serpents seed,
The woman Therefore is Here to be understood as the •ubiect of his enmity which, God Says, he will put into her which shall be exercised upon the Serpent and the Serpents seed,
The reason why the Lord puts enmity between the Serpent and the woman, appeares from the precedent act and depravation of Satan which the Lord here mainly intends to demolish and destroy;
The reason why the Lord puts enmity between the Serpent and the woman, appears from the precedent act and depravation of Satan which the Lord Here mainly intends to demolish and destroy;
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so in reason the Lord must begin his work of reparation and renewing there; as we find he does Ephes. 1.17.18. where the Apostle prayes that God would give them the Spirit of wisdom and revelation for the acknowledgment of him, the eyes of their understanding being inlightned that they may know, &c. Col. 1.9.18.
so in reason the Lord must begin his work of reparation and renewing there; as we find he does Ephesians 1.17.18. where the Apostle prays that God would give them the Spirit of Wisdom and Revelation for the acknowledgment of him, the eyes of their understanding being enlightened that they may know, etc. Col. 1.9.18.
Now because we by the fall, are not able to thinke any thing that good is of our selves as of our selves, the wise and good God Vouchsafes a sufficiency to thinke and doe. 2 Cor. 3. vers. 5. not that we are sufficient of our selves to think any thing as of our selves, but our sufficiencie is of God.
Now Because we by the fallen, Are not able to think any thing that good is of our selves as of our selves, the wise and good God Vouchsafes a sufficiency to think and do. 2 Cor. 3. vers. 5. not that we Are sufficient of our selves to think any thing as of our selves, but our sufficiency is of God.
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first the wickedness, then the wicked men, workers of iniquity that will not part with it; and Psal. 11.5. but the wicked and him that loveth violence his soule hateth. Pro. 6. vers. 16.17. these six things doth the Lord hate. &c. Zacha. 8. vers. 17. and let none of you imagine evill in your hearts, &c. These are manifest evills;
First the wickedness, then the wicked men, workers of iniquity that will not part with it; and Psalm 11.5. but the wicked and him that loves violence his soul hates. Pro 6. vers. 16.17. these six things does the Lord hate. etc. Zacchaeus 8. vers. 17. and let none of you imagine evil in your hearts, etc. These Are manifest evils;
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there are other varnished over with shewes of righteousness, Esay. 1.13.14. bring no more vain oblations, &c. and 61.8. I hate robery for a burnt offering &c. And this enmity against the evill is no lesse gloriouss unto God and his Christ than his love unto the good: Psal. 45.7.
there Are other varnished over with shows of righteousness, Isaiah. 1.13.14. bring no more vain Oblations, etc. and 61.8. I hate robbery for a burned offering etc. And this enmity against the evil is no less gloriouss unto God and his christ than his love unto the good: Psalm 45.7.
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thou lovest righteousness and hatest wickednes, &c. 2. Hence we know the reason and ground of that promise which the Lord made afterward more explicitely and plainly, Ezek. 36.27. I will put my Spirit within you, and cause you to walk, &c. which is the enmity or a part of it, which the Lord promises to put into our understandings and thoughts against Satan and his machinations:
thou Lovest righteousness and Hatest wickedness, etc. 2. Hence we know the reason and ground of that promise which the Lord made afterwards more explicitly and plainly, Ezekiel 36.27. I will put my Spirit within you, and cause you to walk, etc. which is the enmity or a part of it, which the Lord promises to put into our understandings and thoughts against Satan and his machinations:
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Adam called the name of his wife NONLATINALPHABET after the promise made of the enmity, because she was the mother NONLATINALPHABET of all living, or all that which liveth:
Adam called the name of his wife After the promise made of the enmity, Because she was the mother of all living, or all that which lives:
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Thou lovest righteousnesse, and hatest wickednesse, therefore, &c. What then is the seed of the woman? What else can be the seed of the fallen woman but disobedience unto God,
Thou Lovest righteousness, and Hatest wickedness, Therefore, etc. What then is the seed of the woman? What Else can be the seed of the fallen woman but disobedience unto God,
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and consequently obedience unto the Serpent? What else can be the fruit of the fallen mans thoughts? the corrupted thoughts can bring forth no better thing then themselves are;
and consequently Obedience unto the Serpent? What Else can be the fruit of the fallen men thoughts? the corrupted thoughts can bring forth no better thing then themselves Are;
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Water ascends no higher then whence it descends; That which is born of the flesh, is flesh, John 3. Jer. 6.19. The fruit of their thoughts: and 7.23. and 24. Verses:
Water ascends no higher then whence it descends; That which is born of the Flesh, is Flesh, John 3. Jer. 6.19. The fruit of their thoughts: and 7.23. and 24. Verses:
Thus murder is the fruit of the corrupt thoughts, John 16.2. The time cometh, that whosoever killeth you, will think that he doth God service, or rather brings God an Oblation or acceptable Sacrifice: So NONLATINALPHABET signifies. And Acts 26.9. I thought that I ought to do many things contrary to the name of Jesus of Nazareth.
Thus murder is the fruit of the corrupt thoughts, John 16.2. The time comes, that whosoever kills you, will think that he does God service, or rather brings God an Oblation or acceptable Sacrifice: So signifies. And Acts 26.9. I Thought that I ought to do many things contrary to the name of jesus of Nazareth.
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What then more specially is the enmity between the seed of the Serpent and the seed of the Woman? Surely the enmity put into the seed of the Woman must be opposite unto that evil which is in the seed of the Serpent.
What then more specially is the enmity between the seed of the Serpent and the seed of the Woman? Surely the enmity put into the seed of the Woman must be opposite unto that evil which is in the seed of the Serpent.
The winde bloweth where it listeth, &c. This simple life once Paul lived until Sin by the Law deceived him and slew him, that is, it made him confident and proud upon the righteousnesse of the Law, Rom. 7.9, 10, 11. I was alive without the Law once, &c.
The wind blows where it lists, etc. This simple life once Paul lived until since by the Law deceived him and slew him, that is, it made him confident and proud upon the righteousness of the Law, Rom. 7.9, 10, 11. I was alive without the Law once, etc.
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The enmity opposite hereunto, which the Lord puts into the seed of the woman, is the work of the Law in us, both discovering sin and righteousness to a knowledge of our condemnation for sin,
The enmity opposite hereunto, which the Lord puts into the seed of the woman, is the work of the Law in us, both discovering since and righteousness to a knowledge of our condemnation for since,
Blessed is the man, &c. and Psal. 119.67. Before I was afflicted, I went astray, but now, I have kept thy word, Vers. 71. It is good for me that I have been afflicted, that I might learn thy statutes.
Blessed is the man, etc. and Psalm 119.67. Before I was afflicted, I went astray, but now, I have kept thy word, Vers. 71. It is good for me that I have been afflicted, that I might Learn thy statutes.
Thou enemy of all righteousnesse, &c. And therefore the third enmity hereunto opposite is the glad tydings of grace and mercy unto salvation, life and righteousnesse, signified by John The grace of the Lord, which sweetly melts the heart into godly sorrow,
Thou enemy of all righteousness, etc. And Therefore the third enmity hereunto opposite is the glad tidings of grace and mercy unto salvation, life and righteousness, signified by John The grace of the Lord, which sweetly melts the heart into godly sorrow,
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& inclines it unto the love of all righteousnesse and to serve God freely out of love and good will, Psal. 130.3, 4. If thou Lord shouldest mark iniquities, O Lord, who shall stand? but there is forgivenesse with thee that thou mayest be feared. John 4.10.
& inclines it unto the love of all righteousness and to serve God freely out of love and good will, Psalm 130.3, 4. If thou Lord Shouldst mark iniquities, Oh Lord, who shall stand? but there is forgiveness with thee that thou Mayest be feared. John 4.10.
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And therefore opposite hereunto the Lord puts the great enmity, even Christ the Son of God, working in us to will and to do according to the minde and will of God,
And Therefore opposite hereunto the Lord puts the great enmity, even christ the Son of God, working in us to will and to do according to the mind and will of God,
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and against the lusts and will of Satan. Thus 2 Cor. 5.19. Christ is reconciling the world, &c. Ephes. 2.14. For he is our peace, who hath made both one, &c. and hath broken down the middle wall of partition between us, &c. and in 15, 16, verses, Having abolished in his flesh the enmity even the Law of Commandements, Col. 1.21, 22. And you that were sometimes alienated and enemies in your minde by wicked works, &c. and 2.14. Blotting out the hand-writing of Ordinances that was against us, which was contrary to us, &c. All this is done meritoriously and exemplarily by Christs sufferings for us;
and against the Lustiest and will of Satan. Thus 2 Cor. 5.19. christ is reconciling the world, etc. Ephesians 2.14. For he is our peace, who hath made both one, etc. and hath broken down the middle wall of partition between us, etc. and in 15, 16, Verses, Having abolished in his Flesh the enmity even the Law of commandments, Col. 1.21, 22. And you that were sometime alienated and enemies in your mind by wicked works, etc. and 2.14. Blotting out the handwriting of Ordinances that was against us, which was contrary to us, etc. All this is done meritoriously and exemplarily by Christ sufferings for us;
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but effectually by his spirit, his Crosse and sufferance in us, but most fully when we in the second and new birth are made of one heart and spirit with him, 1 Pet. 4.1. For as much as Christ hath suffered in the flesh, arm your selves with the same minde;
but effectually by his Spirit, his Cross and sufferance in us, but most Fully when we in the second and new birth Are made of one heart and Spirit with him, 1 Pet. 4.1. For as much as christ hath suffered in the Flesh, arm your selves with the same mind;
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for he that hath suffered in the flesh, hath ceased from sin, that he no longer should live the rest of his time in the flesh to the lusts of men,
for he that hath suffered in the Flesh, hath ceased from since, that he no longer should live the rest of his time in the Flesh to the Lustiest of men,
The Lord repayes and requites his enemies in their own kind, by an NONLATINALPHABET, Lege talionis, by rendring them like for like as he did to Adonibezec, and he acknowledgeth it, Judges 1.7. As I have done, so God hath requited me.
The Lord repays and requites his enemies in their own kind, by an, Lege Talionis, by rendering them like for like as he did to Adonibezek, and he acknowledgeth it, Judges 1.7. As I have done, so God hath requited me.
for that outward pacification and atonement, which Christ purchased by his death, could not alone and by it self prove availeable unto salvation, without a divorce made,
for that outward pacification and atonement, which christ purchased by his death, could not alone and by it self prove available unto salvation, without a divorce made,
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Nor could we have had communion with our God again in his spirit, presence and Kingdom without this enmity first wrought and put into the woman and her seed. Agree then with thine adversary;
Nor could we have had communion with our God again in his Spirit, presence and Kingdom without this enmity First wrought and put into the woman and her seed. Agree then with thine adversary;
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Ye that love the Lord, see that ye hate the thing that is evill: Psal. 97.10. Such an hater of evill and the evill one, was holy Iob, who had his name from NONLATINALPHABET whence NONLATINALPHABET the word in the text.
You that love the Lord, see that you hate the thing that is evil: Psalm 97.10. Such an hater of evil and the evil one, was holy Job, who had his name from whence the word in the text.
With allusion hereunto, he speaks unto the Lord, Thou hast reputed me NONLATINALPHABET for thine enemy: as if he should say, thou hast changed my name from NONLATINALPHABET to NONLATINALPHABET Job 13.24.
With allusion hereunto, he speaks unto the Lord, Thou hast reputed me for thine enemy: as if he should say, thou hast changed my name from to Job 13.24.
Axiom. 3. It shall bruise thy head, &c. These words with those following contain the effect of the fuid between the seed of the Serpent and the woman, wherein we must inquire First what is meant by the head:
Axiom. 3. It shall bruise thy head, etc. These words with those following contain the Effect of the fuid between the seed of the Serpent and the woman, wherein we must inquire First what is meant by the head:
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whence Aquinas saith, the two parts of wisdom are to Judge and Direct ▪ And to the members the head administers power of motion and action, whence NONLATINALPHABET strength is from NONLATINALPHABET the head.
whence Aquinas Says, the two parts of Wisdom Are to Judge and Direct ▪ And to the members the head administers power of motion and actium, whence strength is from the head.
2. What is it to bruise the head? The word NONLATINALPHABET that signifies to bruise, may as well be turned to breake, or as Coverdale turns it, to tread down: as LXX Psal. 139.9. NONLATINALPHABET. To bruise or breake the head of the Serpent, what is it but to destroy and marre that whereby the Old Serpent is most mischievous;
2. What is it to bruise the head? The word that signifies to bruise, may as well be turned to break, or as Coverdale turns it, to tread down: as LXX Psalm 139.9.. To bruise or break the head of the Serpent, what is it but to destroy and mar that whereby the Old Serpent is most mischievous;
Howbeit the word in Moses writings is ordinarily written NONLATINALPHABET with NONLATINALPHABET but read NONLATINALPHABET with NONLATINALPHABET, whence it is, that the Old Latin Translation with Hierom, read the Text, Ipsa conteret, Shee shall break thine head;
Howbeit the word in Moses writings is ordinarily written with but read with, whence it is, that the Old Latin translation with Hieronymus, read the Text, Ipsa Conteret, She shall break thine head;
And although NONLATINALPHABET seed in the Greek be Neuter, yet the LXX here use NONLATINALPHABET, either understanding the person of Christ, He shall bruise thy head;
And although seed in the Greek be Neuter, yet the LXX Here use, either understanding the person of christ, He shall bruise thy head;
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Howbeit, because there hath been a different reading & that in the Hebrew text, as appears by Hierom and the vulgar Latin NONLATINALPHABET and NONLATINALPHABET Ipse and Ipsa, He and Shee; nothing must be lost, we shall finde, that here is a truth in both. 1. The holy seed He, that is, Christ, shall bruise or break the Serpents head. 2. She, that is the pure minde and understanding of the Woman, the Church, by vertue of Christ the holy seed working in her, she also bruiseth & breaketh the Serpents head. Thus ye read both: the former, Rom. 16.20. The God of peace shall tread Satan under your feet shortly. 2. The later;
Howbeit, Because there hath been a different reading & that in the Hebrew text, as appears by Hieronymus and the Vulgar Latin and Ipse and Ipsa, He and She; nothing must be lost, we shall find, that Here is a truth in both. 1. The holy seed He, that is, christ, shall bruise or break the Serpents head. 2. She, that is the pure mind and understanding of the Woman, the Church, by virtue of christ the holy seed working in her, she also bruiseth & breaks the Serpents head. Thus you read both: the former, Rom. 16.20. The God of peace shall tread Satan under your feet shortly. 2. The later;
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and brings him forth, John 16.21, 22. 1 Cor. 11.8, 11. And whereas the first seed of the Woman is disobedience unto God, this seed, by the enmity, becomes opposite unto Satan, who first begat it,
and brings him forth, John 16.21, 22. 1 Cor. 11.8, 11. And whereas the First seed of the Woman is disobedience unto God, this seed, by the enmity, becomes opposite unto Satan, who First begat it,
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And thus the Woman breaks the Serpents head and kingdom, as the Serpent had formerly broken the kingdom and dominion of God in Man, Esay 26.5, 6. The lofty City he layeth it low, &c. Zach. 10.5.
And thus the Woman breaks the Serpents head and Kingdom, as the Serpent had formerly broken the Kingdom and dominion of God in Man, Isaiah 26.5, 6. The lofty city he Layeth it low, etc. Zach 10.5.
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Obs. 1. This may give us a view of the present evil world, which, S. John tels us, lies in wickedness, 1 John 5.19. The Greek words are, NONLATINALPHABET, lies in the wicked one, or in the Devil. Thus we understand Ephes. 2.2. That the Prince of the air workes in the children of disobedience.
Obs. 1. This may give us a view of the present evil world, which, S. John tells us, lies in wickedness, 1 John 5.19. The Greek words Are,, lies in the wicked one, or in the devil. Thus we understand Ephesians 2.2. That the Prince of the air works in the children of disobedience.
Thus when ye read of Nahash the King of the Ammonites; what understand we mystically but the Serpent, that's Nahash, bearing rule over the populacy by his feed in them, their secret sins that is, NONLATINALPHABET.
Thus when you read of Nahash the King of the Ammonites; what understand we mystically but the Serpent, that's Nahash, bearing Rule over the populacy by his feed in them, their secret Sins that is,.
Obs. 2 Behold here a summary or breviate of the law of God the father, as also of the Gospell of Jesus Christ, both couched together closely in a very few words.
Obs. 2 Behold Here a summary or breviate of the law of God the father, as also of the Gospel of jesus christ, both couched together closely in a very few words.
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1. The Law, that's signified by the enmity, Ephes. 2.15. having abolished in his flesh the enmity, even The law of Commandements. This, God the Father puts between the Serpent and the woman and their respective seeds;
1. The Law, that's signified by the enmity, Ephesians 2.15. having abolished in his Flesh the enmity, even The law of commandments. This, God the Father puts between the Serpent and the woman and their respective seeds;
that's the work of the stronger one: Rom. 8.3. What the law could not doe in that it is weake, &c. 2. The Gospell that's signified by the holy seed breaking the Serpents head.
that's the work of the Stronger one: Rom. 8.3. What the law could not do in that it is weak, etc. 2. The Gospel that's signified by the holy seed breaking the Serpents head.
I have pursued mine enemies and destroyed them. &c. this is indeed the worke of the Gospell which is therefore said to be the power of God to Salvation, Rom. 1. Therefore when the Angels brought the glad tydings unto the shepherds that watched over their flock by night, they sung glory to God on high, on earth peace NONLATINALPHABET to men of good will, Hominibus bonae Voluntatis as the Vulgar Latin constantly reads it,
I have pursued mine enemies and destroyed them. etc. this is indeed the work of the Gospel which is Therefore said to be the power of God to Salvation, Rom. 1. Therefore when the Angels brought the glad tidings unto the shepherd's that watched over their flock by night, they sung glory to God on high, on earth peace to men of good will, Hominibus bonae Voluntatis as the vulgar Latin constantly reads it,
To these whom the enmity or Law of God the Father, and his grace (John) hath made willing, Christ the holy seed the power of God is promised to breake the Serpents head.
To these whom the enmity or Law of God the Father, and his grace (John) hath made willing, christ the holy seed the power of God is promised to break the Serpents head.
Unto such, the true Joshua preaches his Gospell Joshua. 10. Set your feet in the necks of these Kings, [ the ruling and reigning sins ] &c. Thus when the Disciples, Luke. 10.17. brought our Lord an account of their embassy, that the devills were subject unto them through his name;
Unto such, the true joshua Preaches his Gospel joshua. 10. Set your feet in the necks of these Kings, [ the ruling and reigning Sins ] etc. Thus when the Disciples, Lycia. 10.17. brought our Lord an account of their embassy, that the Devils were Subject unto them through his name;
I beheld Satan, saith he, as lightning fall from heaven, even the spiritual wickedness in heavenly things is subdued to the power, which Christ gives through his Gospel;
I beheld Satan, Says he, as lightning fallen from heaven, even the spiritual wickedness in heavenly things is subdued to the power, which christ gives through his Gospel;
The Serpent hath corrupted his mind from that simplicity that is in Christ. 2 Cor. 11.2.3. so that he now walkes according to the Prince of the power of the air, Ephes. 2.2.
The Serpent hath corrupted his mind from that simplicity that is in christ. 2 Cor. 11.2.3. so that he now walks according to the Prince of the power of the air, Ephesians 2.2.
Nor is the Gospell the glad tydings onely of remission and pardon of sin; but of taking a way the sins of the world, Iohn. 1.29. behold the Lambe of God which taketh away the sins of the world.
Nor is the Gospel the glad tidings only of remission and pardon of since; but of taking a Way the Sins of the world, John. 1.29. behold the Lamb of God which Takes away the Sins of the world.
no subtilty of the Serpent corrupting their minds, but they are upright in heart, vers. 11. otherwise the Prophet denounces a woe to them who cover with a covering that is not of Gods Spirit, Esay.
no subtlety of the Serpent corrupting their minds, but they Are upright in heart, vers. 11. otherwise the Prophet denounces a woe to them who cover with a covering that is not of God's Spirit, Isaiah.
Obs. 5. Note here how mighty a power is communicated unto the Sons of men, even so great as to overcome and tread under foot the great enemie of mankinde:
Obs. 5. Note Here how mighty a power is communicated unto the Sons of men, even so great as to overcome and tread under foot the great enemy of mankind:
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For the Lord reserves a power in himself and for his Church, to subdue iniquity, Esay. 27.1. The Lord shall punish Leviathan the piercing Serpent, even Leviathan that crooked Serpent, &c. Though the wicked one be as the raging sea whose waves cast up myre and dirt, Esay. 57. yet the Lord sayth to it, hither shall thou come and no further.
For the Lord reserves a power in himself and for his Church, to subdue iniquity, Isaiah. 27.1. The Lord shall Punish Leviathan the piercing Serpent, even Leviathan that crooked Serpent, etc. Though the wicked one be as the raging sea whose waves cast up mire and dirt, Isaiah. 57. yet the Lord say to it, hither shall thou come and no further.
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What else is meant by Jael, Judges 4. But the Woman the Church, the pure and holy Thoughts Ascending from corporal to spiritual things, from earthly to heavenly? whereby Sisera [ Visio equi ] the brutish reluctancy stirred up by Jabin, the serpentine Wisdom is subdued and brought under:
What Else is meant by Jael, Judges 4. But the Woman the Church, the pure and holy Thoughts Ascending from corporal to spiritual things, from earthly to heavenly? whereby Sisera [ Visio equi ] the brutish reluctancy stirred up by Jabin, the serpentine Wisdom is subdued and brought under:
but instructed by the Divine Wisdome, and taught in the way wherein we should go, Psal. 32.8.9. The like we may understand by that woman, Judg. 9.53.54.
but instructed by the Divine Wisdom, and taught in the Way wherein we should go, Psalm 32.8.9. The like we may understand by that woman, Judges 9.53.54.
What is Bichri, but the first-born, the son of Perdition, who begets even Sheba the Seven capital sins which cause us to revolt and become rebellious against the true spiritual David? And the like may be meant by Judith who cut of the head of Olofernes, Jud. 13. Obs. 8. This dscovers a grand imposture and deceit of the subtill Serpent, wherewithall he beguiles the Sons of men;
What is Bichri, but the firstborn, the son of Perdition, who begets even Sheba the Seven capital Sins which cause us to revolt and become rebellious against the true spiritual David? And the like may be meant by Judith who Cut of the head of Olofernes, Jud. 13. Obs. 8. This dscovers a grand imposture and deceit of the subtle Serpent, wherewithal he beguiles the Sons of men;
That Prince of the power of the air, that Spirit workes and rules in the Sons of disobedience Ephes. 2.2. The hearts of men are inflamed with the burning concupiscence, as the fiery Serpents destroyed the Israelltes, Numb. 21.6.
That Prince of the power of the air, that Spirit works and rules in the Sons of disobedience Ephesians 2.2. The hearts of men Are inflamed with the burning concupiscence, as the fiery Serpents destroyed the Israelltes, Numb. 21.6.
They conceive mischief and bring forth iniquity, they hatch the Cockatrice Eggs and weave the Spiders Web, Esay 59.4, 5. Their poyson is as the poyson of a Serpent,
They conceive mischief and bring forth iniquity, they hatch the Cockatrice Eggs and weave the Spiders Web, Isaiah 59.4, 5. Their poison is as the poison of a Serpent,
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ye though the old Serpent, whose brood they are, and who exercises daily his enmity in them, he perswades them and they believe it, That the holy seed of the Woman hath broken the Serpents head in them,
you though the old Serpent, whose brood they Are, and who exercises daily his enmity in them, he persuades them and they believe it, That the holy seed of the Woman hath broken the Serpents head in them,
Pray to the Lord to put the enmity between thee and the Serpents seed. Pray for that innocent harmlesse Abels life, which must live and speak again, Heb. 11.4. He being dead yet speaketh.
prey to the Lord to put the enmity between thee and the Serpents seed. prey for that innocent harmless Abel's life, which must live and speak again, Hebrew 11.4. He being dead yet speaks.
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This enmity must proceed, as also the Law and the grace of God that brings salvation, Tit. 2.11. The grace of God that brings salvation to all men, hath appeared, &c. The holy Apostle observes this method, Rom. 16.19. I would have you wise unto that which is good, and simple concerning evil:
This enmity must proceed, as also the Law and the grace of God that brings salvation, Tit. 2.11. The grace of God that brings salvation to all men, hath appeared, etc. The holy Apostle observes this method, Rom. 16.19. I would have you wise unto that which is good, and simple Concerning evil:
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Literally then it's true, that the Serpent bruises or wounds the heel, and lies in wait in the way, Gen. 49.17. I believe, the spiritual meaning is principally aimed at.
Literally then it's true, that the Serpent bruises or wounds the heel, and lies in wait in the Way, Gen. 49.17. I believe, the spiritual meaning is principally aimed At.
1. The word in the Hebrew is NONLATINALPHABET which signifies, that well-known part of the Body. Yet not only that, but also the sole of the foot, and the foot-steps.
1. The word in the Hebrew is which signifies, that wellknown part of the Body. Yet not only that, but also the sole of the foot, and the footsteps.
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The iniquity of my heels NONLATINALPHABET which Symmachus turns NONLATINALPHABET, Psal. 49.6. that is, the conversation, the life; and Psal. 56.6. They observe NONLATINALPHABET my steps.
The iniquity of my heels which Symmachus turns, Psalm 49.6. that is, the Conversation, the life; and Psalm 56.6. They observe my steps.
as the Head is the first, the word is used to signifie the last part of any thing, Psal. 119.33. I will keep it NONLATINALPHABET unto the end; and Verse 112. I inclined my heart to keep thy statutes NONLATINALPHABET unto the end. Hence it signifies the Reward, which is wont to be given at the end of the work, Ps. 19.11. In keeping of them there is NONLATINALPHABET. Esay 5.23. Who justifie the wicked for reward NONLATINALPHABET.
as the Head is the First, the word is used to signify the last part of any thing, Psalm 119.33. I will keep it unto the end; and Verse 112. I inclined my heart to keep thy statutes unto the end. Hence it signifies the Reward, which is wont to be given At the end of the work, Ps. 19.11. In keeping of them there is. Isaiah 5.23. Who justify the wicked for reward.
2. To bruise the heel. The word NONLATINALPHABET which we turn to bruise, it seems to be therefore here used, that it might fit both parts of the Text, the Head of the Serpent,
2. To bruise the heel. The word which we turn to bruise, it seems to be Therefore Here used, that it might fit both parts of the Text, the Head of the Serpent,
when therefore the Serpent so far prevailed, that he procured him to be put to death, according to the flesh, he bruised his heel, 1 Pet. 3.18.2. The heel of his mystical body. 1. In regard of the outward man, the meanest and weakest of his fellowers; Deut. 25.18. Amalek smote the hindmost. 2. In regard of the inward man, the heel is that part that cleaves unto the earth or earthly nature;
when Therefore the Serpent so Far prevailed, that he procured him to be put to death, according to the Flesh, he Bruised his heel, 1 Pet. 3.18.2. The heel of his mystical body. 1. In regard of the outward man, the Meanest and Weakest of his fellowers; Deuteronomy 25.18. Amalek smote the hindmost. 2. In regard of the inward man, the heel is that part that cleaves unto the earth or earthly nature;
but when he hungred, Verse 2. then the Tempter came unto him. This the Apostle was aware of, 1 Cor. 7.5. Give your selves to fasting and prayer, that Satan tempt you not for your incontinencie.
but when he hungered, Verse 2. then the Tempter Come unto him. This the Apostle was aware of, 1 Cor. 7.5. Give your selves to fasting and prayer, that Satan tempt you not for your incontinency.
and drink and raiment, &c. yet this very care endangers us to fall into temptation and a snare, 1 Tim. 6.9. Reason may be, 1. In regard of the Womans godly seed, that it might be continually exercised and be watchful.
and drink and raiment, etc. yet this very care endangers us to fallen into temptation and a snare, 1 Tim. 6.9. Reason may be, 1. In regard of the Woman's godly seed, that it might be continually exercised and be watchful.
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Who, since he is fallen from all lawfull power of commanding and compelling, Esay 14. he now acts by craft and cunning, 2 Cor. 2.11. by devises and wiles, Ephes. 6.11. The wiles of the Devill, 2 Cor. 11.3.
Who, since he is fallen from all lawful power of commanding and compelling, Isaiah 14. he now acts by craft and cunning, 2 Cor. 2.11. by devises and wiles, Ephesians 6.11. The wiles of the devil, 2 Cor. 11.3.
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as our Saviour calls them Matth. 23. who reproach the wayes of Christ, and his people, who slander and reproach the foot-steps of Gods annointed, Psal. 89.51. who cast aspersions upon the pure religion and undefiled.
as our Saviour calls them Matthew 23. who reproach the ways of christ, and his people, who slander and reproach the footsteps of God's anointed, Psalm 89.51. who cast Aspersions upon the pure Religion and undefiled.
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Debort. Let no man beguile you of your reward, NONLATINALPHABET the end of all your labours, Col. 2. NONLATINALPHABET is properly to defraud and deprive him that runs a race,
Debort. Let no man beguile you of your reward, the end of all your labours, Col. 2. is properly to defraud and deprive him that runs a raze,
These meanes which the Lord hath ordained as necessary for the obtaining of the everlasting life, the Serpent perswades men that the everlasting life may be obtained without them.
These means which the Lord hath ordained as necessary for the obtaining of the everlasting life, the Serpent persuades men that the everlasting life may be obtained without them.
Our Lord saith by the Apostle, If we die with him, we believe that we shall live with him, Rom. 6.8. and 2 Tim. 2.11, 12. Nay, saith the Serpent, Only beleive and thou shalt live.
Our Lord Says by the Apostle, If we die with him, we believe that we shall live with him, Rom. 6.8. and 2 Tim. 2.11, 12. Nay, Says the Serpent, Only believe and thou shalt live.
and shall not enter into it. Whereas our Saviour tells us what the things are that defile a man, Math. 15.19.20. Wheras the Scripture tells us all this;
and shall not enter into it. Whereas our Saviour tells us what the things Are that defile a man, Math. 15.19.20. Whereas the Scripture tells us all this;
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and many thereupon have believed and endeavoured, through the power of the holy Spirit, to purge themselves from all these, 2 Cor. 7.1. The Serpent fearing lest all men should so do, he layes wait at the heel.
and many thereupon have believed and endeavoured, through the power of the holy Spirit, to purge themselves from all these, 2 Cor. 7.1. The Serpent fearing lest all men should so do, he lays wait At the heel.
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The Serpent lies in wait by the way side: In the way there is no evil occurrence, Psal. 119.165. Great peace have they who love thy law, and they have no stumbling-block.
The Serpent lies in wait by the Way side: In the Way there is no evil occurrence, Psalm 119.165. Great peace have they who love thy law, and they have no stumbling-block.
Have yee suffered so many things in vaine, if it be yet in vaine? Gal. 3. Take heed of the iniquity of our heels, Psal. 49.6. The Prophet propounds this as a riddle to mankinde, after a long preface in the words before;
Have ye suffered so many things in vain, if it be yet in vain? Gal. 3. Take heed of the iniquity of our heels, Psalm 49.6. The Prophet propounds this as a riddle to mankind, After a long preface in the words before;
Why should I feare in the evill day? that is, what then can terrifie me? What then can make me secure, In the great day of recompense both of good and evill? An hard Problem,
Why should I Fear in the evil day? that is, what then can terrify me? What then can make me secure, In the great day of recompense both of good and evil? an hard Problem,
What is it? what else but the iniquity of my heeles? the iniquity that continues with me till the end of my dayes. If that continue with me in that day, it will be impossible to escape.
What is it? what Else but the iniquity of my heals? the iniquity that continues with me till the end of my days. If that continue with me in that day, it will be impossible to escape.
On the contrary, what can make us secure and fearless in that day? not riches, not nobility, not diligence of Advocates, not power of friends, what else but faith in Christ,
On the contrary, what can make us secure and fearless in that day? not riches, not Nobilt, not diligence of Advocates, not power of Friends, what Else but faith in christ,
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and the obedience of faith? What else but perseverance in holiness? What else but a pure heart whereby we may see God? This comforted Hezekiah, 2 King. 20.3. This also will comfort us.
and the Obedience of faith? What Else but perseverance in holiness? What Else but a pure heart whereby we may see God? This comforted Hezekiah, 2 King. 20.3. This also will Comfort us.
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By this we shall then break the Serpents Head, when he goes about to bruise our Heel. Genesis 3.22. ANd the Lord God said, Behold the man is become as one of us knowing good and evill.
By this we shall then break the Serpents Head, when he Goes about to bruise our Heel. Genesis 3.22. ANd the Lord God said, Behold the man is become as one of us knowing good and evil.
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who yet fell thereinto not of himself, not simply out of pride or reflexion upon himselfe and his own excellency, as the Angels are said to have fallen;
who yet fell thereinto not of himself, not simply out of pride or reflection upon himself and his own excellency, as the Angels Are said to have fallen;
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promised him victory over the Tempter, ver. 15. confirmed his blessing to the woman, ver. 20. That she should be the Mother of all those who live the naturall life,
promised him victory over the Tempter, ver. 15. confirmed his blessing to the woman, ver. 20. That she should be the Mother of all those who live the natural life,
Now is it probable, that the good God should sour all this his love and mercy with derision and mockery? How otherwise then shall we understand these words? Thus, The Lord God sayd,
Now is it probable, that the good God should sour all this his love and mercy with derision and mockery? How otherwise then shall we understand these words? Thus, The Lord God said,
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Behold the man NONLATINALPHABET fuit, he hath been as one of us knowing good and evill. He hath been as one of us even in the image of God, Gen. 1.26.27. and according to that image, he hath known good, loved it and imbraced it;
Behold the man fuit, he hath been as one of us knowing good and evil. He hath been as one of us even in the image of God, Gen. 1.26.27. and according to that image, he hath known good, loved it and embraced it;
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and by a NONLATINALPHABET an ill habit of mind digest it into disobedience, and continue therein, It seemed meet unto Gods fatherly Goodness to send the man out of Paradise, to till the earth;
and by a an ill habit of mind digest it into disobedience, and continue therein, It seemed meet unto God's fatherly goodness to send the man out of Paradise, to till the earth;
Because he was taken out of it (so NONLATINALPHABET is expressed, which otherwise is left out in our Translation) untill he hath subdued his earth; overcome the evill with goodness;
Because he was taken out of it (so is expressed, which otherwise is left out in our translation) until he hath subdued his earth; overcome the evil with Goodness;
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and by the sword of the Spirit, which is the living and powerfull word of God, sharper then any two-edged sword, he hath mortified the deeds of his body, that he may live.
and by the sword of the Spirit, which is the living and powerful word of God, sharper then any two-edged sword, he hath mortified the Deeds of his body, that he may live.
She bare NONLATINALPHABET and said, NONLATINALPHABET, I have gotten or possessed the Man the Lord; so Martin Luther in his translation, Ich hab den man den Herrn;
She bore and said,, I have got or possessed the Man the Lord; so Martin Luther in his Translation, Ich hab den man den Herrn;
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She flattered her self, as if she had already gotten that NONLATINALPHABET, the Messias, that God-man promised, Chap. 3.15. Miles Coverdale also seems to have been of the same judgement with Martin Luther herein, citing Acts 17.31. in the margent of his translation, which is also extant in the Low Dutch.
She flattered her self, as if she had already got that, the Messias, that God-man promised, Chap. 3.15. Miles Coverdale also seems to have been of the same judgement with Martin Luther herein, citing Acts 17.31. in the margin of his Translation, which is also extant in the Low Dutch.
He shall judge the world in Righteousness by that man whom he hath ordained. The Hebrew words NONLATINALPHABET will not bear our English translation, without some force upon them:
He shall judge the world in Righteousness by that man whom he hath ordained. The Hebrew words will not bear our English Translation, without Some force upon them:
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But otherwise when NONLATINALPHABET comes between two Nouns, it joyns them together by apposition: as the Reader may be pleased to compare these examples, Jos. 24.3. Ezech. 4.1. of which sort is that of the Text under our inquiry, Gen. 4.1. as also the second verse.
But otherwise when comes between two Nouns, it joins them together by apposition: as the Reader may be pleased to compare these Examples, Jos. 24.3. Ezekiel 4.1. of which sort is that of the Text under our inquiry, Gen. 4.1. as also the second verse.
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so likewise are and have been many of her children, who conceive, that the spiritual and heavenly man is born in them, not considering that, That is not first which is spiritual,
so likewise Are and have been many of her children, who conceive, that the spiritual and heavenly man is born in them, not considering that, That is not First which is spiritual,
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and most free men, when yet they are arrant slaves and vassals unto their sins. They have a name and think themselves alive, when yet they are truly dead.
and most free men, when yet they Are arrant slaves and vassals unto their Sins. They have a name and think themselves alive, when yet they Are truly dead.
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Hagar must conceive before Sarah; Ismael must be born before Isaac; The children of the bond-woman must be brought forth before the children of the free-woman, where these two births are not known,
Hagar must conceive before Sarah; Ishmael must be born before Isaac; The children of the bondwoman must be brought forth before the children of the freewoman, where these two births Are not known,
As at this day the wilde people who descend from Ismael, call themselves Saracens, as if they were the children of Sarah; whereas indeed they are Ismaelites and Hagarens, the progeny of Ismael and Hagar. Would God it were not so with many of us!
As At this day the wild people who descend from Ishmael, call themselves Saracens, as if they were the children of Sarah; whereas indeed they Are Ismaelites and Hagarens, the progeny of Ishmael and Hagar. Would God it were not so with many of us!
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That we should think our selves born of the free-woman, and consider not, that there is in us, by nature, a kind of wildness and looseness, which we oftentimes mistake for the true freedom.
That we should think our selves born of the freewoman, and Consider not, that there is in us, by nature, a kind of wildness and looseness, which we oftentimes mistake for the true freedom.
Ye have for that purpose in Job the description of the wilde Ass. Such was the estate of the first child born to Abraham of the bond-woman Hagar. As soon as she had conceived, she thought she should bring forth the seed of promise, as Eve also thought.
You have for that purpose in Job the description of the wild Ass Such was the estate of the First child born to Abraham of the bondwoman Hagar. As soon as she had conceived, she Thought she should bring forth the seed of promise, as Eve also Thought.
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and thou shalt call his name Isaac. And when we have such a desire as Abraham bad, let us remember Gods answer unto Abraham; That the free woman [ the Beliefs signified by Sarah, shall bring forth;
and thou shalt call his name Isaac. And when we have such a desire as Abraham bad, let us Remember God's answer unto Abraham; That the free woman [ the Beliefs signified by Sarah, shall bring forth;
And let us take heed, lest, while we are yet in our fallen estate, we mistake not our selves as our mother did, who thought she had gotten the man the Lord, when indeed she brought forth Cain, who, by corruption, was of the wicked one, 1 Ioh. 3.12. In processe of time, ] At the end of dayes.
And let us take heed, lest, while we Are yet in our fallen estate, we mistake not our selves as our mother did, who Thought she had got the man the Lord, when indeed she brought forth Cain, who, by corruption, was of the wicked one, 1 John 3.12. In process of time, ] At the end of days.
The Margent out of the Hebrew hath from year to year. So Exod. 13.10. where in the Hebrew it is from dayes to dayes, our translation hath it, from year to year. This is clear Levit. 25. when the Lord hath set the time for redemption of an house NONLATINALPHABET, which is turn'd a year, ver. 29. then ver. 30. if it be not redeemed within the space of a full year, the word is NONLATINALPHABET. So in many other places.
The Margin out of the Hebrew hath from year to year. So Exod 13.10. where in the Hebrew it is from days to days, our Translation hath it, from year to year. This is clear Levit. 25. when the Lord hath Set the time for redemption of an house, which is turned a year, ver. 29. then for. 30. if it be not redeemed within the Molle of a full year, the word is. So in many other places.
And this kinde of service they had learn'd no doubt of their Father out of the minde of God, according to Ecclus. 17. For at the same time of the year the Lord appointed afterward the Feast of Ingathering, Exod. 23.16. In the end of the year, when thou hast gathered in thy labours out of the field.
And this kind of service they had learned no doubt of their Father out of the mind of God, according to Ecclus 17. For At the same time of the year the Lord appointed afterwards the Feast of Ingathering, Exod 23.16. In the end of the year, when thou hast gathered in thy labours out of the field.
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The like ye read, Exod. 34.22. in the Moneth Ethanim, which answered in part to our September, when commonly the fruits of the year are gathered in and laid up.
The like you read, Exod 34.22. in the Monn Ethanim, which answered in part to our September, when commonly the fruits of the year Are gathered in and laid up.
whether moved thereto by prescript of long tradition, or taught this thankfulnesse by their Learned men, who many of them had seen the writings of Moses; or inwardly instructed by the light in them.
whither moved thereto by prescript of long tradition, or taught this thankfulness by their Learned men, who many of them had seen the writings of Moses; or inwardly instructed by the Light in them.
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For since the Apostle reproves the Gentiles for their unthankfulnesse to God, Rom. 1.20, 21, 22. He supposeth that their knowledge of God might be improved to due gratitude unto God.
For since the Apostle reproves the Gentiles for their unthankfulness to God, Rom. 1.20, 21, 22. He Supposeth that their knowledge of God might be improved to due gratitude unto God.
The Philosopher saith as much, NONLATINALPHABET, that even nature it self teacheth to offer Sacrifice. Unto which of these causes I may refer it. I know not.
The Philosopher Says as much,, that even nature it self Teaches to offer Sacrifice. Unto which of these Causes I may refer it. I know not.
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But surely the same Philosopher in the Eighth Book of his Ethicks, Chap. 11. tells us, that ancient Sacrifices and conventions of the people were wont to be NONLATINALPHABET,
But surely the same Philosopher in the Eighth Book of his Ethics, Chap. 11. tells us, that ancient Sacrifices and conventions of the people were wont to be,
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To the same most ancient custome is to be referred what we often read of the joy in Harvest, Esay 9.3. and like expression, Chap. 16.10. Jer. 25.30. and 48.33.
To the same most ancient custom is to be referred what we often read of the joy in Harvest, Isaiah 9.3. and like expression, Chap. 16.10. Jer. 25.30. and 48.33.
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The antient Church of Christ hath left us the same conditions onely made up into Obedience and disobedience; They that have done good shall go into life everlasting;
The ancient Church of christ hath left us the same conditions only made up into obedience and disobedience; They that have done good shall go into life everlasting;
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So Hierom renders the word Recipies, thou shalt receive. And so if thou do well, thou shalt be heard of God, Nonne si rectè feceris, litabis? So Castellio renders the word,
So Hieronymus renders the word Recipies, thou shalt receive. And so if thou do well, thou shalt be herd of God, Nonne si rectè feceris, litabis? So Castellio renders the word,
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As for NONLATINALPHABET which we render interrogatively, shalt thou not be accepted? It may as well be turned by way of positive assertion as an Adverb of affirming, certè, Surely,
As for which we render interrogatively, shalt thou not be accepted? It may as well be turned by Way of positive assertion as an Adverb of affirming, certè, Surely,
Even the Heathen have inbred in their hearts, this thought of God, that it is Dei proprium servare et benefacere, that is, it is Gods property to save from evill and do good.
Even the Heathen have inbred in their hearts, this Thought of God, that it is Dei proprium servare et benefacere, that is, it is God's property to save from evil and do good.
Since therefore it is also the end that God, and also his creatures aime at, to assimilate and render others like unto themselves, this the Lord aimed at to promote in Cain, as indeed in all men an endeavour to do well,
Since Therefore it is also the end that God, and also his creatures aim At, to assimilate and render Others like unto themselves, this the Lord aimed At to promote in Cain, as indeed in all men an endeavour to do well,
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and so easing us of it. As the Apostle Rom. 4.7. Interprets the word, Psal. 32.1. Blessed is the man whose iniquities are forgiven, or are lifted up, and removed, and so the sinner eased.
and so easing us of it. As the Apostle Rom. 4.7. Interprets the word, Psalm 32.1. Blessed is the man whose iniquities Are forgiven, or Are lifted up, and removed, and so the sinner eased.
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So they that do well, the Lord beares their iniquitie, Esay. 53.11. And takes away their sinns from them, Rom. 11.26. Obs. 2. Hence we learne, what procures acceptance even with God himself, what else but doing well? If thou do well shalt thou not be accepted, Psal. 15. Esay. 1.16. — 20. Ezech. 18.1. — 9. Dan. 4.27. Mich. 6.6.7.8.
So they that do well, the Lord bears their iniquity, Isaiah. 53.11. And Takes away their Sins from them, Rom. 11.26. Obs. 2. Hence we Learn, what procures acceptance even with God himself, what Else but doing well? If thou do well shalt thou not be accepted, Psalm 15. Isaiah. 1.16. — 20. Ezekiel 18.1. — 9. Dan. 4.27. Mich. 6.6.7.8.
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If this be well considered, it will cause us to set a price and value upon well-doing and upon good works, which of late have been under valued and decryed under the names of Popery, Arminianisme &c. Are they not the end of our creation Ephes. 2.10. are they not the end of our redemption? Tit. 5.14. Obs. 3. It is not faith alone in what Christ hath done, but faith in the power of God, the promised seed Gen. 3.15. and patient continuance in well doing, faith in Christ the power of God, faith working by love, faith, that is, the obedience of faith, that procures acceptance at Gods hands.
If this be well considered, it will cause us to Set a price and valve upon welldoing and upon good works, which of late have been under valued and decried under the names of Popery, Arminianism etc. are they not the end of our creation Ephesians 2.10. Are they not the end of our redemption? Tit. 5.14. Obs. 3. It is not faith alone in what christ hath done, but faith in the power of God, the promised seed Gen. 3.15. and patient Continuance in well doing, faith in christ the power of God, faith working by love, faith, that is, the Obedience of faith, that procures acceptance At God's hands.
So Zophar truly tells Job. 11.13.4.5. and the same Counsel is given him by Eliphaz, Job. 22.23. — 26. the ground of that boldness in Peter and Iohn, Act. 4.13.
So Zophar truly tells Job. 11.13.4.5. and the same Counsel is given him by Eliphaz, Job. 22.23. — 26. the ground of that boldness in Peter and John, Act. 4.13.
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though he were so wicked that he was a leader and way-guide to wickedness, Jud. 11. Yet there was no absolute decree of reprobation, no not against Cain, from eternity;
though he were so wicked that he was a leader and way-guide to wickedness, Jud. 11. Yet there was no absolute Decree of reprobation, no not against Cain, from eternity;
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Obs. 6. Even Cain wrathfull and discontented Cain yet knew what was good, and what it was to do good. Mich. 6.8. He hath shewn thee O Adam what is good, &c. This the Lord shews to Adam and his disobedient children.
Obs. 6. Even Cain wrathful and discontented Cain yet knew what was good, and what it was to do good. Mich. 6.8. He hath shown thee Oh Adam what is good, etc. This the Lord shows to Adam and his disobedient children.
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Obs. 8. Here is a ground of faith in God the Father, viz. Experience and observation of his providence in the world, in that he doth good unto the good, Acts 14.16. He lest not himself without witnes•, NONLATINALPHABET, &c. in that he doth good, Heb. 11.6. He that cometh unto God must believe that he is;
Obs. 8. Here is a ground of faith in God the Father, viz. Experience and observation of his providence in the world, in that he does good unto the good, Acts 14.16. He lest not himself without witnes•,, etc. in that he does good, Hebrew 11.6. He that comes unto God must believe that he is;
1. The word which we render sin, is NONLATINALPHABET which signifies sometime the sin it self which is the transgression of the Law, 1 John 3.4. Esay 5.18. Sometime punishment of sin, as Zach. 14.19. Sometime an Oblation for fin. Thus 2 Cor. 5.21. Christ was made sin for us.
1. The word which we render since, is which signifies sometime the since it self which is the Transgression of the Law, 1 John 3.4. Isaiah 5.18. Sometime punishment of since, as Zach 14.19. Sometime an Oblation for fin. Thus 2 Cor. 5.21. christ was made since for us.
3. NONLATINALPHABET at the door, it is neer at hand, as the phrase is understock, Mark 13.39. Sin if once committed, it lies at the door of the will, waiting for consent and re-admission.
3. At the door, it is near At hand, as the phrase is understock, Mark 13.39. since if once committed, it lies At the door of the will, waiting for consent and readmission.
And the punishment of sin, that lies couchant, and hard at hand after the sin is committed, Deut. 29.20. Object. But does not God justifie the ungodly, Rom. 4.5.
And the punishment of since, that lies couchant, and hard At hand After the since is committed, Deuteronomy 29.20. Object. But does not God justify the ungodly, Rom. 4.5.
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How then does he require doing well to procure acceptance, and punish doing evil? Answ. If we understand Justifying the ungodly in such sense as Prov. 17.15. and 24.24. Esay 5.23. It is a great dishonour to God, to say, He justifies the ungodly.
How then does he require doing well to procure acceptance, and Punish doing evil? Answer If we understand Justifying the ungodly in such sense as Curae 17.15. and 24.24. Isaiah 5.23. It is a great dishonour to God, to say, He Justifies the ungodly.
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Thus he makes a Drunkard, sober, a Lecher, chaste, &c. Thus he justified Abraham, who was before an Idolater, Josh. •4. 2. and made him of an Idolater, a worshipper of the true God.
Thus he makes a Drunkard, Sobrium, a Lecher, chaste, etc. Thus he justified Abraham, who was before an Idolater, Josh. •4. 2. and made him of an Idolater, a worshipper of the true God.
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Our Lord accompts them two evils, Jer. 2.13. to forsake the Fountain of living waters, and dig Cisterns, Luke 6.9. Our Lord esteems the omission of curing the impotent man, no lesse a sin than the destruction of him.
Our Lord accounts them two evils, Jer. 2.13. to forsake the Fountain of living waters, and dig Cisterns, Lycia 6.9. Our Lord esteems the omission of curing the impotent man, no less a since than the destruction of him.
Sequitur scelestes ultor à tergo Deus. The punishment of sin enters, where sin goes before, Ezech. 8.5. the Idol of jealousie was in the entry of the North-gate.
Sequitur scelestes ultor à tergo Deus. The punishment of since enters, where since Goes before, Ezekiel 8.5. the Idol of jealousy was in the entry of the North gate.
therefore having rejected all these, He showes wherein consists that doing well that pleaseth him, vers. 16.17. Wash ye, make ye clean, &c. Heb. 10.8.9.
Therefore having rejected all these, He shows wherein consists that doing well that Pleases him, vers. 16.17. Wash you, make you clean, etc. Hebrew 10.8.9.
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where a Supplement is necessarily understood which we adde also in the English, unto thee shall be the desire of it, that is, the desire of sin shall be under thee;
where a Supplement is necessarily understood which we add also in the English, unto thee shall be the desire of it, that is, the desire of sin shall be under thee;
We have the like phrase, Gen. 3.16. where the Lord saith to the woman NONLATINALPHABET thy desire shall be to thy Hushand, which the LXX. and Chald. par.
We have the like phrase, Gen. 3.16. where the Lord Says to the woman thy desire shall be to thy Husband, which the LXX. and Chald. par.
whereas our Translatours turn it, unto thee shall be his desire, and thou shallt rule over him. And so they would insinuate unto the reader, that the Lord here speakes of Abel, that Abels desire should be unto Cain, and Cain should rule over Abel. But the Lord speakes not one word of Abel; but of sin;
whereas our Translators turn it, unto thee shall be his desire, and thou shallt Rule over him. And so they would insinuate unto the reader, that the Lord Here speaks of Abel, that Abel's desire should be unto Cain, and Cain should Rule over Abel. But the Lord speaks not one word of Abel; but of since;
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Object. Here I know, some will object, that this construction of the Relative, in NONLATINALPHABET and afterward in NONLATINALPHABET is contrary to the Syntax:
Object. Here I know, Some will Object, that this construction of the Relative, in and afterwards in is contrary to the Syntax:
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for NONLATINALPHABET sin is of the Feminine gender, whereas the Relatives are Masculine. To this purpose sounds the Gloss of the French Bible. I answer;
for since is of the Faemin gender, whereas the Relatives Are Masculine. To this purpose sounds the Gloss of the French bible. I answer;
or participle joyned with them, since therefore the Hebrew NONLATINALPHABET is the undoubted Antecedent unto these Relatives, it's evident that here it's Masculine, however elsewhere it may be Feminine:
or participle joined with them, since Therefore the Hebrew is the undoubted Antecedent unto these Relatives, it's evident that Here it's Masculine, however elsewhere it may be Faemin:
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Beside S. Hierom, one of the most learned of all the Fathers, in all the three Originall Tongues, he in his commentary upon the place, affirms, that the word is Masculine. Quest:
Beside S. Hieronymus, one of the most learned of all the Father's, in all the three Original Tongues, he in his commentary upon the place, affirms, that the word is Masculine. Quest:
over what then, but over Sin? Yea Aben Ezra, in his Commentary on the place judges it absurd to refer the Masculine Relative to any other Antecedent then unto sin.
over what then, but over since? Yea Ben Ezra, in his Commentary on the place judges it absurd to refer the Masculine Relative to any other Antecedent then unto since.
And being set free from all this bondage, the true libertie is the addicting ones whole selfe, understanding, reason, will, affections, actions, life unto God and his righteousness.
And being Set free from all this bondage, the true liberty is the addicting ones Whole self, understanding, reason, will, affections, actions, life unto God and his righteousness.
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This freedom is wrought by the Lord Jesus Christ. Joh. 8.32.36. Rom. 6.17.18. and 8.2. So that Cain according to this Doctrine evident out of Gods word, might do well,
This freedom is wrought by the Lord jesus christ. John 8.32.36. Rom. 6.17.18. and 8.2. So that Cain according to this Doctrine evident out of God's word, might do well,
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Obs. 3. Hence it appeares that to sin, is a voluntary and free act of man, it is the knowen saying of one of the Antients Peccatum si non sit Voluntarium, non est peccatum.
Obs. 3. Hence it appears that to since, is a voluntary and free act of man, it is the known saying of one of the Ancients Peccatum si non sit Voluntary, non est peccatum.
And therefore our last Translatours much wrong the text and the Christian reader when they turn Rom. 5.6. NONLATINALPHABET when we were yet without strength. For NONLATINALPHABET is not simply without strength; but onely weake, feeble, infirme, or sick as the English Manuscript has it;
And Therefore our last Translators much wrong the text and the Christian reader when they turn Rom. 5.6. when we were yet without strength. For is not simply without strength; but only weak, feeble, infirm, or sick as the English Manuscript has it;
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but only impaired in his strength. For whereas, 1. Cor. 8.7. Their Conscience being NONLATINALPHABET weake is defiled. And Rom. 14.1. NONLATINALPHABET, him that is weake in the faith.
but only impaired in his strength. For whereas, 1. Cor. 8.7. Their Conscience being weak is defiled. And Rom. 14.1., him that is weak in the faith.
Which for greater conviction of them, ye may take notice, that in most other places they render the same word not without strength, but only weake, as Math. 26.41. The Spirit indeed is willing, but the flesh is weak NONLATINALPHABET 1. Cor. 4.10. we are weak NONLATINALPHABET, but ye are strong. And 9.22. To the weake I became as weake that I might gain the weake NONLATINALPHABET and elsewhere.
Which for greater conviction of them, you may take notice, that in most other places they render the same word not without strength, but only weak, as Math. 26.41. The Spirit indeed is willing, but the Flesh is weak 1. Cor. 4.10. we Are weak, but you Are strong. And 9.22. To the weak I became as weak that I might gain the weak and elsewhere.
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But what great injury is done either to the Text or Reader, if we turn the words, when we were without strength? Surely whereas most men are Proclives à labore ad libidinem, and in the matter of obedience, will rather listen to the ten Spies, who said, we are not able,
But what great injury is done either to the Text or Reader, if we turn the words, when we were without strength? Surely whereas most men Are Proclives à labour ad libidinem, and in the matter of Obedience, will rather listen to the ten Spies, who said, we Are not able,
And this brings a shame upon the profession of Christianity, and causes a neglect in many of resorting to the Congregation, who observe that many place their religion in going to Church and hearing,
And this brings a shame upon the profession of Christianity, and Causes a neglect in many of resorting to the Congregation, who observe that many place their Religion in going to Church and hearing,
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And therefore S. Paul, 1 Cor. 9.27. I keep under my body, saith he, and bring it into subjection, &c. The Romans when they waged war with their Servants who rebelled against them, their Servants prevailed while their Masters fought with them with their swords:
And Therefore S. Paul, 1 Cor. 9.27. I keep under my body, Says he, and bring it into subjection, etc. The Romans when they waged war with their Servants who rebelled against them, their Servants prevailed while their Masters fought with them with their swords:
] The word we turn blood, is plurall NONLATINALPHABET and so rendred in the margent bloods. The holy spirit could as well here have used the singular as elsewhere,
] The word we turn blood, is plural and so rendered in the margin bloods. The holy Spirit could as well Here have used the singular as elsewhere,
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Which renders the sin of murder, of all other, the most abominable, as that which, beside many other aggravations, brings with it the greatest horrour of conscience,
Which renders the since of murder, of all other, the most abominable, as that which, beside many other aggravations, brings with it the greatest horror of conscience,
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And to make this sin of murder yet the more odious, the Greek hath the word NONLATINALPHABET to kill, taken from the name of Cain the first murderer after his father the devill, Joh. 8.44. 1 Joh. 3.12. And he builded a city. ] When? not presently;
And to make this since of murder yet the more odious, the Greek hath the word to kill, taken from the name of Cain the First murderer After his father the Devil, John 8.44. 1 John 3.12. And he built a City. ] When? not presently;
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Nor is it said he builded as our Translators render it, but he was building NONLATINALPHABET fuit aedificans, as Arias Montanus amended Pagnin who turn'd the words aedificavit, whom our Translators follow.
Nor is it said he built as our Translators render it, but he was building fuit aedificans, as Arias Montanus amended Pagnin who turned the words aedificavit, whom our Translators follow.
which S. Austin took notice of lib. 15. de civitate. cap. 8. In Ʋniverso genere humano cum primùm istae duae caeperunt nascendo at { que } moriendo procurrere civitates, prior est natus civis hujus saeculi, posterior autem iste peregrinus in saeculo pertinens ad civitatem Dei, &c. When first these two Cities began to run forth in all mankinde,
which S. Austin took notice of lib. 15. de Civitate. cap. 8. In Ʋniverso genere Human cum primùm Istae duae caeperunt nascendo At { que } moriendo procurrere Civitates, prior est Born civis hujus Saeculi, posterior autem iste Peregrinus in saeculo pertinens ad civitatem Dei, etc. When First these two Cities began to run forth in all mankind,
There's a great deal of rubbish to be removed. The foundation must be deeply layd. And superstructures raised thereupon by degrees. It is no hasty business.
There's a great deal of rubbish to be removed. The Foundation must be deeply laid. And superstructures raised thereupon by Degrees. It is no hasty business.
And therefore it will neerely concern us to destinguish the two Cities, which, so different, so contrary families are building, the one of the love of God and their neighbour;
And Therefore it will nearly concern us to destinguish the two Cities, which, so different, so contrary families Are building, the one of the love of God and their neighbour;
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Thus ye read, that, when the ten Tribes revolted from the house and City of David, the first royall City wherein their Kings dwelt, was Tirza, And so it is even to this day;
Thus you read, that, when the ten Tribes revolted from the house and city of David, the First royal city wherein their Kings dwelled, was Tirzah, And so it is even to this day;
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When men fall off from the City of David, the City of Gods love, and the love of their neighbour, they thence forth live in Tirza, that is, according to their own lusts and pleasures in self-love, so Tirza signifies.
When men fallen off from the city of David, the city of God's love, and the love of their neighbour, they thence forth live in Tirzah, that is, according to their own Lustiest and pleasures in Self-love, so Tirzah signifies.
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And thus S. Paul prophesying of the perillous times, which now are if ever, his first character of those, who make the times perillous, is, Men lovers of themselves, of Caines family, and his last character of the open sinners, is, They are lovers of pleasure more than lovers of God.
And thus S. Paul prophesying of the perilous times, which now Are if ever, his First character of those, who make the times perilous, is, Men lovers of themselves, of Caines family, and his last character of the open Sinners, is, They Are lovers of pleasure more than lovers of God.
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Gods City is Sedec, whereof the true Melchisedec is King. The Devils City is Poneropolis the City of wicked men, whereof the Prince of darkness is King and governour.
God's city is Sedec, whereof the true Melchizedek is King. The Devils city is Poneropolis the city of wicked men, whereof the Prince of darkness is King and governor.
and he delivered the people of God out of captivity, and so is a lively type of Christ the sun of Righteousness and our Redeemer. He gives us this exhortation;
and he Delivered the people of God out of captivity, and so is a lively type of christ the sun of Righteousness and our Redeemer. He gives us this exhortation;
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and let him go up to Jerusalem and build, &c. And that of Joab, Be of good courage; and let us behave our selves Valiantly for our people and for the Cities of our God:
and let him go up to Jerusalem and built, etc. And that of Joab, Be of good courage; and let us behave our selves Valiantly for our people and for the Cities of our God:
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Now although Father may be a proper expression in the Hebrew tongue, yet since NONLATINALPHABET by metophore, will reach also the signification of a Teacher, we may so render the word here;
Now although Father may be a proper expression in the Hebrew tongue, yet since by metophore, will reach also the signification of a Teacher, we may so render the word Here;
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Unles, with Castellio, we turn the words thus, Qui primus tabernacula habitavit, & pecuariam fecit. Who first dwelt in tents and used grazing or shepherdy.
Unless, with Castellio, we turn the words thus, Qui primus Tabernacle Habitavit, & pecuariam fecit. Who First dwelled in tents and used grazing or shepherdy.
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She bare Tubal-Cain, word for word, a whe••• of all workmanship of Brass and Iron. Which our Translators metaphorically turn an Instructor. We may render the words, Tubal-Cain, who taught all workmanship of Brass and Iron.
She bore Tubal-Cain, word for word, a whe••• of all workmanship of Brass and Iron. Which our Translators metaphorically turn an Instructor. We may render the words, Tubal-Cain, who taught all workmanship of Brass and Iron.
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whence in the Greek, he hath his name, NONLATINALPHABET, or, by the Dorick Dialect, NONLATINALPHABET, that is, NONLATINALPHABET, the Father or Inventor of Fire.
whence in the Greek, he hath his name,, or, by the Doric Dialect,, that is,, the Father or Inventor of Fire.
And thus the men of the old world prefigured the men of this later world, according to that proverbial speech, What befell the fathers, were types unto their children;
And thus the men of the old world prefigured the men of this later world, according to that proverbial speech, What befell the Father's, were types unto their children;
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] What? But then? Did not Abel, righteous Abel, did not he call upon the Name of the Lord? What? nor Seth, a man of that noted piety, that he was accounted NONLATINALPHABET a God among men, deificatus homo, even a Godded man, saith Theodoret. And did not Seth call upon the name of the Lord? If so,
] What? But then? Did not Abel, righteous Abel, did not he call upon the Name of the Lord? What? nor Seth, a man of that noted piety, that he was accounted a God among men, deificatus homo, even a Godded man, Says Theodoret And did not Seth call upon the name of the Lord? If so,
how then is it said, that in the time of Enos, Men began to call upon the name of the Lord? These inconveniencies may render the translation suspected:
how then is it said, that in the time of Enos, Men began to call upon the name of the Lord? These inconveniences may render the Translation suspected:
What we have now in the Hebrew NONLATINALPHABET, Then, the LXX read NONLATINALPHABET, and turn'd NONLATINALPHABET. Hierom also read NONLATINALPHABET and turns it Iste, this man. So far they agree; but then they part. Hierom goes on; Iste caepit, This man began.
What we have now in the Hebrew, Then, the LXX read, and turned. Hieronymus also read and turns it Iste, this man. So Far they agree; but then they part. Hieronymus Goes on; Iste Capet, This man began.
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as S. Peter cals Noe The eighth Preacher of righteousness; according to the constant reading of the Greek and Vulg. Lat; which Beza also acknowledgeth.
as S. Peter calls No The eighth Preacher of righteousness; according to the constant reading of the Greek and Vulgar Lat; which Beza also acknowledgeth.
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or according to his likenesse, and the same NONLATINALPHABET repeated, according to his image. So Vulg. Lat. the LXX, Tremellius, and Piscator also read NONLATINALPHABET in both places:
or according to his likeness, and the same repeated, according to his image. So Vulgar Lat. the LXX, Tremellius, and Piscator also read in both places:
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Nor do I here blame the Translation; but the interpretation built upon it by many; who aver, that Adam begat Sheth in or according to his sinful and depraved image.
Nor do I Here blame the translation; but the Interpretation built upon it by many; who aver, that Adam begat Sheth in or according to his sinful and depraved image.
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as the Civilians speak, ye read, Gen. 3. But was that Factum permanens & continuum? Must the fall last for ever? Shall they fall and not arise? shall be turn away and not return? Surely the rising again, return,
as the Civilians speak, you read, Gen. 3. But was that Factum permanens & continuum? Must the fallen last for ever? Shall they fallen and not arise? shall be turn away and not return? Surely the rising again, return,
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For as Moses tels us of the darknesse and the light, so he relates the genealogie of the children of darknesse from Cain downward, who was of the wicked one born of that filthy seed (say the Jews) which the Serpent cast into Eve. He, figuring the propriety in the flesh, slew Abel, that breathing from God and unto God, and vigorously carries on his work of deformation, throughout the fourth Chapter of Genesis.
For as Moses tells us of the darkness and the Light, so he relates the genealogy of the children of darkness from Cain downward, who was of the wicked one born of that filthy seed (say the jews) which the Serpent cast into Eve. He, figuring the propriety in the Flesh, slew Abel, that breathing from God and unto God, and vigorously carries on his work of deformation, throughout the fourth Chapter of Genesis.
Moses having related the Genealogy of Cain, and the children of Darkness, he gives us the Genealogy of Sheth and the Children of Light, and so sets good against evill; life against death; the godly against the sinners.
Moses having related the Genealogy of Cain, and the children of Darkness, he gives us the Genealogy of Sheth and the Children of Light, and so sets good against evil; life against death; the godly against the Sinners.
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And whereas Gen. Chap. 4. he numbers up seven generations of Cain; Chap. 5. he reckons up ten generations from Adam to Noe. Whereby he implies, that the Good shall at length overcome the Evill;
And whereas Gen. Chap. 4. he numbers up seven generations of Cain; Chap. 5. he reckons up ten generations from Adam to Noah Whereby he Implies, that the Good shall At length overcome the Evil;
Both these so different, so contrary Families have their proportionable originals and fathers of them, as saith the proverb of the antients, Wickedness proceedeth from the wicked.
Both these so different, so contrary Families have their proportionable originals and Father's of them, as Says the proverb of the ancients, Wickedness Proceedeth from the wicked.
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In the image of God, made he him, male and female created he them, and blessed them and called their name Adam, in the day when they were created. Compare now herewith, Gen. 1.26.27.28. and judge impartially, whether this be not the same image, which Adam had before his fall;
In the image of God, made he him, male and female created he them, and blessed them and called their name Adam, in the day when they were created. Compare now herewith, Gen. 1.26.27.28. and judge impartially, whither this be not the same image, which Adam had before his fallen;
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so righteous Adam begat Seth according to his righteous image and similitude, that is, according to his living soul, wherin the first man was made, and whereunto he was now renewed.
so righteous Adam begat Seth according to his righteous image and similitude, that is, according to his living soul, wherein the First man was made, and whereunto he was now renewed.
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and bring forth children like themselves. Genuit ad imaginem & similitudinem suam, i. e. rationalem, & ad similitudinem Dei, hoc est, praeditos animâ rationali:
and bring forth children like themselves. Genuit ad imaginem & similitudinem suam, i. e. rationalem, & ad similitudinem Dei, hoc est, praeditos animâ rationali:
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It's part of a verse taken out of Aratus; who having begun his Phaenomena with, NONLATINALPHABET — after a few words interposed, he saith, — NONLATINALPHABET, for we are his off-spring;
It's part of a verse taken out of Aratus; who having begun his Phaenomena with, — After a few words interposed, he Says, —, for we Are his offspring;
That which the Poet wrote, and the Apostle cited, is, we are Jovis genus, that is, Jovae, (as Castellio constantly turns NONLATINALPHABET) so learned Mr. Selden. For indeed the Poets Jupiter and NONLATINALPHABET was no other then what the Greeks understood by their NONLATINALPHABET, saith Irenaeus; which in their tongue they could not otherwise express.
That which the Poet wrote, and the Apostle cited, is, we Are Jovis genus, that is, Jovae, (as Castellio constantly turns) so learned Mr. Selden. For indeed the Poets Jupiter and was no other then what the Greeks understood by their, Says Irnaeus; which in their tongue they could not otherwise express.
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Now I beseech the Godly-learned Reader impartially to consider, in what image Adam was when he begat Sheth; and according to what image he is said to be the son of God;
Now I beseech the godly-learned Reader impartially to Consider, in what image Adam was when he begat Sheth; and according to what image he is said to be the son of God;
For I could have wished that somewhat had been added, if not in the Text, at least in the Margent, which might have explained the fulnesse of signification, which is in this word NONLATINALPHABET and especially in this Conjugation, here turned only to walk, which comprehends much more.
For I could have wished that somewhat had been added, if not in the Text, At least in the Margin, which might have explained the fullness of signification, which is in this word and especially in this Conjugation, Here turned only to walk, which comprehends much more.
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It's used most-what in this Conjugation in a borrowed sense, and signifies constancy and continuance in the good way of life, which cannot but be well-pleasing unto God.
It's used mostwhat in this Conjugation in a borrowed sense, and signifies constancy and Continuance in the good Way of life, which cannot but be Well-pleasing unto God.
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Thus here where Enoch is said to have walked with God, the LXX turn it NONLATINALPHABET, he pleased God. And the Apostle, Hebr. 11.5. Enoch before his translation, had this testimony NONLATINALPHABET, that he pleased God. So Noah NONLATINALPHABET he walked with God, the LXX turn it, NONLATINALPHABET, he pleased God.
Thus Here where Enoch is said to have walked with God, the LXX turn it, he pleased God. And the Apostle, Hebrew 11.5. Enoch before his Translation, had this testimony, that he pleased God. So Noah he walked with God, the LXX turn it,, he pleased God.
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Thus where we have in our translation, I will walk before God, NONLATINALPHABET, the LXX have NONLATINALPHABET, I will walk pleasingly before the Lord in the land of the living.
Thus where we have in our Translation, I will walk before God,, the LXX have, I will walk pleasingly before the Lord in the land of the living.
And yet there is somewhat more implyed in this kinde of walking. Where ever the word is taken in this sense, 'tis in the reciprocal form, and includes a reflex act:
And yet there is somewhat more employed in this kind of walking. Where ever the word is taken in this sense, it's in the reciprocal from, and includes a reflex act:
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yea, and this word, of many in this form, is frequentative. Which, because walking is a progressive motion, imports our continual walking in holiness and righteousness,
yea, and this word, of many in this from, is frequentative. Which, Because walking is a progressive motion, imports our continual walking in holiness and righteousness,
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and so pleasing God, and our reflex and reciprocall delight, contentment, complacency and pleasing of our selves in this continuall walking and pleasing God.
and so pleasing God, and our reflex and reciprocal delight, contentment, complacency and pleasing of our selves in this continual walking and pleasing God.
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And he exhorts the Thessalonians by the Lord Jesus, that as they had received of him how they ought to walk and to please God, so they would abound more and more.
And he exhorts the Thessalonians by the Lord jesus, that as they had received of him how they ought to walk and to please God, so they would abound more and more.
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Where he tells us the manner NONLATINALPHABET how we ought to walk and please God; how is that? NONLATINALPHABET, that ye abound, saith he, more and more in so doing.
Where he tells us the manner how we ought to walk and please God; how is that?, that you abound, Says he, more and more in so doing.
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though Enoch were the first who was honoured with this renouned testimony, because he walked with God NONLATINALPHABET more notably, more eminently, more exactly than other men of his generation,
though Enoch were the First who was honoured with this renowned testimony, Because he walked with God more notably, more eminently, more exactly than other men of his generation,
Yea Abraham the Father of the faithfull and Sarah the Mother of all the faithfull and obedient, they both themselves walked in the same way of the Lord, and taught others also.
Yea Abraham the Father of the faithful and Sarah the Mother of all the faithful and obedient, they both themselves walked in the same Way of the Lord, and taught Others also.
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And the Lord knew, that Abraham would command his children and his houshold after him, and they should Keep the way of the Lord to do justice and judgement.
And the Lord knew, that Abraham would command his children and his household After him, and they should Keep the Way of the Lord to do Justice and judgement.
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and the manner of walking in it, that we also would wholy dedicate our selves unto the Lord, to walk in the same old way, wherein Enoch and all the holy Fathers walked!
and the manner of walking in it, that we also would wholly dedicate our selves unto the Lord, to walk in the same old Way, wherein Enoch and all the holy Father's walked!
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But as Reuben called his Eldest Son Enoch, (the same name, though our Translators were pleased to call him Hano•h, ) and of him came a whose family who walked in the same way,
But as Reuben called his Eldest Son Enoch, (the same name, though our Translators were pleased to call him Hano•h,) and of him Come a whose family who walked in the same Way,
as when Enoch walked with God and pleased him NONLATINALPHABET he was not; as the people of God are his hidden ones. And their life is hid with Christ in God.
as when Enoch walked with God and pleased him he was not; as the people of God Are his hidden ones. And their life is hid with christ in God.
For there is great search made after Enoch, after the Enochites. As when the Scripture tels us of such men as walk and please God, continue and persevere so walking, and delight themselves and finde a complacency in that walking with God,
For there is great search made After Enoch, After the Enochites. As when the Scripture tells us of such men as walk and please God, continue and persevere so walking, and delight themselves and find a complacency in that walking with God,
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commonly the next question is, Where are there such men to be found? Truly if I knew any such men, I would not tell such curious Questionists, who often are of the Canish generation.
commonly the next question is, Where Are there such men to be found? Truly if I knew any such men, I would not tell such curious Questionists, who often Are of the canish generation.
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And from the Mountain of the Lords house, that's situated on the top of the Mountains, they who are true Enochites may discern the Clouds without water, which promise much piety and holinesse, but perform nothing:
And from the Mountain of the lords house, that's situated on the top of the Mountains, they who Are true Enochites may discern the Clouds without water, which promise much piety and holiness, but perform nothing:
and therein continue, yet think to finde Enoch and his Enochites. But what our Lord saith to the Jewes, belongs to these, Ye shall seek me, and shall die in your sins.
and therein continue, yet think to find Enoch and his Enochites. But what our Lord Says to the Jews, belongs to these, You shall seek me, and shall die in your Sins.
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Nor indeed can they hope better of their own estate, who account contemptuously and basely of Enoch and his Enochites, the exact walkers with God. For in such base esteem are these with the evil world, which think and speak slightly of them,
Nor indeed can they hope better of their own estate, who account contemptuously and basely of Enoch and his Enochites, the exact walker's with God. For in such base esteem Are these with the evil world, which think and speak slightly of them,
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as the Sodomites of Lot, this fellow, &c. The Apostate Israelites of Moses, This Moses; and the Jewes of Christ the true Enoch, NONLATINALPHABET, consecrated, that is,
as the Sodomites of Lot, this fellow, etc. The Apostate Israelites of Moses, This Moses; and the Jews of christ the true Enoch,, consecrated, that is,
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And of S. Paul a true Enochite, We have found this man a pestilent fellow, &c. And what good man, who endeavours to walk with God and please him, can hope to please the Cainish generation,
And of S. Paul a true Enochite, We have found this man a pestilent fellow, etc. And what good man, who endeavours to walk with God and please him, can hope to please the Cainish generation,
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My thoughts, saith the Lord, are not as your thoughts, nor my wayes, as your wayes, &c. And therefore as it followes well, Enoch walked and pleased God, and therefore was esteem'd and honour'd of God:
My thoughts, Says the Lord, Are not as your thoughts, nor my ways, as your ways, etc. And Therefore as it follows well, Enoch walked and pleased God, and Therefore was esteemed and honoured of God:
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no man will trouble himself to kick what he contemnes, saith Seneca: Yet the Enochite, Who walks and pleaseth God, is not onely so despised and vilified,
no man will trouble himself to kick what he contemnes, Says Senecca: Yet the Enochite, Who walks and Pleases God, is not only so despised and vilified,
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For according to an higher degree of walking and pleasing God, there ariseth an higher antipathy and more intense disaffection and displeasure of men against them who so walk and abound in pleasing God,
For according to an higher degree of walking and pleasing God, there arises an higher antipathy and more intense disaffection and displeasure of men against them who so walk and abound in pleasing God,
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wherefore, but because, Abel offered a more excellent sacrifice than he, and so pleased God? Wherefore slew he him? Saith S. John, but because his own workes were evill and his brothers righteous? And when Jonathan asked Saul, why David should be slain;
Wherefore, but Because, Abel offered a more excellent sacrifice than he, and so pleased God? Wherefore slew he him? Says S. John, but Because his own works were evil and his Brother's righteous? And when Johnathan asked Saul, why David should be slave;
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Thus when our Saviour appealed to the Jewes, which of you convinceth me of sin? That very question was conceived to be a very great sin, and occasioned another;
Thus when our Saviour appealed to the Jews, which of you Convinces me of since? That very question was conceived to be a very great since, and occasioned Another;
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why, saith Aristides, What evill have I done, that you intend this evill against me? The Country man answered him bluntly, Mihi non placet istud nomen Justi.
why, Says Aristides, What evil have I done, that you intend this evil against me? The Country man answered him bluntly, Mihi non placet istud Nome Justi.
But why stand we on particulars? Salomon long since discovered the general designe of ungodly men, against those who endeavour to walk and please God, and exceed others in so doing;
But why stand we on particulars? Solomon long since discovered the general Design of ungodly men, against those who endeavour to walk and please God, and exceed Others in so doing;
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yet the time will come when that of the Prophet shall be fulfilled, They shall be sought out. Though pursued and persecuted, yet the Lord hides them; and then they are safe.
yet the time will come when that of the Prophet shall be fulfilled, They shall be sought out. Though pursued and persecuted, yet the Lord hides them; and then they Are safe.
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What though the evil one walk about seeking whom he may devour? What though he cast his fiery darts at us? What saith God to Abrabam the Enochite and every one of his children, Walk before me and be perfect;
What though the evil one walk about seeking whom he may devour? What though he cast his fiery darts At us? What Says God to Abraham the Enochite and every one of his children, Walk before me and be perfect;
For How great is the Goodness that thou hast laid up for them that fear thee, which thou hast wrought for them who hope in thee, NONLATINALPHABET Ex diametro, NONLATINALPHABET, maugre all the opposition of the sonnes of men.
For How great is the goodness that thou hast laid up for them that Fear thee, which thou hast wrought for them who hope in thee, Ex Diameter,, maugre all the opposition of the Sons of men.
nor has it entred into his heart to conceive? That good the great God hath promised to Abraham and his sonnes the true Enochites, who walke before him and are perfect:
nor has it entered into his heart to conceive? That good the great God hath promised to Abraham and his Sons the true Enochites, who walk before him and Are perfect:
This same shall comfort us concerning our work and toyl of our hands. ] The word NONLATINALPHABET signifies, he shall give us comfort, refreshment or case:
This same shall Comfort us Concerning our work and toil of our hands. ] The word signifies, he shall give us Comfort, refreshment or case:
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Lamech in these words intends to give the reason of his son Noah's name; which is not from NONLATINALPHABET to comfort, but from NONLATINALPHABET to rest:
Lamech in these words intends to give the reason of his son Noah's name; which is not from to Comfort, but from to rest:
I may, if the Lord will, give a more generall reason for this, as also for other proper names in Scripture, whose notations may seem to differ from them, as this doth.
I may, if the Lord will, give a more general reason for this, as also for other proper names in Scripture, whose notations may seem to differ from them, as this does.
All former works, namely, their sins ceased by Noah's means, who buried them in the sin-flood, (as the Dutch call Noahs flood) so S. Hierom. And the cause of all their incessant labour and toil being removed, the effect also was removed with it.
All former works, namely, their Sins ceased by Noah's means, who buried them in the sin-flood, (as the Dutch call Noahs flood) so S. Hieronymus And the cause of all their incessant labour and toil being removed, the Effect also was removed with it.
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And this Noah did by finding out meanes to facilitate mens necessary paines, and to asswage their griefes. 1. The former by inventing the Plough with other Instruments of Husbandry,
And this Noah did by finding out means to facilitate men's necessary pains, and to assuage their griefs. 1. The former by inventing the Plough with other Instruments of Husbandry,
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and applying Oxen thereunto, and teaching the way to till the ground, being himself taught by the great Husbandman. This the Poets attribute to Saturn, Janus or Ogyges; who indeed, according to the best Mythologists, were no other than Noah. 2. He asswaged their griefes by planting the Vine,
and applying Oxen thereunto, and teaching the Way to till the ground, being himself taught by the great Husbandman. This the Poets attribute to Saturn, Janus or Ogyges; who indeed, according to the best Mythologists, were no other than Noah. 2. He assuaged their griefs by planting the Vine,
The mediate Authors of any particular good unto mankinde, are Deified; God himself the Author of all good both for necessity and delight, is not owned.
The mediate Authors of any particular good unto mankind, Are Deified; God himself the Author of all good both for necessity and delight, is not owned.
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He who taught him who first instructed men in husbandry, who owns him? O the wonderfull grace of God! O the ingratitude and great unthankfulness of men!
He who taught him who First instructed men in Husbandry, who owns him? O the wonderful grace of God! Oh the ingratitude and great unthankfulness of men!
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and the curse of the earth, yet he was onely a figure of him, who removes the labour and curse and restores the blessing, as I shall shew more in due place.
and the curse of the earth, yet he was only a figure of him, who removes the labour and curse and restores the blessing, as I shall show more in due place.
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I Will destroy man, which I have created. ] The word NONLATINALPHABET signifies properly to blot out. And so it is rendred in this place by the LXX NONLATINALPHABET; and elsewhere upon the same argument;
I Will destroy man, which I have created. ] The word signifies properly to blot out. And so it is rendered in this place by the LXX; and elsewhere upon the same argument;
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when the wisdom of God makes choice of one borrowed from Graving, Writing, or Painting, or defacing what is painted, or written, or graven, I know not.
when the Wisdom of God makes choice of one borrowed from Graving, Writing, or Painting, or defacing what is painted, or written, or graved, I know not.
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The Metaphore here taken from Graving, Writing, or Painting may have reference to the image of God pourtrayed in Man whom God made after his own image, yea an image of himself;
The Metaphor Here taken from Graving, Writing, or Painting may have Referente to the image of God portrayed in Man whom God made After his own image, yea an image of himself;
and in stead of that NONLATINALPHABET that good image and similitude wherein he was created, had now drawn upon his soul NONLATINALPHABET the evil image or similitude (for so NONLATINALPHABET may signifie,) the Lord here threatens, that he will blot out man, that image which he had made.
and in stead of that that good image and similitude wherein he was created, had now drawn upon his soul the evil image or similitude (for so may signify,) the Lord Here threatens, that he will blot out man, that image which he had made.
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Which Divine Plvto hath almost word for word in his The•••. NONLATINALPHABET, The likeness of God is, to be righteous and holy with wisdom or prudence.
Which Divine Pluto hath almost word for word in his The•••., The likeness of God is, to be righteous and holy with Wisdom or prudence.
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so the true Christians are made according to Christ, of whose fulnesse they receive NONLATINALPHABET even grace for grace, every grace in us answering to the counterpart of it self in Christ,
so the true Christians Are made according to christ, of whose fullness they receive even grace for grace, every grace in us answering to the counterpart of it self in christ,
whose rectitude and straitness proper to that alone of all the living creatures, represents that inward rectitude and uprightness, wherein the man is made,
whose rectitude and straitness proper to that alone of all the living creatures, represents that inward rectitude and uprightness, wherein the man is made,
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And hence it is, that S. Paul saith, that our bodies and Spirits are Gods. Yea, the image of God extends it self so far, that all the outward creatures belonging unto man, may be said in some sort to appertain unto the image of God in man;
And hence it is, that S. Paul Says, that our bodies and Spirits Are God's Yea, the image of God extends it self so Far, that all the outward creatures belonging unto man, may be said in Some sort to appertain unto the image of God in man;
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When now the man had defaced that glorious image of his God, in himself, and disturbed that excellent order of himself and all the Creatures unto God, The Lord sent NONLATINALPHABET a flood to confound all order (as that word signifies) a sin-flood to blot out his image and footstep out of his creatures as we read;
When now the man had defaced that glorious image of his God, in himself, and disturbed that excellent order of himself and all the Creatures unto God, The Lord sent a flood to confound all order (as that word signifies) a sin-flood to blot out his image and footstep out of his creatures as we read;
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It will make much for the understanding of Gen. 8.21. ANd the Lord smelled a sweet savour, and the Lord said in his heart, I will not again curse the ground any more for mans sake;
It will make much for the understanding of Gen. 8.21. ANd the Lord smelled a sweet savour, and the Lord said in his heart, I will not again curse the ground any more for men sake;
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And the Lord smelled a savour of rest (so the Marg. according to the Hebrew) And the Lord said in his heart, I will not &c. These words present us with Noah's acts, and the effect of them.
And the Lord smelled a savour of rest (so the Marg. according to the Hebrew) And the Lord said in his heart, I will not etc. These words present us with Noah's acts, and the Effect of them.
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Noah's acts are building an Altar, and offering Sacrifice upon it. The effect, Gods acceptance intimated in the Savour of rest: and his promise thereupon.
Noah's acts Are building an Altar, and offering Sacrifice upon it. The Effect, God's acceptance intimated in the Savour of rest: and his promise thereupon.
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Noah was a manifest type of Christ, whom he prefigured in his name, and in his works. 1. Hierom renders Noahs name (as from NONLATINALPHABET, not from NONLATINALPHABET) by two words, Cessatio and Requies, Cessation and Rest. 1. Cessation implies leaving off former labour. 2. Rest, acquiescence and complacency in good.
Noah was a manifest type of christ, whom he prefigured in his name, and in his works. 1. Hieronymus renders Noahs name (as from, not from) by two words, Cessatio and Requies, Cessation and Rest. 1. Cessation Implies leaving off former labour. 2. Rest, acquiescence and complacency in good.
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Yea, who was figured by David, that man who was to do all Gods wills, (the word is plurall) which wills are our sanctification and separation from all evill labour,
Yea, who was figured by David, that man who was to do all God's wills, (the word is plural) which wills Are our sanctification and separation from all evil labour,
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According to that gratious invitation, Come unto me all ye that labour and are heavy laden and I will give you Rest. Take my yoke upon you, and learn of me;
According to that gracious invitation, Come unto me all you that labour and Are heavy laden and I will give you Rest. Take my yoke upon you, and Learn of me;
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That's the proper work of the spiritual Noah the Lord Jesus who redeems us from the curse, and gives us the blessing. He is the true NONLATINALPHABET the NONLATINALPHABET, the Ransom for many;
That's the proper work of the spiritual Noah the Lord jesus who redeems us from the curse, and gives us the blessing. He is the true the, the Ransom for many;
For he who hath suffered in the flesh, hath ceased from sin, that he no longer should live the rest of his time in the flesh, to the lusts of men,
For he who hath suffered in the Flesh, hath ceased from since, that he no longer should live the rest of his time in the Flesh, to the Lustiest of men,
but to the will of God, &c. Therefore Noahs Ark had the exact proportion of a Coffin fitted to a dead mans body, signifying and requiring our death and burial with Christ, that we may arise with him,
but to the will of God, etc. Therefore Noahs Ark had the exact proportion of a Coffin fitted to a dead men body, signifying and requiring our death and burial with christ, that we may arise with him,
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&, because Manifestatio dilectionis est exhibitio operis, as one of the Ancients speaks, He requires, that we manifest our love, 1. In doing good one to another, that every one be Homo homini Deus, that one man be even as a God unto another;
&, Because Manifestation dilectionis est exhibitio operis, as one of the Ancients speaks, He requires, that we manifest our love, 1. In doing good one to Another, that every one be Homo Homini Deus, that one man be even as a God unto Another;
Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the Gate. 2. The Sacrifice, which Noah offered, yielded a sweet Savour unto the Lord;
Wherefore jesus also, that he might sanctify the people with his own blood, suffered without the Gate. 2. The Sacrifice, which Noah offered, yielded a sweet Savour unto the Lord;
But can we think that God is delighted with the smell of burnt beasts, as Lucian saith his heathen gods were? Doubtless this Sacrifice of Noah signified the expiatory Sacrifice of Christ, who gave up himself an Oblation for us,
But can we think that God is delighted with the smell of burned beasts, as Lucian Says his heathen God's were? Doubtless this Sacrifice of Noah signified the expiatory Sacrifice of christ, who gave up himself an Oblation for us,
for so to speak to ones heart, is to comfort, as the Prophet varies the phrase, Esay 40.1, 2. And thus the Ancients understand the Lord to direct his speech to Noah. I will not adde to curse the Earth any more for man,
for so to speak to ones heart, is to Comfort, as the Prophet Varies the phrase, Isaiah 40.1, 2. And thus the Ancients understand the Lord to Direct his speech to Noah. I will not add to curse the Earth any more for man,
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Because the words contain the Lords reason, why he dealt so severely with the old World? And lest this seem gratis dictum, and onely any private opinion, it's clear, that upon this very reason, the Lord resolved to punish the old World with the flood;
Because the words contain the lords reason, why he dealt so severely with the old World? And lest this seem gratis dictum, and only any private opinion, it's clear, that upon this very reason, the Lord resolved to Punish the old World with the flood;
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The Lord saw, that the wickednesse of man was great in the earth, and every imagination of the thoughts of his heart, was onely evil every day, &c. And the Lord said, I will blot out man whom I have created, from the face of the earth.
The Lord saw, that the wickedness of man was great in the earth, and every imagination of the thoughts of his heart, was only evil every day, etc. And the Lord said, I will blot out man whom I have created, from the face of the earth.
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& thus Pagnin also and Castellio who puts the words in a Parenthesis, and expresly refers them to the former as the reason why the Lord had so severely punished the old World.
& thus Pagnin also and Castellio who puts the words in a Parenthesis, and expressly refers them to the former as the reason why the Lord had so severely punished the old World.
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Yea, the Lord elsewhere so reasons in Esay. Let us now see what will follow if those words be understood as a reason why the Lord will not any more punish the old World as he had done.
Yea, the Lord elsewhere so Reasons in Isaiah. Let us now see what will follow if those words be understood as a reason why the Lord will not any more Punish the old World as he had done.
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whereas here they seem to understand God to say, — Quod multis peccatur, inultum est. Yea, they make that to be here an argument of Gods mercy, which before was the main motive of his wrath.
whereas Here they seem to understand God to say, — Quod multis peccatur, inultum est. Yea, they make that to be Here an argument of God's mercy, which before was the main motive of his wrath.
while the Earth endureth, the seasons of the year shall not be interrupted by an universal judgement, as they had been, whereby also the Lord confirmes his promise of grace by Christ.
while the Earth Endureth, the seasons of the year shall not be interrupted by an universal judgement, as they had been, whereby also the Lord confirms his promise of grace by christ.
nor to those seven Precepts given to the sons of Noah, whereof the seventh is here first given, viz. prohibition of eating flesh with the life and blood:
nor to those seven Precepts given to the Sons of Noah, whereof the seventh is Here First given, viz. prohibition of eating Flesh with the life and blood:
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I will not again curse the ground any more for mans sake, because the imagination of mans heart was evill from his youth, &c. Or whether we understand those words as an inference from the former,
I will not again curse the ground any more for men sake, Because the imagination of men heart was evil from his youth, etc. Or whither we understand those words as an Inference from the former,
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and consequently the man must remit and leave off all endeavour of doing well, and suffer his soul to languish and sinck into an utter despondency and desperation.
and consequently the man must remit and leave off all endeavour of doing well, and suffer his soul to languish and sink into an utter despondency and desperation.
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as it is true of the holy Land, and of the new Earth; that the Lord made it not to be empty, NONLATINALPHABET but to be inhabited with Righteousness, and righteous men:
as it is true of the holy Land, and of the new Earth; that the Lord made it not to be empty, but to be inhabited with Righteousness, and righteous men:
And therefore having over-whelmed the old world with the Flood, he reserved inhabitants for the Earth, Noah and his sons by whom the whole Earth was to be overspred.
And Therefore having overwhelmed the old world with the Flood, he reserved inhabitants for the Earth, Noah and his Sons by whom the Whole Earth was to be overspread.
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so after the Flood, he watched over the new world to build and to plant. To this end Noah was NONLATINALPHABET, he till'd the Earth and planted a Vineyard.
so After the Flood, he watched over the new world to built and to plant. To this end Noah was, he tilled the Earth and planted a Vineyard.
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He drank of the Wine, and was drunken, and was uncovered within his Tent. All which was a secret intimation of a better, a Spiritual Noah not drunk with wine wherein is excess,
He drank of the Wine, and was drunken, and was uncovered within his Tent. All which was a secret intimation of a better, a Spiritual Noah not drunk with wine wherein is excess,
but filled with the spirit of love toward his children, NONLATINALPHABET he took up his Tent and Tabernacle in us, discovered the truth in it's nakedness, even the simplicity which is in Christ, which Ham (the Zelot, the father of Canaan the crooked soul inclined to the Earth and earthly things,) perceiving declared in the streets (so NONLATINALPHABET signifies and Pagnin renders in platea in the street,) and this he does not without derision and scoffing.
but filled with the Spirit of love towards his children, he took up his Tent and Tabernacle in us, discovered the truth in it's nakedness, even the simplicity which is in christ, which Ham (the Zealot, the father of Canaan the crooked soul inclined to the Earth and earthly things,) perceiving declared in the streets (so signifies and Pagnin renders in platea in the street,) and this he does not without derision and scoffing.
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Naked truth is a thing too poor and despicable for a Hot-headed Zelot. Shem and Japhet the genuine children of the spiritual Noah, they cover their Fathers nakednesse.
Naked truth is a thing too poor and despicable for a Hotheaded Zealot. Shem and Japheth the genuine children of the spiritual Noah, they cover their Father's nakedness.
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In both which we have these particular divine truths. 1. The Lord is the God of Shem. 2. Noah said, Blessed be the Lord God of Shem. 3. Canaan shall be their Servant. 4. The Lord will enlarge or perswade Japhet. 5. Japhet shall dwell in the Tents of Shem. 6. Canaan shall be their Servant. I.
In both which we have these particular divine truths. 1. The Lord is the God of Shem. 2. Noah said, Blessed be the Lord God of Shem. 3. Canaan shall be their Servant. 4. The Lord will enlarge or persuade Japheth. 5. Japheth shall dwell in the Tents of Shem. 6. Canaan shall be their Servant. I
It is doubtful indeed in the Hebrew Text; But if we compare the age of Shem, Gen. 11.10. with the age of Noah when he began to beget his children, Gen. 5.32. and Gen. 7.6. it will seem probable, that Japhet was elder than Shem. But the Greek Text, Gen. 10.21.
It is doubtful indeed in the Hebrew Text; But if we compare the age of Shem, Gen. 11.10. with the age of Noah when he began to beget his children, Gen. 5.32. and Gen. 7.6. it will seem probable, that Japheth was elder than Shem. But the Greek Text, Gen. 10.21.
In it self it raiseth up the understanding unto the most sublime and transcendent Metaphysical notion [ NONLATINALPHABET, Ens, Being ] than which no thought can reach higher.
In it self it Raiseth up the understanding unto the most sublime and transcendent Metaphysical notion [, Ens, Being ] than which no Thought can reach higher.
Yet does not that express it fully, because NONLATINALPHABET and Ens hath reference to the present; whereas this glorious name comprehends all circumstances of time.
Yet does not that express it Fully, Because and Ens hath Referente to the present; whereas this glorious name comprehends all Circumstances of time.
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NONLATINALPHABET fuit he hath b••n, NONLATINALPHABET erit, he will be - NONLATINALPHABET, Ens, being, he is, John the Divine expresseth it accordingly;
fuit he hath b••n, erit, he will be -, Ens, being, he is, John the Divine Expresses it accordingly;
NONLATINALPHABET: and that he might open it the more fully, he waived the propriety of the Greek tongue, NONLATINALPHABET NONLATINALPHABET, &c. Peace be to you from him who is,
: and that he might open it the more Fully, he waived the propriety of the Greek tongue,, etc. Peace be to you from him who is,
And the Lord said moreover unto Moses, Thus shalt thou say unto the children of Israel, Jehovah NONLATINALPHABET the Lord God of your fathers, the God of Abraham the God of Isaac and the God of Jacob hath sent me unto you;
And the Lord said moreover unto Moses, Thus shalt thou say unto the children of Israel, Jehovah the Lord God of your Father's, the God of Abraham the God of Isaac and the God of Jacob hath sent me unto you;
Wherein two things are very observable, 1. That the Lord God fits his eternal name unto those three Patriarchs, the figures of the holy and blessed Trinity;
Wherein two things Are very observable, 1. That the Lord God fits his Eternal name unto those three Patriarchs, the figures of the holy and blessed Trinity;
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Abraham representing the father, as the wisman gives the etymology of his name, Abram was an high or great father NONLATINALPHABET, Jsaac a type of the son.
Abraham representing the father, as the wisman gives the etymology of his name, Abram was an high or great father, Isaac a type of the son.
All which have reference to the three Kingdoms, or rather parts or degrees of Gods kingdom, Psal. 97.1. NONLATINALPHABET The Lord hath reigned, Psal. 10.16. NONLATINALPHABET The Lord is King, Psal. 146.10. NONLATINALPHABET The Lord shall reign for ever and ever.
All which have Referente to the three Kingdoms, or rather parts or Degrees of God's Kingdom, Psalm 97.1. The Lord hath reigned, Psalm 10.16. The Lord is King, Psalm 146.10. The Lord shall Reign for ever and ever.
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For this reason, the Jewes of old had this, of all the names of God, in greatest reverence, expressing it by these and such like phrases, the name of four Letters, NONLATINALPHABET, The name, the great name, the glorious name;
For this reason, the Jews of old had this, of all the names of God, in greatest Reverence, expressing it by these and such like phrases, the name of four Letters,, The name, the great name, the glorious name;
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but that it's very necessary for the opening of this point, as the Learned know. 2. Ye have heard the meaning of this glorious name in it self considered.
but that it's very necessary for the opening of this point, as the Learned know. 2. You have herd the meaning of this glorious name in it self considered.
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The word NONLATINALPHABET here and elsewhere is used in the form plurall, though joyn'd to the proper name of God, which is alwayes singular: And the reason is;
The word Here and elsewhere is used in the from plural, though joined to the proper name of God, which is always singular: And the reason is;
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and all the Divine Attributes, as also his giving a Being unto all the Creatures: Elohim signifies God the Judge, as also God the Almighty he is Shems God.
and all the Divine Attributes, as also his giving a Being unto all the Creatures: Elohim signifies God the Judge, as also God the Almighty he is Shems God.
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Let us now consider what it is to be a God of one, and how the Lord may be said to be the God of Shem; it may generally imply his right of creation and preservation,
Let us now Consider what it is to be a God of one, and how the Lord may be said to be the God of Shem; it may generally imply his right of creation and preservation,
The Stipulation, and that which God requires of man, is mans whole duty, Exodus 20. 1-17. abridg'd into fewer words, but vertually containing what ever was elswhere required at large, Deut. 10.12. and yet more contracted, Mich. 6.8. and yet more briefly, Matth. 22.37.
The Stipulation, and that which God requires of man, is men Whole duty, Exodus 20. 1-17. abridged into fewer words, but virtually containing what ever was elsewhere required At large, Deuteronomy 10.12. and yet more contracted, Mich. 6.8. and yet more briefly, Matthew 22.37.
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Though this be Shems prerogative to be the first in all the Scripture, whose God the Lord is expressely said to be, as his father Noah is the first in the Old Testament, who is said to be a just man,
Though this be Shems prerogative to be the First in all the Scripture, whose God the Lord is expressly said to be, as his father Noah is the First in the Old Testament, who is said to be a just man,
If we now inquire into the reason why the Lord is the God of Shem, and his Shemites, even all the children of Heber, even of all in covenant with him, many reasons might be alleaged.
If we now inquire into the reason why the Lord is the God of Shem, and his Shemites, even all the children of Heber, even of all in Covenant with him, many Reasons might be alleged.
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But since there is no disposition at all in the Creature unto good, but it proceeds from the NONLATINALPHABET the good will of the Lord unto his Creature, unto this we must originally refer it,
But since there is no disposition At all in the Creature unto good, but it proceeds from the the good will of the Lord unto his Creature, unto this we must originally refer it,
If yet we inquire further for a reason in God, he becomes the God of Shem and his peoples God through Christ. This is my well beloved NONLATINALPHABET.
If yet we inquire further for a reason in God, he becomes the God of Shem and his peoples God through christ. This is my well Beloved.
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He is the Mediator of the new covenant, and as a Mediator, he plies it on both sides. 1. On Gods part, he stipulates, and requires. He is that one Law-giver. He promises:
He is the Mediator of the new Covenant, and as a Mediator, he plies it on both sides. 1. On God's part, he stipulates, and requires. He is that one Lawgiver. He promises:
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All the promises of God in him are yea, and in him are Amen. 2. On mans part he promises. Heb. 2.12. Luke 12.8. He restipulates by prayer in his own name.
All the promises of God in him Are yea, and in him Are Amen. 2. On men part he promises. Hebrew 2.12. Lycia 12.8. He restipulates by prayer in his own name.
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In these regards he is called the very covenant it self, whence we may note. 1. The eminency and excellency of that God with whom we are in covenant. 2. The happyness of that people who are in covenant with this God.
In these regards he is called the very Covenant it self, whence we may note. 1. The eminency and excellency of that God with whom we Are in Covenant. 2. The happiness of that people who Are in Covenant with this God.
Herein I shall inquire what Shem was. what he did. what befell him. In all which we shall finde Analogies and resemblances between Shem and the Lord Jesus,
Herein I shall inquire what Shem was. what he did. what befell him. In all which we shall find Analogies and resemblances between Shem and the Lord jesus,
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Its commonly derived from, NONLATINALPHABET to name, which rather ought to be derived from NONLATINALPHABET. Nor is the descent of the Lord Jesus knowen unto the world.
Its commonly derived from, to name, which rather ought to be derived from. Nor is the descent of the Lord jesus known unto the world.
Christ is that Shem real, that NONLATINALPHABET that NONLATINALPHABET that great, that honorable name, as the Cabalists call him; that glorious and fearfull name NONLATINALPHABET.
christ is that Shem real, that that that great, that honourable name, as the Cabalists call him; that glorious and fearful name.
This is understood by the word NONLATINALPHABET so often in the Chaldee Paraphrast, where Christ the true Shem is understood. Thus Esay 1.13. my soule hateth; NONLATINALPHABET, my word. So Jer. 1.8. I am with thee, NONLATINALPHABET, my word, my name, Immanuel, the true Shem is with thee, Psal. 110.1. The Lord said unto my Lord, Chald. Par. NONLATINALPHABET unto his word:
This is understood by the word so often in the Chaldee Paraphrast, where christ the true Shem is understood. Thus Isaiah 1.13. my soul hates;, my word. So Jer. 1.8. I am with thee,, my word, my name, Immanuel, the true Shem is with thee, Psalm 110.1. The Lord said unto my Lord, Chald. Par. unto his word:
and others have followed him in that opinion, However, spiritually and mystically most certain it is that the true Shem is the right Melchisedec, NONLATINALPHABET.
and Others have followed him in that opinion, However, spiritually and mystically most certain it is that the true Shem is the right Melchizedek,.
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He is Shem the great saith the Thargum of Jerusalem. And how shall that be made good, that Shem and Sheth were glorious among men, whereof yet so little is recorded either in the word of God or humane writers,
He is Shem the great Says the Targum of Jerusalem. And how shall that be made good, that Shem and Sheth were glorious among men, whereof yet so little is recorded either in the word of God or humane writers,
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And was not Shem also the father of Elam and Assur and Lud and Aram, &c. And so the father of all the children of Elam and Assur & c? Surely if we look no further then the letter, it's as true of these as those;
And was not Shem also the father of Elam and Assur and Lord and Aram, etc. And so the father of all the children of Elam and Assur & c? Surely if we look no further then the Letter, it's as true of these as those;
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If therefore we shall enquire, who are the true children of Heber and the true Hebrews, we shall finde, that no other then the true Shem was their father.
If Therefore we shall inquire, who Are the true children of Heber and the true Hebrews, we shall find, that no other then the true Shem was their father.
For who are the true NONLATINALPHABET who are the true Hebrews? who else, but such as are Irati, such as are angry with themselves, that they have continued so long in their sins? who else,
For who Are the true who Are the true Hebrews? who Else, but such as Are Irati, such as Are angry with themselves, that they have continued so long in their Sins? who Else,
A fit qualification for us all who come unto the Lords Table whose profession is to shew forth the Lords death untill he manifest his life in us, by dying daily unto sin,
A fit qualification for us all who come unto the lords Table whose profession is to show forth the lords death until he manifest his life in us, by dying daily unto since,
These are the first children of Heber. 2. Other children of Heber there are who are transeuntes; So NONLATINALPHABET signifies, such as are in their passage from sin to righteousness, from death to life, such as are about to keep the Passover with our Lord, such was Abraham the son of Heber and great grandchild of Shem, whom the Scripture calls NONLATINALPHABET Gen. 14.18. LXX NONLATINALPHABET, one that passeth over, whom Philo Judeus understands to be one who passeth out of the state of sin and corruption into the divine nature, 2. Pet. 1.4.
These Are the First children of Heber. 2. Other children of Heber there Are who Are Transuents; So signifies, such as Are in their passage from since to righteousness, from death to life, such as Are about to keep the Passover with our Lord, such was Abraham the son of Heber and great grandchild of Shem, whom the Scripture calls Gen. 14.18. LXX, one that passes over, whom Philo Jews understands to be one who passes out of the state of since and corruption into the divine nature, 2. Pet. 1.4.
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Out of Vr of the Chaldes the light of Devills toward the holy Land. Which is the dutie of us all, O ye children of Abraham, who profess our selves believers, the duty of us all who pretend,
Out of Vr of the Chaldes the Light of Devils towards the holy Land. Which is the duty of us all, Oh you children of Abraham, who profess our selves believers, the duty of us all who pretend,
As the true Shem begets, and is the father of all the children of Heber, so he gives names unto them, Rev. 3.12. So Ab. Joachim, Cant. 1.3. Esay 62.2. Thy name is an ointment powred out.
As the true Shem begets, and is the father of all the children of Heber, so he gives names unto them, Rev. 3.12. So Ab. Joachim, Cant 1.3. Isaiah 62.2. Thy name is an ointment poured out.
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2. As for the moral or spiritual acts of the true Shem, they are two especially. 1. That notable act of Shem which hath made him glorious among men, Ecclus. 49. he covered his fathers nakedness;
2. As for the moral or spiritual acts of the true Shem, they Are two especially. 1. That notable act of Shem which hath made him glorious among men, Ecclus 49. he covered his Father's nakedness;
and may not the true Shem be said to do the like? doth not the Lord Jesus Christ cover the nakednesse of that soul where he is begotten? He is the NONLATINALPHABET 1 John 2.1, 2. He covers with the covering of his Spirit, Esay 30.1. Rom. 8.13. by which we mortifie the deeds of the body and live. 2. Since the true Shem is the right Melchisedec, what is more proper to our purpose in hand then what ye read, Gen. 14.18. That Melchisedec brought forth bread, and wine, &c. this was when he came from the slaughter of the Kings, as Hebr. 7.1. not before.
and may not the true Shem be said to do the like? does not the Lord jesus christ cover the nakedness of that soul where he is begotten? He is the 1 John 2.1, 2. He covers with the covering of his Spirit, Isaiah 30.1. Rom. 8.13. by which we mortify the Deeds of the body and live. 2. Since the true Shem is the right Melchizedek, what is more proper to our purpose in hand then what you read, Gen. 14.18. That Melchizedek brought forth bred, and wine, etc. this was when he Come from the slaughter of the Kings, as Hebrew 7.1. not before.
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It is the profession of us all who come to the Lords Table, that we shew forth the Lords death, that we daily hear about in out body the dying of the Lord Jesus, 2 Cor. 4.10.1, 2. The Kings are those many Lords that have ruled over us, Esay 26.13. Amraphel King of Shinar: the great talk of fallen man concerning religion, and this Amraphel was King of Shinar where Babel was built, Gen. 11.2. This is a powerful King that bears rule at this day:
It is the profession of us all who come to the lords Table, that we show forth the lords death, that we daily hear about in out body the dying of the Lord jesus, 2 Cor. 4.10.1, 2. The Kings Are those many lords that have ruled over us, Isaiah 26.13. Amraphel King of Shinar: the great talk of fallen man Concerning Religion, and this Amraphel was King of Shinar where Babel was built, Gen. 11.2. This is a powerful King that bears Rule At this day:
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The Church is in Babel or Babylon much more now then it was in S. Peters dayes, 1 Pet. 5.13. Arioch King of Ellasar. Arioch, Ebrietas tua, thy drunkennesse, saith Hierom; whether with wine, or not with wine:
The Church is in Babel or Babylon much more now then it was in S. Peter's days, 1 Pet. 5.13. Arioch King of Ellasar. Arioch, Ebrietas tua, thy Drunkenness, Says Hieronymus; whither with wine, or not with wine:
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Chedarlaomer, as a generation of servitude, who perswades his people to the service of sin; or the Globe or Ball of Hay, Zach. 12.6. What we turn in a Sheaf, is in the vulgar Latin in Funo, in Hay, Matth. 6.30. Syr. The Grass of the field, the generation of grass, such a people are but as the grass, Esay 40.7. This Chedorlaomer was King of Elam, that is, the world, the present evil world;
Chedorlaomer, as a generation of servitude, who persuades his people to the service of since; or the Globe or Ball of Hay, Zach 12.6. What we turn in a Sheaf, is in the Vulgar Latin in Funo, in Hay, Matthew 6.30. Syr. The Grass of the field, the generation of grass, such a people Are but as the grass, Isaiah 40.7. This Chedorlaomer was King of Elam, that is, the world, the present evil world;
He is the true Antichrist that rules in the hearts of all men, of all Nations until the Lord Jesus Christ the true Shem, the true Melchisedec, who is the true King of Nations, Jer. 10.7. until he dispossess him, and consume him with the spirit of his mouth.
He is the true Antichrist that rules in the hearts of all men, of all nations until the Lord jesus christ the true Shem, the true Melchizedek, who is the true King of nations, Jer. 10.7. until he dispossess him, and consume him with the Spirit of his Mouth.
Most true it is, that he vaunts himself to be the King of Nations, and dares say so much unto the true King of Nations himself, Luke 4.5, 6. until he cast him forth, John 12.31. Other Kings there are Jos. 10.1. — 24. led by Adonizedec the false righteousnesse;
Most true it is, that he vaunts himself to be the King of nations, and dares say so much unto the true King of nations himself, Lycia 4.5, 6. until he cast him forth, John 12.31. Other Kings there Are Jos. 10.1. — 24. led by Adonizedec the false righteousness;
as the last enemies of the Church Gog and Magog, Ezech. 38. which are the forms of godlinesse that cover all iniquity, 2 Tim. 3. NONLATINALPHABET, Luke 19.33. the owners of the Asse said unto them, &c. many owners of the silly Asse, the mis-guided simple, credulous man.
as the last enemies of the Church Gog and Magog, Ezekiel 38. which Are the forms of godliness that cover all iniquity, 2 Tim. 3., Lycia 19.33. the owners of the Ass said unto them, etc. many owners of the silly Ass, the misguided simple, credulous man.
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3. What befell Shem, we read little in the Scripture that befell Shem, onely Ecclus. 49.16. Shem and Seth obtained great glory among men, which is to be understood among those who are truly men, who fear God and keep his commandements, Eccles. 12. Among those the true Shem the Lord Jesus is the most honorable.
3. What befell Shem, we read little in the Scripture that befell Shem, only Ecclus 49.16. Shem and Seth obtained great glory among men, which is to be understood among those who Are truly men, who Fear God and keep his Commandments, Eccles. 12. Among those the true Shem the Lord jesus is the most honourable.
Yea Jesus Christ the true Shem is that very honour that comes of God onely, Joh. 5.44. and so where we read to you he is pretious, NONLATINALPHABET, 1 Pet. 2.7. it is in the margent more truly turn'd, Honour. This is that plant NONLATINALPHABET Ezech. 34.29. of renown.
Yea jesus christ the true Shem is that very honour that comes of God only, John 5.44. and so where we read to you he is precious,, 1 Pet. 2.7. it is in the margin more truly turned, Honour. This is that plant Ezekiel 34.29. of renown.
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This is he who hath obtained that excellent name among men, that at his name every knee must bow of things in heaven and earth and under the earth, Phil. 2.9.10. Obs. This opens unto us the meaning of that phrase which meets us often in Scripture, which without this understanding, is very harsh to our eares and apprehensions.
This is he who hath obtained that excellent name among men, that At his name every knee must bow of things in heaven and earth and under the earth, Philip 2.9.10. Obs. This Opens unto us the meaning of that phrase which meets us often in Scripture, which without this understanding, is very harsh to our ears and apprehensions.
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The word which we render name, is NONLATINALPHABET Shem: so when Gods name is said to be excellent in all the world, Psal. 8.1. what understand we but the true Shem, the Christ of God, the name that's great in Israel, Psal. 76.1? what else meane we but the true Shem when we say, His name is like a pretious oyntment? Cant. 1.3. This is the name that is said to be neer, Psal. 75.1. what neerer to us then what is with us? Immanuel, Christ in us.
The word which we render name, is Shem: so when God's name is said to be excellent in all the world, Psalm 8.1. what understand we but the true Shem, the christ of God, the name that's great in Israel, Psalm 76.1? what Else mean we but the true Shem when we say, His name is like a precious ointment? Cant 1.3. This is the name that is said to be near, Psalm 75.1. what nearer to us then what is with us? Immanuel, christ in us.
This name of the Lord is a strong Tower &c. Prov. 18.10. This is the name for which God hath pity upon men, Jer. 14.7. Ezech. 36.21. what other name can defend us? Psal. 20.1. This defended Christ and his, and offended all who came to apprehend him.
This name of the Lord is a strong Tower etc. Curae 18.10. This is the name for which God hath pity upon men, Jer. 14.7. Ezekiel 36.21. what other name can defend us? Psalm 20.1. This defended christ and his, and offended all who Come to apprehend him.
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NONLATINALPHABET, I am, wherupon they fell to the ground. This is the name by which we are saved, Psal. 54.1. fave me O Lord by thy Name, by thy true Shem, which is Christ himself.
, I am, whereupon they fell to the ground. This is the name by which we Are saved, Psalm 54.1. fave me Oh Lord by thy Name, by thy true Shem, which is christ himself.
As ye have received Christ Jesus the Lord, so walk in him, &c. This reproves those who dishonour that great and worthy Name, by which we are called, who reproach the great Shem, who deserves all honour among men, James 2.7. It was the glory of Enoch, Noah, and Shem to have maintained the true and sincere worship of God against all incroachments of Idolatry and Superstition;
As you have received christ jesus the Lord, so walk in him, etc. This reproves those who dishonour that great and worthy Name, by which we Are called, who reproach the great Shem, who deserves all honour among men, James 2.7. It was the glory of Enoch, Noah, and Shem to have maintained the true and sincere worship of God against all Encroachments of Idolatry and Superstition;
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Plutarch in his Isis tells us (what I have shewen elsewhere) that by Typhon they understood NONLATINALPHABET, which names, saith he, signifie NONLATINALPHABET, violent inhibiting, hindring; contrariety, opposition.
Plutarch in his Isis tells us (what I have shown elsewhere) that by Typhon they understood, which names, Says he, signify, violent inhibiting, hindering; contrariety, opposition.
And is not this evident in the true Shem in all ages even from the beginning of the world? Luk. 23.2. Act. 17.6. and 28.22. Say we not well that thou art a Samaritan and hast a Devill? Joh. 8.48. but the truth of this I shewed on Gen. 5.22.
And is not this evident in the true Shem in all ages even from the beginning of the world? Luk. 23.2. Act. 17.6. and 28.22. Say we not well that thou art a Samaritan and hast a devil? John 8.48. but the truth of this I showed on Gen. 5.22.
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It is the profession of us all to mortifie, kill, and cruoifie these Kings, these raigning, these ruling lusts, Rom. 6.12. Let us no longer be professors, but practicers of what we profess.
It is the profession of us all to mortify, kill, and cruoifie these Kings, these reigning, these ruling Lustiest, Rom. 6.12. Let us no longer be professors, but practicers of what we profess.
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Amalec cannot be subdued by those who follow not the true David, 1. Sam. 30. Yet there is comfort for the weak ones, who can follow no further then Besar, vers. 10.24. while men know Christ onely according to the flesh, that's NONLATINALPHABET Besor; they are weake;
Amalek cannot be subdued by those who follow not the true David, 1. Sam. 30. Yet there is Comfort for the weak ones, who can follow no further then Besar, vers. 10.24. while men know christ only according to the Flesh, that's Besor; they Are weak;
even he who breakes and cuts off iniquity that's Gideon. Though thou be not cleansed according to the purification of the Sanctuary. 2. Chro. 30.18. Hebr. 10.19. For thy names sake, though our iniquities testifie against us, do thou it for thy names sake, Jer. 14.7, 8, 9. Put on the whole armor of God and so fight valiantly under the banner of Christ, which is his love, Cant. 2.4. Exhort. If the Lord be the God of Shem, and our God and in Covenant with us, Let us then own him and acknowledge him to be our God by keeping covenant with him.
even he who breaks and cuts off iniquity that's gideon. Though thou be not cleansed according to the purification of the Sanctuary. 2. Chro 30.18. Hebrew 10.19. For thy names sake, though our iniquities testify against us, do thou it for thy names sake, Jer. 14.7, 8, 9. Put on the Whole armour of God and so fight valiantly under the banner of christ, which is his love, Cant 2.4. Exhort. If the Lord be the God of Shem, and our God and in Covenant with us, Let us then own him and acknowledge him to be our God by keeping Covenant with him.
yet condescends to enter covenant with us. Secondly, In regard of the covenant it self, consider 1. The equity of it; its NONLATINALPHABET, a reasonable service.
yet condescends to enter Covenant with us. Secondly, In regard of the Covenant it self, Consider 1. The equity of it; its, a reasonable service.
Thirdly, In regard of us. 1. What is more dishonourable then to be reputed a faithlesse man? NONLATINALPHABET, a double minded man. 2. How honourable unto Shem to keep covenant with his God, see what an honourable testimony is recorded of Josiah. 3. And what is that for which thou breakest covenant with thy God? They forsake the Fountain of living waters,
Thirdly, In regard of us. 1. What is more dishonourable then to be reputed a faithless man?, a double minded man. 2. How honourable unto Shem to keep Covenant with his God, see what an honourable testimony is recorded of Josiah. 3. And what is that for which thou breakest Covenant with thy God? They forsake the Fountain of living waters,
David meditates on Gods Law day and night, he delights to do his Gods will, Davids soul is athirst for God, Solomon preferrs divine Wisdom, that is Christ, before Gold and Rubies and all desirable things.
David meditates on God's Law day and night, he delights to do his God's will, Davids soul is athirst for God, Solomon prefers divine Wisdom, that is christ, before Gold and Rubies and all desirable things.
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Our Lord teaches us to pray thy will be done. Now, can we be content to part with our own will, what ever it is, that Gods will may be done in us, by us, upon us, what ever that is? Now the like affection evill men have unto their false Gods. There is one God which is called Selfe, that all the Dii minorum gentium serve; NONLATINALPHABET self-lovers are in that list of false worshippers.
Our Lord Teaches us to pray thy will be done. Now, can we be content to part with our own will, what ever it is, that God's will may be done in us, by us, upon us, what ever that is? Now the like affection evil men have unto their false God's There is one God which is called Self, that all the Gods Minorum gentium serve; self-lovers Are in that list of false worshippers.
Luxury, Gluttony, and drunkeness are nothing but the worship of the belly, and that in order unto Self. Nor will a true servant of his belly spare either money or credit or paines,
Luxury, Gluttony, and Drunkenness Are nothing but the worship of the belly, and that in order unto Self. Nor will a true servant of his belly spare either money or credit or pains,
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canst thou say thou lovest him whom thou shuttest out of dores? prae amore ex cludis foras? Does he not knock at the dore of thy heart? does he not complain, my locks are wet with the dropps of the night? Doest thou prise him highly whom thou blasphemest and reproachest? whose name thou takest in vain? wert thou a true son of the covenant, thou wouldst not endure so to abuse thy father,
Canst thou say thou Lovest him whom thou shuttest out of doors? Prae amore ex cludis foras? Does he not knock At the door of thy heart? does he not complain, my locks Are wet with the drops of the night? Dost thou prize him highly whom thou Blasphemest and reproachest? whose name thou Takest in vain? Wertenberg thou a true son of the Covenant, thou Wouldst not endure so to abuse thy father,
Surely did we own, prize and esteem the true God as we ought, and were deprived of him, we could not but conceive our selves lost, utterly lost men, who had nothing at all left us.
Surely did we own, prize and esteem the true God as we ought, and were deprived of him, we could not but conceive our selves lost, utterly lost men, who had nothing At all left us.
Noah said, Blessed be the Lord God of Shem. The words are, according to the idiom and propertie of the Hebrew tongue, a metalepsis; whereby we understand the Antecedent out of the consequent, the blessing of Shem out of the blessing of God.
Noah said, Blessed be the Lord God of Shem. The words Are, according to the idiom and property of the Hebrew tongue, a metalepsis; whereby we understand the Antecedent out of the consequent, the blessing of Shem out of the blessing of God.
For we are so to understand them, as if Noah should in more words have said, The Lord God so heap blessings temporal and spiritual, outward and inward upon Shem, that both he and whosoever shall see it, may say, Blessed be the Lord God of Shem, who by his blessings to him, hath declared himself the God of Shem in covenant with him and his;
For we Are so to understand them, as if Noah should in more words have said, The Lord God so heap blessings temporal and spiritual, outward and inward upon Shem, that both he and whosoever shall see it, may say, Blessed be the Lord God of Shem, who by his blessings to him, hath declared himself the God of Shem in Covenant with him and his;
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And where we read, God blessed Noah and his sones, Castellio turns the word, Foecunditatem dedit, He gave them fruitfullness, saying, increase and multiply, &c. So in spiritual things also, God hath blessed us with every spirituall blessing in heavenly things in Christ.
And where we read, God blessed Noah and his Sons, Castellio turns the word, Foecunditatem dedit, He gave them fruitfullness, saying, increase and multiply, etc. So in spiritual things also, God hath blessed us with every spiritual blessing in heavenly things in christ.
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But why is Shem blessed before Japhet the elder Brother, the more especiall reason is thought to be, his greater forwardness to cover his fathers nakedness,
But why is Shem blessed before Japheth the elder Brother, the more especial reason is Thought to be, his greater forwardness to cover his Father's nakedness,
Obs. 1. It is not Gods method in blessing, to follow the order of nature. Abraham is preferred before Haran his elder Brother. Ismael was the first born; yet Isaac obtained the blessing.
Obs. 1. It is not God's method in blessing, to follow the order of nature. Abraham is preferred before Haran his elder Brother. Ishmael was the First born; yet Isaac obtained the blessing.
when he preferred Jehoram. Accordingly Eliab, Abinadab, &c. are better esteemed and promoted by Jesse and Samuel. But some yonger one proves often times the better man, who is least thought of,
when he preferred jehoram. Accordingly Eliab, Abinadab, etc. Are better esteemed and promoted by Jesse and Samuel. But Some younger one Proves often times the better man, who is least Thought of,
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the first man is of the earth, earthy; the second is the Lord from heaven. Here the proverb is true, NONLATINALPHABET, that the seconds are the better.
the First man is of the earth, earthy; the second is the Lord from heaven. Here the proverb is true,, that the seconds Are the better.
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And for this, the wise man tells us, he is parallel'd with Sheth, who in his time, saith Theodoret, was called a God upon earth, Deificatus homo, as the Antients speak, and obtained great honour, among men.
And for this, the wise man tells us, he is paralleled with Sheth, who in his time, Says Theodoret, was called a God upon earth, Deificatus homo, as the Ancients speak, and obtained great honour, among men.
Obs. 4. When the Patriarch went about to bless his son Shem, he breaks out into the blessing of the Lord God of Shem: was this to blesse Shem? Truly then was Shem most blessed,
Obs. 4. When the Patriarch went about to bless his son Shem, he breaks out into the blessing of the Lord God of Shem: was this to bless Shem? Truly then was Shem most blessed,
After all the blessings which the Lord had heaped on Jacob, Jacob looks not on the blessings, much lesse upon himself, he looks upon the Lord the Author of them all.
After all the blessings which the Lord had heaped on Jacob, Jacob looks not on the blessings, much less upon himself, he looks upon the Lord the Author of them all.
When Zachariah, the father of John had been now long dumb, he broke silence, not with exultation or expression of joy for the great blessing of God upon himself, or upon Israel.
When Zachariah, the father of John had been now long dumb, he broke silence, not with exultation or expression of joy for the great blessing of God upon himself, or upon Israel.
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and my blessing upon thine off-spring, &c. How great are those who shall be thought worthy of the blessed Spirit? it followes, one shall say, I am the Lords, &c. The Church appropriates nothing to it self,
and my blessing upon thine offspring, etc. How great Are those who shall be Thought worthy of the blessed Spirit? it follows, one shall say, I am the lords, etc. The Church appropriates nothing to it self,
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there would not be such robbing God of his honour, such assuming that glory to our selves, which is proper unto God, there would not be such receiving of praise one of another, there would not be such idolizing of men as the Samaritans did to their Simon Magus. Quantò rectius hi? O how much better did they, who glorified God, who had given such power unto men?
there would not be such robbing God of his honour, such assuming that glory to our selves, which is proper unto God, there would not be such receiving of praise one of Another, there would not be such idolizing of men as the Samaritans did to their Simon Magus. Quantò rectius him? Oh how much better did they, who glorified God, who had given such power unto men?
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out of it, Isaac blesses his sons, and of Jacob he saith, And he shall be blessed, and as if it were done already, I have satisfied him with corn and wine.
out of it, Isaac Blesses his Sons, and of Jacob he Says, And he shall be blessed, and as if it were done already, I have satisfied him with corn and wine.
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but hath taken what he hath given, Blessed be the name of Shem, the true Shem, the name of the Lord, what's the reason? The Lord God of Shem, yea the true Shem, is with them, bearing the evill with them, and doing them good.
but hath taken what he hath given, Blessed be the name of Shem, the true Shem, the name of the Lord, what's the reason? The Lord God of Shem, yea the true Shem, is with them, bearing the evil with them, and doing them good.
especially who ever serves him out of love, not out of fear, nor hope of reward, with these the Lord keepes covenant and mercy. There he promises the blessing.
especially who ever serves him out of love, not out of Fear, nor hope of reward, with these the Lord keeps Covenant and mercy. There he promises the blessing.
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O why are we slack to possess the Land, which the Lord hath given us for an inheritance? Would we be so slow ere we took possession of an earthly inheritance? Axiom 3. Canaan shall be the servant of Shem. Herein let us inquire. 1. What is a servant;
O why Are we slack to possess the Land, which the Lord hath given us for an inheritance? Would we be so slow ere we took possession of an earthly inheritance? Axiom 3. Canaan shall be the servant of Shem. Herein let us inquire. 1. What is a servant;
He that is obedient unto the command of another, is so far-forth his servant, whether that NONLATINALPHABET, that right of living as a man will, be taken from him forcibly, as in war;
He that is obedient unto the command of Another, is so farforth his servant, whither that, that right of living as a man will, be taken from him forcibly, as in war;
or actively à Servando; because a servant is custos rerum herilium so NONLATINALPHABET to keep is turned by the LXX NONLATINALPHABET, to keep, hear, obey and do;
or actively à Servando; Because a servant is custos rerum herilium so to keep is turned by the LXX, to keep, hear, obey and do;
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So Canaan may be said to be a servant unto Shem, that is, the Canaanites unto the posteritie of Shem and Japhet; when we shall consider, that the Egyptians were servants unto all Nations,
So Canaan may be said to be a servant unto Shem, that is, the Canaanites unto the posterity of Shem and Japheth; when we shall Consider, that the egyptians were Servants unto all nations,
and according to the use in the Chaldee, to be made ashamed, we have examples of them both, They shall be ashamed, &c. the Egyptians and Ethiopians of Chams and Canaans race.
and according to the use in the Chaldee, to be made ashamed, we have Examples of them both, They shall be ashamed, etc. the egyptians and Ethiopians of Chams and Canaans raze.
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And his brethren said, shalt thou indeed reign over us? Or shalt thou indeed have dominion over us? which yet was afterward fulfilled when they bowed down themselves before him with their faces to the earth.
And his brothers said, shalt thou indeed Reign over us? Or shalt thou indeed have dominion over us? which yet was afterwards fulfilled when they bowed down themselves before him with their faces to the earth.
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This Canaan was the yonger son of Ham, to whom, with his father Ham and his Brethren Cush, Mizraim and Put, Noah gave Africa, as to Japhet, Europe, and Asia to Shem. But Canaan invaded Phoenicia, part of Shems portion;
This Canaan was the younger son of Ham, to whom, with his father Ham and his Brothers Cush, Mizraim and Put, Noah gave Africa, as to Japheth, Europe, and Asia to Shem. But Canaan invaded Phoenicia, part of Shems portion;
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whence Phoenicia is called after the name of Canaan, the Land of Canaan. And Shaul the son NONLATINALPHABET according to the LXX, of a Phoenician, is said to be the son NONLATINALPHABET of a Canaanitish woman.
whence Phoenicia is called After the name of Canaan, the Land of Canaan. And Shaul the son according to the LXX, of a Phoenician, is said to be the son of a Canaanitish woman.
And that woman, whom S. Matthew calls a Canaanitish woman, the same in S. Mark is called a Syrophenician. And among the antient names of Phaenice, Stephanus in his Book Devrbibus tells us, NONLATINALPHABET, a contract of Canaan is one; and the inhabitants NONLATINALPHABET, for NONLATINALPHABET.
And that woman, whom S. Matthew calls a Canaanitish woman, the same in S. Mark is called a Syrophoenician. And among the ancient names of Phaenice, Stephanus in his Book Devrbibus tells us,, a contract of Canaan is one; and the inhabitants, for.
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as therefore there is a reward promised unto those who honour their parents, it being the first Commandement with promise, it followes, that the transgression of that great Comandement must draw after it a curse as a due recompence of reward.
as Therefore there is a reward promised unto those who honour their Parents, it being the First Commandment with promise, it follows, that the Transgression of that great Commandment must draw After it a curse as a due recompense of reward.
Others satisfie the doubt by saying, that Canaan is here put for his father Ham; and so Vatablus with other learned men understood here Ham not Canaan, and so the Arabick Version.
Others satisfy the doubt by saying, that Canaan is Here put for his father Ham; and so Vatablus with other learned men understood Here Ham not Canaan, and so the Arabic Version.
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For whereas Egypt is by the Psalmist called the land of Ham; and Plutarch among the names of Egypt, reckons NONLATINALPHABET, Hams land, whom the inhabitants worshipped afterward under the name of Jupiter Hammon; Hams posterity in Egypt, as well as Canaans in the land of Canaan, were under the curse of bondage.
For whereas Egypt is by the Psalmist called the land of Ham; and Plutarch among the names of Egypt, reckons, Hams land, whom the inhabitants worshipped afterwards under the name of Jupiter Hammon; Hams posterity in Egypt, as well as Canaans in the land of Canaan, were under the curse of bondage.
so Aeguptium is rendred NONLATINALPHABET, that is, black in the old Glossary, the Egyptians, according to the curse, have been of old noted as servants and Vassalls unto other Nations.
so Aeguptium is rendered, that is, black in the old Glossary, the egyptians, according to the curse, have been of old noted as Servants and Vassals unto other nations.
Hence it is that in Aristophanes, the Egyptian is called NONLATINALPHABET a Tile or Brick bearer. Where the Scholiast saith NONLATINALPHABET, the Egyptians are noted in Comedies as Brick or Tile-bearers.
Hence it is that in Aristophanes, the Egyptian is called a Tile or Brick bearer. Where the Scholiast Says, the egyptians Are noted in Comedies as Brick or Tile-bearers.
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Aristophanes scoffing at the Verses of Euripodes (a far honester man than himself,) saith, NONLATINALPHABET, his Tragical Verses being made of Spondees, and so running some what heavily, An hundred Egyptians, saith be, are not able to carry his Verses. But not onely.
Aristophanes scoffing At the Verses of Euripodes (a Far Honester man than himself,) Says,, his Tragical Verses being made of Spondees, and so running Some what heavily, an hundred egyptians, Says be, Are not able to carry his Verses. But not only.
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No, nor is it a power to will or do this, or the contrary, which they call, Libertas contrarietatis, liberty of contrariety, as a power to love or hate, to do good or evill, to save life or to kill.
No, nor is it a power to will or do this, or the contrary, which they call, Libertas contrarietatis, liberty of contrariety, as a power to love or hate, to do good or evil, to save life or to kill.
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And being set free from all this bondage, the true free-dom is the addicting ones whole self, understanding, reason, will, affections, actions, life; unto God and his righteousness.
And being Set free from all this bondage, the true freedom's is the addicting ones Whole self, understanding, reason, will, affections, actions, life; unto God and his righteousness.
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A man may, according to this freedom, be a good servant to an evill Master, Obadiah was over Ahabs house, 1. King. 18.3. Joseph the servant of Potiphar, Jacob to Labam; Naaman now a Proselyte, yet servant unto the King of Syria, Daniel and the other Captives to Nabucadnezzar, Nehemiah to Artaxerxes; Saints in Cesars houshold, Phil. 4.22. Ephes. 6.5.6.7. 3. Doubt. If Canaan in person were not the servant of Shem then must he be in his posterity.
A man may, according to this freedom, be a good servant to an evil Master, Obadiah was over Ahabs house, 1. King. 18.3. Joseph the servant of Potiphar, Jacob to Labam; Naaman now a Proselyte, yet servant unto the King of Syria, daniel and the other Captives to Nebuchadnezzar, Nehemiah to Artaxerxes; Saints in Caesars household, Philip 4.22. Ephesians 6.5.6.7. 3. Doubt. If Canaan in person were not the servant of Shem then must he be in his posterity.
But where shall we find, that Canaans posterity or the Canaanites were servants unto Shem or the Shemites? Surely we read of Canaans posteritie how ingenious in all or most Liberal Arts some of them were, in the time of peace, and how securely they lived;
But where shall we find, that Canaans posterity or the Canaanites were Servants unto Shem or the Shemites? Surely we read of Canaans posterity how ingenious in all or most Liberal Arts Some of them were, in the time of peace, and how securely they lived;
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How securely they lived in peace and how ingenious they were in most Liberal and Mechanicall Arts, 'tis evident, in that Arithmetick with Astronomie came from the Zidonians (who were from Zidon Canaans first born) unto the Grecians. But their cheif excellency was in regard of Mechanick Arts;
How securely they lived in peace and how ingenious they were in most Liberal and Mechanical Arts, it's evident, in that Arithmetic with Astronomy Come from the Zidonians (who were from Sidon Canaans First born) unto the Greeks. But their chief excellency was in regard of Mechanic Arts;
mixture of purple is ascribed to the Tyrians, Making of Glasse and weaving of Silk, to the Zidonianes. They were excellent Carpenters. 1. King 5.6. Therefore Homer calls them NONLATINALPHABET;
mixture of purple is ascribed to the Tyrians, Making of Glass and weaving of Silk, to the Zidonianes. They were excellent Carpenters. 1. King 5.6. Therefore Homer calls them;
what ever witty invention in Garments, or Vessells, and what ever, it was wont to be attributed unto the industry of the Zidonians. By those Arts, they grew extream Rich and secure, Judg. 18.7. The Hittites were formidable and terrible in their wars, as appears 2. Kings 7.6. The Jebusites were not inferior unto the Hittites, who kept Jerusalem and Mount Zion, maugre all the power of Jsrael, till Davids time;
what ever witty invention in Garments, or Vessels, and what ever, it was wont to be attributed unto the industry of the Zidonians. By those Arts, they grew extreme Rich and secure, Judges 18.7. The Hittites were formidable and terrible in their wars, as appears 2. Kings 7.6. The Jebusites were not inferior unto the Hittites, who kept Jerusalem and Mount Zion, maugre all the power of Israel, till Davids time;
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The Amorites are reported to be as tall as Cedars, and as strong as Oaks, their Land a Land of Gyants, Deut. 2.20. Zamzmmim, the bedsted of Og one of them, is described, Deut. 3.11.
The amorites Are reported to be as tall as Cedars, and as strong as Oaks, their Land a Land of Giants, Deuteronomy 2.20. Zamzmmim, the bedstead of Og one of them, is described, Deuteronomy 3.11.
For answer here unto, I have shewen how, according to the history, the curse of Noah laid hold on Ham and the Egyptians. As for the Canaanites, 'tis true, they were very ingenious and witty in finding out of Trades,
For answer Here unto, I have shown how, according to the history, the curse of Noah laid hold on Ham and the egyptians. As for the Canaanites, it's true, they were very ingenious and witty in finding out of Trades,
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All which although they be necessary for mans life, and though they may be, and doubtless are well used by the seed of Sheth and Enoch, and Noah and Shem; Yet the holy Ghost shewing that the seed of Cain before the flood were inventors of these things,
All which although they be necessary for men life, and though they may be, and doubtless Are well used by the seed of Sheth and Enoch, and Noah and Shem; Yet the holy Ghost showing that the seed of Cain before the flood were inventors of these things,
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if our whole mind thoughts and desires, be taken up about the things of this life, earthly things, &c. What are we better then they? we are even as they were, Cainites and Canaanites. For according to a mans thoughts, will, affections and actions, he is to be esteemed;
if our Whole mind thoughts and Desires, be taken up about the things of this life, earthly things, etc. What Are we better then they? we Are even as they were, Cainites and Canaanites. For according to a men thoughts, will, affections and actions, he is to be esteemed;
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But was the martiall valour of the Hittites, Jebusites, and Amorites, any badge of their servitude? or could it consist with slavery? They who made others their Servants and Vassals as the Amorites did, Num. 21.27.
But was the martial valour of the Hittites, Jebusites, and amorites, any badge of their servitude? or could it consist with slavery? They who made Others their Servants and Vassals as the amorites did, Num. 21.27.
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Thus of Hagar the Scripture saith, Gen. 16.1. that she was an hand-maid an Egyptian, the servant of Sarai, a bond-maid of Egypt, of Hams posterity as Canaan was;
Thus of Hagar the Scripture Says, Gen. 16.1. that she was an handmaid an Egyptian, the servant of Sarai, a bondmaid of Egypt, of Hams posterity as Canaan was;
as if they came of Sarai. And spiritually under the name of Ismael, the Apostle understands the wild and savage nature of man brought forth by the first Covenant, Job 11.12. which becomes so much the more fierce when the Law goes about to tame it, Rom. 7.9.13.
as if they Come of Sarai. And spiritually under the name of Ishmael, the Apostle understands the wild and savage nature of man brought forth by the First Covenant, Job 11.12. which becomes so much the more fierce when the Law Goes about to tame it, Rom. 7.9.13.
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Thus what was foretold of Esau and Jacob, the elder shall serve the yonger, Gen. 25.22, 23. was not fulfilled in the persons of Esau and Jacob, but rather the contrary,
Thus what was foretold of Esau and Jacob, the elder shall serve the younger, Gen. 25.22, 23. was not fulfilled in the Persons of Esau and Jacob, but rather the contrary,
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but in their posterities, that Ephraims Tribe exceeded his brothers in number, Num. 1.32, 33, 35. And in place and dignity, Num. 2.18, 20. The like we must here understand of Shem and Canaan.
but in their Posterities, that Ephraim's Tribe exceeded his Brother's in number, Num. 1.32, 33, 35. And in place and dignity, Num. 2.18, 20. The like we must Here understand of Shem and Canaan.
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Obs. 2. Let children then learn from hence to honour and reverence their parents. Obs. 3. This layes an Obligation upon parents to preserve their gravity.
Obs. 2. Let children then Learn from hence to honour and Reverence their Parents. Obs. 3. This lays an Obligation upon Parents to preserve their gravity.
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For so by Saturn they understood Noah, by Ham they understood the son of Saturn whom they called Jupiter Hammon. This Jupiter Hammon they say made an Eunuch of his Father.
For so by Saturn they understood Noah, by Ham they understood the son of Saturn whom they called Jupiter Hammon. This Jupiter Hammon they say made an Eunuch of his Father.
he cut for NONLATINALPHABET he told or revealed his fathers nakedness unto his two brethren. 1. This Jupiter Hammon had a younger son Mercurius, that is, Canaan, the yonger son of Ham. 2. That Mercurius had his name à mercibus from Merchandize,
he Cut for he told or revealed his Father's nakedness unto his two brothers. 1. This Jupiter Hammon had a younger son Mercurius, that is, Canaan, the younger son of Ham. 2. That Mercurius had his name à mercibus from Merchandise,
as Canaan signifies a Merchant. 3. This Mercury they make a servant, as he complaines in Lucian, that he was distracted with so many services, that he must do nothing but run up and down of errands, NONLATINALPHABET;
as Canaan signifies a Merchant. 3. This Mercury they make a servant, as he complains in Lucian, that he was distracted with so many services, that he must do nothing but run up and down of errands,;
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whence the Phoenicians called Mercury NONLATINALPHABET that is a servant, what so plainely expresses Canaan the servant of servants? 4. That Mercury they made the guide of their wayes;
whence the Phoenicians called Mercury that is a servant, what so plainly Expresses Canaan the servant of Servants? 4. That Mercury they made the guide of their ways;
because the Canaanites first dared to go by Sea, and have of all other Nations the most convenient passages into all parts of the world. 5. They make their Mercury thievish,
Because the Canaanites First dared to go by Sea, and have of all other nations the most convenient passages into all parts of the world. 5. They make their Mercury thievish,
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As — NONLATINALPHABET — the Phoenician or Canaanite will gain by every man. 6. They make their Mercury the god of Eloquence, signifying the fair and smooth tongue of trades-men in putting off their wares. 7. They say, Mercury was his fathers Pararius as Ham with Canaan beheld Noahs nakedness.
As — — the Phoenician or Canaanite will gain by every man. 6. They make their Mercury the god of Eloquence, signifying the fair and smooth tongue of Tradesmen in putting off their wares. 7. They say, Mercury was his Father's Pararius as Ham with Canaan beheld Noahs nakedness.
These things as they are most usefull for the learned, so they make much for the strengthening of belief and assurance of all touching the truth of these most antient Scriptures.
These things as they Are most useful for the learned, so they make much for the strengthening of belief and assurance of all touching the truth of these most ancient Scriptures.
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Such are the Sonns of Shem the father of all the children of Heber. 2. In evill, ye are of your father the Devill, Joh. 8. for the lusts &c. Thus they are the seed of Canaan who do his works, Thou seed of Canaan and not of Juda saith Daniel to the unchaste Elder.
Such Are the Sons of Shem the father of all the children of Heber. 2. In evil, you Are of your father the devil, John 8. for the Lustiest etc. Thus they Are the seed of Canaan who do his works, Thou seed of Canaan and not of Juda Says daniel to the unchaste Elder.
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unto Cain himself and the Cainites if they do well, as I shewed in Gen. 4.7. Note here the progeny of Ham. 1. Ham is the father of Canaan, burning hot zeal (that's NONLATINALPHABET is the cause of commotion and fraction, trouble, baseness, &c. The truth of this is evident by too many examples of these few last yeares.
unto Cain himself and the Cainites if they do well, as I showed in Gen. 4.7. Note Here the progeny of Ham. 1. Ham is the father of Canaan, burning hight zeal (that's is the cause of commotion and fraction, trouble, baseness, etc. The truth of this is evident by too many Examples of these few last Years.
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Zelotical hot-headed men are presently moved, and then they are troubled and trouble all, saith S. Ambrose. 2. Canaan is made a servant though Ham sinned, Philo Judaeus gives the reason;
Zealotical hotheaded men Are presently moved, and then they Are troubled and trouble all, Says S. Ambrose. 2. Canaan is made a servant though Ham sinned, Philo Judaeus gives the reason;
As Christ hath his fishers of men and hunters, so Satan hath his Zidonians his hunters and fishers of men also, Evill hunts the Violent man, Psal. 1•0. 11. 2. Hittites, the fearfull ones, there is a fear or fainting, which is opposite unto faith and confidence, Gen. 45.26. These discourage the people of Shem from entring the holy Land, Num. 13.30; 31. Hebr. 3. vlt. They could not enter in because of unbelief, Their harts fainted in them.
As christ hath his Fishers of men and Hunters, so Satan hath his Zidonians his Hunters and Fishers of men also, Evil hunt's the Violent man, Psalm 1•0. 11. 2. Hittites, the fearful ones, there is a Fear or fainting, which is opposite unto faith and confidence, Gen. 45.26. These discourage the people of Shem from entering the holy Land, Num. 13.30; 31. Hebrew 3. Ult. They could not enter in Because of unbelief, Their hearts fainted in them.
5. Gergashites, Socii peregrinationis, who enstrange themselves from their God, and are inhabitants of the earth, the earthly mindedness, the thoughts dwelling on the earth and earthly things, Phil. 3.19. earthly, wisdom, Jam. 3.15.
5. Gergashites, Society peregrinationis, who enstrange themselves from their God, and Are inhabitants of the earth, the earthly Mindedness, the thoughts Dwelling on the earth and earthly things, Philip 3.19. earthly, Wisdom, Jam. 3.15.
This is one of Canaans race, that presseth down the mind, and hinders it from busying it self on heavenly things, Col. 3.1, 2. 6. The Hivites people of a wicked life, whereby the ungodly life is sigured, which is propagated by talking.
This is one of Canaans raze, that Presseth down the mind, and hinders it from busying it self on heavenly things, Col. 3.1, 2. 6. The Hivites people of a wicked life, whereby the ungodly life is sigured, which is propagated by talking.
and the Canaanites especially the seven Nations, Deut. 7.1. the seven evill Spirits saith Rupertus. It is the Lords will, that thou destroy of the Canaanits every thing that breathes. So Moses law commands;
and the Canaanites especially the seven nations, Deuteronomy 7.1. the seven evil Spirits Says Rupert. It is the lords will, that thou destroy of the Canaanites every thing that breathes. So Moses law commands;
Righteousness largly taken raised the house of Shem, the people of Jsrael above all Nations, Deat. 28. and 4.6. The Nations shall say surely this great nation is a wise and understanding people.
Righteousness largely taken raised the house of Shem, the people of Israel above all nations, Deat. 28. and 4.6. The nations shall say surely this great Nation is a wise and understanding people.
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This raised the Lacedemonians, and that long lasting Empire of the Romans. Which is Point-blank contrary to the opinion of men who conceive that there is no attaining unto honour and high place,
This raised the Lacedaemonians, and that long lasting Empire of the Romans. Which is Point-blank contrary to the opinion of men who conceive that there is no attaining unto honour and high place,
All the Chanaanites were abased for the sin of Canaan. And whence is it, that the Tria cappa NONLATINALPHABET the Cappadocians, Cilicians, Carians are so infamous, (unless the Cretians were one of the three.
All the Canaanites were abased for the since of Canaan. And whence is it, that the Tria cappa the Cappadocians, Cilicians, Carians Are so infamous, (unless the Cretians were one of the three.
Hath not Noah foretold it, that Canaan should be a servant unto the Shemites, according to the LXX NONLATINALPHABET, an houshold servant? Most true it is, they dwell in me and nothing else.
Hath not Noah foretold it, that Canaan should be a servant unto the Shemites, according to the LXX, an household servant? Most true it is, they dwell in me and nothing Else.
I say while thou art yet a childe this comes to passe, and God is merciful, 1 John 2.12. Thy sins are forgiven thee for Shems sake, that is, for his Names sake.
I say while thou art yet a child this comes to pass, and God is merciful, 1 John 2.12. Thy Sins Are forgiven thee for Shems sake, that is, for his Names sake.
When So•omon the true Shemite and type of Christ the true Shem, and the true Solomon the Prince of peace overcomes the world, John 16.33. and bids thee NONLATINALPHABET, Considere, Be of good courage.
When So•omon the true Shemite and type of christ the true Shem, and the true Solomon the Prince of peace overcomes the world, John 16.33. and bids thee, Considere, Be of good courage.
The God of peace treads Satan under the Saints feet, Rom. 16.20. The Canaanites 1. are first made tributaries, when the Spirit lusts against the Flesh, Gal. 5.17.
The God of peace treads Satan under the Saints feet, Rom. 16.20. The Canaanites 1. Are First made tributaries, when the Spirit Lustiest against the Flesh, Gal. 5.17.
The Canaanites have Chariots of Iron, Jos. 17. They have so? What are the Chariots spiritually? Eliah and Elisha were called The Chariots of Israel, and the Horsemen thereof.
The Canaanites have Chariots of Iron, Jos. 17. They have so? What Are the Chariots spiritually? Elijah and Elisha were called The Chariots of Israel, and the Horsemen thereof.
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And therefore the sons of Joseph, Jes. 17.17. Manasseh and Ephraim, they have a promise from the true Josuah to overcome the Canaanites, Phil. 3.13, 14. Manasseh, that is forgetfulnesse, forgets that which is behinde;
And Therefore the Sons of Joseph, Jes. 17.17. Manasses and Ephraim, they have a promise from the true Joshua to overcome the Canaanites, Philip 3.13, 14. Manasses, that is forgetfulness, forgets that which is behind;
and Ephraim fruitfulnesse and increase, endeavours after what is before, and presses hard after the mark, &c. The true Joshua, he saith it, Thou shalt cast out the Canaanites,
and Ephraim fruitfulness and increase, endeavours After what is before, and presses hard After the mark, etc. The true joshua, he Says it, Thou shalt cast out the Canaanites,
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Even such have the best of us been, as the Lord tells those who were of Shems race and progeny, Ezech. 16.3. thy birth and thy nativity is of the land of Canaan, thy Father was an Amorite and thy Mother an Hittit, So was that woman, Math. 15.21. and her daughter;
Even such have the best of us been, as the Lord tells those who were of Shems raze and progeny, Ezekiel 16.3. thy birth and thy Nativity is of the land of Canaan, thy Father was an Amorite and thy Mother an Hittite, So was that woman, Math. 15.21. and her daughter;
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But the Lord by a divine art proper to himself, can bring light out of darkness, good out of evill, blessing out of cursing, He turned the curse into a blessing, Nehem. 13.2. The Temple was built on the Threshing-floor of Arauna the Jebusite, 2. Chro. 3.1. where the Jebusites dwelt, there the Temple must be built.
But the Lord by a divine art proper to himself, can bring Light out of darkness, good out of evil, blessing out of cursing, He turned the curse into a blessing, Nehemiah 13.2. The Temple was built on the threshing-floor of Arauna the Jebusite, 2. Chro 3.1. where the Jebusites dwelled, there the Temple must be built.
and afterward the Temple was built; and David commanded to gather the strangers of Jsrael, &c. 1 Chro. 22.2.3. whose number is reckoned 2. Chron. 2.17. who were these? A poor contemptible people of the Canaanites implyed in the building of Gods Temple:
and afterwards the Temple was built; and David commanded to gather the Strangers of Israel, etc. 1 Chro 22.2.3. whose number is reckoned 2. Chronicles 2.17. who were these? A poor contemptible people of the Canaanites employed in the building of God's Temple:
Our Lord Magnifies the faith of the Canaanitish woman, Matth. 15. Vriah the Hittite is famous for his faithfulness to David. Though these were all servants, yet Esay 10.27. The yoke is taken away because of the Anointing, even the unction of the Spirit, Luk. 4.18. For where the spirit of the Lord is, there is libertie;
Our Lord Magnifies the faith of the Canaanitish woman, Matthew 15. Uriah the Hittite is famous for his faithfulness to David. Though these were all Servants, yet Isaiah 10.27. The yoke is taken away Because of the Anointing, even the unction of the Spirit, Luk. 4.18. For where the Spirit of the Lord is, there is liberty;
The Lord hath promised unto Abraham and his seed the Land of Canaan; Canaan is now Malae fidei possessor, he detaines from us the holy Land, the Land of holiness, Jos. 5.15. It is a good Land. All the spies say so, Num. 13.14.
The Lord hath promised unto Abraham and his seed the Land of Canaan; Canaan is now Malae fidei possessor, he detains from us the holy Land, the Land of holiness, Jos. 5.15. It is a good Land. All the spies say so, Num. 13.14.
Even the Prophets who have search'd diligently, 1. Pet. 1.10. The Lord hath delivered them to utter destruction, Deut. 7.1. and 20.16, 17. If we drive them not out they will be pricks in our eyes, &c. Num. 33.55. Despair not, they are all conquerable.
Even the prophets who have searched diligently, 1. Pet. 1.10. The Lord hath Delivered them to utter destruction, Deuteronomy 7.1. and 20.16, 17. If we drive them not out they will be pricks in our eyes, etc. Num. 33.55. Despair not, they Are all conquerable.
perfect love casts out fear. 3. Christ gives power to tread down the Jebusite, all the power of the enemy. 4. The Amorite, bitter words, bitter envy is subdued by meekness of wisdom, Jam. 3.13, 14.5. Minding things above, subdues the Gergashites earthly mindedness, Col. 3.1.6. The Hivite by Christ who is our life, Col. 3.7. The Arkite, persecution by him who is born after the Spirit.
perfect love Cast out Fear. 3. christ gives power to tread down the Jebusite, all the power of the enemy. 4. The Amorite, bitter words, bitter envy is subdued by meekness of Wisdom, Jam. 3.13, 14.5. Minding things above, subdues the Gergashites earthly Mindedness, Col. 3.1.6. The Hivite by christ who is our life, Col. 3.7. The Arkite, persecution by him who is born After the Spirit.
He cast out the bond-woman and her son. 8. The Sinite or legal righteousness by the righteousness of Christ. 9. The Arvadite, the ruling sin, by the reign of Christs righteousness. 10. The Zemarite, Sheeps clothing by sincerity. 11. The Hamathite by the grace that brings salvation, 1 Thess. 5.9. Jabin false knowledge king of Canaan is subdued by Deborah and Barak, that is, the Word and Spirit, which is as lightning, Judg. 4. So Anti-Christ is slain by the brightness of Christs coming. 2 Thess. 2. And thus there shall be no more a Canaanite, in the house of the Lord of hosts.
He cast out the bondwoman and her son. 8. The Finite or Legal righteousness by the righteousness of christ. 9. The Arvadite, the ruling since, by the Reign of Christ righteousness. 10. The Zemarite, Sheep clothing by sincerity. 11. The Hamathite by the grace that brings salvation, 1 Thess 5.9. Jabin false knowledge King of Canaan is subdued by Deborah and Barak, that is, the Word and Spirit, which is as lightning, Judges 4. So Antichrist is slave by the brightness of Christ coming. 2 Thess 2. And thus there shall be no more a Canaanite, in the house of the Lord of hosts.
Axiom 4. THe words contain the blessing of Japhet, and that amplified by the opposite curse of Ham and Canaan. The blessing of Japhet containes his Inlargement by the authority of it. Degree of inlargement:
Axiom 4. THe words contain the blessing of Japheth, and that amplified by the opposite curse of Ham and Canaan. The blessing of Japheth contains his Enlargement by the Authority of it. Degree of enlargement:
The divine truths contained in the words, are these. 1. God shall enlarge Japhet. 2. Japhet shall dwell in the Tents of Shem. 3. God shall so enlarge Japhet, that he shall dwell, &c. 4. Canaan shall be his servant.
The divine truths contained in the words, Are these. 1. God shall enlarge Japheth. 2. Japheth shall dwell in the Tents of Shem. 3. God shall so enlarge Japheth, that he shall dwell, etc. 4. Canaan shall be his servant.
and so when I spake of Shem, I have shewed, that Japhet was the eldest son of Noah, though commonly when the three brothers are recited together, Japhet is put in the last place.
and so when I spoke of Shem, I have showed, that Japheth was the eldest son of Noah, though commonly when the three Brother's Are recited together, Japheth is put in the last place.
That word which we turn inlarge is NONLATINALPHABET which is diversly rendred by Interpreters, by the Chaldee as we in our English, by the LXX NONLATINALPHABET, which accordingly the Latin hath Dilatet, Let God enlarge Japhet.
That word which we turn enlarge is which is diversely rendered by Interpreters, by the Chaldee as we in our English, by the LXX, which accordingly the Latin hath Dilatet, Let God enlarge Japheth.
Howbeit, according to another signification of the word NONLATINALPHABET, the French, Genevah, and our old English Translation turns it to perswade; and Munster howsoever he be sway'd by the authority of the Rabbins,
Howbeit, according to Another signification of the word, the French, Genevah, and our old English translation turns it to persuade; and Munster howsoever he be swayed by the Authority of the Rabbis,
and so turns it inlarge, yet he confesses, that the word is used in the Proverbs often to perswade: accordingly Tremellius turns the word Alliciet, God shall intice, and Osiander Persuadeat, Let God perswade.
and so turns it enlarge, yet he Confesses, that the word is used in the Proverbs often to persuade: accordingly Tremellius turns the word Alliciet, God shall entice, and Osiander Persuadeat, Let God persuade.
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Besides these two significations, there is also a third, and that is Condecoret, Let God beautifie Japhet. This translation hath authority from Jonathans paraphrase who understood the Hebr. NONLATINALPHABET to come not as most do from NONLATINALPHABET,
Beside these two significations, there is also a third, and that is Condecoret, Let God beautify Japheth. This Translation hath Authority from Jonathans Paraphrase who understood the Hebrew to come not as most doe from,
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And therefore since, according to Divine artifice and skill, the Spirit of God hath couch'd so many significations under one word in the Text, I dare not so make choice of one that I should wholly reject the other two; and therefore as Esay 65.8. The new wine is found in the cluster, and one saith, destroy it not;
And Therefore since, according to Divine artifice and skill, the Spirit of God hath couched so many significations under one word in the Text, I Dare not so make choice of one that I should wholly reject the other two; and Therefore as Isaiah 65.8. The new wine is found in the cluster, and one Says, destroy it not;
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So I may say of these significations, reject neither one nor other, for a blessing is in it, part of Japhets blessing is contained in it as we might finde in them all,
So I may say of these significations, reject neither one nor other, for a blessing is in it, part of Japhets blessing is contained in it as we might find in them all,
God shall Inlarge Japhet, or as the words are NONLATINALPHABET God shall inlarge unto Japhet, vizt. his habitation or dwelling, unto which the following words have reference.
God shall Enlarge Japheth, or as the words Are God shall enlarge unto Japheth, vizt. his habitation or Dwelling, unto which the following words have Referente.
as he did when he gave them all the Islands and Peninsula's, as Britany, Jreland, Thule, Creta Sicilie, &c. the Peninsula's as Spain, Italy, Greece, &c. In a word, all Europe; which became the most populous of all the three parts of the world, the seat of the Greek and Roman Empire,
as he did when he gave them all the Islands and Peninsula's, as Britany, Ireland, Thule, Crete Sicily, etc. the Peninsula's as Spain, Italy, Greece, etc. In a word, all Europe; which became the most populous of all the three parts of the world, the seat of the Greek and Roman Empire,
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and added also the lesser Asia, and Media, and part of Armenia, Jberia, Albania, and those vast regious towards the North heretofore inhabited by the Scythians, now by the Tartars, Officinas Gentium & velut vaginas nationum, as Jornandes calls them.
and added also the lesser Asia, and Media, and part of Armenia, Jberia, Albania, and those vast regious towards the North heretofore inhabited by the Scythians, now by the Tartars, Officinas Gentium & velut vaginas nationum, as Jornandes calls them.
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Because those parts are extream fruitful, I speak not of the earth, but of men, which in all ages they have power'd forth into other parts of the world, and enlarged their dwellings. And thus God inlarg'd Japhet.
Because those parts Are extreme fruitful, I speak not of the earth, but of men, which in all ages they have powered forth into other parts of the world, and enlarged their dwellings. And thus God enlarged Japheth.
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and cursed Canaan for dishonouring him and deriding the nakedness of Noah, yet this is no warrant for the unwary and unseemly carriage of Noah or any parent.
and cursed Canaan for Dishonoring him and deriding the nakedness of Noah, yet this is no warrant for the unwary and unseemly carriage of Noah or any parent.
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Obs. 4. Nor can we well omit here what the Jewes take speciall notice of, that when Noah blesseth Japhet, he useth onely the name of NONLATINALPHABET God,
Obs. 4. Nor can we well omit Here what the Jews take special notice of, that when Noah Blesses Japheth, he uses only the name of God,
but when Noah blessed Shem, he addes to NONLATINALPHABET to the Name of God, the great name Tetragrammaton Jehova, whereby they understand a great prerogative of Shem and his Sonns the Jsraelites and Jewes, that the proper name of God should be known onely unto them. But alas!
but when Noah blessed Shem, he adds to to the Name of God, the great name Tetragrammaton Jehovah, whereby they understand a great prerogative of Shem and his Sons the Israelites and Jews, that the proper name of God should be known only unto them. But alas!
what benefit is it unto them, or us, to know God when we worship him not as God? What profit is it for them or us to boast of God, that we know his will,
what benefit is it unto them, or us, to know God when we worship him not as God? What profit is it for them or us to boast of God, that we know his will,
Obs. 5. To have an inheritance in the earth, or a portion of the earth for an inheritance, is a blessing of God, Math. 5.5. Blessed are the meek for they shall inherit the earth, 1. Chron. 4.10. Jabez said, O that thou wouldst bless me indeed and enlarge my coast.
Obs. 5. To have an inheritance in the earth, or a portion of the earth for an inheritance, is a blessing of God, Math. 5.5. Blessed Are the meek for they shall inherit the earth, 1. Chronicles 4.10. Jabez said, Oh that thou Wouldst bless me indeed and enlarge my coast.
It is God that inlargeth Japhet. And it is the God of Jsrael that Jabez prayed unto to inlarge his coast, 1. Chron. 4.10. He gives inheritances in the land of Canaan. Yea, among those who are strangers and enemies unto his people. Deut. 2.5.9.19. Obs. 7. The Lord sets bounds unto inheritances in the earth, Act. 17.26.
It is God that enlargeth Japheth. And it is the God of Israel that Jabez prayed unto to enlarge his coast, 1. Chronicles 4.10. He gives inheritances in the land of Canaan. Yea, among those who Are Strangers and enemies unto his people. Deuteronomy 2.5.9.19. Obs. 7. The Lord sets bounds unto inheritances in the earth, Act. 17.26.
As I shewed what Mysteryes the heathen hid under Shem and Canaan, so let us inquire what Mysteries they understood in the name of Japhet. That portion which Noah allotted unto his son Japhet was the sea and the Islands and Peninsula's in the sea, &c. Gen. 10.5. wherefore by Japhet they understood Neptune, whom they made God of the sea.
As I showed what Mysteres the heathen hid under Shem and Canaan, so let us inquire what Mysteres they understood in the name of Japheth. That portion which Noah allotted unto his son Japheth was the sea and the Islands and Peninsula's in the sea, etc. Gen. 10.5. Wherefore by Japheth they understood Neptune, whom they made God of the sea.
Neptuno maritima omnia cum insulis obvenerunt, saith Lactantius. Japhet hath his name from NONLATINALPHABET to inlarge as Noah implies in his blessing,
Neptune maritima omnia cum Insulis obvenerunt, Says Lactantius. Japheth hath his name from to enlarge as Noah Implies in his blessing,
As in Greek they call Neptune NONLATINALPHABET from NONLATINALPHABET which is to extend and inlarge from the large and wide sea, Job 11.9. Psal. 104.25. given him to his portion, whence the Egyptians, saith Plutarch in his Isis NONLATINALPHABET.
As in Greek they call Neptune from which is to extend and enlarge from the large and wide sea, Job 11.9. Psalm 104.25. given him to his portion, whence the egyptians, Says Plutarch in his Isis.
Now because he lived holily in the world, the same befell him from the world, that befell his father and Brother Shem, and all that lived Godlily in the world.
Now Because he lived holily in the world, the same befell him from the world, that befell his father and Brother Shem, and all that lived Godlily in the world.
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Therefore they used his name in contempt when they spake of doting old men, calling them Japhets, as our English Old Crone, in the same sense is an imitation of NONLATINALPHABET, that is, Saturne, by whom they understood Noah, as I shewed before.
Therefore they used his name in contempt when they spoke of doting old men, calling them Japhets, as our English Old Crone, in the same sense is an imitation of, that is, Saturn, by whom they understood Noah, as I showed before.
Hesychius, NONLATINALPHABET, Japhetus is by way of derision an old doting Fool. Suidas NONLATINALPHABET, Aristoph. Nubibus. NONLATINALPHABET, not to answer your father saucily,
Hesychius,, Japhetus is by Way of derision an old doting Fool. Suidas, Aristophanes. Nubibus., not to answer your father saucily,
Does not our Saviour imply that the best of men should be so used? Matth. 5.10, 11. Yea, do we not finde, that many who professe religion, defame, slander, reproach and speak evill of things that they know not,
Does not our Saviour imply that the best of men should be so used? Matthew 5.10, 11. Yea, do we not find, that many who profess Religion, defame, slander, reproach and speak evil of things that they know not,
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and of men much better then themselves, only because they are not on their side? Seth and Shem though in great honour among good men, Eccl. 49.16.
and of men much better then themselves, only Because they Are not on their side? Seth and Shem though in great honour among good men, Ecclesiastes 49.16.
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Behold, that great and precious promise made here to Japhet, and the sons of Japhet, and renewed under manifold several names and expressions, Peace, Esay 32. Rest, Psal. 95. Refreshing, Acts 3. A wealthy place, Psal. 66.12.
Behold, that great and precious promise made Here to Japheth, and the Sons of Japheth, and renewed under manifold several names and expressions, Peace, Isaiah 32. Rest, Psalm 95. Refreshing, Acts 3. A wealthy place, Psalm 66.12.
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NONLATINALPHABET, the Latin Refrigerium. Surely they read NONLATINALPHABET which is respiratio, and the Chaldee turns it NONLATINALPHABET a breathing, a Spirit,
, the Latin Refrigerium. Surely they read which is respiratio, and the Chaldee turns it a breathing, a Spirit,
even the Spirit of God it self, which is the Spirit of promise, the great and pretious promise of God made unto all the sons of Japhet. So the word NONLATINALPHABET which we turn to refresh, whence NONLATINALPHABET the Spirit, it signifies to enlarge as in the text, 1 Sam. 16.23. Dilatabatar Saul, NONLATINALPHABET 2 Cor. 6.13. NONLATINALPHABET be ye inlarged, or inlarge your love, Matth. 11.28. I will give you rest, Arab. I will inlarge you.
even the Spirit of God it self, which is the Spirit of promise, the great and precious promise of God made unto all the Sons of Japheth. So the word which we turn to refresh, whence the Spirit, it signifies to enlarge as in the text, 1 Sam. 16.23. Dilatabatar Saul, 2 Cor. 6.13. be you enlarged, or enlarge your love, Matthew 11.28. I will give you rest, Arab. I will enlarge you.
And as there is an inlarging, as also contracting, according to extension natural and outward, so like wise is there an inlarging according to intension spiritual and inward.
And as there is an enlarging, as also contracting, according to extension natural and outward, so like wise is there an enlarging according to intention spiritual and inward.
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And that either that which God gives and leads into, or that which the evil Spirit and our own evil heart is misled into. 1. That which God gives, &c. That we may understand this aright, we must know that as bodies are said sometimes to be in strait and narrow places, sometimes to be in a more large room;
And that either that which God gives and leads into, or that which the evil Spirit and our own evil heart is misled into. 1. That which God gives, etc. That we may understand this aright, we must know that as bodies Are said sometime to be in strait and narrow places, sometime to be in a more large room;
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so likewise by metaphor the souls and spirits of men are sometimes in anguish and straits, sometimes in latitude, freedom and inlargement, Psal. 4. And as cold contracts and makes condensation and thickens bodies,
so likewise by metaphor the Souls and spirits of men Are sometime in anguish and straits, sometime in latitude, freedom and enlargement, Psalm 4. And as cold contracts and makes condensation and thickens bodies,
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Even so there are certain streightning affections and passions and compositions of them, as self-love, fear, grief, sadness, envie, suspition, these contract and straighten the heart.
Even so there Are certain straightening affections and passion and compositions of them, as Self-love, Fear, grief, sadness, envy, suspicion, these contract and straighten the heart.
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And there are affections which widen and inlarge it, as the love of God and our neighbour, mercy, hope, joy, cheerfulnesse, delight, these enlarge the heart.
And there Are affections which widen and enlarge it, as the love of God and our neighbour, mercy, hope, joy, cheerfulness, delight, these enlarge the heart.
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Accordingly in Scripture we read NONLATINALPHABET and NONLATINALPHABET opposed one to other, that is, straits, and inlargement. So NONLATINALPHABET and NONLATINALPHABET, 2 Cor. 6.11, 12, 13.
Accordingly in Scripture we read and opposed one to other, that is, straits, and enlargement. So and, 2 Cor. 6.11, 12, 13.
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Also the largness of will and affection, Psal. 81.10. Open thy mouth wide, Os cordis ad desiderandum & petendum vtilia, & implebo illud, the mouth of thy heart, thy will and affections. Saith Ludolphus.
Also the largeness of will and affection, Psalm 81.10. Open thy Mouth wide, Os Cordis ad desiderandum & petendum vtilia, & implebo illud, the Mouth of thy heart, thy will and affections. Says Ludolphus.
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Why is God said to inlarge the heart of Japhet and the sonns of Japhet? Because he alone knowes all the hearts of the children of men, and alone can work upon them, widen and inlarge them.
Why is God said to enlarge the heart of Japheth and the Sons of Japheth? Because he alone knows all the hearts of the children of men, and alone can work upon them, widen and enlarge them.
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He alone hath wherewithall to fill them, as wisdom, understanding, fullness of joy, yea, God Himself, the Objectum beati•cum & Author actus fruitivi, 1. King. 4.29.
He alone hath wherewithal to fill them, as Wisdom, understanding, fullness of joy, yea, God Himself, the Objectum beati•cum & Author actus fruitivi, 1. King. 4.29.
Yea, whereas the Lord hath made the man for his Temple and dwelling place, and himself is immense and beyond all bounds, Job. 11.7, 8, 9. it's necessary, that he inlarge the strait heart of man,
Yea, whereas the Lord hath made the man for his Temple and Dwelling place, and himself is immense and beyond all bounds, Job. 11.7, 8, 9. it's necessary, that he enlarge the strait heart of man,
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and make him in some proportion capable of himself; whence is that prayer of the Apostle, Ephes. 3.14. — 21. that They may be filled with all the fulness of God.
and make him in Some proportion capable of himself; whence is that prayer of the Apostle, Ephesians 3.14. — 21. that They may be filled with all the fullness of God.
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These are the beasts that walk in actu not in via, in the broad way where the beasts go, not in the path and the narrow way wherein the men of God walk: God doth not inlarge these.
These Are the beasts that walk in Acts not in via, in the broad Way where the beasts go, not in the path and the narrow Way wherein the men of God walk: God does not enlarge these.
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Consol. For the sonns of Japhet. True it is the Lord invites to enter into the straite gate, Math. 7.13, 14. but they shall not alwaies be in straits, there shall come a time of inlargment.
Consol. For the Sons of Japheth. True it is the Lord invites to enter into the strait gate, Math. 7.13, 14. but they shall not always be in straits, there shall come a time of Enlargement.
The Gold is not cast into the furnace to be consumed in it, but to be purged and purified by it, Zach. 13.9. Our God is a consuming fire, Hebr. 12. and who shall dwell with everlasting burnings, Esay.
The Gold is not cast into the furnace to be consumed in it, but to be purged and purified by it, Zach 13.9. Our God is a consuming fire, Hebrew 12. and who shall dwell with everlasting burnings, Isaiah.
It was a noble desire of the sons of Joseph which we read, Ios. 17.14. Means. We must pass thorow the narrow, before we can come unto the broad 2 Esdr. 7. 1-14. Ye remember a great part of Japhets portion was the sea and the Islands in the sea;
It was a noble desire of the Sons of Joseph which we read, Ios. 17.14. Means. We must pass thorough the narrow, before we can come unto the broad 2 Ezra 7. 1-14. You Remember a great part of Japhets portion was the sea and the Islands in the sea;
O that every one of us would mind his own dutie, Prose quis { que } which the Lord requires of him, to enter into the narrow way, that the Lord might inlarge us!
O that every one of us would mind his own duty, Prose quis { que } which the Lord requires of him, to enter into the narrow Way, that the Lord might enlarge us!
which is an endeavor to bring one off to some-what, we desire. 2. So to sollicite and intice that we prevail, which is properly to perswade. The word may be understood in both senses here.
which is an endeavour to bring one off to somewhat, we desire. 2. So to solicit and entice that we prevail, which is properly to persuade. The word may be understood in both Senses Here.
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but also in his posteritie, even all the Gentiles Church, even all the Islands of the Gentiles, Gen. 10.5. whereof we are a part, God shall perswade Japhets Sons:
but also in his posterity, even all the Gentiles Church, even all the Islands of the Gentiles, Gen. 10.5. whereof we Are a part, God shall persuade Japhets Sons:
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so God the Father first perswades Japhet and his sons to believe in himself, Hebr. 11.6. 2. God perswades Japhet and his sons to believe in Christ, and so to dwell in the Tents of Shem, Joh. 14.1. This is the main aim;
so God the Father First persuades Japheth and his Sons to believe in himself, Hebrew 11.6. 2. God persuades Japheth and his Sons to believe in christ, and so to dwell in the Tents of Shem, John 14.1. This is the main aim;
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for so, Faith comes by hearing, Rom. 10. Thus God makes his Ministers his NONLATINALPHABET, 1 Cor. 3.9. Workers together with God. Such as plant and water his husbandry, which is the Church.
for so, Faith comes by hearing, Rom. 10. Thus God makes his Ministers his, 1 Cor. 3.9. Workers together with God. Such as plant and water his Husbandry, which is the Church.
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and he sends them forth to invite his rebellious subjects, and to perswade them to come in, 2 Cor. 5.18, 19, 20. Another Meanes are miracles and wonders, whereby God perswades men to believe,
and he sends them forth to invite his rebellious subject's, and to persuade them to come in, 2 Cor. 5.18, 19, 20. another Means Are Miracles and wonders, whereby God persuades men to believe,
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and accordingly they are called NONLATINALPHABET from NONLATINALPHABET the word in the Text, to perswade, Deut. 13.2. 2. God perswades Japhet and his sons immediately and inwardly by his Spirit;
and accordingly they Are called from the word in the Text, to persuade, Deuteronomy 13.2. 2. God persuades Japheth and his Sons immediately and inwardly by his Spirit;
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God the Father draws and perswades him unto something. He hath shewen thee O man what is good, Mich. 6.8. and so the Father• instructs him out of his Law, Psal. 94.12. These are Funiculi Adam, the cords of a man, whereby he is naturally inclined to be moved, Hos. 11.4. and because both proceed from love, he addes, with bonds of love. All these made up into life and example, most forcibly perswade; as 1 Pet. 3.1, 2. Reason in regard of 1. God himself who perswades. 2. Japhet to be perswaded. 3. That whereunto God perswades. 4. The end of Gods perswasion.
God the Father draws and persuades him unto something. He hath shown thee Oh man what is good, Mich. 6.8. and so the Father• instructs him out of his Law, Psalm 94.12. These Are Funiculi Adam, the cords of a man, whereby he is naturally inclined to be moved, Hos. 11.4. and Because both proceed from love, he adds, with bonds of love. All these made up into life and Exampl, most forcibly persuade; as 1 Pet. 3.1, 2. Reason in regard of 1. God himself who persuades. 2. Japheth to be persuaded. 3. That whereunto God persuades. 4. The end of God's persuasion.
He is most able to effect what ever he promises or threatens. 2. In regard of Japhet and his sons, none of them all can come unto the true Shem, except God perswade him thereunto, Joh. 6.44. 3. Reason in regard of that whereunto God perswades the sons of Japhet; which,
He is most able to Effect what ever he promises or threatens. 2. In regard of Japheth and his Sons, none of them all can come unto the true Shem, except God persuade him thereunto, John 6.44. 3. Reason in regard of that whereunto God persuades the Sons of Japheth; which,
unless God, by his spirit, reveale, it's altogether hidden from the sons of Japhet, 1. Cor. 2.9, 10, 11. 4. The end of this manner of perswading, is the glory of God, 1. Cor. 2.5. and mans salvation;
unless God, by his Spirit, reveal, it's altogether hidden from the Sons of Japheth, 1. Cor. 2.9, 10, 11. 4. The end of this manner of persuading, is the glory of God, 1. Cor. 2.5. and men salvation;
And therefore the Poets ascribed perswasion unto their Goddess NONLATINALPHABET, whom they made their Goddess of eloquence, whom the Latins call Suada and Suadela. But who is indeed the true NONLATINALPHABET, Suada or Suadela, who but the wisdom? Who but the onely wise God? Who teaches like him? Never man spake as this man, &c. He is that which they ascribe to their Suadela; He is Flexanimus, he that bowes the soul, NONLATINALPHABET, who leades and drawes the soul.
And Therefore the Poets ascribed persuasion unto their Goddess, whom they made their Goddess of eloquence, whom the Latins call Suada and Suadela. But who is indeed the true, Suada or Suadela, who but the Wisdom? Who but the only wise God? Who Teaches like him? Never man spoke as this man, etc. He is that which they ascribe to their Suadela; He is Flexanimus, he that bows the soul,, who leads and draws the soul.
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and men so far-forth believe as it is given them of God, 1. Cor. 3.4, 5. Act. 14.1. They so spake, that a great multitude of the Jewes and also of the Greeks believed.
and men so farforth believe as it is given them of God, 1. Cor. 3.4, 5. Act. 14.1. They so spoke, that a great multitude of the Jews and also of the Greeks believed.
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Obs. 2. The meanes of bringing men unto God, is perswasion and allureing of them, Hos. 2.14. I will allure her and bring her into the wilderness, and speak unto her heart.
Obs. 2. The means of bringing men unto God, is persuasion and alluring of them, Hos. 2.14. I will allure her and bring her into the Wilderness, and speak unto her heart.
Not to use their own words, as Orators are wont to do, words of man's wisdom; but to use the words of God, which he teacheth and useth in perswading the hearts of men. 1. Cor. 2.4. Obs. 4. The spirit of God abhors not allusions and paranomasias, they are very frequent and ordinary in the Scripture, whose elegancie we loose by translations, a thing that cannot possibly be help•d.
Not to use their own words, as Orators Are wont to do, words of Man's Wisdom; but to use the words of God, which he Teaches and uses in persuading the hearts of men. 1. Cor. 2.4. Obs. 4. The Spirit of God abhors not allusions and paranomasias, they Are very frequent and ordinary in the Scripture, whose elegancy we lose by Translations, a thing that cannot possibly be help•d.
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Water looses the sweetness in the stream, which it hath in the Fountain: NONLATINALPHABET; the name of Judah NONLATINALPHABET, of Nabal his name NONLATINALPHABET, Gaza NONLATINALPHABET Zeph. 2.4. What seest thou Jeremy? NONLATINALPHABET, thou hast seen well; for NONLATINALPHABET, Jer. 1.11, 12. In the story of Susanna, Daniel saith to one Elder saying, he saw them NONLATINALPHABET under a Lentisk tree, Angelus Dei, NONLATINALPHABET;
Water looses the sweetness in the stream, which it hath in the Fountain:; the name of Judah, of Nabal his name, Gaza Zephaniah 2.4. What See thou Jeremiah?, thou hast seen well; for, Jer. 1.11, 12. In the story of Susanna, daniel Says to one Elder saying, he saw them under a Lentisk tree, Angelus Dei,;
to the other NONLATINALPHABET, saying, under an Holm tree, Angelus Dei, NONLATINALPHABET. Hos. 5.1. NONLATINALPHABET, judgement toward you, because ye have been a snare NONLATINALPHABET, Amos 8.2. NONLATINALPHABET summer fruit, NONLATINALPHABET the end, Mich. 1.10. in the house of Aphrah roul thy self NONLATINALPHABET v. 14. the houses of Achzib, NONLATINALPHABET, Esay 5.7. he looked for NONLATINALPHABET, judgement; and behold NONLATINALPHABET, oppression;
to the other, saying, under an Holm tree, Angelus Dei,. Hos. 5.1., judgement towards you, Because you have been a snare, Amos 8.2. summer fruit, the end, Mich. 1.10. in the house of Aphrah roll thy self v. 14. thee houses of Achzib,, Isaiah 5.7. he looked for, judgement; and behold, oppression;
& for NONLATINALPHABET righteousness, and behold NONLATINALPHABET, a cry. And 24.17, 18. NONLATINALPHABET, fear, and the pit, and the snare, and very many the like.
& for righteousness, and behold, a cry. And 24.17, 18., Fear, and the pit, and the snare, and very many the like.
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Reproof. The boldnesse and presumption of those who invade Gods soveraignty, intrude and usurpe dominion over the hearts of men, which God alone can know, and move, and judge.
Reproof. The boldness and presumption of those who invade God's sovereignty, intrude and usurp dominion over the hearts of men, which God alone can know, and move, and judge.
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Reproof. Those who refuse to be perswaded by God and his Ministers, yet yield to the perswasions and enticements of the Canaanitish woman, the Harlot iniquity, inwardly and outwardly alluring, Jam. 1.14. Prov. 7.12. the lusts of the eyes, of the flesh, and pride of life.
Reproof. Those who refuse to be persuaded by God and his Ministers, yet yield to the persuasions and enticements of the Canaanitish woman, the Harlot iniquity, inwardly and outwardly alluring, Jam. 1.14. Curae 7.12. the Lustiest of the eyes, of the Flesh, and pride of life.
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When he perswades to the beauty of holinesse, and the pleasures at his right hand, the lusts of the flesh prevail with them to follow a skin-deep beauty.
When he persuades to the beauty of holiness, and the pleasures At his right hand, the Lustiest of the Flesh prevail with them to follow a Skin-deep beauty.
That Trade, and the mysteries of it by which men live, and those men on whom they depend for their livelyhood, those are more powerful in their perswasions,
That Trade, and the Mysteres of it by which men live, and those men on whom they depend for their livelihood, those Are more powerful in their persuasions,
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Demetrius had a gainful Trade, and how did he prevail with his fellow-craftsmen? Acts 19.24 — 34. Those on whom men depend for their bread, be they what they will be otherwise,
Demetrius had a gainful Trade, and how did he prevail with his fellow-craftsmen? Acts 19.24 — 34. Those on whom men depend for their bred, be they what they will be otherwise,
We read of some thousands converted at one and other of S. Peters Sermons, Act. 2. But how few are there at this day, that are so converted? The fail therefore seems to be in the insufficiency of the meanes.
We read of Some thousands converted At one and other of S. Peter's Sermons, Act. 2. But how few Are there At this day, that Are so converted? The fail Therefore seems to be in the insufficiency of the means.
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The Scripture saith, Walk in love, as Christ loved us, Ephes. 5.1, 2. Who is there that will lay down his old hatred, his deadly fuid against his neighbour,
The Scripture Says, Walk in love, as christ loved us, Ephesians 5.1, 2. Who is there that will lay down his old hatred, his deadly fuid against his neighbour,
Be not drunk with wine, wherein is excesse, &c. Would a man be drunk every other day (as many are, to say no oftner,) would they if they believed this,
Be not drunk with wine, wherein is excess, etc. Would a man be drunk every other day (as many Are, to say no oftener,) would they if they believed this,
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How doth the Father draw men? How otherwise then with the cords of man, whereby it is fit a man should be drawen? Thou pretendest, thou hast not grace;
How does the Father draw men? How otherwise then with the cords of man, whereby it is fit a man should be drawn? Thou pretendest, thou hast not grace;
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I have shewen, I am perswaded undeniably, that its a rare thing, that any believer should want power to do what he believes, Ephes. 1.18, 19. Thou art even like the brethren of the rich man in Hell;
I have shown, I am persuaded undeniably, that its a rare thing, that any believer should want power to do what he believes, Ephesians 1.18, 19. Thou art even like the brothers of the rich man in Hell;
They were a knot of good fellowes, like their brother, and they were so accustomed to fare deliciously every day, they were so serviceable one to others humour, that they durst not displease one another.
They were a knot of good Fellows, like their brother, and they were so accustomed to fare deliciously every day, they were so serviceable one to Others humour, that they durst not displease one Another.
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Exhort. Not to yield to the perswasion of the Canaanites, Deut. 11.16. There is a secret enticing and drawing of the heart, Job 31.27. Some men lye in wait to deceive others, Ephes. 4. But though they did not, our own lusts are deceitful.
Exhort. Not to yield to the persuasion of the Canaanites, Deuteronomy 11.16. There is a secret enticing and drawing of the heart, Job 31.27. some men lie in wait to deceive Others, Ephesians 4. But though they did not, our own Lustiest Are deceitful.
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The evill spirit could not suggest a more ready way of deceiving then by being a lying Spirit in the mouth of Ahabs prophets, 1 King. 22. They are foolish perswasions,
The evil Spirit could not suggest a more ready Way of deceiving then by being a lying Spirit in the Mouth of Ahabs Prophets, 1 King. 22. They Are foolish persuasions,
so NONLATINALPHABET, if we forsake those foolish perswasions, and those who use them, and are perswaded by them, we shall have the life, Prov. 9.6. Forsake the foolish and live.
so, if we forsake those foolish persuasions, and those who use them, and Are persuaded by them, we shall have the life, Curae 9.6. Forsake the foolish and live.
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There must be a complying and yeilding on Japhets part, on our part, we must not Ponere obicem, oppose brutish reluctancy; Psal. 32.8. I will instruct thee and teach thee, saith the Lord, in the way that thou shalt go, &c. But be not thou as the Horse and Mule.
There must be a complying and yielding on Japhets part, on our part, we must not Ponere obicem, oppose brutish reluctancy; Psalm 32.8. I will instruct thee and teach thee, Says the Lord, in the Way that thou shalt go, etc. But be not thou as the Horse and Mule.
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1. A Tent is a Tabernacle è velis tensis factum & mutabile, quod ut libet moveri potest, Es. 38.12. it is tabernaculum ambulatorium, domus vaga, a portable house.
1. A Tent is a Tabernacle è velis tensis factum & mutabile, quod ut libet moveri potest, Es. 38.12. it is tabernaculum ambulatorium, domus Vaga, a portable house.
And strengthened it with cords. 2. Tents of Shem are by the LXX rendred the houses of Shem, and may be so litterally understood, Zach. 12.7. Malachy 2.12. Revel. 20.9. The author and inventer of Tents was Jabel, Gen. 4.20. and the like Oracle we read, Num. 24.24.
And strengthened it with cords. 2. Tents of Shem Are by the LXX rendered the houses of Shem, and may be so literally understood, Zach 12.7. Malachy 2.12. Revel. 20.9. The author and inventer of Tents was Jabel, Gen. 4.20. and the like Oracle we read, Num. 24.24.
or when Shems posterity should be cut off, Japhet and his sons the Church of the Gentiles should be then Surrogatus Israel as the Apostle proves largely, Rom. 11.11. — 17. 3. Who is said to dwell in the Tents of Shem? this is diversly understood.
or when Shems posterity should be Cut off, Japheth and his Sons the Church of the Gentiles should be then Surrogate Israel as the Apostle Proves largely, Rom. 11.11. — 17. 3. Who is said to dwell in the Tents of Shem? this is diversely understood.
Some conceive out of the words next before, that the Name of God is here to be repeated and understood, God shall enlarge and perswade Japhet and He, that is, the same God shall dwell in the tents of Shem. As if these words were thus to be knit unto the former.
some conceive out of the words next before, that the Name of God is Here to be repeated and understood, God shall enlarge and persuade Japheth and He, that is, the same God shall dwell in the tents of Shem. As if these words were thus to be knit unto the former.
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And therefore S. John speakes of Christ, John 1.14. The word was made flesh, NONLATINALPHABET; V. Lat. Habitavit in nobis. This is true of the whole Church:
And Therefore S. John speaks of christ, John 1.14. The word was made Flesh,; V. Lat. Habitavit in nobis. This is true of the Whole Church:
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It belongs then to Japhet, he shall dwell in the tents of Shem. And how is that to be understood? To dwell in the Tents of Shem, is 1. Either to dwell with Shem in his Tents.
It belongs then to Japheth, he shall dwell in the tents of Shem. And how is that to be understood? To dwell in the Tents of Shem, is 1. Either to dwell with Shem in his Tents.
For so they render NONLATINALPHABET adhabitavit & cohabitavit, to dwell together with; as if the phrase so sound, as that Ephes. 3.6. That the Gentiles should be fellowheires, &c. and 2.14, 19. Or 2. that the sons of Japhet should dispossess the sons of Shem of their Tents.
For so they render adhabitavit & cohabitavit, to dwell together with; as if the phrase so found, as that Ephesians 3.6. That the Gentiles should be fellowheires, etc. and 2.14, 19. Or 2. that the Sons of Japheth should dispossess the Sons of Shem of their Tents.
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And to that purpose, 1. Chro. 5.10. Reason. 1. In regard of God, he is the God of Japhet by covenant, as well as the God of Shem, Rom. 3.19. He is rich unto all that call upon him.
And to that purpose, 1. Chro 5.10. Reason. 1. In regard of God, he is the God of Japheth by Covenant, as well as the God of Shem, Rom. 3.19. He is rich unto all that call upon him.
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2. In regard of Shem. His Tents are large, Locus est & pluribus umbris viz. under the Gospel, Esay 54.1. — 4. Their former straitness made onely for the Jewes is forgotten, Esay 65.16. Lam. 2.6.
2. In regard of Shem. His Tents Are large, Locus est & Pluribus umbris viz. under the Gospel, Isaiah 54.1. — 4. Their former straitness made only for the Jews is forgotten, Isaiah 65.16. Lam. 2.6.
3. In regard of Japhet and his sons, their docibleness and readiness to believe the Gospell, Rom. 10.19, 20. This is the elder son to whom his father said, Go and labour in the vineyard,
3. In regard of Japheth and his Sons, their docibleness and readiness to believe the Gospel, Rom. 10.19, 20. This is the elder son to whom his father said, Go and labour in the vineyard,
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and he said I will not, but afterwards repented and went, Math. 21.28. The prodigal son that returns to his father, Luk. 15. Obs. 1. The Church is here compared to Tents and Tabernacles; No certain fixt dwelling houses;
and he said I will not, but afterwards repented and went, Math. 21.28. The prodigal son that returns to his father, Luk. 15. Obs. 1. The Church is Here compared to Tents and Tabernacles; No certain fixed Dwelling houses;
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and as the Tartars at this day, living in Tents and Tabernacles. We have here no abiding City, but we seek one to come, Hebr. 13.14. Obs. 2. The Church is here compared in special to the Tents of Shem. For as Seth and his house before the flood, were the Church of God.
and as the Tartars At this day, living in Tents and Tabernacles. We have Here no abiding city, but we seek one to come, Hebrew 13.14. Obs. 2. The Church is Here compared in special to the Tents of Shem. For as Seth and his house before the flood, were the Church of God.
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And so Salvation is of the Jewes, Joh. 4. Obs. 3. Japhet and his sons, all the Gentiles are by corrupt nature strangers to the Tents and houses of Shem. Of old they dwelt not in Shems Tents;
And so Salvation is of the Jews, John 4. Obs. 3. Japheth and his Sons, all the Gentiles Are by corrupt nature Strangers to the Tents and houses of Shem. Of old they dwelled not in Shems Tents;
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they belonged not unto the Church of God; They had no portion in Jacob, Ephes. 2.12. Obs. 4. Here is an expresse, cleer, and manifest promise made touching the calling of the Gentiles to Christ.
they belonged not unto the Church of God; They had no portion in Jacob, Ephesians 2.12. Obs. 4. Here is an express, clear, and manifest promise made touching the calling of the Gentiles to christ.
I say, to us this is clear and manifest, which before-time was hidden, and therefore called a Mysterie, Ephes. 3.3. Col. 1.26, 27. Obs. 5. We see the truth of Gods promise made unto the Gentiles, Japhet and his sons to dwell in the Tents of Shem, that they make the principall part of the Church.
I say, to us this is clear and manifest, which beforetime was hidden, and Therefore called a Mystery, Ephesians 3.3. Col. 1.26, 27. Obs. 5. We see the truth of God's promise made unto the Gentiles, Japheth and his Sons to dwell in the Tents of Shem, that they make the principal part of the Church.
For allthough so rich is our God towards all that call upon him that he excludes not any, no not the posterity of Ham, out of Shems house, where there is neither Greek nor Jew, &c. Col. 3.11.
For although so rich is our God towards all that call upon him that he excludes not any, no not the posterity of Ham, out of Shems house, where there is neither Greek nor Jew, etc. Col. 3.11.
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Yet certain it is, that the faith of our Lord Jesus Christ hath even from the Apostles times downward most florished in Europe, and that part of Asia which was Japhets portion, where there were the seven first known Churches, Revel. 2. and 3.
Yet certain it is, that the faith of our Lord jesus christ hath even from the Apostles times downward most flourished in Europe, and that part of Asia which was Japhets portion, where there were the seven First known Churches, Revel. 2. and 3.
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Yea this promise to Japhet is so performed, that Shems posterity is cut off, and Japhet dwells in his Tents, the Gentiles Church have the name of Jsrael, Mich. 5.3. Gal. 6.16.
Yea this promise to Japheth is so performed, that Shems posterity is Cut off, and Japheth dwells in his Tents, the Gentiles Church have the name of Israel, Mich. 5.3. Gal. 6.16.
And he is a Jew which is one inward, Rom. 2. Obs. 6. There is a two fold state of the Church, in the growth and NONLATINALPHABET in via and in patria. What the Hebrew hath, Tents, is in the LXX. houses, implying a two fold state of the Church one fleeting, and the other durable and constant, yee read of both, Ephes. 2.22. vers. 4.14.15.16. Mysticè.
And he is a Jew which is one inward, Rom. 2. Obs. 6. There is a two fold state of the Church, in the growth and in via and in patria. What the Hebrew hath, Tents, is in the LXX. houses, implying a two fold state of the Church one fleeting, and the other durable and constant, ye read of both, Ephesians 2.22. vers. 4.14.15.16. Mysticè.
But what further spirituall meaning is there of Shems Tents? or houses LXX. and Japhets dwelling in them? The true Shem as I have shewen and proved largely, is the Lord Jesus Christ, Who dwells in his Saints, Psal. 90.1. Joh. 1.14. NONLATINALPHABET, Hebr. 3.6. He works in them, Esay. 26.12. they in him, Joh. 3.21.
But what further spiritual meaning is there of Shems Tents? or houses LXX. and Japhets Dwelling in them? The true Shem as I have shown and proved largely, is the Lord jesus christ, Who dwells in his Saints, Psalm 90.1. John 1.14., Hebrew 3.6. He works in them, Isaiah. 26.12. they in him, John 3.21.
and to Jerusalem. The promise then is to Japhet and his children, even to those who are strangers from the Common-wealth of Israel, and from the City of God that if they will be perswaded by God, believe and become obedient, they shall dwell in those Tents, who mean time dwell in the tents of wickedness, Psal. 84.10. To dwell, is Alicubi commorari diutinè cum delectatione:
and to Jerusalem. The promise then is to Japheth and his children, even to those who Are Strangers from the Commonwealth of Israel, and from the city of God that if they will be persuaded by God, believe and become obedient, they shall dwell in those Tents, who mean time dwell in the tents of wickedness, Psalm 84.10. To dwell, is Alicubi commorari diutinè cum delectatione:
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and therefore he is not said to dwell there, as in a Prison, or in some place where he has ill neighbours, Psal. 120. to dwell with Mesec. But the Lord saith of Jerusalem, Here will I dwell,
and Therefore he is not said to dwell there, as in a Prison, or in Some place where he has ill neighbours, Psalm 120. to dwell with Moses. But the Lord Says of Jerusalem, Here will I dwell,
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for I have a delight therein. Behold the great promise of God, that his tabernacle shall be with men, Levit. 26.11. Ezech. 37.27. Revel. 21.3. 2 Cor. 6.16. A new heaven and a new earth, even that dwelling place of Shem, the Jerusalem that looks down from heaven, Revel. 21.10. which is the everlasting righteousnesse, Psal. 85.11. A Jerusalem whereinto the ungodly must not enter, Revel. 21.27. That is, they must not enter into the righteousnesse of God, Psalm 69.27. A Jerusalem that hath gates, Psalm 118.20. Yea walls and bulwarks, Esay 26.1, 2. a new Jerusalem in Jerusalem, Zach. 12.6. Cities that have been ruined are not wont to be re-edified and built in the same place where they were before.
for I have a delight therein. Behold the great promise of God, that his tabernacle shall be with men, Levit. 26.11. Ezekiel 37.27. Revel. 21.3. 2 Cor. 6.16. A new heaven and a new earth, even that Dwelling place of Shem, the Jerusalem that looks down from heaven, Revel. 21.10. which is the everlasting righteousness, Psalm 85.11. A Jerusalem whereinto the ungodly must not enter, Revel. 21.27. That is, they must not enter into the righteousness of God, Psalm 69.27. A Jerusalem that hath gates, Psalm 118.20. Yea walls and bulwarks, Isaiah 26.1, 2. a new Jerusalem in Jerusalem, Zach 12.6. Cities that have been ruined Are not wont to be reedified and built in the same place where they were before.
There where the righteousness of God hath been trodden under foot, Hebr. 10.29. Rom. 9.26. even in thine own soul, O man. The heavenly Jerusalem, Hebr. 12.22. Ponam Jerusalem in omnibus Gentibus;
There where the righteousness of God hath been trodden under foot, Hebrew 10.29. Rom. 9.26. even in thine own soul, Oh man. The heavenly Jerusalem, Hebrew 12.22. Ponam Jerusalem in omnibus Gentibus;
Let no man think that this is to be understood only of the heavenly Jerusalem hereafter to be inhabited when we have put off the body. No, Hebr. 12.22. Ye are come, &c. He saith not, Ye shall come, but ye are come already.
Let no man think that this is to be understood only of the heavenly Jerusalem hereafter to be inhabited when we have put off the body. No, Hebrew 12.22. You Are come, etc. He Says not, You shall come, but you Are come already.
He took the man out of the crowd, Matth. 7.33, 34. there is such a din and noise heard in the world, &c. He who would go to another place then that wherein he is, must first forsake that wherein he is;
He took the man out of the crowd, Matthew 7.33, 34. there is such a din and noise herd in the world, etc. He who would go to Another place then that wherein he is, must First forsake that wherein he is;
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Thou must retire to thine own heart, and hear what God saith unto thee there, Psal. 85.8. Audiam quid in me loquatur Dominus, I will hear what God speaks in me:
Thou must retire to thine own heart, and hear what God Says unto thee there, Psalm 85.8. Audiam quid in me loquatur Dominus, I will hear what God speaks in me:
Gods way of bringing Japhet and his sons to dwel in the Tents of Shem, is by perswasion, by information, instruction, counsel, advice, exhortation, &c. Gen. 24. Abrahams servant went to fetch a wife for Isaac: see his behaviour through that long Chapter.
God's Way of bringing Japheth and his Sons to dwell in the Tents of Shem, is by persuasion, by information, instruction, counsel, Advice, exhortation, etc. Gen. 24. Abrahams servant went to fetch a wife for Isaac: see his behaviour through that long Chapter.
Flesh and blood would have detained Rebecca, but ask at her mouth, Verse 57, 58, 67. And thus the Lord deals with all the sons of Japhet. But what if they refuse to be led into Sarahs Tent? what if they will not belive? what then is to be done,
Flesh and blood would have detained Rebecca, but ask At her Mouth, Verse 57, 58, 67. And thus the Lord deals with all the Sons of Japheth. But what if they refuse to be led into Sarahs Tent? what if they will not believe? what then is to be done,
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they constrained him, saying abide with us, &c. We read, Act. 16. that Lydia a daughter of Japhet whom the Lord had now perswaded to dwell in the Tents of Shem;
they constrained him, saying abide with us, etc. We read, Act. 16. that Lydia a daughter of Japheth whom the Lord had now persuaded to dwell in the Tents of Shem;
And the like constraint was that of the woman on the prophet Elisha, 2 King. 4.8. Reproof. 1. Those who say, that Shems Tents shall never be inhabited;
And the like constraint was that of the woman on the Prophet Elisha, 2 King. 4.8. Reproof. 1. Those who say, that Shems Tents shall never be inhabited;
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that the righteousness of God shall be as a Tent forsaken. Surely they who say thus, know not the Scripture, nor the power of God. Not the Scriptures, Esay. 45.18. and 54.3. They know not the power of God;
that the righteousness of God shall be as a Tent forsaken. Surely they who say thus, know not the Scripture, nor the power of God. Not the Scriptures, Isaiah. 45.18. and 54.3. They know not the power of God;
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they ascribe more power to the Devill; he can fill the Tents of wickedness, Psal. 84.10. But the great God can never fill the Tents of Shem, the Tents of righteousness.
they ascribe more power to the devil; he can fill the Tents of wickedness, Psalm 84.10. But the great God can never fill the Tents of Shem, the Tents of righteousness.
Reproof. 2. The sons of Japhet, who will not be perswaded by God to dwell in the Tents of Shem; Notwithstanding there is so vast a difference between the Tents, they live in,
Reproof. 2. The Sons of Japheth, who will not be persuaded by God to dwell in the Tents of Shem; Notwithstanding there is so vast a difference between the Tents, they live in,
and we believe our lusts that they will be true and faithfull to us, which cannot but deceive us, Ephes. 4. Reproof. 3. Those who go about to force Japhet and constrain him to dwell in the Tents of Shem; a thing they can never possibly do by any constraint in the world;
and we believe our Lustiest that they will be true and faithful to us, which cannot but deceive us, Ephesians 4. Reproof. 3. Those who go about to force Japheth and constrain him to dwell in the Tents of Shem; a thing they can never possibly do by any constraint in the world;
Exhort. To the Sons of Japhet to dwell in the Tents of Shem, they are beautifull Tents, Num. 24.5. The great happiness of those who dwell with the true Shem, they dwell with God, he is their house, Psal. 90.1. These are Aholah, &c. Ezech. 23.4. He dwells with them, they are his house, Hebr. 3.6. He dwells in them and walks in them, Joh. 14.20. — 23. David had rather be a door-keeper there, then dwell in the Tents of wickedness.
Exhort. To the Sons of Japheth to dwell in the Tents of Shem, they Are beautiful Tents, Num. 24.5. The great happiness of those who dwell with the true Shem, they dwell with God, he is their house, Psalm 90.1. These Are Aholah, etc. Ezekiel 23.4. He dwells with them, they Are his house, Hebrew 3.6. He dwells in them and walks in them, John 14.20. — 23. David had rather be a doorkeeper there, then dwell in the Tents of wickedness.
The doom of Canaan was first denounced generally, A servant of servants shall he be unto his brethren, ver. 25. Then follows a special application of his servitude under Shem and the Jewes;
The doom of Canaan was First denounced generally, A servant of Servants shall he be unto his brothers, ver. 25. Then follows a special application of his servitude under Shem and the Jews;
And so we shall finde, that what remnants there were of Ham and Canaan in Tyre and Zidon, in Thebes and Carthage, in Egypt and Ethiopia, they all submitted themselves,
And so we shall find, that what remnants there were of Ham and Canaan in Tyre and Sidon, in Thebes and Carthage, in Egypt and Ethiopia, they all submitted themselves,
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Both which sprung of Japhet. And so it is true according to the History, That Ham and Canaan or the Canaanites, became servants unto Japhet or the sons of Japhet.
Both which sprung of Japheth. And so it is true according to the History, That Ham and Canaan or the Canaanites, became Servants unto Japheth or the Sons of Japheth.
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Jacob divided Simeon and Levi in Jacob, and scattered them in Israel, Jeremy must pluck up and plant, destroy and build. And Ezechiel went to destroy the City.
Jacob divided Simeon and Levi in Jacob, and scattered them in Israel, Jeremiah must pluck up and plant, destroy and built. And Ezechiel went to destroy the city.
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And thus Noah condemned and consumed all men, whom he foretold, that they should perish by the flood, being a Prophet and the eighth preacher of righteousness.
And thus Noah condemned and consumed all men, whom he foretold, that they should perish by the flood, being a Prophet and the eighth preacher of righteousness.
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Whence it's called No-Hammon, which the LXX turn Diospolis, the City of Jupiter Hammon. By Neptune their God of the Sea they understood Japhet, as I have shewen;
Whence it's called No-Hammon, which the LXX turn Diospolis, the city of Jupiter Hammon. By Neptune their God of the Sea they understood Japheth, as I have shown;
Out of all which, we learn, what a perverse judgement the wicked world hath of good and evil. Ham the worst of all the three brethren, they made the highest God:
Out of all which, we Learn, what a perverse judgement the wicked world hath of good and evil. Ham the worst of all the three brothers, they made the highest God:
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Japhet, because a better man then Ham, therefore they made him inferiour unto Ham. And because he was not so good a man as Shem, therefore he is made superiour unto Shem. And this is the judgement of the wicked world.
Japheth, Because a better man then Ham, Therefore they made him inferior unto Ham. And Because he was not so good a man as Shem, Therefore he is made superior unto Shem. And this is the judgement of the wicked world.
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Why then should it discontent any one of the true Shems children, to be dis-esteemed by the wicked world? Did they not say, that the true Shem the Lord Jesus, who had God with him, that he had a Devill? Yea, they thought they said well, when they said so.
Why then should it discontent any one of the true Shems children, to be disesteemed by the wicked world? Did they not say, that the true Shem the Lord jesus, who had God with him, that he had a devil? Yea, they Thought they said well, when they said so.
If they so call those of his household? Nay, did they not say of Simon Magus, who had a Devill, that he was the great power of God? The like is the judgement of the evill world even at this day.
If they so call those of his household? Nay, did they not say of Simon Magus, who had a devil, that he was the great power of God? The like is the judgement of the evil world even At this day.
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What a great folly then is it to esteem or disesteem our selves, according to such perverse judgements of wicked men? — Examenve improbum in illa Castiges trutina? nec te quaesiveris Extrà.
What a great folly then is it to esteem or disesteem our selves, according to such perverse Judgments of wicked men? — Examenve improbum in illa Scolds trutina? nec te quaesiveris Extrà.
whence proceeds a serviceable inclination, a bowing down and humbling it self to purvey and inquire after what is necessary or convenient for the well-being of the divine and humane nature;
whence proceeds a serviceable inclination, a bowing down and humbling it self to purvey and inquire After what is necessary or convenient for the well-being of the divine and humane nature;
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If ye have not been faithful in the unrighteous Mammon, who will commit to your trust the true treasure? And if ye have not been faithful in that which is another mans, who shall give you that which is your own? Here the natural man or Japhet is put between Shem and Ham. Ham and Canaan are purveyours for Mammon, called the Mammon of unrighteousness,
If you have not been faithful in the unrighteous Mammon, who will commit to your trust the true treasure? And if you have not been faithful in that which is Another men, who shall give you that which is your own? Here the natural man or Japheth is put between Shem and Ham. Ham and Canaan Are purveyors for Mammon, called the Mammon of unrighteousness,
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because often gotten, and often used unrighteously, and so said to be another mans. The true treasure that's Shem the treasure hidden in the field of the mans heart;
Because often got, and often used unrighteously, and so said to be Another men. The true treasure that's Shem the treasure hidden in the field of the men heart;
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Hence it is that Plotinus (who is said to have in him much of a Christian,) tells us, that in a man there are three things, NONLATINALPHABET. 1. The minde of God and Christ, which is the Lords Candle; 2. the soul of man; and 3. the brutish nature.
Hence it is that Plotinus (who is said to have in him much of a Christian,) tells us, that in a man there Are three things,. 1. The mind of God and christ, which is the lords Candle; 2. the soul of man; and 3. the brutish nature.
For so the Wiseman saith, That the fear of God, and the keeping his Commandements are NONLATINALPHABET the whole man. What ever is more then these, is either the beast or the Devil, whereby Ham and Canaan called by the LXX NONLATINALPHABET a domestick servant, become rebellious and unserviceable unto God and man;
For so the Wiseman Says, That the Fear of God, and the keeping his commandments Are the Whole man. What ever is more then these, is either the beast or the devil, whereby Ham and Canaan called by the LXX a domestic servant, become rebellious and unserviceable unto God and man;
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Out of that Land went forth Ashur, and builded Nineveh and the City Rehoboth. ] I prefer the marginal reading, which is this, He went out into Assyria.
Out of that Land went forth Ashur, and built Nineveh and the city Rehoboth. ] I prefer the marginal reading, which is this, He went out into Assyria.
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It is true, that it gives good satisfaction to the Reader to know the antient monuments and records of old time touching the Authors and Founders of Cities;
It is true, that it gives good satisfaction to the Reader to know the ancient monuments and records of old time touching the Authors and Founders of Cities;
And such is this old story of Nimrod. He is said to be the son of Cush, vers. 8. Whence the Poets have made their God Bacchus from NONLATINALPHABET Bar-cush the son of Cush, who by an Euphony, is called Bacchus.
And such is this old story of Nimrod. He is said to be the son of Cush, vers. 8. Whence the Poets have made their God Bacchus from Bar-cush the son of Cush, who by an Euphony, is called Bacchus.
and therefore Esau is said to be a cunning hunter. And whereas Nimrod is called NONLATINALPHABET prevalent and powerfull, NONLATINALPHABET is Fortitudo animi & corporis, a prevalency in mind and body.
and Therefore Esau is said to be a cunning hunter. And whereas Nimrod is called prevalent and powerful, is Fortitudo animi & corporis, a prevalency in mind and body.
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Nimrod now become a cunning, bold and daring hunter, even before God, he proceeds to seek an happiness in his wickedness, that is, NONLATINALPHABET, which signifies Happy;
Nimrod now become a cunning, bold and daring hunter, even before God, he proceeds to seek an happiness in his wickedness, that is,, which signifies Happy;
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And in this tyranny Nimrod placeth his happinesse, his ultimate end, which is beatitudo patriae, the bliss of the countrey which ungodly men travel unto;
And in this tyranny Nimrod places his happiness, his ultimate end, which is beatitudo patriae, the bliss of the country which ungodly men travel unto;
Thus Nimrod the Rebel come out of Babel, having found his bliss and happiness, his Ashur, he builds the City Nineveh, which is NONLATINALPHABET a world of iniquity,
Thus Nimrod the Rebel come out of Babel, having found his bliss and happiness, his Ashur, he builds the city Nineveh, which is a world of iniquity,
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yet having declined from that first integrity unto the sensible, present, and delightful good, which most-what is dis-joyn'd from the true and honest good, it becomes more and more prone unto evil:
yet having declined from that First integrity unto the sensible, present, and delightful good, which mostwhat is disjoined from the true and honest good, it becomes more and more prove unto evil:
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as he that's falling down a steep precipice, easily falls lower and lower Dum in profundum venerit peccatorum, ( Prov. 18.3. V. Lat.) until he be immersed and overwhelmed with sin;
as he that's falling down a steep precipice, Easily falls lower and lower Dum in profundum venerit peccatorum, (Curae 18.3. V. Lat.) until he be immersed and overwhelmed with since;
And the reason it self being brought off to Nimrod that rebellious party, like Ahitophel fallen off to Absalom, the faction growes so strong, that the heart gathers iniquity to it self, Psalm 41.6. and takes delight and pleasure in it:
And the reason it self being brought off to Nimrod that rebellious party, like Ahithophel fallen off to Absalom, the faction grows so strong, that the heart gathers iniquity to it self, Psalm 41.6. and Takes delight and pleasure in it:
It enters into the vain thoughts and fansie, and is conceived often-times by a word, & concepta cogitatio carnem commovet ad concupiscendum, evill words corrupt good manners.
It enters into the vain thoughts and fancy, and is conceived oftentimes by a word, & concepta cogitatio Carnem commovet ad concupiscendum, evil words corrupt good manners.
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All this comes to pass by our voluntary yielding of our members servants to uncleanness and to NONLATINALPHABET, to iniquity unto iniquity. Let us now therefore yield our members servants to righteousness unto holiness.
All this comes to pass by our voluntary yielding of our members Servants to uncleanness and to, to iniquity unto iniquity. Let us now Therefore yield our members Servants to righteousness unto holiness.
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as also the duty signified hereby, is slighted by most men, the introversion or turning into our selves. The Lord here speaks to Abraham and to every son of Abraham according to the Apostles reasoning.
as also the duty signified hereby, is slighted by most men, the introversion or turning into our selves. The Lord Here speaks to Abraham and to every son of Abraham according to the Apostles reasoning.
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Go out of thy kindred, thine own corrupt nature, opposite unto the divine nature, thine innate inbred corruptions. Martin Lhther turns it Freund-schaft, thy friendship, thy lewd companions, none worse then thine own carnal senses, affections, and lusts; thine own-ship, thy selfnesse.
Go out of thy kindred, thine own corrupt nature, opposite unto the divine nature, thine innate inbred corruptions. Martin Lhther turns it Freund-schaft, thy friendship, thy lewd Sodales, none Worse then thine own carnal Senses, affections, and Lustiest; thine own-ship, thy selfness.
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While thou livest in Ʋr of the Chaldees, the false light, the light of Devils, (so S. Hierom renders NONLATINALPHABET quasi Daemones, ) who is thy father,
While thou Livest in Ʋr of the Chaldees, the false Light, the Light of Devils, (so S. Hieronymus renders quasi Daemons,) who is thy father,
Its Vetus proverbium NONLATINALPHABET, sequere Deum; follow thy God, could even Tully say. NONLATINALPHABET. It is the end, according to most divine Moses, to follow God. So Philo de Migrat. Abrah.
Its Vetus Proverb, Sequere God; follow thy God, could even Tully say.. It is the end, according to most divine Moses, to follow God. So Philo de Migrate. Abraham.
In all which places, instead of In me, I know not by what Authority, our Translators turn, With me. Since ye seek a proof of Christ speaking in me, &c. saith S. Paul. Thus the Lord speaks to us,
In all which places, instead of In me, I know not by what authority, our Translators turn, With me. Since you seek a proof of christ speaking in me, etc. Says S. Paul. Thus the Lord speaks to us,
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which thou wilt finde experimentally to be NONLATINALPHABET most convenient for thee, and most profitable for thee, saith R. S. J. And he removed from thence, &c. ] The word NONLATINALPHABET signifies Evulsit, he drew or plucked up from thence, viz. the stakes of his Tent, in order to removing from thence Abraham was now in Sichem: That signifies a part. He could not settle in a part, who aimed at perfection.
which thou wilt find experimentally to be most convenient for thee, and most profitable for thee, Says R. S. J. And he removed from thence, etc. ] The word signifies Evulsit, he drew or plucked up from thence, viz. the stakes of his Tent, in order to removing from thence Abraham was now in Sichem: That signifies a part. He could not settle in a part, who aimed At perfection.
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Therefore righteous Abraham travailed toward the south, vers. 9. According to what the wisman saith, That the path of the just is as the morning light, which shineth more and more to the perfect day.
Therefore righteous Abraham travailed towards the south, vers. 9. According to what the wisman Says, That the path of the just is as the morning Light, which shines more and more to the perfect day.
SERMON V. Imputation of best Reputation. And he brought him forth abroad, and said; Look now toward heaven, and tell the stars if thou be able to number them;
SERMON V. Imputation of best Reputation. And he brought him forth abroad, and said; Look now towards heaven, and tell the Stars if thou be able to number them;
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since victory is reckoned among the NONLATINALPHABET, the sweetest, and most delightfull things, Abram feared lest his glorious conquest should be the reward of his obedience, and righteousness;
since victory is reckoned among the, the Sweetest, and most delightful things, Abram feared lest his glorious conquest should be the reward of his Obedience, and righteousness;
We may therefore rather think that Abram (after so great a victory,) was wisely provident and wary lest the Babylonians or Canaanites might surprize him;
We may Therefore rather think that Abram (After so great a victory,) was wisely provident and wary lest the Babylonians or Canaanites might surprise him;
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We may resolve all these into the following divine Truths. 1. God brought Abram forth. 2. He shewed him the heaven and Stars in it. 3. He brought Abram forth and so shewed him the heaven and the Stars,
We may resolve all these into the following divine Truths. 1. God brought Abram forth. 2. He showed him the heaven and Stars in it. 3. He brought Abram forth and so showed him the heaven and the Stars,
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and bids him try if he can number them. 4. He promised, that his seed should be so. 5. Abram believed in the Lord. 6. That belief God counted to Abram for righteousness. First, God brought Abraham forth;
and bids him try if he can number them. 4. He promised, that his seed should be so. 5. Abram believed in the Lord. 6. That belief God counted to Abram for righteousness. First, God brought Abraham forth;
and why did God bring Abram forth • that he might shew him the Stars of heaven which he could not see in the Tent. The word NONLATINALPHABET signifies abroad, which is opposed to NONLATINALPHABET the house out of which the Lord brought Abram. He had made him a promise of a son,
and why did God bring Abram forth • that he might show him the Stars of heaven which he could not see in the Tent. The word signifies abroad, which is opposed to the house out of which the Lord brought Abram. He had made him a promise of a son,
Why did the Lord bring Abram forth and shew him the heaven and Stars? Abram was by birth a Caldean, and that people was much addicted to Astronomy and Astrologie,
Why did the Lord bring Abram forth and show him the heaven and Stars? Abram was by birth a Chaldean, and that people was much addicted to Astronomy and Astrology,
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Obs. 1. It was a night vision, NONLATINALPHABET, so S. Chrys. read the words, then onely the Stars are seen and then the Lord reveales secrets to his Saints.
Obs. 1. It was a night vision,, so S. Chrys. read the words, then only the Stars Are seen and then the Lord reveals secrets to his Saints.
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The Antients observed that time as the fittest for contemplation: And therefore they called the night NONLATINALPHABET, from NONLATINALPHABET and NONLATINALPHABET;
The Ancients observed that time as the Fittest for contemplation: And Therefore they called the night, from and;
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For heavenly things the things of God are called NONLATINALPHABET, that is spirituall: which things above are not to be understood in regard of place and posture;
For heavenly things the things of God Are called, that is spiritual: which things above Are not to be understood in regard of place and posture;
or 2. as the protasis of the comparison. 1. In themselves, and so the heaven and stars are those bodies of light which have an influence upon the inferior creatures, these are (though not infinite,
or 2. as the protasis of the comparison. 1. In themselves, and so the heaven and Stars Are those bodies of Light which have an influence upon the inferior creatures, these Are (though not infinite,
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but the seducing spirit perswades our great contemplators that these things are too poor, too despicable for them to busy themselves about, they must find out the hidden things of God, which he hath put in his own power;
but the seducing Spirit persuades our great contemplators that these things Are too poor, too despicable for them to busy themselves about, they must find out the hidden things of God, which he hath put in his own power;
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How much more soveraign is the counsell of Moses unto us! Deut. 10.12. and 29.29. Axiom. 4. So shall thy seed be, ratione quantitatis. qualitatis.
How much more sovereign is the counsel of Moses unto us! Deuteronomy 10.12. and 29.29. Axiom. 4. So shall thy seed be, ratione quantitatis. qualitatis.
Unto the heaven. 1. Lifted up above the earth by contemplation. 2. Large and wide by extent of Charity towards all. 3. Shining by wisdom that makes the face to shine. 4. Calme by tranquility and peaceableness: not so the ungodly.
Unto the heaven. 1. Lifted up above the earth by contemplation. 2. Large and wide by extent of Charity towards all. 3. Shining by Wisdom that makes the face to shine. 4. Cam by tranquillity and peaceableness: not so the ungodly.
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5. Moved by the Intelligences, by readiness pliableness and obedience to the will of God. 6. Raining by instruction and doctrine so NONLATINALPHABET to rain or teach. 7. Thundring by reproof;
5. Moved by the Intelligences, by readiness pliableness and Obedience to the will of God. 6. Raining by instruction and Doctrine so to rain or teach. 7. Thundering by reproof;
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such were the Boanarges. 8. Affording influence of all good by true bounty and liberality. 9. Most pure from all filthyness, by true sanctity and holyness. 10. The dwelling of the great King by true righteousness.
such were the Boanarges. 8. Affording influence of all good by true bounty and liberality. 9. Most pure from all filthiness, by true sanctity and holiness. 10. The Dwelling of the great King by true righteousness.
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yet the Astronomers prove and demonstrate them to be very great, many of them much greater then the earth. 3. They are fastned and adjoyned to Christ by faith, hope, and love;
yet the Astronomers prove and demonstrate them to be very great, many of them much greater then the earth. 3. They Are fastened and adjoined to christ by faith, hope, and love;
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For we read of wandering stars, and falling stars moved from their stedfastness. Such are also the pretending Apostate and degenerate children of Abraham.
For we read of wandering Stars, and falling Stars moved from their steadfastness. Such Are also the pretending Apostate and degenerate children of Abraham.
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but also by other outward signes, that ingenuous and docible men might inquire into the mind and will of the Lord. 2. The heaven and stars were made for this very end. 3. And more specially the Lord promiseth Abram a son by shewing him the heaven and stars, that there might be some proportion between what he promised,
but also by other outward Signs, that ingenuous and docible men might inquire into the mind and will of the Lord. 2. The heaven and Stars were made for this very end. 3. And more specially the Lord promises Abram a son by showing him the heaven and Stars, that there might be Some proportion between what he promised,
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And such a numberless number there seem to be according to the Scripture, where it is ascribed unto God as his peculiar and his royalty, that he tells the number of the Stars,
And such a numberless number there seem to be according to the Scripture, where it is ascribed unto God as his peculiar and his royalty, that he tells the number of the Stars,
And had we that Optick-Glasse of the true Galileus, of him who reproachfully was called a Galilean by Julian the Apostate, that Glass of righteousness,
And had we that Optick-Glasse of the true Galileus, of him who reproachfully was called a Galilean by Julian the Apostate, that Glass of righteousness,
There is no doubt, but in that which they call the visible Church there are many great lights and stars of the first magnitude, which ignorant and malicious men dis-esteem such an one is Lampas contempta in cogitationibus divitum.
There is no doubt, but in that which they call the visible Church there Are many great lights and Stars of the First magnitude, which ignorant and malicious men disesteem such an one is Lampas contempta in cogitationibus Divitum.
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In this the children of God are manifest, and the children of the Devil. Whosoever doth not righteousnes, is not of God, nor he that loveth not his brother.
In this the children of God Are manifest, and the children of the devil. Whosoever does not righteousness, is not of God, nor he that loves not his brother.
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Obs. 2. We cannot see the true seed of Abram except the Lord reveal them, the things of God are spiritual and inward, which cannot be discerned but by Gods discovery of them.
Obs. 2. We cannot see the true seed of Abram except the Lord reveal them, the things of God Are spiritual and inward, which cannot be discerned but by God's discovery of them.
Elijah thought he was alone, and knew none other, nor was Paul known to Ananias, nor the Eunuch unto Philip, nor Cornelius to Peter, until the Lord made them known unto them.
Elijah Thought he was alone, and knew none other, nor was Paul known to Ananias, nor the Eunuch unto Philip, nor Cornelius to Peter, until the Lord made them known unto them.
the Meteors NONLATINALPHABET have a con-signification with Princes and Potentates lifted up above others for their good, these are tossed with the winds too and fro;
the Meteors have a consignification with Princes and Potentates lifted up above Others for their good, these Are tossed with the winds too and from;
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The faith in him is as the firmament as the Apostle calls it NONLATINALPHABET, the firmament of faith. All the vertues proceeding from the divine nature through faith, are as the stars.
The faith in him is as the firmament as the Apostle calls it, the firmament of faith. All the Virtues proceeding from the divine nature through faith, Are as the Stars.
Adde to your faith vertue, and to vertue knowledge, and to knowldge temperance, and to temperance, patience, &c. Such are all the vertues and graces, love, joy, peace, long-suffering, gentleness goodness, meekness, temperance, Gal. 5.22. all the stars of light shining from the father of lights.
Add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance, patience, etc. Such Are all the Virtues and graces, love, joy, peace, long-suffering, gentleness Goodness, meekness, temperance, Gal. 5.22. all the Stars of Light shining from the father of lights.
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Reproof. The degenerate sons of Abram, yea, rather Bastards then sons, who pretend to be children of Abram, yet have nothing of the heavenly nature in them:
Reproof. The degenerate Sons of Abram, yea, rather Bastards then Sons, who pretend to be children of Abram, yet have nothing of the heavenly nature in them:
like the foolish Stage-player, they name heaven, but point to the earth, according to the inclination of their earthly spirit, being fallen from the firmament of the living and operative faith which works by love, who sore aloft, ambitious of domineering and ruling over others, they would be better and greater then their Master a servant of Rulers, but minde earthly things; & cover it with a form of godlinesse without any power, Ad populum Phaleras. Away with all vain pretences.
like the foolish Stage-player, they name heaven, but point to the earth, according to the inclination of their earthly Spirit, being fallen from the firmament of the living and operative faith which works by love, who soar aloft, ambitious of domineering and ruling over Others, they would be better and greater then their Master a servant of Rulers, but mind earthly things; & cover it with a from of godliness without any power, Ad Populum Phaleras. Away with all vain pretences.
What •s all this trapping without the light of life? not so much as the morning light, how much lesse then the day-star? and therefore he that sits in heaven will laugh them to scorn, the Lord will have them in derision.
What •s all this trapping without the Light of life? not so much as the morning Light, how much less then the daystar? and Therefore he that sits in heaven will laugh them to scorn, the Lord will have them in derision.
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but, as the planets, so these have their proper motions, they steal a private and undiscerned course, And walk according to the course of this world, according to the Prince of the power of the air, the spirit that now worketh in the children of disobedience.
but, as the planets, so these have their proper motions, they steal a private and undiscerned course, And walk according to the course of this world, according to the Prince of the power of the air, the Spirit that now works in the children of disobedience.
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such was Abram. For where our Translators render the words, who raised the righteous man from the East? &c. the word is NONLATINALPHABET Righteousnesse. For want of a few such, Sodom and the other Cities of the Plain perished.
such was Abram. For where our Translators render the words, who raised the righteous man from the East? etc. the word is Righteousness. For want of a few such, Sodom and the other Cities of the Plain perished.
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This is locus NONLATINALPHABET, a place of Scripture very famous by frequent quotations of it in the New Testament, and by many controversies thereupon;
This is locus, a place of Scripture very famous by frequent quotations of it in the New Testament, and by many controversies thereupon;
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The word is NONLATINALPHABET from NONLATINALPHABET and NONLATINALPHABET signifying true, certain, faithful, constant, permanent; if not NONLATINALPHABET ye shall not NONLATINALPHABET, Esay 55.3. The word notes a firm perswasion that the words which God spake were most true, firm and stable.
The word is from and signifying true, certain, faithful, constant, permanent; if not you shall not, Isaiah 55.3. The word notes a firm persuasion that the words which God spoke were most true, firm and stable.
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as in the Glasse, Face answers to face, so that the word NONLATINALPHABET, which we turn ground or confidence is the same whereby the LXX render NONLATINALPHABET, that is, hope, expectation, staying, or waiting:
as in the Glass, Face answers to face, so that the word, which we turn ground or confidence is the same whereby the LXX render, that is, hope, expectation, staying, or waiting:
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2. In the interim a setled, firm, and unmoveable posture against what ever may oppose, or tend to disturbance or disquiet, or hinder the possessing of our soules in patience,
2. In the interim a settled, firm, and Unmovable posture against what ever may oppose, or tend to disturbance or disquiet, or hinder the possessing of our Souls in patience,
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According to this discription of faith, Abram here is said to believe in the Lord, that is, to hope for and expect the blessed seed, the seed of promise,
According to this description of faith, Abram Here is said to believe in the Lord, that is, to hope for and expect the blessed seed, the seed of promise,
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and with firmness, stedfastness, and setledness of mind and heart, patiently to wait for it, without discouragement from either his own or his wives old age, indisposing them by nature to beget and bear a son,
and with firmness, steadfastness, and settledness of mind and heart, patiently to wait for it, without discouragement from either his own or his wives old age, indisposing them by nature to beget and bear a son,
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The obiect of Abrams faith is. 1. Personall, testis, God himself the witness. 2. Reall, Testimonium, the testimony of God or the thing testified and witnessed by him, that thing which Abram believed.
The Object of Abrams faith is. 1. Personal, testis, God himself the witness. 2. Real, Testimonium, the testimony of God or the thing testified and witnessed by him, that thing which Abram believed.
as having all the accomplishments of a most sufficient witness. 1. Knowledge of what he testifies. 2. Truth and faithfulness in testifying. 3. Goodness and vertue, whereby he is inclined to witness onely what is the truth. 4. Love and bounty to him to whom he witnesseth. 5. Power and ability to effect,
as having all the accomplishments of a most sufficient witness. 1. Knowledge of what he Testifies. 2. Truth and faithfulness in testifying. 3. goodness and virtue, whereby he is inclined to witness only what is the truth. 4. Love and bounty to him to whom he Witnesseth. 5. Power and ability to Effect,
whether it be by information, or precept, or promise, or threatning, or what kind so ever else there is of divine testimony, what ever word proceeds out of the mouth of God, that must be true,
whither it be by information, or precept, or promise, or threatening, or what kind so ever Else there is of divine testimony, what ever word proceeds out of the Mouth of God, that must be true,
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The thing here witnessed to be believed, is the promise of God to Abram, that he should have a seed, a numerous or innumerable seed, a vertuous and heavenly seed. This Abram believes;
The thing Here witnessed to be believed, is the promise of God to Abram, that he should have a seed, a numerous or innumerable seed, a virtuous and heavenly seed. This Abram believes;
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We have divers distinctions currant among us, that faith is Historicall, miraculous, temporary, and justifying or saveing faith, which are true being well understood,
We have diverse Distinctions currant among us, that faith is Historical, miraculous, temporary, and justifying or Saving faith, which Are true being well understood,
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I am able to do all things NONLATINALPHABET, through Christ (the power of God) who inwardly inableth me, saith S. Paul. How is this possible? To God only all things are possible, yet the Scripture also saith, to him that believes, all things are possible:
I am able to do all things, through christ (the power of God) who inwardly enableth me, Says S. Paul. How is this possible? To God only all things Are possible, yet the Scripture also Says, to him that believes, all things Are possible:
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This is the reason, why that frequent preface to the prophesies, Thus faith the Lord, &c. ought to be of more credit with us then all the demonstrations in the world.
This is the reason, why that frequent preface to the prophecies, Thus faith the Lord, etc. ought to be of more credit with us then all the demonstrations in the world.
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but imaginations, but V. Lat. Numquid ego, qui alios parere facio, ipse non pariam? dicit Dominus, shall not I, who cause others to bring forth, shall not I myself bring forth? saith the Lord.
but Imaginations, but V. Lat. Numquid ego, qui Alioth parere facio, ipse non pariam? dicit Dominus, shall not I, who cause Others to bring forth, shall not I myself bring forth? Says the Lord.
And hence it is that an other Apostle having given a description of faith, for examples of it, he propounds only those faithfull men, who were holy, good, just, Godly,
And hence it is that an other Apostle having given a description of faith, for Examples of it, he propounds only those faithful men, who were holy, good, just, Godly,
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Obs. 4. Hence we see who are the true believers, who but they, who walk in the steps of Abrams faith? they who imitate and follow Abrams faith, which is in this place expressed.
Obs. 4. Hence we see who Are the true believers, who but they, who walk in the steps of Abrams faith? they who imitate and follow Abrams faith, which is in this place expressed.
That this is or ought to be the belief of every son and daughter of Abram, appeares from the Apostles reasoning upon the words of my Text, where having said, that it was not written for his, that is, for Abrams sake alone, &c. but for us, if we believe in him, that raised up Jesus our Lord from the dead, &c. NONLATINALPHABET, who raised up Jesus the Lord•;
That this is or ought to be the belief of every son and daughter of Abram, appears from the Apostles reasoning upon the words of my Text, where having said, that it was not written for his, that is, for Abrams sake alone, etc. but for us, if we believe in him, that raised up jesus our Lord from the dead, etc., who raised up jesus the Lord•;
For our better understanding of this, ye may be pleased to compare the example of believing Abram the father of the faithfull, with any one of us who are his children and believers, Rom. 4.18. Abram firmly believed;
For our better understanding of this, you may be pleased to compare the Exampl of believing Abram the father of the faithful, with any one of us who Are his children and believers, Rom. 4.18. Abram firmly believed;
The like we may consider in a believer a son of Abram, he believes in Gods promise, which is the eternall life, and this life is in his son, 1. John 5.11. This is that life of God from which we are alienated and estranged.
The like we may Consider in a believer a son of Abram, he believes in God's promise, which is the Eternal life, and this life is in his son, 1. John 5.11. This is that life of God from which we Are alienated and estranged.
Whosoever believe and hope in God for this life, they consider not themselves, so impotent and weak, that they are not able to think one good thought of themselves, and though their heart faint, and fail them,
Whosoever believe and hope in God for this life, they Consider not themselves, so impotent and weak, that they Are not able to think one good Thought of themselves, and though their heart faint, and fail them,
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namely as a deliverance from the curse of the law, when we are dead to sin, according to these and diverse other Scriptures, Act. 26.18. Gal. 3.13. Hebr. 10.14.
namely as a deliverance from the curse of the law, when we Are dead to sin, according to these and diverse other Scriptures, Act. 26.18. Gal. 3.13. Hebrew 10.14.
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For the better understanding of this, we must know that the Apostle in Rom. 4. and divers other of his Epistles, endeavours to compose the differences between the Circumcision and uncircumcision, circumcision, between the Jewes and Gentiles,
For the better understanding of this, we must know that the Apostle in Rom. 4. and diverse other of his Epistles, endeavours to compose the differences between the Circumcision and uncircumcision, circumcision, between the Jews and Gentiles,
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And in this chapter he endeavours to declare and prove that salvation brought by Christ is not bestowed upon Abram and his seed neither out of Circumcision,
And in this chapter he endeavours to declare and prove that salvation brought by christ is not bestowed upon Abram and his seed neither out of Circumcision,
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and thirst after the righteousness, come unto him and drinke, and through the same faith receive the water of life, which may become in him a well of water, springing up unto everlasting life, John. 4. So that his faith is not barren,
and thirst After the righteousness, come unto him and drink, and through the same faith receive the water of life, which may become in him a well of water, springing up unto everlasting life, John. 4. So that his faith is not barren,
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but fruitful, as having the fruits of the spirit, Gal. 5. Reproof. 1. The great unbelief of many seeming and pretending sons of Abram. They believe not the Lord;
but fruitful, as having the fruits of the Spirit, Gal. 5. Reproof. 1. The great unbelief of many seeming and pretending Sons of Abram. They believe not the Lord;
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Yet they believe, that the enemy is able to make a man perfectly wicked, as the Philosopher calls NONLATINALPHABET, a perfect thief, not that God is able to make a perfect honest man.
Yet they believe, that the enemy is able to make a man perfectly wicked, as the Philosopher calls, a perfect thief, not that God is able to make a perfect honest man.
And therefore tho Lord threatens that the men of Nineveh shall rise up in judgment against them and condem them, who repented and believed the preaching of Jonah. O ye sons of Epimetheus! Ye believe no evill toward you before ye feele it.
And Therefore though Lord threatens that the men of Nineveh shall rise up in judgement against them and condemn them, who repented and believed the preaching of Jonah. Oh you Sons of Epimetheus! You believe no evil towards you before you feel it.
Yet who so believes this, as so to do as he would be done unto? and can we marvell, that Gods in dgements are so rife among us? Yea may we not rather mervail, that his judgments are no more frequent in the earth since the inhabitants of the earth have not learned righteousness? The Lords arme is not shortned, with him no shaddow of change,
Yet who so believes this, as so to do as he would be done unto? and can we marvel, that God's in dgements Are so rife among us? Yea may we not rather marvel, that his Judgments Are no more frequent in the earth since the inhabitants of the earth have not learned righteousness? The lords arm is not shortened, with him no shadow of change,
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This David preached when he declared Gods Arm, or Christ, and the prophet Esay, who, saith he, hath believed our doctrin? and to whom is the Arm of the Lord revealed? So S. John understood it,
This David preached when he declared God's Arm, or christ, and the Prophet Isaiah, who, Says he, hath believed our Doctrine? and to whom is the Arm of the Lord revealed? So S. John understood it,
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The servant abides not in the house alwayes, but the son abideth alwayes, he that shal come out of thy self NONLATINALPHABET, the LXX; NONLATINALPHABET out of thy self;
The servant abides not in the house always, but the son Abideth always, he that shall come out of thy self, the LXX; out of thy self;
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out of thy heart, so the LXX, sometime render NONLATINALPHABET, the heart shall come, the hidden man of the heart which is not corruptible. 1. Pet. 3.4. He is the seed of many thousands; as Joshuah, cap. 24.3. Saith of Abram, that God multiplied his seed, how? it followes, and gave him Isaac, as a seed of many thousands, the increase of God, a new heaven with innumerable stars of light.
out of thy heart, so the LXX, sometime render, the heart shall come, the hidden man of the heart which is not corruptible. 1. Pet. 3.4. He is the seed of many thousands; as Joshua, cap. 24.3. Says of Abram, that God multiplied his seed, how? it follows, and gave him Isaac, as a seed of many thousands, the increase of God, a new heaven with innumerable Stars of Light.
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For if we be dead with him, then we believe that we shall also live with him. Rom. 6.8. And therefore it is NONLATINALPHABET a faithfull saying, or saying of faith, if we die with him, we shall also live with him;
For if we be dead with him, then we believe that we shall also live with him. Rom. 6.8. And Therefore it is a faithful saying, or saying of faith, if we die with him, we shall also live with him;
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Howbeit, although it be not said that Abram believed, when he left his country, yet unless he had then believed, God promising an other land, he had not left his own country.
Howbeit, although it be not said that Abram believed, when he left his country, yet unless he had then believed, God promising an other land, he had not left his own country.
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The LXX here have NONLATINALPHABET passively, it was imputed unto him; and so this place is thrice cited, Rom. 4.3. Gal. 3.6. James 2.23. Herein let us inquire, 1. What is meant by Righteousnesse: 2. Counting for Righteousnesse. 3. How God may be said to count Abrams belief for Righteousnesse.
The LXX Here have passively, it was imputed unto him; and so this place is thrice cited, Rom. 4.3. Gal. 3.6. James 2.23. Herein let us inquire, 1. What is meant by Righteousness: 2. Counting for Righteousness. 3. How God may be said to count Abrams belief for Righteousness.
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1. The word NONLATINALPHABET is rendred often by NONLATINALPHABET, it shall be your righteousnesse, he shall receive NONLATINALPHABET, mercy from the Lord and righteousnesse. One expounds the other;
1. The word is rendered often by, it shall be your righteousness, he shall receive, mercy from the Lord and righteousness. One expounds the other;
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The word we turn to count is NONLATINALPHABET which the LXX render by NONLATINALPHABET, and NONLATINALPHABET, but most frequently by NONLATINALPHABET which is to think, esteem, reckon, impute.
The word we turn to count is which the LXX render by, and, but most frequently by which is to think, esteem, reckon, impute.
and so to impute for righteousness, is, for God to accept, and reward what good is found in us, working according to his will, whereby we give him honour,
and so to impute for righteousness, is, for God to accept, and reward what good is found in us, working according to his will, whereby we give him honour,
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1. Either as faith in Christs obedient death, the attonement for our sinns is accounted to the belief for righteousness, whereby the sinner is acquitted and pardoned,
1. Either as faith in Christ obedient death, the atonement for our Sins is accounted to the belief for righteousness, whereby the sinner is acquitted and pardoned,
And herein lies no small part of our happiness, that though our natures were fully repaired, by sanctification and holiness, which is the positive part of righteousness,
And herein lies no small part of our happiness, that though our nature's were Fully repaired, by sanctification and holiness, which is the positive part of righteousness,
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Reason. Why did the Lord count faith to Abram for righteousness? 1. Whither can this imputation be referred but unto the gratious estimation of God, whereby he is pleased to over-value the act of his creature wrought by his power,
Reason. Why did the Lord count faith to Abram for righteousness? 1. Whither can this imputation be referred but unto the gracious estimation of God, whereby he is pleased to overvalue the act of his creature wrought by his power,
and esteeme it, and reward it above the worth of it? 2. That reason which may be considered in regard of Abram, was the glory he gave unto God by believiug in his truth and power.
and esteem it, and reward it above the worth of it? 2. That reason which may be considered in regard of Abram, was the glory he gave unto God by believiug in his truth and power.
Such a belief had Jehoshaphat a son of Abram; we have no might, saith he, against this great company, that cometh against us; neither know we what to do;
Such a belief had Jehoshaphat a son of Abram; we have no might, Says he, against this great company, that comes against us; neither know we what to do;
but to him that worketh not, but believeth on him that justifies the ungodly, faith is imputed for righteousness, whence David, Blessed is the man, saith he, unto whom the Lord imputeth not iniquity.
but to him that works not, but Believeth on him that Justifies the ungodly, faith is imputed for righteousness, whence David, Blessed is the man, Says he, unto whom the Lord imputeth not iniquity.
we must know therefore that the Apostle disputes with the Pharisees against works wrought by their own power, not against such as proceed from faith in the operative power of God, by which Abraham obtained a glorious testimony of his obedience.
we must know Therefore that the Apostle disputes with the Pharisees against works wrought by their own power, not against such as proceed from faith in the operative power of God, by which Abraham obtained a glorious testimony of his Obedience.
2. It seems that God, when he imputes faith for righteousness, justifies the ungodly. But can this truly be said of the most just God, that he justifies the ungodly? doth he not say expresly, I will not justifie the wicked? nay, doth he not ahhor this in us? How then can God be said here to justifie the ungodly? I have heretofore shewen, that God then justifies the ungodly,
2. It seems that God, when he imputes faith for righteousness, Justifies the ungodly. But can this truly be said of the most just God, that he Justifies the ungodly? does he not say expressly, I will not justify the wicked? nay, does he not ahhor this in us? How then can God be said Here to justify the ungodly? I have heretofore shown, that God then Justifies the ungodly,
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and taken away, and whose sins are covered and buried by their contrary righteousnesse. Besides, though the Scripture were here to be so understood, as they •lledge it;
and taken away, and whose Sins Are covered and buried by their contrary righteousness. Beside, though the Scripture were Here to be so understood, as they •lledge it;
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For what is that, in whose spirit there is no guile, but according to what the Psalmist speakes, vers. 11. The last words in the Psam, rejoyce in the Lord ye righteouss,
For what is that, in whose Spirit there is no guile, but according to what the Psalmist speaks, vers. 11. The last words in the Psam, rejoice in the Lord you righteous,
For what is more credible, or so credible and worthy to be believed, as the Primum verum, that which in nature is first true? Yea Abram, did no more then what we afford to men in their measure,
For what is more credible, or so credible and worthy to be believed, as the Primum verum, that which in nature is First true? Yea Abram, did no more then what we afford to men in their measure,
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yea, he also gave him a spiritual seed of righteousness, whereby he was the friend and favorite of God, Jam. 2.23. Obs. 2. What we have in the Text, He, that is, God counted unto him for righteousness, that in the Ch. Paraphrast, the LXX, S. Paul, Rom. 4.3. Gal. 3.6. S. Jam. 2.23. is rendred passively, it was imputed unto him for righteousness.
yea, he also gave him a spiritual seed of righteousness, whereby he was the friend and favourite of God, Jam. 2.23. Obs. 2. What we have in the Text, He, that is, God counted unto him for righteousness, that in the Christ Paraphrast, the LXX, S. Paul, Rom. 4.3. Gal. 3.6. S. Jam. 2.23. is rendered passively, it was imputed unto him for righteousness.
but that, since righteous Abram was righteous still, God added this eminent act of faith unto Abrams account of righteousness? according to the meaning of NONLATINALPHABET and NONLATINALPHABET.
but that, since righteous Abram was righteous still, God added this eminent act of faith unto Abrams account of righteousness? according to the meaning of and.
By this meanes we shall have wicked mens cousenage, murder, drunkenness and adultery, and the Saints cousenage, their murder, their drunkenness, their adultery the very same sinnes, only fansied otherwise, new Christ'ned and called by other nam's;
By this means we shall have wicked men's cozenage, murder, Drunkenness and adultery, and the Saints cozenage, their murder, their Drunkenness, their adultery the very same Sins, only fancied otherwise, new Christened and called by other nam's;
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And because Christ was chast, patient, loving, &c. Therefore the believing letcher, wrathful, envious person shall be counted chast, patient, loving.
And Because christ was chaste, patient, loving, etc. Therefore the believing lecher, wrathful, envious person shall be counted chaste, patient, loving.
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for God is not, God cannot be deceived; He alwayes accounts sin, sin. He never accounts a covetous man, liberall; nor a drunkard, sober; nor a letcher, chast; nor an angry man, patient;
for God is not, God cannot be deceived; He always accounts since, since. He never accounts a covetous man, liberal; nor a drunkard, Sobrium; nor a lecher, chaste; nor an angry man, patient;
He judgeth righteous judgment, shall I count them pure with the wicked balances and with the bag of deceitfull weights? Saith the Lord, Mich. 6.11. No;
He Judgeth righteous judgement, shall I count them pure with the wicked balances and with the bag of deceitful weights? Says the Lord, Mich. 6.11. No;
but the liberall person deviseth liberall things, and by liberall things shall be stand. He that doth righteousness is righteous even as God is righteous.
but the liberal person devises liberal things, and by liberal things shall be stand. He that does righteousness is righteous even as God is righteous.
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there is no marvell that the hand of God is stretched out still, since in this day of his judgement there is no true faith to be found, little other righteousness, no better justification then this.
there is no marvel that the hand of God is stretched out still, since in this day of his judgement there is no true faith to be found, little other righteousness, no better justification then this.
The Lord promiseth Jesus Christ the son to be their life and righteousness, and they believe that God is faithfull and able to raise him from the dead,
The Lord promises jesus christ the son to be their life and righteousness, and they believe that God is faithful and able to raise him from the dead,
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IT may be, that I may obtain children by her. ] And why did the Translators here cast the sense of the Hebrew word into the margent? since the metaphore of edifying and building the Church, is so illustrious,
IT may be, that I may obtain children by her. ] And why did the Translators Here cast the sense of the Hebrew word into the margin? since the metaphor of edifying and building the Church, is so illustrious,
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And whereas David had a purpose to build an house to the Lord, the Lord requites his intention with a promise of building David an house, that is giving children who should sit upon his throne.
And whereas David had a purpose to built an house to the Lord, the Lord requites his intention with a promise of building David an house, that is giving children who should fit upon his throne.
NONLATINALPHABET, male children are the columnes of houses. And the old Commedian in his Mustela. Novarum esse aedium arbitror similem ego hominem quando hic natus est.
, male children Are the columns of houses. And the old Comedian in his Mustela. Novarum esse aedium arbitror similem ego hominem quando hic Born est.
For there is no doubt but the Lord herein had reference to the change of her name, which was before NONLATINALPHABET, Sarai; which is Princeps mea, my Princess, or Princess of my family; but now I shall inlarge her name and dominion with it;
For there is no doubt but the Lord herein had Referente to the change of her name, which was before, Sarai; which is Princeps mea, my Princess, or Princess of my family; but now I shall enlarge her name and dominion with it;
And the Antients understood the words so, with reference to the dominion over the nations, she shall be called Sarah because NONLATINALPHABET she is a Princess over all.
And the Ancients understood the words so, with Referente to the dominion over the Nations, she shall be called Sarah Because she is a Princess over all.
So S. Hierom. Thou shalt not call thy wife Sarai, id est, principem mean, but thou shalt call hir Sarah, exaltando principem, quia Ecclesia in omni gente principatur.
So S. Hieronymus Thou shalt not call thy wife Sarai, id est, principem mean, but thou shalt call his Sarah, exaltando principem, quia Ecclesia in omni Gente principatur.
And, in cujus semine benedicuntur omnes gentes; quia Christus dominabitur in Gentibus. In whose seed all Nations shall be blessed, because Christ shall rule in all Nations.
And, in cujus Seed benedicuntur omnes gentes; quia Christus dominabitur in Gentibus. In whose seed all nations shall be blessed, Because christ shall Rule in all nations.
Howbeit this makes not all the difference. The conjugation is here changed. In the former places the blessing is given passively, All Nations shall be blessed;
Howbeit this makes not all the difference. The conjugation is Here changed. In the former places the blessing is given passively, All nations shall be blessed;
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But in this place the blessing is promised in a reflexe and reciprocall form. In both the former we read NONLATINALPHABET All Nations shall be blessed;
But in this place the blessing is promised in a reflex and reciprocal from. In both the former we read All nations shall be blessed;
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Wherein the most high God expresseth, the greatest reward of the most acceptable duty, that his most faithfull and obedient servant in the world, Abram could perform unto him.
Wherein the most high God Expresses, the greatest reward of the most acceptable duty, that his most faithful and obedient servant in the world, Abram could perform unto him.
This reward is no lesse, no other, than the son of God himself, figured by Jsaac the spirituall joy and delight, the son of Abram, and offered by Abram his father unto God, upon the Altar.
This reward is no less, no other, than the son of God himself, figured by Isaac the spiritual joy and delight, the son of Abram, and offered by Abram his father unto God, upon the Altar.
Of this son of God, although there were before promise made, yet it was not revealed untill now, that his father would give him as a propitiation for the sinnes of the whole world.
Of this son of God, although there were before promise made, yet it was not revealed until now, that his father would give him as a propitiation for the Sins of the Whole world.
Yet that Sacrifice exempts not us, but requires of us, that we offer up the Sacrifice of our sins, wherein we have pleased our selves as in our most dearly beloved Isaacs, our delights, our joyes.
Yet that Sacrifice exempts not us, but requires of us, that we offer up the Sacrifice of our Sins, wherein we have pleased our selves as in our most dearly Beloved Isaacs, our delights, our Joys.
For it presently follows in the Apostle, Henceforth he expecteth, that his enemies, which are our sins, be made his footstool. For Isaac a figure of the spiritual joy, offered upon the Altar of the Christian patience, signifies unto us,
For it presently follows in the Apostle, Henceforth he Expects, that his enemies, which Are our Sins, be made his footstool. For Isaac a figure of the spiritual joy, offered upon the Altar of the Christian patience, signifies unto us,
S. Peter thus published the Gospel compendiously to all Nations, or his own countreymen, who for the time of the Feast sojourned (NONLATINALPHABET, not dwelt,
S. Peter thus published the Gospel compendiously to all nations, or his own countrymen, who for the time of the Feast sojourned (, not dwelled,
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And S. Paul designed an Apostle to the Gentiles, Having, saith he, obtained help of God, I continue unto this day witnessing both to small and great, saying none other things then those, which the Prophets and Moses did say should come, that Christ should suffer,
And S. Paul designed an Apostle to the Gentiles, Having, Says he, obtained help of God, I continue unto this day witnessing both to small and great, saying none other things then those, which the prophets and Moses did say should come, that christ should suffer,
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Where in all the Penteteuch doth Moses say expresly that Christ should suffer? Where doth any of the Prophets say so? Surely neither Moses nor the Prophets say so much NONLATINALPHABET in expresse termes:
Where in all the Pentateuch does Moses say expressly that christ should suffer? Where does any of the prophets say so? Surely neither Moses nor the prophets say so much in express terms:
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But they who were spiritually minded in all ages, could read the truth in the type and figure, the spiritual meaning in the Letter and History of Moses and the Prophets.
But they who were spiritually minded in all ages, could read the truth in the type and figure, the spiritual meaning in the letter and History of Moses and the prophets.
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And that which might facilitate and render the apprehension of Gods and Christs love unto the world more clearly, was that known custome among all Nations, of making their NONLATINALPHABET, their Piacularia sacra, their expiatory Sacrifices, of the very worst,
And that which might facilitate and render the apprehension of God's and Christ love unto the world more clearly, was that known custom among all nations, of making their, their Piacularia sacra, their expiatory Sacrifices, of the very worst,
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and most notorious Malefactours, (the more wicked, the more fit for such a purpose,) that thereby they might purge away their sins, & averruncare deûm iram, saith Livy, make satisfaction to their gods,
and most notorious Malefactors, (the more wicked, the more fit for such a purpose,) that thereby they might purge away their Sins, & averruncare deûm iram, Says Livy, make satisfaction to their God's,
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The common guilt and conscience of sin in all nations, Who had pierced the Father and the Son, easily made way in their hearts for the acceptation of such a Saviour and Redeemer;
The Common guilt and conscience of since in all Nations, Who had pierced the Father and the Son, Easily made Way in their hearts for the acceptation of such a Saviour and Redeemer;
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or any other language, except onely that of Vatablus who turns the words thus, Benedictas dicent sein semine tuo, omnes Gentes orbis, all Nations of the world shall call themselves blessed in thy seed, which he explaines out of the Hebrew.
or any other language, except only that of Vatablus who turns the words thus, Benedictas Dicent sein Seed tuo, omnes Gentes Orbis, all nations of the world shall call themselves blessed in thy seed, which he explains out of the Hebrew.
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For so ye read that they who heard it so preached, Gladly received the word. And upon Philips preaching the Gospell at Samaria there was great joy in that City.
For so you read that they who herd it so preached, Gladly received the word. And upon Philips preaching the Gospel At Samaria there was great joy in that city.
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And at the like Sermon of his to the Eunuch, when he had expounded the prophet Esay's speech on the same argument, The Eunuch went on his way rejoycing.
And At the like Sermon of his to the Eunuch, when he had expounded the Prophet Esay's speech on the same argument, The Eunuch went on his Way rejoicing.
So above all, in the City Jerusalem the Temple of God was built by Solomon in Mount Moriah, by Gods appointment, in the threshing floor of Ornan the Jebusite, 2 Chron. 3.1. Let us not gaze onely upon Temples made with hands:
So above all, in the city Jerusalem the Temple of God was built by Solomon in Mount Moriah, by God's appointment, in the threshing floor of Ornan the Jebusite, 2 Chronicles 3.1. Let us not gaze only upon Temples made with hands:
There is the fear of God, and all divine service, so the Chald. Paraph. here calls it, the Land of divine worship. There is the land of vision, where the Lord is seen.
There is the Fear of God, and all divine service, so the Chald. Paraph. Here calls it, the Land of divine worship. There is the land of vision, where the Lord is seen.
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THe words are part of Eliezers petition unto the God of Abraham his Master, That the virgin who shall answer his request and more then satisfie his desire, may be that woman whom he hath appointed out to be a wife for Isaac.
THe words Are part of Eliezers petition unto the God of Abraham his Master, That the Virgae who shall answer his request and more then satisfy his desire, may be that woman whom he hath appointed out to be a wife for Isaac.
The word NONLATINALPHABET which we render, appointed out, signifies also secondly, and that most frequently, to reprove or correct. As also thirdly to prepare: which the LXX here render NONLATINALPHABET.
The word which we render, appointed out, signifies also secondly, and that most frequently, to reprove or correct. As also Thirdly to prepare: which the LXX Here render.
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and follow gradually one after the other thus. 1. The Lord corrected the woman. 2. The Lord prepared the woman being corrected. 3. The Lord appointed out the woman so corrected and prepared, as a wife for Isaac.
and follow gradually one After the other thus. 1. The Lord corrected the woman. 2. The Lord prepared the woman being corrected. 3. The Lord appointed out the woman so corrected and prepared, as a wife for Isaac.
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Howbeit, herein I cannot justifie our Translators, who knowing, no doubt, these three notable significations of the word, they have waved those two, which are more proper,
Howbeit, herein I cannot justify our Translators, who knowing, no doubt, these three notable significations of the word, they have waved those two, which Are more proper,
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1. The Lord corrected the woman. 1. By the woman understand the Church, or such as are now to be reformed and made the Church of Christ. 2. What Lord is this,
1. The Lord corrected the woman. 1. By the woman understand the Church, or such as Are now to be reformed and made the Church of christ. 2. What Lord is this,
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and to which of the three witnesses doth it belong? its evident from his act of correcting, that it is the father to whom the Law is attributed, by which he corrects.
and to which of the three Witnesses does it belong? its evident from his act of correcting, that it is the father to whom the Law is attributed, by which he corrects.
Thou thoughtest wickedly, &c. but I will reprove thee, and set before thee the things that thou hast done. He reproves the vain thoughts. Psal. 50. The Lord corrects also outwardly, and that by manifold wayes.
Thou thoughtest wickedly, etc. but I will reprove thee, and Set before thee the things that thou hast done. He reproves the vain thoughts. Psalm 50. The Lord corrects also outwardly, and that by manifold ways.
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But as in other duties, so in this especially, God makes one man a kind of god unto another, Homo homini deus. Thus either the voice from the life reproves, Levit. 19.17. or the life it self.
But as in other duties, so in this especially, God makes one man a kind of god unto Another, Homo Homini deus. Thus either the voice from the life reproves, Levit. 19.17. or the life it self.
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Sarah therefore afflicted Hagar, and at length turn'd her and her son out of dores. NONLATINALPHABET; these things are an Allegory, saith the Apostle, Gal. 4.24. The body of sin and our naturall body depraved by sin, is a servant;
Sarah Therefore afflicted Hagar, and At length turned her and her son out of doors.; these things Are an Allegory, Says the Apostle, Gal. 4.24. The body of since and our natural body depraved by since, is a servant;
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I keep under my body, and bring it into subjection, 1 Cor. 9.27. Obs. 2. See an oeconomie and dispensation of God the Father, whereof there is little notice taken in the Christian world.
I keep under my body, and bring it into subjection, 1 Cor. 9.27. Obs. 2. See an economy and Dispensation of God the Father, whereof there is little notice taken in the Christian world.
but little speech is made of the law of God the Father and correction by it necessarily preceding the Gospell of the Son. For as there is a work of the Son,
but little speech is made of the law of God the Father and correction by it necessarily preceding the Gospel of the Son. For as there is a work of the Son,
God the Father first prepares the woman by correction and discipline, and instructs her, and he then appoints her as a spouse for the Lord Jesus Christ.
God the Father First prepares the woman by correction and discipline, and instructs her, and he then appoints her as a spouse for the Lord jesus christ.
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He framed them and fashion'd them by correction and instruction, and so appointed them out for the Son. The men that thou gavest me out of the world, Thine they were.
He framed them and fashioned them by correction and instruction, and so appointed them out for the Son. The men that thou Gavest me out of the world, Thine they were.
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and therefore, by divine direction, what one renders one way, another turns another way, and so a third and fourth, according to the various signification of the Scripture, and all true.
and Therefore, by divine direction, what one renders one Way, Another turns Another Way, and so a third and fourth, according to the various signification of the Scripture, and all true.
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That which els where often meets us, the same is here in the Text; where the word NONLATINALPHABET signifies to correct, prepare, appoint, and instruct.
That which Else where often meets us, the same is Here in the Text; where the word signifies to correct, prepare, appoint, and instruct.
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The Spanish, French, and Italian Translations, as also our antient English Translation renders the word here Prepared; So doth the LXX, NONLATINALPHABET,
The Spanish, French, and Italian Translations, as also our ancient English translation renders the word Here Prepared; So does the LXX,,
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and so its rendered by NONLATINALPHABET in a bove fourty places of the Old Testament. The word NONLATINALPHABET, which the LXX here use, is from NONLATINALPHABET ready and prepared.
and so its rendered by in a above fourty places of the Old Testament. The word, which the LXX Here use, is from ready and prepared.
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Which the Etymologist tells us, is quasi NONLATINALPHABET Missus in viam, accordingly we find here in the Vulgar Lat. Preparavit; paro is aptum facio; instruo from NONLATINALPHABET, Aditum ceu viam aperire. The LXX accordingly render the word NONLATINALPHABET, to instruct or prepare by instruction.
Which the Etymologist tells us, is quasi Missus in viam, accordingly we find Here in the vulgar Lat. Preparavit; paro is aptum facio; instruo from, Aditum ceu viam aperire. The LXX accordingly render the word, to instruct or prepare by instruction.
Preparation of the Church by the law of the Lord, is seen in many acts, which may be comprehended under these two generalls, correction, and instruction.
Preparation of the Church by the law of the Lord, is seen in many acts, which may be comprehended under these two generals, correction, and instruction.
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they who had repented, Matth. 4.17: must again repent, Luke 13.1. — 5. 2 Pet. 1.9. Revel. 2.5. and 3.19. they are brought to Christ and purged, Hebr. 6.1. yet fruitful branches must be purged John 15.2. Acts 5.31. Mal. 3.3. yea, the sons of Levi. 2 Cor. 7.1, 2. 1 John 3.1. — 3. Their pattern is the purity of God himself.
they who had repented, Matthew 4.17: must again Repent, Lycia 13.1. — 5. 2 Pet. 1.9. Revel. 2.5. and 3.19. they Are brought to christ and purged, Hebrew 6.1. yet fruitful branches must be purged John 15.2. Acts 5.31. Malachi 3.3. yea, the Sons of Levi. 2 Cor. 7.1, 2. 1 John 3.1. — 3. Their pattern is the purity of God himself.
Therefore among the principles of the doctrine of Christ ye read, one to be the doctrine of baptisms, and elsewhere ye read of divers washings. This was figured by Esther. Esther was brought up by Mordecai the son of Jair. Esther is the hidden, the invisible Church. So Esther signifies one hidden;
Therefore among the principles of the Doctrine of christ you read, one to be the Doctrine of baptisms, and elsewhere you read of diverse washings. This was figured by Esther. Esther was brought up by Mordecai the son of Jair. Esther is the hidden, the invisible Church. So Esther signifies one hidden;
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and the virgin here in the text is called NONLATINALPHABET hidden, verse 43. This woman is brought up by Mordecai, the bitternesse of contrition, or teaching contrition, both works of the Law, the son of Jair, that is, illuminating, enlightning, or being enlightned. Such is the Law.
and the Virgae Here in the text is called hidden, verse 43. This woman is brought up by Mordecai, the bitterness of contrition, or teaching contrition, both works of the Law, the son of Jair, that is, illuminating, enlightening, or being enlightened. Such is the Law.
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and by sweet odours, 2 Cor. 2.14. that's knowledge and instruction. Hence it is said, that John the Baptist, Luke 1.17. must make ready a people prepared for the Lord.
and by sweet odours, 2 Cor. 2.14. that's knowledge and instruction. Hence it is said, that John the Baptist, Lycia 1.17. must make ready a people prepared for the Lord.
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Certainly a very learned man he was, but herein much mistaken, as many more are, who take no notice of the first dispensation of the Father preparing men by correction and instruction out of the Law, Psal. 94.12. Whom the spirit of Gods preventing grace, figured by John Baptst, receives and yet further prepared by baptisme of washing and teaching the doctrin of repentance and amendment of life.
Certainly a very learned man he was, but herein much mistaken, as many more Are, who take no notice of the First Dispensation of the Father preparing men by correction and instruction out of the Law, Psalm 94.12. Whom the Spirit of God's preventing grace, figured by John Baptst, receives and yet further prepared by Baptism of washing and teaching the Doctrine of Repentance and amendment of life.
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Hence it is that John Baptist commends his disciples to Christ, Joh. 1.35, 36, 37. and Joh. 21.15, 16, 17. Simon Peter one of them is called by our Lord, Simon Bar-Joannis, Simons Son or disciple of John.
Hence it is that John Baptist commends his Disciples to christ, John 1.35, 36, 37. and John 21.15, 16, 17. Simon Peter one of them is called by our Lord, Simon Bar-Joannis, Simons Son or disciple of John.
The Lord saith, I will teach thee, but be not like the Horse and Mule without understanding. Ps. 32.8, 9. Obs. 2. Who are the true Ministers of God, serviceable to the father in the correction and instruction by the law, Ministers of the killing letter, 2 Cor. 3.6. Where we read also that there are Minsters of the Gospell, such as are serviceable to the Son in the Gospell of Jesus Christ.
The Lord Says, I will teach thee, but be not like the Horse and Mule without understanding. Ps. 32.8, 9. Obs. 2. Who Are the true Ministers of God, serviceable to the father in the correction and instruction by the law, Ministers of the killing Letter, 2 Cor. 3.6. Where we read also that there Are Ministers of the Gospel, such as Are serviceable to the Son in the Gospel of jesus christ.
She is brought by Eliezer, Gods helper, by John Baptist the friend of the Bridegroom unto Jesus Christ, Joh. 3.29. Eph. 5.25, 26, 27. Reproof. Those who reject the correction and instruction of the Law.
She is brought by Eliezer, God's helper, by John Baptist the friend of the Bridegroom unto jesus christ, John 3.29. Ephesians 5.25, 26, 27. Reproof. Those who reject the correction and instruction of the Law.
And how then can they perswade themselves, that they are come unto Jesus Christ, who is the end of the Law? Yea, most men leap over John Baptists head, commence Christians, Per saltum, before they have been Johannites. Must not John be the NONLATINALPHABET and NONLATINALPHABET, the fore-runner who presents us unto Jesus Christ? 2 Cor. 11.2. Axiom 3. God the Father appointed out a wife for Isaac. The word affords this sense also.
And how then can they persuade themselves, that they Are come unto jesus christ, who is the end of the Law? Yea, most men leap over John Baptists head, commence Christians, Per saltum, before they have been Johannites. Must not John be the and, the forerunner who presents us unto jesus christ? 2 Cor. 11.2. Axiom 3. God the Father appointed out a wife for Isaac. The word affords this sense also.
as also to point out or make evident; in which sense the Apostle, Hebr. 11.1. saith, that faith is NONLATINALPHABET, an evidence, or making things appear which were not seen otherwise.
as also to point out or make evident; in which sense the Apostle, Hebrew 11.1. Says, that faith is, an evidence, or making things appear which were not seen otherwise.
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And in this sense A prudent wife is from the Lord, Prov. 19.14. 2. In regard of Jsaac himself, he permitted the whole provision and care of a mutual helper unto God and his father;
And in this sense A prudent wife is from the Lord, Curae 19.14. 2. In regard of Isaac himself, he permitted the Whole provision and care of a mutual helper unto God and his father;
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'Tis true, God may appoint such marriages, as a due punishment of those, who transgresse that formalis ratio of Christian marriage, 1 Cor. 7.39. NONLATINALPHABET, only in the Lord. Mystically.
It's true, God may appoint such marriages, as a due punishment of those, who transgress that Formalis ratio of Christian marriage, 1 Cor. 7.39., only in the Lord. Mystically.
A and so doth Moses here, when he tells us of Gods appointing out a wife for Isaac, hereby we mystically understand to be meant the pre-ordaining and choosing a Church for Christ, Ephes. 1.4. Obser. The oeconomy and dispensation of the father.
A and so does Moses Here, when he tells us of God's appointing out a wife for Isaac, hereby we mystically understand to be meant the pre-ordaining and choosing a Church for christ, Ephesians 1.4. Observation The economy and Dispensation of the father.
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But we may further observe, that the spirituall Jsaac intermedles not with his own wife; She is first discipled, fitted, instructed and every way prepared by the Father;
But we may further observe, that the spiritual Isaac intermeddles not with his own wife; She is First discipled, fitted, instructed and every Way prepared by the Father;
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The Mother of all the living ones, the spouse of the second Adam, is taken out of the second Adam, now crucified as in a dead sleep upon the crosse and maried unto him who is raised from the dead, Rom. 7.4.
The Mother of all the living ones, the spouse of the second Adam, is taken out of the second Adam, now Crucified as in a dead sleep upon the cross and married unto him who is raised from the dead, Rom. 7.4.
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For I came not, saith he, to do mine own will, but the will of my father, Joh. 5.30. and 6.37, 38. I came down from heaven not to do mine own will, but the will of him that sent me.
For I Come not, Says he, to do mine own will, but the will of my father, John 5.30. and 6.37, 38. I Come down from heaven not to do mine own will, but the will of him that sent me.
If I shall be saved, God will bring me to the Church, Act. 13.47. If I be ordained unto eternall life, I shall believe, Act. 13.48. These are perverse disputings of men of corrupt minds.
If I shall be saved, God will bring me to the Church, Act. 13.47. If I be ordained unto Eternal life, I shall believe, Act. 13.48. These Are perverse disputings of men of corrupt minds.
The Lord chooseth such sons to be partakers of his holinesse and righteousness, that is, of Christ, Hebr. 12. What wise father will match his son to one base born? now if ye refuse chastisement, ye are bastards, and not sons, Hebr. 12.8.
The Lord chooses such Sons to be partakers of his holiness and righteousness, that is, of christ, Hebrew 12. What wise father will match his son to one base born? now if you refuse chastisement, you Are bastards, and not Sons, Hebrew 12.8.
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and (ita, so, Vulg. Lat. and Castellio) to enter into his kingdom? that so suffering with him, we may reign with him, Luke 22.29. and 24.26. Put on as the elect of God, bowels of mercy, &c. These are the ornaments of Christs Spouse.
and (ita, so, Vulgar Lat. and Castellio) to enter into his Kingdom? that so suffering with him, we may Reign with him, Lycia 22.29. and 24.26. Put on as the elect of God, bowels of mercy, etc. These Are the Ornament of Christ Spouse.
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The Spouse of Christ is all glorious within, bowels of mercy, kindness, humbleness of minde, meekness, longsuffering, &c. her clothing is of wrought gold, that is, charity: that is, her upper garment is love to God her neighbour, her enemy;
The Spouse of christ is all glorious within, bowels of mercy, kindness, humbleness of mind, meekness, long-suffering, etc. her clothing is of wrought gold, that is, charity: that is, her upper garment is love to God her neighbour, her enemy;
he has not chosen a Scould, but one clothed with bowels of mercy, &c. He hath appointed a Spouse for his Son adorned with all the vertues and graces of the Spirit.
he has not chosen a Scold, but one clothed with bowels of mercy, etc. He hath appointed a Spouse for his Son adorned with all the Virtues and graces of the Spirit.
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He hath not appointed a nasty Slut. The Church is a Bride prepared and adorned for her Husband, Revel. 21.2. Who ever is espoused to the Lord Jesus, is such.
He hath not appointed a nasty Slut. The Church is a Bride prepared and adorned for her Husband, Revel. 21.2. Who ever is espoused to the Lord jesus, is such.
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Object. 1. But if God hath appointed me to wrath, how can I possibly be a Spouse of the spirituall Jsaac? The Lord hath sworn that He delighteth not in the death of the wicked, Ezech. 33.11. Designation, destination or appointing to wrath, it must be an act of Gods will.
Object. 1. But if God hath appointed me to wrath, how can I possibly be a Spouse of the spiritual Isaac? The Lord hath sworn that He delights not in the death of the wicked, Ezekiel 33.11. Designation, destination or appointing to wrath, it must be an act of God's will.
Howbeit Martin Luther and the Low Dutch, the Tigurin Bible, and the Spanish, as also Castellio, Munster, Vatablus, and Piscator, render the word Intire, which is neer to that which it properly signifies, Perfect; and so two of our old English Translations have it, and Pagnin.
Howbeit Martin Luther and the Low Dutch, the Tigurine bible, and the Spanish, as also Castellio, Munster, Vatablus, and Piscator, render the word Entire, which is near to that which it properly signifies, Perfect; and so two of our old English Translations have it, and Pagnin.
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What others have, simple, as in the Vulg. Lat. is the same with what is in our English, plain, the LXX have NONLATINALPHABET, sine fuco. NONLATINALPHABET. Ceb.
What Others have, simple, as in the Vulgar Lat. is the same with what is in our English, plain, the LXX have, sine fuco.. Ceb.
The reason of this double signification seems to be this, because the nature of perfection consists in the consuming and destroying of what ever is opposite thereunto,
The reason of this double signification seems to be this, Because the nature of perfection consists in the consuming and destroying of what ever is opposite thereunto,
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and the accomplishment of that holinesse and righteousnesse which God requires; according to what the Prophet saith, I will consume thy silthinesse out of thee.
and the accomplishment of that holiness and righteousness which God requires; according to what the Prophet Says, I will consume thy filthiness out of thee.
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And the Apostle exhorts, to perfect holinesse in the fear of God. Accordingly the word is rendred by the LXX NONLATINALPHABET: all which import unspotted, unreproveable, innocent, pure, guiltless, and siniple plainnesse, and so a privative perfection;
And the Apostle exhorts, to perfect holiness in the Fear of God. Accordingly the word is rendered by the LXX: all which import unspotted, unreprovable, innocent, pure, guiltless, and siniple plainness, and so a privative perfection;
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in which whosoever walketh, unto him the positive perfection shall come, whereof the Apostle speakes. And David walking in the former, prayes for and expects the later.
in which whosoever walks, unto him the positive perfection shall come, whereof the Apostle speaks. And David walking in the former, prays for and expects the later.
The harvest, the full harvest was now come to him, when after the gathering in the fruits of their labours, they kept the Feast of Boothes with greatest expressions of joy, which prefigured the eternal reward of all our labours,
The harvest, the full harvest was now come to him, when After the gathering in the fruits of their labours, they kept the Feast of Booths with greatest expressions of joy, which prefigured the Eternal reward of all our labours,
Esau cryed with an exceeding bitter cry, and said unto his father, Blesse me, even me also, O my father. And verse 38. Blesse me, even me also, O my Father. ] What they here turn in both verses, even me also, is NONLATINALPHABET,
Esau cried with an exceeding bitter cry, and said unto his father, Bless me, even me also, Oh my father. And verse 38. Bless me, even me also, Oh my Father. ] What they Here turn in both Verses, even me also, is,
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lest thou lose the principal blessing, and when it is too late, seek it with tears, Hebr. 12.17. Hast thou but one blessing, O my Father? ] Where its said;
lest thou loose the principal blessing, and when it is too late, seek it with tears, Hebrew 12.17. Hast thou but one blessing, Oh my Father? ] Where its said;
except only that of Pagnin amended by A. Mont. The words should be expressed thus; Hast thou but that one blessing, O my father? [ That ] is NONLATINALPHABET, distinctive;
except only that of Pagnin amended by A. Mont. The words should be expressed thus; Hast thou but that one blessing, Oh my father? [ That ] is, distinctive;
or of the fatnesse. But if either way we understand the words, what great difference will there be between Jacobs and Esaus blessing in this particular,
or of the fatness. But if either Way we understand the words, what great difference will there be between Jacobs and Esaus blessing in this particular,
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except only that the order is inverted? But why then does Esau cry with a great and exceeding bitter cry? Verse 34. And why doth he threaten to kill his brother? Verse 41. Some diversity, 'tis very probable, there is in this part of Jacobs blessing.
except only that the order is inverted? But why then does Esau cry with a great and exceeding bitter cry? Verse 34. And why does he threaten to kill his brother? Verse 41. some diversity, it's very probable, there is in this part of Jacobs blessing.
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The Hebrew will bear this sense, NONLATINALPHABET without the fatnesses, NONLATINALPHABET and without the dew. And in the same sense out Translators render the very word, Psal. 109.24. My knees are weak through fasting, and my flesh faileth (or waxeth lean) NONLATINALPHABET of fatnesse, or as another English translation hath it, for want of fatness. So Jer. 10.14. Every man is bruitish NONLATINALPHABET for want of knowledge. And Chap. 48.45. They fled NONLATINALPHABET for want of strength. Lam. 4.9. These pine away stricken thorow NONLATINALPHABET for want of the fruits of the fields.
The Hebrew will bear this sense, without the Fatnesses, and without the due. And in the same sense out Translators render the very word, Psalm 109.24. My knees Are weak through fasting, and my Flesh Faileth (or Waxes lean) of fatness, or as Another English Translation hath it, for want of fatness. So Jer. 10.14. Every man is brutish for want of knowledge. And Chap. 48.45. They fled for want of strength. Lam. 4.9. These pine away stricken thorough for want of the fruits of the fields.
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Thus also in Latin à and ab import a want, and NONLATINALPHABET in Greek, whereof Castellio gives examples in his Annotations on the place. But its said, Hebr. 11.20. that by faith Isaac blessed Jacob and Esau concerning things to come.
Thus also in Latin à and ab import a want, and in Greek, whereof Castellio gives Examples in his Annotations on the place. But its said, Hebrew 11.20. that by faith Isaac blessed Jacob and Esau Concerning things to come.
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But the time shall be, when thou shalt have the dominion, and thou shalt break his yoke from off thy neck, which came to passe in part, 1 Kings 11.14. but we read of a general revolt 2 Kings 8.22.
But the time shall be, when thou shalt have the dominion, and thou shalt break his yoke from off thy neck, which Come to pass in part, 1 Kings 11.14. but we read of a general revolt 2 Kings 8.22.
Howbeit, if this translation of Castellio seem harsh, though the letter and history will bear it, we may understand that of our Translators in the mystery.
Howbeit, if this Translation of Castellio seem harsh, though the Letter and history will bear it, we may understand that of our Translators in the mystery.
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Whereas therefore Isaac had given Jacob the blessing proper to the heavenly man, the dew of heaven, and fatnesses of the earth, &c. Soveraignty over Nations, &c. This is That one blessing. The other is proper to the earthly man,
Whereas Therefore Isaac had given Jacob the blessing proper to the heavenly man, the due of heaven, and Fatnesses of the earth, etc. Sovereignty over nations, etc. This is That one blessing. The other is proper to the earthly man,
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but in an inverse order to that of the heavenly, The fatnesses of the earth, [ his own principle ] and the dew of heaven, [ imparted to him by the heavenly man.
but in an inverse order to that of the heavenly, The Fatnesses of the earth, [ his own principle ] and the due of heaven, [ imparted to him by the heavenly man.
] And whereas service to his brother is added as a part of Edoms blessing, it appears, that it is a blessing to the earthly man to be subject to the heavenly:
] And whereas service to his brother is added as a part of Edoms blessing, it appears, that it is a blessing to the earthly man to be Subject to the heavenly:
As for like reason, the Philosopher in the first of his Politicks, could say, that it is the happiness of the Beast to be subject to the Man. And God grant, that we may so bear the image of the earthly, that we may bear the image of the heavenly.
As for like reason, the Philosopher in the First of his Politics, could say, that it is the happiness of the Beast to be Subject to the Man. And God grant, that we may so bear the image of the earthly, that we may bear the image of the heavenly.
For NONLATINALPHABET more properly signifies an Assembly than a multitude; and is often rendred by the LXX NONLATINALPHABET, but more often by NONLATINALPHABET.
For more properly signifies an Assembly than a multitude; and is often rendered by the LXX, but more often by.
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This is not a meer NONLATINALPHABET, or strife about words, as perhaps some will say, who esteem the Church Mole non virtute, rather by the multitude of professors,
This is not a mere, or strife about words, as perhaps Some will say, who esteem the Church Mole non virtute, rather by the multitude of professors,
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than by their vertues and graces. For In these words Isaac blesseth Jacob concerning things to come, Hebr. 11.20. and prayeth for the increase of the Church among the Nations.
than by their Virtues and graces. For In these words Isaac Blesses Jacob Concerning things to come, Hebrew 11.20. and Prayeth for the increase of the Church among the nations.
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This Iacob prophesied that it should come to pass in Shiloh the offspring of his son Judah, (for it is evident that our Lord sprang of Judah, Heb. 7.14.) that unto him should be the gathering of the nations, Gen. 49.10.
This Iacob prophesied that it should come to pass in Shiloh the offspring of his son Judah, (for it is evident that our Lord sprang of Judah, Hebrew 7.14.) that unto him should be the gathering of the Nations, Gen. 49.10.
But the name of the City was called Luz at the first. ] Our Translators have here left out part of the name, which is Ʋlam. The Greek Interpreters exceedingly vary in this word, rendring it some, NONLATINALPHABET, others NONLATINALPHABET, others NONLATINALPHABET:
But the name of the city was called Luz At the First. ] Our Translators have Here left out part of the name, which is Ʋlam. The Greek Interpreters exceedingly vary in this word, rendering it Some,, Others, Others:
but the true reading is NONLATINALPHABET, which yet containes two words, saith Drusius, NONLATINALPHABET (which the Interlineary Gloss turns Eulam ) and NONLATINALPHABET.
but the true reading is, which yet contains two words, Says Drusius, (which the Interlineary Gloss turns Eulam) and.
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But now we have found the name, what shall we do with it? what shall we make of it? One of our best Criticks gives this for the meaning of it, Porticus Nucum, the Porch of Nuts or Almonds.
But now we have found the name, what shall we do with it? what shall we make of it? One of our best Critics gives this for the meaning of it, Porticus Nucum, the Porch of Nuts or Almonds.
But what sense that carries, that will satisfie, I know not. And although Hierom will not allow Ʋlam to be any part of the Cities name, but Luz onely;
But what sense that carries, that will satisfy, I know not. And although Hieronymus will not allow Ʋlam to be any part of the Cities name, but Luz only;
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and what other sense it should have in this place then what I have named. The words put together NONLATINALPHABET signifie the porch of perversenesse. So Prov. 2.14. and 3.32. The froward or perverse is an abomination to the Lord. The word is NONLATINALPHABET. So Prov. 14.2. He that walketh in his uprightness, feareth the Lord;
and what other sense it should have in this place then what I have nam. The words put together signify the porch of perverseness. So Curae 2.14. and 3.32. The froward or perverse is an abomination to the Lord. The word is. So Curae 14.2. He that walks in his uprightness, fears the Lord;
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Now NONLATINALPHABET the Porch is the entrance into the true Temple of God, and is the fear of God, which is the beginning of wisdom, Prov. 9.10. So Psal. 5.7. I will come into thine house in the multitude of thy mercy;
Now the Porch is the Entrance into the true Temple of God, and is the Fear of God, which is the beginning of Wisdom, Curae 9.10. So Psalm 5.7. I will come into thine house in the multitude of thy mercy;
Which Porch hath been, and yet is neglected. Whence proceeds adultery, murder, Genesis 20.11. yea, all perverseness; as the Apostle demonstrates all wickednesse to proceed from hence, even from the want of Gods fear, Rom. 3.9. — 18. because there is no fear of God before their eyes.
Which Porch hath been, and yet is neglected. Whence proceeds adultery, murder, Genesis 20.11. yea, all perverseness; as the Apostle demonstrates all wickedness to proceed from hence, even from the want of God's Fear, Rom. 3.9. — 18. Because there is no Fear of God before their eyes.
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This Porch Jacob repaired by the unction of the Spirit of fear, which driveth away sins, Ecclus. 1.21. For by the fear of the Lord men depart from evil, Prov. 16.6.
This Porch Jacob repaired by the unction of the Spirit of Fear, which drives away Sins, Ecclus 1.21. For by the Fear of the Lord men depart from evil, Curae 16.6.
and began their religion, Acts 2.43. and 5.11.12. and 9.31. Jacob returning to Bethel, built an altar there, and added unto that name, and called it El-Bethel, that is, the God of Bethel, Gen. 35.7.
and began their Religion, Acts 2.43. and 5.11.12. and 9.31. Jacob returning to Bethel, built an altar there, and added unto that name, and called it El-Bethel, that is, the God of Bethel, Gen. 35.7.
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If therefore we finde our selves in Luz, in perversnesse and sin, let us enter into Ulam the Porch, and let us pray to the Lord to implant in us his fear, which will drive out that sin and perversenesse,
If Therefore we find our selves in Luz, in perverseness and since, let us enter into Ulam the Porch, and let us pray to the Lord to implant in us his Fear, which will drive out that since and perverseness,
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And accordingly Isaac, though he blessed both Jacob and Esau, yet in blessing Jacob, he names the Lord and God, Gen. 27.27, 28. See, the smell of my son is as the smell of a field which the Lord hath blessed.
And accordingly Isaac, though he blessed both Jacob and Esau, yet in blessing Jacob, he names the Lord and God, Gen. 27.27, 28. See, the smell of my son is as the smell of a field which the Lord hath blessed.
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But our Translators here make Esau say, I have enough, when he said, I have much, and they make Jacob say, I have enough, when he said, I have all things, Ver. 11.
But our Translators Here make Esau say, I have enough, when he said, I have much, and they make Jacob say, I have enough, when he said, I have all things, Ver. 11.
As Ahab King of Israel was yet a poor man, because he wanted and desired one spot of ground, 1 Kings 21.4, 5, 6. And Haman, though in all the glory of a sole favourite to the greatest King,
As Ahab King of Israel was yet a poor man, Because he wanted and desired one spot of ground, 1 Kings 21.4, 5, 6. And Haman, though in all the glory of a sole favourite to the greatest King,
yet wanted Mordecai's knee to make him honourable. Though the Translators might thus Philosophize, yet nor NONLATINALPHABET nor NONLATINALPHABET will bear their translation.
yet wanted Mordecai's knee to make him honourable. Though the Translators might thus Philosophise, yet nor nor will bear their Translation.
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I have enough. ] The words of Jacob so rendred by our Translators, are NONLATINALPHABET, I have all things. Esau saith v. 9. I have enough; but it should be rendred, I have much. The word is NONLATINALPHABET.
I have enough. ] The words of Jacob so rendered by our Translators, Are, I have all things. Esau Says v. 9. I have enough; but it should be rendered, I have much. The word is.
And the Lord had blessed Abraham NONLATINALPHABET in all things. 2. Isaac, because, Gen. 27.33. and I have eaten NONLATINALPHABET of all. 3. Jacob, because Gen. 33.11. said, I have NONLATINALPHABET all things. So he.
And the Lord had blessed Abraham in all things. 2. Isaac, Because, Gen. 27.33. and I have eaten of all. 3. Jacob, Because Gen. 33.11. said, I have all things. So he.
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In which sense, the Apostle is to be understood speaking of himself and his fellow Apostles, NONLATINALPHABET, As having nothing, and possessing all things, 2 Cor. 6.10. Mysticè.
In which sense, the Apostle is to be understood speaking of himself and his fellow Apostles,, As having nothing, and possessing all things, 2 Cor. 6.10. Mysticè.
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Put away the strange gods that are among you, and be clean, &c. ] Our Translators use often this word [ among ] for what properly is in, or in the midst of men; as John 1.26. Gal. 3.1. Colos. 1.27. Marg. and elsewhere.
Put away the strange God's that Are among you, and be clean, etc. ] Our Translators use often this word [ among ] for what properly is in, or in the midst of men; as John 1.26. Gal. 3.1. Colos 1.27. Marg. and elsewhere.
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The word NONLATINALPHABET here used signifies medium, the midst or inmost part, which is the heart, the usurped seat of the idols and false gods, Ezech. 14.3. Out of which, Jacob requires all of his houshold, to put them away, in order to their going up to Bethel. This was not expressed in Gods command, Verse 1. but implyed onely.
The word Here used signifies medium, the midst or inmost part, which is the heart, the usurped seat of the Idols and false God's, Ezekiel 14.3. Out of which, Jacob requires all of his household, to put them away, in order to their going up to Bethel. This was not expressed in God's command, Verse 1. but employed only.
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and to return unto your heart, ( Psal. 85.9. LXX and Vulg. Lat.) how can ye think of the goodness of God in the midst of his Temple, unlesse ye be clean? 2 Cor. 7.1.
and to return unto your heart, (Psalm 85.9. LXX and Vulgar Lat.) how can you think of the Goodness of God in the midst of his Temple, unless you be clean? 2 Cor. 7.1.
When all the outward Images, Crosses, Pictures, and Crucifixes, and all the painted Glass-windows are broken, it may be then hoped, that zealous reformers will consider these things;
When all the outward Images, Crosses, Pictures, and Crucifixes, and all the painted Glass windows Are broken, it may be then hoped, that zealous reformers will Consider these things;
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and that Mammon is a strange god, and Covetousnesse is idolatry, Col. 3.5. that the belly is made a god by them who mind earthly things, Phil. 3.19. that pleasure is a false God;
and that Mammon is a strange god, and Covetousness is idolatry, Col. 3.5. that the belly is made a god by them who mind earthly things, Philip 3.19. that pleasure is a false God;
O house of Jacob! put away these and all other strange gods that are in the midst of you, in your hearts, and be clean, and change your garments, as Jacob, and the Apostle adviseth, put off the old man with his deeds,
Oh house of Jacob! put away these and all other strange God's that Are in the midst of you, in your hearts, and be clean, and change your garments, as Jacob, and the Apostle adviseth, put off the old man with his Deeds,
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Esau went into the countrey from the face of his brother Jacob. ] What countrey went he into? Verse 8. we read, he dwelt in Mount Seir. What they turn [ into the countrey ] is NONLATINALPHABET into the earth. For Esau the earthly man declined to the earth, his own inheritance, that is, the natural being. And indeed whither else could his many earthly and sinful thoughts and works [ wives & children of the Canaanitish and Ishmalitish race ] sway him? And therefore Moses relating the generations of Esau, tells us, he is Edom, v. 1. of this Chapter:
Esau went into the country from the face of his brother Jacob. ] What country went he into? Verse 8. we read, he dwelled in Mount Seir. What they turn [ into the country ] is into the earth. For Esau the earthly man declined to the earth, his own inheritance, that is, the natural being. And indeed whither Else could his many earthly and sinful thoughts and works [ wives & children of the Canaanitish and Ishmalitish raze ] sway him? And Therefore Moses relating the generations of Esau, tells us, he is Edom, v. 1. of this Chapter:
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and, that we may take the more notice of it, he tells us again, v. 8. Esau is Edom, that is, the earth or earthly man; and therefore he propends and inclines unto the earth. For, in whom there is a great increase of blessings both spiritual and temporal, there is great danger,
and, that we may take the more notice of it, he tells us again, v. 8. Esau is Edom, that is, the earth or earthly man; and Therefore he propends and inclines unto the earth. For, in whom there is a great increase of blessings both spiritual and temporal, there is great danger,
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Its infinitely better, with Crates, that Esau cast all his riches into the Sea, and be subject unto Jacob, then that the burthen of them should drown Jacob and Esau both in destruction and perdition, 1 Tim. 6.9. Let him rather say with that Philosopher, Hence all ye vain and evill concupiscences;
Its infinitely better, with Crates, that Esau cast all his riches into the Sea, and be Subject unto Jacob, then that the burden of them should drown Jacob and Esau both in destruction and perdition, 1 Tim. 6.9. Let him rather say with that Philosopher, Hence all you vain and evil concupiscences;
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Let him take and follow that good counsel of the Apostle, 1 Tim 6.17, 18, 19. Jacob said, I will go down into the grave unto my son mourning. ] Jacob had said before, v. 33. An evil beast hath devoured him;
Let him take and follow that good counsel of the Apostle, 1 Tim 6.17, 18, 19. Jacob said, I will go down into the grave unto my son mourning. ] Jacob had said before, v. 33. an evil beast hath devoured him;
Where having rightly turn'd Hell, what v. 1. they render the belly of the fish, they think to mend the matter by saying in the margent, or the grave. For the avoiding this exception, were it not better rendred the Dead? or,
Where having rightly turned Hell, what v. 1. they render the belly of the Fish, they think to mend the matter by saying in the margin, or the grave. For the avoiding this exception, were it not better rendered the Dead? or,
since NONLATINALPHABET and NONLATINALPHABET signifie the common state of the dead, why may it not be so rendred? or, what if we render the word Hell, if we explain the meaning of the words to be, the common state of the dead?
since and signify the Common state of the dead, why may it not be so rendered? or, what if we render the word Hell, if we explain the meaning of the words to be, the Common state of the dead?
And what Jacob here saith of his son Joseph, he prophesied at unawares of the spiritual Joseph, the Christ of God, who is rent in pieces, fractions and factions in these last dayes.
And what Jacob Here Says of his son Joseph, he prophesied At unawares of the spiritual Joseph, the christ of God, who is rend in Pieces, fractions and factions in these last days.
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for men to wear bracelets on their hands. It is true, the Sabeans put bracelets on their hands, Ezech. 23.42. but its spoken of women, as the affix there proves, what is said of the bracelets, Numb. 31.50. they were taken from the Midianites. But Saul wore a bracelet, 2 Sam. 1.10. True, but the Chal. Par. turns it NONLATINALPHABET, Phylacteries or Prayer-ornaments, These probably he put on as his NONLATINALPHABET, foreknowing his death, 1 Sam. 28.19.
for men to wear bracelets on their hands. It is true, the Sabeans put bracelets on their hands, Ezekiel 23.42. but its spoken of women, as the affix there Proves, what is said of the bracelets, Numb. 31.50. they were taken from the midianites. But Saul wore a bracelet, 2 Sam. 1.10. True, but the Chal. Par. turns it, Phylacteries or Prayer-ornaments, These probably he put on as his, foreknowing his death, 1 Sam. 28.19.
So the Jewes about to die, put on their Tephillin, as the Christians receive the Lords Supper or their NONLATINALPHABET or NONLATINALPHABET viaticum, often on their deathbeds.
So the Jews about to die, put on their Tephillin, as the Christians receive the lords Supper or their or viaticum, often on their deathbeds.
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However NONLATINALPHABET is not used in any of these examples: And NONLATINALPHABET the usual word which signifies bracelets, is the womans ornament, Gen. 24.22.47. Numb. 31.50. Ezech. 16.11. and elsewhere.
However is not used in any of these Examples: And the usual word which signifies bracelets, is the woman's ornament, Gen. 24.22.47. Numb. 31.50. Ezekiel 16.11. and elsewhere.
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But if the word here used signifie not bracelets, what's the meaning of it? Since the other two parts of the pledge given by Judah, were appertaining to the hand,
But if the word Here used signify not bracelets, what's the meaning of it? Since the other two parts of the pledge given by Judah, were appertaining to the hand,
we may turn the word Handkerchers, That which may make this probable, is the version of the LXX. who turn NONLATINALPHABET. Aquila NONLATINALPHABET a chain. The Scholiast turns NONLATINALPHABET.
we may turn the word Handkerchiefs, That which may make this probable, is the version of the LXX. who turn. Aquila a chain. The Scholiast turns.
Graecobarb. interprets NONLATINALPHABET and NONLATINALPHABET, which Isidore turns Manuale which is in English an Handkercher. Unless with Papias, we understand Orarium to be Stola Sacerdotalis a long garment which Sacred Persons wore as an Ensigne of dignity.
Graecobarb. interprets and, which Isidore turns Manual which is in English an Handkerchief. Unless with Papias, we understand Orarium to be Stola Sacerdotalis a long garment which Sacred Persons wore as an Ensign of dignity.
and Potiphar is twice before said to be Josephs Master, but now first Joseph is said to have served him. Here is a manifest oversight of our Translators, in that they turn'd NONLATINALPHABET here used, for NONLATINALPHABET.
and Potiphar is twice before said to be Josephs Master, but now First Joseph is said to have served him. Here is a manifest oversight of our Translators, in that they turned Here used, for.
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the servants of Hadarezer made peace with David, NONLATINALPHABET and served him, 1 Chron. 19.19. But the Princes, and such as were of the Kings Life-gard did NONLATINALPHABET minister unto him.
the Servants of Hadarezer made peace with David, and served him, 1 Chronicles 19.19. But the Princes, and such as were of the Kings Life-gard did minister unto him.
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The chief fathers and Captains of thousands and hundreds, and their Officers that served the King NONLATINALPHABET, who ministred unto the King, 1 Chron. 27.1. These are more evidently differenced in the Levites offices.
The chief Father's and Captains of thousands and hundreds, and their Officers that served the King, who ministered unto the King, 1 Chronicles 27.1. These Are more evidently differenced in the Levites Offices.
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And should not they who have served him in this time of the Gospel, and have warred a good warfare, become milites emeriti veterans, and such as may rest after all their labour? There is much discretion and equity commended unto us in that old Verse;
And should not they who have served him in this time of the Gospel, and have warred a good warfare, become Militias emeriti veterans, and such as may rest After all their labour? There is much discretion and equity commended unto us in that old Verse;
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And we read of the women who warred their warfare also at the door of the Tabernacle (a place mis-translated) who came thither to pray, (so the Chald. Par.) or to fast, (so the LXX,) or to watch (as the word also signifies) all good duties to be performed at the door of the Tabernacle, at the entrance of Gods service, which is the fear of God; that so growing up we may approach unto the door, that is Christ,
And we read of the women who warred their warfare also At the door of the Tabernacle (a place mistranslated) who Come thither to pray, (so the Chald. Par.) or to fast, (so the LXX,) or to watch (as the word also signifies) all good duties to be performed At the door of the Tabernacle, At the Entrance of God's service, which is the Fear of God; that so growing up we may approach unto the door, that is christ,
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when the sins are remitted and removed, and done away by the Spirit of the Lord, which gives liberty to run the way of Gods Commandements, Psalm 119.32.
when the Sins Are remitted and removed, and done away by the Spirit of the Lord, which gives liberty to run the Way of God's commandments, Psalm 119.32.
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when having done our own work, we are vacant, and at leisure to do the Lords work in his Church, (so we understand those to be idle, Matth. 20.3.6.) as the promise is made to the Levites the sons of Zadoc, that they shall be the Priests of the Lord,
when having done our own work, we Are vacant, and At leisure to do the lords work in his Church, (so we understand those to be idle, Matthew 20.3.6.) as the promise is made to the Levites the Sons of Zadoc, that they shall be the Priests of the Lord,
The Lord enable us all to become such servants, that we may be Ministers; such Soldiers, that fighting the good fight of faith, that we may obtain the crown of Righteousness;
The Lord enable us all to become such Servants, that we may be Ministers; such Soldiers, that fighting the good fight of faith, that we may obtain the crown of Righteousness;
such Levites, that we may be adjoyn'd unto the Lord (they are NONLATINALPHABET true Levites who cleave unto the Lord) and become of one spirit with him,
such Levites, that we may be adjoined unto the Lord (they Are true Levites who cleave unto the Lord) and become of one Spirit with him,
] The words which the Translators turn, Separate from his brethren, are NONLATINALPHABET, which I rather render The Nazarite of his brethren, as he who was more eminently holy then any, then all his brethren.
] The words which the Translators turn, Separate from his brothers, Are, which I rather render The Nazarite of his brothers, as he who was more eminently holy then any, then all his brothers.
for the birthright was Josephs, 1 Chron. 5.1, 2. And most reasonable it is, that in Gods account and true estimate, he who in vertue excels others, should also exceed them in b•iss and happiness.
for the birthright was Josephs, 1 Chronicles 5.1, 2. And most reasonable it is, that in God's account and true estimate, he who in virtue excels Others, should also exceed them in b•iss and happiness.
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but wisdom is the gray hair unto men, and the unspotted life is old age, Wisd. 4.8, 9. In which respect Joseph NONLATINALPHABET is rendred by Castellio Excellenti s•imas fratrum suorum, the most excellent of his brethren.
but Wisdom is the grey hair unto men, and the unspotted life is old age, Wisdom 4.8, 9. In which respect Joseph is rendered by Castellio Excellenti s•imas fratrum suorum, the most excellent of his brothers.
but not one of all our English translations from the first to the last, which all have one expression not true without NONLATINALPHABET understood, Separate from his brethren.
but not one of all our English Translations from the First to the last, which all have one expression not true without understood, Separate from his brothers.
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as Castellio renders the word NONLATINALPHABET, he was a notable type of the Lord Jesus, as he who is eminently holy, harmless, undefiled, separate from sinners, Hebr. 7.26. and the first-born among many brethren, Rom. 8.29. who also was called a Nazaren, and hereby typified by Joseph the Nazarite of his brethren;
as Castellio renders the word, he was a notable type of the Lord jesus, as he who is eminently holy, harmless, undefiled, separate from Sinners, Hebrew 7.26. and the firstborn among many brothers, Rom. 8.29. who also was called a Nazaren, and hereby typified by Joseph the Nazarite of his brothers;
And truly these letters are sometime used promiscuously one for the other, as 1 Chron. 16.32. NONLATINALPHABET for NONLATINALPHABET, Psal. 96.12. thus NONLATINALPHABET for NONLATINALPHABET, and many the like.
And truly these letters Are sometime used promiscuously one for the other, as 1 Chronicles 16.32. for, Psalm 96.12. thus for, and many the like.
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as the word NONLATINALPHABET signifies to separate after a wonderful manner, (as I shall shew,) which eminently and above all others, was fulfilled in our Lord Jesus Christ, who devoted and offered himself without spot unto God, Hebr. 9.14.
as the word signifies to separate After a wondered manner, (as I shall show,) which eminently and above all Others, was fulfilled in our Lord jesus christ, who devoted and offered himself without spot unto God, Hebrew 9.14.
and gave over himself to his Fathers will, even to the death, the shamful, painful, and infamous death of the Cross, which is implyed in his speech, John 17.19. NONLATINALPHABET, I sanctifie or devote my self.
and gave over himself to his Father's will, even to the death, the shameful, painful, and infamous death of the Cross, which is employed in his speech, John 17.19., I sanctify or devote my self.
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Therefore Philo Judaeus tells us, that the Nazarites NONLATINALPHABET, &c. devote and sanctifie themselves, hereby demonstrating holiness, and the height of their love unto God.
Therefore Philo Judaeus tells us, that the nazarites, etc. devote and sanctify themselves, hereby Demonstrating holiness, and the height of their love unto God.
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And therefore he who offers up himself unto God, as our Lord Jesus Christ did, he no doubt, offers up NONLATINALPHABET, that great vow, as the Nazarites vow was called.
And Therefore he who offers up himself unto God, as our Lord jesus christ did, he no doubt, offers up, that great Voelli, as the nazarites Voelli was called.
Whence also his Disciples and followers are called Nazarens, Acts 24.5. whence ipso nomine nos Judaei Nazaraeos appellant per cum, saith Tertullian. The Jews by him call us (Christians) Nazarites after that name.
Whence also his Disciples and followers Are called Nazarens, Acts 24.5. whence ipso nomine nos Judaei Nazaraeos appellant per cum, Says Tertullian. The jews by him call us (Christians) nazarites After that name.
Now although this be the opinion of very learned men, yet NONLATINALPHABET, as Aristotle saith in regard of Plato, from whom he differ'd in judgement, its lawful and honest to prefer truth before our friends.
Now although this be the opinion of very learned men, yet, as Aristotle Says in regard of Plato, from whom he differed in judgement, its lawful and honest to prefer truth before our Friends.
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For whereas our Lord is called a Nazaren, it is not from NONLATINALPHABET to separate. For the Nazarite was by his vow to separate himself from Wine and strong drink,
For whereas our Lord is called a Nazaren, it is not from to separate. For the Nazarite was by his Voelli to separate himself from Wine and strong drink,
And therefore although this vow of a Nazarite were fulfilled in Christ, according to the truth, and by the Spirit of holinesse, yet was it not accomplished in him according to the letter of the carnal commandement.
And Therefore although this Voelli of a Nazarite were fulfilled in christ, according to the truth, and by the Spirit of holiness, yet was it not accomplished in him according to the Letter of the carnal Commandment.
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because he was brought up in the City of Nazareth or rather Natsareth, as its written in the Syriac, Matth. 2.23. whence he was called NONLATINALPHABET a Natsaren, as it was written in the title on his Cross;
Because he was brought up in the city of Nazareth or rather Natsareth, as its written in the Syriac, Matthew 2.23. whence he was called a Natsaren, as it was written in the title on his Cross;
or rather that his brethren should be Nazarites? whether so or no, sure I am, our Lord Jesus devoted and sanctified himself unto God, by the Spirit of holinesse,
or rather that his brothers should be nazarites? whither so or no, sure I am, our Lord jesus devoted and sanctified himself unto God, by the Spirit of holiness,
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Who ever shall thus willingly devote himself unto God (for such a will the Lord requires, who loves a cheerful giver, especially of himself, who gives himself unto God ) without doubt he shall be looked at as a strange man.
Who ever shall thus willingly devote himself unto God (for such a will the Lord requires, who loves a cheerful giver, especially of himself, who gives himself unto God) without doubt he shall be looked At as a strange man.
And therefore our Lord saith, whosoever NONLATINALPHABET wonderfully separates himself to vow a vow of a Nazarite, to separate himself unto the Lord, who ever doth so, shall be wondred at and become a wonder or a Monster unto many, as David saith of himself, Psalm 71.7.
And Therefore our Lord Says, whosoever wonderfully separates himself to Voelli a Voelli of a Nazarite, to separate himself unto the Lord, who ever does so, shall be wondered At and become a wonder or a Monster unto many, as David Says of himself, Psalm 71.7.
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This concerns us, O ye Nazarites, who ever are dedicated and consecrated unto God; it concerns us, O ye Nazarens, who grow up unto him in all things, Ephes. 4.15. who is the true NONLATINALPHABET the sprout or sucker, out of the root of Jesse, Esay 11.1. that every one of us endeavour to excel to the edifying of the Church, 1 Cor. 14.12.
This concerns us, Oh you nazarites, who ever Are dedicated and consecrated unto God; it concerns us, Oh you Nazarens, who grow up unto him in all things, Ephesians 4.15. who is the true the sprout or sucker, out of the root of Jesse, Isaiah 11.1. that every one of us endeavour to excel to the edifying of the Church, 1 Cor. 14.12.
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Not to pollute our selves with dead works, not to come at a dead soul (as the words signifie, Numb. 6.6.) not to communicate with any how neer so ever unto us, in their dead works, to preserve and increase our holy thoughts.
Not to pollute our selves with dead works, not to come At a dead soul (as the words signify, Numb. 6.6.) not to communicate with any how near so ever unto us, in their dead works, to preserve and increase our holy thoughts.
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And why then should that be rejected, which the Spirit of God dictates, and that chosen, which seems best to their own humane spirit? when the Scripture saith, the Thigh, how dare we say the Loyns? Imo haud longè hoc vocabulum ab ipsa re abludit;
And why then should that be rejected, which the Spirit of God dictates, and that chosen, which seems best to their own humane Spirit? when the Scripture Says, the Thigh, how Dare we say the Loins? Imo haud long hoc Vocabulum ab ipsa re abludit;
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cum NONLATINALPHABET utrius { que } sexûs NONLATINALPHABET significet, Gen. 46.26. Numb. 5.21. Nimirum seminales venae tres è lumborum venis ortae, antequam in crura descendunt, per femora virorum ac mulierum recurrunt, fecundum { que } semen in vasa generationis utrisque devehunt; quod ferè Valesius ait, cap. 13. sacrae philosophiae.
cum utrius { que } sexûs significet, Gen. 46.26. Numb. 5.21. Nimirum seminales venae tres è lumborum venis ortae, antequam in crura descendunt, per femora virorum ac mulierum recurrunt, fecundum { que } semen in vasa generationis utrisque devehunt; quod ferè Valesius ait, cap. 13. Sacrae Philosophiae.
but also imposeth on the Thigh, a more venerable respect, in that its made a symbolum and token of Life and Truth: for Abraham adjured his servant, Gen. 24.2, 3. and 47.29. Jacob his son Joseph, by causing them to put their hands under their Thighs, when they sware;
but also Imposes on the Thigh, a more venerable respect, in that its made a Symbol and token of Life and Truth: for Abraham adjured his servant, Gen. 24.2, 3. and 47.29. Jacob his son Joseph, by causing them to put their hands under their Thighs, when they sware;
And that oath which Abraham imposed on Eliezer, [ Gods helper, 1 Cor. 3.9. a figure of John the Baptist, who was to make ready a people prepared for the Lord, Luke 1.17. even a Spouse for Christ the true spiritual Isaac. ] That oath was taken by the Lord God of heaven, through the mediation of Christ, Gen. 24.2, 3. by putting his hand under his Thigh; out of which, according to the flesh, the Messiah was to come.
And that oath which Abraham imposed on Eliezer, [ God's helper, 1 Cor. 3.9. a figure of John the Baptist, who was to make ready a people prepared for the Lord, Lycia 1.17. even a Spouse for christ the true spiritual Isaac. ] That oath was taken by the Lord God of heaven, through the mediation of christ, Gen. 24.2, 3. by putting his hand under his Thigh; out of which, according to the Flesh, the Messiah was to come.
there speaks expresly, Thou shalt swear NONLATINALPHABET, by the Word of the Lord, by that NONLATINALPHABET, that Word, John 1.1. The God of Truth, that NONLATINALPHABET, Rev. 3.14. which could not but be done with great reverence.
there speaks expressly, Thou shalt swear, by the Word of the Lord, by that, that Word, John 1.1. The God of Truth, that, Rev. 3.14. which could not but be done with great Reverence.
and lay all civility, modesty, sober, orderly, and venerable behaviour quite waste. O thou that art called Jacob, are these his doings? Mic. 2.7. O that it were well considered by those, whom it most concerns, that, For these things, the wrath of God cometh upon the children of disobedience, Ephes. 5.6.
and lay all civility, modesty, Sobrium, orderly, and venerable behaviour quite waste. O thou that art called Jacob, Are these his doings? Mic. 2.7. O that it were well considered by those, whom it most concerns, that, For these things, the wrath of God comes upon the children of disobedience, Ephesians 5.6.
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As for us, who are the Surrogatus Israel, called the Israel of God, Gal. 6.16. let us not halt as weak Jacob, but be strong as Israel; let us make up and repair the breach of modesty, sobriety, chast, decent and orderly conversation, Esay 58.12.
As for us, who Are the Surrogate Israel, called the Israel of God, Gal. 6.16. let us not halt as weak Jacob, but be strong as Israel; let us make up and repair the breach of modesty, sobriety, chaste, decent and orderly Conversation, Isaiah 58.12.
And so far be it from us that we should act any uncleannesse, that Let not so much as the name of it be heard amongst us, as becometh Saints, Ephes. 5.3. Fortior est qui se quàm qui fortissima vincit Maenia.
And so Far be it from us that we should act any uncleanness, that Let not so much as the name of it be herd among us, as Becometh Saints, Ephesians 5.3. Fortior est qui se quàm qui fortissima vincit Maenia.
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— He who ruleth his own spirit, is better then he who takes a City, Prov. 16.32. What though thou yet be weak? Thy strength is not thine own. Be strong in thy God.
— He who Ruleth his own Spirit, is better then he who Takes a city, Curae 16.32. What though thou yet be weak? Thy strength is not thine own. Be strong in thy God.
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When NONLATINALPHABET the Thigh-bone of Jacob was put out of joynt, then he was called Israel. So that its no contradiction, When I am weak, then I am strong, 2 Cor. 12.10. The more they afflicted them, the more they multiplyed and grew.
When the Thighbone of Jacob was put out of joint, then he was called Israel. So that its no contradiction, When I am weak, then I am strong, 2 Cor. 12.10. The more they afflicted them, the more they multiplied and grew.
As they afflicted them, so they multiplied, and so they brake forth. For so NONLATINALPHABET signifies to break forth as water, which bears down all Dams and Banks made to keep it in,
As they afflicted them, so they multiplied, and so they brake forth. For so signifies to break forth as water, which bears down all Dams and Banks made to keep it in,
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Or it may signifie the great increase of children, as the Lord makes promise unto Jacob, Gen. 28.14. Thou shalt break forth to the West, and to the East, to the North, and to the South:
Or it may signify the great increase of children, as the Lord makes promise unto Jacob, Gen. 28.14. Thou shalt break forth to the West, and to the East, to the North, and to the South:
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and increase of strength, as the Psalmist commemorates both, Psal. 105.24. He increased his people exceedingly, and made them stronger then their enemies.
and increase of strength, as the Psalmist commemorates both, Psalm 105.24. He increased his people exceedingly, and made them Stronger then their enemies.
And the Lord saith, that his peoples afflictions are as the waters of Noe. And as their enemies, Mich. 7.19. the true Egyptians increase, and break forth;
And the Lord Says, that his peoples afflictions Are as the waters of Noah And as their enemies, Mich. 7.19. the true egyptians increase, and break forth;
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When the tale of the Bricks is doubled, then comes the spiritual Moses. Be strong, and he shall strengthen your heart, all ye who put your trust in the Lord, Psal. 31.24. And she called his name Moses:
When the tale of the Bricks is doubled, then comes the spiritual Moses. Be strong, and he shall strengthen your heart, all the who put your trust in the Lord, Psalm 31.24. And she called his name Moses:
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His Parents, at his circumcision, had given him another name, which, saith Clem. Alex. lib. 1. Strom. was Joachim, [ the Resurrection of the Lord, ] as hereby presaging, that the Lord, through this Joachim, would renew the world, raise up and restore his people Israel, bring them out of Egypt. And such a restitution is as life from the dead.
His Parents, At his circumcision, had given him Another name, which, Says Clem. Alexander lib. 1. Strom. was Joachim, [ the Resurrection of the Lord, ] as hereby presaging, that the Lord, through this Joachim, would renew the world, raise up and restore his people Israel, bring them out of Egypt. And such a restitution is as life from the dead.
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But by the name of Moses, more properly, was prefigured, what literally the Lord, by Moses, afterward should do, viz. bring the people out of the waters.
But by the name of Moses, more properly, was prefigured, what literally the Lord, by Moses, afterwards should do, viz. bring the people out of the waters.
Where is he that brought them up out of the Sea? &c. that led them by the right hand of Moses, &c. Esay 63.11, 12, 13. Hereby also was foreshewen what spiritually Moses doth;
Where is he that brought them up out of the Sea? etc. that led them by the right hand of Moses, etc. Isaiah 63.11, 12, 13. Hereby also was foreshewen what spiritually Moses does;
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When thou hast an opportunity to go beyond thy brother in bargaining, ( opportunitas est maxima peccandi illecebra, ) opportunity may possibly invite and draw thee so to do:
When thou hast an opportunity to go beyond thy brother in bargaining, (opportunitas est maxima Peccandi illecebra,) opportunity may possibly invite and draw thee so to do:
Thus when thou lookest upon a woman, and wouldest lust after her (opportunity is an arrant Baud.) The Fathers servant Moses withdrawes thy heart from thinking on a woman, Job 31.1. I withheld thee, saith the Lord to Abimelech, from sinning against me, Gen. 20.6. Thou hast eaten and drunk enough to suffice nature;
Thus when thou Lookest upon a woman, and Wouldst lust After her (opportunity is an arrant Baud.) The Father's servant Moses withdraws thy heart from thinking on a woman, Job 31.1. I withheld thee, Says the Lord to Abimelech, from sinning against me, Gen. 20.6. Thou hast eaten and drunk enough to suffice nature;
whence now is it, that thou forbearest? Thou hast one within thee, who saith, Be not drunk with wine, wherein is excesse, Ephes. 5.18. Cynthius aurem vellit. — Thy Monitor Moses inwardly speaks unto thee.
whence now is it, that thou forbearest? Thou hast one within thee, who Says, Be not drunk with wine, wherein is excess, Ephesians 5.18. Cynthius Ear vellit. — Thy Monitor Moses inwardly speaks unto thee.
whence thou art ready to lay violent hands upon thy self (desperation, saith the Philosopher, is the cause of NONLATINALPHABET, self-murder.) What's that which now whispers to thee,
whence thou art ready to lay violent hands upon thy self (desperation, Says the Philosopher, is the cause of, self-murder.) What's that which now whispers to thee,
For he who is so tempted, is drawn away by his own lust, and enticed, saith S. James, 1.14. O let us who are of Gods houshold, be faithful unto Moses, as Moses is faithful unto us, and to all Gods house.
For he who is so tempted, is drawn away by his own lust, and enticed, Says S. James, 1.14. Oh let us who Are of God's household, be faithful unto Moses, as Moses is faithful unto us, and to all God's house.
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as an Oracle, or, as the answering of Urim, saith the son of Syrach, Ecclus. 33.3. A great incouragement to the people of God to believe God and his servant Moses.
as an Oracle, or, as the answering of Urim, Says the son of Sirach, Ecclus 33.3. A great encouragement to the people of God to believe God and his servant Moses.
and he spied an Egyptian smiting an Hebrew one of his Brethren, &c. ] What our Translators here render, grown, (as also ver. 10.) is NONLATINALPHABET, Moses was grown great: or, he was a grown man. For S. Stephen saith, that that time, when it came into his heart to visit his brethren, he was full forty years old, Acts 7.23.
and he spied an Egyptian smiting an Hebrew one of his Brothers, etc. ] What our Translators Here render, grown, (as also for. 10.) is, Moses was grown great: or, he was a grown man. For S. Stephen Says, that that time, when it Come into his heart to visit his brothers, he was full forty Years old, Acts 7.23.
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22. Which makes that probable which Josephus Antiq. lib. 2. and Clem. Alex. lib. 1. Strom. report of Moses his being General of the Egyptian forces,
22. Which makes that probable which Josephus Antique lib. 2. and Clem. Alexander lib. 1. Strom. report of Moses his being General of the Egyptian forces,
and waging war with the Ethiopians, of whom he obtained a glorious victory, &c. and many other great works wrought by Moses before he visited his brethren.
and waging war with the Ethiopians, of whom he obtained a glorious victory, etc. and many other great works wrought by Moses before he visited his brothers.
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And therefore the LXX turn NONLATINALPHABET ver. 10. NONLATINALPHABET, grown strong and manly; and the same word ver. 11. they render NONLATINALPHABET grown great.
And Therefore the LXX turn for. 10., grown strong and manly; and the same word for. 11. they render grown great.
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But whereas we have a spiritual Moses with us, even him whom the Lord said, he would raise up like unto Moses, Acts 3.22. would God he were grown great in us, Ephes. 4.13.
But whereas we have a spiritual Moses with us, even him whom the Lord said, he would raise up like unto Moses, Acts 3.22. would God he were grown great in us, Ephesians 4.13.
when he was grown great! He came forth the first day, and flue the Egyptian. And at the first coming of the spiritual Moses, he destroyes NONLATINALPHABET the Egyptian, even the known sin, which entangles us in its straitnesses. Moses appeared the second day, ver. 13. and went about to compose a difference between two Hebrews,
when he was grown great! He Come forth the First day, and slew the Egyptian. And At the First coming of the spiritual Moses, he Destroys the Egyptian, even the known since, which entangles us in its straitnesses. Moses appeared the second day, ver. 13. and went about to compose a difference between two Hebrews,
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but a good paraphrase taken either out of the LXX, or out of Acts 7.26, 27.) wherefore smitest thou thy fellow? And so at the second coming of the spiritual Moses, he reproves the false Righteousness.
but a good Paraphrase taken either out of the LXX, or out of Acts 7.26, 27.) Wherefore smitest thou thy fellow? And so At the second coming of the spiritual Moses, he reproves the false Righteousness.
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Moses, after all his miracles in Egypt, drowns Pharaoh and his host in the Red Sea. And the spiritual Moses atchives this great work also, Mich. 7. 15-19.
Moses, After all his Miracles in Egypt, drowns Pharaoh and his host in the Read Sea. And the spiritual Moses achieves this great work also, Mich. 7. 15-19.
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All these three great works we finde promised to be wrought by the Spirit of Jesus, John 16.8, when the Spirit shall come, he will reprove the world of sin (the open and known sin, the black Egyptian) because they believe not in Christ, that he is The I am, John 8.24.
All these three great works we find promised to be wrought by the Spirit of jesus, John 16.8, when the Spirit shall come, he will reprove the world of since (the open and known since, the black Egyptian) Because they believe not in christ, that he is The I am, John 8.24.
or, as Philo Judaeus interprets NONLATINALPHABET, Gen. 14.13. one who is passing out of the state of sin and corruption, into the divine nature, 2 Pet. 1.4. (that's a true NONLATINALPHABET a true Hebrew indeed) let not us think low thoughts of the spiritual Moses, let not us limit or stint our belief in the Lord Jesus;
or, as Philo Judaeus interprets, Gen. 14.13. one who is passing out of the state of since and corruption, into the divine nature, 2 Pet. 1.4. (that's a true a true Hebrew indeed) let not us think low thoughts of the spiritual Moses, let not us limit or stint our belief in the Lord jesus;
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but let us in this our journey, Gird up the loynes of our mindes, and hope perfectly for the grace that is to be brought unto us at the revelation of J. Christ, who is the great God, Tit. 2.13. who is able to save us NONLATINALPHABET even to all perfection, who come unto God by him, Hebr. 7.25. And God said unto Moses, I am that I am.
but let us in this our journey, Gird up the loins of our minds, and hope perfectly for the grace that is to be brought unto us At the Revelation of J. christ, who is the great God, Tit. 2.13. who is able to save us even to all perfection, who come unto God by him, Hebrew 7.25. And God said unto Moses, I am that I am.
Wherefore if good reason can be given, why we should adhere to that expresse text of Scripture, rather then recede from it, it will be of more weight with reasonable men then all mens authority against it. Let us try.
Wherefore if good reason can be given, why we should adhere to that express text of Scripture, rather then recede from it, it will be of more weight with reasonable men then all men's Authority against it. Let us try.
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When therefore the Lord calls himself NONLATINALPHABET, [ I will be ], he implyes that in the later part of time, he will more clearly manifest his Deity in and to the Humanity.
When Therefore the Lord calls himself, [ I will be ], he Implies that in the later part of time, he will more clearly manifest his Deity in and to the Humanity.
That we may the better understand this, we may observe, that the whole tract of time from the beginning to the end of it, may be generally divided into two parts or ages;
That we may the better understand this, we may observe, that the Whole tract of time from the beginning to the end of it, may be generally divided into two parts or ages;
and therefore we finde so often, especially in S. Matthew, ut impleretur, that it might be fulfilled, &c. This time is expressed in the Prophets often by The last dayes, those dayes, that time, &c. which the Apostles call the end of the world, the later times, &c. Yea,
and Therefore we find so often, especially in S. Matthew, ut impleretur, that it might be fulfilled, etc. This time is expressed in the prophets often by The last days, those days, that time, etc. which the Apostles call the end of the world, the later times, etc. Yea,
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although S. Paul speaks of his own times and calls them the ends of the world, 1 Cor. 10.11. yet he tells us also of later dayes which should come after his time, 1 Tim. 4.1, 2, 3. 2 Tim. 3.1.5.
although S. Paul speaks of his own times and calls them the ends of the world, 1 Cor. 10.11. yet he tells us also of later days which should come After his time, 1 Tim. 4.1, 2, 3. 2 Tim. 3.1.5.
Now the Lord and his Prophets foretelling what shall come to passe, they refer us in the first age or part of time to the accomplishment of it in the later part of time.
Now the Lord and his prophets foretelling what shall come to pass, they refer us in the First age or part of time to the accomplishment of it in the later part of time.
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Examples are obvious, as very often when we meet with this phrase, They shall know that I am the Lord, often in Esay, Jeremy, Ezechiel, &c. And they refer us unto the later times for a more cleer understanding of what they write, as Jer. 23.20.
Examples Are obvious, as very often when we meet with this phrase, They shall know that I am the Lord, often in Isaiah, Jeremiah, Ezechiel, etc. And they refer us unto the later times for a more clear understanding of what they write, as Jer. 23.20.
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And the reason is, because in the Messiah, the Lord would more clearly manifest himself and his wayes and works. So Hos. 3.5. Afterward shall the children of Israel return and seek the Lord their God, and David their King, and shall fear the Lord and his Goodnesse, in the later dayes.
And the reason is, Because in the Messiah, the Lord would more clearly manifest himself and his ways and works. So Hos. 3.5. Afterwards shall the children of Israel return and seek the Lord their God, and David their King, and shall Fear the Lord and his goodness, in the later days.
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Whereas therefore the Lord now begun his work with Moses, he made himself known unto him by his name NONLATINALPHABET [ I will be: ] For all that time, he was a God that hid himself under types and shadowes, Esay 45.15. Until his only begotten Son declared him, John 1.18.
Whereas Therefore the Lord now begun his work with Moses, he made himself known unto him by his name [ I will be: ] For all that time, he was a God that hid himself under types and shadows, Isaiah 45.15. Until his only begotten Son declared him, John 1.18.
And then he who had called himself NONLATINALPHABET [ I will be ] in the beginning of his work, he calls himself NONLATINALPHABET, Ego sum, I am, as often elsewhere, so especially John 8.59. NONLATINALPHABET, Before Abraham was, I am.
And then he who had called himself [ I will be ] in the beginning of his work, he calls himself, Ego sum, I am, as often elsewhere, so especially John 8.59., Before Abraham was, I am.
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Thus in this his first bringing up of Israel out of Egypt, he styles himself NONLATINALPHABET [ I will be ] but the time would come when he should bring his people again from the depths of the Sea, Psal. 68.22. Esay 51.10, 11. Zach. 10.10.
Thus in this his First bringing up of Israel out of Egypt, he styles himself [ I will be ] but the time would come when he should bring his people again from the depths of the Sea, Psalm 68.22. Isaiah 51.10, 11. Zach 10.10.
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This is wrought by the Lord who cals himself NONLATINALPHABET [ I am, ] who perfects that first rude draught of his first historical work, in Spirit and Truth.
This is wrought by the Lord who calls himself [ I am, ] who perfects that First rude draught of his First historical work, in Spirit and Truth.
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The Lord hath not communicated himself all at once, but at first made himself and his Name known by Moses and the Prophets NONLATINALPHABET, in many parts and many manners, in prophesies and promises, in figures, and types;
The Lord hath not communicated himself all At once, but At First made himself and his Name known by Moses and the prophets, in many parts and many manners, in prophecies and promises, in figures, and types;
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for all the promises of God are in him yea, and in him Amen, 2 Cor. 1.20. and by him comes grace to fulfil the Commandements, Rom. 8.4. and truth to fulfil types and promises.
for all the promises of God Are in him yea, and in him Amen, 2 Cor. 1.20. and by him comes grace to fulfil the commandments, Rom. 8.4. and truth to fulfil types and promises.
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He fulfils the great promise of the Father, even the promised Spirit. He fulfils the oath of the Lord, that all the earth should be filled with the glory of the Lord, Numb. 14.21.
He fulfils the great promise of the Father, even the promised Spirit. He fulfils the oath of the Lord, that all the earth should be filled with the glory of the Lord, Numb. 14.21.
And fulnesse of peace like a river, Esay 66.12. and Joy, fulnesse of joy, joy unspeakable and full of glory, Psal. 16.11. 1 Pet. 1.8. The kingdom of God in righteousness, peace, and joy in the holy Ghost, Rom. 14.17. This is Gods plenty, this is the fulness of God, which flowes into these last times.
And fullness of peace like a river, Isaiah 66.12. and Joy, fullness of joy, joy unspeakable and full of glory, Psalm 16.11. 1 Pet. 1.8. The Kingdom of God in righteousness, peace, and joy in the holy Ghost, Rom. 14.17. This is God's plenty, this is the fullness of God, which flows into these last times.
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Such I conceive to be in these words before us. For there is an inward word conveyed by the outward, which the heart hearkens unto. O NONLATINALPHABET.
Such I conceive to be in these words before us. For there is an inward word conveyed by the outward, which the heart hearkens unto. O.
The minde-hears, and the minde sees. According to which, we understand our Lords reasoning, Psal. 95.7. To day if ye will hear his voice [ NONLATINALPHABET in his voice, ] harden not your hearts. And the reason which Moses alledgeth here, makes to this purpose;
The minde-hears, and the mind sees. According to which, we understand our lords reasoning, Psalm 95.7. To day if you will hear his voice [ in his voice, ] harden not your hearts. And the reason which Moses allegeth Here, makes to this purpose;
By this argument S. Paul proves his Apostleship and mission, 1 Cor. 9.1. Am I not an Apostle? Am I not free? How proves he that? Have I not seen Jesus Christ our Lord? Whence we may understand our Lords speech;
By this argument S. Paul Proves his Apostleship and mission, 1 Cor. 9.1. Am I not an Apostle? Am I not free? How Proves he that? Have I not seen jesus christ our Lord? Whence we may understand our lords speech;
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There is an inward word called NONLATINALPHABET, and an outward NONLATINALPHABET, as made up into flesh. Between these two is his voice, to whom the Lord hath appeared;
There is an inward word called, and an outward, as made up into Flesh. Between these two is his voice, to whom the Lord hath appeared;
As John Baptist calls himself the voice of the cryer, for the same reason. The Evangelist first describes the inward word, John 1.1. In the beginning was the Word, and the Word was with God, and that Word was God.
As John Baptist calls himself the voice of the crier, for the same reason. The Evangelist First describes the inward word, John 1.1. In the beginning was the Word, and the Word was with God, and that Word was God.
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Then he describes the Word made flesh and dwelling in us, which cries in John, and John is the voice of the Crier; who hath cried in all men who have spoken any divine truth, from heaven,
Then he describes the Word made Flesh and Dwelling in us, which cries in John, and John is the voice of the Crier; who hath cried in all men who have spoken any divine truth, from heaven,
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even from the beginning, saith V. Bede, as yet it doth; sometime informing and instructing, sometime checking and reproving, sometime complaining, sometime comforting;
even from the beginning, Says V. Bede, as yet it does; sometime informing and instructing, sometime checking and reproving, sometime complaining, sometime comforting;
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Barnabas exhorted, that with purpose of heart the Antiochians should cleave unto the Lord; for he was a good man, and full of the holy Ghost and of faith:
Barnabas exhorted, that with purpose of heart the antiochians should cleave unto the Lord; for he was a good man, and full of the holy Ghost and of faith:
] I know, that NONLATINALPHABET sometimes may imply intreating, as Gen. 43.20. NONLATINALPHABET, we beseech thee, my Lord: and the like, Judg. 6.15. and so it might be understood here.
] I know, that sometime may imply entreating, as Gen. 43.20., we beseech thee, my Lord: and the like, Judges 6.15. and so it might be understood Here.
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For, whereas Moses by all means deprecates and declines the Embassie and sending unto Pharaoh, he here desires the Lord to send one whom he would afterward send,
For, whereas Moses by all means deprecates and declines the Embassy and sending unto Pharaoh, he Here Desires the Lord to send one whom he would afterwards send,
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And so Hierom turns NONLATINALPHABET qui mittendus est, who was to be sent. For so no doubt that word NONLATINALPHABET was read NONLATINALPHABET in Hieroms dayes.
And so Hieronymus turns qui mittendus est, who was to be sent. For so no doubt that word was read in Hieroms days.
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but that hereby he would have us to understand, that Jesus Christ was sent into the world, to enlighten every man that cometh into the world? John 1.9.
but that hereby he would have us to understand, that jesus christ was sent into the world, to enlighten every man that comes into the world? John 1.9.
Whereas therefore Moses foreknew by divine revelation, that the Lord would send his Son the great Redeemer and Saviour of the world, to bring his people out of Egypt;
Whereas Therefore Moses foreknew by divine Revelation, that the Lord would send his Son the great Redeemer and Saviour of the world, to bring his people out of Egypt;
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and that he was to be NONLATINALPHABET qui mittendus est, he who was to be sent, whom the Thargums and learned Jewes interpret NONLATINALPHABET the Christ;
and that he was to be qui mittendus est, he who was to be sent, whom the Thargums and learned Jews interpret the christ;
yet hitherto he knew not, whether he himself should go before that Shiloh, as a figurative and typical Redeemer; because in his first entrance upon that work, he found great opposition made against him, Exod. 2.14, 15. he therefore desires the Lord to excuse him,
yet hitherto he knew not, whither he himself should go before that Shiloh, as a figurative and typical Redeemer; Because in his First Entrance upon that work, he found great opposition made against him, Exod 2.14, 15. he Therefore Desires the Lord to excuse him,
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And therefore after all his reasons alleaged, and all his objections satisfied, he beseeches the Lord to send in his stead and for him, whom he would send.
And Therefore After all his Reasons alleged, and all his objections satisfied, he Beseeches the Lord to send in his stead and for him, whom he would send.
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Consider this, thou who art rich in opinion of thy self, because learned with other mens learning, who presumest thy self to be an Embassador of Jesus Christ;
Consider this, thou who art rich in opinion of thy self, Because learned with other men's learning, who Presumest thy self to be an Ambassador of jesus christ;
And because the Apostle saith of himself and his fellow Apostles, We are Embassadours for Christ, 2 Cor. 5.20. hath the Lord therefore sent thee? Art thou therefore his Embassadour? Moses a most godly and learned man in all divine and humane learning, Acts 7.22. was afraid to undertake so weighty a burden, (as also Jeremy and many others have been,) and would most willingly have withdrawn his shoulder:
And Because the Apostle Says of himself and his fellow Apostles, We Are ambassadors for christ, 2 Cor. 5.20. hath the Lord Therefore sent thee? Art thou Therefore his Ambassador? Moses a most godly and learned man in all divine and humane learning, Acts 7.22. was afraid to undertake so weighty a burden, (as also Jeremiah and many Others have been,) and would most willingly have withdrawn his shoulder:
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and open a way, saying unto us, whom shall I send? let every one of us be ready to say, Lord, here I am, send me, Esay 4.4. and 6, 7, 8. Yet even then let us not dare to speak of any of those things, which Christ hath not wrought by us, Rom. 15.18. but let us speak as the Oracles of God, and minister of the ability which God giveth, 1 Pet. 4.11. And thou shalt be to him instead of God.
and open a Way, saying unto us, whom shall I send? let every one of us be ready to say, Lord, Here I am, send me, Isaiah 4.4. and 6, 7, 8. Yet even then let us not Dare to speak of any of those things, which christ hath not wrought by us, Rom. 15.18. but let us speak as the Oracles of God, and minister of the ability which God gives, 1 Pet. 4.11. And thou shalt be to him instead of God.
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] It cannot be denied, but that NONLATINALPHABET signifies God. But does it not also signifie A Judge or Prince? Psal. 82.6. I have said ye are Gods; which v. 7. he calls Princes. And Moses accordingly explains one by the other.
] It cannot be denied, but that signifies God. But does it not also signify A Judge or Prince? Psalm 82.6. I have said you Are God's; which v. 7. he calls Princes. And Moses accordingly explains one by the other.
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And what inconvenience will follow, if so we understand the word to be here used, that it signifies a Prince or Ruler? Sure I am the ancient Expositors of this Scripture have so rendred NONLATINALPHABET here,
And what inconvenience will follow, if so we understand the word to be Here used, that it signifies a Prince or Ruler? Sure I am the ancient Expositors of this Scripture have so rendered Here,
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And for this reason Justin Martyr, Orat. Par. ad Gentes, saith, that Moses was called Mercurius by the Egyptians, for his profound understanding and interpreting the will of God:
And for this reason Justin Martyr, Orat Par. ad Gentes, Says, that Moses was called Mercurius by the egyptians, for his profound understanding and interpreting the will of God:
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should sincerely aim at and labour to obtain those exceeding great and precious promises of God, to become partakers of the divine nature, having escaped the corruption that is in the world through lust? 2 Pet. 1.4.
should sincerely aim At and labour to obtain those exceeding great and precious promises of God, to become partakers of the divine nature, having escaped the corruption that is in the world through lust? 2 Pet. 1.4.
For though I deny not but NONLATINALPHABET signifies to meet with one, as it is used for NONLATINALPHABET, Exod. 3.18. because NONLATINALPHABET and NONLATINALPHABET are interchangable;
For though I deny not but signifies to meet with one, as it is used for, Exod 3.18. Because and Are interchangeable;
He, that is, His Name is called upon us, we are called by his name: which is a very frequent Scripture phrase, Esay 43.7. NONLATINALPHABET every one that is called by my Name, &c. Thy name NONLATINALPHABET is called upon us, Jer. 14.9. and very many the like;
He, that is, His Name is called upon us, we Are called by his name: which is a very frequent Scripture phrase, Isaiah 43.7. every one that is called by my Name, etc. Thy name is called upon us, Jer. 14.9. and very many the like;
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So we should be bold in him, as those Jews were, who gave this answer to them who asked them, We are the servants of the God of heaven and earth, &c. Ezra 5.9.
So we should be bold in him, as those jews were, who gave this answer to them who asked them, We Are the Servants of the God of heaven and earth, etc. Ezra 5.9.
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works of the flesh, earthly works, works of the world, the durty drudgery of sin, saith Origen; such as the Apostle calls the service of uncleannesse, Rom. 6.19. and make them servants of the pot, of filthy lucre, Tit. 1.7. of divers lusts and pleasures, Tit. 3.3. Of this state speaks the Apostle, Rom. 7.15. &c. Now the service of sin becomes involuntary, and now the servant cries out for deliverance, Verse 24. Who shall deliver me? The answer is, Gratia Dei per Jesum Christum.
works of the Flesh, earthly works, works of the world, the dirty drudgery of since, Says Origen; such as the Apostle calls the service of uncleanness, Rom. 6.19. and make them Servants of the pot, of filthy lucre, Tit. 1.7. of diverse Lustiest and pleasures, Tit. 3.3. Of this state speaks the Apostle, Rom. 7.15. etc. Now the service of since becomes involuntary, and now the servant cries out for deliverance, Verse 24. Who shall deliver me? The answer is, Gratia Dei per Jesus Christ.
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And I will sever in that day, the land of Goshen, in which my people dwell, that no swarms of flies shall be there, &c. ] What the Translators here turn, I will sever, is NONLATINALPHABET which signifies more then a meer severing or separating. It addes somewhat which may excite wonderment, as indeed such a separation ought to do, if duly considered.
And I will sever in that day, the land of Goshen, in which my people dwell, that no swarms of flies shall be there, etc. ] What the Translators Here turn, I will sever, is which signifies more then a mere severing or separating. It adds somewhat which may excite wonderment, as indeed such a separation ought to do, if duly considered.
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and their oppressours, the Israelites and the Egyptians. Yea, not onely between their persons, but also between their cattle, as Exod. 9.4. where the Lord makes the like wonderful separation.
and their Oppressors's, the Israelites and the egyptians. Yea, not only between their Persons, but also between their cattle, as Exod 9.4. where the Lord makes the like wondered separation.
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The end which the Lord herein aims at, is, that Pharaoh, yea, and all ungodly men in the world might be induced to take notice of the divine power and God-head, Romans 1.20. and so be brought to believe in God the Father.
The end which the Lord herein aims At, is, that Pharaoh, yea, and all ungodly men in the world might be induced to take notice of the divine power and Godhead, Romans 1.20. and so be brought to believe in God the Father.
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Lot and his houshold, from the Sodomites; and the obedient, who, at Gods command yielded themselves captives to the King of Babylon, from those who disobeyed and remained in Jerusalem. Which the Prophet compares to good and evil Figs. And of the good, he saith, I will give them an heart to know me, that I am the Lord, &c. And of the evil, I will deliver them to be removed into all the Kingdoms of the earth for their hurt, Jer. 24. per tot. by these exact separations of the good from the evil, whereby God preserves the good,
Lot and his household, from the Sodomites; and the obedient, who, At God's command yielded themselves captives to the King of Babylon, from those who disobeyed and remained in Jerusalem. Which the Prophet compares to good and evil Figs. And of the good, he Says, I will give them an heart to know me, that I am the Lord, etc. And of the evil, I will deliver them to be removed into all the Kingdoms of the earth for their hurt, Jer. 24. per tot. by these exact separations of the good from the evil, whereby God preserves the good,
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the Lord separated between his Church and the rebellious Jewes, when Jerusalem was to be destroyed, warning his people to remove to Pella, Euseb. lib. 3. cap. 5. which was a marvellous separation intimated in Pella, somewhat like to NONLATINALPHABET the word here used.
the Lord separated between his Church and the rebellious Jews, when Jerusalem was to be destroyed, warning his people to remove to Pella, Eusebius lib. 3. cap. 5. which was a marvellous separation intimated in Pella, somewhat like to the word Here used.
The Psalmist takes notice of this providence, Psal. 9.15. The heathen are sunk down in the pit that they made, in the Net which they hid, is their own foot taken.
The Psalmist Takes notice of this providence, Psalm 9.15. The heathen Are sunk down in the pit that they made, in the Net which they hid, is their own foot taken.
Which David accounts worthy of deep meditation; and therefore addes, Higgaion, A Meditation, or object worth our thinking and speaking of it; as that word signifies.
Which David accounts worthy of deep meditation; and Therefore adds, Higgaion, A Meditation, or Object worth our thinking and speaking of it; as that word signifies.
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Which because it cannot be done without depressing our earthly and carnal thoughts, and raising up our spiritual and heavenly, the Psalmist addes thereunto, Selah: which therefore is far from being a meer Musical Note, or dictio sine sensu, a word without a meaning, as yet some have thought, I say not how unworthily of any part of Gods Word.
Which Because it cannot be done without depressing our earthly and carnal thoughts, and raising up our spiritual and heavenly, the Psalmist adds thereunto, Selac: which Therefore is Far from being a mere Musical Note, or Dictio sine sensu, a word without a meaning, as yet Some have Thought, I say not how unworthily of any part of God's Word.
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The like effect of this providence, he notes, Psal. 58.10, 11. The righteous shall rejoyce when he seeth the vengeance, &c. So that the earthly man Adam (hereby convinced) shall say, Verily, there is a reward for the righteous:
The like Effect of this providence, he notes, Psalm 58.10, 11. The righteous shall rejoice when he sees the vengeance, etc. So that the earthly man Adam (hereby convinced) shall say, Verily, there is a reward for the righteous:
For God the Creator, who made us this soul, he knows his own work, and how men are apt to reason from their observation of humane counsels, actions, and their events:
For God the Creator, who made us this soul, he knows his own work, and how men Are apt to reason from their observation of humane Counsels, actions, and their events:
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so that when they see (as they may see, if they will be patient and duly consider) a marvellous separation of the good from the evil, a requital of the good with good, and the evil with evil;
so that when they see (as they may see, if they will be patient and duly Consider) a marvellous separation of the good from the evil, a requital of the good with good, and the evil with evil;
they may hence collect, that there is a Wisdom, Justice, Power, and Goodness, acting and ruling in the world, ordering and disposing humane actions unto their respective ends,
they may hence collect, that there is a Wisdom, justice, Power, and goodness, acting and ruling in the world, ordering and disposing humane actions unto their respective ends,
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This marvellous separation of the good from the evil, the good God therefore makes, that men may acknowledge and own his eternal power and God-head; believe that he is, and that he is a rewarder of them who diligently seek him.
This marvellous separation of the good from the evil, the good God Therefore makes, that men may acknowledge and own his Eternal power and Godhead; believe that he is, and that he is a rewarder of them who diligently seek him.
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Otherwise if they hold this truth in unrighteousness, and become vain in their imaginations, so that their foolish heart is darkned, they render themselves as Pharaoh did, without excuse.
Otherwise if they hold this truth in unrighteousness, and become vain in their Imaginations, so that their foolish heart is darkened, they render themselves as Pharaoh did, without excuse.
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O let the true Israel of God timely and seriously consider this; They are in Goshen, a people near unto God, Psal. 148.14. that's Goshen (appropinquatio, approximatio) the Lord hath marvellously separated between you and the Egyptians. Yea, saith Moses, if the Lord be with us, we shall be wonderfully separated from all the people that are upon the face of the earth, Exod. 33.16. An honourable, a glorious separation!
O let the true Israel of God timely and seriously Consider this; They Are in Goshen, a people near unto God, Psalm 148.14. that's Goshen (appropinquatio, approximatio) the Lord hath marvellously separated between you and the egyptians. Yea, Says Moses, if the Lord be with us, we shall be wonderfully separated from all the people that Are upon the face of the earth, Exod 33.16. an honourable, a glorious separation!
as the LXX here NONLATINALPHABET, I will glorifie, even to wonderment, the land of Goshen. All the Land of Egypt is pestered with NONLATINALPHABET, Exod. 8.24. a mixture of sundry sorts, whether of Flies, and so its NONLATINALPHABET, a troublesome evil;
as the LXX Here, I will Glorify, even to wonderment, the land of Goshen. All the Land of Egypt is pestered with, Exod 8.24. a mixture of sundry sorts, whither of Flies, and so its, a troublesome evil;
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or of wilde beasts, Lions, Bears, Wolves, &c. and so its NONLATINALPHABET, a destructive evil (though the former be more probable, according to Hierom and the LXX.)
or of wild beasts, Lions, Bears, Wolves, etc. and so its, a destructive evil (though the former be more probable, according to Hieronymus and the LXX.)
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The good God hath made promise marvellously to separate us from all these, the evil beasts, the roaring Lion, 1 Pet. 5.8. and all his lusts, unreasonable and bruitish affections:
The good God hath made promise marvellously to separate us from all these, the evil beasts, the roaring lion, 1 Pet. 5.8. and all his Lustiest, unreasonable and brutish affections:
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from the swarms of Flies: Beelzebub dominus muscae, the Lord of the Flie, as he is interpreted, the god of Ekron, 2 Kings 1, 2. whence the Poets had their Acheron, he stirs up swarms of worldly thoughts and cares. From these troublesome and destructive mixtures, he hath graciously promised marvellously to separate his Israel.
from the swarms of Flies: Beelzebub dominus muscae, the Lord of the Fly, as he is interpreted, the god of Ekron, 2 Kings 1, 2. whence the Poets had their Acheron, he stirs up swarms of worldly thoughts and Cares. From these troublesome and destructive mixtures, he hath graciously promised marvellously to separate his Israel.
yea, he requires of us sobriety and vigilancy, and stedfastness in the faith, that we may resist them, 1 Pet. 5.8, 9. For he that is born of God, keepeth himself:
yea, he requires of us sobriety and vigilancy, and steadfastness in the faith, that we may resist them, 1 Pet. 5.8, 9. For he that is born of God, Keepeth himself:
and the evil one toucheth him not, 1 John 5.18. He keepeth himself in Goshen, even drawing near to God, and the evil one cannot draw near to him, as it is in the Syriack.
and the evil one touches him not, 1 John 5.18. He Keepeth himself in Goshen, even drawing near to God, and the evil one cannot draw near to him, as it is in the Syriac.
Its said by some, that all the sins committed in the Wilderness, were suggested by the NONLATINALPHABET the great mixture (it is not said of whom or what) that went up with them out of Egypt, Exod. 12.38. And 'tis very true;
Its said by Some, that all the Sins committed in the Wilderness, were suggested by the the great mixture (it is not said of whom or what) that went up with them out of Egypt, Exod 12.38. And it's very true;
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for hence indeed proceeds the sin of Israel; when we mix our selves with beastly lusts; when we entertain into our hearts swarms of earthly thoughts and worldly cares.
for hence indeed proceeds the since of Israel; when we mix our selves with beastly Lustiest; when we entertain into our hearts swarms of earthly thoughts and worldly Cares.
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] It is confessed in the margent, by the Translators, that NONLATINALPHABET, the word which they render division, signifies in the Hebrew, Redemption. And why then was Redemption cast into the Margent, and Division put into the Text? Surely beside that the genuine & proper signification of the word, NONLATINALPHABET, (which is either NONLATINALPHABET, redemption, Psal. 111.9. or NONLATINALPHABET a ransome and price of redemption, Exod. 21.30.) is here neglected;
] It is confessed in the margin, by the Translators, that, the word which they render division, signifies in the Hebrew, Redemption. And why then was Redemption cast into the Margin, and Division put into the Text? Surely beside that the genuine & proper signification of the word,, (which is either, redemption, Psalm 111.9. or a ransom and price of redemption, Exod 21.30.) is Here neglected;
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As God sent them redemption by Moses, so a more excellent redemption by Christ, Psal. 130.7. in which place we have NONLATINALPHABET and NONLATINALPHABET.
As God sent them redemption by Moses, so a more excellent redemption by christ, Psalm 130.7. in which place we have and.
Nor do I doubt but the reason why we finde in the history of the Israelites coming out of Egypt, so frequent mention of the Lords out-stretched Arm, (as Exodus 6.6. Deut. 4.34. and 5.15. and 7.19. beside many other places) is, that thereby the holy Spirit might intimate unto us, the Redemption wrought by Jesus the Arm of the Lord, as he is often expresly called ( Esay 40.10. and 51.5. and 53.1. compared with John 12.38.) who should bring his people again out of Egypt, Psal. 68.22.
Nor do I doubt but the reason why we find in the history of the Israelites coming out of Egypt, so frequent mention of the lords outstretched Arm, (as Exodus 6.6. Deuteronomy 4.34. and 5.15. and 7.19. beside many other places) is, that thereby the holy Spirit might intimate unto us, the Redemption wrought by jesus the Arm of the Lord, as he is often expressly called (Isaiah 40.10. and 51.5. and 53.1. compared with John 12.38.) who should bring his people again out of Egypt, Psalm 68.22.
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as the French Bible, the Spanish, the Tigurin, Martin Luthers, Piscators, and two Low Dutch translations, Vatablus, and Munster, and, of our old English Translators, Coverdale and two others.
as the French bible, the Spanish, the Tigurine, Martin Luthers, Piscators, and two Low Dutch Translations, Vatablus, and Munster, and, of our old English Translators, Coverdale and two Others.
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O thou Israel of God! The Lord hath sent and put his Redemption between his people and the spiritual Pharaohs people. The Lord the Redeemer comes to Zion, to them who turn from transgression in Jacob, Esay 59.20. that he may redeem our souls from deceit and violence, (that we may not use deceit or violence towards others.
Oh thou Israel of God! The Lord hath sent and put his Redemption between his people and the spiritual Pharaohs people. The Lord the Redeemer comes to Zion, to them who turn from Transgression in Jacob, Isaiah 59.20. that he may Redeem our Souls from deceit and violence, (that we may not use deceit or violence towards Others.
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and I will let you go, &c. ] The words, Pray to the Lord, NONLATINALPHABET, which the Translators turn, For it is enough; ) sound onely, & multùm, and much:
and I will let you go, etc. ] The words, Pray to the Lord,, which the Translators turn, For it is enough;) found only, & multùm, and much:
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which if we refer unto the act of prayer, as Arias Montanus doth, it may import Pharaohs request for the intention of their prayer, Pray ye to the Lord, and that not perfunctorily and negligently, but much, earnestly, and zealously;
which if we refer unto the act of prayer, as Arias Montanus does, it may import Pharaohs request for the intention of their prayer, Pray you to the Lord, and that not perfunctorily and negligently, but much, earnestly, and zealously;
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as the King of Nineveh (thought to be Sardanapalus, as notorious for lasciviousness, as Pharaoh was for cruelty) in his fear of destruction, he commanded the people to cry mightily unto God, Jonah 3.8. Qui frigidè rogat, docet negare, he who prayes coldly, brings with him a denial of his prayer.
as the King of Nineveh (Thought to be Sardanapalus, as notorious for lasciviousness, as Pharaoh was for cruelty) in his Fear of destruction, he commanded the people to cry mightily unto God, Jonah 3.8. Qui frigidè Rogat, docet negare, he who prays coldly, brings with him a denial of his prayer.
As for NONLATINALPHABET enough, joyn'd to the mighty thundrings and bail, as the Translators render it, there is no doubt but Pharaoh would think he had soon enough of them;
As for enough, joined to the mighty thunderings and bail, as the Translators render it, there is no doubt but Pharaoh would think he had soon enough of them;
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as soon as I am gone out of the City, I will spread abroad my hands unto the Lord, &c. But as for thee and thy servants, I know that ye will not yet fear the Lord God. ] The word NONLATINALPHABET which is here turn'd, not yet, includes a negative;
as soon as I am gone out of the city, I will spread abroad my hands unto the Lord, etc. But as for thee and thy Servants, I know that you will not yet Fear the Lord God. ] The word which is Here turned, not yet, includes a negative;
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and so it makes that sense which the Translators have given. But it signifies also priùs, antequam, priusquam, before, or before that, as Exod. 1.19. According to this signification of NONLATINALPHABET, the words will yield this sense, As for thee and thy servants, I know, that ye are afraid of the face or presence of the Lord God;
and so it makes that sense which the Translators have given. But it signifies also priùs, antequam, priusquam, before, or before that, as Exod 1.19. According to this signification of, the words will yield this sense, As for thee and thy Servants, I know, that you Are afraid of the face or presence of the Lord God;
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before, that is, before I pray; which was the thing desired, and here supposed in the speech of Moses to Pharaoh, NONLATINALPHABET from the face or presence, is quite left out by our Translators.
before, that is, before I pray; which was the thing desired, and Here supposed in the speech of Moses to Pharaoh, from the face or presence, is quite left out by our Translators.
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It includes fear, as Psal. 3. in the title, David fled NONLATINALPHABET for fear of Absalom, as the woman fled NONLATINALPHABET, from the face of the Serpent.
It includes Fear, as Psalm 3. in the title, David fled for Fear of Absalom, as the woman fled, from the face of the Serpent.
How does that follow? Simon Magus in the gall of bitterness and bond of iniquity, intreated Peter to pray for him, Acts 8.24. but we read no answer that Peter made to that motion.
How does that follow? Simon Magus in the Gall of bitterness and bound of iniquity, entreated Peter to pray for him, Acts 8.24. but we read no answer that Peter made to that motion.
I know that ye are afraid of the face or presence of the Lord before, that is, before I pray. This disposition might be a good motive unto Moses to pray for Pharaoh, as for his own sinful people now under a slavish fear, Exodus 33.4, 5, 6. And the like fear might incline the Lord in like case to spare Pharaoh as he did Ahab, 1 Kings 21.27, 28, 29. and Rehoboam and his people, 2 Chron. 12.1. — 7.
I know that you Are afraid of the face or presence of the Lord before, that is, before I pray. This disposition might be a good motive unto Moses to pray for Pharaoh, as for his own sinful people now under a slavish Fear, Exodus 33.4, 5, 6. And the like Fear might incline the Lord in like case to spare Pharaoh as he did Ahab, 1 Kings 21.27, 28, 29. and Rehoboam and his people, 2 Chronicles 12.1. — 7.
Daemon languebat, Monachus tunc esse volebat: Daemon convaluit, Daemon ut ante fuit. The Devil was sick, then he a Monk would be: The Devil was well again:
Daemon languebat, Monachus tunc esse volebat: Daemon convaluit, Daemon ut ante fuit. The devil was sick, then he a Monk would be: The devil was well again:
How many examples might be given for proof of this, in these our dayes, of Cheaters, of Gamesters, of Whoremongers, of Drunkards, &c. who while the Lords hand is upon them, by sicknesse,
How many Examples might be given for proof of this, in these our days, of Cheaters, of Gamesters, of Whoremongers, of Drunkards, etc. who while the lords hand is upon them, by sickness,
How humbly do they desire Moses and Aaron to pray, and that much for them? Yet when the Philistines are upon them, ( Potione cadentes, as Hierom renders Philistine ) when their Pot-companions resort unto them, they break all vowes, all covenants with God and men, as Samson brake his cords.
How humbly do they desire Moses and Aaron to pray, and that much for them? Yet when the philistines Are upon them, (Potion cadentes, as Hieronymus renders Philistine) when their Pot-companions resort unto them, they break all vows, all Covenants with God and men, as samson brake his cords.
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But Moses and Aaron well know, that these Egyptians, (or, as we call them in our English, these Gypsies, are afraid of the face of the Lord before they pray for them;
But Moses and Aaron well know, that these egyptians, (or, as we call them in our English, these Gypsies, Are afraid of the face of the Lord before they pray for them;
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SERMON VII. The right Dressing of, and due Addresse unto the Paskal-Lamb, preached in Commemoration of Mr. SHIELD, one of the Worshipful Company of the COOKS, at S. Mary Alder-mary, London. Febr. 2. 1655. being Candlemass-day. And for a preparation to the Communion. Exod. 12.9.
SERMON VII. The right Dressing of, and due Address unto the Paskal-Lamb, preached in Commemoration of Mr. SHIELD, one of the Worshipful Company of the COOKS, At S. Marry Alder-mary, London. February 2. 1655. being candlemas-day. And for a preparation to the Communion. Exod 12.9.
the Butchers-work. Then followed the dressing of it, the head and legs, and appurtenance; which must not be half-roasted, or raw-roasted, nor boyled at all; but down-roasted; that's the Cooks work.
the Butchers-work. Then followed the dressing of it, the head and legs, and appurtenance; which must not be half-roasted, or raw-roasted, nor boiled At all; but down-roasted; that's the Cooks work.
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and I have so provided, yea, it is provided to my hand, one dish now in season, Lamb; and this Lamb of the Passover in season all the year, all the acceptable year of the Lord.
and I have so provided, yea, it is provided to my hand, one dish now in season, Lamb; and this Lamb of the Passover in season all the year, all the acceptable year of the Lord.
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where of some preparatory of the Lamb; setting it a part: Essential: Killing it. Essential Sprinkling of the blood, ver. 7. Eating the flesh, verse 8. which is illustrated by Adjuncts Consentany. Dissentany, Verse 9. Which is my Text:
where of Some preparatory of the Lamb; setting it a part: Essential: Killing it. Essential Sprinkling of the blood, ver. 7. Eating the Flesh, verse 8. which is illustrated by Adjuncts Consentany. Dissentany, Verse 9. Which is my Text:
The words are the rule of the Modiparator, or Moderator convivii, the rule of the Master of the Feast, where in ye have first his Bill of fare, What we must eat.
The words Are the Rule of the Modiparator, or Moderator convivii, the Rule of the Master of the Feast, where in you have First his Bill of fare, What we must eat.
For as the body is one, and hath many members, and all the members of that one body being many, are one body, Col. 1.18. 1 Cor. 5.7. and 12.12. so also is Christ.
For as the body is one, and hath many members, and all the members of that one body being many, Are one body, Col. 1.18. 1 Cor. 5.7. and 12.12. so also is christ.
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The flesh of Christ, the Lamb is the Word, John 1.14. through whose help we keep the spiritual Passeover, the passage from sin to righteousness, whereby the destroying Angel passeth over us, Deut. 8.3. the living Word.
The Flesh of christ, the Lamb is the Word, John 1.14. through whose help we keep the spiritual Passover, the passage from since to righteousness, whereby the destroying Angel passes over us, Deuteronomy 8.3. the living Word.
Man liveth not by bread only, but by every word which cometh out of the mouth of God, Matth. 4.4. Thy words were found, and I did eat them, Jer. 3.15.16. that is, partake of them, and had communion with them.
Man lives not by bred only, but by every word which comes out of the Mouth of God, Matthew 4.4. Thy words were found, and I did eat them, Jer. 3.15.16. that is, partake of them, and had communion with them.
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Christ is the head of his body, the Church; and not only so, but the head of every man is Christ, 1 Cor. 11.3. & 2.16. in the head is placed the judgement, We have the minde of Christ.
christ is the head of his body, the Church; and not only so, but the head of every man is christ, 1 Cor. 11.3. & 2.16. in the head is placed the judgement, We have the mind of christ.
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even love out of a pure heart, 1 Tim. 1.5. Reproof. 1. Those who aim at a Church like the Cyclops a Common-wealth without an Head, without order of the members superiour and inferiour.
even love out of a pure heart, 1 Tim. 1.5. Reproof. 1. Those who aim At a Church like the Cyclops a Commonwealth without an Head, without order of the members superior and inferior.
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Reproof. 2. Who reject Christ, and will none of him as their Head; We will not have this man to reign over us, Luke 19.14. 2. His Legs, NONLATINALPHABET:
Reproof. 2. Who reject christ, and will none of him as their Head; We will not have this man to Reign over us, Lycia 19.14. 2. His Legs,:
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And therefore commonly by the feet and legs, we mystically understand the passions and affections, which move and carry out the soul and the whole man;
And Therefore commonly by the feet and legs, we mystically understand the passion and affections, which move and carry out the soul and the Whole man;
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So S. Paul walked; and he tels the Corinthians of his wayes that were in Christ, 1 Cor. 4.17. Communion in power and strength, signified by the Arm, which is Christ, Esay 40.10. and 53.1. By the Feet of the Lamb, we may understand the lesse Commandements, as by the Head the greater, Hos. 8.12. These are NONLATINALPHABET which may signifie the great things of the Law, in regard of the lesse, Matth. 23.23.
So S. Paul walked; and he tells the Corinthians of his ways that were in christ, 1 Cor. 4.17. Communion in power and strength, signified by the Arm, which is christ, Isaiah 40.10. and 53.1. By the Feet of the Lamb, we may understand the less commandments, as by the Head the greater, Hos. 8.12. These Are which may signify the great things of the Law, in regard of the less, Matthew 23.23.
The word is NONLATINALPHABET, his inwards. The word properly signifies all the intrails, more specially the Heart. And by the Heart, the will, love, and mercy, is to be understood.
The word is, his inward. The word properly signifies all the entrails, more specially the Heart. And by the Heart, the will, love, and mercy, is to be understood.
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The eating then of the inwards of the Pascal Lamb, is the partaking of the will of Christ, that it may be our meat to do his will, John 4.34. S. Paul had Christs love and mercy in him;
The eating then of the inward of the Pascal Lamb, is the partaking of the will of christ, that it may be our meat to do his will, John 4.34. S. Paul had Christ love and mercy in him;
And why is there more special mention made of these three parts? 1. They are the three parts which specially suffered in the true Pascal Lamb. His Head crowned with Thorns.
And why is there more special mention made of these three parts? 1. They Are the three parts which specially suffered in the true Pascal Lamb. His Head crowned with Thorns.
His Hands and Feet pierced with Nails, and his Side with a Spear. 2. We have been wounded in all these, in our Head, our intellectuals, in our inwards, our morals, in our actions and affections.
His Hands and Feet pierced with Nails, and his Side with a Spear. 2. We have been wounded in all these, in our Head, our intellectuals, in our inward, our morals, in our actions and affections.
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But what are these wounds in thy hands? These with which I was wounded in the house of my friends, Zach. 13.6. even in those who enfeeble Christs power under pretence of infirmity, and weakness of the Saints.
But what Are these wounds in thy hands? These with which I was wounded in the house of my Friends, Zach 13.6. even in those who enfeeble Christ power under pretence of infirmity, and weakness of the Saints.
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Obs. 1. All our motions and actions (which are signified by the outward members,) these are directed by the Head, by the minde of Christ, 1 Cor. 2.16. All our inward willing and nilling, all our love, hope, desire, fear, joy, grief, all the actions proceeding from these, these are guided by the minde, and understanding, by the Head Christ.
Obs. 1. All our motions and actions (which Are signified by the outward members,) these Are directed by the Head, by the mind of christ, 1 Cor. 2.16. All our inward willing and nilling, all our love, hope, desire, Fear, joy, grief, all the actions proceeding from these, these Are guided by the mind, and understanding, by the Head christ.
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The word is NONLATINALPHABET the Head, above the legs, and above the purtenance thereof. The head must rule the legs and feet, all the motions and actions.
The word is the Head, above the legs, and above the purtenance thereof. The head must Rule the legs and feet, all the motions and actions.
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Obs. 2. The holy Spirit of God implies and requires our whole conformity to Jesus Christ, under the names 1. of eating and drinking; unless ye eat the flesh of the Son of man,
Obs. 2. The holy Spirit of God Implies and requires our Whole conformity to jesus christ, under the names 1. of eating and drinking; unless you eat the Flesh of the Son of man,
Hence is our spiritual life, Christ our life, Col. 3.4. To me to live is Christ, Phil. 1.21. 2. The Spirit requires our conformity unto him in clothing;
Hence is our spiritual life, christ our life, Col. 3.4. To me to live is christ, Philip 1.21. 2. The Spirit requires our conformity unto him in clothing;
Reproof. 2. Those who are practical, and perform some outward work materially good, without the inwards. As the Pharisees would perform some outward duties, without the inward and spiritual commandment.
Reproof. 2. Those who Are practical, and perform Some outward work materially good, without the inward. As the Pharisees would perform Some outward duties, without the inward and spiritual Commandment.
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Our Lord saith, Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.
Our Lord Says, Except your righteousness exceed the righteousness of the Scribes and Pharisees, you shall in no case enter into the Kingdom of heaven.
I know not wherein he placeth the nobility of spirit, unless, with Aristotle, he account NONLATINALPHABET, pride and haughtiness of mind, a noble spirit. He considered not, that a Christian spirit is a merciful spirit.
I know not wherein he places the Nobilt of Spirit, unless, with Aristotle, he account, pride and haughtiness of mind, a noble Spirit. He considered not, that a Christian Spirit is a merciful Spirit.
For surely our sympathy and commiseration is the best part of our alms; which is a contract of NONLATINALPHABET, which is from NONLATINALPHABET, mercy.
For surely our Sympathy and commiseration is the best part of our alms; which is a contract of, which is from, mercy.
Reproof. 4. Who eat not the Head, partake not of the Lambs dominion, but will make Rezin their King, their own wilfulness, Esay 7. and set up over them Tabeel, a god, such as seems good to themselves,
Reproof. 4. Who eat not the Head, partake not of the Lambs dominion, but will make Rezin their King, their own wilfulness, Isaiah 7. and Set up over them Tabeel, a god, such as seems good to themselves,
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I beseech ye take it not amiss, that I set before ye the fragments that were left the last night. It is the judgement of one of the most pious and learned Fathers, that by the fragments that were taken up, Matth. 14.20. are to be understood the more abstruse and difficult parts of the word which the people left.
I beseech you take it not amiss, that I Set before you the fragments that were left the last night. It is the judgement of one of the most pious and learned Father's, that by the fragments that were taken up, Matthew 14.20. Are to be understood the more abstruse and difficult parts of the word which the people left.
First, We must not eat it raw. The word is NONLATINALPHABET which we turn raw, of doubtful signification in the Hebrew, which descends from the Arabic NONLATINALPHABET with changing of a letter usually changeable NONLATINALPHABET,
First, We must not eat it raw. The word is which we turn raw, of doubtful signification in the Hebrew, which descends from the Arabic with changing of a Letter usually changeable,
that as the Cooks buy their meat raised or blown up, (an old sin of the Butchers, which Aristotle mentions in his Elenchs) so the Cooks half roast their meat that it may seem fair to the eye,
that as the Cooks buy their meat raised or blown up, (an old since of the Butchers, which Aristotle mentions in his Elenchs) so the Cooks half roast their meat that it may seem fair to the eye,
Obs. 1. Mysticè. Not raw. The Lord would not that wee should have communion with the life of the beast, neither in the concupiscible, as lasciviousness and luxury;
Obs. 1. Mysticè. Not raw. The Lord would not that we should have communion with the life of the beast, neither in the concupiscible, as lasciviousness and luxury;
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Obs. 2. The Lord would not that we should feed upon his Word in the crudity of the letter. As in these and such examples, Except a man hate his father and mother, &c. sell all thou hast,
Obs. 2. The Lord would not that we should feed upon his Word in the crudity of the Letter. As in these and such Examples, Except a man hate his father and mother, etc. fell all thou hast,
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and give to the poor, &c. These, and the like Scriptures, must be understood cum grano salis, according to the intention of the Spirit of God, not literally, not rawly.
and give to the poor, etc. These, and the like Scriptures, must be understood cum grano Salis, according to the intention of the Spirit of God, not literally, not rawly.
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What then is meant by water, wherein the Lamb must not be sodden? By water mystically is understood doctrine, Ephes. 5.26. Doctrine in Scripture is humane or divine.
What then is meant by water, wherein the Lamb must not be sodden? By water mystically is understood Doctrine, Ephesians 5.26. Doctrine in Scripture is humane or divine.
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Of this water the Prophet complains; thy wine is mixt with water; the spiritual doctrine of divine consolation is blended with mans doctrine, mans invention:
Of this water the Prophet complains; thy wine is mixed with water; the spiritual Doctrine of divine consolation is blended with men Doctrine, men invention:
for that water which is divine doctrine is elsewhere commended. 2. The Lord requires the simplicity in Christ, 2 Cor. 11.3. and godly sincerity in all our services. And therefore 1 Cor. 5.8. as here he forbids the water of humane doctrine, so elsewhere, the leaven of hypocrisie, in eating the spiritual Passover.
for that water which is divine Doctrine is elsewhere commended. 2. The Lord requires the simplicity in christ, 2 Cor. 11.3. and godly sincerity in all our services. And Therefore 1 Cor. 5.8. as Here he forbids the water of humane Doctrine, so elsewhere, the leaven of hypocrisy, in eating the spiritual Passover.
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whereas the divine water is water above the heavens. Now because its water from beneath, its feculent and sapit contiguam glebam, it relishes of the earth whence it comes,
whereas the divine water is water above the heavens. Now Because its water from beneath, its feculent and sapit contiguam glebam, it Relishes of the earth whence it comes,
and that is from the earthly mans wisdom and invention, James 3.15. Of this our Lord speaks, Ye are from beneath, I am from above, John 8.23. 2. In regard of the seething or boyling, and the effect of it;
and that is from the earthly men Wisdom and invention, James 3.15. Of this our Lord speaks, You Are from beneath, I am from above, John 8.23. 2. In regard of the seething or boiling, and the Effect of it;
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The Naturallists say, and experience proves it, Aqua tantum ascendit, quantum descendit; Water can ascend no higher then the Fountain from whence it comes:
The Naturalists say, and experience Proves it, Aqua Tantum ascendit, quantum descendit; Water can ascend no higher then the Fountain from whence it comes:
The Lamb is raw. There hath been more paper blotted about this controversie, and opposition of science and humane learning, against humane learning and science,
The Lamb is raw. There hath been more paper blotted about this controversy, and opposition of science and humane learning, against humane learning and science,
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Reproof. 1. Those who kindle their own fire and boyl the Word in the water of their own doctrine contrary to the express precept here, not sodden at all in water.
Reproof. 1. Those who kindle their own fire and boil the Word in the water of their own Doctrine contrary to the express precept Here, not sodden At all in water.
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The young Prophet went forth to gather NONLATINALPHABET, and gathered wilde Gowrds, 2 Kings 4.39. which are called fel terrae, the Gall of the earth for their bitterness;
The young Prophet went forth to gather, and gathered wild Gowrds, 2 Kings 4.39. which Are called fell terrae, the Gall of the earth for their bitterness;
and when they came to be eaten, they cried out, O man of God, death is in the pot, &c. They could never have eaten it, had not Elisha cast in his Meal.
and when they Come to be eaten, they cried out, Oh man of God, death is in the pot, etc. They could never have eaten it, had not Elisha cast in his Meal.
Many sons of the Prophets have gone forth into the field to gather NONLATINALPHABET, lights, new lights of humane learning, lights of imagination, which shine like rotten wood in the night of ignorance;
Many Sons of the prophets have gone forth into the field to gather, lights, new lights of humane learning, lights of imagination, which shine like rotten wood in the night of ignorance;
what else can be gathered in the field of the world, but fel terrae, the gall of the earth? which they gather out of their own earthly minde, Phil. 3.19.
what Else can be gathered in the field of the world, but fell terrae, the Gall of the earth? which they gather out of their own earthly mind, Philip 3.19.
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And these they shred into the pot, and powre out to feed the people withal. But the hungry souls after the word of righteousness, cannot feed on this food;
And these they shred into the pot, and pour out to feed the people withal. But the hungry Souls After the word of righteousness, cannot feed on this food;
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And it would prove death, did not Elisha cast in the Meal, even the meal of that wheat which fals into the ground and dies, John 12. and brings forth much fruit of life.
And it would prove death, did not Elisha cast in the Meal, even the meal of that wheat which falls into the ground and die, John 12. and brings forth much fruit of life.
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and what followed upon it? NONLATINALPHABET there was no harm in the pot, the words are, there was no evil word in the pot, and so Arias Montanus turns that Text, Non fuit verbum malum in olla, there was no evil word in the pot.
and what followed upon it? there was no harm in the pot, the words Are, there was no evil word in the pot, and so Arias Montanus turns that Text, Non fuit verbum malum in olla, there was no evil word in the pot.
Reproof. 2. The people who contentedly feed upon the Word boyled in the water of mans doctrine, heated by the fire of their own spirit, which works not out the creudities, nor scum of the sinful life.
Reproof. 2. The people who contentedly feed upon the Word boiled in the water of men Doctrine, heated by the fire of their own Spirit, which works not out the creudities, nor scum of the sinful life.
It is a dreadful threatning ye read, Ezech. 24.6. — 14. Wo to the bloody City, to the pot whose scum is therein, &c. 4. Come we to the positive preparation of this spiritual food.
It is a dreadful threatening the read, Ezekiel 24.6. — 14. Woe to the bloody city, to the pot whose scum is therein, etc. 4. Come we to the positive preparation of this spiritual food.
It is good for me that I was afflicted, Psal. 119.71. 3. The Word also is prepared by the patience and practice of it and the examples of the Lord himself, the Prophets and Apostles.
It is good for me that I was afflicted, Psalm 119.71. 3. The Word also is prepared by the patience and practice of it and the Examples of the Lord himself, the prophets and Apostles.
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and every one hath left his false gloss upon it, according to every mans humour, according to which there are many Christs, Matth. 24.24. and all these must be consumed by the fire of Gods Spirit.
and every one hath left his false gloss upon it, according to every men humour, according to which there Are many Christ, Matthew 24.24. and all these must be consumed by the fire of God's Spirit.
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Doubt. Why does the Lord propound these mysteries under outward things, as of a Lamb, &c. Love is defined affectus unionis, an affection of union, oneness,
Doubt. Why does the Lord propound these Mysteres under outward things, as of a Lamb, etc. Love is defined affectus unionis, an affection of Union, oneness,
and gave it to David, and his garments, &c. Does the Scripture, think we, intend only to express humane passion? Jonathan figures the holy Spirit; (so his name signifies, The gift of the Lord, ) and he clothes David; as when Judges 6.34. the Spirit of the Lord is said to come upon Gideon, the Hebrew Text saith, the Spirit clothed Gideon. Rom. 13.14. Put ye on the Lord Jesus Christ. 1 Thess. 2.8.
and gave it to David, and his garments, etc. Does the Scripture, think we, intend only to express humane passion? Johnathan figures the holy Spirit; (so his name signifies, The gift of the Lord,) and he clothes David; as when Judges 6.34. the Spirit of the Lord is said to come upon gideon, the Hebrew Text Says, the Spirit clothed gideon. Rom. 13.14. Put you on the Lord jesus christ. 1 Thess 2.8.
There is no love without communication of something from the party loving to the party loved. Thus John 3.16. God so loved, — that he gave his only begotten Son. Gal. 2.20. He loved me, and gave himself for me. Ephes. 5.2. Christ loved us, and gave himself for us.
There is no love without communication of something from the party loving to the party loved. Thus John 3.16. God so loved, — that he gave his only begotten Son. Gal. 2.20. He loved me, and gave himself for me. Ephesians 5.2. christ loved us, and gave himself for us.
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which is called therefore Sacramentum unionis, whereby he affectionately imparts himself unto us, John 6.55, 56, 57. My flesh is meat indeed, &c. He that eateth my flesh and drinketh my blood, dwelleth in me, &c. Terms of art are as weights wherewith we weigh silver and gold.
which is called Therefore Sacramentum unionis, whereby he affectionately imparts himself unto us, John 6.55, 56, 57. My Flesh is meat indeed, etc. He that Eateth my Flesh and Drinketh my blood, dwells in me, etc. Terms of art Are as weights wherewith we weigh silver and gold.
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For whereas spiritual things have no proper name of their own, saith Dion. Areopagita, its necessary, that if we must know them, they borrow the symbolical representations of themselves, from outward and sensible things, whereby they may be accommodated and fitted unto our understanding:
For whereas spiritual things have no proper name of their own, Says Dion. Areopagite, its necessary, that if we must know them, they borrow the symbolical representations of themselves, from outward and sensible things, whereby they may be accommodated and fitted unto our understanding:
For it is impossible, saith he, NONLATINALPHABET, that the Divine Ray should otherwise shine unto us, then as it is inveloped and hidden in variety of holy coverings.
For it is impossible, Says he,, that the Divine Ray should otherwise shine unto us, then as it is inveloped and hidden in variety of holy coverings.
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Seeing therefore that which we partake of in the Sacrament inwardly is a spiritual thing, and the very same spiritual grace, whereof the Israelites were partakers in the Passover;
Seeing Therefore that which we partake of in the Sacrament inwardly is a spiritual thing, and the very same spiritual grace, whereof the Israelites were partakers in the Passover;
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And therefore when our Lord had spoken of his body and blood to be fed upon and drunk, he saith, My words they are spirit, and they are life: even the truth of God:
And Therefore when our Lord had spoken of his body and blood to be fed upon and drunk, he Says, My words they Are Spirit, and they Are life: even the truth of God:
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Veritas est animae pabulum, the divine truth is the food of the soul, the Pascal Lamb, the spiritual meat, 1 Cor. 10.2, 3. That bread of God which comes down from heaven, John 6.33. That hidden Manna, that food which endures unto the everlasting life.
Veritas est Spirits pabulum, the divine truth is the food of the soul, the Pascal Lamb, the spiritual meat, 1 Cor. 10.2, 3. That bred of God which comes down from heaven, John 6.33. That hidden Manna, that food which endures unto the everlasting life.
This is that which our Lord meant, when he said, Matth. 26.26. This is my body, this is my blood, &c. For surely his natural body, his outward flesh and blood was present with them at the Table;
This is that which our Lord meant, when he said, Matthew 26.26. This is my body, this is my blood, etc. For surely his natural body, his outward Flesh and blood was present with them At the Table;
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a stranger shall not eat in it. And again, when thou hast circumcised him, then NONLATINALPHABET he shall eat in it: and so often in the following words.
a stranger shall not eat in it. And again, when thou hast circumcised him, then he shall eat in it: and so often in the following words.
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Conform our selves to his minde, motions, actions, life, strength, &c. Whether do we thus communicate with him? Whether are we strong against our spiritual enemies, by Christ who is the power of God, 1 Cor. 1.24. The Lord tels Joshuah, Chap. 7. There is an accursed thing in the midst of thee, NONLATINALPHABET, therefore thou canst not prevail against thine enemies.
Conform our selves to his mind, motions, actions, life, strength, etc. Whither do we thus communicate with him? Whither Are we strong against our spiritual enemies, by christ who is the power of God, 1 Cor. 1.24. The Lord tells Joshua, Chap. 7. There is an accursed thing in the midst of thee,, Therefore thou Canst not prevail against thine enemies.
a laying aside all filthiness, NONLATINALPHABET, and superfluity of naughtiness, that we may receive with meekness the ingraffed word which is able to save our souls. This is no hasty business.
a laying aside all filthiness,, and superfluity of naughtiness, that we may receive with meekness the Ingrafted word which is able to save our Souls. This is no hasty business.
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'Tis true, the circumcision of the flesh was soon dispatched; but that of the Spirit is a long work NONLATINALPHABET circumcidendo circumcidetur, Gen. 17.13. in circumcising he shall be circumcised.
It's true, the circumcision of the Flesh was soon dispatched; but that of the Spirit is a long work circumcidendo circumcidetur, Gen. 17.13. in circumcising he shall be circumcised.
and drives out the spiritual enemies: for the fear of God driveth out the sin, Ecclus. 1.21. O but, it's better, thou wilt say, to die once then be alwayes a dying.
and drives out the spiritual enemies: for the Fear of God drives out the since, Ecclus 1.21. Oh but, it's better, thou wilt say, to die once then be always a dying.
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But thy wounds may be sore thy two first dayes, Hos. 6.2. The law of the Father which brings in the fear, Exod. 20.20. that has torment, 1 John 4.18. The Gospel of the Son requires the mortification of sin, Romans 6.8.
But thy wounds may be soar thy two First days, Hos. 6.2. The law of the Father which brings in the Fear, Exod 20.20. that has torment, 1 John 4.18. The Gospel of the Son requires the mortification of since, Romans 6.8.
And thou hast a greater then Hezekiah, even the true Hezekiah himself (the strength of the Lord) even Christ himself at the right hand of God making intercession for us, Rom. 8.34. We say we are partakers of him by faith;
And thou hast a greater then Hezekiah, even the true Hezekiah himself (the strength of the Lord) even christ himself At the right hand of God making Intercession for us, Rom. 8.34. We say we Are partakers of him by faith;
if so, we feed on faith, we live the life of God from which we have been estranged, Hab. 2.4. By faith we are nourished up in the words of faith, 1 Tim. 4.6. By faith we grow strong, strong in the faith, Rom. 4.20. By faith in Christ we walk, 2 Cor. 5.7. By faith the heart is purified, and hereby we become pure, as he is pure, 1 John. 3.3. for whatsoever toucheth him and hath communion with him, must be like unto him.
if so, we feed on faith, we live the life of God from which we have been estranged, Hab. 2.4. By faith we Are nourished up in the words of faith, 1 Tim. 4.6. By faith we grow strong, strong in the faith, Rom. 4.20. By faith in christ we walk, 2 Cor. 5.7. By faith the heart is purified, and hereby we become pure, as he is pure, 1 John. 3.3. for whatsoever touches him and hath communion with him, must be like unto him.
even as he walked, 1 John 2.6. The Lord Excludes strangers from eating of the Pascal Lamb, Exod. 12.43. The stranger is he who is the son of a strange god.
even as he walked, 1 John 2.6. The Lord Excludes Strangers from eating of the Pascal Lamb, Exod 12.43. The stranger is he who is the son of a strange god.
But what? Is such an one Exclusissimus, altogether excluded? Yes, no doubt, in sensu composito, while he is such, not in sensu diviso: For Exod. 12.48. If he and his be circumcised, he may eat the Passover.
But what? Is such an one Exclusissimus, altogether excluded? Yes, no doubt, in sensu composito, while he is such, not in sensu diviso: For Exod 12.48. If he and his be circumcised, he may eat the Passover.
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They who have put off the body of sins in the flesh, which is the true circumcision, Col. 2.11. and worship God in the Spirit, Phil. 3.3. such are no more strangers or foreiners, but fellow Citizens with the Saints, and of the houshold of God, Ephes. 2.19.
They who have put off the body of Sins in the Flesh, which is the true circumcision, Col. 2.11. and worship God in the Spirit, Philip 3.3. such Are no more Strangers or foreigners, but fellow Citizens with the Saints, and of the household of God, Ephesians 2.19.
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Unto such now reconciled, now of his house, he saith, Eat, O my friends; drink, ye, drink abundantly, my well-beloved, Cant. 5.1. And the children of Israel went up harnessed out of the land of Egypt.
Unto such now reconciled, now of his house, he Says, Eat, Oh my Friends; drink, you, drink abundantly, my well-beloved, Cant 5.1. And the children of Israel went up harnessed out of the land of Egypt.
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] They who say, they went up harnessed as our Translators turn NONLATINALPHABET, and Hierom, Armati, armed, &c. Aquila and Symachus NONLATINALPHABET, they are yet much neerer the business then the ordinary Greek Interpreters:
] They who say, they went up harnessed as our Translators turn, and Hieronymus, Armati, armed, etc. Aquila and Symachus, they Are yet much nearer the business then the ordinary Greek Interpreters:
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which porperly signifies girded; which the Latins express by acccincti; because the Girdle was wont to be worn under the fifth rib, which in the Hebrew is called NONLATINALPHABET, that is, the fifth, the Hypocondria, under which is the Liver and vesica fellea, and the Spleen, 2 Sam. 2.23. Abner smote him NONLATINALPHABET about the fifth rib.
which porperly signifies girded; which the Latins express by acccincti; Because the Girdle was wont to be worn under the fifth rib, which in the Hebrew is called, that is, the fifth, the Hypochondria, under which is the Liver and vesica fellea, and the Spleen, 2 Sam. 2.23. Abner smote him about the fifth rib.
The Romans also had their cingulum militare, their Military Girdle, which was called Balteus, or Balteum, a Belt, which the Low Dutch call Sweert-gordel, a Sword-girdle; part of their arms, and properly the Soldiers Girdle.
The Romans also had their cingulum militare, their Military Girdle, which was called Balteus, or Balteum, a Belt, which the Low Dutch call Sweert-gordel, a Sword-girdle; part of their arms, and properly the Soldiers Girdle.
So thereby was typified the training up of Gods people, and preparing them for the spiritual warfare: As Seneca saith of Virgils description of a stately Steed; Aliud agens describit virum fortem:
So thereby was typified the training up of God's people, and preparing them for the spiritual warfare: As Senecca Says of Virgils description of a stately Steed; Aliud agens describit virum fortem:
how they go NONLATINALPHABET girded out of the spiritual Egypt. The principal part of their armour is their Girdle; which signifies, truth, faithfulness, and sincerity.
how they go girded out of the spiritual Egypt. The principal part of their armour is their Girdle; which signifies, truth, faithfulness, and sincerity.
And the Apostle, when he arms the Christian Soldiers, Ephes. 6. having discovered the enemy, ver. 12. he sounds an Alarm, ver. 13. then he first arms them, Cingulo militari, with the military Girdle:
And the Apostle, when he arms the Christian Soldiers, Ephesians 6. having discovered the enemy, ver. 12. he sounds an Alarm, ver. 13. then he First arms them, Cingulo militari, with the military Girdle:
Which was also required by the unleavened bread in the Passover, when they came out of Egypt; as S. Paul interprets it, 1 Cor. 5. The unleavened bread of sincerity and truth.
Which was also required by the unleavened bred in the Passover, when they Come out of Egypt; as S. Paul interprets it, 1 Cor. 5. The unleavened bred of sincerity and truth.
Yea, among the ornaments wherewith he decks his Church, Ezech, 16.10. one is a girdle of fine linen, which S. John tels us, is NONLATINALPHABET the righteousnesses of the Saints; the word is plural, Revel. 19.8. even all the vertues and graces of the Spirit.
Yea, among the Ornament wherewith he decks his Church, Ezekiel, 16.10. one is a girdle of fine linen, which S. John tells us, is the Righteousness of the Saints; the word is plural, Revel. 19.8. even all the Virtues and graces of the Spirit.
So that it were to be wished, that they who render NONLATINALPHABET armed or harnessed, would shew us, where the Israelites had their arms. Is there any probability, that a notorions Tyrant holding a numerous people in servitude and bondage, (who therefore oppressed them,
So that it were to be wished, that they who render armed or harnessed, would show us, where the Israelites had their arms. Is there any probability, that a notorious Tyrant holding a numerous people in servitude and bondage, (who Therefore oppressed them,
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who yet now were multiplyed and waxen very mighty, ver. 20.) is it likely, that Pharaoh should permit to these, arms, or the use of arms? N. Lyra raiseth this Spirit, but layes it not.
who yet now were multiplied and waxed very mighty, ver. 20.) is it likely, that Pharaoh should permit to these, arms, or the use of arms? N. Lyra Raiseth this Spirit, but lays it not.
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For fifty is the sacred number of the Jubile, and portends in a figure, the remission of sin, and all the vertues and graces of the Spirit, which should be given in the Pentecost;
For fifty is the sacred number of the Jubilee, and portends in a figure, the remission of since, and all the Virtues and graces of the Spirit, which should be given in the Pentecost;
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and meantime are girded up together in faithfulness and sincerity; according as the Philolospher could say, that Virtutes sunt connexae, vertues are knit together:
and meantime Are girded up together in faithfulness and sincerity; according as the Philolospher could say, that Virtues sunt connexae, Virtues Are knit together:
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which shall be administred unto us, as we grow up in grace, and in the knowledge of our Lord and Saviour Jesus Christ. 2 Pet. 3.18. Meantime, O my fellow travellers out of the spiritual Egypt, toward the promised Land, and my fellow soldiers engaged with me in the same common cause against our spiritual enemies, let us gird our loins with the girdle of truth;
which shall be administered unto us, as we grow up in grace, and in the knowledge of our Lord and Saviour jesus christ. 2 Pet. 3.18. Meantime, Oh my fellow travellers out of the spiritual Egypt, towards the promised Land, and my fellow Soldiers engaged with me in the same Common cause against our spiritual enemies, let us gird our loins with the girdle of truth;
let us be sincere and faithful unto the Captain of our salvation. He himself is so girded, Esay 11.5. Righteousness is the girdle of his loyns, and faithfulness is the girdle of his reins.
let us be sincere and faithful unto the Captain of our salvation. He himself is so girded, Isaiah 11.5. Righteousness is the girdle of his loins, and faithfulness is the girdle of his reins.
His chosen Captains also are drowned in the Red Sea: the depths have covered them: they sank into the bottom as a stone.) It had been as good English,
His chosen Captains also Are drowned in the Read Sea: the depths have covered them: they sank into the bottom as a stone.) It had been as good English,
It is very ordinary in the Psalms and other parts of Scripture conceived to be written in meeter, that the later part of a verse, is the Exegesis or explication of the former. Examples are obvious, Psal. 114.1. When Israel came out of Egypt, the house of Jacob from a people of a strange language, and ver. 8. He turn'd the Rock into a standing water, the flint into a fountain of waters, So, Praise the Lord all ye nations; praise him all ye people.
It is very ordinary in the Psalms and other parts of Scripture conceived to be written in meeter, that the later part of a verse, is the Exegesis or explication of the former. Examples Are obvious, Psalm 114.1. When Israel Come out of Egypt, the house of Jacob from a people of a strange language, and ver. 8. He turned the Rock into a standing water, the flint into a fountain of waters, So, Praise the Lord all you Nations; praise him all the people.
such was Joseph to Pharaoh, Gen. 41. Such was Elkanah to Ahaz, 2 Chr. 28.7. marg. After him NONLATINALPHABET the third. Such was Daniel, Dan. 5.29. in civil business, NONLATINALPHABET (according to the Chaldee, NONLATINALPHABET for NONLATINALPHABET) the third Ruler in the Kingdom.
such was Joseph to Pharaoh, Gen. 41. Such was Elkanah to Ahaz, 2 Christ 28.7. marg. After him the third. Such was daniel, Dan. 5.29. in civil business, (according to the Chaldee, for) the third Ruler in the Kingdom.
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In military affaires they were such as the Triarii in the Roman Army, the most strong and valiant, who bare up the weight and the greatest brunt of the battel, saith Veget. lib. 3. cap. 14. as when the Army was in danger of a rout, it is a proverbial speech, Res ad Triarios redit: And therefore the Tigurin Bible renders the word here Triarii. The LXX renders the word NONLATINALPHABET,
In military affairs they were such as the Triarii in the Roman Army, the most strong and valiant, who bore up the weight and the greatest brunt of the battle, Says Veget. lib. 3. cap. 14. as when the Army was in danger of a rout, it is a proverbial speech, Rest ad Triarios Redeem: And Therefore the Tigurine bible renders the word Here Triarii. The LXX renders the word,
So that some have thought it to be more fitly called the Reed-sea, then the Red Sea. The LXX here and elsewhere most-what renderit NONLATINALPHABET, the Red sea, not from the colour of the water,
So that Some have Thought it to be more fitly called the Reed-sea, then the Read Sea. The LXX Here and elsewhere mostwhat renderit, the Read sea, not from the colour of the water,
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The truth of which is, that this Erythras was Esau, who was called Edom, from NONLATINALPHABET, which in the Greek is NONLATINALPHABET, Red, Gen. 25.25.30. which name Esau had, because he came out of his mothers womb Red. And the same was confirmed to him from his insatiable appetite after Jacobs red pottage. He and his posterity dwelt near that Sea. This antiquity hath been discovered to this later age, by a very learned man of our own nation.
The truth of which is, that this Erythras was Esau, who was called Edom, from, which in the Greek is, Read, Gen. 25.25.30. which name Esau had, Because he Come out of his mother's womb Red. And the same was confirmed to him from his insatiable appetite After Jacobs read pottage. He and his posterity dwelled near that Sea. This antiquity hath been discovered to this later age, by a very learned man of our own Nation.
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What is further added, the depths have covered them, and they sank, &c. The Verbs are both future, and should be rendred, The depths shall cover them, and they shall sink. The words are NONLATINALPHABET and NONLATINALPHABET from NONLATINALPHABET.
What is further added, the depths have covered them, and they sank, etc. The Verbs Are both future, and should be rendered, The depths shall cover them, and they shall sink. The words Are and from.
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For our better understanding of this, we must know, That the Lord now about to manifest the great work of Redemption, which he would make common unto all Nations, which is therefore called NONLATINALPHABET, a common salvation, Jude, v. 3. He was pleased to choose the Land of Canaan,
For our better understanding of this, we must know, That the Lord now about to manifest the great work of Redemption, which he would make Common unto all nations, which is Therefore called, a Common salvation, U^de, v. 3. He was pleased to choose the Land of Canaan,
as a publick Theatre, and in it, Jerusalem the midst of the world then inhabited, according to that of the Psalm 74.12. He wrought salvation in the midst of the earth.
as a public Theatre, and in it, Jerusalem the midst of the world then inhabited, according to that of the Psalm 74.12. He wrought salvation in the midst of the earth.
This Jerusalem had two ill neighbours, Egypt, and Chaldea, the one Southward, the other Northward. And with one or other of these, the people of God were alwayes much afflicted,
This Jerusalem had two ill neighbours, Egypt, and Chaldea, the one Southward, the other Northward. And with one or other of these, the people of God were always much afflicted,
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In our journey towards the Jerusalem which is above, the mother of us all, we have experience of two like evil neighbours, of which the Israel of God speaks, Psal. 66.12. We have gone through the fire, and through the water, and thou hast brought us forth into a well watered land, NONLATINALPHABET;
In our journey towards the Jerusalem which is above, the mother of us all, we have experience of two like evil neighbours, of which the Israel of God speaks, Psalm 66.12. We have gone through the fire, and through the water, and thou hast brought us forth into a well watered land,;
such as we hope for, are called NONLATINALPHABET, the times of refreshing, which shall come from the presence of the Lord, Acts 3.19. Egypt is a muddy watry soil. Chaldea is notorious for Ur, now called Urchoa, (as appears in Ptolomys Maps) which signifies fire; out of which Abraham came.
such as we hope for, Are called, the times of refreshing, which shall come from the presence of the Lord, Acts 3.19. Egypt is a muddy watery soil. Chaldea is notorious for Ur, now called Urchoa, (as appears in Ptolomys Maps) which signifies fire; out of which Abraham Come.
Answerable to these two, the Jewes tell us of two kindes of Spirits, the one a dull Spirit delighting in uncleannesse, which excites and stirs up to the carnal sin; the other a subtil Spirit, which takes pleasure in,
Answerable to these two, the Jews tell us of two Kinds of Spirits, the one a dull Spirit delighting in uncleanness, which excites and stirs up to the carnal since; the other a subtle Spirit, which Takes pleasure in,
and moves unto the spiritual sin. The NONLATINALPHABET, the animalish or souly man, according to his living soul, is obnoxious unto both these, in respect of his concupiscible and irascible powers, whereof I shall speak more in its proper place. Eccles. 11. ult.
and moves unto the spiritual since. The, the animalish or souly man, according to his living soul, is obnoxious unto both these, in respect of his concupiscible and irascible Powers, whereof I shall speak more in its proper place. Eccles. 11. ult.
thus the Kings of Sodom and Gomorrah fell in the slime-pits, Gen. 14.10. Of such ye read, Prov. 23.27. Gal. 5.19. In the Land of Egypt, say they, we sat by the flesh-pots, when we did eat to the full, Exod. 16.3. Chaldea and Babylon prefigured the more witty and learned mans slavery under spiritual wickedness in heavenly things, Ephes. 6.12. Most men are first captived by their sensual and brutish lusts; and therefore the Apostle calls them Youthful lusts, 2 Tim. 2.22. because men commonly live the life of the beast, before the life of the man.
thus the Kings of Sodom and Gomorrah fell in the slime-pits, Gen. 14.10. Of such you read, Curae 23.27. Gal. 5.19. In the Land of Egypt, say they, we sat by the fleshpots, when we did eat to the full, Exod 16.3. Chaldea and Babylon prefigured the more witty and learned men slavery under spiritual wickedness in heavenly things, Ephesians 6.12. Most men Are First captived by their sensual and brutish Lustiest; and Therefore the Apostle calls them Youthful Lustiest, 2 Tim. 2.22. Because men commonly live the life of the beast, before the life of the man.
but he will not let them go, yea, not by a mighty hand, Exod. 4.19. and 6.6. and out-stretched arm; that is, the Son, who is the Arm of the Lord, Esay 40.10. who therefore is said to have brought the people out of Egypt, Jude v. 5. V. Lat. and to have overwhelmed their enemies with the Sea. This history speaks not only of those people and those times past;
but he will not let them go, yea, not by a mighty hand, Exod 4.19. and 6.6. and outstretched arm; that is, the Son, who is the Arm of the Lord, Isaiah 40.10. who Therefore is said to have brought the people out of Egypt, U^de v. 5. V. Lat. and to have overwhelmed their enemies with the Sea. This history speaks not only of those people and those times past;
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For warrant of this spiritual interpretation, I desire the Reader who is spiritually minded, to compare herewith, what the Prophet Micah speaks of this argument expresly, Mic. 7. per tot. Having complained in the person of the Church,
For warrant of this spiritual Interpretation, I desire the Reader who is spiritually minded, to compare herewith, what the Prophet micah speaks of this argument expressly, Mic. 7. per tot. Having complained in the person of the Church,
Then he recomforts himself in hope of deliverance, and that such, as formerly from the danger of Ogg King of Bashan, and Pharaoh King of Egypt, both together, Psal. 68.22.
Then he recomforts himself in hope of deliverance, and that such, as formerly from the danger of Og King of Bashan, and Pharaoh King of Egypt, both together, Psalm 68.22.
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The Lord be pleased to give us his spirit of grace, that we may know the things which are freely given to us of God, comparing spiritual things with spiritual, 1 Cor. 2.12, 13. He vouchsafes to shew us wonderful things to be wrought in us according to his peoples coming out of Egypt. That he will subdue our iniquities,
The Lord be pleased to give us his Spirit of grace, that we may know the things which Are freely given to us of God, comparing spiritual things with spiritual, 1 Cor. 2.12, 13. He vouchsafes to show us wondered things to be wrought in us according to his peoples coming out of Egypt. That he will subdue our iniquities,
even the choise of the spiritual Pharaohs Triarii, His strongest and valiantest ones, even all our mighty sins, Amos 5.12. all our ruling lusts, and that he will be pleased to cast all our sins into the depth of the Sea, that we also may sing every one his part in that NONLATINALPHABET, that triumphant long of Moses, Exod. 15. Revel. 15.3. Thou didst blow with thy winde;
even the choice of the spiritual Pharaohs Triarii, His Strongest and valiantest ones, even all our mighty Sins, Amos 5.12. all our ruling Lustiest, and that he will be pleased to cast all our Sins into the depth of the Sea, that we also may sing every one his part in that, that triumphant long of Moses, Exod 15. Revel. 15.3. Thou didst blow with thy wind;
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the Sea covered them. ] Since the whole story is allegorically to be expounded, as appears by what hath been said on ver. 4, 5. we ought, upon all occasions, to transfer the history to a mystical meaning, which these words hold forth.
the Sea covered them. ] Since the Whole story is allegorically to be expounded, as appears by what hath been said on ver. 4, 5. we ought, upon all occasions, to transfer the history to a mystical meaning, which these words hold forth.
according to which, the Apostle speaks, 1 Cor. 10.1, 2. All passed thorow the Sea (children and all, Exod. 12.37.) and were all baptized to Moses in the cloud and in the Sea. Whereby was prefigured the baptism of Christ in his person and followers.
according to which, the Apostle speaks, 1 Cor. 10.1, 2. All passed thorough the Sea (children and all, Exod 12.37.) and were all baptised to Moses in the cloud and in the Sea. Whereby was prefigured the Baptism of christ in his person and followers.
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For so the Spirit of God descended upon him, and the voice from heaven testified of him, Matth. 3.16, 17. And by the same Spirit we are all baptized into one Body, 1 Cor. 12.13. and that Spirit flutters over the waters, as in the first creation, Gen. 1.2. so in the second;
For so the Spirit of God descended upon him, and the voice from heaven testified of him, Matthew 3.16, 17. And by the same Spirit we Are all baptised into one Body, 1 Cor. 12.13. and that Spirit flutters over the waters, as in the First creation, Gen. 1.2. so in the second;
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and makes the new creatures, when the Egyptians are drowned, Mich. 7.19. that is, the body of sin is destroyed, that hence-forth we should not serve sin, Rom. 6.6.
and makes the new creatures, when the egyptians Are drowned, Mich. 7.19. that is, the body of since is destroyed, that henceforth we should not serve since, Rom. 6.6.
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If so, ought any one sinne to live in us? The Lord hath made a gracious promise, that he will have compassion on us, and that he will cast all our sins into the depths of the Sea, Mic. 7.19.
If so, ought any one sin to live in us? The Lord hath made a gracious promise, that he will have compassion on us, and that he will cast all our Sins into the depths of the Sea, Mic. 7.19.
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as he cast all the Egyptians. Let us pray unto the Lord, that he will send forth his Spirit into us, whereby we may mortifie our sins, and so live, Rom. 8.13.
as he cast all the egyptians. Let us pray unto the Lord, that he will send forth his Spirit into us, whereby we may mortify our Sins, and so live, Rom. 8.13.
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Then shall the truth of that which the Psalmist speaks, be fulfilled in us, Psal. 106.11. The waters covered their enemies (the Egyptians) there was not one of them left.
Then shall the truth of that which the Psalmist speaks, be fulfilled in us, Psalm 106.11. The waters covered their enemies (the egyptians) there was not one of them left.
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The Translators have quite left out the demonstrative NONLATINALPHABET this. The LXX read NONLATINALPHABET for they so here expresse it, NONLATINALPHABET, This thy people. So likewise the Chald. Par.
The Translators have quite left out the demonstrative this. The LXX read for they so Here express it,, This thy people. So likewise the Chald. Par.
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And there is the like reason of NONLATINALPHABET people, often spoken of the Jews; and NONLATINALPHABET most what understood of the Heathen. Howbeit because the Jewes, as many Christians also, rather affect names and titles of Gods people, then the reality and being of such; and put off from themselves what names might diminish their honour,
And there is the like reason of people, often spoken of the jews; and most what understood of the Heathen. Howbeit Because the Jews, as many Christians also, rather affect names and titles of God's people, then the reality and being of such; and put off from themselves what names might diminish their honour,
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and lay them on other people; (as they call Abimelech, though but one person, by the name NONLATINALPHABET, Gen. 20.4.) therefore God justly brands them with that infamous name (if there be any infamy in it,) and multiplyes it upon them for their sin, Ezech. 2.3. I send thee to NONLATINALPHABET nations; because a divided and a factious people: As, for like reason, they are spoken of in the plural number, Acts 4.27.
and lay them on other people; (as they call Abimelech, though but one person, by the name, Gen. 20.4.) Therefore God justly brands them with that infamous name (if there be any infamy in it,) and multiplies it upon them for their since, Ezekiel 2.3. I send thee to Nations; Because a divided and a factious people: As, for like reason, they Are spoken of in the plural number, Acts 4.27.
and the peoples of Israel, &c. For a disobedient people are not owned by the Lord for a people, as Deut. 32.21. They have provoked me to jealousie by that which is not God, and I will provoke them to jealousie NONLATINALPHABET with those who are not a people.
and the peoples of Israel, etc. For a disobedient people Are not owned by the Lord for a people, as Deuteronomy 32.21. They have provoked me to jealousy by that which is not God, and I will provoke them to jealousy with those who Are not a people.
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Who are they but all nations who walk in their own wayes? So the Apostle applies that Scripture, Rom. 10.19. and 11.11, 12. Otherwise NONLATINALPHABET and NONLATINALPHABET is a title honourable to the obedient people of God:
Who Are they but all Nations who walk in their own ways? So the Apostle Applies that Scripture, Rom. 10.19. and 11.11, 12. Otherwise and is a title honourable to the obedient people of God:
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Would God that they and we, who boast our selves to be Gods people would seriously endeavour to be such; that it may be truly said of us, what the Apostle speaks, Ye are a chosen generation, a royal Priesthood, a peculiar people, that ye should shew forth the praises of him, who hath called us out of darkness to his marvellous light:
Would God that they and we, who boast our selves to be God's people would seriously endeavour to be such; that it may be truly said of us, what the Apostle speaks, You Are a chosen generation, a royal Priesthood, a peculiar people, that you should show forth the praises of him, who hath called us out of darkness to his marvellous Light:
And the Lord takes upon him, out of wonderful condescent, all these and other endeering names; of a Shepherd, Psal. 80.1. Of a Father, Deut. 32.6. Of a King, Esay 43.15.
And the Lord Takes upon him, out of wondered condescend, all these and other endearing names; of a Shepherd, Psalm 80.1. Of a Father, Deuteronomy 32.6. Of a King, Isaiah 43.15.
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So likewise the Vulg. Lat. and Symmachus hath NONLATINALPHABET, thou hast carried them. Martin Luther also and Piscator, and three Low Dutch Translations,
So likewise the Vulgar Lat. and Symmachus hath, thou hast carried them. Martin Luther also and Piscator, and three Low Dutch Translations,
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as also five of our old English Translations have the word [ carry, ] but (whom ever they followed,) they misappy it to the former Verb, which belongs to the later. O Israel!
as also five of our old English Translations have the word [ carry, ] but (whom ever they followed,) they misappy it to the former Verb, which belongs to the later. Oh Israel!
Such a King, such a Shepherd, such a Father is our God unto us, who bears us as a Father bears his childe, Deut. 1.31. O let us not abuse his love and patience toward us;
Such a King, such a Shepherd, such a Father is our God unto us, who bears us as a Father bears his child, Deuteronomy 1.31. O let us not abuse his love and patience towards us;
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I am the Lord your holy one, the Creator of Israel and your King. I have not caused thee to serve with an Offering, &c. but thou hast made me to serve with thy sins; thou hast wearied me with thine iniquities, Esay 43.15, 23, 24. If the Lord be our King, and so patient toward us, let us suffer with him, even to the death of every sin:
I am the Lord your holy one, the Creator of Israel and your King. I have not caused thee to serve with an Offering, etc. but thou hast made me to serve with thy Sins; thou hast wearied me with thine iniquities, Isaiah 43.15, 23, 24. If the Lord be our King, and so patient towards us, let us suffer with him, even to the death of every since:
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that I may prove them, whether they will walk in my law or no. ] Our Saviours words, John 6.32. — 63. are a clear Commentary on this Text, which this Translation obscures.
that I may prove them, whither they will walk in my law or no. ] Our Saviors words, John 6.32. — 63. Are a clear Commentary on this Text, which this translation obscures.
For in these words, its evident, the Spirit or finger of God points at a mystical understanding of the Bread from heaven, when presently the Bread is called the Word:
For in these words, its evident, the Spirit or finger of God points At a mystical understanding of the Bred from heaven, when presently the Bred is called the Word:
but by every Word that proceedeth out of the mouth of the Lord, doth man live, Deut. 8.3. which our Saviour citeth Matth. 4.4. Jer. 3.15. and 15.16. Thy Words were found, and I did eat them:
but by every Word that Proceedeth out of the Mouth of the Lord, does man live, Deuteronomy 8.3. which our Saviour citeth Matthew 4.4. Jer. 3.15. and 15.16. Thy Words were found, and I did eat them:
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not a famine of Bread, nor a thirst for Water, but for hearing the Words of the Lord, &c. Beside, the word NONLATINALPHABET, however it be of a very large signification, yet it reacheth not to what is imposed upon it here, a certain rate; nor does the margent help it, the portion of a day.
not a famine of Bred, nor a thirst for Water, but for hearing the Words of the Lord, etc. Beside, the word, however it be of a very large signification, yet it reaches not to what is imposed upon it Here, a certain rate; nor does the margin help it, the portion of a day.
which yet will be evident, if we render here NONLATINALPHABET the Word. The Word of the day in its day, that I may prove them whether they will walk in my law or no.
which yet will be evident, if we render Here the Word. The Word of the day in its day, that I may prove them whither they will walk in my law or no.
I have esteemed the words of his mouth more then my appointed portion. By the words thus rendred we also understand our daily portion of heavenly food; the word of the day in its day, is our daily bread, which we are taught to pray for, Give us this day our daily Bread.
I have esteemed the words of his Mouth more then my appointed portion. By the words thus rendered we also understand our daily portion of heavenly food; the word of the day in its day, is our daily bred, which we Are taught to pray for, Give us this day our daily Bred.
and the Chald. Par. NONLATINALPHABET the Word. Moses speaks of Manna, and calls it the Word, or that Word; and in the verse before, he calls it NONLATINALPHABET, that Bread. S. Paul warrants this translation,
and the Chald. Par. the Word. Moses speaks of Manna, and calls it the Word, or that Word; and in the verse before, he calls it, that Bred. S. Paul warrants this Translation,
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when speaking of the same Manna he calls it NONLATINALPHABET, spiritual meat, 1 Cor. 10.3. Of this, the true Hebrews must gather every man according to his eating, an Omer for every man, according to the number of their souls.
when speaking of the same Manna he calls it, spiritual meat, 1 Cor. 10.3. Of this, the true Hebrews must gather every man according to his eating, an Omer for every man, according to the number of their Souls.
So our Lord having interpreted the Manna here spoken of, John 6.33. &c. they who heard him, said, (and let us say with them,) Lord evermore give us this Bread!
So our Lord having interpreted the Manna Here spoken of, John 6.33. etc. they who herd him, said, (and let us say with them,) Lord evermore give us this Bred!
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According to which sense, the Apostle saith, An idol is nothing in the world, 1 Cor. 8.4. The word NONLATINALPHABET which by our Translators is turnd other, is rendred by the LXX sometime NONLATINALPHABET, one of two; sometime NONLATINALPHABET, alius, one of many;
According to which sense, the Apostle Says, an idol is nothing in the world, 1 Cor. 8.4. The word which by our Translators is turned other, is rendered by the LXX sometime, one of two; sometime, alius, one of many;
Since also the Lord the only true God justly claims all priority, all precedency, Esay 41.4. I the Lord the first; and 43.10. Before me there was no god formed, neither shall there be after me. And 44.6. I am the first, and I am the last, and beside me, there is no god. And the like, chap. 48.12. Revel. 1.8. and 22.13.
Since also the Lord the only true God justly claims all priority, all precedency, Isaiah 41.4. I the Lord the First; and 43.10. Before me there was no god formed, neither shall there be After me. And 44.6. I am the First, and I am the last, and beside me, there is no god. And the like, chap. 48.12. Revel. 1.8. and 22.13.
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Since also all the reputed other gods are noted in Scripture for their novelty; as Deut. 32.17. They sacrificed to Devils, not to God, to gods whom they knew not, to new gods that came newly up, Judges 5.8. They chose new gods, &c. Whence they are called gods made with hands, molten gods, gods of silver and gold, &c. I conceive NONLATINALPHABET properly to be rendred, after-gods, though I deny not but that they may be turn'd other also.
Since also all the reputed other God's Are noted in Scripture for their novelty; as Deuteronomy 32.17. They sacrificed to Devils, not to God, to God's whom they knew not, to new God's that Come newly up, Judges 5.8. They chosen new God's, etc. Whence they Are called God's made with hands, melted God's, God's of silver and gold, etc. I conceive properly to be rendered, after-gods, though I deny not but that they may be turned other also.
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so Hierom, Munster, the French, and Spanish Translations, NONLATINALPHABET, beside me, so the LXX, and the Chald. Par. Martin Luther, Piscator, and the Low Dutch Translations,
so Hieronymus, Munster, the French, and Spanish Translations,, beside me, so the LXX, and the Chald. Par. Martin Luther, Piscator, and the Low Dutch Translations,
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as also Castellio. But is any thing more clear in the Hebrew then that NONLATINALPHABET signifies Super facies meas, upon my face? so Arias Montanus turns the words.
as also Castellio. But is any thing more clear in the Hebrew then that signifies Super fancies meas, upon my face? so Arias Montanus turns the words.
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Nor do I doubt but others would so have rendred them, but that they thought fit rather to give the sense then the proper meaning of the words; which seems somewhat harsh.
Nor do I doubt but Others would so have rendered them, but that they Thought fit rather to give the sense then the proper meaning of the words; which seems somewhat harsh.
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But if we consider what is the face of God, and how the after-gods may be said to be upon Gods face, the text will be clear to all who are spiritually minded.
But if we Consider what is the face of God, and how the after-gods may be said to be upon God's face, the text will be clear to all who Are spiritually minded.
And what do all the after-gods, but cover and obscure the face of God, even his Christ in us? What other was Ashtoreth, 1 Kings 11.5? Is not that Goddess of the Zidonians worshipped as much at this day,
And what do all the after-gods, but cover and Obscure the face of God, even his christ in us? What other was Ashtoreth, 1 Kings 11.5? Is not that Goddess of the Zidonians worshipped as much At this day,
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as ever? What is Ashtereth but wealth and riches? And what else is Chemosh, the abomination of Moab, viz. the god of junketing after suppers of old, what is he but NONLATINALPHABET surfetting and drunkenness, Rom. 13.13. of later times worshipped day and night? Ye read of Tammuz, that is, Adonis, for which the women wept, Ezech. 8.14. which is no other then NONLATINALPHABET, pleasure and voluptuousness.
as ever? What is Ashtoreth but wealth and riches? And what Else is Chemosh, the abomination of Moab, viz. the god of junketing After suppers of old, what is he but surfeiting and Drunkenness, Rom. 13.13. of later times worshipped day and night? You read of Tammuz, that is, Adonis, for which the women wept, Ezekiel 8.14. which is no other then, pleasure and voluptuousness.
what are they but the Lording and ruling lusts, which have had dominion over us? What is the inward Antichrist, that after-god, but the contrary unction, which teacheth lies,
what Are they but the Lording and ruling Lustiest, which have had dominion over us? What is the inward Antichrist, that after-god, but the contrary unction, which Teaches lies,
Surely that, what ever it is, whereon the heart is fastened, and whereunto it cleaves without the Lord and his righteousness, that is an after-god; because the Lord alone is to be loved with all our heart,
Surely that, what ever it is, whereon the heart is fastened, and whereunto it cleaves without the Lord and his righteousness, that is an after-god; Because the Lord alone is to be loved with all our heart,
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and with all our soul, and with all our strength, and with all our minde, Luke 10.27. It is much to be feared, that some of these after-gods interpose between us and the only true God, who is the first and the last;
and with all our soul, and with all our strength, and with all our mind, Lycia 10.27. It is much to be feared, that Some of these after-gods interpose between us and the only true God, who is the First and the last;
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since many there have been who have set up their Idols in their hearts, and put the stumbling-block of their iniquity before their face, yet have presented themselves before the face of God, Ezech. 14.1.2.
since many there have been who have Set up their Idols in their hearts, and put the stumbling-block of their iniquity before their face, yet have presented themselves before the face of God, Ezekiel 14.1.2.
If therefore any of these after-gods be found in us, that good God who is the first, and the last, he hath prescribed us a method, what in this case we ought to do,
If Therefore any of these after-gods be found in us, that good God who is the First, and the last, he hath prescribed us a method, what in this case we ought to do,
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Or what other appellation, the Lord hath given to himself in Scripture, Exod. 33.19. and 34.5, 6, 7. Psal. 9.10. What here is rendred, Thou shalt not take the Name, is NONLATINALPHABET, which may be better turn'd, Thou shalt not bear the Name of the Lord thy God in vain.
Or what other appellation, the Lord hath given to himself in Scripture, Exod 33.19. and 34.5, 6, 7. Psalm 9.10. What Here is rendered, Thou shalt not take the Name, is, which may be better turned, Thou shalt not bear the Name of the Lord thy God in vain.
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For NONLATINALPHABET, though a very large word, yet generally signifies either to lift up somewhat, as a Banner, Esay 5.26. So to take Gods Name: as here, & Deut. 5.11. having taken up, to bear or carry:
For, though a very large word, yet generally signifies either to lift up somewhat, as a Banner, Isaiah 5.26. So to take God's Name: as Here, & Deuteronomy 5.11. having taken up, to bear or carry:
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Thus the Lord saith of Paul, he is a chosen vessel to bear my Name, Acts 9.15. 1 Cor. 6.20. Glorificate & portate Deum in corpore vestro, & in spiritu vestro:
Thus the Lord Says of Paul, he is a chosen vessel to bear my Name, Acts 9.15. 1 Cor. 6.20. Glorificate & portate God in corpore Vestro, & in spiritu Vestro:
Thus Arias Montanus renders the words before us, Non feres Nomen Domini, &c. Thou shalt not bear the Name of the Lord, &c. This bearing of Gods. Name must not be in vain, NONLATINALPHABET:
Thus Arias Montanus renders the words before us, Non feres Nome Domini, etc. Thou shalt not bear the Name of the Lord, etc. This bearing of God's Name must not be in vain,:
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which is commonly conceived to be the naming of God, whether in swearing, or otherwise, without necessity, without due reverence, without just cause, lightly, slightly, vainly.
which is commonly conceived to be the naming of God, whither in swearing, or otherwise, without necessity, without due Reverence, without just cause, lightly, slightly, vainly.
And to bear that Name NONLATINALPHABET is not only vainly and rashly, but also falsly, lyingly, and contrarily to the truth. For NONLATINALPHABET rendred [ in vain ] by our Translators in the third Commandement, is turned by them [ false ] in the ninth Chmmandement, which Exod. 20.16. is NONLATINALPHABET false, or lying, Exod. 20.7. Deut. 5.20.
And to bear that Name is not only vainly and rashly, but also falsely, lyingly, and contrarily to the truth. For rendered [ in vain ] by our Translators in the third Commandment, is turned by them [ false ] in the ninth Chmmandement, which Exod 20.16. is false, or lying, Exod 20.7. Deuteronomy 5.20.
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and the signification of NONLATINALPHABET, which our Translators render, in vain, is to be inlarged to falshood and lying; and so to perjury, false swearing, and forswearing.
and the signification of, which our Translators render, in vain, is to be enlarged to falsehood and lying; and so to perjury, false swearing, and forswearing.
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Yea, the Greek Interpreters very often render NONLATINALPHABET by NONLATINALPHABET false and lying, Ezech. 12.24. a vain vision NONLATINALPHABET by NONLATINALPHABET a lying vision;
Yea, the Greek Interpreters very often render by false and lying, Ezekiel 12.24. a vain vision by a lying vision;
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and godliness, all false, feined, and counterfeit holiness, (which especially in these dregs of time have been practised, according to that damnable art of Seeming ) to be prohibited in the third Commandement.
and godliness, all false, feigned, and counterfeit holiness, (which especially in these dregs of time have been practised, according to that damnable art of Seeming) to be prohibited in the third Commandment.
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For what is further added, that the Lord will not hold him guiltlesse, is in the Hebrew NONLATINALPHABET, that is, Non mundificabit he will not cleanse him who bears his Name falsly or vainly.
For what is further added, that the Lord will not hold him guiltless, is in the Hebrew, that is, Non mundificabit he will not cleanse him who bears his Name falsely or vainly.
For whereas this Commandement is directed against hypocrisie; and the end of the Law and Gospel is to render men pure as God is pure, holy as he is holy, the Lord here threatneth, that he will not purifie him, who pretends Gods Name and being, in shews of holinesse, but hath not that purity nor desires to have it, that he will not purifie or cleanse such an one.
For whereas this Commandment is directed against hypocrisy; and the end of the Law and Gospel is to render men pure as God is pure, holy as he is holy, the Lord Here threatens, that he will not purify him, who pretends God's Name and being, in shows of holiness, but hath not that purity nor Desires to have it, that he will not purify or cleanse such an one.
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A due reward of hypocrites, who do all they do, by the art of seeming holy; and thereunto intend all their endeavours, do all their works to be seen of men;
A due reward of Hypocrites, who do all they do, by the art of seeming holy; and thereunto intend all their endeavours, do all their works to be seen of men;
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its just with the most holy God not to purge and cleanse these from their sins, since they desire not real and true purity; and withal to render unto them, what they desire, a reputation and esteem among men as if they were pure and holy. Such is that generation, Prov. 30.12. pure in their own eyes, yet not cleansed from their own dung.
its just with the most holy God not to purge and cleanse these from their Sins, since they desire not real and true purity; and withal to render unto them, what they desire, a reputation and esteem among men as if they were pure and holy. Such is that generation, Curae 30.12. pure in their own eyes, yet not cleansed from their own dung.
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So will he purifie us and cleanse us from all our iniquities, 1 John 1.9. and we shall be pure as he is pure, 1 John 3.3. and as he is holy, so shall we be holy in all manner of conversation, 1 Peter 1.15. The Lord strengthen us hereunto!
So will he purify us and cleanse us from all our iniquities, 1 John 1.9. and we shall be pure as he is pure, 1 John 3.3. and as he is holy, so shall we be holy in all manner of Conversation, 1 Peter 1.15. The Lord strengthen us hereunto!
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So that NONLATINALPHABET is here personally understood and in rectio; thus: Thou a witness of falshood, or a false witness, shalt not answer against thy neighbour;
So that is Here personally understood and in rectio; thus: Thou a witness of falsehood, or a false witness, shalt not answer against thy neighbour;
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And we who believe and love him, are in him who is true, and he in us, and he speaks in us and witnesseth unto us what is true: and we answer by our assent and consent unto him, the true and faithful witness, Rev. 1.5. and from that testimony of truth, we speak the truth to our neighbour. And so our yea is yea: if we say yea, it answers unto the witness in our minde and heart:
And we who believe and love him, Are in him who is true, and he in us, and he speaks in us and Witnesseth unto us what is true: and we answer by our assent and consent unto him, the true and faithful witness, Rev. 1.5. and from that testimony of truth, we speak the truth to our neighbour. And so our yea is yea: if we say yea, it answers unto the witness in our mind and heart:
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O how far is the present falsly called Christendom, from that which all pretend unto, the Christian life, conversation, and communication! Doth not the Prophet foretel what manner of people we ought to be? The remnant of Israel shall not do iniquity, nor speak lies;
Oh how Far is the present falsely called Christendom, from that which all pretend unto, the Christian life, Conversation, and communication! Does not the Prophet foretell what manner of people we ought to be? The remnant of Israel shall not doe iniquity, nor speak lies;
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nor shall a deceitfull tongue be found in their mouth, Zeph. 3.13. Where shall we finde this necessary character of a Christian? Take away lying, take away a deceitful tongue, and take away withal many a mans trade and his whole livelyhood, who get their treasure by a lying tongue, Prov. 21.8.
nor shall a deceitful tongue be found in their Mouth, Zephaniah 3.13. Where shall we find this necessary character of a Christian? Take away lying, take away a deceitful tongue, and take away withal many a men trade and his Whole livelihood, who get their treasure by a lying tongue, Curae 21.8.
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Such as the Lord owns for his people, Children that will not lie; upon which terms he is their Saviour, Esay 63.8. Such as the sons of Jacob said they were, True men, Gen. 42.11. O that we all, who call our selves Christians, were of that number!
Such as the Lord owns for his people, Children that will not lie; upon which terms he is their Saviour, Isaiah 63.8. Such as the Sons of Jacob said they were, True men, Gen. 42.11. Oh that we all, who call our selves Christians, were of that number!
For there is a word which is clothed about with death: God grant it be not found in the heritage of Jacob! Ecclus. 23.12. It is the word of Belial, Psal. 101.3. that is, the Devil and Satan, (according to the Syrlac, 2 Cor. 6.15.) He is a lyar, &c. and the father of lyes and lyars, John 8.44.
For there is a word which is clothed about with death: God grant it be not found in the heritage of Jacob! Ecclus 23.12. It is the word of Belial, Psalm 101.3. that is, the devil and Satan, (according to the Syrlac, 2 Cor. 6.15.) He is a liar, etc. and the father of lies and liars, John 8.44.
But we have not so learned Christ, if we have heard him, and have been taught by him, as the truth is in Jesus, that we put off, concerning the former conversation the old man which is corrupt, according to the deceitful lusts, and be renewed in the spirit of our minds, and that we put on the new man, who,
But we have not so learned christ, if we have herd him, and have been taught by him, as the truth is in jesus, that we put off, Concerning the former Conversation the old man which is corrupt, according to the deceitful Lustiest, and be renewed in the Spirit of our minds, and that we put on the new man, who,
If the thief be not found, then the master of the house shall be brought unto the Judges, to see whether he have put his hand unto his neighbours goods.
If the thief be not found, then the master of the house shall be brought unto the Judges, to see whither he have put his hand unto his neighbours goods.
Translators, who have added to the text a superfluous supplement [ to see. ] For they well knew, (how ever they neglected it,) that NONLATINALPHABET is not only a conditional and interrogative, which is wont to be expressed by Si and an, if and whether, as they here turn it:
Translators, who have added to the text a superfluous supplement [ to see. ] For they well knew, (how ever they neglected it,) that is not only a conditional and interrogative, which is wont to be expressed by Si and nias, if and whither, as they Here turn it:
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But its also a particle of swearing, affirmatively, if alone, Gen. 26.28. Let us make a covenant with thee, NONLATINALPHABET, if thou wilt hurt us, that is, as the LXX render it, that thou wilt do us no hurt.
But its also a particle of swearing, affirmatively, if alone, Gen. 26.28. Let us make a Covenant with thee,, if thou wilt hurt us, that is, as the LXX render it, that thou wilt do us no hurt.
If NONLATINALPHABET be added, negatively, 1 Kings 1.51. Adonijah saith, Let King Solomon swear to me this day, NONLATINALPHABET that he will not slay his servant with the sword.
If be added, negatively, 1 Kings 1.51. Adonijah Says, Let King Solomon swear to me this day, that he will not slay his servant with the sword.
So the Chald. Par. NONLATINALPHABET and the LXX, NONLATINALPHABET that he will not kill me. Thus our Lord, Matth. 16.4. A signe, saith he, shall not be given unto it;
So the Chald. Par. and the LXX, that he will not kill me. Thus our Lord, Matthew 16.4. A Signen, Says he, shall not be given unto it;
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So the servants of the King of Syria swear NONLATINALPHABET that they shall prevail over Israel, 1 Kings 20.23. and other like examples we may adde, as that more notable, Psal. 95.11. To whom I sweare in my wrath, NONLATINALPHABET, If they shall enter into my rest;
So the Servants of the King of Syria swear that they shall prevail over Israel, 1 Kings 20.23. and other like Examples we may add, as that more notable, Psalm 95.11. To whom I swear in my wrath,, If they shall enter into my rest;
that is, that they shall not enter into my rest; as the Apostle explains those words, Hebr. 3.11. compared with ver. 18. NONLATINALPHABET, that they shall not enter.
that is, that they shall not enter into my rest; as the Apostle explains those words, Hebrew 3.11. compared with ver. 18., that they shall not enter.
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But if any supplement here be thought needful, it should not be that or any such as that which our Translators adde, [ to see, ] but rather [ to swear, ] for so the Greek Interpreters here have expressed the words;
But if any supplement Here be Thought needful, it should not be that or any such as that which our Translators add, [ to see, ] but rather [ to swear, ] for so the Greek Interpreters Here have expressed the words;
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Vatablus also and the Tigurin Bible, and Castellie, as also Tremellius, who hath this supplement, Juramento se purgaturus, he shall be brought before the Judges, to purge himself by an Oath, &c. The like supplement hath the French, the Italian,
Vatablus also and the Tigurine bible, and Castle, as also Tremellius, who hath this supplement, Oath se purgaturus, he shall be brought before the Judges, to purge himself by an Oath, etc. The like supplement hath the French, the Italian,
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for the Scripture here prescribes a defective speech in expressing an Oath, as they who speak, out of fear, are wont in speaking to lose some word or other.
for the Scripture Here prescribes a defective speech in expressing an Oath, as they who speak, out of Fear, Are wont in speaking to loose Some word or other.
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NONLATINALPHABET, If I come into the tabernacle of my house, and the like, ver. 4. that is, surely I will not, &c. How much yet more may we learn this of God himself? who swearing useth an abrupt and imperfect speech which is NONLATINALPHABET,
, If I come into the tabernacle of my house, and the like, ver. 4. that is, surely I will not, etc. How much yet more may we Learn this of God himself? who swearing uses an abrupt and imperfect speech which is,
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and forbear swearing, and cursing, (yea, and lying, and stealing, and committing adultery, &c. ) for which the land mourneth, Hos. 4.2, 3. Therefore now put off thine ornaments from thee, that I may know, what to do unto thee.
and forbear swearing, and cursing, (yea, and lying, and stealing, and committing adultery, etc.) for which the land Mourneth, Hos. 4.2, 3. Therefore now put off thine Ornament from thee, that I may know, what to do unto thee.
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For NONLATINALPHABET does not signifie [ by ] as it is here turn'd, but [ from, ] as it is rendred in the Chald. Par. NONLATINALPHABET, in the Samaritan, the Syriac, and Arabic Versions;
For does not signify [ by ] as it is Here turned, but [ from, ] as it is rendered in the Chald. Par., in the Samaritan, the Syriac, and Arabic Versions;
Tremellius and Diodati adde a supplement far from the Mount Horeb. Another tells us that here is Enallage praepositionis, an enallage or change of one preposition for another, viz. à for ad or juxta, from for at or nigh: But if we admit of such changes, we shall soon elude and lose that sense which the Spirit of God aims at.
Tremellius and Diodati add a supplement Far from the Mount Horeb. another tells us that Here is Enallagen praepositionis, an Enallagen or change of one preposition for Another, viz. à for and or juxta, from for At or High: But if we admit of such changes, we shall soon elude and loose that sense which the Spirit of God aims At.
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Only one of our old English translations hath from, but with an unreasonable supplement, viz. After Moses came down from the Mount Horeb. The rest of our translations have by, or under or before, as others have at or neer. Its evident from this variety of translations,
Only one of our old English Translations hath from, but with an unreasonable supplement, viz. After Moses Come down from the Mount Horeb. The rest of our Translations have by, or under or before, as Others have At or near. Its evident from this variety of Translations,
and all differing among themselves, and from the Original, that there must be something amiss: they saw not how the word would yield a good meaning if rendred from.
and all differing among themselves, and from the Original, that there must be something amiss: they saw not how the word would yield a good meaning if rendered from.
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But suppose, that NONLATINALPHABET be turn'd from, as from the Mount Horeb, what sense shall we make of it? The Mount (whether Sinai or Horeb, two tops of the same Mountain, where the Law was given) signifies the Law there given by a Metonymie, Hebr. 12.18. Ye are not come to the Mount that could be touched, that is the Law given in Mount Sinai or Horeb, opposed to the Gospel figured by Mount Sion, ver. 22. whence it went forth, Esay 2.3. Compare also Gal. 4.21. with 24. As for NONLATINALPHABET, it doth not only note a distance, but implies a cause, as Hos. 12.9. I am the Lord thy God NONLATINALPHABET from the land of Egypt; that is, from my bringing thee out of the Land of Egypt. It is the Lords argument whereby he claims his people as peculiar to himself, Exod. 20.2, 3. And that indeed it is so to be understood here, the Prophet more fully expresseth himself, Hos. 13.4. I am the Lord thy God from the land of Egypt, and thou shalt not know a god besides me.
But suppose, that be turned from, as from the Mount Horeb, what sense shall we make of it? The Mount (whither Sinai or Horeb, two tops of the same Mountain, where the Law was given) signifies the Law there given by a Metonymy, Hebrew 12.18. You Are not come to the Mount that could be touched, that is the Law given in Mount Sinai or Horeb, opposed to the Gospel figured by Mount Sion, ver. 22. whence it went forth, Isaiah 2.3. Compare also Gal. 4.21. with 24. As for, it does not only note a distance, but Implies a cause, as Hos. 12.9. I am the Lord thy God from the land of Egypt; that is, from my bringing thee out of the Land of Egypt. It is the lords argument whereby he claims his people as peculiar to himself, Exod 20.2, 3. And that indeed it is so to be understood Here, the Prophet more Fully Expresses himself, Hos. 13.4. I am the Lord thy God from the land of Egypt, and thou shalt not know a god beside me.
Moses saith that from the Mount Horeb, or the Law, the people stript themselves of their ornament, (the word NONLATINALPHABET is singular.) For from the work of the Law upon men, they begin to put off their own ornament, their own righteousness, their own holiness.
Moses Says that from the Mount Horeb, or the Law, the people stripped themselves of their ornament, (the word is singular.) For from the work of the Law upon men, they begin to put off their own ornament, their own righteousness, their own holiness.
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The people had adorned themselves as a Bride, to enter covenant of mariage with their God, Exod. 19.10, 11. Which done, their first national sin was spiritual adultery with the Egyptian Apis an Ox (NONLATINALPHABET, the most powerful god to the Egyptians, saith Aelian, ) or a Calf, which they made in Horeb, and worshipped the molten Image, Exod. 32.4, 5, 6. Psal. 106.19. Whence, by metaphor taken from an Ox, which being head-strong shakes off the yoke, the Lord first calls this people stiff-necked, from their worship of the Egyptian Ox, Exod. 32.9. and 33.3.
The people had adorned themselves as a Bride, to enter Covenant of marriage with their God, Exod 19.10, 11. Which done, their First national since was spiritual adultery with the Egyptian Apis an Ox (, the most powerful god to the egyptians, Says Aelian,) or a Calf, which they made in Horeb, and worshipped the melted Image, Exod 32.4, 5, 6. Psalm 106.19. Whence, by metaphor taken from an Ox, which being headstrong shakes off the yoke, the Lord First calls this people Stiffnecked, from their worship of the Egyptian Ox, Exod 32.9. and 33.3.
And often he afterward mindes them of this idolatry, by calling them stiff-necked, and by metaphor from an unthankful Calf kicking the Dam, Jeshurun waxed fat and kicked, Deut. 32.15.
And often he afterwards minds them of this idolatry, by calling them Stiffnecked, and by metaphor from an unthankful Calf kicking the Dam, Jeshurun waxed fat and Kicked, Deuteronomy 32.15.
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Notwithstanding this great sin, the people were yet in their Holyday-clothes, Tanquam re bene gestâ, as if they had kept a Feast to the Lord; as Aaron caused it to be proclaimed, Exod. 32.5.
Notwithstanding this great since, the people were yet in their Holiday-clothes, Tanquam re bene gestâ, as if they had kept a Feast to the Lord; as Aaron caused it to be proclaimed, Exod 32.5.
And at this day too many think, by their forms of godliness, their bravery of Religion, to serve God and Apis, God and Mammon, God and the Devil and their own lusts together;
And At this day too many think, by their forms of godliness, their bravery of Religion, to serve God and Apis, God and Mammon, God and the devil and their own Lustiest together;
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Omnia in figura contingebant illis, all things befel that people in figure, and were written for our admonition, especially this story, as hath been shewen.
Omnia in figura contingebant illis, all things befell that people in figure, and were written for our admonition, especially this story, as hath been shown.
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— 16.) Let us then not pride our selves in a robe of righteousness, or pompous ostentation of holiness, which we have either chosen and clothed our selves withal,
— 16.) Let us then not pride our selves in a robe of righteousness, or pompous ostentation of holiness, which we have either chosen and clothed our selves withal,
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lest the Lord consume us, ver. 5. But knowing the terrour of the Lord, let us begin from Mount Horeb, even from the holy Law, and the holy fear wrought in us thereby, Exod. 20.20. to devest our selves of our false righteousness, whereof the Spirit at this day reproves the World, John 16.10.
lest the Lord consume us, ver. 5. But knowing the terror of the Lord, let us begin from Mount Horeb, even from the holy Law, and the holy Fear wrought in us thereby, Exod 20.20. to devest our selves of our false righteousness, whereof the Spirit At this day reproves the World, John 16.10.
And let us lay our selves low before our God and put on Sackcloth, that is, be clothed with humility, 1 Pet. 5.5. See the good effect of such humiliation from legal terrour, in that loose debaucht Heathen King of Nineveh, and how it won upon his favour:
And let us lay our selves low before our God and put on sackcloth, that is, be clothed with humility, 1 Pet. 5.5. See the good Effect of such humiliation from Legal terror, in that lose debauched Heathen King of Nineveh, and how it wone upon his favour:
He arose from his Throne and laid his robe from him, and covered him with Sackcloth, & sat in Ashes, Jonah 3.8. See it in a foolish King Rehoboam and his people, 2 Chron. 12.7. See it in an idolatrous and a bloody King Ahab, 1 Kings 21.29. the good God spared them all.
He arose from his Throne and laid his robe from him, and covered him with sackcloth, & sat in Ashes, Jonah 3.8. See it in a foolish King Rehoboam and his people, 2 Chronicles 12.7. See it in an idolatrous and a bloody King Ahab, 1 Kings 21.29. the good God spared them all.
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1. A Spoon was no proper vessel for the Incense, but that which the Latins, saith Festus, call Acerra, vel dicunt arculam esse thurariam, scilicet ubi thus reponehant;
1. A Spoon was no proper vessel for the Incense, but that which the Latins, Says Festus, call Acerra, vel dicunt arculam esse thurariam, scilicet ubi thus reponehant;
The Lord hath his Table in the Holy, and hath furnished it richly and plenteously with dishes of shew-bread, the figure of the living bread, or, the bread which is the living Word that came down from heaven, John 6.32, 33. and with bowls for wine, that we may drink into one spirit, 1 Cor. 12, 13. with Incense-vessels also;
The Lord hath his Table in the Holy, and hath furnished it richly and plenteously with Dishes of shewbread, the figure of the living bred, or, the bred which is the living Word that Come down from heaven, John 6.32, 33. and with bowls for wine, that we may drink into one Spirit, 1 Cor. 12, 13. with incense-vessels also;
that partaking of the plenteousness of Gods house, and so shewing forth the death of the Lord Jesus, the incense of our prayer may, without seeking applause of men, Matth. 6.5. or wandring of the minde, by right and single intention, be directed unto God, until Christ come to be our life, 2 Cor. 11.26.
that partaking of the plenteousness of God's house, and so showing forth the death of the Lord jesus, the incense of our prayer may, without seeking applause of men, Matthew 6.5. or wandering of the mind, by right and single intention, be directed unto God, until christ come to be our life, 2 Cor. 11.26.
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whereby the Lord shews wherein and in whom he shews mercy; viz. in the NONLATINALPHABET in that springet, that sprout of righteousness, by whom NONLATINALPHABET he saveth us. Of whom the Prophet speaks, Esay 11.1.
whereby the Lord shows wherein and in whom he shows mercy; viz. in the in that springet, that sprout of righteousness, by whom he Saveth us. Of whom the Prophet speaks, Isaiah 11.1.
There shall come forth a Rod out of Stem of the Jesse, & a Shoot NONLATINALPHABET (wch is ill turnd by our Translators a Branch: Do we call that a Branch which growes out of the Root of a Tree,
There shall come forth a Rod out of Stem of the Jesse, & a Shoot (which is ill turned by our Translators a Branch: Do we call that a Branch which grows out of the Root of a Tree,
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What is here rendred [ Forgiving, ] is NONLATINALPHABET, that is, properly 1. Bearing, and 2. Bearing away. 1. Bearing; So the Prophet Esay. 53.12. NONLATINALPHABET bare the sins of many:
What is Here rendered [ Forgiving, ] is, that is, properly 1. Bearing, and 2. Bearing away. 1. Bearing; So the Prophet Isaiah. 53.12. bore the Sins of many:
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As indeed he doth in us, and that with great patience and long-suffering, saith the Apostle, 2 Peter 3.9. NONLATINALPHABET, the Lord is long-suffering toward us. 2. NONLATINALPHABET signifies also bearing away. So Vatablus confesseth in his marginal notes, that it is in the Hebrew, Auferens, though he puts Condonans in the text.
As indeed he does in us, and that with great patience and long-suffering, Says the Apostle, 2 Peter 3.9., the Lord is long-suffering towards us. 2. signifies also bearing away. So Vatablus Confesses in his marginal notes, that it is in the Hebrew, Taking away, though he puts Condonans in the text.
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For where Moses beseecheth God to make good this his Name unto his people, Num. 14.17, 18. the same words are repeated both in the Hebrew and in the LXX.
For where Moses Beseecheth God to make good this his Name unto his people, Num. 14.17, 18. the same words Are repeated both in the Hebrew and in the LXX.
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For it is more glorious unto God to take away sin, then only to forgive it; both in regard of the act: because to cleanse is a greater work then to pardon only, 1 John 1.9. He is faithful and just to forgive us our sins, and to cleanse us from all our unrighteousness.
For it is more glorious unto God to take away since, then only to forgive it; both in regard of the act: Because to cleanse is a greater work then to pardon only, 1 John 1.9. He is faithful and just to forgive us our Sins, and to cleanse us from all our unrighteousness.
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Consider also who bears thy sins in thee, and would bear them away from thee, didst thou not hold them fast, and refuse to part with them, Jer. 8.5. Take heed that thou abuse not this Name of God so full of clemency, goodness, and long-suffering remember, Laesa patientia fit furor, patience overcharg'd becomes fury. Thou art now under the kingdom and patience of Jesus Christ, R••. 1.9.
Consider also who bears thy Sins in thee, and would bear them away from thee, didst thou not hold them fast, and refuse to part with them, Jer. 8.5. Take heed that thou abuse not this Name of God so full of clemency, Goodness, and long-suffering Remember, Laesa patientia fit Furor, patience overcharged becomes fury. Thou art now under the Kingdom and patience of jesus christ, R••. 1.9.
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And thou hast long known the meekness and gentleness of Christ, 2 Cor. 10.1. Beware of their resolution, who harden themselves against him, that they may know his meekness, and prove his patience, Wisd, 2.19.
And thou hast long known the meekness and gentleness of christ, 2 Cor. 10.1. Beware of their resolution, who harden themselves against him, that they may know his meekness, and prove his patience, Usivd, 2.19.
so of that other part of his Name also, which next followes, that he will by no means cleanse the guilty, that he will visit the iniquity of the fathers upon the children to the third and fourth generation, Learn also to pray not only for pardon and forgiveness of sin, (while yet thou livest in sin,
so of that other part of his Name also, which next follows, that he will by no means cleanse the guilty, that he will visit the iniquity of the Father's upon the children to the third and fourth generation, Learn also to pray not only for pardon and forgiveness of since, (while yet thou Livest in since,
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turn to the Lord, say unto him, NONLATINALPHABET, Take away all iniquity, and receive us graciously, &c. Hos. 14.1. &c. So will the good God heal our backsliding and love us freely, and his anger shall be turned away from us;
turn to the Lord, say unto him,, Take away all iniquity, and receive us graciously, etc. Hos. 14.1. etc. So will the good God heal our backsliding and love us freely, and his anger shall be turned away from us;
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IF his offering be a burnt Sacrifice of the herd, let him offer a male without blemish, he shall offer it of his own voluntary will, &c. ] I deny not but what is here turn'd, without blemish, answers to NONLATINALPHABET in the LXX.
IF his offering be a burned Sacrifice of the heard, let him offer a male without blemish, he shall offer it of his own voluntary will, etc. ] I deny not but what is Here turned, without blemish, answers to in the LXX.
But since the Hebrew NONLATINALPHABET here used signifies not only privatively, without blemish, but positively also perfect, and having all inward and outward accomplishments without defect, without redundancy.
But since the Hebrew Here used signifies not only privatively, without blemish, but positively also perfect, and having all inward and outward accomplishments without defect, without redundancy.
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Since also NONLATINALPHABET (whence NONLATINALPHABET,) is from NONLATINALPHABET, Macula, a spot or blemish; whereas no blemish or spot in the skin of the beast to be sacrificed, made it unfit for the service,
Since also (whence,) is from, Macula, a spot or blemish; whereas no blemish or spot in the skin of the beast to be sacrificed, made it unfit for the service,
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Lastly, since Christ himself was hereby typified, according to Hebr. 9.13, 14. The Translators might have afforded a type of Christ, this epithet of perfect, though they hardly afford it,
Lastly, since christ himself was hereby typified, according to Hebrew 9.13, 14. The Translators might have afforded a type of christ, this epithet of perfect, though they hardly afford it,
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And accordingly the Lord makes promise of acceptance, verse 4. On the contrary, the Prophet tells the Jews in the same expression, Your whole burnt-offerings NONLATINALPHABET are not to acceptation, Jer. 6.20. This hath been the most ancient translation of this Scripture.
And accordingly the Lord makes promise of acceptance, verse 4. On the contrary, the Prophet tells the jews in the same expression, Your Whole Burnt offerings Are not to acceptation, Jer. 6.20. This hath been the most ancient Translation of this Scripture.
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and that service accepted through Jesus Christ, of the Lord. But because the Lord loves a cheerful giver, saith the Apostle, 2 Cor. 9.7. I dare not reject that other translation.
and that service accepted through jesus christ, of the Lord. But Because the Lord loves a cheerful giver, Says the Apostle, 2 Cor. 9.7. I Dare not reject that other Translation.
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Yea, why may we not, according to that admirable fulness of the holy Word, admit of both? Namely so that the mortifying Spirit of God excites the Good will of him who offereth NONLATINALPHABET according to his own will;
Yea, why may we not, according to that admirable fullness of the holy Word, admit of both? Namely so that the mortifying Spirit of God excites the Good will of him who Offereth according to his own will;
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that the Son (through whom we offer up all our Sacrifices, Hebr. 13.15.) meets him who offers willingly. That the Father, through the mediation of the Son, accepts of him who so willingly offereth, and his offering NONLATINALPHABET, to his grace and savour.
that the Son (through whom we offer up all our Sacrifices, Hebrew 13.15.) meets him who offers willingly. That the Father, through the mediation of the Son, accepts of him who so willingly Offereth, and his offering, to his grace and savour.
Since the Lord promiseth so gracious acceptation, let us be encouraged willingly to come, and bring our whole burnt offering [ the dally mortification of our sin ] through the mediation of the High Priest;
Since the Lord promises so gracious acceptation, let us be encouraged willingly to come, and bring our Whole burned offering [ the dally mortification of our since ] through the mediation of the High Priest;
so shall we and our Oblation finde acceptance in the Beloved, Ephes. 1.6. If thy oblation be a meat offering baken in a pan, it shall be of fine flower unleavened, mingled with oyl.
so shall we and our Oblation find acceptance in the beloved, Ephesians 1.6. If thy oblation be a meat offering bake in a pan, it shall be of fine flower unleavened, mingled with oil.
But whereas some conceive, that the word NONLATINALPHABET is from NONLATINALPHABET, which we read, 1 Chron. 23.29. We must 2. Further enquire concerning the use of this vessel;
But whereas Some conceive, that the word is from, which we read, 1 Chronicles 23.29. We must 2. Further inquire Concerning the use of this vessel;
which was, that therein the meat-offering was to be baked, or boyled, or fryed. Now since we read, Levit. 6.14, 15. that the meat-offering was thus offered;
which was, that therein the Meat offering was to be baked, or boiled, or fried. Now since we read, Levit. 6.14, 15. that the Meat offering was thus offered;
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that the vessel wherein it was boyled, or baked, or fryed, could not be a smooth plate or stice, much less a Gridiron; since such it must be, that must hold the oyl as well as the meat-offering; which therefore could be no other then some hollow pot or baking, or boyling, or Prying-pan. Hierom renders the word by Sartago a Frying-pan. So Pagnin, Vatablus, Munster, Tremellius, and the Tigurin Bible.
that the vessel wherein it was boiled, or baked, or fried, could not be a smooth plate or stice, much less a Gridiron; since such it must be, that must hold the oil as well as the Meat offering; which Therefore could be no other then Some hollow pot or baking, or boiling, or Prying-pan. Hieronymus renders the word by Sartago a Frying-pan. So Pagnin, Vatablus, Munster, Tremellius, and the Tigurine bible.
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And whereas verse 7, we read o• a meat-offering in a Frying-pan; Hierom, and the other Latin Translators there have Frixorium, which differs from Sartago.
And whereas verse 7, we read o• a Meat offering in a Frying-pan; Hieronymus, and the other Latin Translators there have Frixorium, which differs from Sartago.
But what is this to us? The NONLATINALPHABET or meat-offering is rendred by the LXX sometime NONLATINALPHABET a Sacrifice; which is here used, sometime NONLATINALPHABET a gift, as Gen. 4.4. but that is most-what used for gifts given by Subjects to their Princes, as 1 Kings 4.21. and elsewhere:
But what is this to us? The or Meat offering is rendered by the LXX sometime a Sacrifice; which is Here used, sometime a gift, as Gen. 4.4. but that is mostwhat used for Gifts given by Subject's to their Princes, as 1 Kings 4.21. and elsewhere:
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an Oblation and Sacrifice unto God (both which words answer to NONLATINALPHABET the meat-offering ) Ephes. 5.2. and thereby caused the legal Sacrifice and Oblation (prefiguring him) to cease, Dan. 9.27. 2. In vertue of Christs Sacrifice and Oblation, they who are Christs, offer up Sacrifices and Oblations unto God;
an Oblation and Sacrifice unto God (both which words answer to the Meat offering) Ephesians 5.2. and thereby caused the Legal Sacrifice and Oblation (prefiguring him) to cease, Dan. 9.27. 2. In virtue of Christ Sacrifice and Oblation, they who Are Christ, offer up Sacrifices and Oblations unto God;
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either immediately, as their prayers, so Psal. 141.2. Let my prayer be directed unto thee as the incense, and the lifting up of mine hands as the Evening Sacrifice. Or mediately when men do good works unto men, which God accepteth as done unto himself, Phil. 4.18. Hebr. 13.15.
either immediately, as their Prayers, so Psalm 141.2. Let my prayer be directed unto thee as the incense, and the lifting up of mine hands as the Evening Sacrifice. Or mediately when men do good works unto men, which God Accepteth as done unto himself, Philip 4.18. Hebrew 13.15.
as the Priest, offered up, Rom. 15.16. But whereof did the meat-offering consist? Surely of fine flowre, as appears, Levit. 2.1. The flowre of that wheat, which fell into the ground and died, and brings forth much fruit, John 12.24. which our Lord understood of himself, and so decipher'd himself unto the Greeks who came to Jesus, ver. 20.21. They came to see his person, and he shews the mystery of himself, that he is the increase of God growing up in us;
as the Priest, offered up, Rom. 15.16. But whereof did the Meat offering consist? Surely of fine flower, as appears, Levit. 2.1. The flower of that wheat, which fell into the ground and died, and brings forth much fruit, John 12.24. which our Lord understood of himself, and so deciphered himself unto the Greeks who Come to jesus, ver. 20.21. They Come to see his person, and he shows the mystery of himself, that he is the increase of God growing up in us;
Upon this unleavened, sincere, fine flowre, the oyl is powred, Levit. 2.1. That oyl is a figure of the holy Spirit and love of God, that perfect gift which descends from the Father of lights, James 1. For when Truth thus springs out of the earth, Righteousness looks down from heaven. Psal. 85.11. This meat-offering must have Frankincense upon it, even the incense of our prayers, Psal. 141.2. This meat-offering, no doubt, is a pretious gift; and it requires a clean vessel, which may hold it, even a pure and clean heart, Esay 66.20. The Lord is good unto such an Israel, Psal. 73.1. who are of a clean heart. Such as these shall see God, Mat. 5.8. Such a meat-offering, such a clean vessel, with all our persons, devotions, and prayers, shall be accepted of God being sanctified by the holy Ghost, Rom. 15.16. If a soul shall sin through ignorance against any of the Commandements of the Lord (concerning things which ought not to be done, ) and shall do against any of them. ] I have three exceptions against the translation of this second verse;
Upon this unleavened, sincere, fine flower, the oil is poured, Levit. 2.1. That oil is a figure of the holy Spirit and love of God, that perfect gift which descends from the Father of lights, James 1. For when Truth thus springs out of the earth, Righteousness looks down from heaven. Psalm 85.11. This Meat offering must have Frankincense upon it, even the incense of our Prayers, Psalm 141.2. This Meat offering, no doubt, is a precious gift; and it requires a clean vessel, which may hold it, even a pure and clean heart, Isaiah 66.20. The Lord is good unto such an Israel, Psalm 73.1. who Are of a clean heart. Such as these shall see God, Mathew 5.8. Such a Meat offering, such a clean vessel, with all our Persons, devotions, and Prayers, shall be accepted of God being sanctified by the holy Ghost, Rom. 15.16. If a soul shall sin through ignorance against any of the commandments of the Lord (Concerning things which ought not to be done,) and shall do against any of them. ] I have three exceptions against the Translation of this second verse;
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whereof two are common to verse 13. & 22. 1. What is here rendred, against any of the Commandements, is, NONLATINALPHABET Ex omnibus praeceptis, of all the Commandements.
whereof two Are Common to verse 13. & 22. 1. What is Here rendered, against any of the commandments, is, Ex omnibus praeceptis, of all the commandments.
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1. What a difference is here in the first? NONLATINALPHABET, among all the significations reckoned up by Grammarians, doth not signifie, against: nor doth NONLATINALPHABET signifie any, unless joyn'd with a negative, as Exod. 20.10.
1. What a difference is Here in the First?, among all the significations reckoned up by Grammarians, does not signify, against: nor does signify any, unless joined with a negative, as Exod 20.10.
whereas these words [ the Commandements of the Lord, ] come immediately before, if these words, [ which ought not to be done, ] shold so follow, there might be an ill inference made, viz. That some of the Commandements ought not to be done.
whereas these words [ the commandments of the Lord, ] come immediately before, if these words, [ which ought not to be done, ] should so follow, there might be an ill Inference made, viz. That Some of the commandments ought not to be done.
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But they well knew, that as NONLATINALPHABET signifies, as well a negative precept, as an affirmative, as the Rabbins call NONLATINALPHABET a precept-do, an affirmative precept;
But they well knew, that as signifies, as well a negative precept, as an affirmative, as the Rabbis call a precept-do, an affirmative precept;
Yea, themselves elsew where so render the words without scruple, as Psal. 15. wherein there are more negatives then affirmatives, yet they conclude the Psalm, he that doth these things, shall never fall, Zach. 8.16, 17. These are the things which ye shall do, &c. where there are things to be left undone, which the Lord saith, he hateth. Yea,
Yea, themselves elsew where so render the words without scruple, as Psalm 15. wherein there Are more negatives then affirmatives, yet they conclude the Psalm, he that does these things, shall never fallen, Zach 8.16, 17. These Are the things which you shall do, etc. where there Are things to be left undone, which the Lord Says, he hates. Yea,
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although the Decalogue or Ten Commandements are more of them negative then affirmative, yet how ordinary is it with the Lord to enjoyn us to do his Commandements. For to do them, is to obey them, whether affirmative or negative.
although the Decalogue or Ten commandments Are more of them negative then affirmative, yet how ordinary is it with the Lord to enjoin us to do his commandments. For to do them, is to obey them, whither affirmative or negative.
3. What they turn, against any of them, is, from one of them. And ver. 13. If they have done some what against any of the Commandements, whereas the Hebrew words are,
3. What they turn, against any of them, is, from one of them. And ver. 13. If they have done Some what against any of the commandments, whereas the Hebrew words Are,
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if they have done NONLATINALPHABET one of all, &c. And again, verse 22. If the Ruler hath done somewhat — against any of the Commandements, &c. the words are to be rendred as before,
if they have done one of all, etc. And again, verse 22. If the Ruler hath done somewhat — against any of the commandments, etc. the words Are to be rendered as before,
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if he hath done one of all, &c. In these places the note of universality, all the Commandements, and the singularity of the breach and violation of one of them, are both slur'd,
if he hath done one of all, etc. In these places the note of universality, all the commandments, and the singularity of the breach and violation of one of them, Are both slured,
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How much better hath the Tigurin Bible expressed both? in ver. 2. If a soul shall sin through errour, in cunctis prohibitionibus Domini, quae fieri non debebant, ipse verò unum ex illis fecerit, &c. In all the prohibitions of the Lord, wch ought not to be done,
How much better hath the Tigurine bible expressed both? in ver. 2. If a soul shall sin through error, in cunctis prohibitionibus Domini, Quae fieri non debebant, ipse verò Unum ex illis fecerit, etc. In all the prohibitions of the Lord, which ought not to be done,
whereas these three verses, beside manifold other Scriptures, forcibly prove, that, as the Lord requires both of the Priest and the People, of the Ruler, and all and every one under his power,
whereas these three Verses, beside manifold other Scriptures, forcibly prove, that, as the Lord requires both of the Priest and the People, of the Ruler, and all and every one under his power,
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For although it be now almost commonly believed, that there is something to be remitted and abated of the strictness and rigour of the Law in our Evangelical obedience, in regard of that which was required of them who lived under the Law, that assertion is altogether groundless and untrue;
For although it be now almost commonly believed, that there is something to be remitted and abated of the strictness and rigour of the Law in our Evangelical Obedience, in regard of that which was required of them who lived under the Law, that assertion is altogether groundless and untrue;
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which may appear, as by that which our Lord affirms, Except your righteousness exceed the righteousness of the Scribes and Pharisees, (which yet was NONLATINALPHABET, the most strict Heresie, as the Apostle calls it, Acts 26.5.) ye shall by no means enter into the kingdom of heaven, Matth. 5.20.
which may appear, as by that which our Lord affirms, Except your righteousness exceed the righteousness of the Scribes and Pharisees, (which yet was, the most strict Heresy, as the Apostle calls it, Acts 26.5.) you shall by no means enter into the Kingdom of heaven, Matthew 5.20.
As also by our Lords exposition of the Law, that the obligation of it reacheth to the soul and spirit, Matth. 5.21, &c. Yea, the penalty of disobedience to the Gospel, is more grievous then that for the breach of the Law:
As also by our lords exposition of the Law, that the obligation of it reaches to the soul and Spirit, Matthew 5.21, etc. Yea, the penalty of disobedience to the Gospel, is more grievous then that for the breach of the Law:
how shall we escape, if we neglect so great salvation? Hebr. 2.2, 3. and 10.28, 29. He who despised Moses Law, died without mercy under two or three witnesses:
how shall we escape, if we neglect so great salvation? Hebrew 2.2, 3. and 10.28, 29. He who despised Moses Law, died without mercy under two or three Witnesses:
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and these, &c. So Leviticus with Exodus, Numbers to Leviticus. The book of Joshua to Deuteronomy, Judges to Joshua, Ruth to Judges, Samuel to Ruth, and divers other;
and these, etc. So Leviticus with Exodus, Numbers to Leviticus. The book of joshua to Deuteronomy, Judges to joshua, Ruth to Judges, Samuel to Ruth, and diverse other;
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making the whole Scripture as it were but one large copulate. And so many of the Ten Commandements are knit together, as, Thou shalt not kill: neither shalt thou commit adultery: neither shalt thou steal:
making the Whole Scripture as it were but one large copulate. And so many of the Ten commandments Are knit together, as, Thou shalt not kill: neither shalt thou commit adultery: neither shalt thou steal:
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neither shalt thou bear false witness against thy neighbour: neither shalt thou covet thy neighbours wife, &c. Deut. 5.17. — 21. And thus the multitudes of Gods law, NONLATINALPHABET Hos. 8.12. are united as with manifold links; whereof if one be broken, the whole will and law of God is infringed and violated.
neither shalt thou bear false witness against thy neighbour: neither shalt thou covet thy neighbours wife, etc. Deuteronomy 5.17. — 21. And thus the Multitudes of God's law, Hos. 8.12. Are united as with manifold links; whereof if one be broken, the Whole will and law of God is infringed and violated.
And the authority of the Law-giver is slighted, (which is the Apostles reason) for he who said, Thou shalt not commit adultery, said also, Thou shalt not kill, James 2.11. O how careful of these things were the Ancient Doctors of the Jewes Church!
And the Authority of the Lawgiver is slighted, (which is the Apostles reason) for he who said, Thou shalt not commit adultery, said also, Thou shalt not kill, James 2.11. Oh how careful of these things were the Ancient Doctors of the Jews Church!
They accurately summ'd up the numbers of Gods Lawes, and divided them into affirmative and negative. The affirmative precepts they found to be two hundred forty eight, correspondent unto the same number of bones in a mans body.
They accurately summed up the numbers of God's Laws, and divided them into affirmative and negative. The affirmative Precepts they found to be two hundred forty eight, correspondent unto the same number of bones in a men body.
Which, as they are the strength of the mans body; so are the spiritual Commandements and Lawes of God, the strength of the inward man. As David acknowledgeth, Psal. 138.3. Thou hast fortified me with strength in my soul.
Which, as they Are the strength of the men body; so Are the spiritual commandments and Laws of God, the strength of the inward man. As David acknowledgeth, Psalm 138.3. Thou hast fortified me with strength in my soul.
And therefore when the Lord was now about to change Abrams name to Abraham, he commanded him, Walk before me and be perfect, Gen. 17.1. — 5. And then called him Abraham, which name contains the same number in it;
And Therefore when the Lord was now about to change Abrams name to Abraham, he commanded him, Walk before me and be perfect, Gen. 17.1. — 5. And then called him Abraham, which name contains the same number in it;
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NONLATINALPHABET. 1. NONLATINALPHABET. 2. NONLATINALPHABET. 200. NONLATINALPHABET. 5. NONLATINALPHABET. 40. total 248. Whence the Lord testifies of Abraham that he had kept his Charge, his Commandements, his statutes, and his Lawes; Gen. 26.5.
. 1.. 2.. 200.. 5.. 40. total 248. Whence the Lord Testifies of Abraham that he had kept his Charge, his commandments, his statutes, and his Laws; Gen. 26.5.
By these are united the forees and powers and strengths of the inward and spiritual man, which must be knit together, that the Spirit may come and dwell in it. So we read, Ezech. 37.1. — 10. that the sinews joyned bone to his bone, and then the spirit entred into the whole body.
By these Are united the forees and Powers and strengths of the inward and spiritual man, which must be knit together, that the Spirit may come and dwell in it. So we read, Ezekiel 37.1. — 10. that the sinews joined bone to his bone, and then the Spirit entered into the Whole body.
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And our obedience hereunto must be perpetual, as figured by the dayes of the year, of the same number, 365. Of all these, ten only were written in the Tables which God gave to Moses, Exod. 34.28. as being the radical and principal Commandements unto which, all the other may be reduced.
And our Obedience hereunto must be perpetual, as figured by the days of the year, of the same number, 365. Of all these, ten only were written in the Tables which God gave to Moses, Exod 34.28. as being the radical and principal commandments unto which, all the other may be reduced.
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When therefore the man hath lost his happiness in the one and only God, he seeks and hunts for it, among the many creatures. According to what the Wiseman saith generally of all men, Eccles. 7.19.
When Therefore the man hath lost his happiness in the one and only God, he seeks and hunt's for it, among the many creatures. According to what the Wiseman Says generally of all men, Eccles. 7.19.
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God made man NONLATINALPHABET, the word is appellative, not proper, ] God made thee, and me, and every person upright; as appears by the opposition following;
God made man, the word is appellative, not proper, ] God made thee, and me, and every person upright; as appears by the opposition following;
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but they have found out many inventions. He is said to have forsaken the fountain of living waters, Jer. 2.13. There must therefore have been some time when he enjoyed it and had union with it.
but they have found out many Inventions. He is said to have forsaken the fountain of living waters, Jer. 2.13. There must Therefore have been Some time when he enjoyed it and had Union with it.
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Now being fallen from unity and uniformity, to multiplicity, division, partiality, distraction, discord, disagreement of minde, fansie, thoughts, understanding, heart, will, affections, all these divisions and partialities both one from other and in our selves;
Now being fallen from unity and uniformity, to Multiplicity, division, partiality, distraction, discord, disagreement of mind, fancy, thoughts, understanding, heart, will, affections, all these divisions and Partialities both one from other and in our selves;
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For, as Plato reasons, Where there are many Physitians, it followes that the people must have many diseases. And where there are many Lawyers, there must be many strifes and divisions: so we may reason, That where there are many Lawes, there are many breaches of Lawes;
For, as Plato Reasons, Where there Are many Physicians, it follows that the people must have many diseases. And where there Are many Lawyers, there must be many strifes and divisions: so we may reason, That where there Are many Laws, there Are many Breaches of Laws;
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and where there are many remedies, many healing doctrines (as the Law is called NONLATINALPHABET, curing or healing doctrine, 1 Tim. 1.9.) there must also be many spiritual maladies.
and where there Are many remedies, many healing doctrines (as the Law is called, curing or healing Doctrine, 1 Tim. 1.9.) there must also be many spiritual maladies.
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that manifold wisdom, grace, and goodness of God, who proportions unto the mans manifold sins and miseries, a manifold law: So that there's not any good work the man can do,
that manifold Wisdom, grace, and Goodness of God, who proportions unto the men manifold Sins and misery's, a manifold law: So that there's not any good work the man can do,
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These Commandements of God are sometime delivered in full decalogue; sometime contracted into a lesse number, as Deut. 10.12. Sometime to a less then that, Zach. 8.16. and yet to a less number, Mich. 6.8. The same, upon the matter, with what we read, Matth. 23.23.
These commandments of God Are sometime Delivered in full decalogue; sometime contracted into a less number, as Deuteronomy 10.12. Sometime to a less then that, Zach 8.16. and yet to a less number, Mich. 6.8. The same, upon the matter, with what we read, Matthew 23.23.
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Wherein S. Paul tells us, what that most excellent way is, even Charity; greater then Faith and Hope, ver. 13. That bond of perfection, Col. 3.14. that new and old Commandment, Love;
Wherein S. Paul tells us, what that most excellent Way is, even Charity; greater then Faith and Hope, ver. 13. That bound of perfection, Col. 3.14. that new and old Commandment, Love;
that we walk after his Commandements, 2 John 6. the new and old way; wherein if we walk, we shall finde rest unto our souls, Jer. 6.16. Let us hasten to that unity, that one Commandement, that day of love.
that we walk After his commandments, 2 John 6. the new and old Way; wherein if we walk, we shall find rest unto our Souls, Jer. 6.16. Let us hasten to that unity, that one Commandment, that day of love.
For as the multitude of Stars were made in the firmament of heaven, and every one of these contributed its share of light unto the World, before the Sun was made:
For as the multitude of Stars were made in the firmament of heaven, and every one of these contributed its share of Light unto the World, before the Sun was made:
whereas NONLATINALPHABET is more frequently used in Scripture for the expression of similitudes. NONLATINALPHABET most-what rather notes a motion toward some end; as Judges 8.27. Gideon made it NONLATINALPHABET for an Ephod, 2 Sam. 2.4. They anointed David NONLATINALPHABET, which the Chal. Par. turns NONLATINALPHABET, that he should be King.
whereas is more frequently used in Scripture for the expression of Similitudes. mostwhat rather notes a motion towards Some end; as Judges 8.27. gideon made it for an Ephod, 2 Sam. 2.4. They anointed David, which the Chal. Par. turns, that he should be King.
If the high Priest (so the Chaldy Paraphrast and the LXX here understand him) NONLATINALPHABET, sin to the guilt of the people, or, to the sin of the people, to make them sinful and guilty.
If the high Priest (so the Chaldy Paraphrast and the LXX Here understand him), since to the guilt of the people, or, to the since of the people, to make them sinful and guilty.
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and the LXX clearly render the words so, NONLATINALPHABET, if the high Priest being anointed sin to cause the people to sin, or, that the people sin. Which must not be understood not on set purpose; for then it could not be a sin of ignorance, (which, in this Chapter, is principally intended,) but a sin of malitious wilfulness, which admits of no Sacrifices, Hebr. 10.26. but deserves outting off, Num. 15.30.
and the LXX clearly render the words so,, if the high Priest being anointed since to cause the people to sin, or, that the people since. Which must not be understood not on Set purpose; for then it could not be a since of ignorance, (which, in this Chapter, is principally intended,) but a since of malicious wilfulness, which admits of no Sacrifices, Hebrew 10.26. but deserves outing off, Num. 15.30.
And he confirms this Translation with a parallel Scripture, 1 Chron. 21.3. where Joab saith thus to David, urging him to number the people, why shall it be NONLATINALPHABET for a guilt unto Israel.
And he confirms this translation with a parallel Scripture, 1 Chronicles 21.3. where Joab Says thus to David, urging him to number the people, why shall it be for a guilt unto Israel.
but the Priests and Prophets, for the sinnes of the people. Thus, for the sin of Eli's sons the Priests, the people abhorred the offering of the Lord, 1 Sam. 2.17. as he tels them ver. 24. Ye make the Lords people to transgress.
but the Priests and prophets, for the Sins of the people. Thus, for the since of Eli's Sons the Priests, the people abhorred the offering of the Lord, 1 Sam. 2.17. as he tells them for. 24. the make the lords people to transgress.
And the Prophet, out of compassion toward the people, he tels them, O my people! they who lead thee, cause thee to erre, Esay 3.12. and the like, Chap. 9.16. And Jer. 23.15. From the Prophets of Jerusalem is prophaneness gone forth into all the Land;
And the Prophet, out of compassion towards the people, he tells them, Oh my people! they who led thee, cause thee to err, Isaiah 3.12. and the like, Chap. 9.16. And Jer. 23.15. From the prophets of Jerusalem is profaneness gone forth into all the Land;
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And the Prophets and Priests are said to have shed the blood of the just in the midst of Jerusalem, Lam. 4.13. that is, by their sins, they occasioned them to be slain; as Ezech. 13.19. they are said to slay the souls that should not die.
And the prophets and Priests Are said to have shed the blood of the just in the midst of Jerusalem, Lam. 4.13. that is, by their Sins, they occasioned them to be slave; as Ezekiel 13.19. they Are said to slay the Souls that should not die.
And very often elsewhere the Lord takes up the same complaint against the Priests and Prophets. Whence it appears, that their sin is peccatum peccans, a brooding sin, which makes the people sin, and becomes exceeding sinful.
And very often elsewhere the Lord Takes up the same complaint against the Priests and prophets. Whence it appears, that their sin is peccatum peccans, a brooding since, which makes the people since, and becomes exceeding sinful.
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Let them sadly consider this, who, I hope, out of ignorance, (as being themselves deceived by their Authors, whom they follow,) teach the people such doctrine, as, not accidentally and occasionally, but directly and per se, causeth them to sin;
Let them sadly Consider this, who, I hope, out of ignorance, (as being themselves deceived by their Authors, whom they follow,) teach the people such Doctrine, as, not accidentally and occasionally, but directly and per se, Causes them to since;
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such is that catechetical doctrine, That no man is able either of himself, or by any grace received in this life, perfectly to keep the Commandements of God,
such is that catechetical Doctrine, That no man is able either of himself, or by any grace received in this life, perfectly to keep the commandments of God,
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but he directs them how to keep it, Deut. 30.6, 7, 8. — 14. Other Scriptures sound the same thing, Psal. 119.1, 2, 3.6.10.32. &c. and 130.8. and 138.8. Prov. 2.7. beside manifold more Scriptures.
but he directs them how to keep it, Deuteronomy 30.6, 7, 8. — 14. Other Scriptures found the same thing, Psalm 119.1, 2, 3.6.10.32. etc. and 130.8. and 138.8. Curae 2.7. beside manifold more Scriptures.
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But is not this a disparagement unto the Spirit of God, that no man should be able by any grace received in this life, perfectly to keep the Commandements of God,
But is not this a disparagement unto the Spirit of God, that no man should be able by any grace received in this life, perfectly to keep the commandments of God,
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and for sin condemned sin in the flesh, that the righteousness of the Law might be fulfilled in us, who walk not after the flesh but after the Spirit?
and for since condemned since in the Flesh, that the righteousness of the Law might be fulfilled in us, who walk not After the Flesh but After the Spirit?
Is God the Father and Son utterly frustrate of their end, so that the Righteousness of the Law is fulfilled in no man? It is a glorious testimony, that the Scripture gives to Josiah, that he turn'd to the Lord with all his heart, and with all his soul, and with all his might, according to all the Law of Moses, 2 Kings 23.25.
Is God the Father and Son utterly frustrate of their end, so that the Righteousness of the Law is fulfilled in no man? It is a glorious testimony, that the Scripture gives to Josiah, that he turned to the Lord with all his heart, and with all his soul, and with all his might, according to all the Law of Moses, 2 Kings 23.25.
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The Apostle professeth himself to be one in whom the end which God the Father and Son aimed at, is obtained, where he saith, I am able to do all things NONLATINALPHABET, through Christ who inwardly enables me; Phil. 4.13.
The Apostle Professes himself to be one in whom the end which God the Father and Son aimed At, is obtained, where he Says, I am able to do all things, through christ who inwardly enables me; Philip 4.13.
& potens, our faith looks at two things in God whom we believe, His Truth, and His Power, Rom. 4.20, 21. And if the testimony concerning these, be of things practicable, things to be done,
& potens, our faith looks At two things in God whom we believe, His Truth, and His Power, Rom. 4.20, 21. And if the testimony Concerning these, be of things practicable, things to be done,
We know, the Lord promised to them a good land, and to us the Land of uprightness, Psalm 143.10. He promised them to be with them, to the subduing of the inhabitants of the land, Exod. 34.10. and had given good proof of this, and a ground to believe this, by destruction of the Egyptians. Nor is there any believer who hath made any progress in the faith, but he hath had some experience of what God hath promised, that the Lord will not leave us nor forsake us, Hebr. 13.5. Whence he may gather-in upon our good God, and believe that he will finish his work;
We know, the Lord promised to them a good land, and to us the Land of uprightness, Psalm 143.10. He promised them to be with them, to the subduing of the inhabitants of the land, Exod 34.10. and had given good proof of this, and a ground to believe this, by destruction of the egyptians. Nor is there any believer who hath made any progress in the faith, but he hath had Some experience of what God hath promised, that the Lord will not leave us nor forsake us, Hebrew 13.5. Whence he may gather-in upon our good God, and believe that he will finish his work;
as David reasoned, 1 Sam. 17.32. — 37. And S. Paul touching the Philipians, Phil. 1.6. and himself, 2 Tim. 4.18. I was delivered from the mouth of the Lion;
as David reasoned, 1 Sam. 17.32. — 37. And S. Paul touching the Philippians, Philip 1.6. and himself, 2 Tim. 4.18. I was Delivered from the Mouth of the lion;
nor do many of the spiritual Spies or Teachers themselves believe. Whereupon neither that people, nor many of ours can enter into Gods eternal rest, because of unbelief. O my Brethren!
nor do many of the spiritual Spies or Teachers themselves believe. Whereupon neither that people, nor many of ours can enter into God's Eternal rest, Because of unbelief. Oh my Brothers!
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doth not this come to pass by reason of this doctrine of unbelief and impossibility of obeying the law and will of God? And how great then must our sin be,
does not this come to pass by reason of this Doctrine of unbelief and impossibility of obeying the law and will of God? And how great then must our since be,
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which is greater then any private mans, ver. 28. yea, greater then that prescribed to be offered by the Ruler, ver. 22. Yea no less then that which was commanded to be offered for and by the whole congregation. ve. 13. Consider, I beseech you, the many miseries and calamities which have befallen thousands both of Teachers and people in these late years;
which is greater then any private men, ver. 28. yea, greater then that prescribed to be offered by the Ruler, ver. 22. Yea no less then that which was commanded to be offered for and by the Whole congregation. ve. 13. Consider, I beseech you, the many misery's and calamities which have befallen thousands both of Teachers and people in these late Years;
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for I know some better minded) I fear, ingaged in the same doctrine of impossibility and unbelief, (as I have had it confessed by many of them.) I cannot but apply what the Lord hath threatned the Priests;
for I know Some better minded) I Fear, engaged in the same Doctrine of impossibility and unbelief, (as I have had it confessed by many of them.) I cannot but apply what the Lord hath threatened the Priests;
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but have been partial in the Law, Mal. 2.7, 8, 9. And shall we think, that these who suffer these miseries, are the only men who have caused the people to sin by their false doctrine and scandalous life? Let them who think so, read Luke 13.1.
but have been partial in the Law, Malachi 2.7, 8, 9. And shall we think, that these who suffer these misery's, Are the only men who have caused the people to sin by their false Doctrine and scandalous life? Let them who think so, read Lycia 13.1.
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— 9. and with sadness consider that Parable, which our Lord there delivers, and fear, lest the like or a worse judgement remains for themselves. My Brethren!
— 9. and with sadness Consider that Parable, which our Lord there delivers, and Fear, lest the like or a Worse judgement remains for themselves. My Brothers!
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yea, heavier judgement upon our selves, because we have not taken warning by the heavie hand of God upon them, Quorum facta imitamur, cur non & illorum exitûs exhorrescamus? If we be like them in the sin, why should we not fear, that we shall be involved with them in the same judgement?
yea, Heavier judgement upon our selves, Because we have not taken warning by the heavy hand of God upon them, Quorum facta imitamur, cur non & Illorum exitûs exhorrescamus? If we be like them in the since, why should we not Fear, that we shall be involved with them in the same judgement?
and therefore if we sin against our God, we are more ingrateful then others are. 3. Impiety in us, is in a special manner repugnant unto our profession, who, more then other men, pretend to piety and holiness. 4. The example of our sin, extends more to scandal then other mens,
and Therefore if we sin against our God, we Are more ingrateful then Others Are. 3. Impiety in us, is in a special manner repugnant unto our profession, who, more then other men, pretend to piety and holiness. 4. The Exampl of our since, extends more to scandal then other men's,
O let us bring our sin-offering, even repentance, a broken spirit, and a contrite heart, Psal. 51.17. Let us confess, forsake, and mortifie our sin, that, by the blood and spirit of Christ, we may be sprinkled from an evil conscience, Hebr. 10.22. and the blood and spirit of Jesus Christ shall cleanse us from all our sins, 1 John 1.7.
O let us bring our sin-offering, even Repentance, a broken Spirit, and a contrite heart, Psalm 51.17. Let us confess, forsake, and mortify our since, that, by the blood and Spirit of christ, we may be sprinkled from an evil conscience, Hebrew 10.22. and the blood and Spirit of jesus christ shall cleanse us from all our Sins, 1 John 1.7.
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Then will our sober, chaste, temperate, honest, just, godly conversation win the people to sobriety, chastity, temperance, justice, honesty, and piety;
Then will our Sobrium, chaste, temperate, honest, just, godly Conversation win the people to sobriety, chastity, temperance, Justice, honesty, and piety;
and every grace which they shall see in us, they will copie out into themselves. Then shall we be pretious men indeed, not in the vain opinion of ignorant men;
and every grace which they shall see in us, they will copy out into themselves. Then shall we be precious men indeed, not in the vain opinion of ignorant men;
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then shall wee bee powerful Preachers, when we preach powerfully Christ to be the power of God, 1 Cor. 1.24. by whom the righteousness of the law may be fulfilled in us, who walk not after the flesh but after the spirit, Rom. 8. So that we warn every man, and teach every man in all wisdom, that we may present every man perfect in Jesus Christ, Col. 1.28.
then shall we be powerful Preachers, when we preach powerfully christ to be the power of God, 1 Cor. 1.24. by whom the righteousness of the law may be fulfilled in us, who walk not After the Flesh but After the Spirit, Rom. 8. So that we warn every man, and teach every man in all Wisdom, that we may present every man perfect in jesus christ, Col. 1.28.
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Then shall we boldly propound our selves examples unto the flock: And when the chief Shepherd shall appear, we shall receive a crown of glory that fadeth not away, 1 Peter 4.2, 3.
Then shall we boldly propound our selves Examples unto the flock: And when the chief Shepherd shall appear, we shall receive a crown of glory that fades not away, 1 Peter 4.2, 3.
but more proper to the business here treated of by Moses, it signifies an Adjuration, which is that kinde of Oath, or Execration, whereby a man hearing, is obliged to say or do something,
but more proper to the business Here treated of by Moses, it signifies an Adjuration, which is that kind of Oath, or Execration, whereby a man hearing, is obliged to say or do something,
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And examples of both kindes we have many in Scriptures, Exod. 13.19. Numb. 5.19. 1 Sam. 14.27, 28. 1 Kings 2.43. Ezra 10.5. Cant. 5.8, 9. and elsewhere.
And Examples of both Kinds we have many in Scriptures, Exod 13.19. Numb. 5.19. 1 Sam. 14.27, 28. 1 Kings 2.43. Ezra 10.5. Cant 5.8, 9. and elsewhere.
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Much more, if any man were personally adjured to speak his knowledge, and yet held his peace. In which case he was obliged to answer the adjuration, although possibly what he uttered, might prove disadvantageous unto himself.
Much more, if any man were personally adjured to speak his knowledge, and yet held his peace. In which case he was obliged to answer the adjuration, although possibly what he uttered, might prove disadvantageous unto himself.
This very Law bindes a man to speak his knowledge, although summoned thereunto generally only and in common with all who hear the adjuration, however his own personal interest may be concerned thereby.
This very Law binds a man to speak his knowledge, although summoned thereunto generally only and in Common with all who hear the adjuration, however his own personal Interest may be concerned thereby.
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when the High Priest had questioned our Lord, Luke 22.67, 68. and the false witnesses had bin produced against him, Matth. 26.61, 62. which yet could prove nothing,
when the High Priest had questioned our Lord, Lycia 22.67, 68. and the false Witnesses had been produced against him, Matthew 26.61, 62. which yet could prove nothing,
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This Adjuration drew from our Lord that Confession, that he was the Son of God, Matth. 26.59. — 64. For so, what there we read, NONLATINALPHABET, thou hast said, S. Mark reports to be, NONLATINALPHABET, I am.
This Adjuration drew from our Lord that Confessi, that he was the Son of God, Matthew 26.59. — 64. For so, what there we read,, thou hast said, S. Mark reports to be,, I am.
So sacred a thing is an Oath, that he who submitted himself to be a Servant of Rulers, as he is called, Esay 49.7. when he had stood dumb and opened not his mouth, the Adjuration caused him to make that glorious confession of the truth.
So sacred a thing is an Oath, that he who submitted himself to be a Servant of Rulers, as he is called, Isaiah 49.7. when he had stood dumb and opened not his Mouth, the Adjuration caused him to make that glorious Confessi of the truth.
And he refers this Law to the precept of brotherly correction and reproof, Levit. 19.17. And it is possible that our Translators may have been of the same judgement.
And he refers this Law to the precept of brotherly correction and reproof, Levit. 19.17. And it is possible that our Translators may have been of the same judgement.
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And therefore our Lord in his exposition of that Commandement, saith not, Thou shalt not swear, but thou shalt not forswear thy self. And the reason may be.
And Therefore our Lord in his exposition of that Commandment, Says not, Thou shalt not swear, but thou shalt not forswear thy self. And the reason may be.
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as if he had been the God of Israel only; as may appear by Jephta's reasoning, Judges 11.12. — 28. lest his people being mingled among the Nations, should learn their works, and swear by other gods.
as if he had been the God of Israel only; as may appear by Jephta's reasoning, Judges 11.12. — 28. lest his people being mingled among the nations, should Learn their works, and swear by other God's.
See the truth of this, Jer. 12.14, 15, 16. Thus saith the Lord against all mine evil neighbours, &c. it shall come to pass if they shall diligently learn all the wayes of my people, to swear by my Name, The Lord liveth, as they have taught my people to swear by Baal, then they shall be built up in the midst of my people.
See the truth of this, Jer. 12.14, 15, 16. Thus Says the Lord against all mine evil neighbours, etc. it shall come to pass if they shall diligently Learn all the ways of my people, to swear by my Name, The Lord lives, as they have taught my people to swear by Baal, then they shall be built up in the midst of my people.
Now although swearing by the Name of God, rashly, vainly, and falsly, and without just cause, hath alwayes been a sin, and so accounted, Ecclus. 23.9. — 13. Yet the universal prohibition hereof was reserved until the time of Reformation, Matth. 5.33. — 37.
Now although swearing by the Name of God, rashly, vainly, and falsely, and without just cause, hath always been a since, and so accounted, Ecclus 23.9. — 13. Yet the universal prohibition hereof was reserved until the time of Reformation, Matthew 5.33. — 37.
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whether to accuse him and discover his sin, as Joseph did his brethrens, Gen. 37.2. or at least for a time, with lenity and pious long-suffering to bear his weakness.
whither to accuse him and discover his since, as Joseph did his Brothers', Gen. 37.2. or At least for a time, with lenity and pious long-suffering to bear his weakness.
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And the Priest shall make an atonement for him concerning his sin. ] This sense is imposed upon these words beside their genuin and proper meaning, which is this;
And the Priest shall make an atonement for him Concerning his since. ] This sense is imposed upon these words beside their genuine and proper meaning, which is this;
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and so NONLATINALPHABET to purge or expiate is construed with NONLATINALPHABET, Or whether it have reference to the Sacrifice as Arias Montanus understood it.
and so to purge or expiate is construed with, Or whither it have Referente to the Sacrifice as Arias Montanus understood it.
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As for Atonement, what is meant by it but union with God or oneness, as when God and man are at one? And how can that be wrought while the sin intervenes and keeps man at a distance from his God? Esay 59.2. It is true indeed that the Spirit of God hath couch'd two actions under one word NONLATINALPHABET 1. to cover, and 2. to purge, cleanse or expiate. But although NONLATINALPHABET signifie to cover, yet not so as NONLATINALPHABET, 1 Pet. 2.16. as a cloak to cover knavery, not so as to hide the sin, but as a playster is applyed to cover and so to cure and heal a wound:
As for Atonement, what is meant by it but Union with God or oneness, as when God and man Are At one? And how can that be wrought while the since intervenes and keeps man At a distance from his God? Isaiah 59.2. It is true indeed that the Spirit of God hath couched two actions under one word 1. to cover, and 2. to purge, cleanse or expiate. But although signify to cover, yet not so as, 1 Pet. 2.16. as a cloak to cover knavery, not so as to hide the since, but as a plaster is applied to cover and so to cure and heal a wound:
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and so the first signification will fall into the second. Thus the Tigurin Bible renders the words verbatim, Et expiabit eum sacerdos à peccato suo.
and so the First signification will fallen into the second. Thus the Tigurine bible renders the words verbatim, Et expiabit Eum sacerdos à Peccato Sue.
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If meantime the sin remain, how can the atonement or reconciliation be made? since sin is the only make-bate Quod turbat omnia, which therefore if it remain and be not really and truly removed and taken away, the wrath and the condemnation and guilt and obligation unto death must remain with it.
If meantime the since remain, how can the atonement or reconciliation be made? since since is the only makebate Quod turbat omnia, which Therefore if it remain and be not really and truly removed and taken away, the wrath and the condemnation and guilt and obligation unto death must remain with it.
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if the blood of Bulls and Goats and the ashes of an Heifer sprinkling the unclean, sanctifieth to the purifying of the flesh (so far then it did sanctifie, ) how much more shall the blood of Christ, who, through the eternal Spirit, offered himself without spot to God, Purge your consciences from dead works, to serve the living God?
if the blood of Bulls and Goats and the Ashes of an Heifer sprinkling the unclean, Sanctifieth to the purifying of the Flesh (so Far then it did sanctify,) how much more shall the blood of christ, who, through the Eternal Spirit, offered himself without spot to God, Purge your Consciences from dead works, to serve the living God?
Let us well consider this (Christian Reader) lest in a matter of so great concernment unto our immortal souls, we suffer our selves to be deceived by [ concerning ] a word of very large signification:
Let us well Consider this (Christian Reader) lest in a matter of so great concernment unto our immortal Souls, we suffer our selves to be deceived by [ Concerning ] a word of very large signification:
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But suppose the sin only covered, (which is that which many contend for) if it yet remain in us, what singular benefit is the Reconciliation or Atonement unto us? only that the putrid and loathsom ulcer is skin'd over: that the remorse and clamour of the guilty conscience is quiet and stilled for a time; that the malefactor is reprieved, and his punishment only delayed a while.
But suppose the since only covered, (which is that which many contend for) if it yet remain in us, what singular benefit is the Reconciliation or Atonement unto us? only that the putrid and loathsome ulcer is Skinned over: that the remorse and clamour of the guilty conscience is quiet and stilled for a time; that the Malefactor is reprieved, and his punishment only delayed a while.
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when it will be too late to remedy it, that such as Job calls Physitians of no value, Job 13.4. have cured the bruise of Gods people slightly, saying peace, peace, when there is no peace, Jer 6.14.
when it will be too late to remedy it, that such as Job calls Physicians of no valve, Job 13.4. have cured the bruise of God's people slightly, saying peace, peace, when there is no peace, Jer 6.14.
and make reconciliation for [ or expiation of ] iniquity, and bring in the everlasting righteousness, &c. Dan. 9.24. Which, if it be done in all the world, and not done in thee and me, what is that greatest of God and Christs works unto us!
and make reconciliation for [ or expiation of ] iniquity, and bring in the everlasting righteousness, etc. Dan. 9.24. Which, if it be done in all the world, and not done in thee and me, what is that greatest of God and Christ works unto us!
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O let us therefore now while we have time, endeavour after such an Atonement and Reconciliation which will most certainly follow upon precedent expiation and purging of sin.
Oh let us Therefore now while we have time, endeavour After such an Atonement and Reconciliation which will most Certainly follow upon precedent expiation and purging of since.
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Wicked men, out of self-love and fear of punishment, pray for pardon of sin and peace of conscience: But let us out of hatred of sin and love of righteousness, repent, turn to God, mortifie our sin,
Wicked men, out of Self-love and Fear of punishment, pray for pardon of since and peace of conscience: But let us out of hatred of since and love of righteousness, Repent, turn to God, mortify our since,
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and pray that the Lord would expiate and take away iniquity. This, I am sure, is most suitable with the end of Christs coming, described, Dan. 9.24. and by the Evangelist, to dissolve the work of the Devil, 1 John 3.8. and to take away the sins of the world, John 1.29. O that that work were wrought in every one of our souls!
and pray that the Lord would expiate and take away iniquity. This, I am sure, is most suitable with the end of Christ coming, described, Dan. 9.24. and by the Evangelist, to dissolve the work of the devil, 1 John 3.8. and to take away the Sins of the world, John 1.29. O that that work were wrought in every one of our Souls!
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] What the Translators here turn the sin-offering and the trespass-offering, is in the Hebrew only NONLATINALPHABET and NONLATINALPHABET, sin and trespass: and howsoever our and other translations in this place and often elsewhere, understand and adde an oblation or offering, its more then they have any warrant to do from the holy Text. Which they together with other Transsators acknowledge when sometimes they leave out the word oblation or offering, yet understand the same thing. Thus Hos. 4.8. the Lord saith that the Priests eat up the sin of his people;
] What the Translators Here turn the sin-offering and the Trespass offering, is in the Hebrew only and, sin and trespass: and howsoever our and other Translations in this place and often elsewhere, understand and add an oblation or offering, its more then they have any warrant to do from the holy Text. Which they together with other translators acknowledge when sometime they leave out the word oblation or offering, yet understand the same thing. Thus Hos. 4.8. the Lord Says that the Priests eat up the sin of his people;
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Where, by sin first named, we understand that which they call a sacrifice for sin, or sin-offering. And accordingly Arias Montanus and Castellio, both in this place and elsewhere, what ours and others turn the sin-offering and trespass-offering, they render peccatum or noxa and delictum, the sin and trespass.
Where, by sin First nam, we understand that which they call a sacrifice for since, or sin-offering. And accordingly Arias Montanus and Castellio, both in this place and elsewhere, what ours and Others turn the sin-offering and Trespass offering, they render peccatum or noxa and delictum, the sin and trespass.
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There hath been, and yet is great difference of judgements concerning these two words NONLATINALPHABET and NONLATINALPHABET, whether they differ one from other, or not; and if so, how.
There hath been, and yet is great difference of Judgments Concerning these two words and, whither they differ one from other, or not; and if so, how.
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that NONLATINALPHABET peccatum, sin, is the commission of evil; NONLATINALPHABET delictum, the trespass or transgression is the forsaking of the good: and indeed the Spirit of God makes them two evils, Jer. 2.13. Another makes NONLATINALPHABET a sinne of knowledge; NONLATINALPHABET, a sin of ignorance, wherewith a man is surprized, Gal. 6.1. Divers other distinctions there are brought, by others of the Ancients.
that peccatum, since, is the commission of evil; delictum, the trespass or Transgression is the forsaking of the good: and indeed the Spirit of God makes them two evils, Jer. 2.13. another makes a sin of knowledge;, a since of ignorance, wherewith a man is surprised, Gal. 6.1. Diverse other Distinctions there Are brought, by Others of the Ancients.
What if we adde one more? That NONLATINALPHABET is that sinne whereinto a man fals of himself, but NONLATINALPHABET, that sin wherein he falls by offence and occasion of another. There are examples of this distinction, Genesis 26.10. Abimelech blames Isaac, Thou mightest, saith he, have brought NONLATINALPHABET guiltiness upon us, Levit. 4.3.
What if we add one more? That is that sin whereinto a man falls of himself, but, that since wherein he falls by offence and occasion of Another. There Are Examples of this distinction, Genesis 26.10. Abimelech blames Isaac, Thou Mightest, Says he, have brought guiltiness upon us, Levit. 4.3.
If the Priest NONLATINALPHABET sin to the guilt of the people. 1 Chron. 21.3. Joab dehorts David from numbring the people, Why, saith he, should it be NONLATINALPHABET for guiltiness unto Israel? Prov. 30.10. Accuse not a servant to his master, lest he curse thee NONLATINALPHABET and thou be guilty: and many the like.
If the Priest since to the guilt of the people. 1 Chronicles 21.3. Joab dehorts David from numbering the people, Why, Says he, should it be for guiltiness unto Israel? Curae 30.10. Accuse not a servant to his master, lest he curse thee and thou be guilty: and many the like.
Let us learn from this distinction of sin and trespass, as also from the various names of them, not to content our selves in our confessions unto God, with a general acknowledgement,
Let us Learn from this distinction of sin and trespass, as also from the various names of them, not to content our selves in our confessions unto God, with a general acknowledgement,
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And wherefore hath the Lord given this to the the Priests? Moses tells Eleazar and Ithamar the sons of Aaron, that the Lord had given it them to eat, that they might bear the iniquity of the congregation, Levit. 10.17.
And Wherefore hath the Lord given this to the the Priests? Moses tells Eleazar and Ithamar the Sons of Aaron, that the Lord had given it them to eat, that they might bear the iniquity of the congregation, Levit. 10.17.
So we read, that the Priests were to bear the iniquity of the Sanctuary, Numb. 18.1, 2. It was the Priests duty to eat up the sins of the people, as was shewen before, Hos. 4.8.
So we read, that the Priests were to bear the iniquity of the Sanctuary, Numb. 18.1, 2. It was the Priests duty to eat up the Sins of the people, as was shown before, Hos. 4.8.
Thus to eat up the sin, is to consume it, Gen. 31.41. what is turn'd confaine, is NONLATINALPHABET to eat. And to consume it and destroy it, is by our sympathy and hearing them, to help them to consume and destroy the body of sin. For so what Psalm 41.9. we read, he that did eat my bread;
Thus to eat up the since, is to consume it, Gen. 31.41. what is turned confaine, is to eat. And to consume it and destroy it, is by our Sympathy and hearing them, to help them to consume and destroy the body of since. For so what Psalm 41.9. we read, he that did eat my bred;
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John 13.18, our Lord saith, he that eateth bread with me. So to consume and destroy sinners, is to eat them, Numb. 14.9. Joshu• and Caleb say, the people of the land are bread for them; compare herewith Numb. 22.4. Deut. 7.16. This language is uncouth and strange;
John 13.18, our Lord Says, he that Eateth bred with me. So to consume and destroy Sinners, is to eat them, Numb. 14.9. Joshu• and Caleb say, the people of the land Are bred for them; compare herewith Numb. 22.4. Deuteronomy 7.16. This language is uncouth and strange;
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and the duty of bearing and forbearing one another, hath been so long out of fashion, especially these times of violence and bloodshed, that its hardly known to be the law of Christ to bear one anothers burdens, Gal. 6.2.
and the duty of bearing and forbearing one Another, hath been so long out of fashion, especially these times of violence and bloodshed, that its hardly known to be the law of christ to bear one another's burdens, Gal. 6.2.
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And very few there are who are known to be his Disciples or servants, by his Livery, John 13.34. A new Commandement do I give you, that ye love one another, as I have loved you, that ye also love one another.
And very few there Are who Are known to be his Disciples or Servants, by his Livery, John 13.34. A new Commandment do I give you, that you love one Another, as I have loved you, that you also love one Another.
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And why does our Lord repeat that duty? was it not enough to say, love one another as I have loved you, but he must inculcate the same again, that ye also love one another? He the great High Priest loved us with an heroical love, with a love strong as, yea, stronger then death;
And why does our Lord repeat that duty? was it not enough to say, love one Another as I have loved you, but he must inculcate the same again, that you also love one Another? He the great High Priest loved us with an heroical love, with a love strong as, yea, Stronger then death;
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He eat up and consumed, he bare and bears the sins of many, Esay 53.11. So he loves us, and his Commandement is, that we so love one another. And that indeed such an intense love is required of his Disciples, appears by his Apostles exhortation unto it, Ephes. 5.1. Walk in love:
He eat up and consumed, he bore and bears the Sins of many, Isaiah 53.11. So he loves us, and his Commandment is, that we so love one Another. And that indeed such an intense love is required of his Disciples, appears by his Apostles exhortation unto it, Ephesians 5.1. Walk in love:
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and beyond our Lords and his Apostles drift, whereas our Lord and his Apostle meant it only in remissis; so that some small measure of love might serve the turn, read what his best beloved Disciple adviseth touching this very argument.
and beyond our lords and his Apostles drift, whereas our Lord and his Apostle meant it only in Remissis; so that Some small measure of love might serve the turn, read what his best Beloved Disciple adviseth touching this very argument.
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If this be well understood, that of Philo Judaeus will not seem strange, NONLATINALPHABET, a vertuous man is an expiation and atonement for a wicked man; Thus Ezechiel, Chap. 4.4.5. must bear the iniquity of the house of Israel. O my Brethren!
If this be well understood, that of Philo Judaeus will not seem strange,, a virtuous man is an expiation and atonement for a wicked man; Thus Ezechiel, Chap. 4.4.5. must bear the iniquity of the house of Israel. Oh my Brothers!
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whom the High Priest of our profession Christ Jesus hath made Priests of the holy, of the royal Priesthood, 1 Pet. 2.5.9. Let us consider our office, and what reward the Lord gives us for discharge of our office.
whom the High Priest of our profession christ jesus hath made Priests of the holy, of the royal Priesthood, 1 Pet. 2.5.9. Let us Consider our office, and what reward the Lord gives us for discharge of our office.
and by all means endeavour the consuming and abolishing his sin, the Wiseman hath assured us that we shall be satisfied by the fruit of our mouth, Prov. 12.14. He who thus with great patience and long-suffering waits at Gods Altar, he shall be partaker with the Altar, 1 Corinth. 9.13. S. James assures us, that he who converts a sinner from the errour of his way, shall save a soul from death, and shall hide a multitude of sinnes, James 5.20. He put his breast-plate upon him;
and by all means endeavour the consuming and abolishing his since, the Wiseman hath assured us that we shall be satisfied by the fruit of our Mouth, Curae 12.14. He who thus with great patience and long-suffering waits At God's Altar, he shall be partaker with the Altar, 1 Corinth. 9.13. S. James assures us, that he who converts a sinner from the error of his Way, shall save a soul from death, and shall hide a multitude of Sins, James 5.20. He put his breastplate upon him;
Having put upon him his breast-plate, he put into the breast-plate, the Urim and the Thummim. What these were, great enquiry hath been made both by antient and modern Writers.
Having put upon him his breastplate, he put into the breastplate, the Urim and the Thummim. What these were, great enquiry hath been made both by ancient and modern Writers.
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It is true, there are many names and words, some proper, others appellative, which, by the holy Spirit and venerable antiquity, according to the dictate of the Spirit, hath left without translation, in their own native language;
It is true, there Are many names and words, Some proper, Others appellative, which, by the holy Spirit and venerable antiquity, according to the dictate of the Spirit, hath left without Translation, in their own native language;
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The words before us are none of those, but we finde them rendred by Translators, as the LXX NONLATINALPHABET, he put upon the brest-plate manifesiation and truth. The Vulg. Lat. Aptavit rationali in quo erat doctrina & veritas, in which was Doctrine and Truth.
The words before us Are none of those, but we find them rendered by Translators, as the LXX, he put upon the breastplate manifesiation and truth. The Vulgar Lat. Aptavit rationali in quo erat Doctrina & veritas, in which was Doctrine and Truth.
Castellio, Claritas & integritas, clearness and integrity. Luther Liecht and Recht, Light and Right, that is, Justice or Righteousness. One Low Duch copy followes Luther herein;
Castellio, Claritas & integritas, clearness and integrity. Luther Liecht and Recht, Light and Right, that is, justice or Righteousness. One Low Duch copy follows Luther herein;
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And so many testimonies and warrants we have to translate these words: And I would render Urim and Thummim, Lights or Illuminations, and Perfections or Consummations.
And so many testimonies and warrants we have to translate these words: And I would render Urim and Thummim, Lights or Illuminations, and Perfections or Consummations.
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and Thummim from NONLATINALPHABET, that is Credidit, to believe, there's Veritas Truth, the object of belief. But their originals are better known to be NONLATINALPHABET light and NONLATINALPHABET or NONLATINALPHABET Perfecit to perfect.
and Thummim from, that is Credidit, to believe, there's Veritas Truth, the Object of belief. But their originals Are better known to be Light and or Perfecit to perfect.
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Some would have these to be the Nomen Tetragrammaton, which they say includes the mystery of the Trinity, and the incarnation of Christ. Others say, they were certain letters, which being shuffled together made up the Answer of the Oracle to what was asked of God.
some would have these to be the Nome Tetragrammaton, which they say includes the mystery of the Trinity, and the incarnation of christ. Others say, they were certain letters, which being shuffled together made up the Answer of the Oracle to what was asked of God.
Others affirm, that they were two bright shining Stones immediately made by God, which gave a lustre according to the Answer of God to the question of the High Priest.
Others affirm, that they were two bright shining Stones immediately made by God, which gave a lustre according to the Answer of God to the question of the High Priest.
Others, that they were no other then the twelve precious Stones which the High Priest wore in his Breast-plate. Others (and I shall name no more for shame) would have the Ʋrim & Thummim to be the same with the Teraphim; which, they affirm to have been two little Idols, whereby God gave answers to the High Priest. I might name many more.
Others, that they were no other then the twelve precious Stones which the High Priest wore in his Breastplate. Others (and I shall name no more for shame) would have the Ʋrim & Thummim to be the same with the Teraphim; which, they affirm to have been two little Idols, whereby God gave answers to the High Priest. I might name many more.
But these last have-spoken out, and declared for themselves and for all the rest the Idols of their own imaginations. Good God! whither will the wicked imagination, (as the Wiseman calls it, Ecclus. 37.3.) whither will it not wander,
But these last have-spoken out, and declared for themselves and for all the rest the Idols of their own Imaginations. Good God! whither will the wicked imagination, (as the Wiseman calls it, Ecclus 37.3.) whither will it not wander,
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and that to the people, who of themselves are too prone to idolatry. To such interpreters as these, God hath made good what he threatens Ezech. 14.4. that they, who come with such idols in their hearts, the Lord will answer them according to their idols. These are truly Commentaria, inventions, fictions and imaginations of men.
and that to the people, who of themselves Are too prove to idolatry. To such Interpreters as these, God hath made good what he threatens Ezekiel 14.4. that they, who come with such Idols in their hearts, the Lord will answer them according to their Idols. These Are truly Commentaria, Inventions, fictions and Imaginations of men.
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For how can men speak of God and the things of God, without the Word of God? Plato might have taught them better, That nothing can be known of Gods minde, without his Oracle.
For how can men speak of God and the things of God, without the Word of God? Plato might have taught them better, That nothing can be known of God's mind, without his Oracle.
They judge more probably, who think, that, as NONLATINALPHABET written on a plate, was put on the fore-he•d of Aaron; so Ʋrim & Thummim were written on a plate and put in the breast-plate, which was double, Exod. 28.16.
They judge more probably, who think, that, as written on a plate, was put on the fore-he•d of Aaron; so Ʋrim & Thummim were written on a plate and put in the breastplate, which was double, Exod 28.16.
Whence the Greek Interpreters called Ʋrim NONLATINALPHABET, that is, manifestation; which, that it might be believed, they rendred Thummim NONLATINALPHABET truth. That they were wont to make inquiry of the Lord and receive Answers by these, divers Scriptures witness,
Whence the Greek Interpreters called Ʋrim, that is, manifestation; which, that it might be believed, they rendered Thummim truth. That they were wont to make inquiry of the Lord and receive Answers by these, diverse Scriptures witness,
And whereas there were three usual wayes, whereby the Lord revealed his will unto men, 2 Sam. 28.6, 7. Dreams, Vrim, and Prophets, who spake as they were moved by the holy Ghost, 2 Pet. 1.21. The Prophets ceased with Haggy, Zachary, and Malachy, and the Vrim failed, and divine dreams also, Joel 2.28.
And whereas there were three usual ways, whereby the Lord revealed his will unto men, 2 Sam. 28.6, 7. Dreams, Urim, and prophets, who spoke as they were moved by the holy Ghost, 2 Pet. 1.21. The prophets ceased with Haggy, Zachary, and Malachy, and the Urim failed, and divine dreams also, Joel 2.28.
For whereas the Lord promises the Spirit of prophesie, divine dreams and visions in the dayes of the Messiah, its probable at least, that he had withdrawn them all before.
For whereas the Lord promises the Spirit of prophesy, divine dreams and visions in the days of the Messiah, its probable At least, that he had withdrawn them all before.
such as that which came from heaven in Answer to our Lords Prayer to his Father, John 12.28, 29. when the people said, some, that it thundred, others, that an Angel spake unto him.
such as that which Come from heaven in Answer to our lords Prayer to his Father, John 12.28, 29. when the people said, Some, that it thundered, Others, that an Angel spoke unto him.
or may be, no doubt they ought to be neer unto us, even in our own Bosomes. The illuminations and perfections were in the Breast-plate, and must be on the heart of Aaron, Exod. 28.30. There are some pious and good men who affirm, that these Vrim and Thummim figured the perfections of all graces which are in Christ, who is the High Priest of our profession, Hebr. 3.1.
or may be, no doubt they ought to be near unto us, even in our own Bosoms. The illuminations and perfections were in the Breastplate, and must be on the heart of Aaron, Exod 28.30. There Are Some pious and good men who affirm, that these Urim and Thummim figured the perfections of all graces which Are in christ, who is the High Priest of our profession, Hebrew 3.1.
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But when they consider Christ only in his temporal dispensation, as Gregory calls the dayes of his flesh; or as he arose from the dead and ascended into heaven and sits personally at the right hand of God: if Christ and his illuminations, and his perfectious, be at so great a distance from us, how can he be Immanuel God with us? How could he make good his promise to us, under that name, that he will be with us unto the end of the world? Matth. 28.20.
But when they Consider christ only in his temporal Dispensation, as Gregory calls the days of his Flesh; or as he arose from the dead and ascended into heaven and sits personally At the right hand of God: if christ and his illuminations, and his perfectious, be At so great a distance from us, how can he be Immanuel God with us? How could he make good his promise to us, under that name, that he will be with us unto the end of the world? Matthew 28.20.
Yea, how then shall we understand the Apostle when he tels us, that Christ is in us? Gal. 3.1. Col. 1.27. and that unless Christ be in us, we are castawayes? 2 Cor. 13.5.
Yea, how then shall we understand the Apostle when he tells us, that christ is in us? Gal. 3.1. Col. 1.27. and that unless christ be in us, we Are castaways? 2 Cor. 13.5.
Surely therefore if Christ be in us, as according to this Scripture, he is, if we be in the faith, and not castawayes, that also which is in Christ, is analogically and according to our proportion of faith, in us also.
Surely Therefore if christ be in us, as according to this Scripture, he is, if we be in the faith, and not castaways, that also which is in christ, is analogically and according to our proportion of faith, in us also.
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And he is said to make his Believers and Lovers Kings and Priests unto God and his Father, Revel. 1.6. Kings to rule upon the earth, Revel. 5.10. and Priests who should offer spiritual Sacrifices unto God, 1 Pet. 2.5.
And he is said to make his Believers and Lovers Kings and Priests unto God and his Father, Revel. 1.6. Kings to Rule upon the earth, Revel. 5.10. and Priests who should offer spiritual Sacrifices unto God, 1 Pet. 2.5.
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and obtained the Priesthood, Numb. 8.13. — 22. Yet, nor that, nor any after constitution of Priests hindred the obedient from being Kings and Priests unto God.
and obtained the Priesthood, Numb. 8.13. — 22. Yet, nor that, nor any After constitution of Priests hindered the obedient from being Kings and Priests unto God.
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And therefore we read not that God appointed them to be made where the Pontificalia or High Priests vestments and ornaments are either commanded to be made, Exod. 28. or reported to have been made, Exod. 39. But only a command to Moses, to put them in the breast-plate, Exod. 28.30. and the obedience of Moses thereunto, in this place, Levit. 8.8.
And Therefore we read not that God appointed them to be made where the Pontificalia or High Priests vestments and Ornament Are either commanded to be made, Exod 28. or reported to have been made, Exod 39. But only a command to Moses, to put them in the breastplate, Exod 28.30. and the Obedience of Moses thereunto, in this place, Levit. 8.8.
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For indeed how could any woman spin, or Weaver make Doctrine or Truth, saith Origen, and as we may say, Lights or perfections? Sapientia ergo est quae utrun { que } facit.
For indeed how could any woman spin, or Weaver make Doctrine or Truth, Says Origen, and as we may say, Lights or perfections? Sapientia ergo est Quae utrun { que } facit.
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as the greatness and excellency of things is expressed by plurals, Prov. 1.20. NONLATINALPHABET Wisdomes. NONLATINALPHABET the mercies of the Lord, Lam. 3.22. according to which S. Paul beseecheth the Romans NONLATINALPHABET, by the mercies of God, &c. Rom. 12.1.
as the greatness and excellency of things is expressed by plurals, Curae 1.20. Wisdoms. the Mercies of the Lord, Lam. 3.22. according to which S. Paul Beseecheth the Roman, by the Mercies of God, etc. Rom. 12.1.
Both the Vrim, the illuminations or manifestations (according to the LXX) whereby God reveales and declares his will, and the Thummim the perfections or consummations of that will in us,
Both the Urim, the illuminations or manifestations (according to the LXX) whereby God reveals and declares his will, and the Thummim the perfections or consummations of that will in us,
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when we serve him, as Joshua exhorts Israel, Josh. 24.14. in perfection and in truth (as the Greek and Vulg. Latin turn Thummim ) in integrity. These are the gifts of God;
when we serve him, as joshua exhorts Israel, Josh. 24.14. in perfection and in truth (as the Greek and Vulgar Latin turn Thummim) in integrity. These Are the Gifts of God;
according to what S. James saith, Every good giving, and every perfect gift, (there's one of them) is from above and cometh down from the Father of Lights, there's the other.
according to what S. James Says, Every good giving, and every perfect gift, (there's one of them) is from above and comes down from the Father of Lights, there's the other.
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And of all other, they are the most perfect gifts, as we may esteem them by the receivers of them, the most principal parts of man, his minde and will. And what accomplishes and beautifies the minde but the divine wisdom? that's Vrim, illuminations.
And of all other, they Are the most perfect Gifts, as we may esteem them by the Receivers of them, the most principal parts of man, his mind and will. And what accomplishes and beautifies the mind but the divine Wisdom? that's Urim, illuminations.
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Happy, thrice happy they to whom the Lord gives these divine illuminations or doctrines whereby they know the counsel of his will; and the perfections and consummations of it, whereby they are conformable unto the will of God!
Happy, thrice happy they to whom the Lord gives these divine illuminations or doctrines whereby they know the counsel of his will; and the perfections and consummations of it, whereby they Are conformable unto the will of God!
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These are to be received by faith; by which we receive every good giving and every perfect gift, from the Father of Lights. And therefore Moses first put on the breast-plate, that's NONLATINALPHABET or NONLATINALPHABET, which the vulg.
These Are to be received by faith; by which we receive every good giving and every perfect gift, from the Father of Lights. And Therefore Moses First put on the breastplate, that's or, which the Vulgar.
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Latin turns Rationale, the Informer and Director of the judgement; and therefore its called NONLATINALPHABET, the breast-plate of judgement, Exod. 28.30. Indeed the Directory of Judgement and Counsel, being a figure of Him who is NONLATINALPHABET, the divine Word and Reason, whole name is Counseller, Esay 9.6.
Latin turns Rationale, the Informer and Director of the judgement; and Therefore its called, the breastplate of judgement, Exod 28.30. Indeed the Directory of Judgement and Counsel, being a figure of Him who is, the divine Word and Reason, Whole name is Counsellor, Isaiah 9.6.
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And because the Righteousness is obtained by faith, its called also the breast-plate of righteousness. This breast-plate of faith was to be fastned unto the Ephod, Exod. 28.28. which the LXX render NONLATINALPHABET, superhumerale, the ornament of the shoulder, whereon we bear burdens:
And Because the Righteousness is obtained by faith, its called also the breastplate of righteousness. This breastplate of faith was to be fastened unto the Ephod, Exod 28.28. which the LXX render, superhumerale, the ornament of the shoulder, whereon we bear burdens:
and what is that but Patience, which therefore is to be joyned unto the breast-plate of faith, that so through faith and patience we may inherit the promises, Hebr. 6.12. and 10.35, 36. But alas!
and what is that but Patience, which Therefore is to be joined unto the breastplate of faith, that so through faith and patience we may inherit the promises, Hebrew 6.12. and 10.35, 36. But alas!
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the Vrim and Thummim was lost at the Babylonian captivity, Ezra 2.65. And the Church in Babylon, 1 Pet. 5.13. loseth her light and perfection by Babylonian confusions, debates and strifes;
the Urim and Thummim was lost At the Babylonian captivity, Ezra 2.65. And the Church in Babylon, 1 Pet. 5.13. loses her Light and perfection by Babylonian confusions, debates and strifes;
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for the truth is lost by contending for it, 2 Esdr. 5.8, 9. 1 Tim. 1.5, 6, 7. whence it is, that the god of this world blindes the mindes of them that believe not,
for the truth is lost by contending for it, 2 Ezra 5.8, 9. 1 Tim. 1.5, 6, 7. whence it is, that the god of this world blinds the minds of them that believe not,
Remember the Law of Moses my servant which I commanded unto him in Horeb, with the Statutes and Judgements. Then the Lord promiseth to send Eliah the Prophet,
remember the Law of Moses my servant which I commanded unto him in Horeb, with the Statutes and Judgments. Then the Lord promises to send Elijah the Prophet,
before the coming of the great and terrible day of the Lord, and he shall turn the heart of the fathers to the children, &c. This Eliah is not to be understood of John Baptist only;
before the coming of the great and terrible day of the Lord, and he shall turn the heart of the Father's to the children, etc. This Elijah is not to be understood of John Baptist only;
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for he did not accomplish that work which Eliah was to do, viz. to restore all things, as our Lord foretels, Matth. 17.11, 12. where speaking of one Eliah, he saith, he shall come and restore all things; and then addes, concerning John Baptist, that he was already come. So that, by the doctrine of the Law, and the doctrine of Repentance and conversion, we are brought unto an holy fear of God; and upon such as fear Gods name, the Sun of Righteousness,
for he did not accomplish that work which Elijah was to do, viz. to restore all things, as our Lord foretells, Matthew 17.11, 12. where speaking of one Elijah, he Says, he shall come and restore all things; and then adds, Concerning John Baptist, that he was already come. So that, by the Doctrine of the Law, and the Doctrine of Repentance and conversion, we Are brought unto an holy Fear of God; and upon such as Fear God's name, the Sun of Righteousness,
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Even that true and greater Light, (which comes after the less, John 1.8, 9.) ariseth, and is indeed the High Priest who stands up with the Vrim and illuminations, inlightning our mindes with the understanding of Gods will, that we may be light in the Lord, Ephes. 5.8. The LXX Nehem. 7.65.
Even that true and greater Light, (which comes After the less, John 1.8, 9.) arises, and is indeed the High Priest who Stands up with the Urim and illuminations, enlightening our minds with the understanding of God's will, that we may be Light in the Lord, Ephesians 5.8. The LXX Nehemiah 7.65.
And he hath the healing under his wings, whereby he cureth all our backslidings, Jer. 3.22. rectifies and strengthens our wills to perfect and consummate the Lords will, and to make us perfect and compleat in all the will of God, Col. 4.12.
And he hath the healing under his wings, whereby he cureth all our backslidings, Jer. 3.22. Rectifies and strengthens our wills to perfect and consummate the lords will, and to make us perfect and complete in all the will of God, Col. 4.12.
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But the powers, vertues and influences of God and his divine nature are communicated unto us by the Sun, even by Jesus Christ the Sun of Righteousness; he brings with him the heavenly light and healing power (the truth of that Apollo, whereof the Poets have made a Fable ) and all perfection and all the fulness of God, Ephes. 3.19.
But the Powers, Virtues and influences of God and his divine nature Are communicated unto us by the Sun, even by jesus christ the Sun of Righteousness; he brings with him the heavenly Light and healing power (the truth of that Apollo, whereof the Poets have made a Fable) and all perfection and all the fullness of God, Ephesians 3.19.
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I will be sanctified in them that come nigh me, and before all the people, I will be glorified. ] These words, In them that come nigh me, answer to NONLATINALPHABET, which the Translators,
I will be sanctified in them that come High me, and before all the people, I will be glorified. ] These words, In them that come High me, answer to, which the Translators,
For NONLATINALPHABET are not onely such as come nigh unto God, and make address to him by offering sacrifices, as Levit. 1.2. but they especially who in relation are neer unto him, as his Priests are in a peculiar manner.
For Are not only such as come High unto God, and make address to him by offering Sacrifices, as Levit. 1.2. but they especially who in Relation Are near unto him, as his Priests Are in a peculiar manner.
And so NONLATINALPHABET is usually rendred by the LXX NONLATINALPHABET, Exod. 13.17. 1 Kings 8.46. neer in place, neer in dignity and honour, as Esther 1.14.
And so is usually rendered by the LXX, Exod 13.17. 1 Kings 8.46. near in place, near in dignity and honour, as Esther 1.14.
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as the seven Princes to Ahasuerus. Yea NONLATINALPHABET signifies such a relative neerness as of consanguinity, blood, and kindred, Exod. 32.26. Levit. 21, 2, 3. as of friendship, Job 19.14. NONLATINALPHABET my kinsfolk, which the LXX turn NONLATINALPHABET, my friends. In such a neer relation are the Lords Priests unto him;
as the seven Princes to Ahasuerus. Yea signifies such a relative nearness as of consanguinity, blood, and kindred, Exod 32.26. Levit. 21, 2, 3. as of friendship, Job 19.14. my kinsfolk, which the LXX turn, my Friends. In such a near Relation Are the lords Priests unto him;
Thus NONLATINALPHABET a Minister either of State, as unto the Prince, is neer unto him in place and relation; so the sons of David were NONLATINALPHABET, 2 Sam. 8.18. Chief Rulers or Princes: for which, we read 1 Chron. 18.17. NONLATINALPHABET at the hand of the King;
Thus a Minister either of State, as unto the Prince, is near unto him in place and Relation; so the Sons of David were, 2 Sam. 8.18. Chief Rulers or Princes: for which, we read 1 Chronicles 18.17. At the hand of the King;
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Or NONLATINALPHABET is a Minister of God neer unto God, in a typical place and relation; as Ezech. 42.13. They are holy chambers, where the Priests NONLATINALPHABET (which our Translators turn which approach unto the Lord.
Or is a Minister of God near unto God, in a typical place and Relation; as Ezekiel 42.13. They Are holy chambers, where the Priests (which our Translators turn which approach unto the Lord.
So likewise Tremellius. So Luther, Piscator, and three Low Dutch translations. So likewise the Spanish: Castellio indeed hath accederent, who should come neer:
So likewise Tremellius. So Luther, Piscator, and three Low Dutch Translations. So likewise the Spanish: Castellio indeed hath accederent, who should come near:
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And because the Priests are such as intervene and make intercession for the people, they ought, in reason, to be more eminently pious and holy then the people for whom they intercede, and in some measure,
And Because the Priests Are such as intervene and make Intercession for the people, they ought, in reason, to be more eminently pious and holy then the people for whom they intercede, and in Some measure,
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like unto the great High Priest and Intercessor, the Lord Jesus, Hebr. 7.26. Such intercessors were Noe, Samuel, Daniel, Job, and others, who were all neer unto God.
like unto the great High Priest and Intercessor, the Lord jesus, Hebrew 7.26. Such intercessors were No, Samuel, daniel, Job, and Others, who were all near unto God.
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For it is not the office alone, but the sobriety and temperance, the righteousnness, holiness, and piety of him who bears it, which ingratiates the Intercessor with our God.
For it is not the office alone, but the sobriety and temperance, the righteousnness, holiness, and piety of him who bears it, which ingratiates the Intercessor with our God.
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And this was the case of these two Priests, Nadab and Abihu. For, since ex malis moribus ortaesunt bonae leges, good lawes are occasioned by ill manners, its much to be suspected,
And this was the case of these two Priests, Nadab and Abihu. For, since ex malis moribus ortaesunt bonae leges, good laws Are occasioned by ill manners, its much to be suspected,
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and some of the Jews Doctors doubt not to affirm it, that Nadab and Abihu had erred through wine and strong drink, which made them forward in offering their strange fire. Whence it was, that presently after the burial of these two Priests, the Lord gives this charge to Aaron, Vers. 9. Do not drink wine nor strong drink thou nor thy sons with thee,
and Some of the jews Doctors doubt not to affirm it, that Nadab and Abihu had erred through wine and strong drink, which made them forward in offering their strange fire. Whence it was, that presently After the burial of these two Priests, the Lord gives this charge to Aaron, Vers. 9. Do not drink wine nor strong drink thou nor thy Sons with thee,
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And the Lord addes reasons for this Law, ver. 10.11. This sin disposed them to commit another. Their Intemperancy inclined them to impiety. One sin is not long alone.
And the Lord adds Reasons for this Law, ver. 10.11. This sin disposed them to commit Another. Their Intemperancy inclined them to impiety. One since is not long alone.
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for which they are most zelotical, who are of a lower dispensation, and under the discipline of the father. For, what they are not able by Scripture, and reason out of Scripture, to commend unto the consciences of men, they commonly enforce upon their belief, by an hot, heady,
for which they Are most Zealotical, who Are of a lower Dispensation, and under the discipline of the father. For, what they Are not able by Scripture, and reason out of Scripture, to commend unto the Consciences of men, they commonly enforce upon their belief, by an hight, heady,
and ignorant zeal. These things were ill boded in the names of these two young Priests: Whereof Nadab signifies voluntary, implying his own will and choise in the worship of God.
and ignorant zeal. These things were ill boded in the names of these two young Priests: Whereof Nadab signifies voluntary, implying his own will and choice in the worship of God.
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And such as these commonly obtrude their own Electa sacra, their own chosen holiness, and what Hierom calls Boni opinio, what they think good, upon the service and worship of God.
And such as these commonly obtrude their own Electa sacra, their own chosen holiness, and what Hieronymus calls Boni opinio, what they think good, upon the service and worship of God.
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Which is evil in the people, but much worse in the Priest. When iniquity thus burns like a fire, Esay 9.18. it kindles Gods wrath, which is also a fire, Deut. 32.22. This sin cannot seem little, when the punishment of it is so great;
Which is evil in the people, but much Worse in the Priest. When iniquity thus burns like a fire, Isaiah 9.18. it kindles God's wrath, which is also a fire, Deuteronomy 32.22. This since cannot seem little, when the punishment of it is so great;
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even fire by fire; and a strange fire by a strange act of God. For so he calls his Judgement, Esay 28.21. This proceeding of God was most just and necessary.
even fire by fire; and a strange fire by a strange act of God. For so he calls his Judgement, Isaiah 28.21. This proceeding of God was most just and necessary.
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Whence it was that the Lord ratified his lawes by signal punishments of those who first brake them. Thus after the delivery of the moral law, though the greatest part of the people sinned, by committing idolatry, Exad. 32. Yet the Lord punished them for that sin, by the death of many thousands. That rule which holds among men, Quod multis peccatur, multum est, avails not with the Judge of all the world.
Whence it was that the Lord ratified his laws by signal punishments of those who First brake them. Thus After the delivery of the moral law, though the greatest part of the people sinned, by committing idolatry, Exaid. 32. Yet the Lord punished them for that since, by the death of many thousands. That Rule which holds among men, Quod multis peccatur, multum est, avails not with the Judge of all the world.
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In the example here mentioned, the ceremonial Lawes having been newly given in most Chapters foregoing in this book of Leviticus, these lrwes first violated by the Priests, who, of all other, ought to have observed them, the wise and just God punished these in that wherein they offended.
In the Exampl Here mentioned, the ceremonial Laws having been newly given in most Chapters foregoing in this book of Leviticus, these lrwes First violated by the Priests, who, of all other, ought to have observed them, the wise and just God punished these in that wherein they offended.
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If we descend to the times of the Gospel, we shall finde, that when NONLATINALPHABET, that way and manner of Christian community and living in common, was first instituted; two religious pretenders, Hypocrites and Lyars violating that institution, suffered condigne punishment and exemplary for their exemplary sin, Acts 5.1. — 10.
If we descend to the times of the Gospel, we shall find, that when, that Way and manner of Christian community and living in Common, was First instituted; two religious pretenders, Hypocrites and Liars violating that Institution, suffered condign punishment and exemplary for their exemplary since, Acts 5.1. — 10.
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After the institution of the holy Supper, when some in the Church of Corinth Invitâssent se plusculum, had eaten and drunk more then was convenient for those who should communicate at the Lords table,
After the Institution of the holy Supper, when Some in the Church of Corinth Invitâssent se plusculum, had eaten and drunk more then was convenient for those who should communicate At the lords table,
For, by the punishment of some few, the most wise and merciful Lawgiver and Judge prevented like transgression by the multitude; ut terror ad omnes, poena ad paucos veniret, that all Israel might hear and fear and do no more such wickedness;
For, by the punishment of Some few, the most wise and merciful Lawgiver and Judge prevented like Transgression by the multitude; ut terror ad omnes, poena ad Paucos veniret, that all Israel might hear and Fear and do no more such wickedness;
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For howsoever the word Priest, as the office, is corrupted, a Priest is no other then NONLATINALPHABET, one grown up to the spiritual old age of Christ, unto that glorious mark set before us all, Priests and people, Ephes. 4.13. A perfect man, the measure of the age of the fulness of Christ.
For howsoever the word Priest, as the office, is corrupted, a Priest is no other then, one grown up to the spiritual old age of christ, unto that glorious mark Set before us all, Priests and people, Ephesians 4.13. A perfect man, the measure of the age of the fullness of christ.
Ye are, by your place and profession, neer unto God, his friends, and intimate ones, whose duty it is to be middle men between God and his people; who are also a people neer unto him, Psal. 148.14. Whose office it is to burn incense to our God, to make prayers and intercessions for the people.
You Are, by your place and profession, near unto God, his Friends, and intimate ones, whose duty it is to be middle men between God and his people; who Are also a people near unto him, Psalm 148.14. Whose office it is to burn incense to our God, to make Prayers and intercessions for the people.
and for the whole congregation. Its meet therefore that he be an eminently righteous man and zealous, such an one as Phineas, who stood up and prayed, and so the plague ceased, Psalm 106.30.
and for the Whole congregation. Its meet Therefore that he be an eminently righteous man and zealous, such an one as Phinehas, who stood up and prayed, and so the plague ceased, Psalm 106.30.
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Without holiness no man shall see the Lord, no, not when he is best pleased. And shall we think, that some remiss degree of holiness will suffice a Priest an Intercessor for Gods people,
Without holiness no man shall see the Lord, no, not when he is best pleased. And shall we think, that Some remiss degree of holiness will suffice a Priest an Intercessor for God's people,
and their Agent with God, to see God, obtain grace, and mercy from God for himself and the people, and that when God is most displeased with them? when as the people are,
and their Agent with God, to see God, obtain grace, and mercy from God for himself and the people, and that when God is most displeased with them? when as the people Are,
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so is the Priest, then where is that Shepherd that will stand before me? saith the Lord, Jer. 49.19. All the sons of Levi were holy and zealous in Gods cause, Exod. 32. yet all of them could not hold Gods hand.
so is the Priest, then where is that Shepherd that will stand before me? Says the Lord, Jer. 49.19. All the Sons of Levi were holy and zealous in God's cause, Exod 32. yet all of them could not hold God's hand.
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It was to Moses only that God said, Let me alone. Nor can we be so uncharitable as to imagine, that all men were wicked in Jerusalem, when God sought for a man that should stand in the gap, and could finde none, Ezech. 22.30. No, no;
It was to Moses only that God said, Let me alone. Nor can we be so uncharitable as to imagine, that all men were wicked in Jerusalem, when God sought for a man that should stand in the gap, and could find none, Ezekiel 22.30. No, no;
And therefore we read, that when God destroyed the Cities of the Plain, that God remembred Abraham and sent Lot out of the midst of the overthrow, when he overthrew the Cities in wch Lot dwelt, Gen. 19.29.
And Therefore we read, that when God destroyed the Cities of the Plain, that God remembered Abraham and sent Lot out of the midst of the overthrow, when he overthrew the Cities in which Lot dwelled, Gen. 19.29.
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As for profane men they are as unserviceable intercessors in the gap, as a dry bush to keep out a flame of fire from devouring the stubble — NONLATINALPHABET.
As for profane men they Are as unserviceable intercessors in the gap, as a dry bush to keep out a flame of fire from devouring the stubble —.
Or that we draw neer unto God with our mouth, and honour him with our lips, but our heart should be far from him! Matth. 15.8. Far be it from us that it should be truly spoken of us, which yet some of the people say, that there is much Lording and Domineering over one another, and over the people, although we be brethren, although we be not Bishops. If it be so, that we can be prowd without a title, how neer to God soever we imagine our selves to be, he beholds us afar off.
Or that we draw near unto God with our Mouth, and honour him with our lips, but our heart should be Far from him! Matthew 15.8. far be it from us that it should be truly spoken of us, which yet Some of the people say, that there is much Lording and Domineering over one Another, and over the people, although we be brothers, although we be not Bishops. If it be so, that we can be proud without a title, how near to God soever we imagine our selves to be, he beholds us afar off.
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Or what some say, that some of us are neer men, covetous; if so, we are neerer Mammon than we are to the true God. That we are as passionate and have as little rule of our affections, yea, some of us less then other men have.
Or what Some say, that Some of us Are near men, covetous; if so, we Are nearer Mammon than we Are to the true God. That we Are as passionate and have as little Rule of our affections, yea, Some of us less then other men have.
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If so, how can we be said to be neer unto God, or neerer then other men? It is true what Hierom writes, Vehementer Ecclesiam Dei destruit, meliores esse Laicos quàm Clericos;
If so, how can we be said to be near unto God, or nearer then other men? It is true what Hieronymus writes, Forcefully Church Dei destruit, meliores esse Laicos quàm Clerics;
Howbeit I hope, none of the people can say of any of us, that we have erred through wine; that we have gone out of the way through strong drink, as those Levitical Priests are thought to have done.
Howbeit I hope, none of the people can say of any of us, that we have erred through wine; that we have gone out of the Way through strong drink, as those Levitical Priests Are Thought to have done.
But if any such intemperate men there be among us (as some say there are) I shall direct the Apostles exhortation unto them with some little change, Drink more water, and use but little wine. Let the Potitii and Pinarii the drinking Priests, and hungry gluttenous Priests, as the old Priests of Hcrcules were called, saith Festus, let such be Priests to them who are no gods, 2 Chron. 13.9. In the mystical Temple of the true God, the sons of Zadoc [ every way righteous men ] must be neer unto him to minister unto him, Ezech. 44.15.
But if any such intemperate men there be among us (as Some say there Are) I shall Direct the Apostles exhortation unto them with Some little change, Drink more water, and use but little wine. Let the Potitii and Pinarii the drinking Priests, and hungry gluttonous Priests, as the old Priests of Hcrcules were called, Says Festus, let such be Priests to them who Are no God's, 2 Chronicles 13.9. In the mystical Temple of the true God, the Sons of Zadoc [ every Way righteous men ] must be near unto him to minister unto him, Ezekiel 44.15.
a surfeting with the giddy spirit of opinion kindled in our own imaginations, or borrowed of our neighbours neer home; such a drunkenness, I fear, there is too much among us,
a surfeiting with the giddy Spirit of opinion kindled in our own Imaginations, or borrowed of our neighbours near home; such a Drunkenness, I Fear, there is too much among us,
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Shall such escape the just judgement of God? Our God hath his spiritual judgments under the Gospel, figured by those under the Law, but more dreadful then those.
Shall such escape the just judgement of God? Our God hath his spiritual Judgments under the Gospel, figured by those under the Law, but more dreadful then those.
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Such was the judgement on these two Priests. The fire burnt their bodies, not their clothes. There is a kinde of thunder which burns not the Chest, but melts the money in it;
Such was the judgement on these two Priests. The fire burned their bodies, not their clothes. There is a kind of thunder which burns not the Chest, but melts the money in it;
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hurts not the flesh, but consumes the bones. And such are Gods spiritual judgements, they touch not mens bodies, but seiz upon their souls. Non quoties peccant homines, sua fulmina mittit, God sends not thunder and lightning alwayes to destroy ungodly men;
hurts not the Flesh, but consumes the bones. And such Are God's spiritual Judgments, they touch not men's bodies, but seize upon their Souls. Non How often peccant homines, sua Thunderbolts Sends, God sends not thunder and lightning always to destroy ungodly men;
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but such judgements as are much heavier, as hardness of heart, impenitency, treasuring up wrath against the day of wrath, contempt of Gods Word and Commandement, from which good Lord deliver us!
but such Judgments as Are much Heavier, as hardness of heart, impenitency, treasuring up wrath against the day of wrath, contempt of God's Word and Commandment, from which good Lord deliver us!
and remember that the Lord will be sanctified either upon those who are neer unto him, Ezech. 38.22, 23. Or by those who are neer unto him, 1 Pet. 3.15. Let us be sober, righteous, and godly, that we may put difference between holy and unholy, and between unclean and clean; that we may teach the children of Israel, the people of God, all the statutes which the Lord hath spoken unto them, by the hand of Moses, Levit. 10.10, 11. that they may be a people also neer unto God:
and Remember that the Lord will be sanctified either upon those who Are near unto him, Ezekiel 38.22, 23. Or by those who Are near unto him, 1 Pet. 3.15. Let us be Sobrium, righteous, and godly, that we may put difference between holy and unholy, and between unclean and clean; that we may teach the children of Israel, the people of God, all the statutes which the Lord hath spoken unto them, by the hand of Moses, Levit. 10.10, 11. that they may be a people also near unto God:
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and intimate with him, ] and before all the people, he will be glorified. Yea, let Priests and people who are neer unto God, consider, that their Body is the Temple of the holy Ghost which is in us, which we have of God,
and intimate with him, ] and before all the people, he will be glorified. Yea, let Priests and people who Are near unto God, Consider, that their Body is the Temple of the holy Ghost which is in us, which we have of God,
and are not our own: For we are bought with a price; therefore let us glorifie God in our Body and in our Spirit, which are Gods, 1 Cor. 6.19, 20. The Swan, the Pellican, and the Gier-Eagle.
and Are not our own: For we Are bought with a price; Therefore let us Glorify God in our Body and in our Spirit, which Are God's, 1 Cor. 6.19, 20. The Swan, the Pelican, and the Gier-Eagle.
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unless, with Ainsworth, we turn it a Redshank. Its said to have the name, NONLATINALPHABET, because it hath a purple coloured beak; its agreed by them to be a water fowl. Pagnin herein followes the LXX; so doth the Spanish Translation and Vatablus: but Tremellius will have NONLATINALPHABET to be Monedula, a Chough or a Daw: and thats a land fowl.
unless, with Ainsworth, we turn it a Redshank. Its said to have the name,, Because it hath a purple coloured beak; its agreed by them to be a water fowl. Pagnin herein follows the LXX; so does the Spanish translation and Vatablus: but Tremellius will have to be Monedula, a Chough or a Daw: and thats a land fowl.
The Jews side with neither. One of the learned Rabbins derives NONLATINALPHABET from NONLATINALPHABET which signifies attonitum esse, obstupescere, to be astonished; because he who looks upon NONLATINALPHABET, will be astonished, in that it is of such a strange shape,
The jews side with neither. One of the learned Rabbis derives from which signifies attonitum esse, obstupescere, to be astonished; Because he who looks upon, will be astonished, in that it is of such a strange shape,
Another of them saith, that this NONLATINALPHABET is a Mouse that flies in the night, or, a flying Mouse, that is, vespertilio a Bat; which the Naturallists doubt whether they may count it among the fourfooted beasts, or among the birds; as it is described negatively — Ʋespertilio ne { que } in muribus planè neque in volucribus — Its neither altogether a Mouse,
another of them Says, that this is a Mouse that flies in the night, or, a flying Mouse, that is, vespertilio a Bat; which the Naturalists doubt whither they may count it among the fourfooted beasts, or among the Birds; as it is described negatively — Ʋespertilio ne { que } in muribus planè neque in volucribus — Its neither altogether a Mouse,
therefore its reckoned by the Naturalists, among the night-birds, according to the Poets description of it, Nocte volans sero { que } tenens à vespere nomen.
Therefore its reckoned by the Naturalists, among the nightbirds, according to the Poets description of it, Nocte volans sero { que } tenens à vespere Nome.
This seems to be the more probable, because verse 30 of this Chapter, we finde NONLATINALPHABET, the creature now in question, forbidden among the creeping things, and interpreted a Mole. For there are many words and names among the Jewes, common both to fowles and beasts of the earth, saith Ʋlysses Androvandus. Yea, many living creatures disparat one from other,
This seems to be the more probable, Because verse 30 of this Chapter, we find, the creature now in question, forbidden among the creeping things, and interpreted a Mole. For there Are many words and names among the Jews, Common both to fowls and beasts of the earth, Says Ʋlysses Androvandus. Yea, many living creatures Desperate one from other,
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And from the Greek NONLATINALPHABET Aper a Bore, is the Latin Caper which signifies a Goat. And whereas NONLATINALPHABET Anser signifies a Goose, thence is our English word Hen Gallina. And from the Latin Vulpes a Fox, is our English word Wolf, Lupus; and many the like.
And from the Greek Aper a Boar, is the Latin Caper which signifies a Goat. And whereas Anser signifies a Goose, thence is our English word Hen Gallina. And from the Latin Vulpes a Fox, is our English word Wolf, Lupus; and many the like.
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But because the Bat hath in its shape a kinde of loathsomness, and may suppose in men a natural abhorrency from eating it, (though Strabo lib. 16. reports, that the inhabitants of Borsippa, and Scal. Exer. 236.3. that the Islanders of Catigan, feed on Bats, ) and whereas the people of God were brought up in all principles of neatness and cleanliness, especially in regard of their food, as may appear out of many places of this book; as also Ezech. 4.14. Acts 10.14. they seem not to need such a prohibition.
But Because the Bat hath in its shape a kind of loathsomeness, and may suppose in men a natural abhorrency from eating it, (though Strabo lib. 16. reports, that the inhabitants of Borsippa, and Scal. Exer 236.3. that the Islanders of Catigan, feed on Bats,) and whereas the people of God were brought up in all principles of neatness and cleanliness, especially in regard of their food, as may appear out of many places of this book; as also Ezekiel 4.14. Acts 10.14. they seem not to need such a prohibition.
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And Arias Montanus, because mention is made of other kinds of Owles, ver. 16, 17. he borrowes an Italian word Civetta, which Ʋlys. Androvandus useth, which also signifies an Owl.
And Arias Montanus, Because mention is made of other Kinds of Owls, ver. 16, 17. he borrows an Italian word Civetta, which Ʋlys. Androvandus uses, which also signifies an Owl.
Although it cannot be denied but that the prohibition of eating the flesh of certain beasts, fowles, and fishes, imported unto Ifrael according to the flesh,
Although it cannot be denied but that the prohibition of eating the Flesh of certain beasts, fowls, and Fish, imported unto Israel according to the Flesh,
as was darkly intimated, Levit. 20. Where the Lord having prohibited the Heathenish manners practised by the nations whom the Lord cast out of the Land, I am, saith he, Jehovah your God who have separated you from the Nations, ver. 24. and then adds, ye shall therefore put difference between clean beasts and unclean,
as was darkly intimated, Levit. 20. Where the Lord having prohibited the Heathenish manners practised by the Nations whom the Lord cast out of the Land, I am, Says he, Jehovah your God who have separated you from the nations, ver. 24. and then adds, you shall Therefore put difference between clean beasts and unclean,
and like a Letter long since dated, which hath done its errand? Surely no; for I know, saith the Wise man, that whatsoever God doth, shall be for ever.
and like a letter long since dated, which hath done its errand? Surely no; for I know, Says the Wise man, that whatsoever God does, shall be for ever.
And all holy Scripture is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, &c. 2 Tim. 3.16, 17. It remains therefore, that this Scripture,
And all holy Scripture is profitable for Doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, etc. 2 Tim. 3.16, 17. It remains Therefore, that this Scripture,
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is not the heathenish life yet whole in many both Jewes and Gentiles, who walk in the vanity of their minde, having their understanding darkned, being alienated from the life of God, &c. Ephes. 4.18, 19. Do not many work the will of the Gentiles, when they walk in lasciviousness, lusts, excess of wine, revellings, banquetings,
is not the Heathenish life yet Whole in many both Jews and Gentiles, who walk in the vanity of their mind, having their understanding darkened, being alienated from the life of God, etc. Ephesians 4.18, 19. Do not many work the will of the Gentiles, when they walk in lasciviousness, Lustiest, excess of wine, revellings, banquetings,
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and abominable idolatries? Surely the Gentiles life makes the true Heathenism; and, in this respect it stands firm as a wall between the Israel of God who walk according to his rule, Gal. 6.16. and the Gentiles: yea, it is the wall of separation between God and man, Esay 59.2. Besides, there is other reason why that Scripture should be of use unto us.
and abominable idolatries? Surely the Gentiles life makes the true Heathenism; and, in this respect it Stands firm as a wall between the Israel of God who walk according to his Rule, Gal. 6.16. and the Gentiles: yea, it is the wall of separation between God and man, Isaiah 59.2. Beside, there is other reason why that Scripture should be of use unto us.
— ut sit mens sana in corpore sano. Caeterùm nollem esse scandalo imperitis rerum; atque ideò super hoc argumento lubentiùs paucis, quod sentio cum doctis communicabo.
— ut sit men's sana in corpore Sano. Caeterùm nollem esse scandalo imperitis rerum; atque ideò super hoc Argumento lubentiùs paucis, quod sentio cum doctis communicabo.
Quam uti { que } naturarum contrarietatem, Bonus Deus, ( qui & hac etiam de causa Dominus Deus universae carnis appellari potest, Jer. 32.27.) ipse carnes, & nostram & animantium reliquorum facile omnium, quippe qui sit earundem omnium Plastes, internoscit, ammonét { que } suos, illos imprimis qui dicto sunt ipsi obedientes, quae fuerint ipsis usui ac salutares, quae contrà ipsorum valetudini obfuturae; quibus, ne comederint, interdixit.
Quam uti { que } naturarum contrarietatem, Bonus Deus, (qui & hac etiam de causa Dominus Deus Universae carnis appellari potest, Jer. 32.27.) ipse carnes, & nostram & Animantium reliquorum facile omnium, quip qui sit earundem omnium Plastes, internoscit, ammonét { que } suos, Illos imprimis qui Dicto sunt ipsi obedientes, Quae fuerint Ipse usui ac salutares, Quae contrà Ipsorum valetudini obfuturae; quibus, ne comederint, interdixit.
Enimverò quorsum aliàs hoc praeceptum haud rarò legitur? neque sanguinem neque adipem omninò comedetis, Levit. 3.15, 16, 17. Quid est in causa porrò quod interanea passim, jubente Deo, super altare comburenda? Nisi quod haec omnia pessimi nutrimenti sint;
Enimverò Quorsum alias hoc Precept haud rarò legitur? neque sanguinem neque adipem omninò comedetis, Levit. 3.15, 16, 17. Quid est in causa porrò quod interanea passim, jubente God, super altar comburenda? Nisi quod haec omnia pessimi nutrimenti sint;
quae vel sola comesa, vel cum aliis alimentis inhibere dicitur interspirationem. Quod experimento frequenti se probâsse autumat Sanctorius de medicina statica.
Quae vel sola comesa, vel cum Others alimentis inhibere dicitur interspirationem. Quod experimento frequenti se probâsse autumat Sanctorius de medicina statica.
yet in this they agree, that it is no Swan, nor do they reckon the Swan among the unclean fowls. Yea hetein they accord, that NONLATINALPHABET is a night-bird whether Owl or Bat. They both love darkness and shun the light.
yet in this they agree, that it is no Swan, nor do they reckon the Swan among the unclean fowls. Yea hetein they accord, that is a nightbird whither Owl or Bat. They both love darkness and shun the Light.
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which is the principal end of thy pure religion and undefiled. He is light, and in him is no darkness at all, 1 John 1.5. The Devil is darkness or the Prince of it;
which is the principal end of thy pure Religion and undefiled. He is Light, and in him is no darkness At all, 1 John 1.5. The devil is darkness or the Prince of it;
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and to Proserpina whom the Poets make the wife of Pluto or the Devil, they have consecrated the Bat. And therefore S. Basil on Esay 2. compares the Bat unto the Devil, which loves darkness and hates the light. Though the Blacks of Mexico worship the Bat for their god, (as Gyraldus reports, Hist. Ind. lib. 3.) worship thou the Lord thy God, and serve him only;
and to Proserpina whom the Poets make the wife of Pluto or the devil, they have consecrated the Bat. And Therefore S. Basil on Isaiah 2. compares the Bat unto the devil, which loves darkness and hates the Light. Though the Blacks of Mexico worship the Bat for their god, (as Gyraldus reports, Hist. Ind. lib. 3.) worship thou the Lord thy God, and serve him only;
Ye are all NONLATINALPHABET Sons of light and Sons of the day: ye are not of the night or of darkness, 1 Thes. 5.4, 5. Wherefore be not like the Owls, [ even the Wisemen of this world ] who have eyes and see not, who are sharp-sighted and can well judge of the hidden things of darkness and dishonesty; but have no sight, no discerning at all of the clear day light of life, the Sun of Righteousness, Mal. 4.2. the Day-star which riseth in the hearts of those who are the sons of light, 2 Pet. 1.19. They have wings of contemplation, whereby they would be thought to sore and mount up to heaven, but their whole speculation is only about earthly, worldly, and temporal things;
You Are all Sons of Light and Sons of the day: you Are not of the night or of darkness, 1 Thebes 5.4, 5. Wherefore be not like the Owls, [ even the Wise men of this world ] who have eyes and see not, who Are sharp-sighted and can well judge of the hidden things of darkness and dishonesty; but have no sighed, no discerning At all of the clear day Light of life, the Sun of Righteousness, Malachi 4.2. the Daystar which Riseth in the hearts of those who Are the Sons of Light, 2 Pet. 1.19. They have wings of contemplation, whereby they would be Thought to soar and mount up to heaven, but their Whole speculation is only about earthly, worldly, and temporal things;
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as the Bats have wings yet cannot raise themselves much above the earth. Mirum in modum illuminatus obscuritate, luce caecatur, after a wonderful manner, they are enlightned with obscurity, and blinded with the light, saith S. Ambrose. O Israel, who art of the day, 1 Thes. 5.8. take the counsel of thy God by Moses, Levit. 11.20. Let these night-birds be an abomination unto thee.
as the Bats have wings yet cannot raise themselves much above the earth. Mirum in modum illuminatus obscuritate, luce caecatur, After a wondered manner, they Are enlightened with obscurity, and blinded with the Light, Says S. Ambrose. Oh Israel, who art of the day, 1 Thebes 5.8. take the counsel of thy God by Moses, Levit. 11.20. Let these nightbirds be an abomination unto thee.
The Hebrew word is NONLATINALPHABET, which they render a Pelican, following herein the LXX, and Pagnin. But the Jews understand by NONLATINALPHABET what in English we call a Cuckow; which they prove out of the Talmud wherein it is called NONLATINALPHABET.
The Hebrew word is, which they render a Pelican, following herein the LXX, and Pagnin. But the jews understand by what in English we call a Cuckoo; which they prove out of the Talmud wherein it is called.
That which moved our Translators and others to turn NONLATINALPHABET a Pelican, was, because they took it to be derived from NONLATINALPHABET to vomit, as the Pelican doth.
That which moved our Translators and Others to turn a Pelican, was, Because they took it to be derived from to vomit, as the Pelican does.
For which reason the Germans abstain from eating the flesh of the Cuckow as unclean and excrementitious; though the Italians feed on the young ones especially,
For which reason the Germanes abstain from eating the Flesh of the Cuckoo as unclean and excrementitious; though the Italians feed on the young ones especially,
as a rare meat commended unto them by Aristotle and Pliny: Its well if good for any thing when she is dead; for they cannot commend her for any good quality while she lives. She is of all other birds the most timorous and fearful; yet feared by all the less birds extreamly,
as a rare meat commended unto them by Aristotle and pliny: Its well if good for any thing when she is dead; for they cannot commend her for any good quality while she lives. She is of all other Birds the most timorous and fearful; yet feared by all the less Birds extremely,
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because very like unto the Hawk. Whereupon a Fable is grounded which Plutarch relates, That the Cuckow asked the less birds why they fled from her and shunned her,
Because very like unto the Hawk. Whereupon a Fable is grounded which Plutarch relates, That the Cuckoo asked the less Birds why they fled from her and shunned her,
Yea, the less birds getting advantage of the Cuckow, rend, tear, and kill her, saith Albertus, as moved thereto by her likeness to the Hawk. According to a story of a Gentleman, who meeting one exceedingly resembling another, with whom he had a fuid, he drew upon him and wounded him.
Yea, the less Birds getting advantage of the Cuckoo, rend, tear, and kill her, Says Albert, as moved thereto by her likeness to the Hawk. According to a story of a Gentleman, who meeting one exceedingly resembling Another, with whom he had a fuid, he drew upon him and wounded him.
Or as Castellio renders the words, Ab omni maleficii genere, that we abstained from every kinde of evil, 1 Thes. 5.22. as unthankfulness, pride, and vainglory, which this Bird also signifies unto us.
Or as Castellio renders the words, Ab omni maleficii genere, that we abstained from every kind of evil, 1 Thebes 5.22. as unthankfulness, pride, and vainglory, which this Bird also signifies unto us.
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and brought up by other birds, into whose nests the Dam had conveyed her eggs; (whence the Proverb, Cuculus semper in alieno nido parit, the Cuckow layes alwayes in another birds nest) and that being now grown strong, she kills all the young ones brought up with her,
and brought up by other Birds, into whose nests the Dam had conveyed her eggs; (whence the Proverb, Cuculus semper in alieno nido parit, the Cuckoo lays always in Another Birds nest) and that being now grown strong, she kills all the young ones brought up with her,
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So ingrateful were the Israelites unto Moses who carried them in his bosom as a nursing father, Numb. 11.11. The Apostle found like measure from his children the Corinthians whom he had begotten unto God, 1 Cor. 4.15. for whose souls he would very gladly spend and be spent:
So ingrateful were the Israelites unto Moses who carried them in his bosom as a nursing father, Numb. 11.11. The Apostle found like measure from his children the Corinthians whom he had begotten unto God, 1 Cor. 4.15. for whose Souls he would very gladly spend and be spent:
Which may also be suspected, that the Apostle may imply, when he tells the Thessalonians, we were Gentle among you even as a Nurse cherisbeth her children, so being affectionately desirous of you, we were willing to have imparted unto you, not the Gospel of God only,
Which may also be suspected, that the Apostle may imply, when he tells the Thessalonians, we were Gentle among you even as a Nurse cherisbeth her children, so being affectionately desirous of you, we were willing to have imparted unto you, not the Gospel of God only,
wherefore doth the Apostle remember them of this, unless he intimate hereby some fail in them unanswerable hereunto? And truly it may be almost of general observation:
Wherefore does the Apostle Remember them of this, unless he intimate hereby Some fail in them unanswerable hereunto? And truly it may be almost of general observation:
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ye suffer if a man bring you into bondage, if a man devoure you, if a man exalt himself, if a man smite you on the face, saith S. Paul to his unthankful Corinthians, 2 Cor. 11.20. The Cuckow is called NONLATINALPHABET from NONLATINALPHABET to perbreak; because she gluts her self, and then casts up her meat;
you suffer if a man bring you into bondage, if a man devour you, if a man exalt himself, if a man smite you on the face, Says S. Paul to his unthankful Corinthians, 2 Cor. 11.20. The Cuckoo is called from to perbreak; Because she gluts her self, and then Cast up her meat;
not remembring, that — Proprio laus sordet in ore, a mans own praise is loathsom in his own mouth. They quite forget that of the Wiseman, Let another man praise thee,
not remembering, that — Properly laus sordet in over, a men own praise is loathsome in his own Mouth. They quite forget that of the Wiseman, Let Another man praise thee,
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For what they render the Gier-Eagle, is indeed rather the Vulture-Eagle or the Ossifrage. But its very doubtful whether this be here so to be understood;
For what they render the Gier-Eagle, is indeed rather the Vulture-Eagle or the Ossifrage. But its very doubtful whither this be Here so to be understood;
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NONLATINALPHABET, if there be any bowels and mercies, Phil. 2.1. A natural affection is hereby implyed, such as is between parents and their children. So God our heavenly Father gives the knowledge of salvation unto his children by the remission of [ and taking away ] their sin, NONLATINALPHABET, through the bowels of the mercy of our God, Luke 1.78. From this word NONLATINALPHABET the fowl here in question hath her name.
, if there be any bowels and Mercies, Philip 2.1. A natural affection is hereby employed, such as is between Parents and their children. So God our heavenly Father gives the knowledge of salvation unto his children by the remission of [ and taking away ] their since,, through the bowels of the mercy of our God, Lycia 1.78. From this word the fowl Here in question hath her name.
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We read of no such reciprocal tender affection in the Gier-Eagle between the Dam and her young, any more then is ordinary and common with other birds, but indeed rather on the contrary,
We read of no such reciprocal tender affection in the Gier-Eagle between the Dam and her young, any more then is ordinary and Common with other Birds, but indeed rather on the contrary,
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so ravenous is the whole kinde of Eagles, that they prey one upon another, and destroy one another, saith Aelian lib. 2. de Animalibus cap. 39. NONLATINALPHABET therefore is no Gier-Eagle. What is it then?
so ravenous is the Whole kind of Eagles, that they prey one upon Another, and destroy one Another, Says Aelian lib. 2. de Animalibus cap. 39. Therefore is no Gier-Eagle. What is it then?
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Some say, a Vulture; others a Pelican, as Vatablus; Castellio, and the Spanish Bible. Pierius reports out of the Egyptian Monuments, which their Priests, and especially Orus hath left;
some say, a Vulture; Others a Pelican, as Vatablus; Castellio, and the Spanish bible. Pierius reports out of the Egyptian Monuments, which their Priests, and especially Orus hath left;
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And the like, if not greater ardency of affection is said to be in the Pelican toward her young ones; that when the Fowler, in order to taking her, hath kindled a fire round about her nest where she sits upon her young ones, she, some say, out of folly, others, out of render love to her young, beats the flames with her wings,
And the like, if not greater ardency of affection is said to be in the Pelican towards her young ones; that when the Fowler, in order to taking her, hath kindled a fire round about her nest where she sits upon her young ones, she, Some say, out of folly, Others, out of render love to her young, beats the flames with her wings,
but she thereby increasing them the more, stands in defence of her self and her brood, until she perish in the flames, or render her self unable further to resist.
but she thereby increasing them the more, Stands in defence of her self and her brood, until she perish in the flames, or render her self unable further to resist.
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And right-well doth this fervency of love, both in the Vulture and in the Pelican, deserve the name NONLATINALPHABET, dear and tender love. But unto whether of the twain, its proper, I know not:
And right-well does this fervency of love, both in the Vulture and in the Pelican, deserve the name, dear and tender love. But unto whither of the twain, its proper, I know not:
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It seems, Arias Montanus was in the like doubt when he rendred NONLATINALPHABET by a word common to both, Philostorgus: which imports the natural, intense, and intimate love and bowels of affection in parents toward their children, and the same reciprocal affection of children also toward their parents. Such as the Naturalists report also to be between the old and young Stork. Which is the next bird named, ver. 19. called NONLATINALPHABET Piety, NONLATINALPHABET, natural love; whence is the English and Dutch word Stork.
It seems, Arias Montanus was in the like doubt when he rendered by a word Common to both, Philostorgus: which imports the natural, intense, and intimate love and bowels of affection in Parents towards their children, and the same reciprocal affection of children also towards their Parents. Such as the Naturalists report also to be between the old and young Stork. Which is the next bird nam, ver. 19. called Piety,, natural love; whence is the English and Dutch word Stork.
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I shall not adde to these, what monstrous & incredible things, divers of the Antient Fathers (whom for honours sake I will not here name) tell of the Polican, unworthy of their authority.
I shall not add to these, what monstrous & incredible things, diverse of the Ancient Father's (whom for honours sake I will not Here name) tell of the Polican, unworthy of their Authority.
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But here it may be inquired in special concerning the Pelican and the Stork, why they should be reputed impure, since so much good is recorded of both, by Aristotle and Pliny, and other Naturalists;
But Here it may be inquired in special Concerning the Pelican and the Stork, why they should be reputed impure, since so much good is recorded of both, by Aristotle and pliny, and other Naturalists;
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especially since the figurative immorality of the fowles, fourfooted beasts, and fishes, render them unclean to Israel; because thereby they represented the immoral and vitious conversation of the Heathen;
especially since the figurative immorality of the fowls, fourfooted beasts, and Fish, render them unclean to Israel; Because thereby they represented the immoral and vicious Conversation of the Heathen;
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there is likewise a kinde of conjugal affection observed between the male and semale, and mutual love and chastity one towards the other, in the •tor••; and the breach of that bond of love by the one, is severely revenged by the other, as Oppian and Aelian report. As the Stork, Jer. 8.7. so the Pelican depart before the Winter, and return and bring glad tydings of the Spring approaching.
there is likewise a kind of conjugal affection observed between the male and semale, and mutual love and chastity one towards the other, in the •tor••; and the breach of that bound of love by the one, is severely revenged by the other, as Oppian and Aelian report. As the Stork, Jer. 8.7. so the Pelican depart before the Winter, and return and bring glad tidings of the Spring approaching.
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for thereabout she kills all the Toads and Snakes which might annoy the house, saith Platarch; and when she departs, she leaves one of her young ones to the Master of the house,
for thereabouts she kills all the Toads and Snakes which might annoy the house, Says Plutarch; and when she departs, she leaves one of her young ones to the Master of the house,
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These and the like (may I not say, vertues? ) observed by Wifemen in the Pelican and Stork, they have therefore prohibited the killing of them, especially of the Stork in Thessaly, and that under pain of death;
These and the like (may I not say, Virtues?) observed by Wifemen in the Pelican and Stork, they have Therefore prohibited the killing of them, especially of the Stork in Thessaly, and that under pain of death;
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Surely the Lord would not that NONLATINALPHABET and NONLATINALPHABET that mercy and piety should be consumed, but that they should be preserved for ever;
Surely the Lord would not that and that mercy and piety should be consumed, but that they should be preserved for ever;
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So that when that mutual love between parents and their children falleth, they may learn it of the Stork and Pelican. Whence NONLATINALPHABET is what S. Paul cals NONLATINALPHABET, to requite the parents, 1 Tim. 5.4.
So that when that mutual love between Parents and their children falls, they may Learn it of the Stork and Pelican. Whence is what S. Paul calls, to requite the Parents, 1 Tim. 5.4.
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as when the Angel shews to the Prophet the two women who carry away the Ephah loaden with wickedness, into the land of Shinar; the two women had wings as the wings of a Stork, and the Spirit was in their wings;
as when the Angel shows to the Prophet the two women who carry away the Ephah loaded with wickedness, into the land of Shinar; the two women had wings as the wings of a Stork, and the Spirit was in their wings;
even the Spirit of love toward God and our neighbour, that takes away the sins of the world, Zach. 5.5. — 11. even the Son of God, who is his love, Col. 1.13. NONLATINALPHABET, the Son who is his love.
even the Spirit of love towards God and our neighbour, that Takes away the Sins of the world, Zach 5.5. — 11. even the Son of God, who is his love, Col. 1.13., the Son who is his love.
Nor do we read, that the most eminent Saints of God, have spoken much, beside what monuments they have left behinde them, which are the Oracles of God.
Nor do we read, that the most eminent Saints of God, have spoken much, beside what monuments they have left behind them, which Are the Oracles of God.
They all passed thorow this world with great stilness and silence, declaring the praise of God in their life and actions, Psal. 63.4. not their own praise in their words. All that Enoch, Noah, Abraham, Isaac, & Jacob are recorded to have spoken, may be written in a little room.
They all passed thorough this world with great stillness and silence, declaring the praise of God in their life and actions, Psalm 63.4. not their own praise in their words. All that Enoch, Noah, Abraham, Isaac, & Jacob Are recorded to have spoken, may be written in a little room.
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Who shall we set by them in this prating age? when most men proclaim every one NONLATINALPHABET his own goodness (as if he were NONLATINALPHABET like NONLATINALPHABET the Stork ) but a faithful man (or man of truths, as the words are,) who shall finde? Prov. 20.6.
Who shall we Set by them in this prating age? when most men proclaim every one his own Goodness (as if he were like the Stork) but a faithful man (or man of truths, as the words Are,) who shall find? Curae 20.6.
Yet it might seem strange, that these fowles should be counted among the unclean birds, yet should have no ill qualities which might make them worthy of that Classis. I have sometime heard good fellowes complain of the Preachers, that they inveigh bitterly against excessive drinking, but say nothing of the like excesse in eating; perhaps obliquely intimating, as if they spared themselves.
Yet it might seem strange, that these fowls should be counted among the unclean Birds, yet should have no ill qualities which might make them worthy of that Classis. I have sometime herd good Fellows complain of the Preachers, that they inveigh bitterly against excessive drinking, but say nothing of the like excess in eating; perhaps obliquely intimating, as if they spared themselves.
For satisfaction therefore of those Club-men, they may know, that the Vulture and Pelican are extreamly ravenous birds: and that the Pelican hath a double craw or crop, whereof one like the end of a Neat;
For satisfaction Therefore of those Club men, they may know, that the Vulture and Pelican Are extremely ravenous Birds: and that the Pelican hath a double craw or crop, whereof one like the end of a Neat;
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Ʋlysses Androvandus relates a story out of Franciscus Sanctius, of a Pelican or Onocratalus (which hath this name from her voice like the braying of an Asse ) that being born-down to the ground by her weight,
Ʋlysses Androvandus relates a story out of Francis Sanctius, of a Pelican or Onocratalus (which hath this name from her voice like the braying of an Ass) that being born-down to the ground by her weight,
'Tis hard to believe this of a bird that's alwayes in the water; and how could Turnerus observe this? unless some Pelican carried him alwayes in her crop like the black boy. How otherwise was it possible?
It's hard to believe this of a bird that's always in the water; and how could Turner observe this? unless Some Pelican carried him always in her crop like the black boy. How otherwise was it possible?
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Let our NONLATINALPHABET, the slow-bellies, the Apicii, the bellygods and insatiable Gluttons of this age, take notice of this, whose Pinguis aqualiculus propenso sesquipede extat, saith the Satyrist, who bear before them a Paunch a foot and-half thick,
Let our, the slow-bellies, the Apicii, the Bellygods and insatiable Gluttons of this age, take notice of this, whose Pinguis aqualiculus propenso sesquipede extat, Says the Satirist, who bear before them a Paunch a foot and-half thick,
like the craw or gorge of the Onocratalus; I want Sequipedatia verba, words fit and of like measure to their odious unreasonableness and unsatiableness.
like the craw or gorge of the Onocratalus; I want Sequipedatia verba, words fit and of like measure to their odious unreasonableness and unsatiableness.
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If thou sit at a bountiful table, NONLATINALPHABET, open not thy weazon-pipe (that's NONLATINALPHABET properly, not the throat, as ours turn it in the margent;
If thou fit At a bountiful table,, open not thy weazon-pipe (that's properly, not the throat, as ours turn it in the margin;
And v. 16. NONLATINALPHABET, eat as becomes a man, not like a brute beast, like a Vulture or Onocratalus. Read from ver. 12. to the end of that Chapter:
And v. 16., eat as becomes a man, not like a brutus beast, like a Vulture or Onocratalus. Read from ver. 12. to the end of that Chapter:
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nor is the Drunkard therefore justified, because he is not a Glutton. O Israel! They are both unclean fowls. Away with them! Solomon gives thee good advice;
nor is the Drunkard Therefore justified, Because he is not a Glutton. O Israel! They Are both unclean fowls. Away with them! Solomon gives thee good Advice;
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For the drunkard and the glutton shall come to poverty, and drowsiness shall clothe a man with rags, Prov. 23.19, 20, 21. What they turn the Heron, is indeed the Bittaur, as will appear upon due examination.
For the drunkard and the glutton shall come to poverty, and drowsiness shall cloth a man with rags, Curae 23.19, 20, 21. What they turn the Heron, is indeed the Bittaur, as will appear upon due examination.
It is true that R. Salomon turns NONLATINALPHABET the word here used, NONLATINALPHABET Milvus irritabilis, an angry Kite; and then addes, It seems to me, that it is the same which they call NONLATINALPHABET Hairon. Howbeit, others by NONLATINALPHABET understand the wrathful Pie; others, the Vulture rather.
It is true that R. Solomon turns the word Here used, Milvus irritabilis, an angry Kite; and then adds, It seems to me, that it is the same which they call Hairon. Howbeit, Others by understand the wrathful Pie; Others, the Vulture rather.
And Mercer tells us, that the same NONLATINALPHABET is by diverse diversly rendred, as by the names of four several other birds, beside those already named;
And Mercer tells us, that the same is by diverse diversely rendered, as by the names of four several other Birds, beside those already nam;
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Arias Montanus, that he might be sure not to erre, interprets NONLATINALPHABET according to the signification of the word, Avis furibunda, a furious bird. But since there may be many such, he leaves us to conjecture which.
Arias Montanus, that he might be sure not to err, interprets according to the signification of the word, Avis furibunda, a furious bird. But since there may be many such, he leaves us to conjecture which.
R. Salomon is of greatest authority to prove it an Heron; whose words being interpreted a Kite, Hairon, Pye, and Vulture, and he himself understanding the Hairon, let us enquire into the nature of this fowl, which he calls NONLATINALPHABET and our Translators render an Heron, whether it may probably be judged to be NONLATINALPHABET, yea, or not.
R. Solomon is of greatest Authority to prove it an Heron; whose words being interpreted a Kite, Hairon, Pie, and Vulture, and he himself understanding the Hairon, let us inquire into the nature of this fowl, which he calls and our Translators render an Heron, whither it may probably be judged to be, yea, or not.
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And so they report her one of the most vertuous of all the Birds. The most notable vertues in the Heron, are continency, piety, wisdom and providence. The continency and temperance of the Heron is highly commended by Michael Glyca, lib. 1. Animal. who saith (I must leave this upon his credit,
And so they report her one of the most virtuous of all the Birds. The most notable Virtues in the Heron, Are continency, piety, Wisdom and providence. The continency and temperance of the Heron is highly commended by Michael Glyca, lib. 1. Animal. who Says (I must leave this upon his credit,
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though the continency of this fowl may be more easily proved by him, then the sobriety of the Pelican by Turnerus, ) that the male Heron perceiving a necessity of copulation,
though the continency of this fowl may be more Easily proved by him, then the sobriety of the Pelican by Turner,) that the male Heron perceiving a necessity of copulation,
so that Pliny saith, in treading, that he weeps bloody tears; though this later be denied by Albertus Magnus, upon his own frequent ocular observation.
so that pliny Says, in treading, that he weeps bloody tears; though this later be denied by Albert Magnus, upon his own frequent ocular observation.
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Howbeit Aristotle and he agree, that the like temperance is observable also in the female. Some things come to pass by violence and even against nature, saith Theophrastus, NONLATINALPHABET,
Howbeit Aristotle and he agree, that the like temperance is observable also in the female. some things come to pass by violence and even against nature, Says Theophrastus,,
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And although NONLATINALPHABET [ to shew such natural affection ] hath gotten the name from NONLATINALPHABET the Stork, yet is this mutual descending and ascending love as vigorously exercised by the Herons as by the Storks and Pelicans, saith Aelian lib. 3. cap. 23. But whereas its commonly said, Difficile est amare simul & sapere;
And although [ to show such natural affection ] hath got the name from the Stork, yet is this mutual descending and ascending love as vigorously exercised by the Herons as by the Storks and Pelicans, Says Aelian lib. 3. cap. 23. But whereas its commonly said, Difficile est amare simul & Sapere;
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The wisdom and prudence of the Heron is most remarkable, and that above all other Birds: For although the most of them can foresee the change of weather,
The Wisdom and prudence of the Heron is most remarkable, and that above all other Birds: For although the most of them can foresee the change of weather,
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none that I have yet read of, so wisely and providently as the Heron; which foreseeing the rain and other incommodious weather, mounts up above the clouds, and so avoids it:
none that I have yet read of, so wisely and providently as the Heron; which Foreseeing the rain and other incommodious weather, mounts up above the Clouds, and so avoids it:
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to which purpose, Ʋlysses Androvandus (to whom I owe much of this discourse concerning Birds ) cites Virgil, (and affirms that the same is testified by divers grave authors also,) — notas { que } paludes Deserit, at { que } altam supra volat ardea nubem.
to which purpose, Ʋlysses Androvandus (to whom I owe much of this discourse Concerning Birds) cites Virgil, (and affirms that the same is testified by diverse grave Authors also,) — notas { que } paludes Deserit, At { que } Altam supra Volatile ardea nubem.
The same art is used also by the Pelican. Now who will say that these are qualities of unclean fowles? Who therefore will think that by NONLATINALPHABET can be meant the Heron? We must therefore enquire further,
The same art is used also by the Pelican. Now who will say that these Are qualities of unclean fowls? Who Therefore will think that by can be meant the Heron? We must Therefore inquire further,
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and we shall finde that by NONLATINALPHABET, another manner of bird is to be understood, which in English we corruptly call a Bittern, which more properly should be named a Bitaur, as I shall shew anon.
and we shall find that by, Another manner of bird is to be understood, which in English we corruptly call a Bittern, which more properly should be nam a Bitaur, as I shall show anon.
The Bitaur is reckond among the Ardeae or Herons, by reason of some similitude in their outward form and shape: But as for their inward disposition, they have little other agreement then that they are both Birds. Nor are they Birds of one feather: For the Bitaur is called NONLATINALPHABET in the Greek,
The Bitaur is reckoned among the Ardeae or Herons, by reason of Some similitude in their outward from and shape: But as for their inward disposition, they have little other agreement then that they Are both Birds. Nor Are they Birds of one feather: For the Bitaur is called in the Greek,
who say, that a certain lazy servant having been often scourged and stigmatized, and to no purpose, he was at length turn'd into this Bird called NONLATINALPHABET, that is, Piger, lazie, idle;
who say, that a certain lazy servant having been often scourged and stigmatized, and to no purpose, he was At length turned into this Bird called, that is, Piger, lazy, idle;
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and, to remember him of his slothfulness and his well-deserved punishment for it, he bears the prints and marks of his scourging. And 'tis strange what Aelian reports of this fowl, lib. 5. cap. 36. The Asterias, saith he, growes tame in Egypt, and well understands a mans voice;
and, to Remember him of his slothfulness and his well-deserved punishment for it, he bears the prints and marks of his scourging. And it's strange what Aelian reports of this fowl, lib. 5. cap. 36. The Asterias, Says he, grows tame in Egypt, and well understands a men voice;
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NONLATINALPHABET, if any man in disgrace call her Servant, she is angry; but if any call her NONLATINALPHABET, lazy, NONLATINALPHABET, she disdains and is highly offended. If this be true,
, if any man in disgrace call her Servant, she is angry; but if any call her, lazy,, she disdains and is highly offended. If this be true,
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namely, the Bitaur, as being NONLATINALPHABET irritabilis, easily provoked to wrath and indignation. And being so moved, strikes at his eyes who so dishonours her.
namely, the Bitaur, as being irritabilis, Easily provoked to wrath and Indignation. And being so moved, strikes At his eyes who so dishonours her.
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She imitates the bellowing of Bulls and is called a Bull; whence, saith Ʋlysses Androvandus, this fowl is called Botaurus; Anglus quidam Butora vocat eo quòd Tauri beatum, id est, mugitum imitari videtur.
She imitates the bellowing of Bulls and is called a Bull; whence, Says Ʋlysses Androvandus, this fowl is called Botaurus; Anglus quidam Butora vocat eo quòd Tauri Beatum, id est, mugitum imitari videtur.
Albertus therefore saith, that this Bitaur or Butaur is Buteo Accipiter a Buzzard-Hawk; or, as we may english it, Between Hawk and Buzzard. This fowl is here reckoned among the unclean fowls;
Albert Therefore Says, that this Bitaur or Butaur is Buteo Accipiter a Buzzard-Hawk; or, as we may english it, Between Hawk and Buzzard. This fowl is Here reckoned among the unclean fowls;
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Alter erit Tiphys — it ought not seem strange unto us, that, if the servant were turn'd into a Bird, that bird should now again be turn'd into a servant; If NONLATINALPHABET the lazy servant were changed into a lazy fowl, that the same lazy fowl should be again changed into as lazy a servant. So lazy and idle this Buzzard is, that he will not ascend in holy thoughts and affections unto heavenly things, but sits still in the nest of his old principles of idleness and broods others of his own judgement, or rather want of judgement. So lazy is this Buzzard unto what is good, but too active in what is evil. For since the fowls of the air typifie the Prince of the air and his evil spirits (so, what our Lord calls the fowls of the air, Matth. 13.4. he interprets the wicked or mischievous on, ver. 19.) What marvel is it, that an evil bird should be turned into an evil servant, who should smite his fellow servants, and eat and drink with the drunken, Matth. 24.48, 49. For the evil bird, from which he is changed, is as well an Hawk; as a Buzzard. The Apostle puts NONLATINALPHABET evil or hurtful beasts; and NONLATINALPHABET, slow bellies, together, Tit. 1.12.
Alter erit Tiphys — it ought not seem strange unto us, that, if the servant were turned into a Bird, that bird should now again be turned into a servant; If the lazy servant were changed into a lazy fowl, that the same lazy fowl should be again changed into as lazy a servant. So lazy and idle this Buzzard is, that he will not ascend in holy thoughts and affections unto heavenly things, but sits still in the nest of his old principles of idleness and brood's Others of his own judgement, or rather want of judgement. So lazy is this Buzzard unto what is good, but too active in what is evil. For since the fowls of the air typify the Prince of the air and his evil spirits (so, what our Lord calls the fowls of the air, Matthew 13.4. he interprets the wicked or mischievous on, ver. 19.) What marvel is it, that an evil bird should be turned into an evil servant, who should smite his fellow Servants, and eat and drink with the drunken, Matthew 24.48, 49. For the evil bird, from which he is changed, is as well an Hawk; as a Buzzard. The Apostle puts evil or hurtful beasts; and, slow bellies, together, Tit. 1.12.
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And why should we wonder if that bird which strikes at the mans eye, being now changed into a man should still strike at the mans eye, the inward eye of faith, understanding, judgement, conscience.
And why should we wonder if that bird which strikes At the men eye, being now changed into a man should still strike At the men eye, the inward eye of faith, understanding, judgement, conscience.
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Indeed it might seem strange and wonderful, if the same NONLATINALPHABET the same idle stigmatized servant should be changed into a stigmatizing servant, that he who was persecuted for his own conscience, should persecute others for their conscience.
Indeed it might seem strange and wondered, if the same the same idle stigmatized servant should be changed into a stigmatizing servant, that he who was persecuted for his own conscience, should persecute Others for their conscience.
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S. Paul having been once a Persecutor of the faith, being now changed from a Persecutor to a Professor of that faith, he would not exercise dominion over the faith of the Professors, 2 Cor. 1.24. He reports how the professors marvelled, that he who persecuted them formerly, now preached the faith which once he destroyed.
S. Paul having been once a Persecutor of the faith, being now changed from a Persecutor to a Professor of that faith, he would not exercise dominion over the faith of the Professors, 2 Cor. 1.24. He reports how the professors marveled, that he who persecuted them formerly, now preached the faith which once he destroyed.
O thou Israel of God who persecutest none, but art exposed as a prey to every Hawk or Buzzard, to every ravenous fowl, beware and take great heed of such birds of prey; they are all forbidden:
O thou Israel of God who Persecutest none, but art exposed as a prey to every Hawk or Buzzard, to every ravenous fowl, beware and take great heed of such Birds of prey; they Are all forbidden:
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But why should we despair even of the persecuting Roman Bitaur? though their first founders were nourished by a Wolf, and they have fulfilled S. Pauls prophesie concerning them and all like persecuting ravenous Wolves, Acts 20.29. that grievous Wolves shall not spare the flock of Christ.
But why should we despair even of the persecuting Roman Bitaur? though their First founders were nourished by a Wolf, and they have fulfilled S. Paul's prophesy Concerning them and all like persecuting ravenous Wolves, Acts 20.29. that grievous Wolves shall not spare the flock of christ.
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Though the Roman Eagle hath been metamorphosed into a persecuting Hawk and Buzzard, yet its possible, through the grace of our good God, that there may be so great a change, that the Wolf may dwell with the Lamb, Esay 11.6.
Though the Roman Eagl hath been metamorphosed into a persecuting Hawk and Buzzard, yet its possible, through the grace of our good God, that there may be so great a change, that the Wolf may dwell with the Lamb, Isaiah 11.6.
as saith Arnobius, was figured by Benjamin, who should ravin as a Wolf, Gen. 49.27. who persecuted the flock of Christ, the same became as a Lamb. And he who was NONLATINALPHABET the bird in question (or indeed now out of question ) that Avis furibunda, as Arias Montanus renders it, a mad bird, exceedingly mad against them, persecuted them, (as he himself confesseth, Acts 26.11.) even to strange Cities;
as Says Arnobius, was figured by Benjamin, who should ravine as a Wolf, Gen. 49.27. who persecuted the flock of christ, the same became as a Lamb. And he who was the bird in question (or indeed now out of question) that Avis furibunda, as Arias Montanus renders it, a mad bird, exceedingly mad against them, persecuted them, (as he himself Confesses, Acts 26.11.) even to strange Cities;
He who was as the evil servant who smote his fellow servants, he became a faithful servant of Jesus Christ, and a servant unto all the Church of Christ,
He who was as the evil servant who smote his fellow Servants, he became a faithful servant of jesus christ, and a servant unto all the Church of christ,
Yea, the persecuting arrogant Saul now became humble Paul the convert, the Lamb, the Stork, he also becomes a patern unto all that shall believe and turn unto Christ and his long-suffering, 1 Tim. 1.16.
Yea, the persecuting arrogant Saul now became humble Paul the convert, the Lamb, the Stork, he also becomes a pattern unto all that shall believe and turn unto christ and his long-suffering, 1 Tim. 1.16.
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while thou art loving and pious; be content to be esteem'd a fool in this world, while thou art wise and provident for a better world. Be thou a patern and example of continency and chastity to the Triorchi, to the lascivious and incontinent Hawks and Buzzards. Reprove and instruct in love and piety, the persecuting birds of prey. Teach by thy wisdom all unwise and improvident fowles to escape the judgements of God which are coming upon the earth, Jer. 8. Be a true Ardea, an Heron NONLATINALPHABET (as Scaliger gives the etymon) flying aloft above the clouds, even to Heaven it self, even to God himself.
while thou art loving and pious; be content to be esteemed a fool in this world, while thou art wise and provident for a better world. Be thou a pattern and Exampl of continency and chastity to the Triorchi, to the lascivious and incontinent Hawks and Buzzards. Reprove and instruct in love and piety, the persecuting Birds of prey. Teach by thy Wisdom all unwise and improvident fowls to escape the Judgments of God which Are coming upon the earth, Jer. 8. Be a true Ardea, an Heron (as Scaliger gives the etymon) flying aloft above the Clouds, even to Heaven it self, even to God himself.
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So shalt thou learn and teach all, by thine holy example, that the way of life is above to the wise that they may escape the Hell that is beneath, Prov. 15.24.
So shalt thou Learn and teach all, by thine holy Exampl, that the Way of life is above to the wise that they may escape the Hell that is beneath, Curae 15.24.
So, when thou loving and merciful one, shalt flee to him unto whom thou art like, the loving and merciful God, thou shalt escape the heavie judgements of thy God,
So, when thou loving and merciful one, shalt flee to him unto whom thou art like, the loving and merciful God, thou shalt escape the heavy Judgments of thy God,
] What exception I have against the translation of this verse, or a part of it, lies as well against some hundreds of places more, where NONLATINALPHABET are rendred the children of Israel, which should be turn'd the Sons of Israel. This mis-translation, I confess, should have been noted long since, where it first meets us, as Gen. 32.32.
] What exception I have against the Translation of this verse, or a part of it, lies as well against Some hundreds of places more, where Are rendered the children of Israel, which should be turned the Sons of Israel. This mistranslation, I confess, should have been noted long since, where it First meets us, as Gen. 32.32.
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Doth it seem too slight or unworthy our notice? I shall propound only two considerations, according to which, the male or son is necessarily to be understood,
Does it seem too slight or unworthy our notice? I shall propound only two considerations, according to which, the male or son is necessarily to be understood,
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and not to be smothered in conceptu confuso, as here it is in the name of children. The one in regard of diqnity and authority; which argument S. Paul made use of, 1 Tim. 2.12, 13. The other in regard of strength and ability for the performance of some hard duty required;
and not to be smothered in conceptu confuso, as Here it is in the name of children. The one in regard of diqnity and Authority; which argument S. Paul made use of, 1 Tim. 2.12, 13. The other in regard of strength and ability for the performance of Some hard duty required;
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When I was a childe I spake as a childe, &c. So likewise Gal. 4.1, 2.19. NONLATINALPHABET, my little children, of whom I travail in birth until Christ be formed in you; and many like places.
When I was a child I spoke as a child, etc. So likewise Gal. 4.1, 2.19., my little children, of whom I travail in birth until christ be formed in you; and many like places.
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But the opposition is clear, Rom. 8. when ver. 15. he opposeth to children under the spirit of bondage (which differ not from servants, Gal. 4.1.) sons under the spirit of adoption.
But the opposition is clear, Rom. 8. when for. 15. he Opposeth to children under the Spirit of bondage (which differ not from Servants, Gal. 4.1.) Sons under the Spirit of adoption.
Matth. 5. Where our Lord incourages his Disciples to the highest duty, to love their enemies, bless them that curse them, do good to them that hate them, pray for them who despitefully use them and persecute them, that ye may be NONLATINALPHABET (not the children, as our Translators render the word,
Matthew 5. Where our Lord encourages his Disciples to the highest duty, to love their enemies, bless them that curse them, do good to them that hate them, pray for them who despitefully use them and persecute them, that you may be (not the children, as our Translators render the word,
though our Translators call them children, Luke 20.36. They are NONLATINALPHABET sons of God, being NONLATINALPHABET sons of the resurrection, Gal. 3.7. They who are of faith, the same are the sons of Abraham, and the sons of God, ver. 26. In both places is the word NONLATINALPHABET, sons, which are turn'd children.
though our Translators call them children, Lycia 20.36. They Are Sons of God, being Sons of the resurrection, Gal. 3.7. They who Are of faith, the same Are the Sons of Abraham, and the Sons of God, ver. 26. In both places is the word, Sons, which Are turned children.
So Gal. 4. The heir while he is NONLATINALPHABET a childe, differs nothing from a servant, though he be Lord of all, but is under Tutors and Governours,
So Gal. 4. The heir while he is a child, differs nothing from a servant, though he be Lord of all, but is under Tutors and Governors,
but when the fulness of the time was come, God sent forth his son made of a woman, made under the Law, to redeem them who were under the Law, that we might receive NONLATINALPHABET the adoption of sons. And because ye are sons, God hath sent forth the Spirit into your hearts crying Abba Father. Wherefore thou art no more a Servant but a son: and if a son, then an heir of God through Christ, Gal. 4.1. — 7. This testimony is so full and home, that I could leave out none of it.
but when the fullness of the time was come, God sent forth his son made of a woman, made under the Law, to Redeem them who were under the Law, that we might receive the adoption of Sons. And Because you Are Sons, God hath sent forth the Spirit into your hearts crying Abba Father. Wherefore thou art no more a Servant but a son: and if a son, then an heir of God through christ, Gal. 4.1. — 7. This testimony is so full and home, that I could leave out none of it.
And the Apostle speaking of the sufferings of Christ, and the glory that should follow, unto both which estates his believers are to be conformed, it became him, saith he,
And the Apostle speaking of the sufferings of christ, and the glory that should follow, unto both which estates his believers Are to be conformed, it became him, Says he,
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for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings, Heb. 2.10. I shall adde but one Scripture more, Revel. 21.7.
for whom Are all things, and by whom Are all things, in bringing many Sons unto glory, to make the Captain of their salvation perfect through sufferings, Hebrew 2.10. I shall add but one Scripture more, Revel. 21.7.
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For the dignity also of the male, it is, that NONLATINALPHABET the male childe preserves the name NONLATINALPHABET and memory of his father, according to what Absalom saith, 2 Sam. 18.18. I have no son NONLATINALPHABET to keep my name in remembrance.
For the dignity also of the male, it is, that the male child preserves the name and memory of his father, according to what Absalom Says, 2 Sam. 18.18. I have no son to keep my name in remembrance.
The male also was required in sacrifice, as the more worthy, perfect, and acceptable, according to Mal. 1.14. Cursed be the deceiver who hath in his flock NONLATINALPHABET a male, (that is, entire and perfect, as appears by the opposit,) and voweth and sacrificeth to the Lord a corrupt thing. And the reason added from the dignity of him to whom the vow is payed, proves the dignity also of the male oblation: For I am a great King, saith the Lord of hosts, and my Name is dreadful among the Heathen.
The male also was required in sacrifice, as the more worthy, perfect, and acceptable, according to Malachi 1.14. Cursed be the deceiver who hath in his flock a male, (that is, entire and perfect, as appears by the opposite,) and Voweth and Sacrificeth to the Lord a corrupt thing. And the reason added from the dignity of him to whom the Voelli is paid, Proves the dignity also of the male oblation: For I am a great King, Says the Lord of hosts, and my Name is dreadful among the Heathen.
Howbeit this prerogative of the male in nature above the female, neither arrogates nor argues any spiritual eminency in the man; nor derogates any thing from the woman. But,
Howbeit this prerogative of the male in nature above the female, neither arrogates nor argues any spiritual eminency in the man; nor derogates any thing from the woman. But,
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because in nature the man is usually more strong and more worthy then the woman, as the Prophet implies, Esay 3.4.12. Where he threatneth to take away the honourable and able props and stayes of the Common-wealth, ver. 1.2, 3. &c. that he will substitute, in their room, children, babes and women:
Because in nature the man is usually more strong and more worthy then the woman, as the Prophet Implies, Isaiah 3.4.12. Where he threatens to take away the honourable and able props and stays of the Commonwealth, ver. 1.2, 3. etc. that he will substitute, in their room, children, babes and women:
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although so it may, by degenerate mindes, come to pass that the male may be effeminate, and the woman more masculine and vigorous, as the Poet speaks, — NONLATINALPHABET.
although so it may, by degenerate minds, come to pass that the male may be effeminate, and the woman more masculine and vigorous, as the Poet speaks, —.
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And therefore, in the place before mentioned, Gal. 4.1.7. its evident that S. Paul useth the natural state of nonage and riper age, as a protasis or proposition to a similitude, thereby to illustrate the spiritual estate of both.
And Therefore, in the place before mentioned, Gal. 4.1.7. its evident that S. Paul uses the natural state of nonage and riper age, as a protasis or proposition to a similitude, thereby to illustrate the spiritual estate of both.
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And cleerly to this purpose the Apostle speaks, Gal. 3.26. Ye are all NONLATINALPHABET (not the children, though Ours turn it so, but) the sons of God by faith in Christ Jesus.
And clearly to this purpose the Apostle speaks, Gal. 3.26. You Are all (not the children, though Ours turn it so, but) the Sons of God by faith in christ jesus.
as the 28 verse evidently proves, There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus.
as the 28 verse evidently Proves, There is neither Jew nor Greek, there is neither bound nor free, there is neither male nor female; for you Are all one in christ jesus.
By these and many other testimonies which the judicious Reader may observe in the holy Scripture, it may appear, that the holy Spirit of God useth NONLATINALPHABET and NONLATINALPHABET as words importing dignity and strength.
By these and many other testimonies which the judicious Reader may observe in the holy Scripture, it may appear, that the holy Spirit of God uses and as words importing dignity and strength.
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And therefore when Pharaoh would abase Gods people and disable them from making war upon him, he imposed on them Task-masters and servile works, and made them slaves;
And Therefore when Pharaoh would abase God's people and disable them from making war upon him, he imposed on them Taskmasters and servile works, and made them slaves;
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By rendring NONLATINALPHABET the children of Israel instead of sons of Israel, beside that the Translators erre from the scope intended by the holy Spirit,
By rendering the children of Israel instead of Sons of Israel, beside that the Translators err from the scope intended by the holy Spirit,
as appears by the former examples, they fall into inconveniencies which might be avoided, had they rendred the word sons. For what difference make they between children and children? Exod. 12.37.
as appears by the former Examples, they fallen into inconveniences which might be avoided, had they rendered the word Sons. For what difference make they between children and children? Exod 12.37.
Besides, the word childe imports the next age to infancy, and answers to NONLATINALPHABET, and NONLATINALPHABET, and NONLATINALPHABET, puer, &c. and accordingly these words are rendred by our Translators.
Beside, the word child imports the next age to infancy, and answers to, and, and, puer, etc. and accordingly these words Are rendered by our Translators.
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NONLATINALPHABET my little children of whom I travail again in birth, &c. So the Apostle he exhorts NONLATINALPHABET, that we henceforth be no more children, &c. Ephes. 4.14.
my little children of whom I travail again in birth, etc. So the Apostle he exhorts, that we henceforth be no more children, etc. Ephesians 4.14.
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and NONLATINALPHABET, behold, I and NONLATINALPHABET the children which God hath given me, Hebr. 2.13. And many more examples might be given, if it were needful;
and, behold, I and the children which God hath given me, Hebrew 2.13. And many more Examples might be given, if it were needful;
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Whereby they lay a ground of violent presumption, that by the children of Israel, they understand such as are in the spiritual childhood; and that proficiency and growth in Religion, is no farther then the minority of a Christian.
Whereby they lay a ground of violent presumption, that by the children of Israel, they understand such as Are in the spiritual childhood; and that proficiency and growth in Religion, is no farther then the minority of a Christian.
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And this is the rather to be believed, because men of the same judgement with them, understand these Scriptures which are meant of the spirituall childhood, to be spoken of the NONLATINALPHABET and perfect growth of a Christian man.
And this is the rather to be believed, Because men of the same judgement with them, understand these Scriptures which Are meant of the spiritual childhood, to be spoken of the and perfect growth of a Christian man.
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Thus where the Apostle saith, Now it is not I that do it, but sin that dwelleth in me, &c. Rom. 7.17. One interpreting that place, writes thus, Quaedicta sunt, ut à spirituali homine dicta debent accipi.
Thus where the Apostle Says, Now it is not I that do it, but since that dwells in me, etc. Rom. 7.17. One interpreting that place, writes thus, Quaedicta sunt, ut à Spiritual homine dicta debent accipi.
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The things which are here spoken, ought to be understood as spoken of a spiritual man. And again, Ʋbi depravata haec natura ingenita & dum in hoc mundo vivitur perpetuò ut domesticus hostis inseparabiliter cohaerens, vi suâ inexpugnabili praevalet adversus spiritum.
The things which Are Here spoken, ought to be understood as spoken of a spiritual man. And again, Ʋbi depravata haec Nature Ingenita & dum in hoc mundo vivitur perpetuò ut Domesticus hostis inseparabiliter cohaerens, vi suâ inexpugnabili praevalet Adversus spiritum.
Whereas this depraved nature is inbred, while we live in this world, it is perpetually a domestick enemy cleaving inseparably by its irresistible power prevails against the Spirit.
Whereas this depraved nature is inbred, while we live in this world, it is perpetually a domestic enemy cleaving inseparably by its irresistible power prevails against the Spirit.
NONLATINALPHABET Infans, an Infant, until the seventh year compleat, (which is to be understood in the following ages) NONLATINALPHABET Puer, a childe, until fourteen years of age.
Infans, an Infant, until the seventh year complete, (which is to be understood in the following ages) Puer, a child, until fourteen Years of age.
NONLATINALPHABET or NONLATINALPHABET, Vir, a grown man, from thirty five, until forty nine. NONLATINALPHABET Senex viridis, a green old man, from forty nine, till sixty years old.
or, Vir, a grown man, from thirty five, until forty nine. Senex viridis, a green old man, from forty nine, till sixty Years old.
NONLATINALPHABET, Decrepitus, a decrepit old man or capularis, one ready to be laid on the Biere, (that is capulum ) from seventy years old until death.
, Decrepitus, a decrepit old man or capularis, one ready to be laid on the Bier, (that is capulum) from seventy Years old until death.
for Luther, Piscator, all the Low Dutch, and all our old English Translations ( Ainsworth only excepted) render the words as our last hath them, who ever was their leader herein:
for Luther, Piscator, all the Low Dutch, and all our old English Translations (Ainsworth only excepted) render the words as our last hath them, who ever was their leader herein:
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But the Translators of the French Bible have made choise of the very first age, and render the words Enfans d' Israel, the Infants or little ones of Israel. These, no doubt,
But the Translators of the French bible have made choice of the very First age, and render the words Enfans d' Israel, the Infants or little ones of Israel. These, no doubt,
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Be not NONLATINALPHABET children in understanding; howbeit in malice NONLATINALPHABET be children, but in under standing be NONLATINALPHABET (not men only,
Be not children in understanding; howbeit in malice be children, but in under standing be (not men only,
Yea, the same Apostle, Ephes. 4.13, 14. Let not us propound unto our selves a measure and stature, according to our own or others cize and opinion; but let us remember that the King of Israel, even Christ, John 1.49.
Yea, the same Apostle, Ephesians 4.13, 14. Let not us propound unto our selves a measure and stature, according to our own or Others cize and opinion; but let us Remember that the King of Israel, even christ, John 1.49.
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And to this purpose the place before us, requires of the Priests a duty to be performed to the sons of Israel; The Priests must separate the sons of Israel from their uncleanness; where in the sons of Israel, are comprehended the daughters of Israel also,
And to this purpose the place before us, requires of the Priests a duty to be performed to the Sons of Israel; The Priests must separate the Sons of Israel from their uncleanness; where in the Sons of Israel, Are comprehended the daughters of Israel also,
as its clear ver. 18. — 30. For then we read of the womens uncleanness and their manner of cleansing; there ver. 31. saith Moses, Thus shall ye separate the sons of Israel, from their uncltaness.
as its clear for. 18. — 30. For then we read of the women's uncleanness and their manner of cleansing; there for. 31. Says Moses, Thus shall you separate the Sons of Israel, from their uncltaness.
The Priest is said sometime to pollute, sometime to cleanse from pollution, and separate from uncleanness. We have diverse examples of the one and of the other. Of the former, Lev. 13.3. The Priest shall see (the Plague NONLATINALPHABET, and shall pollute or defile him; which our Translators, with others, turn, The Priest shall pronounce him unclean.
The Priest is said sometime to pollute, sometime to cleanse from pollution, and separate from uncleanness. We have diverse Examples of the one and of the other. Of the former, Lev. 13.3. The Priest shall see (the Plague, and shall pollute or defile him; which our Translators, with Others, turn, The Priest shall pronounce him unclean.
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Not that he otherwise causeth any positive hardness or pollution. And herein the Priest is as the Lords mouth, Jer. 15.19. The Priest also, for like reason, is said to cleanse from pollution and separate from uncleanness, when he expiates and purgeth away the true spiritual uncleanness:
Not that he otherwise Causes any positive hardness or pollution. And herein the Priest is as the lords Mouth, Jer. 15.19. The Priest also, for like reason, is said to cleanse from pollution and separate from uncleanness, when he expiates and Purgeth away the true spiritual uncleanness:
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Which he doth typically as a figure of that High Priest who NONLATINALPHABET hath and doth make the purging of our sins by himself, and so really separates the sons of Israel from their uncleanness.
Which he does typically as a figure of that High Priest who hath and does make the purging of our Sins by himself, and so really separates the Sons of Israel from their uncleanness.
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So that although the Priests the sons of Aaron, and the Evangelical Priests are said to binde and loose, absolve and excommunicate: as a sort of NONLATINALPHABET, Vice-Dei, as Gods Substitutes on earth;
So that although the Priests the Sons of Aaron, and the Evangelical Priests Are said to bind and lose, absolve and excommunicate: as a sort of, Vice-Dei, as God's Substitutes on earth;
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yet its possible, that both one and other might be in great errour. For althogh both alleaged authority from Christ, yet it is very much to be questioned,
yet its possible, that both one and other might be in great error. For although both alleged Authority from christ, yet it is very much to be questioned,
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I speak not this of the true NONLATINALPHABET, such Priests as have been or are called unto that holy Function by God, in some proportion like as Aaron was, Hebr. 5.4. but of such as for a livelyhood or other by-end, and out of the suggestion of their own Spirit, have taken that honour to themselves, without the motion and call of Gods holy Spirit; let such pretend uninterrupted succession from the Apostles dayes downward (which yet its very hard to prove) let them plead imposition of holy hands, whether by Bishops or Presbyters; let them alleage the character of Priestood which they say is indelible; if they be persons unduly qualified, all is to no more effect then putting a Seal to a Blank.
I speak not this of the true, such Priests as have been or Are called unto that holy Function by God, in Some proportion like as Aaron was, Hebrew 5.4. but of such as for a livelihood or other by-end, and out of the suggestion of their own Spirit, have taken that honour to themselves, without the motion and call of God's holy Spirit; let such pretend uninterrupted succession from the Apostles days downward (which yet its very hard to prove) let them plead imposition of holy hands, whither by Bishops or Presbyters; let them allege the character of Priesthood which they say is indelible; if they be Persons unduly qualified, all is to no more Effect then putting a Seal to a Blank.
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Quicquid recipitur, recipitur ad modum recipientis; whatsoever is received, is received according to the mode or qualification of the person receiving.
Quicquid recipitur, recipitur ad modum recipientis; whatsoever is received, is received according to the mode or qualification of the person receiving.
And of like rate and value are all acts performed by such a Priest, whether binding or loosing, remitting or retaining sins, absolving or excommunicating.
And of like rate and valve Are all acts performed by such a Priest, whither binding or losing, remitting or retaining Sins, absolving or excommunicating.
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What they alleage touching divine mission, let us enquire what that is, out of the Original Grant, Mat. 28.18, 19. Jesus came and spake to them saying, All power is given to me in Heaven and in Earth;
What they allege touching divine mission, let us inquire what that is, out of the Original Grant, Mathew 28.18, 19. jesus Come and spoke to them saying, All power is given to me in Heaven and in Earth;
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Go ye therefore and teach all Nations, &c. Consider to whom he spake, ver. 16. The eleven Disciples, that is Apostles. That they were Disciples, imports denial of themselves, and taking up the Cross of Christ and following him.
Go you Therefore and teach all nations, etc. Consider to whom he spoke, ver. 16. The eleven Disciples, that is Apostles. That they were Disciples, imports denial of themselves, and taking up the Cross of christ and following him.
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This qualification is common to all Disciples as such, Luke 9.23, 24. and 14.25, 26, 27. but a more eminent endowment was necessary for the eleven Apostles. And therefore, S. John relates our Lords acts after his resurrection, more particularly, Whose soever sins ye remit, saith he, they are remitted unto them;
This qualification is Common to all Disciples as such, Lycia 9.23, 24. and 14.25, 26, 27. but a more eminent endowment was necessary for the eleven Apostles. And Therefore, S. John relates our lords acts After his resurrection, more particularly, Whose soever Sins you remit, Says he, they Are remitted unto them;
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And that not transient but permanent, Dominum possideant & ab eo possideantur, Let them possess the Lord and be possessed by him, saith S. Hierom ad Nepot. How great an height of glory are the Disciples advanced unto, who have the principality of the highest judicatory, Ʋt vice Dei peccata retineant & relaxent? that instead of God, they can retain and remit sins? saith S. Gregory Homil. 26. Such Priests as these may effectually absolve and remit sins. Such Priests as these may separate the sons of Israel from their uncleanness, possessing him,
And that not Transient but permanent, Dominum possideant & ab eo possideantur, Let them possess the Lord and be possessed by him, Says S. Hieronymus and Nepotism. How great an height of glory Are the Disciples advanced unto, who have the principality of the highest judicatory, Ʋt vice Dei Peccata retineant & relaxent? that instead of God, they can retain and remit Sins? Says S. Gregory Homily 26. Such Priests as these may effectually absolve and remit Sins. Such Priests as these may separate the Sons of Israel from their uncleanness, possessing him,
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And this neerly concerns us, O ye Sons of Israel! lest we die in our sins and uncleanness when we defile Gods Tabernacle which is among us. Where is that? the word is NONLATINALPHABET in medio vestri, in the midst of you.
And this nearly concerns us, Oh you Sons of Israel! lest we die in our Sins and uncleanness when we defile God's Tabernacle which is among us. Where is that? the word is in medio Yours, in the midst of you.
if we walk in his Statutes and keep his Commandements, and do them, Levit. 26.3.11.12.13. If we purifie our selves as he is pure, 1 John 3.3. with this proviso, let them make me NONLATINALPHABET a Sanctuary, an holy place, and I will dwell in the midst of them, Exod. 25.8. O how holy, how pure must that holy place be wherein the most holy God will dwell!
if we walk in his Statutes and keep his commandments, and do them, Levit. 26.3.11.12.13. If we purify our selves as he is pure, 1 John 3.3. with this proviso, let them make me a Sanctuary, an holy place, and I will dwell in the midst of them, Exod 25.8. O how holy, how pure must that holy place be wherein the most holy God will dwell!
or leave in his pollution, 1 Cor. 3.16.17. and 6.19. and the like, 2 Cor. 6.16. Ye are the Temple of the living God, as God hath said, I will dwell in them and walk in them, and I will be their God and they shall be my people.
or leave in his pollution, 1 Cor. 3.16.17. and 6.19. and the like, 2 Cor. 6.16. You Are the Temple of the living God, as God hath said, I will dwell in them and walk in them, and I will be their God and they shall be my people.
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Having these promises, dearly beloved, let us cleanse our selves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God, 2 Cor. 6.16, 17, 18. and 7.1. Aaron shall cast lots upon the two Goats, the lot for the Lord, and the lot for the Scape-Goat.
Having these promises, dearly Beloved, let us cleanse our selves from all filthiness of the Flesh and Spirit, perfecting holiness in the Fear of God, 2 Cor. 6.16, 17, 18. and 7.1. Aaron shall cast lots upon the two Goats, the lot for the Lord, and the lot for the Scape-Goat.
but it is honourable to reveal the works of God, saith the Angel, Tob. 12.7. Yea, its royal, saith the wise King, Prov. 25.2. It is the glory of God to conceal a thing, but the honour of Kings to search out a matter.
but it is honourable to reveal the works of God, Says the Angel, Tob. 12.7. Yea, its royal, Says the wise King, Curae 25.2. It is the glory of God to conceal a thing, but the honour of Kings to search out a matter.
Especially since we are in the last part of time, when there is nothing covered but shall be revealed, nor hidden, that shall not be made known, Matth. 10.26. saith the Angel of the Covenant, the wisdom, and King of Saints.
Especially since we Are in the last part of time, when there is nothing covered but shall be revealed, nor hidden, that shall not be made known, Matthew 10.26. Says the Angel of the Covenant, the Wisdom, and King of Saints.
The great business of this Chapter, is the anniversary expiation of sins, held forth unto us in outward and figurative expressions, which must have their truth, if ever savingly, accomplished and fulfilled in us. In that part of it before us;
The great business of this Chapter, is the anniversary expiation of Sins, held forth unto us in outward and figurative expressions, which must have their truth, if ever savingly, accomplished and fulfilled in us. In that part of it before us;
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or specially of a Mountain, which Vatablus placeth neer Mount Sinai. I rather believe, that the place is, in Eutopia, or rather Cacotopia, or indeed rather then both, in Atopia. For I have sought this Mountain Azel, high and low, in Ptolomy, Stephan, Adrichomius and others,
or specially of a Mountain, which Vatablus places near Mount Sinai. I rather believe, that the place is, in Eutopia, or rather Cacotopia, or indeed rather then both, in Atopia. For I have sought this Mountain Azel, high and low, in Ptolemy, Stephen, Adrichomius and Others,
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Others think it to be the name of the Devil, and that in regard of his strength. So especially one of the Jews Doctors who hath divers followers herein. Thus Esay 40.10.
Others think it to be the name of the devil, and that in regard of his strength. So especially one of the jews Doctors who hath diverse followers herein. Thus Isaiah 40.10.
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But whereas Franciscus Georgius Venetus, Cornelius Agrippa, and Reuchlin, and other Learned men have written, with great confidence, concerning Angels and Spirits good and evil,
But whereas Francis George Venetus, Cornelius Agrippa, and Reuchlin, and other Learned men have written, with great confidence, Concerning Angels and Spirits good and evil,
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Wherefore I shall so far consent with these Authors in the general, that by Azazel here we are to understand the Devil. Which word they commonly compound of NONLATINALPHABET a Goat and NONLATINALPHABET abiit, as it hath affinity with NONLATINALPHABET and NONLATINALPHABET abiit in contemptum, to be vile and contemptible.
Wherefore I shall so Far consent with these Authors in the general, that by Azazel Here we Are to understand the devil. Which word they commonly compound of a Goat and Abiit, as it hath affinity with and Abiit in contemptum, to be vile and contemptible.
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according to which the Prophet speaks, Thou didst debase thy self even to Hell, Esay 57.9. Beside, a Goat and the Devil have the same name NONLATINALPHABET verse 7. The Priest shall take NONLATINALPHABET two Goats; and so often in this Chapter.
according to which the Prophet speaks, Thou didst debase thy self even to Hell, Isaiah 57.9. Beside, a Goat and the devil have the same name verse 7. The Priest shall take two Goats; and so often in this Chapter.
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But in the Chapter following, Levit. 17.7. They shall not sacrifice any more their sacrifices NONLATINALPHABET to Devils. Thus 2 Chron 11.15. Jeroboam ordained him Priests for the High places NONLATINALPHABET and for the Devils. Thus also Esay 13.21. NONLATINALPHABET Daemones the Devils (which our Translators turn, the Satyrs, ) shall dance there;
But in the Chapter following, Levit. 17.7. They shall not sacrifice any more their Sacrifices to Devils. Thus 2 Chronicles 11.15. Jeroboam ordained him Priests for the High places and for the Devils. Thus also Isaiah 13.21. Daemons the Devils (which our Translators turn, the Satyrs,) shall dance there;
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so Pagnin: and the like we have Chap. 34.14. The Devils were called by this name NONLATINALPHABET Goats, because they appeared in that form, saith Kimhi. As also because NONLATINALPHABET a Goat hath its name from NONLATINALPHABET horruit, exhorruit, so extreamly to fear, as when the hair stands on end.
so Pagnin: and the like we have Chap. 34.14. The Devils were called by this name Goats, Because they appeared in that from, Says Kimhi. As also Because a Goat hath its name from horruit, exhorruit, so extremely to Fear, as when the hair Stands on end.
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Whence NONLATINALPHABET Hordeum Barley, and frit, in Varro; which according to him, is the top of an ear of corn which stands up like hair. Whence our English word fright, extremity of fear, into which the NONLATINALPHABET the Devils drive those to whom they appear.
Whence Hordeum Barley, and frit, in Varro; which according to him, is the top of an ear of corn which Stands up like hair. Whence our English word fright, extremity of Fear, into which the the Devils drive those to whom they appear.
That Azazel ought so to be left untranslated, and not to be rendred a Scape-Goat, may appear from this consideration, that where ever either of the two Goats, is named in this Chapter, its never called NONLATINALPHABET, whence NONLATINALPHABET hath its name, but NONLATINALPHABET.
That Azazel ought so to be left untranslated, and not to be rendered a Scape-Goat, may appear from this consideration, that where ever either of the two Goats, is nam in this Chapter, its never called, whence hath its name, but.
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And whereas Azazel is four times named in this Chapter, ver. 8.10. twice, and 26, the translation renders it self suspected in the last place especially, where its read, He that let go the Goat for a Scape-Goat, when there was no other but that, the former being sacrificed. Munster was aware of this;
And whereas Azazel is four times nam in this Chapter, ver. 8.10. twice, and 26, the Translation renders it self suspected in the last place especially, where its read, He that let go the Goat for a Scape-Goat, when there was no other but that, the former being sacrificed. Munster was aware of this;
What therefore they render, One lot for the Lord, and the other lot for the Scape-Goat, I would turn, One lot for the Lord, and the other lot for Azazel. Otherwise instead of a distribution of the two Goats here by lot, the words will contain an equivocation; as that the one lot shall be for the Lord, as proper to him and his use:
What Therefore they render, One lot for the Lord, and the other lot for the Scape-Goat, I would turn, One lot for the Lord, and the other lot for Azazel. Otherwise instead of a distribution of the two Goats Here by lot, the words will contain an equivocation; as that the one lot shall be for the Lord, as proper to him and his use:
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is no more then a father. Whereas indeed these two Goats are distributed according to their subjects or owners, the one to the Lord, the other to Azazel.
is not more then a father. Whereas indeed these two Goats Are distributed according to their subject's or owners, the one to the Lord, the other to Azazel.
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But why must one Goat be for the Lord, and the other Goat NONLATINALPHABET for Azazel, or the Devil? For the understanding of this, we must know, that the Lord in this Chapter ordaines NONLATINALPHABET the day of Expiations, as it is called, Levit. 23.27. and the reason is given, Levit. 16.30. the Priest NONLATINALPHABET shall expiate for you, to cleanse you, that ye may be cleansed from all your sins before the Lord.
But why must one Goat be for the Lord, and the other Goat for Azazel, or the devil? For the understanding of this, we must know, that the Lord in this Chapter ordains the day of Expiations, as it is called, Levit. 23.27. and the reason is given, Levit. 16.30. the Priest shall expiate for you, to cleanse you, that you may be cleansed from all your Sins before the Lord.
whereof the one is open and manifest, Gal. 5.19. the other hath an appearance and shew of righteousness, John 16.8. By both these we may understand the whole body of sin to be destroyed, Rom. 6.6. with both these the creature is polluted.
whereof the one is open and manifest, Gal. 5.19. the other hath an appearance and show of righteousness, John 16.8. By both these we may understand the Whole body of since to be destroyed, Rom. 6.6. with both these the creature is polluted.
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The Body of sin to be destroyed, is figured by that Goat which is to sent to Azazel, as by the Goats on the left hand in the judgement, Matth. 25. And upon the head of this Goat the Priest must lay both his hands,
The Body of since to be destroyed, is figured by that Goat which is to sent to Azazel, as by the Goats on the left hand in the judgement, Matthew 25. And upon the head of this Goat the Priest must lay both his hands,
and confess over him all the iniquities of the sons of Israel, and all their transgressions in all their sins, putting them upon the head of the Goat, and shall send him away by the hand of a fit man into the Wilderness,
and confess over him all the iniquities of the Sons of Israel, and all their transgressions in all their Sins, putting them upon the head of the Goat, and shall send him away by the hand of a fit man into the Wilderness,
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Now whereas the creature of God hath been polluted with the Body of known sin and false righteousness, it is not the will of the Lord, that his creature should perish in sin; nor is it his will,
Now whereas the creature of God hath been polluted with the Body of known since and false righteousness, it is not the will of the Lord, that his creature should perish in since; nor is it his will,
There is an earth that is the Serpents food, Esay 65.25. which is indeed the terra damnata, the damn'd earth, the disobedient knowledge, and the disobedient in their knowledge, who detain the truth of God in their unrighteousness:
There is an earth that is the Serpents food, Isaiah 65.25. which is indeed the terra damnata, the damned earth, the disobedient knowledge, and the disobedient in their knowledge, who detain the truth of God in their unrighteousness:
There is another sort of earth which becomes a part of the heavenly plant which growes up in all things into that plant of renown, Ephes. 4. The same was figured by Moses killing the Egyptian, a type of sin and iniquity, Mich. 7.19. and hiding him in the sand, damned earth to earth.
There is Another sort of earth which becomes a part of the heavenly plant which grows up in all things into that plant of renown, Ephesians 4. The same was figured by Moses killing the Egyptian, a type of since and iniquity, Mich. 7.19. and hiding him in the sand, damned earth to earth.
Adde yet a third representation of this mystery figured by Joseph in prison, of whom the chief Butler saith to Pharaoh, Gen 41.13. Me he restored to mine office, and him he hanged.
Add yet a third representation of this mystery figured by Joseph in prison, of whom the chief Butler Says to Pharaoh, Gen 41.13. Me he restored to mine office, and him he hanged.
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the other an Egyptian a black thief. The Edomite the NONLATINALPHABET the animalish or souly man being crucified with him, he takes with him into Paradise; the Egyptian, the sin it self and all who will by no means part with it,
the other an Egyptian a black thief. The Edomite the the animalish or souly man being Crucified with him, he Takes with him into Paradise; the Egyptian, the sin it self and all who will by no means part with it,
Let us well consider this, O ye Israel of God! Herein is pourtrayed before us in the High Priest (whose duty alone it was to officiat on the day of Expiation) the Lord Jesus Christ, who is the true High Priest for ever.
Let us well Consider this, Oh the Israel of God! Herein is portrayed before us in the High Priest (whose duty alone it was to officiat on the day of Expiation) the Lord jesus christ, who is the true High Priest for ever.
as the Apostle shews largely, Hebr. 9.7. — 28. The Lord ordains, that Aaron must take for the congregation of the sons of Israel, two Kids of the Goats. Hereby the Lord prefigures his judgement:
as the Apostle shows largely, Hebrew 9.7. — 28. The Lord ordains, that Aaron must take for the congregation of the Sons of Israel, two Kids of the Goats. Hereby the Lord prefigures his judgement:
Behold the Lord cometh with his holy ten thousands, as the words properly signifie, Jude v. 14. The persons to be judged are of two sorts, both represented by the two Goats which must be taken for the Congregation of the Sons of Israel, ver. 5. These must be separated as a Shepherd separates the Sheep from the Goats, the Sheep on the right hand and the Goats on the left.
Behold the Lord comes with his holy ten thousands, as the words properly signify, U^de v. 14. The Persons to be judged Are of two sorts, both represented by the two Goats which must be taken for the Congregation of the Sons of Israel, ver. 5. These must be separated as a Shepherd separates the Sheep from the Goats, the Sheep on the right hand and the Goats on the left.
To the Sheep shall be commemorated their works of mercy; to the Goats on the left hand, their unmercifulness. And accordingly the merciful obtain mercy, to whom it is said, Come ye blessed of my Father, &c. To the unmerciful ones, depart from me, &c.
To the Sheep shall be commemorated their works of mercy; to the Goats on the left hand, their unmercifulness. And accordingly the merciful obtain mercy, to whom it is said, Come you blessed of my Father, etc. To the unmerciful ones, depart from me, etc.
This NONLATINALPHABET and description of the judgement is here presigured by Moses. The Judge and his Assessors are the same, the same also are the persons to be judged represented by two Goats. But how come the Goats to be Sheep? They had done away their sins by righteousness,
This and description of the judgement is Here presigured by Moses. The Judge and his Assessors Are the same, the same also Are the Persons to be judged represented by two Goats. But how come the Goats to be Sheep? They had done away their Sins by righteousness,
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and their iniquities by shewing mercy to the poor, Dan. 4.27. they made friends of the unrighteous Mammon: the other keep their unrighteous Mammon, and perish with it. O ye sons of Israel! this neerly concerns us all.
and their iniquities by showing mercy to the poor, Dan. 4.27. they made Friends of the unrighteous Mammon: the other keep their unrighteous Mammon, and perish with it. Oh you Sons of Israel! this nearly concerns us all.
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We all wait at Bethesda the house of Mercy; and every one merciful or unmerciful, if ye ask him, will say, he hopes to be saved, he hath hope of mercy. Yet every one almost judgeth another and condemns another.
We all wait At Bethesda the house of Mercy; and every one merciful or unmerciful, if you ask him, will say, he hope's to be saved, he hath hope of mercy. Yet every one almost Judgeth Another and condemns Another.
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and for what uses the feveral Cels therein are, you would think, he had been there imployed as a Surveyor or a Viewer; so punctual he is in his relation and survey of the place.
and for what uses the feveral Cells therein Are, you would think, he had been there employed as a Surveyor or a Viewer; so punctual he is in his Relation and survey of the place.
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He having thus provided Hell, the other as a Judge, by his own cise and rule, very strictly examines those, whom we would have thought out of all question,
He having thus provided Hell, the other as a Judge, by his own cise and Rule, very strictly examines those, whom we would have Thought out of all question,
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and leaving to posterity very many divine sayings, but at length like et Minos, Aeacas or Rhadamanthus, he adjudges them all to Hell, all to Azazel. O were it not much better,
and leaving to posterity very many divine sayings, but At length like et Minos, Aeacas or Rhadamanthus, he adjudges them all to Hell, all to Azazel. Oh were it not much better,
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as the two Goats taken for the whole Congregation of Israel, and are presented here before the Lord, ver. 5. The distinctive and separating Lots pass upon us, one for the Lord, and the other for Azazel. Who of us knows whether Lot shall fall upon him? We all know, that we have all sinned, and have fallen short of the glory of our God, Rom. 3.23.
as the two Goats taken for the Whole Congregation of Israel, and Are presented Here before the Lord, ver. 5. The distinctive and separating Lots pass upon us, one for the Lord, and the other for Azazel. Who of us knows whither Lot shall fallen upon him? We all know, that we have all sinned, and have fallen short of the glory of our God, Rom. 3.23.
And they who are blessed, and called to inherit the kingdom of God, because they have dote works of mercy, they remember them not, Matth. 25.37, 38, 39. These things considered, why may not the Lot for Azazel fall upon us? It is the Lot which makes the distinction, John 19.24. and therefore the eternal inheritance is called NONLATINALPHABET, a distribution by lot, Acts 20.32. NONLATINALPHABET an inheritance obtained by lot, among those who are sanctified; and often elsewhere.
And they who Are blessed, and called to inherit the Kingdom of God, Because they have dote works of mercy, they Remember them not, Matthew 25.37, 38, 39. These things considered, why may not the Lot for Azazel fallen upon us? It is the Lot which makes the distinction, John 19.24. and Therefore the Eternal inheritance is called, a distribution by lot, Acts 20.32. an inheritance obtained by lot, among those who Are sanctified; and often elsewhere.
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And we are said to obtain that inheritance by lot NONLATINALPHABET, Ephes. 1.11. In whom also we have obtained an inheritance by lot. And the means qualifying us to obtain the inheritance, 2 Pet. 1.1. NONLATINALPHABET, to them who have obtained by lot equally precious faith with us.
And we Are said to obtain that inheritance by lot, Ephesians 1.11. In whom also we have obtained an inheritance by lot. And the means qualifying us to obtain the inheritance, 2 Pet. 1.1., to them who have obtained by lot equally precious faith with us.
Which hath allusion to the Israelites receiving their inheritance from Joshuah in the Land of Canaan, who divided unto them the Land by lot; and by lot the true Joshuah NONLATINALPHABET as Joshuah is also called and his book after his name, NONLATINALPHABET, he divides the true inheritance of the holy land,
Which hath allusion to the Israelites receiving their inheritance from Joshua in the Land of Canaan, who divided unto them the Land by lot; and by lot the true Joshua as Joshua is also called and his book After his name,, he divides the true inheritance of the holy land,
or land of holiness, which is called his land, thy land O Immanuel, Esay 8.8. He distributes the eternal inheritance by lot unto his followers, his valiant and victorious souldiers, according to Revel. 21.7. NONLATINALPHABET, he that overcomes, shall inherit or shall obtain by Lot the inheritance of all things.
or land of holiness, which is called his land, thy land Oh Immanuel, Isaiah 8.8. He distributes the Eternal inheritance by lot unto his followers, his valiant and victorious Soldiers, according to Revel. 21.7., he that overcomes, shall inherit or shall obtain by Lot the inheritance of all things.
and who is for Azazel, that he may depart from the Lord and be sent away to Azazel. But blessed ever blessed be the Lord, who reserves the ordering of the Lot in his own power,
and who is for Azazel, that he may depart from the Lord and be sent away to Azazel. But blessed ever blessed be the Lord, who reserves the ordering of the Lot in his own power,
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& if we be of the Lords lot, we must be such as he is, mortified in the flesh, that we may be quickned in the Spirit, 1 Pet. 3.18. The Greek text understands it of Christ;
& if we be of the lords lot, we must be such as he is, mortified in the Flesh, that we may be quickened in the Spirit, 1 Pet. 3.18. The Greek text understands it of christ;
O that the whole Congregation of Israel (for whom these two Goats are taken,) while it is yet Res integra, while yet we have time to work out our salvation,
O that the Whole Congregation of Israel (for whom these two Goats Are taken,) while it is yet Rest Whole, while yet we have time to work out our salvation,
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and before the evil dayes come, that we would, Pro se quis { que } every man of us endeavour to mortifie his sin, to crucifie his flesh, with the affections and lusts, before it be too late!
and before the evil days come, that we would, Pro se quis { que } every man of us endeavour to mortify his since, to crucify his Flesh, with the affections and Lustiest, before it be too late!
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But were it not much more safe now while we have yet time, to spend it in the daily mortification, subduing & deading of our sins, to make it our business, that in that NONLATINALPHABET that day of expiations, when there shall be an Exact separation made between the just and unjust, the righteous and the wicked, those who serve God,
But were it not much more safe now while we have yet time, to spend it in the daily mortification, subduing & deading of our Sins, to make it our business, that in that that day of expiations, when there shall be an Exact separation made between the just and unjust, the righteous and the wicked, those who serve God,
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And who is this man of time, this ready prepared man, but that Lamb of God who takes away the sins of the world? He is figured by Othniel the Judge of Israel, (that is, the due time of God, the Redeemer who came in the fulness of time, Gal. 4.4. He conquers and subdues Cushan Rishathaim, the blackness of both iniquities inward and outward, Judges 3.10.
And who is this man of time, this ready prepared man, but that Lamb of God who Takes away the Sins of the world? He is figured by Othniel the Judge of Israel, (that is, the due time of God, the Redeemer who Come in the fullness of time, Gal. 4.4. He conquers and subdues Cushan Rishathaim, the blackness of both iniquities inward and outward, Judges 3.10.
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as here from Molech, from Wizzards, and such as have familiar spirits. 2. Application unto the Lord, in the observation of his statutes and doing them.
as Here from Molech, from Wizards, and such as have familiar spirits. 2. Application unto the Lord, in the observation of his statutes and doing them.
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There is no doubt but all divine aetiologia's, all reasons, and rendring of reason, are most rational, and like themselves, divine, as proceeding from him who is the very NONLATINALPHABET it self, the summa ratio; he who teacheth man to reason, shall not he reason? to which purpose the Psalmist reasons, Psal. 94.8, 9, 10. But we must not impose a reasoning upon the Scripture or upon Gods Spirit speaking in it, which is none of his.
There is no doubt but all divine aetiologia's, all Reasons, and rendering of reason, Are most rational, and like themselves, divine, as proceeding from him who is the very it self, the summa ratio; he who Teaches man to reason, shall not he reason? to which purpose the Psalmist Reasons, Psalm 94.8, 9, 10. But we must not impose a reasoning upon the Scripture or upon God's Spirit speaking in it, which is none of his.
The particle NONLATINALPHABET here used, is mis-translated. For whereas NONLATINALPHABET is either 1. Causal and rational, as 1 Chron. 13.11. David was displeased NONLATINALPHABET, because the Lord had made a breach upon Ʋzzah. For which we have 2 Sam. 6.8. where the same story is recited, David was displeased, NONLATINALPHABET because the Lord had made a breach upon Uzzah. Or 2. Discretive, as Gen. 45.8. It was not you that sent me hither NONLATINALPHABET, but God.
The particle Here used, is mistranslated. For whereas is either 1. Causal and rational, as 1 Chronicles 13.11. David was displeased, Because the Lord had made a breach upon Ʋzzah. For which we have 2 Sam. 6.8. where the same story is recited, David was displeased, Because the Lord had made a breach upon Uzzah. Or 2. Discretive, as Gen. 45.8. It was not you that sent me hither, but God.
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For which we read, 1 Chron. 17.1. It came to pass NONLATINALPHABET as or when as. And in this last sense its evident, the particle NONLATINALPHABET is here to be understood, when or if any man curse his Father or his Mother;
For which we read, 1 Chronicles 17.1. It Come to pass as or when as. And in this last sense its evident, the particle is Here to be understood, when or if any man curse his Father or his Mother;
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and that even according to the judgement of the Translators themselves, who set [ ¶ ] a mark before these words in the ninth verse, which imports the beginning of a new subject and argument.
and that even according to the judgement of the Translators themselves, who Set [ ¶ ] a mark before these words in the ninth verse, which imports the beginning of a new Subject and argument.
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Which words are repeated for aggravavation: 1. The crime; he hath cursed his Father or his Mother. 2. The punishment of the crime; his blood shall be upon him.
Which words Are repeated for aggravavation: 1. The crime; he hath cursed his Father or his Mother. 2. The punishment of the crime; his blood shall be upon him.
What is here turn'd Father or Mother although read copulatively in the Hebrew, his Father NONLATINALPHABET and his Mother, yet are the words dis-junctively to be understood, his Father or his Mother; and that by the authority of the only Lawgiver who warrants the dis-junctive reading of this sentence, Matth. 15.4. He that curseth Father or Mother, let him die the death.
What is Here turned Father or Mother although read copulatively in the Hebrew, his Father and his Mother, yet Are the words disjunctively to be understood, his Father or his Mother; and that by the Authority of the only Lawgiver who warrants the dis-junctive reading of this sentence, Matthew 15.4. He that Curseth Father or Mother, let him die the death.
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renders NONLATINALPHABET, thou shalt not speak evil of, &c. Yet the word signifies more properly to slight and make light of, to vilifie and dishonour. And so this verb NONLATINALPHABET is opposed to NONLATINALPHABET, which signifies to honour, as elsewhere, so 1 Sam. 2.30. NONLATINALPHABET, those who honour me, NONLATINALPHABET, I will honour; but they who despise me, NONLATINALPHABET vili pendentur, they shall be lightly esteemed.
renders, thou shalt not speak evil of, etc. Yet the word signifies more properly to slight and make Light of, to vilify and dishonour. And so this verb is opposed to, which signifies to honour, as elsewhere, so 1 Sam. 2.30., those who honour me,, I will honour; but they who despise me, vili pendentur, they shall be lightly esteemed.
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and our Mothers that bare us, Prov. 23.22. Nor only those whom the Law makes such, Ruth 3.1.5. but the name is also extended in a civil respect, unto Governours and Magistrates, as Eliakim was a father to the inhabitants of Jerusalem, Esay 22.20, 21. And Naamans servant called him Father, 2 Kings 5.13.
and our Mother's that bore us, Curae 23.22. Nor only those whom the Law makes such, Ruth 3.1.5. but the name is also extended in a civil respect, unto Governors and Magistrates, as Eliakim was a father to the inhabitants of Jerusalem, Isaiah 22.20, 21. And Naamans servant called him Father, 2 Kings 5.13.
and 2. the reason of that duty; as also 3. the violation and breach of the duty; and 4. the punishment of that breach and violation. The duty violated is honour of parents. And what is it to honour? The word used in the fifth Commandement and elsewhere, is NONLATINALPHABET which signifies to be heavy or weighty, and that in quantity,
and 2. the reason of that duty; as also 3. the violation and breach of the duty; and 4. the punishment of that breach and violation. The duty violated is honour of Parents. And what is it to honour? The word used in the fifth Commandment and elsewhere, is which signifies to be heavy or weighty, and that in quantity,
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Neither of men sought we glory, neither of you, nor of others, when we might NONLATINALPHABET, have been burdensome; the Syriac hath, been honourable as the Apostles of Christ, that is, such as God and Christ appointed first in his Church, 1 Cor. 12.28. Ephes. 4.11. and therefore ye read in the margent, we might have had authority, 1 Thes. 2.6.
Neither of men sought we glory, neither of you, nor of Others, when we might, have been burdensome; the Syriac hath, been honourable as the Apostles of christ, that is, such as God and christ appointed First in his Church, 1 Cor. 12.28. Ephesians 4.11. and Therefore you read in the margin, we might have had Authority, 1 Thebes 2.6.
Or 2. outwardly expressed as a testimony of that estimation, love and fear, in Reverence to their persons: Obedience to their commands: Supply of their necessities.
Or 2. outwardly expressed as a testimony of that estimation, love and Fear, in reverence to their Persons: obedience to their commands: Supply of their necessities.
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The parents deserve all honour from them, as being in eminency above them, both because Authors of their being, and of their better being, by nurture and education. Their love and care and labour and cost challenge all respect from them, for their unrequitable love:
The Parents deserve all honour from them, as being in eminency above them, both Because Authors of their being, and of their better being, by nurture and education. Their love and care and labour and cost challenge all respect from them, for their unrequitable love:
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For when they have done all that possibly can be done by them, and have followed them, with all their NONLATINALPHABET, their utmost requital that they can make,
For when they have done all that possibly can be done by them, and have followed them, with all their, their utmost requital that they can make,
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2. In regard of the children themselves, justice and gratitude requires this duty of them. Children obey your parents in the Lord NONLATINALPHABET, for this is just, Ephes. 6.1. That natural love NONLATINALPHABET mixt with due awe makes up Reverence, which is the first part of that honour unto parents. And love is the strongest principle of obedience, Exod. 20.6. that's the second.
2. In regard of the children themselves, Justice and gratitude requires this duty of them. Children obey your Parents in the Lord, for this is just, Ephesians 6.1. That natural love mixed with due awe makes up reverence, which is the First part of that honour unto Parents. And love is the Strongest principle of Obedience, Exod 20.6. that's the second.
The violation and breach of the duty, it is slighting, vilifying, disesteeming, dis-honouring, whether by word as cursing, and evil speaking to parents, or of them;
The violation and breach of the duty, it is slighting, vilifying, disesteeming, Dishonoring, whither by word as cursing, and evil speaking to Parents, or of them;
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Quem quis contemnit, eum non curiosiùs calcabit, him whom a man contemns, he will not take any great care how he kicks him, saith Seneca. When Paracelsus begun in Germany to make known his principles of Physick and Philosophy, much different from those received;
Whom quis contemnit, Eum non curiosiùs calcabit, him whom a man contemns, he will not take any great care how he kicks him, Says Senecca. When Paracelsus begun in Germany to make known his principles of Physic and Philosophy, much different from those received;
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the learned men despised him, and vilified him, as if he had been a Mountebank or Quacksalver; but when Erastus the Emperors Physitian, and a very learned man wrote against him, men then began to change their mindes concerning him,
the learned men despised him, and vilified him, as if he had been a Mountebank or Quacksalver; but when Erastus the Emperor's physician, and a very learned man wrote against him, men then began to change their minds Concerning him,
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and to think he was not despicable as they had supposed, but that he had great worth in him. Whereas he who slights and neglects another, he thereby declares his opinion of him, that he has neither wisdom nor strength,
and to think he was not despicable as they had supposed, but that he had great worth in him. Whereas he who slights and neglects Another, he thereby declares his opinion of him, that he has neither Wisdom nor strength,
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4. Such as these done by children to their parents, to whom they owe the greatest honour, deserve, according to divine justice, extream punishment, even death it self.
4. Such as these done by children to their Parents, to whom they owe the greatest honour, deserve, according to divine Justice, extreme punishment, even death it self.
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For God who knowes the hearts of all men, sees a disposition to kill, where there is a boldness to curse. According to which justice, Traytors against their civil fathers, are to die by the laws of most Nations,
For God who knows the hearts of all men, sees a disposition to kill, where there is a boldness to curse. According to which Justice, Traitors against their civil Father's, Are to die by the laws of most nations,
as to kill his father; but the only wise God foresees this, and makes lawes against those who would be murderers of fathers and murderers of mothers, 1 Tim. 1.9.
as to kill his father; but the only wise God foresees this, and makes laws against those who would be murderers of Father's and murderers of mother's, 1 Tim. 1.9.
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For it is the Apostles rule, 1 Pet. 2, 18. Servants obey your Masters, not only if good and gentle, but also if they be froward. David honoured Saul his Father-in-law, and often preserved him from death,
For it is the Apostles Rule, 1 Pet. 2, 18. Servants obey your Masters, not only if good and gentle, but also if they be froward. David honoured Saul his Father-in-law, and often preserved him from death,
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or howsoever accounted by Josephus and Philo Judeus in the first Table, yet its taken out of the first and great Commandement, Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy minde, and with all thy strength:
or howsoever accounted by Josephus and Philo Jews in the First Table, yet its taken out of the First and great Commandment, Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind, and with all thy strength:
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Here that rule is true, he that loveth Father or Mother more then me, is unworthy of me, Matth. 10.37. Our Lord Jesus Christ was obedient unto his parents, Luke 2.51. yet he staid at Jerusalem when they departed thence.
Here that Rule is true, he that loves Father or Mother more then me, is unworthy of me, Matthew 10.37. Our Lord jesus christ was obedient unto his Parents, Lycia 2.51. yet he stayed At Jerusalem when they departed thence.
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how is it, saith he, that ye sought me? wist ye not that I must be about my Fathers business? Or rather, (which is a more true translation, and a more proper answer to his Mothers expostulation,) how is it that ye sought me? wist ye not that I must be NONLATINALPHABET in my fathers house, that is, in the Temple;
how is it, Says he, that you sought me? wist you not that I must be about my Father's business? Or rather, (which is a more true Translation, and a more proper answer to his Mother's expostulation,) how is it that you sought me? wist you not that I must be in my Father's house, that is, in the Temple;
Here also lies an obligation upon Parents, by their sober and grave deportment, to preserve their authority over their children, and to be careful that a rational love, decent and becoming gravity, be such as may win upon their children, elicit & draw from them a willing love, awe, reverence, and honor:
Here also lies an obligation upon Parents, by their Sobrium and grave deportment, to preserve their Authority over their children, and to be careful that a rational love, decent and becoming gravity, be such as may win upon their children, elicit & draw from them a willing love, awe, Reverence, and honour:
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that thou maiest be honoured by thy children, demean thy self as one fit to be honoured. Wouldest thou not be slighted and despised? Be not contemptible, be not despicable: That which the Apostle writes to Titus takes place here, with analogy to the spiritual fatherhood. Let no man, saith he, despise thee, Titus 2.15. Alas!
that thou Mayest be honoured by thy children, demean thy self as one fit to be honoured. Wouldst thou not be slighted and despised? Be not contemptible, be not despicable: That which the Apostle writes to Titus Takes place Here, with analogy to the spiritual fatherhood. Let no man, Says he, despise thee, Titus 2.15. Alas!
and thy doctrine be such, as may challenge honour and due respect from thy spiritual children. Be not thou despicable; so shalt thou not be despised. The words foregoing make this reason good.
and thy Doctrine be such, as may challenge honour and due respect from thy spiritual children. Be not thou despicable; so shalt thou not be despised. The words foregoing make this reason good.
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These things speak and exhort and rebuke NONLATINALPHABET with all authority; yea, as the word NONLATINALPHABET properly signifies, with all command as from divine authority, and out of the word of God.
These things speak and exhort and rebuke with all Authority; yea, as the word properly signifies, with all command as from divine Authority, and out of the word of God.
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Which discovers the fondness of parents, who by the lightness of their example, and remissness and negligence in their government, betray their gravity and authority.
Which discovers the fondness of Parents, who by the lightness of their Exampl, and remissness and negligence in their government, betray their gravity and Authority.
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Such is the Apish indulgence and unreasonable love of some parents, that should they hate their children, they could do them, or themselves, no greater injury.
Such is the Apish indulgence and unreasonable love of Some Parents, that should they hate their children, they could do them, or themselves, no greater injury.
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My son is now of age and discretion, he knowes how to behave himself, &c. It may be well answered by a rule known in the Civil and Canonical lawes, Jus reverentiale remitti non potest:
My son is now of age and discretion, he knows how to behave himself, etc. It may be well answered by a Rule known in the Civil and Canonical laws, Jus reverentiale remitti non potest:
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Whence children also may learn, that there is a perpetual obligation and tye upon them to honour, reverence, obey and support their parents; it is a principal Lesson, NONLATINALPHABET, let them learn first to shew piety at home,
Whence children also may Learn, that there is a perpetual obligation and tie upon them to honour, Reverence, obey and support their Parents; it is a principal lesson,, let them Learn First to show piety At home,
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and requite their parents, 1 Tim. 5.4. to obey them, and have an honourable esteem of them, it is a natural impression. Should a Prince strike a Childe, hee'l complain to his Father, though he the poorest and meanest subject. It is a duty that children never live to out-grow;
and requite their Parents, 1 Tim. 5.4. to obey them, and have an honourable esteem of them, it is a natural impression. Should a Prince strike a Child, he'll complain to his Father, though he the Poorest and Meanest Subject. It is a duty that children never live to outgrow;
Now since the Obligation is so great, the greater is their sin who 1. in opinion, or 2. practise, undervalue and slight this Commandement of God touching honour unto parents, and the Ratification of it. 1. In opinion; as they who under pretence of honouring God, slight and neglect their parents. This was that which our Lord blamed in the Scribes and Pharisees, Mat. 15.4. Where, having recited the Commandement of God, and the penalty due to those who break it;
Now since the Obligation is so great, the greater is their since who 1. in opinion, or 2. practice, undervalue and slight this Commandment of God touching honour unto Parents, and the Ratification of it. 1. In opinion; as they who under pretence of honouring God, slight and neglect their Parents. This was that which our Lord blamed in the Scribes and Pharisees, Mathew 15.4. Where, having recited the Commandment of God, and the penalty due to those who break it;
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but ye say, saith he, whosoever shall say to his Father or his Mother, it is Corban, a gift (given and consecrated unto God, ) wherewithal thou mightest be holpen by me, such an one shall be free from honouring, nourishing, clothing, supplying the wants of his Father or Mother.
but you say, Says he, whosoever shall say to his Father or his Mother, it is Corban, a gift (given and consecrated unto God,) wherewithal thou Mightest be helped by me, such an one shall be free from honouring, nourishing, clothing, supplying the Wants of his Father or Mother.
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But should not Gods worship and service, you'l say, be so dear unto us, that it ought to be preferred before our father and our mother? Men are wont in this and other cases to plead for God, such as they conceive him to be.
But should not God's worship and service, You'll say, be so dear unto us, that it ought to be preferred before our father and our mother? Men Are wont in this and other cases to plead for God, such as they conceive him to be.
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nor do many know, or at least they consider not, that to do justice and judgement, is more acceptable unto the Lord then Sacrifice, Prov. 21.3. To obey is better then Sacrifice, and to hearken then the fat of Rams, 1. Sam. 15.22.
nor do many know, or At least they Consider not, that to do Justice and judgement, is more acceptable unto the Lord then Sacrifice, Curae 21.3. To obey is better then Sacrifice, and to harken then the fat of Rams, 1. Sam. 15.22.
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and in these things consists our service of God and Christ, acceptable before God and men, Rom. 14.17, 18. Yea, without brotherly love, there is no love of God; For he that loves not his brother whom he hath seen,
and in these things consists our service of God and christ, acceptable before God and men, Rom. 14.17, 18. Yea, without brotherly love, there is no love of God; For he that loves not his brother whom he hath seen,
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leave thy gift at the Altar, and go first and be reconciled unto thy brother, and then come and offer thy gift, Matth. 5.24. 2. The more are they to blame, who by their practise violate this duty;
leave thy gift At the Altar, and go First and be reconciled unto thy brother, and then come and offer thy gift, Matthew 5.24. 2. The more Are they to blame, who by their practice violate this duty;
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For the Prophet puts this sin among others, in the Catalogue of those, which brought the national judgement upon the people, Ezech. 22.7. In thee they have set light by father and mother;
For the Prophet puts this since among Others, in the Catalogue of those, which brought the national judgement upon the people, Ezekiel 22.7. In thee they have Set Light by father and mother;
That for this and like sins he would burn them, like dross, in his Furnace, Verse 19. — 22. And therefore it is a sin worthy that punishment which the Lord hath denounced, great, as the reward is great.
That for this and like Sins he would burn them, like dross, in his Furnace, Verse 19. — 22. And Therefore it is a since worthy that punishment which the Lord hath denounced, great, as the reward is great.
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For this is a rule consonant unto sound reason, That NONLATINALPHABET, the weightier things of the Law, Matth. 23.23. are ratified by the heaviest punishmants.
For this is a Rule consonant unto found reason, That, the Weightier things of the Law, Matthew 23.23. Are ratified by the Heaviest punishmants.
Such is the capital punishment due to the breach of this Law, Exod. 21.15.17. And we may read the like, Deut. 21.18. — 21. and 27.16. Prov. 30.17. Whence it is, that he seems to appeal to our equity, whether his sentence be just or not.
Such is the capital punishment due to the breach of this Law, Exod 21.15.17. And we may read the like, Deuteronomy 21.18. — 21. and 27.16. Curae 30.17. Whence it is, that he seems to appeal to our equity, whither his sentence be just or not.
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For having said, When any man shall curse his father or his mother, let him die the death, he presently repeats the crime; He hath cursed, or set light by his father or mother;
For having said, When any man shall curse his father or his mother, let him die the death, he presently repeats the crime; He hath cursed, or Set Light by his father or mother;
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and the beginning of my strength, &c. thou shalt not excel, because thou wentest up to thy fathers bed, (thou didst dishonour and slight thy father, ) then defiledst thou it.
and the beginning of my strength, etc. thou shalt not excel, Because thou wentest up to thy Father's Bed, (thou didst dishonour and slight thy father,) then defiledst thou it.
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Then, as it were making an appeal to any who should judge whether his sentence were just or not, he adds, he went up to my Couch, v, 4. Thus the Lord now denouncing judgement against Moab, Esay 16.7. Moab shall howl for Moab;
Then, as it were making an appeal to any who should judge whither his sentence were just or not, he adds, he went up to my Couch, v, 4. Thus the Lord now denouncing judgement against Moab, Isaiah 16.7. Moab shall howl for Moab;
we have heard, saith he, of the pride of Moab; then turning as it were to any one who would judge of it, he addes, he is very prowd. The like we may finde Jer. 44.9, 10. Ezech. 13.3. — 6. Let the people of God be warned of this judgement, perform the duty required, and so expect the promise made; even long dayes, dayes of eternity in the land of the living.
we have herd, Says he, of the pride of Moab; then turning as it were to any one who would judge of it, he adds, he is very proud. The like we may find Jer. 44.9, 10. Ezekiel 13.3. — 6. Let the people of God be warned of this judgement, perform the duty required, and so expect the promise made; even long days, days of eternity in the land of the living.
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Its reckoned by the Jews in the first Table: whence the duty is called NONLATINALPHABET Piety, which is proper unto God; so the Apostles phrase sounds; NONLATINALPHABET, to shew piety at home:
Its reckoned by the jews in the First Table: whence the duty is called Piety, which is proper unto God; so the Apostles phrase sounds;, to show piety At home:
to be pious or godly toward ones own house, which he presently explains, NONLATINALPHABET, to requite the Parents, which is good and acceptable before God, 1 Tim. 5.4.
to be pious or godly towards ones own house, which he presently explains,, to requite the Parents, which is good and acceptable before God, 1 Tim. 5.4.
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Yea great is the reward of such piety, a lasting, an everlasting reward, Jer. 35.18, 19. There shall not a man be cut off from Jonadab the son of Rechab, one who shall stand before the Lord for ever.
Yea great is the reward of such piety, a lasting, an everlasting reward, Jer. 35.18, 19. There shall not a man be Cut off from Jonadab the son of Rechab, one who shall stand before the Lord for ever.
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whom he describes, Antiq. lib. 18. cap. 2. And what is become of them now? They were called Esseni and Asidaei, whereof we read mention made 1 Mac. 7.13. and elsewhere.
whom he describes, Antique lib. 18. cap. 2. And what is become of them now? They were called Essenes and Asidaei, whereof we read mention made 1 Mac. 7.13. and elsewhere.
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but according to the Spirit. So that they who reverence, obey, and support their parents, they are the true Asidaei, the true NONLATINALPHABET, the pious, holy, merciful ones.
but according to the Spirit. So that they who Reverence, obey, and support their Parents, they Are the true Asidaei, the true, the pious, holy, merciful ones.
For is not God thy Father who bought thee? Hath he not made thee and established thee? Deut. 32.6. Is not Christ NONLATINALPHABET Pater futuri seculi, the everlasting Father, Esay 9.6.
For is not God thy Father who bought thee? Hath he not made thee and established thee? Deuteronomy 32.6. Is not christ Pater Future Seculi, the everlasting Father, Isaiah 9.6.
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the Spouse of Christ? the wisdom that descends from above, James 3.17. the Lambs Wife that comes down out of heaven, Revel. 21.9, 10. Jerusalem above the mother of us all, Gal. 4.26.
the Spouse of christ? the Wisdom that descends from above, James 3.17. the Lambs Wife that comes down out of heaven, Revel. 21.9, 10. Jerusalem above the mother of us all, Gal. 4.26.
This is the true heavenly Eve built out of the heavenly Adam, flesh of his flesh, and bone of his bone, who is Christ himself, Ephes. 5.30, 31, 32. This is a great mystery, saith the Apostle,
This is the true heavenly Eve built out of the heavenly Adam, Flesh of his Flesh, and bone of his bone, who is christ himself, Ephesians 5.30, 31, 32. This is a great mystery, Says the Apostle,
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but I speak of Christ and the Church. This is the true pure Doctrine, spiritually the Virgin Mary; so Maria signifies, according to divers of the Ancients, the Mother of Christ conceived, formed, and born in us, and brought forth by obedience, and doing the will of our Father who is in heaven.
but I speak of christ and the Church. This is the true pure Doctrine, spiritually the Virgae Marry; so Maria signifies, according to diverse of the Ancients, the Mother of christ conceived, formed, and born in us, and brought forth by Obedience, and doing the will of our Father who is in heaven.
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For who is my Mother? saith the Son of God, whosoever doth the will of my Father who is in heaven, he is my Mother, and Sister, and Brother, Matth. 12.49, 50. Our heavenly Father deserves all honour of his spiritual children. For whereas earthly fathers impart unto their children essence, nourishment, education, and inheritance, the Father of spirits gives to his children his divine nature, 2 Pet. 1.4. he nourisheth us with the flesh and blood, the Word and Spirit of his Son. He instructs us and gives us the unction from the Holy One, whereby we know all things, 1 John 2.27. He corrects and chastens us as our loving Father, that we may be partakers of his holiness, Hebr. 12.10.
For who is my Mother? Says the Son of God, whosoever does the will of my Father who is in heaven, he is my Mother, and Sister, and Brother, Matthew 12.49, 50. Our heavenly Father deserves all honour of his spiritual children. For whereas earthly Father's impart unto their children essence, nourishment, education, and inheritance, the Father of spirits gives to his children his divine nature, 2 Pet. 1.4. he Nourishes us with the Flesh and blood, the Word and Spirit of his Son. He instructs us and gives us the unction from the Holy One, whereby we know all things, 1 John 2.27. He corrects and chastens us as our loving Father, that we may be partakers of his holiness, Hebrew 12.10.
If he be a Father, yea, such a father, where is his honour? Mal. 1.6. Where indeed? yea, where is he not dishonoured? Is it not the greatest slighting of a father to neglect his commands? What do they else who reg•ard not the Commandements of our heavenly Father? they despise not men but God, 1 Thess. 4.8. and then is added, Who hath also given unto us his holy Spirit;
If he be a Father, yea, such a father, where is his honour? Malachi 1.6. Where indeed? yea, where is he not dishonoured? Is it not the greatest slighting of a father to neglect his commands? What do they Else who reg•ard not the commandments of our heavenly Father? they despise not men but God, 1 Thess 4.8. and then is added, Who hath also given unto us his holy Spirit;
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Wherefore else but to keep his Commandements? And therefore he hath given his Son unto us, that the righteousness of the law might be fulfilled in us, Rom. 8.3, 4. Yet is he despised and rejected of men, Esay 53.3. and figured by Elihu the son of Barachel the Buzite, of the family of Ram. Elihu even Deus ipse, God himself, the Son of the blessed God; that's Barachel, and of the family of Ram, that is, the high One, the most high God; yet is he a Buzite, despised and contemned, yea troden under foot by the Jebuzites, such as tread under foot the Son of God, and put him to an open shame, Hebr. 10.29. and lightly esteem the Rock of their salvation, Deut. 32.15. O thou Jebusite, thou base, thou vile man!
Wherefore Else but to keep his commandments? And Therefore he hath given his Son unto us, that the righteousness of the law might be fulfilled in us, Rom. 8.3, 4. Yet is he despised and rejected of men, Isaiah 53.3. and figured by Elihu the son of Barachel the Buzite, of the family of Ram. Elihu even Deus ipse, God himself, the Son of the blessed God; that's Barachel, and of the family of Ram, that is, the high One, the most high God; yet is he a Buzite, despised and contemned, yea trodden under foot by the Jebusites, such as tread under foot the Son of God, and put him to an open shame, Hebrew 10.29. and lightly esteem the Rock of their salvation, Deuteronomy 32.15. O thou Jebusite, thou base, thou vile man!
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and every transgression and disobedience received a just recompence of reward, how shall we escape if we neglect so great salvation? The Syriac Interpreter turns NONLATINALPHABET, neglect, by NONLATINALPHABET to tread under foot; the greatest neglect and despiciency. The Apostle proves this à minori, reasoning from the lesse to the greater, Hebr. 10.28. He who despised Moses 's Law, died without mercy, under two or three witnesses:
and every Transgression and disobedience received a just recompense of reward, how shall we escape if we neglect so great salvation? The Syriac Interpreter turns, neglect, by to tread under foot; the greatest neglect and despiciency. The Apostle Proves this à minori, reasoning from the less to the greater, Hebrew 10.28. He who despised Moses is Law, died without mercy, under two or three Witnesses:
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Is not he the wisdom of thy God, before whom, in thy false reasoning, thou preferrest the wisdom of thy flesh? Is not he the true righteousnes of thy God,
Is not he the Wisdom of thy God, before whom, in thy false reasoning, thou preferrest the Wisdom of thy Flesh? Is not he the true righteousness of thy God,
before which thou esteemest the false righteousness of thy flesh? Is not he the power of God, which thou enfeeblest under pretence of impotency & weakness? to slight him, what is it but lighlty to esteem the most honourable, yea, the honor it self which cometh of God only? To make nothing of him, who is NONLATINALPHABET the very Being, and who gives to all things their Being, in whom we all live, and move, and have our Being? Yea, who himself is NONLATINALPHABET, All things, Col. 3.11.
before which thou esteemest the false righteousness of thy Flesh? Is not he the power of God, which thou enfeeblest under pretence of impotency & weakness? to slight him, what is it but lighlty to esteem the most honourable, yea, the honour it self which comes of God only? To make nothing of him, who is the very Being, and who gives to all things their Being, in whom we all live, and move, and have our Being? Yea, who himself is, All things, Col. 3.11.
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The punishment denounced against those who slight their parents, is death. But what death can expiate so great despiciency of the great God? what less then the eternal death it self? What reparation of honour can we possibly make to him whom we have so deeply despised?
The punishment denounced against those who slight their Parents, is death. But what death can expiate so great despiciency of the great God? what less then the Eternal death it self? What reparation of honour can we possibly make to him whom we have so deeply despised?
This no doubt was one, if not the principal meaning of what our Lord said to his son Adam, Luke 3.38. upon transgression of the first Commandement of his Father; In the day that thou eatest thereof, dying thou shalt die;
This no doubt was one, if not the principal meaning of what our Lord said to his son Adam, Lycia 3.38. upon Transgression of the First Commandment of his Father; In the day that thou Eatest thereof, dying thou shalt die;
And what reparation of honour does the Lord require of us? What other then to restore him that life which is lost in us? that life of God from which we have been estranged, Ephes. 4.18. He that offereth praise he honoureth me;
And what reparation of honour does the Lord require of us? What other then to restore him that life which is lost in us? that life of God from which we have been estranged, Ephesians 4.18. He that Offereth praise he Honoureth me;
And what is he? who else but he that disposeth his way aright? Psalm 50.23. It is the life, the holy life, that life which is worthy of God, which honoureth God.
And what is he? who Else but he that Disposeth his Way aright? Psalm 50.23. It is the life, the holy life, that life which is worthy of God, which Honoureth God.
and Vatablus, and the Vulg. Latin, In vita mea; which should be rendred, in English, In my life. Thus when the Psalmist had exhorted to praise the Lord, Psal. 106.1. He then inquires, who can do it? ver. 2. to which he answers ver. 3. Blessed are they who keep judgement, and he who doth righteousness at all times;
and Vatablus, and the Vulgar Latin, In vita mea; which should be rendered, in English, In my life. Thus when the Psalmist had exhorted to praise the Lord, Psalm 106.1. He then inquires, who can do it? ver. 2. to which he answers for. 3. Blessed Are they who keep judgement, and he who does righteousness At all times;
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Herein is my Father honoured, that ye bring forth much fruit, John 15.8. namely, such as are filled with the fruits of righteousness which are by Jesus Christ, to the glory and praise of God, Phil. 1.11.
Herein is my Father honoured, that you bring forth much fruit, John 15.8. namely, such as Are filled with the fruits of righteousness which Are by jesus christ, to the glory and praise of God, Philip 1.11.
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Hierom, I know not upon what ground, turns the word, Si parvo, si grandi, si torto naso, if he have a little nose, or a great, or a wry nose. The LXX understood not the word of the Nose at all;
Hieronymus, I know not upon what ground, turns the word, Si parvo, si Grandi, si torto naso, if he have a little nose, or a great, or a wry nose. The LXX understood not the word of the Nose At all;
but renders that and the next word NONLATINALPHABET, curtold in the parts or members or over-grown. So expresly also the Chald. Paraph. What they turn broken footed or broken handed, is word for word, in whom is the breaking of a foot or the breaking of an hand. What followes; Or be scurvy or scabbed.
but renders that and the next word, curtold in the parts or members or overgrown. So expressly also the Chald. Paraph. What they turn broken footed or broken handed, is word for word, in whom is the breaking of a foot or the breaking of an hand. What follows; Or be scurvy or scabbed.
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] The words in the Hebrew are NONLATINALPHABET, both in the abstract; which are here turn'd in the concrete. The former the Translators turn scurvy; whereof mention is again made, Deut. 28.27. where Moses having mention'd NONLATINALPHABET, wch they there turn the Itch, he adds, whereof thou canst not be healed.
] The words in the Hebrew Are, both in the abstract; which Are Here turned in the concrete. The former the Translators turn scurvy; whereof mention is again made, Deuteronomy 28.27. where Moses having mentioned, which they there turn the Itch, he adds, whereof thou Canst not be healed.
Non ita profunde scabies, quae NONLATINALPHABET Graecis dicitur, penetrat & variis figuris insignitur, &c. Si verò tenues acres { que } & serosae humiditates aliis crassioribus succis permiscentur, impetigines quas Graeci NONLATINALPHABET nominant, suboriuntur, quae celerrimè in scabiem & lepram neglectae commigrant, saith Aegineta lib. 2. de meth. med. cap.
Non ita profunde scabies, Quae Graecis dicitur, penetrate & variis figuris insignitur, etc. Si verò tenues acres { que } & serosae humiditates Others crassioribus succis permiscentur, impetigines quas Greeks nominant, suboriuntur, Quae celerrimè in scabiem & lepram neglectae commigrant, Says Aegineta lib. 2. de meth. med. cap.
11. The scab, which in the Greek is called Psora, pierceth not so deeply ( viz. as the Lepre whereof he spake before) but is marked with divers figures, &c. But if thin, sharpe,
11. The scab, which in the Greek is called Psora, pierces not so deeply (viz. as the Lepre whereof he spoke before) but is marked with diverse figures, etc. But if thin, sharp,
and serose humours be mixed with more thick matter, itches arise, which the Greeks call Leichens; which being neglected most speedily pass into a Scab and Lepre. So he.
and serose humours be mixed with more thick matter, itches arise, which the Greeks call Leichens; which being neglected most speedily pass into a Scab and Lepre. So he.
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Whence its clear that the Scurvy and the Itch differ. 2. Whereas the NONLATINALPHABET is said to be incurable, that cannot be meant of the Scurvy, or that which the LXX call NONLATINALPHABET:
Whence its clear that the Scurvy and the Itch differ. 2. Whereas the is said to be incurable, that cannot be meant of the Scurvy, or that which the LXX call:
It hath the name from NONLATINALPHABET which signifies apprehendere & adhaerere, to take or lay hold on, and then to cleave unmovably. Such is this Itch; its incurable,
It hath the name from which signifies apprehendere & adhaerere, to take or lay hold on, and then to cleave unmovably. Such is this Itch; its incurable,
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So I would render NONLATINALPHABET, with Vatablus and Arias Montanus Purulenta Scabies a running or mattery Scab. But whereas Arias Montanus, turns NONLATINALPHABET Scabies perpetua a perpetual Scab, because it lasts till death, it makes not so clear and specifical a distinction of this from the former, which Vatablus renders, Qui habet scabiem aridam mordicantem, who hath a dry scab which bites or tickles. Philo Judeus so renders these words NONLATINALPHABET,
So I would render, with Vatablus and Arias Montanus Purulenta Scabies a running or mattery Scab. But whereas Arias Montanus, turns Scabies perpetua a perpetual Scab, Because it lasts till death, it makes not so clear and specifical a distinction of this from the former, which Vatablus renders, Qui habet scabiem aridam mordicantem, who hath a dry scab which bites or tickles. Philo Jews so renders these words,
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neither such a Scab as changeth the colour of the skin into a leprosie, or spreading (so I would turn NONLATINALPHABET) itches. This Book called Leviticus being almost wholly spent in prescribing Sacrifices of all kindes, the rite and manner of offering them, the times prescribed when, and place where;
neither such a Scab as changes the colour of the skin into a leprosy, or spreading (so I would turn) itches. This Book called Leviticus being almost wholly spent in prescribing Sacrifices of all Kinds, the rite and manner of offering them, the times prescribed when, and place where;
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From the 16 to the 24 verse, the Lord directs Moses, and Moses Aaron, what manner of persons of his seed in their generations should not approach near, to offer the bread of their God.
From the 16 to the 24 verse, the Lord directs Moses, and Moses Aaron, what manner of Persons of his seed in their generations should not approach near, to offer the bred of their God.
There is no doubt but these prohibitions touching the persons of the Priests, concerned literally and precisely the sons of Aaron, and the Levitical Priesthood and service, so long as that lasted;
There is no doubt but these prohibitions touching the Persons of the Priests, concerned literally and precisely the Sons of Aaron, and the Levitical Priesthood and service, so long as that lasted;
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17. And because all things befel that people in figure, 1 Cor. 10.11. it may hence be inferred, that defects and superfluities and the deformities which arise from them, in those misqualified persons, import the like spiritually and inwardly in those who ought to be excluded from the service of God.
17. And Because all things befell that people in figure, 1 Cor. 10.11. it may hence be inferred, that defects and superfluities and the deformities which arise from them, in those misqualified Persons, import the like spiritually and inwardly in those who ought to be excluded from the service of God.
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yea, since there is nothing extant in the Word of God, contrary hereunto, there is no doubt but they who are in authority, may, by Ecclesiastical constitution, exclude such as by some notable deformity vertually exclude themselves.
yea, since there is nothing extant in the Word of God, contrary hereunto, there is no doubt but they who Are in Authority, may, by Ecclesiastical constitution, exclude such as by Some notable deformity virtually exclude themselves.
as to disable Parents from choosing and designing such of their children to the Ministry, as are blinde or lame, or crook-backt, or have some other visible biemish, for that reason, (a most unreasonable one) even because their children are so deformed. For why? they either think them fit for no other imployment:
as to disable Parents from choosing and designing such of their children to the Ministry, as Are blind or lame, or crookbacked, or have Some other visible biemish, for that reason, (a most unreasonable one) even Because their children Are so deformed. For why? they either think them fit for no other employment:
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Cursed be the deceiver, who hath in his flock a male, and voweth and sacrificeth unto the Lord a corrupt thing. Or else they look at the Ministry only as a livelyhood,
Cursed be the deceiver, who hath in his flock a male, and Voweth and Sacrificeth unto the Lord a corrupt thing. Or Else they look At the Ministry only as a livelihood,
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like a Corrodie of so much a year to maintain an Abby-Lubber with what he may eat: In the interim they consider not, that they expose their children to a curse, like that on Eli's house, who shall say, (suppose to the Patron) Put me, I pray thee, into one of the Priests offices, that I may eat a piece of bread. 1 Sam. 2.36. Doubtless such considerations as these are, base and sordid, and unworthy of the Gospel of Jesus Christ;
like a Corrode of so much a year to maintain an Abby-Lubber with what he may eat: In the interim they Consider not, that they expose their children to a curse, like that on Eli's house, who shall say, (suppose to the Patron) Put me, I pray thee, into one of the Priests Offices, that I may eat a piece of bred. 1 Sam. 2.36. Doubtless such considerations as these Are, base and sordid, and unworthy of the Gospel of jesus christ;
yea, very low thoughts, if any, of the most high God: who from the consideration of Gods eminency and Majesty, ought to offer unto Him the very best they have.
yea, very low thoughts, if any, of the most high God: who from the consideration of God's eminency and Majesty, ought to offer unto Him the very best they have.
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Cursed be the deceiver who hath in his flock a male, and voweth and sacrificeth unto the Lord, a corrupt thing: For I am a great King, saith the Lord of Hosts,
Cursed be the deceiver who hath in his flock a male, and Voweth and Sacrificeth unto the Lord, a corrupt thing: For I am a great King, Says the Lord of Hosts,
I deny not but it may please the only wise God to set-off his illustaious and glorious truth with a black Foile; as Jewels and Pretious stones are best set in a dark ground. And truly the good news of a voice and power from Heaven routing our spiritual enemies,
I deny not but it may please the only wise God to set-off his illustaious and glorious truth with a black Foil; as Jewels and Precious stones Are best Set in a dark ground. And truly the good news of a voice and power from Heaven routing our spiritual enemies,
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though worthy a Quire of Angels, Luke 2.13, 14. yet its welcome, although they who brought it, were scabby and nasty Lepers, 2 Kings 7.6. — 11. Accordingly Moses Gods Ambassadour unto Pharaoh, was a man slow of speech, and of a slow tongue, Exod. 4.10.
though worthy a Choir of Angels, Lycia 2.13, 14. yet its welcome, although they who brought it, were scabby and nasty Lepers, 2 Kings 7.6. — 11. Accordingly Moses God's Ambassador unto Pharaoh, was a man slow of speech, and of a slow tongue, Exod 4.10.
And his friends say of him, that he was a short man, and somewhat crooked. Niceph. lib. 2.37. According to what Chrysostome calls him, a man three cubits high. And experience hath proved in these last dayes, that the dumb Asse with mans voice hath forbidden the madness of the Prophets, 2 Pet. 2.16.
And his Friends say of him, that he was a short man, and somewhat crooked. Niceph lib. 2.37. According to what Chrysostom calls him, a man three cubits high. And experience hath proved in these last days, that the dumb Ass with men voice hath forbidden the madness of the prophets, 2 Pet. 2.16.
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Yea, God hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world, to confound the things that are mighty; and base things of the world,
Yea, God hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world, to confound the things that Are mighty; and base things of the world,
and things which are not, to bring to nought things that are, that no flesh should glory in his presence, 1 Cor. 1.27, 28, 29. However all this be true;
and things which Are not, to bring to nought things that Are, that no Flesh should glory in his presence, 1 Cor. 1.27, 28, 29. However all this be true;
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yet neither all this, nor any testimony else in Scripture, nor any sound reason out of Scripture, can warrant that selfish and ungodly designe of Parents, though frequently practised in this and our Neighbour-Nations, to set apart for the Ministry, their impotent, crook-backt, or otherwise deformed children, even because they are such.
yet neither all this, nor any testimony Else in Scripture, nor any found reason out of Scripture, can warrant that selfish and ungodly Design of Parents, though frequently practised in this and our Neighbour-Nations, to Set apart for the Ministry, their impotent, crookbacked, or otherwise deformed children, even Because they Are such.
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How much more pious and honest is their purpose and endeavour, who intend the very best and principal of their children unto that holy Function? For although Forma virûm neglecta — feature of body in it self be neglected, as NONLATINALPHABET in this business not considerable;
How much more pious and honest is their purpose and endeavour, who intend the very best and principal of their children unto that holy Function? For although Forma virûm Neglecta — feature of body in it self be neglected, as in this business not considerable;
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Vertue is more acceptable when it proceeds out of a graceful mancase. Nor can I but approve of that part of a certain local stature, of a Colledge, which speaks thus, Nec caecus nec claudus, (though the words following be invidious, nec Gallus nec Wallus, ) Neither let the Blinde nor the Lame be admitted into this Society.
Virtue is more acceptable when it proceeds out of a graceful mancase. Nor can I but approve of that part of a certain local stature, of a College, which speaks thus, Nec caecus nec Claudus, (though the words following be invidious, nec Gallus nec Wallus,) Neither let the Blind nor the Lame be admitted into this Society.
But the inward deformities no doubt were here intended and principally prohibited by Moses, as hindring the sons of Aaron from executing the Priests office.
But the inward deformities no doubt were Here intended and principally prohibited by Moses, as hindering the Sons of Aaron from executing the Priests office.
For neither must the Gospel-Priest be blinde; And he is spiritually blinde, saith S. Gregory, who knowes not the light of heavenly contemplation, who being inveloped in the darknesse of this present life, by not loving the life to come, he sees it not, according to 2 Thess. 2.10, 11, 12. S. Peter better:
For neither must the Gospel-Priest be blind; And he is spiritually blind, Says S. Gregory, who knows not the Light of heavenly contemplation, who being inveloped in the darkness of this present life, by not loving the life to come, he sees it not, according to 2 Thess 2.10, 11, 12. S. Peter better:
and charity;) he who lacketh these things, is blinde, 2 Pet. 1.5. — 9. Their office requires of them, that they should open mens eyes, that they may turn from darkness to light, and from the power of Satan unto God, Acts 26.18. That they cause all men to see the mysteries of God:
and charity;) he who lacketh these things, is blind, 2 Pet. 1.5. — 9. Their office requires of them, that they should open men's eyes, that they may turn from darkness to Light, and from the power of Satan unto God, Acts 26.18. That they cause all men to see the Mysteres of God:
And how can he so do, if he himself be blinde? How ill put together are NONLATINALPHABET, blinde guides? Matth. 23.24. as our Lord calls the Scribes and Pharisees.
And how can he so do, if he himself be blind? How ill put together Are, blind guides? Matthew 23.24. as our Lord calls the Scribes and Pharisees.
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How absurd a thing therefore is it for Gods Priests to be lame, who are, by profession NONLATINALPHABET such as must be guides and leaders unto others in the way of life? Acts 8.31.
How absurd a thing Therefore is it for God's Priests to be lame, who Are, by profession such as must be guides and leaders unto Others in the Way of life? Acts 8.31.
Now if they themselves halt in that way, how can they say as S. Paul, that excellent way-guide, to his Philippians, Be ye followers together of me, and mark them who walk so as ye have us for an example, Phil. 3.17.
Now if they themselves halt in that Way, how can they say as S. Paul, that excellent way-guide, to his Philippians, Be you followers together of me, and mark them who walk so as you have us for an Exampl, Philip 3.17.
Goodly guides, I wiss, who, like the Statue of Mercury, point Travellers to the way, while they themselves stand still; as the Prophet saith of Idols, they have feet and walk not: and of the same, Noses they have and smell not, Psal. 115.6, 7.
Goodly guides, I wiss, who, like the Statue of Mercury, point Travellers to the Way, while they themselves stand still; as the Prophet Says of Idols, they have feet and walk not: and of the same, Noses they have and smell not, Psalm 115.6, 7.
By the Nose, S. Gregory understands Discretion, Prudence, and Sagacity, according to the known use of Nasutus, and homo acutae naris. Prudence is as laudable a vertue of the soul,
By the Nose, S. Gregory understands Discretion, Prudence, and Sagacity, according to the known use of Nasutus, and homo Acutae naris. Prudence is as laudable a virtue of the soul,
which imply that the Priest must have a perfect body; and by analogy according to Philo, that he have a perfect soul: Because Perfectum est cui nihil deest aut superest, that is perfect to which nothing is wanting, nothing is superfluous.
which imply that the Priest must have a perfect body; and by analogy according to Philo, that he have a perfect soul: Because Perfectum est cui nihil deest Or superest, that is perfect to which nothing is wanting, nothing is superfluous.
And what is the breaking of the foot, but the revolt of the heart and affections broken off from the wayes of God? whereof the Lord complains, Ezech. 6.9. I am broken with their whorish heart which hath departed from me.
And what is the breaking of the foot, but the revolt of the heart and affections broken off from the ways of God? whereof the Lord complains, Ezekiel 6.9. I am broken with their whorish heart which hath departed from me.
And we say the like of the hands. Manus sunt opera, saith S. Hierome: and therefore the breaking of the hand, is the cessation and leaving off from doing good, as many at this day do, out of fear lest they should merit by well-doing. They have left off to be wise and to do good, Psal. 36.3.
And we say the like of the hands. Manus sunt opera, Says S. Jerome: and Therefore the breaking of the hand, is the cessation and leaving off from doing good, as many At this day do, out of Fear lest they should merit by welldoing. They have left off to be wise and to do good, Psalm 36.3.
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Crooked souls weighed down to the earth, & void of heavenly things. Gods Priest ought to lay aside every weight that presseth down, and the sin that so easily befets him, and run with patience to the race that is set before him, Hebr. 12.1, 2. And how can he run with such an heavy load upon his soul?
Crooked Souls weighed down to the earth, & void of heavenly things. God's Priest ought to lay aside every weight that Presseth down, and the since that so Easily befets him, and run with patience to the raze that is Set before him, Hebrew 12.1, 2. And how can he run with such an heavy load upon his soul?
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But what is the blemish in the eye? Surely the word Blemish is too large and general whereby to express NONLATINALPHABET confusion, or suffusion; as when the white of the eye, or a white spot [ albugo ] hath mingled it self with the black of the eye. This spiritually comes to passe when that wisdom and holiness wherewith we see God, Hebr. 13. when that NONLATINALPHABET pupilla oculi, that image of the man is obscured, who came for judgement into this world that they who see not, might see, and they who see, might be made blinde. Bartimaeus therefore, (or, according to Hierom. NONLATINALPHABET which in the Syriac, is filius caecus, or caeci, a blinde son, or the son of the blinde ) he acknowledgeth his blindness, and prayes the Son of David, that he may receive his sight. He does so,
But what is the blemish in the eye? Surely the word Blemish is too large and general whereby to express confusion, or suffusion; as when the white of the eye, or a white spot [ albugo ] hath mingled it self with the black of the eye. This spiritually comes to pass when that Wisdom and holiness wherewith we see God, Hebrew 13. when that Pupil oculi, that image of the man is obscured, who Come for judgement into this world that they who see not, might see, and they who see, might be made blind. Bartimaeus Therefore, (or, according to Hieronymus which in the Syriac, is filius caecus, or Caeci, a blind son, or the son of the blind) he acknowledgeth his blindness, and prays the Son of David, that he may receive his sighed. He does so,
And so shall every one who is spiritually blinde, and acknowledgeth it, and prayes to the Lord to open his eyes, that he sleep not in death, Psal. 13.3.
And so shall every one who is spiritually blind, and acknowledgeth it, and prays to the Lord to open his eyes, that he sleep not in death, Psalm 13.3.
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For some are blind & think they see, & desire no other sight. Thus when the man prides himself in the opinion of his own spiritual sight, his wisdom, and righteousness, he is indeed spiritually blinde, though he knowes it not,
For Some Are blind & think they see, & desire no other sighed. Thus when the man prides himself in the opinion of his own spiritual sighed, his Wisdom, and righteousness, he is indeed spiritually blind, though he knows it not,
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and therefore desires no better sight. What? Say the Pharisees, are we blinde also? What? they who know the whole word of God so exactly, that they can tell how often every letter in it is used throughout the whole Old Testament? What, are they blinde who are the Masters of Israel? John 3. Nay, come we down to our own times;
and Therefore Desires no better sighed. What? Say the Pharisees, Are we blind also? What? they who know the Whole word of God so exactly, that they can tell how often every Letter in it is used throughout the Whole Old Testament? What, Are they blind who Are the Masters of Israel? John 3. Nay, come we down to our own times;
for there are Scribes and Pharisees among us, and they learned ones also, men extream well seen in Tongues and Arts, History of the Church, Councils, Fathers, Schoolmen:
for there Are Scribes and Pharisees among us, and they learned ones also, men extreme well seen in Tongues and Arts, History of the Church, Councils, Father's, Schoolmen:
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It is the NONLATINALPHABET the black of the eye wherewith we see: And Gods great benefit and wonderful work it is in Nature as well as in grace, that he makes the sight and light to shine out of the blackness and darkness. Now if the film grow over this NONLATINALPHABET, this hidden new man of the pure heart, 1 Pet. 3.4. whereby we see God, Matth. 5.8.
It is the the black of the eye wherewith we see: And God's great benefit and wondered work it is in Nature as well as in grace, that he makes the sighed and Light to shine out of the blackness and darkness. Now if the film grow over this, this hidden new man of the pure heart, 1 Pet. 3.4. whereby we see God, Matthew 5.8.
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This blemish is called NONLATINALPHABET and rendred Albugo, it hath the name from NONLATINALPHABET to confound; because the albugo the white spot or the white of the eye is confounded and mixt with the black. And according to the black, the man sees and discerns somewhat of the divine light; which light is ecclipsed by the interposition and mixture of the white, even the opinion of his own wisdom and holiness, which seems fair and beautiful unto him, and herein he prides himself.
This blemish is called and rendered Albugo, it hath the name from to confound; Because the albugo the white spot or the white of the eye is confounded and mixed with the black. And according to the black, the man sees and discerns somewhat of the divine Light; which Light is eclipsed by the interposition and mixture of the white, even the opinion of his own Wisdom and holiness, which seems fair and beautiful unto him, and herein he prides himself.
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Hence we learn what is the true Babel, according to what we read, Gen. 11.9. It was called NONLATINALPHABET, because the Lord NONLATINALPHABET confounded the lip, tongue, or speech of the whole Earth.
Hence we Learn what is the true Babel, according to what we read, Gen. 11.9. It was called, Because the Lord confounded the lip, tongue, or speech of the Whole Earth.
and unite themselves in some confession of faith or other, which is their City they build, Gen. 11.4. and with as great emulation and animosity it opposeth all others under the name of the world. And what one party judgeth of another, the same another party also judgeth of it.
and unite themselves in Some Confessi of faith or other, which is their city they built, Gen. 11.4. and with as great emulation and animosity it Opposeth all Others under the name of the world. And what one party Judgeth of Another, the same Another party also Judgeth of it.
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So that, although every party monopolize and appropriate the Church unto it self, yet, by their mutual and interchangeable judgements one of other, they are all of the world.
So that, although every party monopolize and Appropriate the Church unto it self, yet, by their mutual and interchangeable Judgments one of other, they Are all of the world.
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if possibly, their Executioner. And this is their Tower, Gen. 11.4. whereby they would suppress, and oppress and bring under all who are of another minde,
if possibly, their Executioner. And this is their Tower, Gen. 11.4. whereby they would suppress, and oppress and bring under all who Are of Another mind,
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Not who should be the most obedient unto God, the most holy, sober, temperate, just, patient, &c. Tush, these are poor things, men think, whereabout they should contend;
Not who should be the most obedient unto God, the most holy, Sobrium, temperate, just, patient, etc. Tush, these Are poor things, men think, whereabout they should contend;
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The Lacedemonians enured their children to an emulation touching matters of this kinde; when their Fathers would ask them, who of all the City had the reputation of the most sober man; who was said to be the wisest; who the most just, most valiant, &c. Alas!
The Lacedaemonians enured their children to an emulation touching matters of this kind; when their Father's would ask them, who of all the city had the reputation of the most Sobrium man; who was said to be the Wisest; who the most just, most valiant, etc. Alas!
as if that curse on Zedekiah and Ahab, were upon us, which ye read, Jer. 29.22. God make thee like Zedekiah and like Ahab, whom the King of Babylon roasted in the fire!
as if that curse on Zedekiah and Ahab, were upon us, which you read, Jer. 29.22. God make thee like Zedekiah and like Ahab, whom the King of Babylon roasted in the fire!
and another followes that, and leads a company after him: and so a third, a fourth, a fifth, &c. Stultorum infinitus est numerus, Eccles. 1.13. Meantime while men run to and fro, like the Egyptians, to seek their Apis, they cry NONLATINALPHABET, we have found him, we have found him, they think they have found a god, and he proves no other, no better then a Calf with a white face.
and Another follows that, and leads a company After him: and so a third, a fourth, a fifth, etc. Stultorum Infinite est Numerus, Eccles. 1.13. Meantime while men run to and from, like the egyptians, to seek their Apis, they cry, we have found him, we have found him, they think they have found a god, and he Proves no other, no better then a Calf with a white face.
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and see whether the same NONLATINALPHABET the same Babel the same Beam be not in thine own eye. The pride of knowledge without the life of it which is obedience, whereby thou wouldest get thy self a name, to be a man of great understanding and holiness; this swels thee,
and see whither the same the same Babel the same Beam be not in thine own eye. The pride of knowledge without the life of it which is Obedience, whereby thou Wouldst get thy self a name, to be a man of great understanding and holiness; this Swells thee,
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and makes thee imagine that thou hast a spiritual fulness, and great riches of knowledge, and thou reflectst upon thy self and knowest that thou hast knowledge, 1 Cor. 8.1. Thou hast gotten thee an opinion and art big with it, and travellest like a fool with a word, and believest, that it is Christ formed in thee, Gal. 4.19.
and makes thee imagine that thou hast a spiritual fullness, and great riches of knowledge, and thou reflectst upon thy self and Knowest that thou hast knowledge, 1 Cor. 8.1. Thou hast got thee an opinion and art big with it, and travelest like a fool with a word, and Believest, that it is christ formed in thee, Gal. 4.19.
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And this is thy Babel, thy NONLATINALPHABET, thine eye-sore, thy false light, which renders thee unfit, maugre all thy knowing knowledge, to be a Priest unto the Lord.
And this is thy Babel, thy, thine eyesore, thy false Light, which renders thee unfit, maugre all thy knowing knowledge, to be a Priest unto the Lord.
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'Tis true, this high minde is plausible, and with some so taking, that its thought to be the great power of God, Acts 8.10. However, it makes a fair shew in the flesh.
It's true, this high mind is plausible, and with Some so taking, that its Thought to be the great power of God, Acts 8.10. However, it makes a fair show in the Flesh.
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But the NONLATINALPHABET the Purulenta Scabies, the moyst, the mattery Scab, is, when the corrupt and putri•ied blood so abounds, that it breaks out and deforms the flesh. And what's that but the open and known sin, the manifest works of the flesh? Gal. 5.19.
But the the Purulenta Scabies, the moist, the mattery Scab, is, when the corrupt and putri•ied blood so abounds, that it breaks out and deforms the Flesh. And what's that but the open and known since, the manifest works of the Flesh? Gal. 5.19.
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which proceed out of the abundance of the corrupt heart, Matth. 15.19, 20. and defile the man. Of these the Prophet speaks in a corrupt age like ours, There is no truth,
which proceed out of the abundance of the corrupt heart, Matthew 15.19, 20. and defile the man. Of these the Prophet speaks in a corrupt age like ours, There is no truth,
By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and bloud toucheth blood. And this is NONLATINALPHABET purulenta Scabies the putrified matter of the impostumated soul.
By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood touches blood. And this is Purulenta Scabies the Putrified matter of the impostumated soul.
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As for NONLATINALPHABET, it signifies the dry scab or itch. S. Gregory applies this to covetousness, which as the itch seizeth on the body, so this on the soul;
As for, it signifies the dry scab or itch. S. Gregory Applies this to covetousness, which as the itch seizes on the body, so this on the soul;
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Avaritia capti animum, dum quasi delectat, exulcerat, &c. Covetousness while it delights the minde of him who is taken with it, it eats and wastes it, and that without sense of pain, Dum spes refulserit lucri, the grief is taken away by the tickling and flattering hope of gain. Meantime as this mangyness deforms the body,
Avaritia capti animum, dum quasi delectat, exulcerat, etc. Covetousness while it delights the mind of him who is taken with it, it eats and wastes it, and that without sense of pain, Dum spes refulserit lucri, the grief is taken away by the tickling and flattering hope of gain. Meantime as this mangyness deforms the body,
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as our Lord saith of the Pharisees, that they did all their works to be seen of men, Matth. 23.5. and did affricare scabiem, they infected others with the same itch, so that they loved the praise of men more then the praise of God, John 12.23. This also may be referred to the desire of propagating and spreading their opinions, which is so impetuous and itching, that they compass Sea and Land to make one Proselyte, saith our Lord, Matth. 23.15.
as our Lord Says of the Pharisees, that they did all their works to be seen of men, Matthew 23.5. and did affricare scabiem, they infected Others with the same itch, so that they loved the praise of men more then the praise of God, John 12.23. This also may be referred to the desire of propagating and spreading their opinions, which is so impetuous and itching, that they compass Sea and Land to make one Proselyte, Says our Lord, Matthew 23.15.
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And the like zealous itch have the Pharisees of our time, whose main endeavour it is rather to poyson others with their contagious tenents, then to save them and win them to the life of God. And therefore NONLATINALPHABET hath its original from the Chaldee NONLATINALPHABET discere to learn, whence NONLATINALPHABET doctus learned and NONLATINALPHABET, doctrina learning. Which imports an impatient and itching desire that many have to be teaching others;
And the like zealous itch have the Pharisees of our time, whose main endeavour it is rather to poison Others with their contagious tenants, then to save them and win them to the life of God. And Therefore hath its original from the Chaldee discere to Learn, whence doctus learned and, Doctrina learning. Which imports an impatient and itching desire that many have to be teaching Others;
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when yet that which Tully bewayling the decay of Orators in Rome, saith, Quàm in paucis spes, quantò in paucioribus facultas, quàm in multis est audacia, the same or the like we may say of those who intrude or would intrude into the Evangelicall Priesthood,
when yet that which Tully bewailing the decay of Orators in Room, Says, Quàm in paucis spes, quantò in paucioribus facultas, quàm in multis est audacia, the same or the like we may say of those who intrude or would intrude into the Evangelical Priesthood,
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How few are there, whereof there is hope, how much fewer have any faculty; in how many is there audaciousness and boldness to execute the Priests office? And as these have a NONLATINALPHABET,
How few Are there, whereof there is hope, how much fewer have any faculty; in how many is there audaciousness and boldness to execute the Priests office? And as these have a,
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an itch in their tongue, so the people have NONLATINALPHABET, an itch in their ears, as the Apostle saith of them, 2 Tim. 4.3. and so mulus mulum scabit, they rub one another. And the people love to have it it so, Jer. 5.31.
an itch in their tongue, so the people have, an itch in their ears, as the Apostle Says of them, 2 Tim. 4.3. and so Mules mulum scabit, they rub one Another. And the people love to have it it so, Jer. 5.31.
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into what manners of men are we fallen? When every blinde Bayard who sees only with other mens eyes, and is learned only with other mens learning, will yet be a Seer, a Prophet, and a Priest unto the people.
into what manners of men Are we fallen? When every blind Bayard who sees only with other men's eyes, and is learned only with other men's learning, will yet be a Seer, a Prophet, and a Priest unto the people.
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and with their broken feet walk before Criples in Gods way, and with their broken hands, instruct others to do Gods Commandements, which they themselves professe are impossible to be done. Who have eyes full at least of spiritual adultery, and cannot cease from sin, beguiling unstable souls;
and with their broken feet walk before Cripples in God's Way, and with their broken hands, instruct Others to do God's commandments, which they themselves profess Are impossible to be done. Who have eyes full At least of spiritual adultery, and cannot cease from since, beguiling unstable Souls;
and are gone astray, following the way of Balaam the son of Besor who loved the wages of unrighteousness, 2 Pet. 2.14, 15. and the residue also of that Chapter belongs to such audacious unqualified persons who intrude into the Priests office. When every such scurvy fellow, every such paltry Scab dares, quando omnis res — Janum ad medium fracta est — repentè sic Theologus prodire, when they can thrive no more at their trade, extempore start up Divines. S. Hierom heavily bemoan'd his own times:
and Are gone astray, following the Way of balaam the son of Besor who loved the wages of unrighteousness, 2 Pet. 2.14, 15. and the residue also of that Chapter belongs to such audacious unqualified Persons who intrude into the Priests office. When every such scurvy fellow, every such paltry Scab dares, quando omnis Rest — Janum ad medium fracta est — repentè sic Theologus prodire, when they can thrive no more At their trade, extempore start up Divines. S. Hieronymus heavily bemoaned his own times:
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Yea, though the meanest and easiest trade requires long time, perhaps seven years, to learn the mysteries contained in it, some notwithstanding entertain so poor a conceit of that most mystical Art of life, that, without living the same life, yea,
Yea, though the Meanest and Easiest trade requires long time, perhaps seven Years, to Learn the Mysteres contained in it, Some notwithstanding entertain so poor a conceit of that most mystical Art of life, that, without living the same life, yea,
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And being thus initiated, with Enoch the dedicated one, the son of Cain, Gen. 4.17. they hope in due time to preach themselves into some places of trust and profit.
And being thus initiated, with Enoch the dedicated one, the son of Cain, Gen. 4.17. they hope in due time to preach themselves into Some places of trust and profit.
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alas, how far differ we in these dregs of time, from that spiritual growth, and pious endeavours of the Primitive holy Fathers, toward the perfect life! when now every D•arff takes himself to be a grown perfect man, or as perfect as he need to be.
alas, how Far differ we in these dregs of time, from that spiritual growth, and pious endeavours of the Primitive holy Father's, towards the perfect life! when now every D•arff Takes himself to be a grown perfect man, or as perfect as he need to be.
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Whereas in those first times, they had their Penitentes, their Catechumeni, their Constr•ma••, their Fideles, their Sancti, their Justi, most of them distinct degrees of Christs Disciples,
Whereas in those First times, they had their Penitents, their Catechumen, their Constr•ma••, their Fideles, their Sancti, their Justi, most of them distinct Degrees of Christ Disciples,
When to believe a possibility of perfection, is judg'd to be as great an errour in the Priest, under the Gospel, as to be blinde, or tame, scabbed, or itchy, or what ever other defect was held a blemish in the Priest under the Law. When to teach perfection, renders the Priest ignorant, scandalous, and insufficient. When the doctrine of perfection frequently delivered in holy Scripture, (though industriously obscured by our Translators,) held forth in all Ages, taught in the School, believed and endeavoured after by all good men from the beginning all along until aetas parentum pejor avis tulit nos nequiores, imò nequissimos & vitiosissimos;
When to believe a possibility of perfection, is judged to be as great an error in the Priest, under the Gospel, as to be blind, or tame, scabbed, or itchy, or what ever other defect was held a blemish in the Priest under the Law. When to teach perfection, renders the Priest ignorant, scandalous, and insufficient. When the Doctrine of perfection frequently Delivered in holy Scripture, (though industriously obscured by our Translators,) held forth in all Ages, taught in the School, believed and endeavoured After by all good men from the beginning all along until Aetas Parents pejor avis tulit nos nequiores, imò nequissimos & vitiosissimos;
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until these last and worst dayes, when to believe and teach this doctrine, That its possible, through the Spirit and power of Christ, to be a perfect Priest, and stand compleat in all the will of God, its held to be a reasonable, just,
until these last and worst days, when to believe and teach this Doctrine, That its possible, through the Spirit and power of christ, to be a perfect Priest, and stand complete in all the will of God, its held to be a reasonable, just,
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when shall thy gracious promise be fulfilled? that Faith shall flourish, and corruption be overcome, and the truth, which hath been so long without fruit, be declared? When shall that victorious Belief be made known, which subdues the World,
when shall thy gracious promise be fulfilled? that Faith shall flourish, and corruption be overcome, and the truth, which hath been so long without fruit, be declared? When shall that victorious Belief be made known, which subdues the World,
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and all that world of iniquity whatsoever is in the World, that the Truth may appear, and Mercy meet with it? When shall Righteousness and Peace kiss each other?
and all that world of iniquity whatsoever is in the World, that the Truth may appear, and Mercy meet with it? When shall Righteousness and Peace kiss each other?
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and keeping covenant with him? Exodus 19.5, 6. Let us Per viam negationis, by the negative description of the legal Priesthood, learn the positive qualifications of the Gospel-Priesthood.
and keeping Covenant with him? Exodus 19.5, 6. Let us Per viam negationis, by the negative description of the Legal Priesthood, Learn the positive qualifications of the Gospel-Priesthood.
THere are two sinewes of the Common-wealth in Heaven, whereby the great Lawgiver obligeth his people to obedience (from whence also inferiour Lawgivers have taken example,) Rewards and Punishments. They are both very powerful arguments and motives;
THere Are two sinews of the Commonwealth in Heaven, whereby the great Lawgiver obliges his people to Obedience (from whence also inferior Lawgivers have taken Exampl,) Rewards and Punishments. They Are both very powerful Arguments and motives;
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Yea, ver. 19. he gives us that counsel expresly, I call Heaven and Earth to record this day against you, that I have set before you life and death, blessing and cursing; therefore chuse life, that both thou and seed may live. And accordingly as he instructs Israel to deal with the Canaaaites in their wars, First, to proclaim and invite them unto peace; which, if they embraced, well;
Yea, ver. 19. he gives us that counsel expressly, I call Heaven and Earth to record this day against you, that I have Set before you life and death, blessing and cursing; Therefore choose life, that both thou and seed may live. And accordingly as he instructs Israel to deal with the Canaaaites in their wars, First, to proclaim and invite them unto peace; which, if they embraced, well;
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first he displayes the white Banner of his love, Goodness and Mercy, Cant. 2.4. which if it be accepted, he graciously promiseth life and immortality; but if that be rejected, he holds forth the black Flag of defrance, death and destruction, Rom. 2.4. — 10.
First he displays the white Banner of his love, goodness and Mercy, Cant 2.4. which if it be accepted, he graciously promises life and immortality; but if that be rejected, he holds forth the black Flag of defrance, death and destruction, Rom. 2.4. — 10.
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For well he knowes the frame of our heart, who made it, that naturally we had rather be drawn with the cords of • man, even with the bonds of love, Hos. 11.4.
For well he knows the frame of our heart, who made it, that naturally we had rather be drawn with the cords of • man, even with the bonds of love, Hos. 11.4.
and therefore he rather would that his goodness should gently lead us to repentance, then that we should need forcing like a beast. I will instruct thee, saith he,
and Therefore he rather would that his Goodness should gently led us to Repentance, then that we should need forcing like a beast. I will instruct thee, Says he,
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be ye not as the Horse or the Mule without understanding, whose mouth must be held with bit and bridle, Psal. 32.8, 9. In the Chapter before us the Lord observes the same method:
be you not as the Horse or the Mule without understanding, whose Mouth must be held with bit and bridle, Psalm 32.8, 9. In the Chapter before us the Lord observes the same method:
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For having propounded the way of his Commandements, and exhorted us to walk in his statutes, and to keep his Commandements, and do them, ver. 3. He invites us first by the former kinde of motives, temporal and spiritual blessings, and the very best of them both.
For having propounded the Way of his commandments, and exhorted us to walk in his statutes, and to keep his commandments, and do them, ver. 3. He invites us First by the former kind of motives, temporal and spiritual blessings, and the very best of them both.
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and hinder our quiet injoyment of it, he secures our fears of that danger, by promise of peace and safety. And whereas our peace might possibly be distrub'd either by some home-bred evil, or from abroad, he promiseth security in regard of both, ver. 6. I will rid evil beasts out of the land;
and hinder our quiet enjoyment of it, he secures our fears of that danger, by promise of peace and safety. And whereas our peace might possibly be disturbed either by Some Homebred evil, or from abroad, he promises security in regard of both, ver. 6. I will rid evil beasts out of the land;
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for five of you shall chase an hundred, and an hundred of you shall put ten thousand to flight, v. 7, 8. And because when goods increase, they are increased who eat them, Eccles. 5.11.
for five of you shall chase an hundred, and an hundred of you shall put ten thousand to flight, v. 7, 8. And Because when goods increase, they Are increased who eat them, Eccles. 5.11.
When the enemies are put to flight, and plenty, peace, and safety returns, the Lord promises the fruit of plenty, peace, and safety; I will have respect unto you,
When the enemies Are put to flight, and plenty, peace, and safety returns, the Lord promises the fruit of plenty, peace, and safety; I will have respect unto you,
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and make you fruitful, and multiply you, and ye shall eat the old store, and bring forth the old because of the new, ver. 10. And these are the temporal blessings and the principal ones;
and make you fruitful, and multiply you, and you shall eat the old store, and bring forth the old Because of the new, ver. 10. And these Are the temporal blessings and the principal ones;
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and his residence and presence among them, with them, and in them, as the parallel Scriptures prove, Ezech. 37.26, 27. 2 Cor. 6.16. Revel. 21.3. This is Gods method even with Jewes and Gentiles.
and his residence and presence among them, with them, and in them, as the parallel Scriptures prove, Ezekiel 37.26, 27. 2 Cor. 6.16. Revel. 21.3. This is God's method even with Jews and Gentiles.
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If so great goodness of God cannot so far prevail with us as to keep us in the way of his Commandements, but that we will depart from him, he then hedges in our way with thorns, Hos. 2.6.
If so great Goodness of God cannot so Far prevail with us as to keep us in the Way of his commandments, but that we will depart from him, he then hedges in our Way with thorns, Hos. 2.6.
but walk contrary unto me. 2. The Lords answerable opposition threatned against his peoples supposed disobedience and opposition, then will I walk contrary unto you also in fury.
but walk contrary unto me. 2. The lords answerable opposition threatened against his peoples supposed disobedience and opposition, then will I walk contrary unto you also in fury.
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1. The Lord supposeth his people may not hearken unto him. 2. That they may not hearken unto him for all this. 3. That they may walk opposite unto him. 4. If thus they walk opposite and contrary unto him, he also will walk contrary unto them in fury.
1. The Lord Supposeth his people may not harken unto him. 2. That they may not harken unto him for all this. 3. That they may walk opposite unto him. 4. If thus they walk opposite and contrary unto him, he also will walk contrary unto them in fury.
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The word NONLATINALPHABET and the words which answers to it, NONLATINALPHABET, and a•••ire to hear or hearken, they all signifie to obey: As my sheep hear my voice, John 10.27. Be swift to hear, slow to speak, James 1.19.
The word and the words which answers to it,, and a•••ire to hear or harken, they all signify to obey: As my sheep hear my voice, John 10.27. Be swift to hear, slow to speak, James 1.19.
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NONLATINALPHABET, it is the minde and heart that hears and sees. This inward sight and hearing therefore is obeying; as the holy Ghost saith, To day if ye will hear his voice, harden not your hearts, Hebr. 3. For whereas Cor est terminus ••nium actionum ad intrà, the heart is the term of all actions tending inward, no action can be performed aright,
, it is the mind and heart that hears and sees. This inward sighed and hearing Therefore is obeying; as the holy Ghost Says, To day if you will hear his voice, harden not your hearts, Hebrew 3. For whereas Cor est terminus ••nium actionum ad intrà, the heart is the term of all actions tending inward, no actium can be performed aright,
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So that to the due and effectual hearing of the Lords voice, there is required a soft, pliable, and tender heart, and humble, meek and yielding spirit, such as that was of Josiah, 2 Kings 22.18, 19. The Lord may well suppose, that his people will not hearken unto him, but give a deaf ear to his command to walk in his statutes, to keep his Commandements and do them, which is the precept here to be heard and obeyed, ver. 3. If we shall consider the Lords experience of mans perverse reasonings touching the grace and mercy of God;
So that to the due and effectual hearing of the lords voice, there is required a soft, pliable, and tender heart, and humble, meek and yielding Spirit, such as that was of Josiah, 2 Kings 22.18, 19. The Lord may well suppose, that his people will not harken unto him, but give a deaf ear to his command to walk in his statutes, to keep his commandments and do them, which is the precept Here to be herd and obeyed, ver. 3. If we shall Consider the lords experience of men perverse reasonings touching the grace and mercy of God;
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Hence it followes, that the Lord hath his speaking power, and his voice; and that he puts forth his voice, and would have it heard and obeyed by his people.
Hence it follows, that the Lord hath his speaking power, and his voice; and that he puts forth his voice, and would have it herd and obeyed by his people.
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These, and many the like Scriptures evidently prove that the Lord having declared his will unto his people, he leaves them in the hand and power of their own counsel,
These, and many the like Scriptures evidently prove that the Lord having declared his will unto his people, he leaves them in the hand and power of their own counsel,
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as the Wise man saith, Ecclus. 15.14. It is a free and voluntary act to sin, and to be disobedient, and harden our hearts against the voice and calling of God.
as the Wise man Says, Ecclus 15.14. It is a free and voluntary act to since, and to be disobedient, and harden our hearts against the voice and calling of God.
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That's here meant by NONLATINALPHABET, as I shewed before, and the LXX here render it by NONLATINALPHABET, to obey; and the Chald. Par. by NONLATINALPHABET.
That's Here meant by, as I showed before, and the LXX Here render it by, to obey; and the Chald. Par. by.
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NONLATINALPHABET, Ye search the Scriptures; (so those words are to be translated, as I may shew hereafter if the Lord will) for herein ye think ye have eternal life, and they are they which testifie of me: but ye will not come to me, that ye might have life, John 5.39, 40. 2. Or, whether it be outward hearing of Gods word:
, You search the Scriptures; (so those words Are to be translated, as I may show hereafter if the Lord will) for herein you think you have Eternal life, and they Are they which testify of me: but you will not come to me, that you might have life, John 5.39, 40. 2. Or, whither it be outward hearing of God's word:
For not the hearers of the Law are just before God, but the doers of the Law shall be justified, Rom. 2.13. Otherwise they deceive themselves, and that in the main, James 1.22. 3. Nor is it enough to know the word and will of God;
For not the hearers of the Law Are just before God, but the doers of the Law shall be justified, Rom. 2.13. Otherwise they deceive themselves, and that in the main, James 1.22. 3. Nor is it enough to know the word and will of God;
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And therefore the Lord expostulates with the wicked, in his judgement, what hast thou to do to declare my statutes, or that thou shouldst take my covenant in thy mouth? seeing thou hatest instruction, and hast cast my words behinde thee, Psat. 50.16, 17. 5. No, nor is faith it self sufficient without the obedience of faith, Rom. 1.5.
And Therefore the Lord expostulates with the wicked, in his judgement, what hast thou to do to declare my statutes, or that thou Shouldst take my Covenant in thy Mouth? seeing thou Hatest instruction, and haste cast my words behind thee, Psat. 50.16, 17. 5. No, nor is faith it self sufficient without the Obedience of faith, Rom. 1.5.
but S. Paul wisht, that he and all that heard him, were both almost and altogether Christians, Acts 26.28, 29. Completa voluntas pro facto aestimatur, a compleat will is accepted for the deed; that is,
but S. Paul wished, that he and all that herd him, were both almost and altogether Christians, Acts 26.28, 29. Completa Voluntas Pro facto aestimatur, a complete will is accepted for the deed; that is,
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according to which the Apostle saith, that, if there be first a willing minde, it is accepted according to what a man hath, not according to what he hath not, 2 Cor. 8.12.
according to which the Apostle Says, that, if there be First a willing mind, it is accepted according to what a man hath, not according to what he hath not, 2 Cor. 8.12.
Saul had done much of Gods will and in lieu of what was wanting, he reserved a Sacrifice: But what saith Samuel unto him? Hath the Lord delight in burnt-offerings and sacrifies, as in obeying the voice of the Lord? Behold, to obey is better then sacrifice, and to hearken, then the fat of Rams, 1 Sam. 15.22.
Saul had done much of God's will and in lieu of what was wanting, he reserved a Sacrifice: But what Says Samuel unto him? Hath the Lord delight in Burnt offerings and Sacrifices, as in obeying the voice of the Lord? Behold, to obey is better then sacrifice, and to harken, then the fat of Rams, 1 Sam. 15.22.
David must not build God an house, though he much desired so to do, 2 Sam. 7.5. yet what David might do, he did to the utmost of his power; I have prepared, saith he, with all my might, for the house of my God, &c. 1 Chron. 29.2.
David must not built God an house, though he much desired so to do, 2 Sam. 7.5. yet what David might do, he did to the utmost of his power; I have prepared, Says he, with all my might, for the house of my God, etc. 1 Chronicles 29.2.
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Forasmuch as it was in thine heart to build an house for my Name, thou didst well in that it was in thine heart; Notwithstanding thou thou shalt not build the house, 2 Chron. 6.7, 8, 9. 8. Can we ascend yet one step higher? We may.
Forasmuch as it was in thine heart to built an house for my Name, thou didst well in that it was in thine heart; Notwithstanding thou thou shalt not built the house, 2 Chronicles 6.7, 8, 9. 8. Can we ascend yet one step higher? We may.
Read we may, and search the Scriptures, and hear, and know all that's knowable, and talk it out again: yea we may believe, and may have all faith, 1 Cor. 13.2.
Read we may, and search the Scriptures, and hear, and know all that's knowable, and talk it out again: yea we may believe, and may have all faith, 1 Cor. 13.2.
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when a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them, in the iniquity which he hath done, shall he die, Ezech. 18.26. He that endureth to the end, the same shall be saved, Matth. 10.22. Be thou faithful unto the death, (of all and every sin,) and I will give thee the crown of life, Revel. 2.10. The Lord strengthen us all in faith, good will, obedience and perseverance!
when a righteous man turns away from his righteousness, and Committeth iniquity, and Dieth in them, in the iniquity which he hath done, shall he die, Ezekiel 18.26. He that Endureth to the end, the same shall be saved, Matthew 10.22. Be thou faithful unto the death, (of all and every since,) and I will give thee the crown of life, Revel. 2.10. The Lord strengthen us all in faith, good will, Obedience and perseverance!
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yet that they may not be obedient. That's the Lords second supposition in the Text. 2. The Lord supposeth, that his people may not hearken unto him, for this;
yet that they may not be obedient. That's the lords second supposition in the Text. 2. The Lord Supposeth, that his people may not harken unto him, for this;
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Whence it appears, that the end which the Lord aims at in all the chastisements and punishments of his people, is their obedience. Which is the drift of our Lords expostulation with them, Esay 1.5.
Whence it appears, that the end which the Lord aims At in all the chastisements and punishments of his people, is their Obedience. Which is the drift of our lords expostulation with them, Isaiah 1.5.
Its possible that the Lord may inflict punishments often and often upon his people, as here seven-fold more then formerly, yet may his people not be obedient.
Its possible that the Lord may inflict punishments often and often upon his people, as Here sevenfold more then formerly, yet may his people not be obedient.
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Then it se•s a brand of infamy upon him, This is that King Ahaz, 2 Chron. 28.22. Hitherto we have heard the negative or privative disobedience, not harkening unto God.
Then it se•s a brand of infamy upon him, This is that King Ahaz, 2 Chronicles 28.22. Hitherto we have herd the negative or privative disobedience, not Harkening unto God.
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These words may be considered two wayes; NONLATINALPHABET, according to the opinion and judgement of men; NONLATINALPHABET, according to the truth of God.
These words may be considered two ways;, according to the opinion and judgement of men;, according to the truth of God.
Being considered according to the opinion and judgement of men, the people of God may be understood to walk opposite unto God, two wayes; Disparatè. Contrariè.
Being considered according to the opinion and judgement of men, the people of God may be understood to walk opposite unto God, two ways; Disparatè. Contrariè.
But the opposition runs more strongly, when all the disparate disaffections are drained and brought altogether into one chanel; when Ʋnum uni opponitur, when one is opposed to one, as God and Satan, Christ and Antichrist, God and disobedient man.
But the opposition runs more strongly, when all the disparate disaffections Are drained and brought altogether into one channel; when Ʋnum uni opponitur, when one is opposed to one, as God and Satan, christ and Antichrist, God and disobedient man.
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and herein 1. What is meant by walking. 2. What by walking with God. 3. What is it to walk with God, NONLATINALPHABET, which is here turn'd, contrary to me.
and herein 1. What is meant by walking. 2. What by walking with God. 3. What is it to walk with God,, which is Here turned, contrary to me.
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For the word NONLATINALPHABET doth not signifie contrary; nor is NONLATINALPHABET unto me; but NONLATINALPHABET notes contingency, chance, or casualty, and NONLATINALPHABET with me: as in the margent, at all adventures with me. Accordingly our Translators elsewhere render NONLATINALPHABET.
For the word does not signify contrary; nor is unto me; but notes contingency, chance, or casualty, and with me: as in the margin, At all adventures with me. Accordingly our Translators elsewhere render.
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Jacobs sons tell their father all that befel unto them, Gen. 42.29. Uncleanness that chanceth him by night, Deut. 23.10. There shall no punishment happen to thee for this thing, 1 Sam. 28.10. Mordecai told him all that had hapned unto him, Esther 4.7. Haman told every thing that had befallen him, Esther 6.13. The like we have Ruth 2.3. Eccles. 2.15.
Jacobs Sons tell their father all that befell unto them, Gen. 42.29. Uncleanness that chanceth him by night, Deuteronomy 23.10. There shall no punishment happen to thee for this thing, 1 Sam. 28.10. Mordecai told him all that had happened unto him, Esther 4.7. Haman told every thing that had befallen him, Esther 6.13. The like we have Ruth 2.3. Eccles. 2.15.
That we may understand this the better, we must know, that in humane affaires, a thing is said to come to pass casually or by chance when it happens otherwise then we counselled, would, intended, or purposed, and beside or contrary to our hope and expectation. Now whereas the will of the Lord is, that we walk with him in his way, that is,
That we may understand this the better, we must know, that in humane affairs, a thing is said to come to pass casually or by chance when it happens otherwise then we counseled, would, intended, or purposed, and beside or contrary to our hope and expectation. Now whereas the will of the Lord is, that we walk with him in his Way, that is,
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As when the heart of a man is fully set in him to do evil, if yet he have occasion offered, without his intention or seeking to do good, & do it — NONLATINALPHABET,
As when the heart of a man is Fully Set in him to do evil, if yet he have occasion offered, without his intention or seeking to do good, & do it —,
as it were nolens volens, by the bye and beside his intention, what he does, may be said to be done by chance. So that he is NONLATINALPHABET, a double-minded man unstable in all his ways, James 1.8. he is NONLATINALPHABET, he is mutable and changeable, adhering and siding now with one party, now with another.
as it were nolens volens, by the buy and beside his intention, what he does, may be said to be done by chance. So that he is, a double-minded man unstable in all his ways, James 1.8. he is, he is mutable and changeable, adhering and siding now with one party, now with Another.
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and Tremellius, If ye walk with me, temerè; & he explains his meaning by, sine discrimine, without difference, NONLATINALPHABET, utut accidat, however it happens, Secuti studia vestra, non voluntatem meam, following your own desires, not my will.
and Tremellius, If you walk with me, temerè; & he explains his meaning by, sine Discrimine, without difference,, Utut accidat, however it happens, Secuti Studia Vestra, non voluntatem meam, following your own Desires, not my will.
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To the same purpose Piscator in his Latin Scholia. As for our Translation, it seems not to make handsome English; If ye walk contrary with me. Yea, it implies somewhat like a contradiction, to be contrary, yet with me. They were advised of this;
To the same purpose Piscator in his Latin Scholia. As for our translation, it seems not to make handsome English; If you walk contrary with me. Yea, it Implies somewhat like a contradiction, to be contrary, yet with me. They were advised of this;
and turn it, [ to me. ] Howbeit they have not erred alone, but herein have followed the tract of all our English Translations, which sound to the same sense,
and turn it, [ to me. ] Howbeit they have not erred alone, but herein have followed the tract of all our English Translations, which found to the same sense,
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Now if we shall enquire, we shall finde that there is great reason why the Lord may suppose this possibility, that we may walk at all adventures with him.
Now if we shall inquire, we shall find that there is great reason why the Lord may suppose this possibility, that we may walk At all adventures with him.
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And for this end he made us according to his own image in wisdom, in righteousness and holiness of truth, and hath given us his Spirit as a light to be president over our souls, Job 29.3. as a Candle upon our heads, to guide us in the way of his Commandements.
And for this end he made us according to his own image in Wisdom, in righteousness and holiness of truth, and hath given us his Spirit as a Light to be president over our Souls, Job 29.3. as a Candle upon our Heads, to guide us in the Way of his commandments.
Yet, that our walking with our God, might be noble, free, and without constraint, he hath put this light in earthen vessels, 2 Cor. 4.7. He hath made us NONLATINALPHABET, a souly man, whose NONLATINALPHABET, leading power, or reason, is apt to conclude either way Ex quovis medio dato, according to any argument given;
Yet, that our walking with our God, might be noble, free, and without constraint, he hath put this Light in earthen vessels, 2 Cor. 4.7. He hath made us, a souly man, whose, leading power, or reason, is apt to conclude either Way Ex quovis medio dato, according to any argument given;
and being furnished with a competent measure of divine light of life, he leaves us in the hand of our own counsel, Ecclus. 15.14. which is an inconsistent estate moveable and inclinable either to good or evil. Beside, this innate principle of mutability, in our rational part, many leading men have learned and art Probabiliter in utramque partem de quovis themate disputandi, of disputing Pro & Con, de quovis ente & non ente.
and being furnished with a competent measure of divine Light of life, he leaves us in the hand of our own counsel, Ecclus 15.14. which is an inconsistent estate movable and inclinable either to good or evil. Beside, this innate principle of mutability, in our rational part, many leading men have learned and art Probabiliter in utramque partem de quovis themate disputandi, of disputing Pro & Con, de quovis ente & non ente.
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This although what ever is rational and true in it, it proceeds from the NONLATINALPHABET, and him that is true, 1 John 5.20. yet its mixt with much wisdom of the flesh; which darkens the true reason, and hinders the light of life from shining to it, 2 Cor. 4.4.
This although what ever is rational and true in it, it proceeds from the, and him that is true, 1 John 5.20. yet its mixed with much Wisdom of the Flesh; which darkens the true reason, and hinders the Light of life from shining to it, 2 Cor. 4.4.
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But as we have a reasonable soul which ought to be guided by the minde of God, so we have also vertibile principium a mutable and changeable principle in our soul, our will, which is prone in utram { que } partem, to follow the dictate and conclusion either way, which the uncertain and undetermined reason shall lead unto.
But as we have a reasonable soul which ought to be guided by the mind of God, so we have also vertibile principium a mutable and changeable principle in our soul, our will, which is prove in utram { que } partem, to follow thee dictate and conclusion either Way, which the uncertain and undetermined reason shall led unto.
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which like the turba the populacy consisting most-what NONLATINALPHABET of earthly minded men (for such as is the earthy, such are they that are earthy, 1 Cor. 15.48.) they are easily stirred up to mutiny and tumult;
which like the turba the populacy consisting mostwhat of earthly minded men (for such as is the earthy, such Are they that Are earthy, 1 Cor. 15.48.) they Are Easily stirred up to mutiny and tumult;
as the dust is soon raised, but not so easily laid. For the affections being NONLATINALPHABET, in the unreasonable part of the soul, they are easily inclined downward by the allurements of their sensible present objects; and as a steep descent and slippery way causeth oftentimes the unwary traveller to make more hast then good speed:
as the dust is soon raised, but not so Easily laid. For the affections being, in the unreasonable part of the soul, they Are Easily inclined downward by the allurements of their sensible present objects; and as a steep descent and slippery Way Causes oftentimes the unwary traveller to make more haste then good speed:
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Such and so violent is the attraction and drawing of the present seeming good which too often is disjoyned from the true good; whereby the rational appetite the will and the reason it self is preposterously brought off to side with the rebellious Rout; as the Pilot in a storm leaves the helm, and suffers the vessel to be carried by the violence of the winde and weather.
Such and so violent is the attraction and drawing of the present seeming good which too often is disjoined from the true good; whereby the rational appetite the will and the reason it self is preposterously brought off to side with the rebellious Rout; as the Pilot in a storm leaves the helm, and suffers the vessel to be carried by the violence of the wind and weather.
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All which laid together, and well considered may make up a sufficient reason, why the only wise God should suppose it possible, that his people may walk by chance or at all adventure with him.
All which laid together, and well considered may make up a sufficient reason, why the only wise God should suppose it possible, that his people may walk by chance or At all adventure with him.
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For if the way of man be not in himself, so that he hath no power at all to walk with God, to what purpose does the Lord command us to walk in his way? and why does he threaten us for not walking in it? yea,
For if the Way of man be not in himself, so that he hath no power At all to walk with God, to what purpose does the Lord command us to walk in his Way? and why does he threaten us for not walking in it? yea,
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And it true which the Schoolmen say, that the works of grace which are to eternal life, are not in the power of man without the inspiration and help of God.
And it true which the Schoolmen say, that the works of grace which Are to Eternal life, Are not in the power of man without the inspiration and help of God.
because it is not the faculty of reason and will (so he defines liberum arbitrium, 1 part. quaest. 83. a 3. & 4.) but is rather infused of God himself.
Because it is not the faculty of reason and will (so he defines liberum Arbitrium, 1 part. Question. 83. a 3. & 4.) but is rather infused of God himself.
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For what if this Scripture be not thus to be understood? Surely the holy Word of God is not tanquam scopae dissolutae; not arena sine calce; it is not alwayes incoherent and without connexion of one part with other,
For what if this Scripture be not thus to be understood? Surely the holy Word of God is not tanquam scopae dissolutae; not arena sine calce; it is not always incoherent and without connexion of one part with other,
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Whereas if we look well into it, we shall finde, that the Prophet having warned Jerusalem of the distress coming upon them, Jer. 10.17, 18. he takes upon himself the person of the Church lamenting the ruine of it, ver. 19, 20. which he demonstrates from the causes meriting, ver. 21. and inflicting, ver. 22. which yet he denies to be in Nebuchadnezzars own power, but in Gods over-ruling hand, ver. 23. O Lord!
Whereas if we look well into it, we shall find, that the Prophet having warned Jerusalem of the distress coming upon them, Jer. 10.17, 18. he Takes upon himself the person of the Church lamenting the ruin of it, ver. 19, 20. which he demonstrates from the Causes meriting, ver. 21. and inflicting, ver. 22. which yet he Denies to be in Nebuchadnezar's own power, but in God's overruling hand, ver. 23. O Lord!
Which clearly appears to be the meaning of this Scripture, by comparing with it, Ezech. 21.18. — 24. where the Lord governs Nebuchadnezzar, and directs and turns him from Rabbah of the Ammonites, whither he was marching, to Jerusalem. So that the way of that man was not in himself, it was not in that man that walked, to direct his steps.
Which clearly appears to be the meaning of this Scripture, by comparing with it, Ezekiel 21.18. — 24. where the Lord governs Nebuchadnezzar, and directs and turns him from Rabbah of the Ammonites, whither he was marching, to Jerusalem. So that the Way of that man was not in himself, it was not in that man that walked, to Direct his steps.
Good use therefore may be made of that Scripture, as hath been shewen; but the History must be maintained, however some other sense may be couched under it.
Good use Therefore may be made of that Scripture, as hath been shown; but the History must be maintained, however Some other sense may be couched under it.
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So that it no way excuseth any believer, but that he may walk in the way of of Gods statutes, keep his Commandements and do them, and so, through the grace and mercy of God, live, and walk with God.
So that it no Way excuseth any believer, but that he may walk in the Way of of God's statutes, keep his commandments and do them, and so, through the grace and mercy of God, live, and walk with God.
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not tempt him with thy pretence of weakness or ignorauce, nor abuse that Scripture beyond the scope of it, to maintain thine habitual sins under the colour of infirmities.
not tempt him with thy pretence of weakness or ignorance, nor abuse that Scripture beyond the scope of it, to maintain thine habitual Sins under the colour of infirmities.
He had under his Cloak, a live Bird; and he asked the Oracle, Utrum vivum proferam, an mortuum, shall I bring forth somewhat that lives, or somewhat that's dead. Apollo or his Priest perceiving his hypocrisie and deceit, answered, In te est stulte; Fool!
He had under his Cloak, a live Bird; and he asked the Oracle, Utrum Vivum proferam, an mortuum, shall I bring forth somewhat that lives, or somewhat that's dead. Apollo or his Priest perceiving his hypocrisy and deceit, answered, In te est Stulte; Fool!
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Dissemble not with thy God the NONLATINALPHABET, who searcheth and knoweth the heart and the reins; pretend not inability, infirmity, and weakness. Thou hast power to choose,
Dissemble not with thy God the, who Searches and Knoweth the heart and the reins; pretend not inability, infirmity, and weakness. Thou hast power to choose,
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why should we be scrupulous or doubtful, whether we should so speak yea or not? Only that conceit be far from us, that we should think any event fortuitous or casual in respect of God; but that he foresees, and wisely disposeth and ordereth all things, which seem fortuitous, casual, and accidental unto men. But more of this anon.
why should we be scrupulous or doubtful, whither we should so speak yea or not? Only that conceit be Far from us, that we should think any event fortuitous or casual in respect of God; but that he foresees, and wisely Disposeth and Ordereth all things, which seem fortuitous, casual, and accidental unto men. But more of this anon.
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2. Hence we may note, that the Commandements of God are a way. Where, by the Commandements of God, we understand not only the Decalogue or Ten Commandements, but as the Scripture useth NONLATINALPHABET the Law largely,
2. Hence we may note, that the commandments of God Are a Way. Where, by the commandments of God, we understand not only the Decalogue or Ten commandments, but as the Scripture uses the Law largely,
4. The walking with God in the way of his Commandements in truth, and with a perfect heart, is the whole business of Gods people, and what he requires and expects of them, 2 Kings 20.3.
4. The walking with God in the Way of his commandments in truth, and with a perfect heart, is the Whole business of God's people, and what he requires and expects of them, 2 Kings 20.3.
6. It is possible for Gods people so to walk, through the grace of God, without whom we can do nothing, and through whom we can do all things, Phil. 4.13. that they may keep his Commandements and do them.
6. It is possible for God's people so to walk, through the grace of God, without whom we can do nothing, and through whom we can do all things, Philip 4.13. that they may keep his commandments and do them.
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7. Its possible also that Gods people may not walk with God in truth and with a perfect heart; but that they may diversly, contrarily, tasually, and at all adventures with God.
7. Its possible also that God's people may not walk with God in truth and with a perfect heart; but that they may diversely, contrarily, tasually, and At all adventures with God.
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10. Hence we have a balast for the settlement of our fluctuating and doubtful judgements, in this later part of time when so many winds of doctrine blow; when so many wayes lie opposite, disparate, contrary one to other;
10. Hence we have a ballast for the settlement of our fluctuating and doubtful Judgments, in this later part of time when so many winds of Doctrine blow; when so many ways lie opposite, disparate, contrary one to other;
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How shall the unexperienced traveller do who sincerely would, but knowes not how to hit upon that way wherein he may walk with God. This hath been the case of many,
How shall the unexperienced traveller do who sincerely would, but knows not how to hit upon that Way wherein he may walk with God. This hath been the case of many,
Its found among the paths; its a narrow way. And it seems, there are many narrow wayes, many affected and chosen strictnesses and strait wayes, which are to be found in every divided judgement. One or other is strict and religious in his own chosen way.
Its found among the paths; its a narrow Way. And it seems, there Are many narrow ways, many affected and chosen Strictnesses and strait ways, which Are to be found in every divided judgement. One or other is strict and religious in his own chosen Way.
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This is that old way wherein Abraham walked with God, as himself testifies of him, Gen. 26.5. Abraham obeyed my voice, and kept my charge, my Commandements, my statutes, and my lawes.
This is that old Way wherein Abraham walked with God, as himself Testifies of him, Gen. 26.5. Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.
And did not Abraham who is the father of the faithful? But we walk in love; and its an old Commandement, saith S. John. And did not Abraham walk in love, when he kept the Commandements of God? How else could he keep them? Exod. 20.6. they that love me and keey my Commandements:
And did not Abraham who is the father of the faithful? But we walk in love; and its an old Commandment, Says S. John. And did not Abraham walk in love, when he kept the commandments of God? How Else could he keep them? Exod 20.6. they that love me and keey my commandments:
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And this is the way we enquired after: the first we finde commended to us, Gen. 18.19. and the same the last, with a blessing annexed unto it, Blessed are they that do his Commandements, that they may have right to the tree of life, and may enter in thorow the gates into the City, Revel. 22.14.
And this is the Way we inquired After: the First we find commended to us, Gen. 18.19. and the same the last, with a blessing annexed unto it, Blessed Are they that do his commandments, that they may have right to the tree of life, and may enter in thorough the gates into the city, Revel. 22.14.
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Justly therefore are they hence reproved who walk by chance with God; sometimes very hot and zealous, and sometimes again as cold: as in a feverish and aguish distemper, unevenly and inordinately, like their pulse. Yea, quasi aliud agentes, as if the service of God and walking with him to all well pleasing, were a NONLATINALPHABET, a business only by the bye.
Justly Therefore Are they hence reproved who walk by chance with God; sometime very hight and zealous, and sometime again as cold: as in a feverish and aguish distemper, unevenly and inordinately, like their pulse. Yea, quasi Aliud agents, as if the service of God and walking with him to all well pleasing, were a, a business only by the buy.
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neglecting and slighting things lasting and everlasting; making those their NONLATINALPHABET, their main and principal business, these their NONLATINALPHABET, their business by the bye:
neglecting and slighting things lasting and everlasting; making those their, their main and principal business, these their, their business by the buy:
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and prayed unto the Lord, saying, I beseech thee, O Lord, remember how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight.
and prayed unto the Lord, saying, I beseech thee, Oh Lord, Remember how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sighed.
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Let the Edomites, the earthly minded ones consider this who hunt after the lusts of the old man, and slight the blessing and the eternal inheritance,
Let the Edomites, the earthly minded ones Consider this who hunt After the Lustiest of the old man, and slight the blessing and the Eternal inheritance,
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The time will come, when they shall experimentally finde, that nothing but humble walking with God with a perfect heart, and doing what is good in his sight, will profit them;
The time will come, when they shall experimentally find, that nothing but humble walking with God with a perfect heart, and doing what is good in his sighed, will profit them;
but die in their sins, Gen. 25.33, 34. and 27.38. Hebr. 12.16, 17. This also reproves our hankering and halting between two opinions, whether we should walk with God or walk with Baal, or rather with Baalim, or many lording lusts which have dominion over us.
but die in their Sins, Gen. 25.33, 34. and 27.38. Hebrew 12.16, 17. This also reproves our hankering and halting between two opinions, whither we should walk with God or walk with Baal, or rather with Baalim, or many lording Lustiest which have dominion over us.
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that the Lord supposeth, its possible that his people might attribute the good or evil which befel them, to Chance and Fortune, not to God himself. And so they should make Fortune their god.
that the Lord Supposeth, its possible that his people might attribute the good or evil which befell them, to Chance and Fortune, not to God himself. And so they should make Fortune their god.
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The Mythologists, whose proper business it is, to search out the original and truth of old Poetical Fables, they report, that, among all humane Authors, NONLATINALPHABET, Fortane was never held to be a god or goddess, till Homer made it one.
The Mythologists, whose proper business it is, to search out the original and truth of old Poetical Fables, they report, that, among all humane Authors,, Fortane was never held to be a god or goddess, till Homer made it one.
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Poets easily added to his invention, and so enlarged the power of Fortune, that they gave her at length the soveraignty over all humane affairs. And if this fiction had rested among them, who have authority to dare any thing, it had not been so strange.
Poets Easily added to his invention, and so enlarged the power of Fortune, that they gave her At length the sovereignty over all humane affairs. And if this fiction had rested among them, who have Authority to Dare any thing, it had not been so strange.
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But can we think, that the Orators, and of them, the most sober men, should entertain the same opinion of it? What saith Demosthenes? NONLATINALPHABET.
But can we think, that the Orators, and of them, the most Sobrium men, should entertain the same opinion of it? What Says Demosthenes?.
Yea, Tully saith as much, Magnam vim esse in fortuna in utram { que } partem, &c. that Fortune hath great power on both sides, either in prosperity or adversity, who knowes not? for if we have her prosperous gale, we are carried to our wished ends:
Yea, Tully Says as much, Magnam vim esse in fortuna in utram { que } partem, etc. that Fortune hath great power on both sides, either in Prosperity or adversity, who knows not? for if we have her prosperous gale, we Are carried to our wished ends:
But all these own'd a NONLATINALPHABET, a plurality of gods; and if so, why might not Fortune have a place among them? since what the Apostle faith of idols, is most crue of Fortune, that it is nothing in the world, 1 Cor. 8.
But all these owned a, a plurality of God's; and if so, why might not Fortune have a place among them? since what the Apostle faith of Idols, is most crew of Fortune, that it is nothing in the world, 1 Cor. 8.
Yea, this was so possible, that it proved fecible, and was actually done by Gods own people, as he complains, Esay 65.11. Ye are they who have forsaken the Lord, and have forgotten my holy mountain, who prepare a Table NONLATINALPHABET for that troop or for Gad, as our Translators turn it in the margent.
Yea, this was so possible, that it proved fecible, and was actually done by God's own people, as he complains, Isaiah 65.11. You Are they who have forsaken the Lord, and have forgotten my holy mountain, who prepare a Table for that troop or for Gad, as our Translators turn it in the margin.
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Pagnin understood the host of heaven; Arias Montanus turns it, Jove. So Munster explains Gad by Jovi, and tells us, that the Jewes thereby understand NONLATINALPHABET, that is, Jupiters star.
Pagnin understood the host of heaven; Arias Montanus turns it, Jove. So Munster explains Gad by Jovi, and tells us, that the Jews thereby understand, that is, Jupiter's star.
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Luther retains Gad, but understands by it, in his Notes, Mars or Mercury. But its most probable that by Gad in that place, Fortune is to be understood:
Luther retains Gad, but understands by it, in his Notes, Mars or Mercury. But its most probable that by Gad in that place, Fortune is to be understood:
for so NONLATINALPHABET signifies Good fortune or success. And therefore Leah called her son born of Zilpah her hand-maid, Gad, and gives her reason, NONLATINALPHABET, Good fortune, success, or prosperity cometh, Gen. 30.11.
for so signifies Good fortune or success. And Therefore Leah called her son born of Zilpah her handmaid, Gad, and gives her reason,, Good fortune, success, or Prosperity comes, Gen. 30.11.
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Hence it was easie for the Heathen Poets, especially Homer, to counterseit their god Fortune, as they were wont to do others, out of the ancient Monuments of persons recorded in the Scriptures;
Hence it was easy for the Heathen Poets, especially Homer, to counterfeit their god Fortune, as they were wont to do Others, out of the ancient Monuments of Persons recorded in the Scriptures;
Hence it is that the Vulgar Latin turns Gad Fortune, Ponitis Fortunae mensam, ye prepare a Table or Altar for Fortune. So Vatablus and Castellio in the margent, as also the French Bible.
Hence it is that the vulgar Latin turns Gad Fortune, Ponitis Fortunae Mensam, you prepare a Table or Altar for Fortune. So Vatablus and Castellio in the margin, as also the French bible.
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although all inferiour second causes, whether necessary or contingent, have their energie and causality, and may possibly be so shuffled and hudled together, that their effect is unknown to us, whence it immediately proceeds,
although all inferior second Causes, whither necessary or contingent, have their Energy and causality, and may possibly be so shuffled and huddled together, that their Effect is unknown to us, whence it immediately proceeds,
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and so may be said to come to pass by Chance or Fortune; yet is the most high God NONLATINALPHABET, the first cause and cause of all causes; and he so disposeth and ordereth all second causes whether acting naturally and necessarily,
and so may be said to come to pass by Chance or Fortune; yet is the most high God, the First cause and cause of all Causes; and he so Disposeth and Ordereth all second Causes whither acting naturally and necessarily,
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And therefore when such actions which, to men, are fortuitous and accidental, come to pass, the less of man there is in them, the more there is of God.
And Therefore when such actions which, to men, Are fortuitous and accidental, come to pass, the less of man there is in them, the more there is of God.
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As where its said, that a certain man drew a Bow at adventure or in his simplicity, and hit Ahab; there is no doubt but God, who would have Ahab fall at Ramoth Gilead, he directed the arrow, 1 Kings 22.34.
As where its said, that a certain man drew a Bow At adventure or in his simplicity, and hit Ahab; there is no doubt but God, who would have Ahab fallen At Ramoth Gilead, he directed the arrow, 1 Kings 22.34.
And when our Saviour tells the Story or Parable of the man descending from Jerusalem to Jericho, Luke 10. By chance, saith he, there came down a certain Priest that way, ver. 31. the words are NONLATINALPHABET by chance; which we may understand to be from NONLATINALPHABET the Lord, as well as from NONLATINALPHABET, which is contingere, to happen. And so we may render the words;
And when our Saviour tells the Story or Parable of the man descending from Jerusalem to Jericho, Lycia 10. By chance, Says he, there Come down a certain Priest that Way, ver. 31. the words Are by chance; which we may understand to be from the Lord, as well as from, which is contingere, to happen. And so we may render the words;
that what seems unto men the most fortuitous and casual event, the same is foreseen, directed, and governed by his providence; as the Lot, Prov. 16.33.
that what seems unto men the most fortuitous and casual event, the same is foreseen, directed, and governed by his providence; as the Lot, Curae 16.33.
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Hence also it appears, that the most high God having in himself eminently and vertually the whole causality and operative powers of all necessary and contingent causes, and the whole disposing and ordering their effects and events, he may most reasonably and justly require of his people, an immediate, constant,
Hence also it appears, that the most high God having in himself eminently and virtually the Whole causality and operative Powers of all necessary and contingent Causes, and the Whole disposing and ordering their effects and events, he may most reasonably and justly require of his people, an immediate, constant,
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so that their whole life ought to be lived in him, who is their life, Deut. 30.20. All their motions moved on him, who is their centre, Hebr. 1.3. All their works wrought in him, John 3.21.
so that their Whole life ought to be lived in him, who is their life, Deuteronomy 30.20. All their motions moved on him, who is their centre, Hebrew 1.3. All their works wrought in him, John 3.21.
But how can God be said to walk at all adventures with those who so walk with him? I must remember you, that these two are opposed, Purpose, and Chance, or Fortune. When therefore the Lord does not purposely and out of intention, walk with men, he may be said to do it, NONLATINALPHABET,
But how can God be said to walk At all adventures with those who so walk with him? I must Remember you, that these two Are opposed, Purpose, and Chance, or Fortune. When Therefore the Lord does not purposely and out of intention, walk with men, he may be said to do it,,
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For this he promiseth to them who walk with him in the way of his Commandements, Levit. 26.3, 4. These seasonable raines he gave on purpose, and out of good intention unto these who were obedient: but to the disobedient who kept not Covenant,
For this he promises to them who walk with him in the Way of his commandments, Levit. 26.3, 4. These seasonable reins he gave on purpose, and out of good intention unto these who were obedient: but to the disobedient who kept not Covenant,
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The reason of this unfortunate and cross dealing of God with his people, is evident from his peoples fortuitous, accidental and crosse dealing with their God. The terms and conditions of the covenant broken on the peoples part, by uneven and casual walking with their God, require like walking of God with them;
The reason of this unfortunate and cross dealing of God with his people, is evident from his peoples fortuitous, accidental and cross dealing with their God. The terms and conditions of the Covenant broken on the peoples part, by uneven and casual walking with their God, require like walking of God with them;
or at least disoblige him from his favourable and constant walking with them, and in them, Levit. 26.12. God is a most just Retaliator. Sequitur scelestos ultor à tergo Deus:
or At least disoblige him from his favourable and constant walking with them, and in them, Levit. 26.12. God is a most just Retaliator. Sequitur scelestos ultor à tergo Deus:
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1. That Gods threatnings are conditional as well as his promises; If ye walk at all adventures with me, then will I walk at all adventures with you.
1. That God's threatenings Are conditional as well as his promises; If you walk At all adventures with me, then will I walk At all adventures with you.
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Hereby are they justly reproved who walk with God negligently and casually, as if all things came to pass by chance and fortune; though hereby I do not justifie those who impute all things to a fatal necessity. We read Acts 17.18.
Hereby Are they justly reproved who walk with God negligently and casually, as if all things Come to pass by chance and fortune; though hereby I do not justify those who impute all things to a fatal necessity. We read Acts 17.18.
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And what then rules the world but uncertain chance, or nature, determined to one way of working? Tully in the place before named atributes unto Fortune these effects;
And what then rules the world but uncertain chance, or nature, determined to one Way of working? Tully in the place before nam attributes unto Fortune these effects;
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strokes, bitings, violence, &c. Among men, Interitus exercituum; destruction of Armies, &c. And to what else do many at this day refer even prodigious storms and tempests? Are they not commonly ascribed to the elements, to the ordinary course of nature, or to chance and fortune?
Strokes, bitings, violence, etc. Among men, Ruin Exercituum; destruction of Armies, etc. And to what Else do many At this day refer even prodigious storms and tempests? are they not commonly ascribed to the elements, to the ordinary course of nature, or to chance and fortune?
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And because men look no higher, the most high God, sometimes makes himself known in the world by some extraordinary and prodigious effects; and so we may understand his threatnings in the text;
And Because men look no higher, the most high God, sometime makes himself known in the world by Some extraordinary and prodigious effects; and so we may understand his threatenings in the text;
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I will walk with you, saith he, NONLATINALPHABET in the heat and fury of chance. Do ye not remember our late extraordinary droughts? And when the Lord gave rain, did he not withal send destructive hail, thunders and lightnings? I shall remember you only of that memorable one, July 20. 1656. when the rain, hail, thunder, and lightning, laid all the corn and fruit-trees waste five miles broad,
I will walk with you, Says he, in the heat and fury of chance. Do you not Remember our late extraordinary droughts? And when the Lord gave rain, did he not withal send destructive hail, Thunders and lightnings? I shall Remember you only of that memorable one, July 20. 1656. when the rain, hail, thunder, and lightning, laid all the corn and Fruit trees waste five miles broad,
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and sufferers in that calamity: but the thing is sufficiently known. So the Lord walked with us NONLATINALPHABET even in the heat, wrath, and fury of chance.
and sufferers in that calamity: but the thing is sufficiently known. So the Lord walked with us even in the heat, wrath, and fury of chance.
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because I have observed it to be the guise of men in this City, like that of the Athenians, Acts 17.21. to spend their time in hearing or telling some new thing;
Because I have observed it to be the guise of men in this city, like that of the Athenians, Acts 17.21. to spend their time in hearing or telling Some new thing;
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But the Stoicks of our time are not hereby justified, who will have all things come to pass by an immutable and fatal necessity; as if the series and order of causes and effects were so knit together as links in a chain, by an unavoidable destiny; so that howsoever Gods people walk or have walked with him, they nor could,
But the Stoics of our time Are not hereby justified, who will have all things come to pass by an immutable and fatal necessity; as if the series and order of Causes and effects were so knit together as links in a chain, by an unavoidable destiny; so that howsoever God's people walk or have walked with him, they nor could,
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Surely these men consider not, that the most high God, who made man a noble and free creature, with power to act or suspend his act, to do this or that,
Surely these men Consider not, that the most high God, who made man a noble and free creature, with power to act or suspend his act, to do this or that,
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And since all things between God and man are transacted by way of covenant, the terms and conditions of it, alwayes suppose free agents entring into covenant;
And since all things between God and man Are transacted by Way of Covenant, the terms and conditions of it, always suppose free agents entering into Covenant;
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Yea, there should be, as no merit, so no demerit, no demerit, no sin, no righteousness. Yea, all perswasions and disswasions, all counsels, exhortations, dehortations, all promises and threatnings, reproofs, admonitions, all commands, all prohibitions;
Yea, there should be, as no merit, so no demerit, no demerit, no since, no righteousness. Yea, all persuasions and dissuasions, all Counsels, exhortations, dehortations, all promises and threatenings, reproofs, admonitions, all commands, all prohibitions;
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in a word, all acts of God upon mans will, (which indeed, upon the matter, should be no will, ) all Lawes of God and men should be altogether null, and to no purpose;
in a word, all acts of God upon men will, (which indeed, upon the matter, should be no will,) all Laws of God and men should be altogether null, and to no purpose;
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If we have forgotten the Name of our God, or stretched out our hands unto a strange god, shall not God search it out? for he knoweth the secrets of the heart, Psal. 44.20, 21. He looks upon the hands thorow the heart. And therefore what we have in the Text,
If we have forgotten the Name of our God, or stretched out our hands unto a strange god, shall not God search it out? for he Knoweth the secrets of the heart, Psalm 44.20, 21. He looks upon the hands thorough the heart. And Therefore what we have in the Text,
if ye will not hearken unto me, but walk at all adventures with me, speaking of the event, the same ver. 21. ye may read spoken of the heart and affection, NONLATINALPHABET,
if you will not harken unto me, but walk At all adventures with me, speaking of the event, the same ver. 21. you may read spoken of the heart and affection,,
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let us not love in word and in tongue, but in deed and in truth: And hereby [ namely, by our loving in deed and in truth ] hereby do we know that we are of the truth, and shall assure or perswade (NONLATINALPHABET) our hearts before him, NONLATINALPHABET, (not for,
let us not love in word and in tongue, but in deed and in truth: And hereby [ namely, by our loving in deed and in truth ] hereby do we know that we Are of the truth, and shall assure or persuade () our hearts before him,, (not for,
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So that many a poor soul dejects and casts down it self, upon a meer mistake of this place of Scripture mis-translated, which being truly rendred and understood makes for the great consolation of it.
So that many a poor soul dejects and Cast down it self, upon a mere mistake of this place of Scripture mistranslated, which being truly rendered and understood makes for the great consolation of it.
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His Prophet tells me, The Lord is with you while you are with him, if ye forsake him, he will forsake you. And this is my condition. Be not discouraged, poor soul!
His Prophet tells me, The Lord is with you while you Are with him, if you forsake him, he will forsake you. And this is my condition. Be not discouraged, poor soul!
if therefore thou do what is pleasing in his sight, and what he hath shewen thee, is good, if thou do justly, and love mercy, and humble thy self to walk with thy God, thou art with him,
if Therefore thou do what is pleasing in his sighed, and what he hath shown thee, is good, if thou do justly, and love mercy, and humble thy self to walk with thy God, thou art with him,
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Why doth the way of the wicked prosper? And why are they happy who deal very treacherously? Jer. 12.1. I envied the wicked, saith David, when I saw the ungodly in such prosperity, &c. Psal. 73.3. And Job 21.7. — 15. seems to take the like offence.
Why does the Way of the wicked prosper? And why Are they happy who deal very treacherously? Jer. 12.1. I envied the wicked, Says David, when I saw the ungodly in such Prosperity, etc. Psalm 73.3. And Job 21.7. — 15. seems to take the like offence.
The better affected Heathen could see this crypsis of providence by dim light of natune. The old Comedian brings in one grown old in honest poverty, thus complaining:
The better affected Heathen could see this crypsis of providence by dim Light of natune. The old Comedian brings in one grown old in honest poverty, thus complaining:
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NONLATINALPHABET. I who am a worshipper of God, and a just man, am miserable and poor: But others are rich who are Churchrobbers, Lawyers, and Sycophants, and wicked men. So he.
. I who am a worshipper of God, and a just man, am miserable and poor: But Others Are rich who Are Church robbers, Lawyers, and sycophants, and wicked men. So he.
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Such objections as these have troubled good men in all ages, when they see such strange NONLATINALPHABET such seeming incompossibilities unto common judgement;
Such objections as these have troubled good men in all ages, when they see such strange such seeming incompossibilities unto Common judgement;
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as it were in the fury of fortune. Notwithstanding all these objections, its best and safest to hold the conclusion, as David or Asaph, after a long combate,
as it were in the fury of fortune. Notwithstanding all these objections, its best and Safest to hold the conclusion, as David or Asaph, After a long combat,
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as it may seem, with atheistical thoughts of sleeping providence, or none, he abruptly begins the third book of Psalmes, Psal. 73.1. NONLATINALPHABET, Sed, or veruntamen, Yet God is good to Israel, to the pure in heart, to such as with whole heart and with purpose of heart walk with God.
as it may seem, with atheistical thoughts of sleeping providence, or none, he abruptly begins the third book of Psalms, Psalm 73.1., said, or Veruntamen, Yet God is good to Israel, to the pure in heart, to such as with Whole heart and with purpose of heart walk with God.
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Why doth the way of the wicked prosper? And Chrysostome upon Genesis 14. wisely and modestly concludes, NONLATINALPHABET, That God no doubt oftentimes disposes things profitably, when yet we know not the reason why so or so.
Why does the Way of the wicked prosper? And Chrysostom upon Genesis 14. wisely and modestly concludes,, That God no doubt oftentimes disposes things profitably, when yet we know not the reason why so or so.
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It is possible and true that men may so regulate and order their affairs by prudence and providence, and may so use diligence, that they may stop all holes in second causes, & so make all ends meer, that it will be impossible to miss of their designes, without a miracle;
It is possible and true that men may so regulate and order their affairs by prudence and providence, and may so use diligence, that they may stop all holes in second Causes, & so make all ends mere, that it will be impossible to miss of their designs, without a miracle;
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because God will not suffer that order which he hath set in things, nor his universal providence, whereby he cares for, moves and helps on, and concurs with, or at least permits all the actions of all his creatures, upon every occasion to be interrupted.
Because God will not suffer that order which he hath Set in things, nor his universal providence, whereby he Cares for, moves and helps on, and concurs with, or At least permits all the actions of all his creatures, upon every occasion to be interrupted.
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It is also possible and true, that they who lay out themselves and their utmost endeavours, and all their time in plotting and projecting and casting about for the things of this life, and will not be modest or shamefac'd in the use of any thriving advantageous means in fashion,
It is also possible and true, that they who lay out themselves and their utmost endeavours, and all their time in plotting and projecting and casting about for the things of this life, and will not be modest or shamefaced in the use of any thriving advantageous means in fashion,
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yea, and set all their wits and consciences upon the tenters, and all for the compassing of some worldly good, it is no marvel if these men have their labours crown'd with good success: since God in these cases goes along with his general providence, concurs with their actions,
yea, and Set all their wits and Consciences upon the tenters, and all for the compassing of Some worldly good, it is no marvel if these men have their labours crowned with good success: since God in these cases Goes along with his general providence, concurs with their actions,
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and permits their evil events. Bildad tels Job truly, that the earth must not be forsaken for his sake, nor the Rock be removed out of its place, Job 18.4. And alas!
and permits their evil events. Bildad tells Job truly, that the earth must not be forsaken for his sake, nor the Rock be removed out of its place, Job 18.4. And alas!
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they shall shortly be sent into a far countrey, like the sons of Ceturah with their gifts, Gen. 25.5, 6. when Isaac, when they who are as Isaac was, Gal. 4.28. when they who wth purpose of heart have walked with God, shall obtain the inheritance.
they shall shortly be sent into a Far country, like the Sons of Ceturah with their Gifts, Gen. 25.5, 6. when Isaac, when they who Are as Isaac was, Gal. 4.28. when they who with purpose of heart have walked with God, shall obtain the inheritance.
Wherefore bee wee exhorted to make it our NONLATINALPHABET, our business to walk with our God with a perfect heart. It was the exhortation of Barnabas to all the new Converts and Believers at Antioch, that, with purpose of heart, they would cleave unto the Lord, Acts 11.23. The Syriac there hath, with their whole heart they would cleave unto him.
Wherefore be we exhorted to make it our, our business to walk with our God with a perfect heart. It was the exhortation of Barnabas to all the new Converts and Believers At Antioch, that, with purpose of heart, they would cleave unto the Lord, Acts 11.23. The Syriac there hath, with their Whole heart they would cleave unto him.
and made known unto us the evil and the good experimentally, so that we have tasted of the evil and the good; when the Lord hath restored us to our freedom, and put it into our own power to cleave unto him and love him,
and made known unto us the evil and the good experimentally, so that we have tasted of the evil and the good; when the Lord hath restored us to our freedom, and put it into our own power to cleave unto him and love him,
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and threatnings,) with ability and liberty to stand or fall: If in this case, we hanker and halt before our best friend, if we be in and out, walk uncertainly, accidentally, casually,
and threatenings,) with ability and liberty to stand or fallen: If in this case, we hanker and halt before our best friend, if we be in and out, walk uncertainly, accidentally, casually,
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So David saith unto the Lord, with the merciful thou wilt shew thy self merciful; with a perfect man thou wilt shew thy self perfect; with the pure thou wilt shew thy self pure, and with the froward thou wilt shew thy self froward, Psalm 18.25.26.
So David Says unto the Lord, with the merciful thou wilt show thy self merciful; with a perfect man thou wilt show thy self perfect; with the pure thou wilt show thy self pure, and with the froward thou wilt show thy self froward, Psalm 18.25.26.
and serve him with a persect heart and with a willing minde: For the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee;
and serve him with a persect heart and with a willing mind: For the Lord Searches all hearts, and understands all the Imaginations of the thoughts: if thou seek him, he will be found of thee;
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So far are they out, who secure men in this estate and perswade them, that they cannot fall away; when indeed there is the most danger of falling away in this estate, if men continue not in the good will and obedience; or being fallen, return not into the way of righteousness, and persevere therein.
So Far Are they out, who secure men in this estate and persuade them, that they cannot fallen away; when indeed there is the most danger of falling away in this estate, if men continue not in the good will and Obedience; or being fallen, return not into the Way of righteousness, and persevere therein.
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Consider I beseech you, what the Apostle saith to the Hebrews in this condition: It is impossible for those who were once enlightned and have tasted of the heavenly gift,
Consider I beseech you, what the Apostle Says to the Hebrews in this condition: It is impossible for those who were once enlightened and have tasted of the heavenly gift,
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seeing they crucifie to themselves the Son of God afresh, and put him to an open shame, Hebr. 6.4, 5, 6. And to the same purpose, the same Apostle writes, Chap. 10.16, 17. If we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a fearful looking for of judgement, &c. Consider also, what comfort it can be to us, that we receive, as we daily do, our outward good things, as Abraham told the rich man, Luke 16.25.
seeing they crucify to themselves the Son of God afresh, and put him to an open shame, Hebrew 6.4, 5, 6. And to the same purpose, the same Apostle writes, Chap. 10.16, 17. If we sin wilfully After that we have received the knowledge of the truth, there remains no more sacrifice for Sins, but a fearful looking for of judgement, etc. Consider also, what Comfort it can be to us, that we receive, as we daily do, our outward good things, as Abraham told the rich man, Lycia 16.25.
and forsake his way; so are the promises proportionable to those who walk with God, with full purpose of heart. All the promises of God both of temporal and spiritual blessings, are made unto those who are obedient unto him, and walk with him, as I shewed before.
and forsake his Way; so Are the promises proportionable to those who walk with God, with full purpose of heart. All the promises of God both of temporal and spiritual blessings, Are made unto those who Are obedient unto him, and walk with him, as I showed before.
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Yea, to walk with God in the way of his Commandements, is such a universal duty as abundantly rewards it self. For in keeping of them, there is great reward, Ps. 19.11. Fear not Abraham, I am thy shield, and thine exceeding great reward, Gen. 15.1. and 17.1. I am the Almighty God, walk before me, and be thou perfect.
Yea, to walk with God in the Way of his commandments, is such a universal duty as abundantly rewards it self. For in keeping of them, there is great reward, Ps. 19.11. fear not Abraham, I am thy shield, and thine exceeding great reward, Gen. 15.1. and 17.1. I am the Almighty God, walk before me, and be thou perfect.
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They that make them are like unto them, so is every one that trusteth in them, Psal. 115.8. Let the false Christians whose iniquities have blinded them, walk by chance with the true God;
They that make them Are like unto them, so is every one that Trusteth in them, Psalm 115.8. Let the false Christians whose iniquities have blinded them, walk by chance with the true God;
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1. Hate every false way, Psal. 119.104. 2. Can two walk together and not agree? Amos 3.3. Agree with thine adversary quickly while thou art in the way with him, Matth. 5.25. NONLATINALPHABET, be well-minded, bear a good will, consent unto the Law, that it is good; that's thine adversary.
1. Hate every false Way, Psalm 119.104. 2. Can two walk together and not agree? Amos 3.3. Agree with thine adversary quickly while thou art in the Way with him, Matthew 5.25., be well-minded, bear a good will, consent unto the Law, that it is good; that's thine adversary.
When the government of Rome was changed from a Monarchy to a Republick, under Consuls and Lawes, the young men of the City attempted to recover the former government;
When the government of Room was changed from a Monarchy to a Republic, under Consuls and Laws, the young men of the city attempted to recover the former government;
Livy tels us one of their reasons among others, That Kings might be of a flexible disposition, but Legem esse rem inexorabilem, but the Law is inexorable. And certain it is, the Law of God and his Prophets they are inexorable, inflexible. They cannot consent to us in any evil way;
Livy tells us one of their Reasons among Others, That Kings might be of a flexible disposition, but Legem esse remembering inexorabilem, but the Law is inexorable. And certain it is, the Law of God and his prophets they Are inexorable, inflexible. They cannot consent to us in any evil Way;
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Thy people shall be NONLATINALPHABET willingnesses, exceeding willing in the day of thy power. For Christ the power of God, is given NONLATINALPHABET, which was the old reading of that Text, which Hierom therefore turn'd, Hominibus bonae voluntatis, to men of good will.
Thy people shall be willingnesses, exceeding willing in the day of thy power. For christ the power of God, is given, which was the old reading of that Text, which Hieronymus Therefore turned, Hominibus bonae voluntatis, to men of good will.
that way wherein there is no stumbling, John 11.9. 1 John 2.10. That way of holinesse wherein the wayfering men, though fools, shall not erre, Esay 35.8. That way wherein, and whereby we keep the Commandements of God, Exod. 20.6.
that Way wherein there is no stumbling, John 11.9. 1 John 2.10. That Way of holiness wherein the wayfering men, though Fools, shall not err, Isaiah 35.8. That Way wherein, and whereby we keep the commandments of God, Exod 20.6.
Now unto him who is able to keep us from falling, and to present us faultless before the presence of his glory with exceeding joy, to the only wise God our Saviour be Glory and Majesty, Dominion and Power, now and ever. Amen. Jude v. 24.25.
Now unto him who is able to keep us from falling, and to present us faultless before the presence of his glory with exceeding joy, to the only wise God our Saviour be Glory and Majesty, Dominion and Power, now and ever. Amen. U^de v. 24.25.
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Every male by their poll, from twenty years old and upward, all that are able to go forth to war in Israel, thou and Aaron shall number them by their Armies. ] The main scope of this Book is the preparation of Israel for their encamping about the Tabernacle,
Every male by their Poll, from twenty Years old and upward, all that Are able to go forth to war in Israel, thou and Aaron shall number them by their Armies. ] The main scope of this Book is the preparation of Israel for their encamping about the Tabernacle,
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yet, because the principal matter spoken of, is the numbering of the people, (which is twice commanded and accordingly performed, Chap. 1. and 26 of this Book,
yet, Because the principal matter spoken of, is the numbering of the people, (which is twice commanded and accordingly performed, Chap. 1. and 26 of this Book,
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as once before, Exod. 30.12.) therefore this Book, according to the title of it in the LXX, NONLATINALPHABET, is called Numbers. As for the special handling of the Text, let us first enquire into the translation of it;
as once before, Exod 30.12.) Therefore this Book, according to the title of it in the LXX,, is called Numbers. As for the special handling of the Text, let us First inquire into the Translation of it;
For although all they who went forth to war in Israel, were supposed able, and were numbred, yet in the words before us, nothing in the Hebrew text answers to able, nor doth NONLATINALPHABET signifie war, nor doth NONLATINALPHABET used in this place properly signifie to number onely.
For although all they who went forth to war in Israel, were supposed able, and were numbered, yet in the words before us, nothing in the Hebrew text answers to able, nor does signify war, nor does used in this place properly signify to number only.
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So that against the translation of these words there lies a threefold exception. 1. Beside the needless enallage and change of number, the Translators adde [ able ] all that are able to go forth:
So that against the Translation of these words there lies a threefold exception. 1. Beside the needless Enallagen and change of number, the Translators add [ able ] all that Are able to go forth:
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from twenty years old and upward, every one that went forth, ( viz. of Egypt. ) And that it is so to be understood, appeares Chap. 26.4. where the same phrase, upon the same occasion is fully expressed.
from twenty Years old and upward, every one that went forth, (viz. of Egypt.) And that it is so to be understood, appears Chap. 26.4. where the same phrase, upon the same occasion is Fully expressed.
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and is more properly to be turn'd to visit, or rather to muster: as the Latin phrase imports, Exercitum lustrare; facere militum recognitionem. So Armilustrium signifies mustering;
and is more properly to be turned to visit, or rather to muster: as the Latin phrase imports, Exercitum lustrare; facere militum recognitionem. So Armilustrium signifies mustering;
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Beside, the Scripture thorowout this and the next Chapter useth diverse words, as NONLATINALPHABET for number, and NONLATINALPHABET for visiting or mustering. So that the translation confounds those acts which the Spirit of God distinguisheth.
Beside, the Scripture throughout this and the next Chapter uses diverse words, as for number, and for visiting or mustering. So that the Translation confounds those acts which the Spirit of God Distinguisheth.
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In the words are contained these divine truths. 1. Every Male of the sons of Israel, from twenty years old and upward, every one coming out of Egypt to the Army in Israel, must be visited, numbred, and mustred. 2. Moses and Aaron were commanded to visit, number,
In the words Are contained these divine truths. 1. Every Male of the Sons of Israel, from twenty Years old and upward, every one coming out of Egypt to the Army in Israel, must be visited, numbered, and mustered. 2. Moses and Aaron were commanded to visit, number,
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If we inquire into the reason why Gods Souldiers should be numbred, visited, and mustred, it will appear 1. from consideration of the Souldiers themselves. 2. Their Commander in Chief. 3. Their Common designe.
If we inquire into the reason why God's Soldiers should be numbered, visited, and mustered, it will appear 1. from consideration of the Soldiers themselves. 2. Their Commander in Chief. 3. Their Common Design.
They are to be numbred, visited, and mustred, who are able and fit for war; as these Souldiers in the text are, choise yong men in the prime of their age, valiant and couragious.
They Are to be numbered, visited, and mustered, who Are able and fit for war; as these Soldiers in the text Are, choice young men in the prime of their age, valiant and courageous.
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2. Such as these are but few: Rari quippe boni — Pauperis est numerare pecus — Gideons Souldiers, who went to the battle with him, were but 300. 3. But such as these, are excellent absolutely, the Excellent ones, Psal. 16.3. and comparatively more excellent then others, Prov. 12.26. 4. And such are highly esteemed, loved, cared for, numbred; as appears by the contrary;
2. Such as these Are but few: Rari quip boni — Pauperis est numerare pecus — Gideons Soldiers, who went to the battle with him, were but 300. 3. But such as these, Are excellent absolutely, the Excellent ones, Psalm 16.3. and comparatively more excellent then Others, Curae 12.26. 4. And such Are highly esteemed, loved, cared for, numbered; as appears by the contrary;
Military phrases implying such as are of no reckoning, of no account, who stand for Ciphers. But the Lords Souldiers are all numbred, visited, mustred.
Military phrases implying such as Are of no reckoning, of no account, who stand for Ciphers. But the lords Soldiers Are all numbered, visited, mustered.
3. As for their designe, it is to fight with the sons of Anak, the Canaanites, the Jebusites, the Amorites, the seven nations whose iniquities were full, Gen. 15.16.
3. As for their Design, it is to fight with the Sons of Anak, the Canaanites, the Jebusites, the amorites, the seven Nations whose iniquities were full, Gen. 15.16.
And surely when the Souldiers asked John the Baptist, what they should do, if their imployment had been simply unlawful, he would not have directed them how to behave themselves in it,
And surely when the Soldiers asked John the Baptist, what they should do, if their employment had been simply unlawful, he would not have directed them how to behave themselves in it,
But it is not my business to make a Military Oration, or to encourage men to the outward warfare, which throughout the whole Old Testament, is figurative of the inward.
But it is not my business to make a Military Oration, or to encourage men to the outward warfare, which throughout the Whole Old Testament, is figurative of the inward.
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they contend, they fight one with another, they themselves know not for what, like the Andabatae who are said to have fought blindefold. And well they may.
they contend, they fight one with Another, they themselves know not for what, like the Andabatae who Are said to have fought blindfold. And well they may.
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When the third Angel had sounded, there fell a great Star from Heaven burning as it were a Lamp; and it fell upon the third part of the Rivers, and upon the Fountains of Waters; and the name of the Star is called Wormwood: and many men dyed of the waters, because they were made bitter.
When the third Angel had sounded, there fell a great Star from Heaven burning as it were a Lamp; and it fell upon the third part of the rivers, and upon the Fountains of Waters; and the name of the Star is called Wormwood: and many men died of the waters, Because they were made bitter.
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and embitters unto him all the waters of divine doctrine, Ephes. 5.26. This Star fell in Germany, and so embitter'd the mindes of men on both sides one against the other, who should have learned and taught better, that they brought the fairest and most fruitful Continent under Heaven, to a vast desolate Wilderness.
and embitters unto him all the waters of divine Doctrine, Ephesians 5.26. This Star fell in Germany, and so embittered the minds of men on both sides one against the other, who should have learned and taught better, that they brought the Fairest and most fruitful Continent under Heaven, to a vast desolate Wilderness.
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For it is and hath been the policy of Commanders and those who set them a work on all sides, to perswade the souldiery, that their war is for God, and that it is Gods cause they sight for.
For it is and hath been the policy of Commanders and those who Set them a work on all sides, to persuade the soldiery, that their war is for God, and that it is God's cause they sighed for.
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Bravely resolved, Noble Israelites! But would we indeed serve the Lord of Hosts, be of his Militia, enter, and list our selves in his Matricula, his Military Roll, as his Souldiers?
Bravely resolved, Noble Israelites! But would we indeed serve the Lord of Hosts, be of his Militia, enter, and list our selves in his Matricula, his Military Roll, as his Soldiers?
Come on, let us deal wisely with them, lest they multiply, and it come to pass, that there falleth out any war, and they joyn also unto our enemies and fight against us, and so get them out of the Land. Therefore lay servile works upon them;
Come on, let us deal wisely with them, lest they multiply, and it come to pass, that there falls out any war, and they join also unto our enemies and fight against us, and so get them out of the Land. Therefore lay servile works upon them;
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But as there have been Virago's, Man-like women, famous for their Martial exploits, their stout and masculine valour, as Semiramis, Tomyris, the whole Nation of the Amazons, beside many other;
But as there have been Virago's, Manlike women, famous for their Martial exploits, their stout and masculine valour, as Semiramis, Tomyris, the Whole nation of the Amazons, beside many other;
so there have been, are, and must be of the same sex, women as valiant and able to wage the Lords wars. Ye read of such, Exod. 38.8. who NONLATINALPHABET waged war at the door of the Tabernacle;
so there have been, Are, and must be of the same sex, women as valiant and able to wage the lords wars. You read of such, Exod 38.8. who waged war At the door of the Tabernacle;
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even strength and vigour of minde and life. Such was in Sarah, Hebr. 11.11. and in all the genuine daughters of Sarah who are not afraid of any amazement, 1 Pet. 3. So that the natural difference of Sex, makes no spiritual difference in Christ the Leader and Captain of salvation, in whom there is neither male nor female, Gal. 3.28.
even strength and vigour of mind and life. Such was in Sarah, Hebrew 11.11. and in all the genuine daughters of Sarah who Are not afraid of any amazement, 1 Pet. 3. So that the natural difference of Sex, makes no spiritual difference in christ the Leader and Captain of salvation, in whom there is neither male nor female, Gal. 3.28.
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2. The Lords warriours must be twenty years old. This age imports the strength of the yong man. The Lord requires this age in a Souldier who is to fight against the inward and spiritual enemies? For what is here implied by this number, twenty? what else but the Law of God doubled in their number? The Ten Commandements in the letter only, Deut. 4.13. they are proper to the childe and one as yet under age. So the Law is weak by reason of the weakness of the flesh, Rom. 8.3. This weak Law came from Mount Sinai; but the Law is also spiritual, Rom. 7.14. and that comes from Mount Sion, Hebr. 12.22.
2. The lords warriors must be twenty Years old. This age imports the strength of the young man. The Lord requires this age in a Soldier who is to fight against the inward and spiritual enemies? For what is Here implied by this number, twenty? what Else but the Law of God doubled in their number? The Ten commandments in the Letter only, Deuteronomy 4.13. they Are proper to the child and one as yet under age. So the Law is weak by reason of the weakness of the Flesh, Rom. 8.3. This weak Law Come from Mount Sinai; but the Law is also spiritual, Rom. 7.14. and that comes from Mount Sion, Hebrew 12.22.
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Even the Ten words which the Lord gave out of the midst of the fire, Deut. 10.4. the fiery Law, Deut. 33.2. or rather, as in the Hebrew, the fire of the Law, that is, the Spirit of the Law, which is as fire, Matth. 3.11.
Even the Ten words which the Lord gave out of the midst of the fire, Deuteronomy 10.4. the fiery Law, Deuteronomy 33.2. or rather, as in the Hebrew, the fire of the Law, that is, the Spirit of the Law, which is as fire, Matthew 3.11.
) the hard heart will not yet receive impression,) but in the fleshy Tables of the heart, 2 Cor. 3.3. This Law bring life and strength and power with it:
) the hard heart will not yet receive impression,) but in the fleshy Tables of the heart, 2 Cor. 3.3. This Law bring life and strength and power with it:
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I write to you yong men, NONLATINALPHABET, that ye have overcome NONLATINALPHABET the wicked one, the Devil, 1 John 2.13, and again, ver. 14. I have written to you yong men, that ye are strong, and the word of God abideth in you, (even the Law of the Spirit of life which is in Christ Jesus our Lord, Rom. 8.2.) and ye have overcome the wicked one. It is not the literal law, the Ten words in the letter only;
I write to you young men,, that you have overcome the wicked one, the devil, 1 John 2.13, and again, ver. 14. I have written to you young men, that you Are strong, and the word of God Abideth in you, (even the Law of the Spirit of life which is in christ jesus our Lord, Rom. 8.2.) and you have overcome the wicked one. It is not the literal law, the Ten words in the Letter only;
And what is David, but as anciently etymologized, NONLATINALPHABET and NONLATINALPHABET, manu fortis, the strong and able of his hands, and a notable type of Christ the strong one? born in Bethlehem as Christ also was, that is, not only the house of bread, but also the house of war. And the Lord had said of David, By the hand of my servant David, I will save my people Israel, out of the hand of the Philistines,
And what is David, but as anciently etymologized, and, manu fortis, the strong and able of his hands, and a notable type of christ the strong one? born in Bethlehem as christ also was, that is, not only the house of bred, but also the house of war. And the Lord had said of David, By the hand of my servant David, I will save my people Israel, out of the hand of the philistines,
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But David hath another Etymologie from NONLATINALPHABET, Dilectus, the Beloved one, a figure of the love it self, which is strong as death, Cant. 8.6. Unto this David, Abner comes;
But David hath Another Etymology from, Beloved, the beloved one, a figure of the love it self, which is strong as death, Cant 8.6. Unto this David, Abner comes;
3. There is no discharge from the spiritual warfare, every one who is listed in the Army of Israel must be twenty years old and upward, or above. So old he must be,
3. There is no discharge from the spiritual warfare, every one who is listed in the Army of Israel must be twenty Years old and upward, or above. So old he must be,
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but not only so old but above. How much above? The Scripture no where limits, no where sets any period or end to the Christian souldiers duty and service. But more of this anon.
but not only so old but above. How much above? The Scripture no where Limits, no where sets any Period or end to the Christian Soldiers duty and service. But more of this anon.
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4. The Lords Souldier must come out of Egypt. Otherwise how can he be said to be redeemed out of Egypt? How can he obtain any benefit of his redemption? A price indeed is paid for redemption; but it profits not them who continue in their slavery,
4. The lords Soldier must come out of Egypt. Otherwise how can he be said to be redeemed out of Egypt? How can he obtain any benefit of his redemption? A price indeed is paid for redemption; but it profits not them who continue in their slavery,
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For being redeemed out of the hands of our enemies, we ought to serve him without fear, in holiness and righteousness before him, all the dayes of our life, Luke 1.74, 75. For what is it to Come? what else but to believe? so one explains the other, John 6.35.
For being redeemed out of the hands of our enemies, we ought to serve him without Fear, in holiness and righteousness before him, all the days of our life, Lycia 1.74, 75. For what is it to Come? what Else but to believe? so one explains the other, John 6.35.
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not that we should believe this, and still continue in Egypt. The people believed the Lord and his servant Moses, Exod. 14.31. but the people themselves came out of Egypt, and so must we.
not that we should believe this, and still continue in Egypt. The people believed the Lord and his servant Moses, Exod 14.31. but the people themselves Come out of Egypt, and so must we.
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For hereby was figured the Christian warfare, from which no man can be discharged, no man can be relieved. Paul the aged was also a servant and souldier of Jesus Christ.
For hereby was figured the Christian warfare, from which no man can be discharged, no man can be relieved. Paul the aged was also a servant and soldier of jesus christ.
But too many who in time of health and strength and welfare being called to the spiritual warfare, would not hear, Jer. 22.21. the same being pressed by sickness and old age, they then begin to learn the use of their spiritual arms, to repent, deny themselves, mortifie their lusts, their youthful lusts, 2 Tim. 2.22. as of surfeting and drukenness, which follow them to their old age, the iniquity of their heels, Psal. 49.5. which dogs them to their graves;
But too many who in time of health and strength and welfare being called to the spiritual warfare, would not hear, Jer. 22.21. the same being pressed by sickness and old age, they then begin to Learn the use of their spiritual arms, to Repent, deny themselves, mortify their Lustiest, their youthful Lustiest, 2 Tim. 2.22. as of surfeiting and Drunkenness, which follow them to their old age, the iniquity of their heels, Psalm 49.5. which Dogs them to their graves;
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and therefore he saith NONLATINALPHABET omnem egredientem, every one who is coming forth of Egypt, every one who hath a good will and endeavoureth to come out of the Spiritual Egypt, the Lord accepts of such an one, according to the time, sincerity, and faithfulnesse of his endeavours.
and Therefore he Says omnem egredientem, every one who is coming forth of Egypt, every one who hath a good will and endeavoureth to come out of the Spiritual Egypt, the Lord accepts of such an one, according to the time, sincerity, and faithfulness of his endeavours.
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7. Provided alwayes, that he who so cometh forth of Egypt, adjoyn himself to the Army in Israel; that is, to the Church of Christ, which is Acies ordinata, an Army or Armies with Banners, Cant. 6.4.
7. Provided always, that he who so comes forth of Egypt, adjoin himself to the Army in Israel; that is, to the Church of christ, which is Acies Ordinary, an Army or Armies with Banners, Cant 6.4.
He must not be NONLATINALPHABET, he must not fight alone, but adjoyn himself to the Army, as Paul and Barnabas assembled themselves with the Church, Acts 11.26. that so he may receive and contribute his strength, as the Poet speaks of the NONLATINALPHABET the Testudo, NONLATINALPHABET, the souldiers by joynt Targets and Shields mutually defended one the other.
He must not be, he must not fight alone, but adjoin himself to the Army, as Paul and Barnabas assembled themselves with the Church, Acts 11.26. that so he may receive and contribute his strength, as the Poet speaks of the the Testudo,, the Soldiers by joint Targets and Shields mutually defended one the other.
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2. Moses and Aaron were commanded by the Lord to visit, number, and muster all the males from twenty years old and above, &c. And who so fit as they? Moses the King in Jeshurun, Deut. 33.5. and Aaron the High Priest. Moses the King by his authority (and as his name signifies) drawing forth the souldiery.
2. Moses and Aaron were commanded by the Lord to visit, number, and muster all the males from twenty Years old and above, etc. And who so fit as they? Moses the King in Jeshurun, Deuteronomy 33.5. and Aaron the High Priest. Moses the King by his Authority (and as his name signifies) drawing forth the soldiery.
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Aaron the Priest interpreted Mons Scientiae the Mountain of Knowledge, the teaching Priest. It was his duty to instruct and incourage the souldiers, Deut. 20.5.
Aaron the Priest interpreted Mons Scientiae the Mountain of Knowledge, the teaching Priest. It was his duty to instruct and encourage the Soldiers, Deuteronomy 20.5.
And it is the Evangelical Priests office to do the like in the spiritual warfare, Ephes. 6.10. — 18. The Law commanding, the Priest making intercession for the transgressours of the Law.
And it is the Evangelical Priests office to do the like in the spiritual warfare, Ephesians 6.10. — 18. The Law commanding, the Priest making Intercession for the transgressors of the Law.
The light of wisdom and counsel, and the Rock of strength, two main requisites for the holy war, 2 Kings 18.20. 2. Shelumiel, God is my recompence, the souldiers wages, their exceeding great reward, Abrahams pay after his war, Gen. 15.1. Shelumiel was the son of Zurishaddai, the Almighty or All sufficient God is my Rock.
The Light of Wisdom and counsel, and the Rock of strength, two main requisites for the holy war, 2 Kings 18.20. 2. Shelumiel, God is my recompense, the Soldiers wages, their exceeding great reward, Abrahams pay After his war, Gen. 15.1. Shelumiel was the son of Zurishaddai, the Almighty or All sufficient God is my Rock.
The Psalmist puts both together, God is the Rock or strength of my heart, and my Portion for ever, Psal. 73.26. 3. Naashon, Experiment, an experienced Souldier:
The Psalmist puts both together, God is the Rock or strength of my heart, and my Portion for ever, Psalm 73.26. 3. Naashon, Experiment, an experienced Soldier:
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the son of Amminadab, my noble or willing people. Of such Deborah and Barak sung, Judges 5.9. My heart is toward the Governours of Israel who offered themselves willingly among the people;
the son of Amminadab, my noble or willing people. Of such Deborah and Barak sung, Judges 5.9. My heart is towards the Governors of Israel who offered themselves willingly among the people;
6. Ammihud the glory of my people. A figure of him who is the true glory of his people Israel, Luke 2.32. the son of Elishama. My God hath heard, or, the hearing and obeying of God.
6. Ammihud the glory of my people. A figure of him who is the true glory of his people Israel, Lycia 2.32. the son of Elishama. My God hath herd, or, the hearing and obeying of God.
And whosoever obey him, he plentifully rewards them: that's 7. Gamaliel, God is my reward; and he is the rewarder of every one who diligently seeks him, Hebr. 11.6. He is the son of Pedazur, the Rock, who is the Redeemer, even Christ.
And whosoever obey him, he plentifully rewards them: that's 7. Gamaliel, God is my reward; and he is the rewarder of every one who diligently seeks him, Hebrew 11.6. He is the son of Pedazur, the Rock, who is the Redeemer, even christ.
9. Achiezer the helper of his brother. According to Joabs speech to his brother Abishai, If the Syrians be too strong for me, then thou shalt help me; but if the sons of Ammon be too strong for thee, then I will help thee, 1 Chron. 19.12.
9. Achiezer the helper of his brother. According to Joabs speech to his brother Abishai, If the Syrians be too strong for me, then thou shalt help me; but if the Sons of Ammon be too strong for thee, then I will help thee, 1 Chronicles 19.12.
as the word also signifieth, and is spoken of Christ, and prophesied of him, NONLATINALPHABET the great Mediator shall make intercession for sinners, Esay 53.12. He was the son of Ochran, who troubles the enemies of Israel.
as the word also signifies, and is spoken of christ, and prophesied of him, the great Mediator shall make Intercession for Sinners, Isaiah 53.12. He was the son of Ochran, who Troubles the enemies of Israel.
Indeed Hobab is so necessary unto Israel, that they can do nothing without him; Hobab signifies Dilectus, Beloved, or Love and Charity; whereby and wherein, Israel doth all things; according to 1 Cor. 16.14. NONLATINALPHABET, Let all your things be done in charity.
Indeed Hobab is so necessary unto Israel, that they can do nothing without him; Hobab signifies Beloved, beloved, or Love and Charity; whereby and wherein, Israel does all things; according to 1 Cor. 16.14., Let all your things be done in charity.
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What ever the true house of Jacob doth, that Hobab [ the love of God and man ] must be the doer of it; otherwise they are not Israel indeed. And therefore the Prophet Micha speaks of a false Israelites who devise iniquity and work evil upon their beds:
What ever the true house of Jacob does, that Hobab [ the love of God and man ] must be the doer of it; otherwise they Are not Israel indeed. And Therefore the Prophet Micah speaks of a false Israelites who devise iniquity and work evil upon their Beds:
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Whereupon, the Lord threatens an heavie judgement against Israel falsely so called, Micha 2.1.6. and then adds an Epiphonema; O thou that art named the house of Jacob, is the Spirit of the Lord shortned? Are these his doings? Is the Lords hand shortned that he cannot save you from doing these things? Esay 59.1.
Whereupon, the Lord threatens an heavy judgement against Israel falsely so called, Micah 2.1.6. and then adds an Epiphonema; Oh thou that art nam the house of Jacob, is the Spirit of the Lord shortened? are these his doings? Is the lords hand shortened that he cannot save you from doing these things? Isaiah 59.1.
For since similitude and likeness is one main ground of love, how could these choose or approve of such for the Lords Souldiers, who were not, in some good measure, like vnto themselves? Yea, what wise and devout Souldier will not endeavour, by such ensignes of true valour, to render himself approveable? It is part of the fatherly advise which S. Paul now a Veteran,
For since similitude and likeness is one main ground of love, how could these choose or approve of such for the lords Soldiers, who were not, in Some good measure, like unto themselves? Yea, what wise and devout Soldier will not endeavour, by such ensigns of true valour, to render himself approvable? It is part of the fatherly Advice which S. Paul now a Veteran,
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No man that warreth, intangleth himself in the affairs of this life, that he may please him who hath chosen him to be a souldier, 2 Tim. 2.3, 4. The business of Moses, Aaron, and their assistants, was numbering & mustering the Israelites. The people of Israel were thrice mustered. 1. In the first year after their eating the Paskal Lamb & their coming out of Egypt; when they were to pay every one half a Shekel for the Ransom of his soul, Exod. 30.11, 12. which figured our Redemption by Christ.
No man that Warreth, intangleth himself in the affairs of this life, that he may please him who hath chosen him to be a soldier, 2 Tim. 2.3, 4. The business of Moses, Aaron, and their assistants, was numbering & mustering the Israelites. The people of Israel were thrice mustered. 1. In the First year After their eating the Passover Lamb & their coming out of Egypt; when they were to pay every one half a Shekel for the Ransom of his soul, Exod 30.11, 12. which figured our Redemption by christ.
when men are newly come out of Egypt, as an half shekel, being the holiness of obedient children, ver. 14. and not purified according to the purification of the Sanctuary, 2 Chron. 29.18, 19, 20. Howbeit having kept the Passover by faith, and by faith and hope passed thorow the red Sea, Hebr. 11.28, 29. they continue sincere in the good will, (figured by the unleavened bread, 1 Cor. 5.8.) until a greater power come, that they may cleanse themselves from all filthinesse of flesh and spirit,
when men Are newly come out of Egypt, as an half shekel, being the holiness of obedient children, ver. 14. and not purified according to the purification of the Sanctuary, 2 Chronicles 29.18, 19, 20. Howbeit having kept the Passover by faith, and by faith and hope passed thorough the read Sea, Hebrew 11.28, 29. they continue sincere in the good will, (figured by the unleavened bred, 1 Cor. 5.8.) until a greater power come, that they may cleanse themselves from all filthiness of Flesh and Spirit,
and perfect holiness in the fear of God, 2 Cor. 7.1. That filthiness of flesh and that of the spirit, are the two sorts of enemies against which the Israel of God is to be numbred, mustered, set in rank and file.
and perfect holiness in the Fear of God, 2 Cor. 7.1. That filthiness of Flesh and that of the Spirit, Are the two sorts of enemies against which the Israel of God is to be numbered, mustered, Set in rank and file.
And therefore being mustered the third time, unto these, saith the Lord, shall the land be divided for an inheritance, Numb. 26.53. According to which, in that excellent hymn called, Te Deum laudamus, prayer is made for the Church, in these words, Make them to be numbred with thy Saints, in glory everlasting.
And Therefore being mustered the third time, unto these, Says the Lord, shall the land be divided for an inheritance, Numb. 26.53. According to which, in that excellent hymn called, Te God Laudamus, prayer is made for the Church, in these words, Make them to be numbered with thy Saints, in glory everlasting.
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Wherein some have thought numerari to be numbred, should be read, munerari, to be rewarded: But according to the sense given, both will amount unto the same things.
Wherein Some have Thought numerari to be numbered, should be read, munerari, to be rewarded: But according to the sense given, both will amount unto the same things.
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O ye true Israelites! ye who are of the Church Militant; ye Males of masculine valour and prowess, ye yong men, who overcome the wicked one, 1 John 2.13, 14. Ye are the true NONLATINALPHABET, NONLATINALPHABET, Choise yong men, chosen men of Gods Israel, such as are so often mentioned in the Old and New Testament, strong and able to wage the spiritual warfare;
Oh you true Israelites! you who Are of the Church Militant; you Males of masculine valour and prowess, you young men, who overcome the wicked one, 1 John 2.13, 14. You Are the true,, Choice young men, chosen men of God's Israel, such as Are so often mentioned in the Old and New Testament, strong and able to wage the spiritual warfare;
Your old age is no diminution to your strength and courage. Remember what Caleb saith to Jehoshuah, Chap. 14.10, 11. I am this day fourscore and five years old:
Your old age is no diminution to your strength and courage. remember what Caleb Says to Joshua, Chap. 14.10, 11. I am this day fourscore and five Years old:
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Caleb hath his name from NONLATINALPHABET Canis, as being one of the Lords Dogs, Psal. 68.23. figuring out good will to his Lord and his righteousness;
Caleb hath his name from Canis, as being one of the lords Dogs, Psalm 68.23. figuring out good will to his Lord and his righteousness;
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as ye may read in that good old book, under a new title, the Treasure of the soul; to the shame of those who jeer that excellent book of Tobit, because mention is there made of his Dog. These men know not the mysteries of God, by which character the ungodly are described, Wisd. 2.22. Such Calebs are NONLATINALPHABET Secundum Cor, according to the heart of God.
as you may read in that good old book, under a new title, the Treasure of the soul; to the shame of those who jeer that excellent book of Tobit, Because mention is there made of his Dog. These men know not the Mysteres of God, by which character the ungodly Are described, Wisdom 2.22. Such Calebs Are Secundum Cor, according to the heart of God.
These wait upon the Lord, and renew their strength, Esay 40.31. as trees of righteousness, Esay 61.3. for as the dayes of a tree are the dayes of Gods people, Esay 65.22. which bring forth more fruit in their age.
These wait upon the Lord, and renew their strength, Isaiah 40.31. as trees of righteousness, Isaiah 61.3. for as the days of a tree Are the days of God's people, Isaiah 65.22. which bring forth more fruit in their age.
Let us fight the good fight of faith, let us be faithful unto the death (of all and every sin) and the Lord of hosts will give us the Crown of life, as he hath given it unto that old souldier S. Paul; I have fought a good fight (saith he) I have finished my course, I have kept the faith:
Let us fight the good fight of faith, let us be faithful unto the death (of all and every since) and the Lord of hosts will give us the Crown of life, as he hath given it unto that old soldier S. Paul; I have fought a good fight (Says he) I have finished my course, I have kept the faith:
and not to me only, but to them also who love his appearing, 2 Tim. 4.7, 8. NONLATINALPHABET, O ye brave and valiant souldiers! quit your selves like men.
and not to me only, but to them also who love his appearing, 2 Tim. 4.7, 8., Oh you brave and valiant Soldiers! quit your selves like men.
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A far off about the Tabernacle of the Congregation shall they pitch. ] In the former Chapter, Moses relates the numbring, visiting, and mustering of the Israelites, in order to their encamping about the Tabernacle, and their march toward the land of Canaan. In this Chapter, he declar•• their posture and order of encamping round about the Tabernacle.
A Far off about the Tabernacle of the Congregation shall they pitch. ] In the former Chapter, Moses relates the numbering, visiting, and mustering of the Israelites, in order to their encamping about the Tabernacle, and their march towards the land of Canaan. In this Chapter, he declar•• their posture and order of encamping round about the Tabernacle.
Before we speak particularly to these words, let us set the translation right; wherein two words may be better expressed, NONLATINALPHABET and NONLATINALPHABET.
Before we speak particularly to these words, let us Set the Translation right; wherein two words may be better expressed, and.
What they turn the Tabernacle of the Congregation, it were more properly rendred, the Tabernacle or Tent of meeting or of Testimony. For howsoever NONLATINALPHABET signifie a festival time, when the people were congregated and gathered together,
What they turn the Tabernacle of the Congregation, it were more properly rendered, the Tabernacle or Tent of meeting or of Testimony. For howsoever signify a festival time, when the people were congregated and gathered together,
as at the three solemn feasts in the year, 1. The Passeover (to which answereth the Christians Feastival called Easter. ) 2. The Feast of weeks, (to which agrees our Feast of Pentecost or Whitsuntide, ) and 3. The Feast of Tabernacles, (which answereth to the Feast of Christmas; when is commemorated the Nativity of Christ who took flesh,
as At the three solemn feasts in the year, 1. The Passover (to which Answers the Christians Festival called Easter.) 2. The Feast of weeks, (to which agrees our Feast of Pentecost or Whitsuntide,) and 3. The Feast of Tabernacles, (which Answers to the Feast of Christmas; when is commemorated the Nativity of christ who took Flesh,
yet NONLATINALPHABET hath not the name from thence, but from Gods convening and meeting with Moses, or Aaron or such as came to enquire of the Lord there.
yet hath not the name from thence, but from God's convening and meeting with Moses, or Aaron or such as Come to inquire of the Lord there.
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and in the Ark thou shalt put the Testimony which I shall give unto thee NONLATINALPHABET, and I will meet with thee there. And more plainly, Chap. 30.36.
and in the Ark thou shalt put the Testimony which I shall give unto thee, and I will meet with thee there. And more plainly, Chap. 30.36.
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or some other, in imitation of Gods Tabernacle; of the making whereof ye read not before Exod. 36.) and he called it the Tabernacle of meeting: and it came to passe, that every one who sought the Lord, went out to the Tabernacle of meeting which was without the Camp.
or Some other, in imitation of God's Tabernacle; of the making whereof you read not before Exod 36.) and he called it the Tabernacle of meeting: and it Come to pass, that every one who sought the Lord, went out to the Tabernacle of meeting which was without the Camp.
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It may also be called the Tabernacle or Tent of Testimony or Witness. Which hath warrant also from the aforesaid place, Exod. 25.21. in the Ark, thou shalt put NONLATINALPHABET the Testimony that I will give thee.
It may also be called the Tabernacle or Tent of Testimony or Witness. Which hath warrant also from the aforesaid place, Exod 25.21. in the Ark, thou shalt put the Testimony that I will give thee.
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And where Moses cals it the Tabernacle NONLATINALPHABET of meeting, Exod. 33.7. there the LXX render it NONLATINALPHABET the Tabernacle of witness. So S. Stephen also cites the words, Acts 7.44. Where the roots NONLATINALPHABET and NONLATINALPHABET are changed in their significations.
And where Moses calls it the Tabernacle of meeting, Exod 33.7. there the LXX render it the Tabernacle of witness. So S. Stephen also cites the words, Acts 7.44. Where the roots and Are changed in their significations.
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And from hence the Lord delivered his Oracles; whence that part of the Tabernacle was called NONLATINALPHABET the Oracle, 1 Kings 6.16. Hither the Tribes went up, the Tribes of the Lord, to the Testimony of Israel, Psal. 122.4.
And from hence the Lord Delivered his Oracles; whence that part of the Tabernacle was called the Oracle, 1 Kings 6.16. Hither the Tribes went up, the Tribes of the Lord, to the Testimony of Israel, Psalm 122.4.
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because no mention is made as yet of different sides of the Tabernacle. There is no doubt but NONLATINALPHABET, word for word, signifies è regione, straight over against; or, ex adverso, over against.
Because no mention is made as yet of different sides of the Tabernacle. There is no doubt but, word for word, signifies è region, straight over against; or, ex adverso, over against.
whether far off or over against. And therefore some, to avoid the inconvenience which might follow upon either of them, have left them both out, and NONLATINALPHABET altogether without translation;
whither Far off or over against. And Therefore Some, to avoid the inconvenience which might follow upon either of them, have left them both out, and altogether without Translation;
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so Tremellius and Piscator. And our Translators put one in the Text, the other in the Margent, which had not been amisse, had they not mis-placed them.
so Tremellius and Piscator. And our Translators put one in the Text, the other in the Margin, which had not been amiss, had they not misplaced them.
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My lovers and my friends stand aloof (NONLATINALPHABET) from my sore, and my Kinsmen stand (NONLATINALPHABET) far off. 2. A distance from the Tabernacle, supposed to be 2000 Cubits,
My lovers and my Friends stand aloof () from my soar, and my Kinsmen stand () Far off. 2. A distance from the Tabernacle, supposed to be 2000 Cubits,
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For that cannot be said to be far off which is within our kenning; as the Lord saith to Moses, Thou shalt see the Land before thee NONLATINALPHABET è regione, over against thee, Deut. 32.52.
For that cannot be said to be Far off which is within our kenning; as the Lord Says to Moses, Thou shalt see the Land before thee è region, over against thee, Deuteronomy 32.52.
But because that representation seems to be made unto Moses by spiritual vision, as that to Exekiel, Chap. 40.2. that to our Lord, Luke 4.5. and that also to S. John, Revel. 21.10. In all which examples, the distance is great;
But Because that representation seems to be made unto Moses by spiritual vision, as that to Ezekiel, Chap. 40.2. that to our Lord, Lycia 4.5. and that also to S. John, Revel. 21.10. In all which Examples, the distance is great;
the same word NONLATINALPHABET is used where the distance is only about a Bow-shoot, and so expressed, Gen. 21.16. 2. Nor doth that space of 2000 Cubits, Jos. 3.4.
the same word is used where the distance is only about a bow-shoot, and so expressed, Gen. 21.16. 2. Nor does that Molle of 2000 Cubits, Jos. 3.4.
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injoyned the people in their march, prove the same distance from the Tabernacle in their encamping; For if the distance had been the same with that in their ordinary marching, they had not now needed a new precept,
enjoined the people in their march, prove the same distance from the Tabernacle in their encamping; For if the distance had been the same with that in their ordinary marching, they had not now needed a new precept,
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But although these words of distance, far off or neer may be comparatively understood, surely it is more harmonical unto other Scriptures, to affirm, that Gods people are neer unto him then far off from him. As I shall shew anon.
But although these words of distance, Far off or near may be comparatively understood, surely it is more harmonical unto other Scriptures, to affirm, that God's people Are near unto him then Far off from him. As I shall show anon.
The words thus opened in general contain in them these divine Doctrines. 1. The Lord hath his Tabernacle or Tent of meeting. 2. The sons of Israel must pitch their Tents over against the Tabernacle of meeting.
The words thus opened in general contain in them these divine Doctrines. 1. The Lord hath his Tabernacle or Tent of meeting. 2. The Sons of Israel must pitch their Tents over against the Tabernacle of meeting.
1. The Lord hath his Tabernacle or Tent of meeting. So Tremellius turns the words, Tentorium conventûs, and so Arias Montanus, and the French Bible, and the Italian.
1. The Lord hath his Tabernacle or Tent of meeting. So Tremellius turns the words, Tentorium conventûs, and so Arias Montanus, and the French bible, and the Italian.
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and what House, Tabernacle, or Temple can be built for him? Esay 66. And do not I fill Heaven and Earth? saith the Lord, Jer. 23. Tis true, the Heaven of heavens cannot contain him.
and what House, Tabernacle, or Temple can be built for him? Isaiah 66. And do not I fill Heaven and Earth? Says the Lord, Jer. 23. This true, the Heaven of heavens cannot contain him.
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He is incomprehensible; so that if we look for his adequate Tabernacle or Temple, we shall finde no other but Himself: And therefore Revel. 21.22. The Lord God Almighty and the Lamb are the Temple of the holy City.
He is incomprehensible; so that if we look for his adequate Tabernacle or Temple, we shall find no other but Himself: And Therefore Revel. 21.22. The Lord God Almighty and the Lamb Are the Temple of the holy city.
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yet that most wise King admires the Lords dignation, But will God indeed dwell on the Earth? Behold, the Heaven and the Heaven of heavens cannot contain thee:
yet that most wise King admires the lords dignation, But will God indeed dwell on the Earth? Behold, the Heaven and the Heaven of heavens cannot contain thee:
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This is that Tabernacle, namely, the Church, thorow which the Lord Christ passed into the Holiest of all; according to which we may understand that otherwise difficult place, Hebr. 9. where the Apostle telling us of two Tabernacles, or the two parts of the Tabernacle, the high Priest passed through the first part,
This is that Tabernacle, namely, the Church, thorough which the Lord christ passed into the Holiest of all; according to which we may understand that otherwise difficult place, Hebrew 9. where the Apostle telling us of two Tabernacles, or the two parts of the Tabernacle, the high Priest passed through the First part,
But Christ being come an high Priest of good things to come, entred once by his own blood into the Holy ( viz. the most Holy) the Church triumphant, through a greater and more perfect Tabernacle, that is, his Church militant. For as the passage to the most Holy, lay throught the Holy; so the way to the Church triumphant, lies through the Church militant.
But christ being come an high Priest of good things to come, entered once by his own blood into the Holy (viz. the most Holy) the Church triumphant, through a greater and more perfect Tabernacle, that is, his Church militant. For as the passage to the most Holy, lay brought the Holy; so the Way to the Church triumphant, lies through the Church militant.
In this Tabernacle our God dwells with us, as he had promised, Exod. 25.8. Let them build me NONLATINALPHABET a Tabernacle or Sanctuary, and I will dwell NONLATINALPHABET in the midst of them;
In this Tabernacle our God dwells with us, as he had promised, Exod 25.8. Let them built me a Tabernacle or Sanctuary, and I will dwell in the midst of them;
if we prepare him a Sanctuary, even an holy habitation in us. Or else they fear, that Gods indwelling, his NONLATINALPHABET or divine presence requiring such a Sanctuary wherein he would dwell, might strongly argue an inherent holiness; which rather then they would admit, they render NONLATINALPHABET amongst them; even at such a distance as they would have the Tribes to pitch their tents, a far off from the Tabernacle. Thus commonly when Christ is said to be in his people, they render NONLATINALPHABET and NONLATINALPHABET (which is in or within ) either in the text or margent, among you, as Luke 17.21. Gal. 3.1. Col. 1.27. and elsewhere:
if we prepare him a Sanctuary, even an holy habitation in us. Or Else they Fear, that God's indwelling, his or divine presence requiring such a Sanctuary wherein he would dwell, might strongly argue an inherent holiness; which rather then they would admit, they render among them; even At such a distance as they would have the Tribes to pitch their tents, a Far off from the Tabernacle. Thus commonly when christ is said to be in his people, they render and (which is in or within) either in the text or margin, among you, as Lycia 17.21. Gal. 3.1. Col. 1.27. and elsewhere:
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but it was an Evangelical speech, Deut. 30.14. and accordingly S. Paul makes use of it, the Word, that is, Christ is night thee, in thy mouth and in thy heart, Rom. 10.8. The Tabernacle of witness was of mans building, and figurative only;
but it was an Evangelical speech, Deuteronomy 30.14. and accordingly S. Paul makes use of it, the Word, that is, christ is night thee, in thy Mouth and in thy heart, Rom. 10.8. The Tabernacle of witness was of men building, and figurative only;
and therefore made by Bezaleel, that is, in the shadow of God, implying, that the Tabernacle of meeting was a shadow; made also by Aholiab, that is, the Tent and Tabernacle of the Father;
and Therefore made by Bezaleel, that is, in the shadow of God, implying, that the Tabernacle of meeting was a shadow; made also by Aholiab, that is, the Tent and Tabernacle of the Father;
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whereas the better and more perfect Tabernacle was of Gods own building wherein the Deity it self dwels Bodily, Col. 2.9. wherein the NONLATINALPHABET the divine Word NONLATINALPHABET took up his Tabernacle and dwells in us, John 1.14. which our Translators turn among us: the words are NONLATINALPHABET in us.
whereas the better and more perfect Tabernacle was of God's own building wherein the Deity it self dwells Bodily, Col. 2.9. wherein the the divine Word took up his Tabernacle and dwells in us, John 1.14. which our Translators turn among us: the words Are in us.
Happy Christians — bona si sua norint! if they knew their own happiness. 2. The sons of Israel must pitch their Tents over against the Tabernacle of meeting.
Happy Christians — Bona si sua norint! if they knew their own happiness. 2. The Sons of Israel must pitch their Tents over against the Tabernacle of meeting.
The Metaphore is taken from Military affairs. The sons of Israel pitch their Tents every one over against the Pavilion of the Commander in Chief, the Corps du gard; as the Souldiers of the Lord ready prest to receive the word of Command, to go whither he bids them go;
The Metaphor is taken from Military affairs. The Sons of Israel pitch their Tents every one over against the Pavilion of the Commander in Chief, the Corpse du guard; as the Soldiers of the Lord ready pressed to receive the word of Command, to go whither he bids them go;
as the faithful Centurion saith to the Captain of our salvation, Matth. 8.9. The reason of this, is the resemblance and likeness which ought to be between the Church Militant and the heavenly host, whereof Daniel saith, Thousand thousands ministred unto him;
as the faithful Centurion Says to the Captain of our salvation, Matthew 8.9. The reason of this, is the resemblance and likeness which ought to be between the Church Militant and the heavenly host, whereof daniel Says, Thousand thousands ministered unto him;
And the Church of God, the Mother of all the living ones, was made to be NONLATINALPHABET, an help as before him, Gen. 2.18. to help him among the mighty ones, Judg. 5.23.
And the Church of God, the Mother of all the living ones, was made to be, an help as before him, Gen. 2.18. to help him among the mighty ones, Judges 5.23.
and, of our old English Translations, Tyndal and Coverdale, and two others, all render NONLATINALPHABET, with or among the strong or mighty ones; not against the mighty, as our Translators have turn'd that NONLATINALPHABET, that Scripture so much named, and so little understood.
and, of our old English Translations, Tyndale and Coverdale, and two Others, all render, with or among the strong or mighty ones; not against the mighty, as our Translators have turned that, that Scripture so much nam, and so little understood.
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Such a Virago, such a valiant Spouse, the Lord hath chosen, to stand before him, as the Apostle with allusion to Gen. 2.18. writes to the Ephesians 1.4. He hath chosen us in him before the foundation of the world, that we should be holy and without spot (as ours also turn NONLATINALPHABET, Ephes. 5.27.) before him, in love.
Such a Virago, such a valiant Spouse, the Lord hath chosen, to stand before him, as the Apostle with allusion to Gen. 2.18. writes to the Ephesians 1.4. He hath chosen us in him before the Foundation of the world, that we should be holy and without spot (as ours also turn, Ephesians 5.27.) before him, in love.
The reason why the Saints of God are round about him, is the NONLATINALPHABET the good pleasure of God whereby he hath made us accepted in the beloved, Ephes. 1. It hath pleased the Lord to make you his people.
The reason why the Saints of God Are round about him, is the the good pleasure of God whereby he hath made us accepted in the Beloved, Ephesians 1. It hath pleased the Lord to make you his people.
And therefore where should the Children be but about their Father, the Servants, but about their Lord, the Disciples but about their Master, the Subjects but about their Prince, the King of Saints, the Sanctified ones but about their Sanctifier, the younger brethren of Christ but about their elder brother?
And Therefore where should the Children be but about their Father, the Servants, but about their Lord, the Disciples but about their Master, the Subject's but about their Prince, the King of Saints, the Sanctified ones but about their Sanctifier, the younger brothers of christ but about their elder brother?
The word is NONLATINALPHABET all his circuits: They are of larger compass then the land of Canaan. So that this description of Gods Saints is too strait.
The word is all his circuits: They Are of larger compass then the land of Canaan. So that this description of God's Saints is too strait.
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And therefore the Jewes themselves enlarge this interpretation unto the Gentiles, and extend it unto all Nations dwelling round about the holy Land, which was the middle of the world then inhabited, Psal. 74.12.
And Therefore the Jews themselves enlarge this Interpretation unto the Gentiles, and extend it unto all nations Dwelling round about the holy Land, which was the middle of the world then inhabited, Psalm 74.12.
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as from the centre of the known world, the knowledge of salvation into all the world, accordingly tis scituate most convenient for that purpose in the fourth or middle Climate, so our Saviour saith, Salvation is of the Jones.
as from the centre of the known world, the knowledge of salvation into all the world, accordingly this situate most convenient for that purpose in the fourth or middle Climate, so our Saviour Says, Salvation is of the Jones.
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He is no Topical God, he is not confined to some one place or nation: but as the Sun extends the beams to all parts of the Horizon; even so he sends forth NONLATINALPHABET, Hebr. 1. And therefore he is called NONLATINALPHABET, Ju•• v. 3. I gave all diligence to write unto you of the common salvation, common faith, Titus 3.4. He was Notus in Judaea Deus, &c. But the true Judaea is the Church of those who confess him. The true Jew is he who is such within, Rom. 2. Gen. 29.35. The true Israel is the pure in heart, Psal. 73.1. without guile, John 1.47. who walk according to the rule of righteousness, Gal. 6.16. His Temple are ye, 1 Cor. 3. At Salem is his Tabernacle. His Tabernacle:
He is no Topical God, he is not confined to Some one place or Nation: but as the Sun extends the beams to all parts of the Horizon; even so he sends forth, Hebrew 1. And Therefore he is called, Ju•• v. 3. I gave all diligence to write unto you of the Common salvation, Common faith, Titus 3.4. He was Notus in Judaea Deus, etc. But the true Judaea is the Church of those who confess him. The true Jew is he who is such within, Rom. 2. Gen. 29.35. The true Israel is the pure in heart, Psalm 73.1. without guile, John 1.47. who walk according to the Rule of righteousness, Gal. 6.16. His Temple Are you, 1 Cor. 3. At Salem is his Tabernacle. His Tabernacle:
Thus the straits or narrow bounds of Gods goodness which seemed to be limited unto the Jews, are enlarged even to all people, Esay Esay 54.2, 3. and 65.16. Psal. 71.21. Obs. 2. If the people of God be about him, he himself is in the midst of them.
Thus the straits or narrow bounds of God's Goodness which seemed to be limited unto the jews, Are enlarged even to all people, Isaiah Isaiah 54.2, 3. and 65.16. Psalm 71.21. Obs. 2. If the people of God be about him, he himself is in the midst of them.
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He converses with them as a Father among his children, as a King in the midst of his people. The best place as the wise Indian told Alexander the Great,
He converses with them as a Father among his children, as a King in the midst of his people. The best place as the wise Indian told Alexander the Great,
and demonstrated it by reading on a piece of Leather on the one side, it rose on the other, &c. God is in the midst of the City of God, it shall not be moved, Psal. 46.5.
and demonstrated it by reading on a piece of Leather on the one side, it rose on the other, etc. God is in the midst of the city of God, it shall not be moved, Psalm 46.5.
But is he no neerer? There is one in you whom ye know not, John 1.26. No, did we know him, we would not crucifie the Lord of glory, 1 Cor. 2.7. Know ye not that Christ is in you? &c. 2 Cor. 13.5. Master, where dwellest thou? John 1.38. come and see.
But is he no nearer? There is one in you whom you know not, John 1.26. No, did we know him, we would not crucify the Lord of glory, 1 Cor. 2.7. Know you not that christ is in you? etc. 2 Cor. 13.5. Master, where dwellest thou? John 1.38. come and see.
Where two or three are gathered together in his Name, there he is in the midst of them, Matth. 18.20. According to that speech of the Jews, where two or three are n•et and speake of the Law, the NONLATINALPHABET the divine presence, the Deity is among them, Mal. 3.16. They that feared the Lord, spake often one to another, and the Lord harkned and heard it, &c. Luke 24.14.
Where two or three Are gathered together in his Name, there he is in the midst of them, Matthew 18.20. According to that speech of the jews, where two or three Are n•et and speak of the Law, the the divine presence, the Deity is among them, Malachi 3.16. They that feared the Lord, spoke often one to Another, and the Lord hearkened and herd it, etc. Lycia 24.14.
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Reproof. This reproves our narrow brain and strait heart and affection, who confine God and his goodness within the narrow bounds of our knowledge and acquaintance,
Reproof. This reproves our narrow brain and strait heart and affection, who confine God and his Goodness within the narrow bounds of our knowledge and acquaintance,
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An envious, a malignant, a Jewish disposition, unworthy the large bowels of Christians. When our Lord named Sarepta, Luke 4.26. when he hinted to them, that Heathens should be partakers of his salvation, they would needs cast him down headlong, ver. 29. when S. Paul mentioned the Gentiles, they gave him audience to that word, but then they were stark mad:
an envious, a malignant, a Jewish disposition, unworthy the large bowels of Christians. When our Lord nam Sarepta, Lycia 4.26. when he hinted to them, that heathens should be partakers of his salvation, they would needs cast him down headlong, ver. 29. when S. Paul mentioned the Gentiles, they gave him audience to that word, but then they were stark mad:
Is our eye evil because God is good? what else do we mean when, by way of distinction, we call our selves the godly, the Saints, &c. and arrogate all such titles of honour to our selves,
Is our eye evil Because God is good? what Else do we mean when, by Way of distinction, we call our selves the godly, the Saints, etc. and arrogate all such titles of honour to our selves,
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as if God wrought only in us, and we would exclude him out of all the world beside? as if the dew of Gods grace fell only upon our fleece, and left dry all the world about us.
as if God wrought only in us, and we would exclude him out of all the world beside? as if the due of God's grace fell only upon our fleece, and left dry all the world about us.
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How dare we thus limit the Holy One of Israel? Psal. 78.41. Hath not our God his circuits? Is not he in the midst of his Saints? are not his people all round about him? In every Nation he that fears God and workes righteousness, is accepted of him, all the world over, Acts 10.34, 35. And to all such this may be a strong consolation.
How Dare we thus limit the Holy One of Israel? Psalm 78.41. Hath not our God his circuits? Is not he in the midst of his Saints? Are not his people all round about him? In every nation he that fears God and works righteousness, is accepted of him, all the world over, Acts 10.34, 35. And to all such this may be a strong consolation.
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What people that the Lord our God so neer them, & c? Deut. 4.7. What Nation so great, that hath God so nigh unto them, to hear their prayers? Nigh to all them that call upon him, Psal. 145.18. and 148.14. Nigh to all such as draw nigh unto him by prayer.
What people that the Lord our God so near them, & c? Deuteronomy 4.7. What nation so great, that hath God so High unto them, to hear their Prayers? High to all them that call upon him, Psalm 145.18. and 148.14. High to all such as draw High unto him by prayer.
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while we are round about our God, we lie exposed to the adversary without. He goes about like a roaring Lion, &c. 1 Pet. 5.8. Yes, but it follows, whom resist strong in the faith;
while we Are round about our God, we lie exposed to the adversary without. He Goes about like a roaring lion, etc. 1 Pet. 5.8. Yes, but it follows, whom resist strong in the faith;
and greater is he that is in you, then he that is in the world, 1 John 4.4. in the midst of you, so strong that, resist him that is in the world, ane hee'l flie from you;
and greater is he that is in you, then he that is in the world, 1 John 4.4. in the midst of you, so strong that, resist him that is in the world, ane he'll fly from you;
The Lord promises that he will be a little Sanctuary, to his people, Ezech. 11.16. Yea, as we are round about the Lord, the Lord is round about us; we have a strong City:
The Lord promises that he will be a little Sanctuary, to his people, Ezekiel 11.16. Yea, as we Are round about the Lord, the Lord is round about us; we have a strong city:
] Moses having numbered, visited, and mustered the other Tribes, Chap. 1. of this book, and Chap. 2. disposed them according to Gods command, about the Tabernacle of meeting:
] Moses having numbered, visited, and mustered the other Tribes, Chap. 1. of this book, and Chap. 2. disposed them according to God's command, about the Tabernacle of meeting:
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And the Lord having given the other Levites to the Priests, for the service of the Tabernacle, the Lord commands Moses to number, visit, and muster the Levites, according to their families, the Gershonites, the Kohathites, and the Merarites.
And the Lord having given the other Levites to the Priests, for the service of the Tabernacle, the Lord commands Moses to number, visit, and muster the Levites, according to their families, the Gershonites, the Kohathites, and the Merarites.
Accordingly there are in the words these two divine truths. 1. He consecrated them. 2. He consecrated them to minister in the Priests office. 1. He consecrated them.
Accordingly there Are in the words these two divine truths. 1. He consecrated them. 2. He consecrated them to minister in the Priests office. 1. He consecrated them.
What is here turn'd, whom he consecrated, is word for word in the Hebrew NONLATINALPHABET, whose hand he filled. So Arias Montanus, Quorum manum implevit: whose hand he filled.
What is Here turned, whom he consecrated, is word for word in the Hebrew, whose hand he filled. So Arias Montanus, Quorum manum implevit: whose hand he filled.
By filling the hand, some here understand Oleo consecrare, to consecrate with oyl. But in regard of oyl, it were more proper to fill the Head, on which the oyl was poured, then the hand;
By filling the hand, Some Here understand Oleo Consecrate, to consecrate with oil. But in regard of oil, it were more proper to fill the Head, on which the oil was poured, then the hand;
and that with blood, not with oyl, as appeares, Exod. 29.20. Others have conceived, that by filling of the hand, is to be understood the Priests taking somewhat in their hands to offer:
and that with blood, not with oil, as appears, Exod 29.20. Others have conceived, that by filling of the hand, is to be understood the Priests taking somewhat in their hands to offer:
and this they prove by Jeroboams consecration of Priests, 1 Kings 13.33. and 2 Chron. 13.9. Whosoever cometh to fill his hand with a Bullock and seven Rams, he shall be a Priest NONLATINALPHABET to the no-gods.
and this they prove by Jeroboams consecration of Priests, 1 Kings 13.33. and 2 Chronicles 13.9. Whosoever comes to fill his hand with a Bullock and seven Rams, he shall be a Priest to the no-gods.
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and to destroy it from off the face of the earth, 1 Kings 13.33, 34. That therefore we may know whats here meant by filling of the Priests hand, let us inquire 1. With what the Priests band was filled. And 2. who filled it. The hand of the Priest was filled with the Oblations and Sacrifices to be offered up unto God.
and to destroy it from off the face of the earth, 1 Kings 13.33, 34. That Therefore we may know whats Here meant by filling of the Priests hand, let us inquire 1. With what the Priests band was filled. And 2. who filled it. The hand of the Priest was filled with the Oblations and Sacrifices to be offered up unto God.
What those Oblations and Sacrifices were, we shall best learn out of the first institution and consecration of the Priests, which ye read of, Exod. 29.9. Where, after the clothing of them, follows this command of the Lord to Moses, Thou shalt consecrate Aaron and his sons, the words are the same with those in this Text, Thou shalt fill the hand of Aaron and his sons.
What those Oblations and Sacrifices were, we shall best Learn out of the First Institution and consecration of the Priests, which you read of, Exod 29.9. Where, After the clothing of them, follows this command of the Lord to Moses, Thou shalt consecrate Aaron and his Sons, the words Are the same with those in this Text, Thou shalt fill the hand of Aaron and his Sons.
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and the fat that covereth the inwards, &c. And thou shalt put all in the hands of Aaron, and in the hands of his sons, &c. 2. But who here filled the hand of the Priests? Here is no mention in the text;
and the fat that Covereth the inward, etc. And thou shalt put all in the hands of Aaron, and in the hands of his Sons, etc. 2. But who Here filled the hand of the Priests? Here is no mention in the text;
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And therefore if either of their names be to be supplied, surely 'tis rather the name of Moses then that of Aaron. But whether it were Moses or Aaron, it was no doubt at Gods command;
And Therefore if either of their names be to be supplied, surely it's rather the name of Moses then that of Aaron. But whither it were Moses or Aaron, it was no doubt At God's command;
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The reason of this, appears 1. From the consideration of the Priests office. For since every high Priest is ordained to offer gifts and Sacrifices, Hebr. 8.3. these must have something to offer.
The reason of this, appears 1. From the consideration of the Priests office. For since every high Priest is ordained to offer Gifts and Sacrifices, Hebrew 8.3. these must have something to offer.
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The hand is the vertue and power of the soul, whereby we may apprehend something, &c. It is the strength and actions proceeding from inward power and strength.
The hand is the virtue and power of the soul, whereby we may apprehend something, etc. It is the strength and actions proceeding from inward power and strength.
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Thus to have something given into our hand, that is into our power. Thus Abraham saith to Sarah, Thy Maid is in thy hand, Gen. 16.6. that is, in thy power.
Thus to have something given into our hand, that is into our power. Thus Abraham Says to Sarah, Thy Maid is in thy hand, Gen. 16.6. that is, in thy power.
2. The rump or tail of the Ram, either the best, or the worst. The best, Cauda jubetur adoleri Deo, saith S. Gregory, ut omne bonum quod incipimus, etiam perseverantiae fine impleamus:
2. The rump or tail of the Ram, either the best, or the worst. The best, Cauda jubetur adoleri God, Says S. Gregory, ut omne bonum quod incipimus, etiam perseverantiae fine impleamus:
The rump or tail of the Ram hath a special name NONLATINALPHABET, which is from NONLATINALPHABET, to curse, which is due to the Prophet who perseveres in speaking lies, Esay 9.15. The inward part, that is the heart as NONLATINALPHABET signifies, as also the minde: and so what Hebr. 8.10. is called NONLATINALPHABET the minde, that Jer. 31.33. is the inward part, which may be good or evil:
The rump or tail of the Ram hath a special name, which is from, to curse, which is due to the Prophet who perseveres in speaking lies, Isaiah 9.15. The inward part, that is the heart as signifies, as also the mind: and so what Hebrew 8.10. is called the mind, that Jer. 31.33. is the inward part, which may be good or evil:
for the good man out of the good treasure of his heart, bringeth forth that which is good, & the evil man out of the evil treasure of his heart, bringeth forth that which is evil, Luke 6.45.
for the good man out of the good treasure of his heart, brings forth that which is good, & the evil man out of the evil treasure of his heart, brings forth that which is evil, Lycia 6.45.
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God himself made man from the beginning, and left him in the hand of his counsel, (the good and evil is put into thy power ) if thou wilt, to keep the Commandements of God, and to perform acceptable faithfulness:
God himself made man from the beginning, and left him in the hand of his counsel, (the good and evil is put into thy power) if thou wilt, to keep the commandments of God, and to perform acceptable faithfulness:
Before man, is life and death, and whether him liketh, shall be given him. This however Apocryphal, hath prime Canonical Scripture to confirm it with a witness.
Before man, is life and death, and whither him liketh, shall be given him. This however Apocryphal, hath prime Canonical Scripture to confirm it with a witness.
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that thou mayest love the Lord thy God, and mayest obey his voice, &c. Deut. 30.15.19, 20. And I beseech you take notice how the Angel in Esdras interprets that place, having spoken of this argument with the Angel, 2 Esdr. 7.1.
that thou Mayest love the Lord thy God, and Mayest obey his voice, etc. Deuteronomy 30.15.19, 20. And I beseech you take notice how the Angel in Ezra interprets that place, having spoken of this argument with the Angel, 2 Ezra 7.1.
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Thus to fill the hand is to give possession of the heavenly goods, whereof God hath made Christ the high Priest, Hebr. 9.11. and put all things into his hand;
Thus to fill the hand is to give possession of the heavenly goods, whereof God hath made christ the high Priest, Hebrew 9.11. and put all things into his hand;
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and he makes his believers such when he gives them an earnest of the holy Land. As when possession is given, a clod of the land is given into his hand who takes possession of it, Acts 20.32. Ephes. 1.14. Note from hence, who is the great high Priest of our profession;
and he makes his believers such when he gives them an earnest of the holy Land. As when possession is given, a clod of the land is given into his hand who Takes possession of it, Acts 20.32. Ephesians 1.14. Note from hence, who is the great high Priest of our profession;
but representations of Christ and his Priesthood and the execution thereof? he was the true Aaron the Mountain of knowledge, the Teaching Priest; who teacheth like him? The true Melchisedec, Heb. 7.1.2, 3. The true Eleazar, Gods helper: the true Abiathar, that excellent Father, Esay 9.6. Pater futuri seculi, the Father of the after-world, as Hierom turns it, the everlasting Father.
but representations of christ and his Priesthood and the execution thereof? he was the true Aaron the Mountain of knowledge, the Teaching Priest; who Teaches like him? The true Melchizedek, Hebrew 7.1.2, 3. The true Eleazar, God's helper: the true Abiathar, that excellent Father, Isaiah 9.6. Pater Future Seculi, the Father of the after-world, as Hieronymus turns it, the everlasting Father.
Sadoc, the righteous one. Jehoshuah, the Lord the Saviour, the son of Jehosadac, the righteous Lord, Zach. 6.11. Such an high Priest becomes us to have.
Sadoc, the righteous one. Joshua, the Lord the Saviour, the son of Jehozadak, the righteous Lord, Zach 6.11. Such an high Priest becomes us to have.
Observe, whence the true believers obtain their office of a royal Priesthood unto God, Revel. 1.6. Here is no man named, neither Moses nor Aaron who fils the hand of the Priests;
Observe, whence the true believers obtain their office of a royal Priesthood unto God, Revel. 1.6. Here is no man nam, neither Moses nor Aaron who fills the hand of the Priests;
Hence also we learn, what manner of men the Evangelical Priests ought to be, Clean-handed men, Man us habere consummatns, as one of the Ancients speaks, to have perfect hands. Hear what Philo Judaeus speaks to this purpose;
Hence also we Learn, what manner of men the Evangelical Priests ought to be, Clean-handed men, Man us habere consummatns, as one of the Ancients speaks, to have perfect hands. Hear what Philo Judaeus speaks to this purpose;
then a life adorned with good works, that when he layes his hands on any, he may say with a free conscience, Those hands are neither corrupted with bribes, nor polluted with innocent blood;
then a life adorned with good works, that when he lays his hands on any, he may say with a free conscience, Those hands Are neither corrupted with Bribes, nor polluted with innocent blood;
they have not been instruments unto any dishonest thing, but have been imployed in things honest and profitable, such as are approved by just, honest, and wise men. So he.
they have not been Instruments unto any dishonest thing, but have been employed in things honest and profitable, such as Are approved by just, honest, and wise men. So he.
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1. Hence we may learn who they are who truly judge themselvs to be of the royal Priesthood. Who but they who are NONLATINALPHABET, made perfect or consecrated? so the Apostle renders that phrase, whofe hand is filled, and so the LXX express it, who stand complete in all the will of God.
1. Hence we may Learn who they Are who truly judge themselves to be of the royal Priesthood. Who but they who Are, made perfect or consecrated? so the Apostle renders that phrase, whofe hand is filled, and so the LXX express it, who stand complete in all the will of God.
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And having done their own work, are ready to offer something up for others, as prayers, intercessions, giving of thanks, &c. Such were they who stood idle in the market - place.
And having done their own work, Are ready to offer something up for Others, as Prayers, intercessions, giving of thanks, etc. Such were they who stood idle in the market - place.
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For shall wee think, they were a company of Circumforanei, a sort of lazy fellons, such as are often in our markets? Our Lard entertaines no such into his service.
For shall we think, they were a company of Circumforanei, a sort of lazy felons, such as Are often in our Markets? Our Lard entertains no such into his service.
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2. Hence it appears, that no man taketh this honour to himself, Hebr. 5. That is, that no man ought to take in hand the Priests office unless it be first put into his hand by the Lord.
2. Hence it appears, that no man Takes this honour to himself, Hebrew 5. That is, that no man ought to take in hand the Priests office unless it be First put into his hand by the Lord.
This justly reproves those who do involare violently take unto themselves the Priesthood, who assume and arrogate that office to themselves by their own private, that is, no ••••ority, under pretence of gifted men who boast of a false gift; whereas indeed God hath not filled their hand with any such gift;
This justly reproves those who do involare violently take unto themselves the Priesthood, who assume and arrogate that office to themselves by their own private, that is, no ••••ority, under pretence of gifted men who boast of a false gift; whereas indeed God hath not filled their hand with any such gift;
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but they have gotten it by a kinde of Legier de main, they have taken it to themselves by Brachygraphy or Short-hand; and so by a competent measure of boldness, intrude into the Priests office,
but they have got it by a kind of Legier de main, they have taken it to themselves by Brachygraphy or Shorthand; and so by a competent measure of boldness, intrude into the Priests office,
as he is said to speak, not only by the mouth, as Acts 1.16. & 3.18. but also by the hand of his Prophets; as by the hand of Moses, Numb. 4.37. by the hand of Abijah, 2 Chron. 10.15. and many the like, which our Translators render only [ by, ] as Haggai 1.1. and often elsewhere.
as he is said to speak, not only by the Mouth, as Acts 1.16. & 3.18. but also by the hand of his prophets; as by the hand of Moses, Numb. 4.37. by the hand of Abijah, 2 Chronicles 10.15. and many the like, which our Translators render only [ by, ] as Chaggai 1.1. and often elsewhere.
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Thus he hath in all ages raised up his Priests and Prophets, without the authority, yea, against the authority of men, Amos 3.8. Acts 4.20. 2 Pet. 1.21.
Thus he hath in all ages raised up his Priests and prophets, without the Authority, yea, against the Authority of men, Amos 3.8. Acts 4.20. 2 Pet. 1.21.
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and opinions of mens making, which yet seems so much the more daring, and indeed provoking of the only wise God, in that they cannot say, that their dictates proceed from an infallible spirit; yet would they limit and bound the infallible Spirit of the God of truth, by their presumptuous humane spirit, which,
and opinions of men's making, which yet seems so much the more daring, and indeed provoking of the only wise God, in that they cannot say, that their dictates proceed from an infallible Spirit; yet would they limit and bound the infallible Spirit of the God of truth, by their presumptuous humane Spirit, which,
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This, where-ever it appears, its the spirit of Antichrist, according to which, the Scribes and Pharisees boldly examined our Lord himself, By what authority doest thou these things,
This, wherever it appears, its the Spirit of Antichrist, according to which, the Scribes and Pharisees boldly examined our Lord himself, By what Authority dost thou these things,
Which yet seems the more strange, that the same men who have heretofore judged it most unjust so to have their hands bound, & their mouthes stopt, that they might not exercise their gifts (their own complaint,
Which yet seems the more strange, that the same men who have heretofore judged it most unjust so to have their hands bound, & their mouths stopped, that they might not exercise their Gifts (their own complaint,
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Be we exhorted, who ever are made Priests unto God, that we become like unto the great high Priest, who fills our hand and makes us Priests unto his Father.
Be we exhorted, who ever Are made Priests unto God, that we become like unto the great high Priest, who fills our hand and makes us Priests unto his Father.
As for Mercy, it is 1. The common Character of all who feat God, Psal. 112.4. 2. It is his command whose Priests we are, Zach. 7.9. 3. He gives example in himself, Luke 6.36. and 15.20. Exod. 20.6. 4. As this mercy is not without example, so not without reward, Prov. 14.21. He who hath mercy on the poor, happy is he.
As for Mercy, it is 1. The Common Character of all who feat God, Psalm 112.4. 2. It is his command whose Priests we Are, Zach 7.9. 3. He gives Exampl in himself, Lycia 6.36. and 15.20. Exod 20.6. 4. As this mercy is not without Exampl, so not without reward, Curae 14.21. He who hath mercy on the poor, happy is he.
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Blessed are the merciful for they shall obtain mercy. 5. It is more acceptable unto the Lord then Sacrifie, Matth. 9.12. and 12.27. Its the primary will of God, whereas the other is the secondary, less principal, and good only in order to the first.
Blessed Are the merciful for they shall obtain mercy. 5. It is more acceptable unto the Lord then Sacrify, Matthew 9.12. and 12.27. Its the primary will of God, whereas the other is the secondary, less principal, and good only in order to the First.
The Father hath given all things into his hand, John 3.35. And he was faithful unto him who appointed him, Hebr. 3.2. which was necessary in regard of the covenant between the Father and the Son, Psalm 40.6, 7, 8. which the Apostle applies, Hebr. 10.5. — 9.
The Father hath given all things into his hand, John 3.35. And he was faithful unto him who appointed him, Hebrew 3.2. which was necessary in regard of the Covenant between the Father and the Son, Psalm 40.6, 7, 8. which the Apostle Applies, Hebrew 10.5. — 9.
Every Priest must have somewhat to offer. And I fear, we have many of us too much to offer. Have we offered up our free-will offering? Rom. 12.1. Our trespass-offering, Psal. 51. Our daily whole burnt offering? Psal. 44.22.
Every Priest must have somewhat to offer. And I Fear, we have many of us too much to offer. Have we offered up our freewill offering? Rom. 12.1. Our Trespass offering, Psalm 51. Our daily Whole burned offering? Psalm 44.22.
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The Wiseman tels us of many Oblations, Ecclus. 35.1. &c. These are the most acceptable Sacrifices when the Priest offers, not alienam carnem, at suam mactat voluntatem, not the flesh of beasts, but his own will. For the inward offerings are most pleasing unto our God, who is a spirit; when we mortifie, kill,
The Wiseman tells us of many Oblations, Ecclus 35.1. etc. These Are the most acceptable Sacrifices when the Priest offers, not alienam Carnem, At suam mactat voluntatem, not the Flesh of beasts, but his own will. For the inward offerings Are most pleasing unto our God, who is a Spirit; when we mortify, kill,
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So that he who keeps the Law, offers Sacrifices enough, saith the Wise man, Ecclus. 35. Such are all acts conformable to the will of God, all acts of obedience to the law of God, which the high Priest hath put into our hand and power, and enabled us to do, Rom. 8.3. Phil. 4.13. It is the saying of an holy Father, Verum sacrificium est omne bonum opus quod agitur, ut sanctâ societate Deo inhaereamus, &c. A true Sacrifice is every good work which is performed, that with holy fellowship, we may cleave unto God.
So that he who keeps the Law, offers Sacrifices enough, Says the Wise man, Ecclus 35. Such Are all acts conformable to the will of God, all acts of Obedience to the law of God, which the high Priest hath put into our hand and power, and enabled us to do, Rom. 8.3. Philip 4.13. It is the saying of an holy Father, Verum Sacrificium est omne bonum opus quod agitur, ut sanctâ Societate God inhaereamus, etc. A true Sacrifice is every good work which is performed, that with holy fellowship, we may cleave unto God.
And doubtless it is the will of God, and which was at first intended by him, that such a Priesthood should be the common office of all his faithful and obedient people.
And doubtless it is the will of God, and which was At First intended by him, that such a Priesthood should be the Common office of all his faithful and obedient people.
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And this promise no doubt had been fulfilled, had they continued in their obedience: But when they fell by idolatry, Exod. 32. upon occasion hereof, God made choise of the Tribe of Levi, who according to their name, clave intirely to the Lord,
And this promise no doubt had been fulfilled, had they continued in their Obedience: But when they fell by idolatry, Exod 32. upon occasion hereof, God made choice of the Tribe of Levi, who according to their name, clave entirely to the Lord,
nor will receive an offering at their hand, Mal. 1.10. but that his Name shall be great among the Gentiles, ver. 11. And Chap. 2. Because the Priests corrupted the covenant of Levi, and they made the people stumble at the law, (which hath been and is the great sin of the present Priesthood ) therefore hath the Lord rendred them contemptible and base before all the people;
nor will receive an offering At their hand, Malachi 1.10. but that his Name shall be great among the Gentiles, ver. 11. And Chap. 2. Because the Priests corrupted the Covenant of Levi, and they made the people Stumble At the law, (which hath been and is the great since of the present Priesthood) Therefore hath the Lord rendered them contemptible and base before all the people;
into whose hand and power the Lord puts such spiritual sacrifices, as shall be accepted of God, through Jesus Christ the great high Priest. By him therefore let us offer up the sacrifice of praise to God continually, that is, NONLATINALPHABET, the fruit of lips confessing to his name.
into whose hand and power the Lord puts such spiritual Sacrifices, as shall be accepted of God, through jesus christ the great high Priest. By him Therefore let us offer up the sacrifice of praise to God continually, that is,, the fruit of lips confessing to his name.
SERMON IX. MYSTAGOGUS. The Dispenser of Divine Mysteries. Numbers 4. ver. 19, 20. When they approach unto the most holy things, Aaron and his sons shall go in,
SERMON IX. MYSTAGOGUS. The Dispenser of Divine Mysteres. Numbers 4. ver. 19, 20. When they approach unto the most holy things, Aaron and his Sons shall go in,
In the words are contained these divine sentences. 1. The Cohathites may approach to the most holy things. 2. Aaron and his sons shall appoint every one to his service and to his burden. 3. The Cohathites shall not go in to see when the holy things are covered, lest they dye.
In the words Are contained these divine sentences. 1. The Cohathites may approach to the most holy things. 2. Aaron and his Sons shall appoint every one to his service and to his burden. 3. The Cohathites shall not go in to see when the holy things Are covered, lest they die.
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What is here rendred, the most holy things, is in the Hebrew NONLATINALPHABET Sanctitas Sanctitatum, the Holiness of Holinesses; which although it be an expression proper to the Hebrew tongue, whereby the Superlative degree is to be understood,
What is Here rendered, the most holy things, is in the Hebrew Sanctitas Sanctitatum, the Holiness of Holinesses; which although it be an expression proper to the Hebrew tongue, whereby the Superlative degree is to be understood,
By the most holy things, its plain, from the former part of the Chapter, we are to understand the Ark, the Shew-bread, the Candlestick, the golden Altar, and brazen Altar, with the instruments and utensels belonging unto all these.
By the most holy things, its plain, from the former part of the Chapter, we Are to understand the Ark, the Shewbread, the Candlestick, the golden Altar, and brazen Altar, with the Instruments and utensils belonging unto all these.
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and therefore Moses had a charge to make all things according to the patern shewed him in the Mount, Exod. 25.40. which he exactly performed, Chap. 39.42, 43. The Apostle took notice of this, Hebr. 8.5. and 9.23. He cals them NONLATINALPHABET, paterns of things in the heavens.
and Therefore Moses had a charge to make all things according to the pattern showed him in the Mount, Exod 25.40. which he exactly performed, Chap. 39.42, 43. The Apostle took notice of this, Hebrew 8.5. and 9.23. He calls them, patterns of things in the heavens.
The Ark by the Philistines is called, 1. God himself, 1 Sam. 4.6, 7. 2. By the Wife of Phinees its called Glory, that is, the Son of God, the brightness of Gods glory, Hebr. 1.3. The glory of his people Israel, Luke 2.32. By the Psalmist its called the strength of God, Psal. 78.61.
The Ark by the philistines is called, 1. God himself, 1 Sam. 4.6, 7. 2. By the Wife of Phinehas its called Glory, that is, the Son of God, the brightness of God's glory, Hebrew 1.3. The glory of his people Israel, Lycia 2.32. By the Psalmist its called the strength of God, Psalm 78.61.
So that what he delivers in that Psalm, are not only Stories, but Mysteries. The golden Altar signifies the Spirit of grace and supplications, Zach. 12.10. teaching us, and helping us to offer incense, that is, to pray unto the Father, Psal. 141.2. Rom. 8.26.
So that what he delivers in that Psalm, Are not only Stories, but Mysteres. The golden Altar signifies the Spirit of grace and supplications, Zach 12.10. teaching us, and helping us to offer incense, that is, to pray unto the Father, Psalm 141.2. Rom. 8.26.
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The Shew-bread, or the bread of faces, so NONLATINALPHABET signifies, which the LXX call NONLATINALPHABET, imports unto us the presence of God with his people, and his people with him.
The Shewbread, or the bred of faces, so signifies, which the LXX call, imports unto us the presence of God with his people, and his people with him.
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The Candlestick holding forth the Word and light of life, which is performed by the Church, Phil. 2.16. which is therefore called a Candlestick, as particular Churches are called, Revel. 1.20. The brazen Altar signified the spirit of patience, whereby we mortifie the deeds of the body, Rom. 8.13. Christ himself is expresly called NONLATINALPHABET, The holiness of holinesses, Dan. 9.24. Both because he is most holy in himself, formaliter, and because effectivè he makes others holy. 1. In himself, the Demoniac spake truly of him when he called him NONLATINALPHABET, that holy One of God. For so Luke 1.35. the Angel had said unto the blessed Virgin, NONLATINALPHABET, That holy thing which shall be born of thee, shall be called the Son of God. For the Lord Christ was known by this Title of honour, Gods holy One, Psal. 16.10. Acts 2.27. Thou wilt not suffer thine holy One, or merciful One to see corruption. Thus Deut. 33.8. Esay 49.7. Hos. 11.9. Acts 3.14. 1 John 2.20. beside many other places.
The Candlestick holding forth the Word and Light of life, which is performed by the Church, Philip 2.16. which is Therefore called a Candlestick, as particular Churches Are called, Revel. 1.20. The brazen Altar signified the Spirit of patience, whereby we mortify the Deeds of the body, Rom. 8.13. christ himself is expressly called, The holiness of Holinesses, Dan. 9.24. Both Because he is most holy in himself, formaliter, and Because effectivè he makes Others holy. 1. In himself, the Demoniac spoke truly of him when he called him, that holy One of God. For so Lycia 1.35. the Angel had said unto the blessed Virgae,, That holy thing which shall be born of thee, shall be called the Son of God. For the Lord christ was known by this Title of honour, God's holy One, Psalm 16.10. Acts 2.27. Thou wilt not suffer thine holy One, or merciful One to see corruption. Thus Deuteronomy 33.8. Isaiah 49.7. Hos. 11.9. Acts 3.14. 1 John 2.20. beside many other places.
2. Effectivè, effectively also he is The holy One, as he who sanctifies and justifies the people of God, so Hebr. 2.11. He is called Gods holy one, Psal. 16.10.
2. Effectivè, effectively also he is The holy One, as he who Sanctifies and Justifies the people of God, so Hebrew 2.11. He is called God's holy one, Psalm 16.10.
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yet is the word NONLATINALPHABET plural, thine holy or merciful ones; which secretly intimateth unto us what S. Paul saith to the believing and obedient souls, Rom. 8.11. that if the spirit of him who raised up Jesus from the dead, dwell in you, he who raised up Christ from the dead, shall also quicken your mortal bodies, by his spirit that dwelleth in you:
yet is the word plural, thine holy or merciful ones; which secretly intimateth unto us what S. Paul Says to the believing and obedient Souls, Rom. 8.11. that if the Spirit of him who raised up jesus from the dead, dwell in you, he who raised up christ from the dead, shall also quicken your Mortal bodies, by his Spirit that dwells in you:
and many other places import the same conformity unto our Lords death and resurrection, as 1 Cor. 6.14. 2 Cor. 4.14. Ephes. 2.6. Col. 2.12. We have heard what these holy things are.
and many other places import the same conformity unto our lords death and resurrection, as 1 Cor. 6.14. 2 Cor. 4.14. Ephesians 2.6. Col. 2.12. We have herd what these holy things Are.
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Metaphorically it imports that stupidity and d•lness that's opposite unto acuteness and sharpness of wit. Such dulness was supposed in the Kohathites, because,
Metaphorically it imports that stupidity and d•lness that's opposite unto acuteness and sharpness of wit. Such dullness was supposed in the Kohathites, Because,
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though they might approach unto the holiness of holinesses, yet they might not touch them nakedly and without interposition of divers coverings, Ver. 15. as I shall shew anon. Whence note that,
though they might approach unto the holiness of Holinesses, yet they might not touch them nakedly and without interposition of diverse coverings, Ver. 15. as I shall show anon. Whence note that,
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1. The God of glory, his strength, and power, his Christ, his Spirit, his divine presence, his light of life, his spirit of patience; these, all these,
1. The God of glory, his strength, and power, his christ, his Spirit, his divine presence, his Light of life, his Spirit of patience; these, all these,
and infinitely more, are here called the holiness of holinesses, as being the NONLATINALPHABET, as I may so speak, the essential holiness, the Primum exemplare, the subsistence, the Idea of all what ever can be called holy.
and infinitely more, Are Here called the holiness of Holinesses, as being the, as I may so speak, the essential holiness, the Primum exemplare, the subsistence, the Idea of all what ever can be called holy.
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2. These holy things make all other things holy which they touch. Thus the Altar sanctifieth the gift, Matth. 23.19. The flesh of the sin-offering sanctisi•th him who toucheth it, Levit. 6.27.
2. These holy things make all other things holy which they touch. Thus the Altar Sanctifieth the gift, Matthew 23.19. The Flesh of the sin-offering sanctisi•th him who touches it, Levit. 6.27.
he who is righteous, is such by righteousness which is truly and really communicated unto him and indeed in him. And the like reason there is of all and every grace communicated unto us by the God of all grace. Accordingly the Apostle faith, that God the Father makes his children partakers of his holiness, Hebr. 12.10. and renders them holy as he is holy.
he who is righteous, is such by righteousness which is truly and really communicated unto him and indeed in him. And the like reason there is of all and every grace communicated unto us by the God of all grace. Accordingly the Apostle faith, that God the Father makes his children partakers of his holiness, Hebrew 12.10. and renders them holy as he is holy.
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All this is necessarily to be understood, when we render NONLATINALPHABET, holiness of holinesses; that essential holinesse is it which makes all these persons and things holy, which are truly such.
All this is necessarily to be understood, when we render, holiness of Holinesses; that essential holiness is it which makes all these Persons and things holy, which Are truly such.
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Which understanding of this phrase is quite lost, if it be rendred only most holy. And therefore Pagnin renders the words, Sanctitas sanctitatum, Holiness of holinesses.
Which understanding of this phrase is quite lost, if it be rendered only most holy. And Therefore Pagnin renders the words, Sanctitas sanctitatum, Holiness of Holinesses.
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The whole burden of the Tabernacle, when the Camp removed, lay upon the Kohathites, the Gersonites, and the Merarites, as appears at large in this fourth Chapter of Numbers. The service and burden mentioned in these words before us, concerned the Kohathites.
The Whole burden of the Tabernacle, when the Camp removed, lay upon the Kohathites, the Gersonites, and the Merarites, as appears At large in this fourth Chapter of Numbers. The service and burden mentioned in these words before us, concerned the Kohathites.
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And this is reasonable according to the prudence and equity of the high Priest who apportions unto every one his burden, according to his strength to bear it:
And this is reasonable according to the prudence and equity of the high Priest who apportions unto every one his burden, according to his strength to bear it:
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And because the Law was Gravida Evangelio, big with the Gospel, there must be degrees and orders also of Ministers under the Gospel, and these not inferiour unto those under the Law; both of them representing the degrees and orders among the Angels.
And Because the Law was Gravida Evangelio, big with the Gospel, there must be Degrees and order also of Ministers under the Gospel, and these not inferior unto those under the Law; both of them representing the Degrees and order among the Angels.
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We read of three sorts of Ministers distinct in degree from one another. 1. There were inferiour Elders or Ministers, to whom Timothy and Titus gave power to ordain, set up, reprove, restrain, &c. These were as ministeriall Levites of the lowest order. 2. There were superintendents or Bishops, such as Timothy himself was at Ephesus, and Titus in Crete. These answer to the Priests in the Old Testament,
We read of three sorts of Ministers distinct in degree from one Another. 1. There were inferior Elders or Ministers, to whom Timothy and Titus gave power to ordain, Set up, reprove, restrain, etc. These were as ministerial Levites of the lowest order. 2. There were superintendents or Bishops, such as Timothy himself was At Ephesus, and Titus in Crete. These answer to the Priests in the Old Testament,
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and setup the Bishops of the second order. And such were the Apostles themselves. For an NONLATINALPHABET is expresly attributed to the Apostles, 1 Ton. 3.1. NONLATINALPHABET, if any man desire a Bishoprick: and Acts 1.20. NONLATINALPHABET, his Bishoprick, was spoken of Judas fallen from his Apostleship, let another take his Bishoprick.
and setup the Bishops of the second order. And such were the Apostles themselves. For an is expressly attributed to the Apostles, 1 Tun. 3.1., if any man desire a Bishopric: and Acts 1.20., his Bishopric, was spoken of Judas fallen from his Apostleship, let Another take his Bishopric.
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Those orders themselves may be piously retained and maintained, if the persons admitted thereunto be called of God, and worthy of such honour, 1 Cor. 12.28.
Those order themselves may be piously retained and maintained, if the Persons admitted thereunto be called of God, and worthy of such honour, 1 Cor. 12.28.
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•phos. 4.11, 12. we read of divers orders. Whereof the first three Apostles, Prophets, and Evangelists are by some godly and judicious Divines made all one,
•phos. 4.11, 12. we read of diverse order. Whereof the First three Apostles, prophets, and Evangelists Are by Some godly and judicious Divines made all one,
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or such as may be found in one and the same person: For whosoever is an Apostle, or hath seen Jesus Christ in the spirit, by which token S. Paul asserts and proves his Apostleship, 1 Cor. 9.1. he must needs be a right Propher, and a true D••agelist. The other two may be reduced to the other two subordinate sorts of Ministers. Now where out Lord saith, he that is NONLATINALPHABET, great, (or greater V.L.) among you, let him be your Minister, Matth. 20.26.
or such as may be found in one and the same person: For whosoever is an Apostle, or hath seen jesus christ in the Spirit, by which token S. Paul asserts and Proves his Apostleship, 1 Cor. 9.1. he must needs be a right Propher, and a true D••agelist. The other two may be reduced to the other two subordinate sorts of Ministers. Now where out Lord Says, he that is, great, (or greater V.L.) among you, let him be your Minister, Matthew 20.26.
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great, greater, and greatest therefore there are among Christian Ministers. But he that is greater or greatest, hath the greatest burden. What a speech was that of S. Paul? 2 Cor. 12.15. I teek not yours but you: and I will gladly spend and be spent for your souls.
great, greater, and greatest Therefore there Are among Christian Ministers. But he that is greater or greatest, hath the greatest burden. What a speech was that of S. Paul? 2 Cor. 12.15. I teek not yours but you: and I will gladly spend and be spent for your Souls.
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1. The holy things are covered. 2. The Kohathites must not go in to see the holy things when they are covered. 3. They must not go in to see when the holy things are covered, lest they die.
1. The holy things Are covered. 2. The Kohathites must not go in to see the holy things when they Are covered. 3. They must not go in to see when the holy things Are covered, lest they die.
What are here called holy things, are in the abstract with an emphasis, NONLATINALPHABET the holiness; and it is no other then what was called before holiness of holinesses. This holiness is said to be covered. The word here turn'd covered, is NONLATINALPHABET, which properly signifies to be swallowed up, devoured, destroyed.
What Are Here called holy things, Are in the abstract with an emphasis, the holiness; and it is no other then what was called before holiness of Holinesses. This holiness is said to be covered. The word Here turned covered, is, which properly signifies to be swallowed up, devoured, destroyed.
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But can holiness be devoured, swallowed up or destroyed? Can it not? if it cannot, what's become of it? There is a great deal of inquiry made, what's become of the Ark, the golden Altar, and the other paterns of the holy things, whether the Romans carried them away among their other spoyls, when they took Jerusalem.
But can holiness be devoured, swallowed up or destroyed? Can it not? if it cannot, what's become of it? There is a great deal of inquiry made, what's become of the Ark, the golden Altar, and the other patterns of the holy things, whither the Roman carried them away among their other spoils, when they took Jerusalem.
The Ark signifies the glory of God, the beauty of holiness. Where, O where is that glory to be found? Ichabod? where is the glory? faith the wife of Phinees; she understood the Ark of God.
The Ark signifies the glory of God, the beauty of holiness. Where, Oh where is that glory to be found? ichabod? where is the glory? faith the wife of Phinehas; she understood the Ark of God.
And may not we make the like inquisition and complaint? Ichabod? where, O where is that glory, that beauty of holiness? Its taken captive by the Philistines;
And may not we make the like inquisition and complaint? ichabod? where, Oh where is that glory, that beauty of holiness? Its taken captive by the philistines;
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who are they but Potu-cadentes, as Hierom interprets them, fallen with drink; or earthly spirits. The Drunkards, the Wine-bibbers have swallowed up the beauty of holiness. The Gamesters have lost it.
who Are they but Potu-cadentes, as Hieronymus interprets them, fallen with drink; or earthly spirits. The Drunkards, the Wine-bibbers have swallowed up the beauty of holiness. The Gamesters have lost it.
The Son of God that holy One, and the Just, was understood by the Ark; it is the signe he gives of the Son of man, that as Janah was three dayes and three nights in the belly of the Whale;
The Son of God that holy One, and the Just, was understood by the Ark; it is the Signen he gives of the Son of man, that as Janah was three days and three nights in the belly of the Whale;
And is he not yet swallowed up in the heart of the earthly man? He so complains, I am become as a dead man out of minde, Psal. 31.12. The perfection of life figured by Joseph, that's swallowed up. Jacob saith, Gen. 37.33. an evil beast hath devoured Joseph: Joseph without doubt is rent in pieces.
And is he not yet swallowed up in the heart of the earthly man? He so complains, I am become as a dead man out of mind, Psalm 31.12. The perfection of life figured by Joseph, that's swallowed up. Jacob Says, Gen. 37.33. an evil beast hath devoured Joseph: Joseph without doubt is rend in Pieces.
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And it is a dangerous thing at this day to say, Joseph is yet alive, Gen. 45.26. His father would hardly believe it when his sons told him so, Gen. 45.26. Veritas in puteo; truth was in the pit;
And it is a dangerous thing At this day to say, Joseph is yet alive, Gen. 45.26. His father would hardly believe it when his Sons told him so, Gen. 45.26. Veritas in Puteo; truth was in the pit;
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The reason why the holiness and holy things are swallowed up and devoured, may be understood from the consideration of Satan and his ministers their envie against the holiness of God and his holy ones, 2 Cor. 11. For Satan hath had in all ages his ministers who have devoured the holy things and Gods holy people:
The reason why the holiness and holy things Are swallowed up and devoured, may be understood from the consideration of Satan and his Ministers their envy against the holiness of God and his holy ones, 2 Cor. 11. For Satan hath had in all ages his Ministers who have devoured the holy things and God's holy people:
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and they who bear them, which should shine gloriously, are under a clowd of aspersions, reproaches, slanders, as David speaks, Psalm 57.3. The reproach of him that would swallow me up. Thus we read of the Devil who goes about seeking whom we may drink up, or swallow up and devour, 1 Pet. 5.8. the word is NONLATINALPHABET, to drink up.
and they who bear them, which should shine gloriously, Are under a cloud of Aspersions, Reproaches, slanders, as David speaks, Psalm 57.3. The reproach of him that would swallow me up. Thus we read of the devil who Goes about seeking whom we may drink up, or swallow up and devour, 1 Pet. 5.8. the word is, to drink up.
And he stands before the woman to devour her childe, Revel. 12.4. and he casts a floud of water, even persecution, obloquies, and reproaches after the woman to overwhelm her, ver. 15. it is in the old Epigram when one sober man was among a company of drunkards, he alone was by all the rest reputed as mad and drunk; as they are thought at this day, who affirm, Joseph the perfection is alive; that the life of God, whence we have been estranged, Ephes. 4. is to be restored; that transgresson shall be finished, and that here shall be an end of sin; and that the everlasting righteousness shall be brought in;
And he Stands before the woman to devour her child, Revel. 12.4. and he Cast a flood of water, even persecution, Obloquies, and Reproaches After the woman to overwhelm her, ver. 15. it is in the old Epigram when one Sobrium man was among a company of drunkards, he alone was by all the rest reputed as mad and drunk; as they Are Thought At this day, who affirm, Joseph the perfection is alive; that the life of God, whence we have been estranged, Ephesians 4. is to be restored; that transgresson shall be finished, and that Here shall be an end of since; and that the everlasting righteousness shall be brought in;
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and that the holiness of holinesses, even Jesus Christ himself the anointed one shall appear in our mortal flesh, Dan. 9.24. 2 Cor. 10.11. That evil shall be put out, and deceit shall be quenched; that faith shall flourish, and corruption shall be overcome, and the truth which hath been long without fruit, shall be declared, 2 Esdras 6.27, 28. Who ever dares aver these things for truth, shall be decryed as a mad man;
and that the holiness of Holinesses, even jesus christ himself the anointed one shall appear in our Mortal Flesh, Dan. 9.24. 2 Cor. 10.11. That evil shall be put out, and deceit shall be quenched; that faith shall flourish, and corruption shall be overcome, and the truth which hath been long without fruit, shall be declared, 2 Ezra 6.27, 28. Who ever dares aver these things for truth, shall be decried as a mad man;
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and it is the great mercy of God if he be not swallowed up and devoured by lyars, evil beasts, and slow bellies, Titus 1. I have spoken hitherto of the word NONLATINALPHABET in the proper sense of it,
and it is the great mercy of God if he be not swallowed up and devoured by liars, evil beasts, and slow bellies, Titus 1. I have spoken hitherto of the word in the proper sense of it,
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Now because what is so devoured, is hidden from our sight, hence the word hath the signification of hyding or covering. And so the words will afford us this sentence also;
Now Because what is so devoured, is hidden from our sighed, hence the word hath the signification of hiding or covering. And so the words will afford us this sentence also;
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This sense is warranted by the fifteenth verse of this fourth Chapter, where Moses useth NONLATINALPHABET to cover, instead of NONLATINALPHABET in this text,
This sense is warranted by the fifteenth verse of this fourth Chapter, where Moses uses to cover, instead of in this text,
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The holiness or holy things are covered and hid from us by two kindes of vailes; whereof one upon the object or holy things themselves; the other upon us.
The holiness or holy things Are covered and hid from us by two Kinds of vails; whereof one upon the Object or holy things themselves; the other upon us.
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Thus we read of the manfold coverings of the Ark, the Mercy seat, the table of shewbread, the Altar, &c. All which are paterns of heavenly things, as hath been shewen.
Thus we read of the manfold coverings of the Ark, the Mercy seat, the table of shewbread, the Altar, etc. All which Are patterns of heavenly things, as hath been shown.
and these more sensible and outward, as the outward coverings of the worldy Sanctuary, Hebr. 9.1. 2. Other vailes there are upon us, whereby the holy things are hidden from us.
and these more sensible and outward, as the outward coverings of the worldy Sanctuary, Hebrew 9.1. 2. Other vails there Are upon us, whereby the holy things Are hidden from us.
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And these are either 1. As it were innate and inbred, according to which the Apostle saith, that NONLATINALPHABET the natural or souly man perceiveth not the things of the Spirit of God;
And these Are either 1. As it were innate and inbred, according to which the Apostle Says, that the natural or souly man perceives not the things of the Spirit of God;
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and, since there are many Antichrists, 1 John 2.18. this is one, and a great one, a vail upon the minde, the NONLATINALPHABET, the ruling part of the soul.
and, since there Are many Antichrists, 1 John 2.18. this is one, and a great one, a Vail upon the mind, the, the ruling part of the soul.
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2. The other vail is that of obstinacy and unbelief cast upon the heart; of which the Apostle speaks, 2 Cor. 3.15. the vail is upon their heart. Of these two is twisted and woven that large black thick vail that covers all nations, Esay 25.7.
2. The other Vail is that of obstinacy and unbelief cast upon the heart; of which the Apostle speaks, 2 Cor. 3.15. the Vail is upon their heart. Of these two is twisted and woven that large black thick Vail that covers all Nations, Isaiah 25.7.
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The words are remarkable, NONLATINALPHABET, the face of the covering covered, NONLATINALPHABET, and the vail vailed. The covering is covered and the vail vailed, that the covering and vail might not be discerned,
The words Are remarkable,, the face of the covering covered,, and the Vail veiled. The covering is covered and the Vail veiled, that the covering and Vail might not be discerned,
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but the false light taken for the true light, knowledge falsly so called mistaken for the true knowledge; wisdom from beneath, for the wisdom from above, the strong imagination which is unbelief and disobedience mistaken for the operative, powerful, and living faith;
but the false Light taken for the true Light, knowledge falsely so called mistaken for the true knowledge; Wisdom from beneath, for the Wisdom from above, the strong imagination which is unbelief and disobedience mistaken for the operative, powerful, and living faith;
the blackness of darkness for the brightness of Gods glory. This is meant by Gog and Magog, the great and last enemies we read of, Ezech. 38.9. which compass the Camp of the Saints, Revel. 20.9. Their names signifie covering; and accordingly the Spirit of God makes use of them.
the blackness of darkness for the brightness of God's glory. This is meant by Gog and Magog, the great and last enemies we read of, Ezekiel 38.9. which compass the Camp of the Saints, Revel. 20.9. Their names signify covering; and accordingly the Spirit of God makes use of them.
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And therefore the Apostle tels us, that the man of sin must be revealed and uncased, who opposeth and exalteth himself above all that is called God and is worshipped, 2 Thess. 2. He would be taken for the true light, for God himself; and takes up his place in the Temple of God, the mindes and hearts of men.
And Therefore the Apostle tells us, that the man of since must be revealed and uncased, who Opposeth and Exalteth himself above all that is called God and is worshipped, 2 Thess 2. He would be taken for the true Light, for God himself; and Takes up his place in the Temple of God, the minds and hearts of men.
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2. These coverings are patcht together with great artifice by the subtilty of the old Serpent, which, to hide and defend himself, hath found out a world of distinctions, without any ground of them in the Word of God;
2. These coverings Are patched together with great artifice by the subtlety of the old Serpent, which, to hide and defend himself, hath found out a world of Distinctions, without any ground of them in the Word of God;
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The Reason why the holiness and holy things are covered, may be considered either in regard of the things themselves, which are covered, or in respect of the persons whether he be NONLATINALPHABET discovering the holy things, or NONLATINALPHABET those from whom they are covered,
The Reason why the holiness and holy things Are covered, may be considered either in regard of the things themselves, which Are covered, or in respect of the Persons whither he be discovering the holy things, or those from whom they Are covered,
or NONLATINALPHABET, those to whom the holy things are discovered and revealed. 1. As for the holy things themselves, there is a kinde of necessity, that they should be concealed; because they have no name of their own,
or, those to whom the holy things Are discovered and revealed. 1. As for the holy things themselves, there is a kind of necessity, that they should be concealed; Because they have no name of their own,
nor sensible figure, nor any outward semblance proper to themselves, saith Dionysius Areop. all which they must borrow from things known to us if we must know them.
nor sensible figure, nor any outward semblance proper to themselves, Says Dionysius Areopagus. all which they must borrow from things known to us if we must know them.
But further, as the hair is also a glory to the woman, 1 Cor. 11.15. (though effeminate & womanish men have robd them of that ornament) so it is for the excellency & glory of divine truths, that they be so hidden in mysteries.
But further, as the hair is also a glory to the woman, 1 Cor. 11.15. (though effeminate & womanish men have robbed them of that ornament) so it is for the excellency & glory of divine truths, that they be so hidden in Mysteres.
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And the kingdom of heaven is a goodly Pearl, a treasure, NONLATINALPHABET, in earthen vessels, or rather vessels of shells, as the word properly signifies;
And the Kingdom of heaven is a goodly Pearl, a treasure,, in earthen vessels, or rather vessels of shells, as the word properly signifies;
unless we may think, that he had reference unto Gideons light in earthen pitchers: for so the kingdom of God is the kingdom of light, as the Devils kingdom is the kingdom of darkness, Col. 1.
unless we may think, that he had Referente unto Gideons Light in earthen pitchers: for so the Kingdom of God is the Kingdom of Light, as the Devils Kingdom is the Kingdom of darkness, Col. 1.
And therefore as the hair is a glory to the woman, so it is given unto her as a necessary covering. Ye know, pretious Stones and Jewels are wont to be kept and conveyed from hand to hand, not nakedly and openly,
And Therefore as the hair is a glory to the woman, so it is given unto her as a necessary covering. You know, precious Stones and Jewels Are wont to be kept and conveyed from hand to hand, not nakedly and openly,
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whether it were day or not, when the Sun shines forth bright and clear at high noon? Some divine truths there are as clear and evident as the Sun shines, so that no question can be made of them:
whither it were day or not, when the Sun shines forth bright and clear At high noon? some divine truths there Are as clear and evident as the Sun shines, so that no question can be made of them:
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But other divine truths there are mystical and hidden; and about these and these only, men differ; and hence proceed most controversies, which distract and divide the Church of Christ at this day, Which when we hear, we may well conclude, that the truths whereabout they differ, are not known: For were they known, there would be then no further difference about them;
But other divine truths there Are mystical and hidden; and about these and these only, men differ; and hence proceed most controversies, which distract and divide the Church of christ At this day, Which when we hear, we may well conclude, that the truths whereabout they differ, Are not known: For were they known, there would be then no further difference about them;
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we will not quarel a blinde man, but pity him rather, if he say, tis dark, when the Sun shines. Of such as these, S. Paul speaks, they are turnd aside, saith he,
we will not quarrel a blind man, but pity him rather, if he say, this dark, when the Sun shines. Of such as these, S. Paul speaks, they Are turned aside, Says he,
nor whereof they affirm, 1 Tim. 1.7. and 6.20. he rightly calls controversies NONLATINALPHABET, the oppositions of science or knowledge falsly so called:
nor whereof they affirm, 1 Tim. 1.7. and 6.20. he rightly calls controversies, the oppositions of science or knowledge falsely so called:
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And therefore when controversies are started and hotly pursued in the Church, its a good rule not to be over-hasty in siding and adhering to spirits of contradiction; but rather to do,
And Therefore when controversies Are started and hotly pursued in the Church, its a good Rule not to be overhasty in siding and adhering to spirits of contradiction; but rather to do,
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and wait upon the heavens for light. The Prophet Esay prescribes the same course for avoyding the like fools fire of contention kindled by ignorant and undiscreet zelots, Chap. 50.10, 11. Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness and hath no light? Let him trust in the Name of the Lord, and stay upon his God. Behold all ye who kindle a fire, who compass your selves about with sparks, walk in the light of your fire,
and wait upon the heavens for Light. The Prophet Isaiah prescribes the same course for avoiding the like Fools fire of contention kindled by ignorant and undiscreet zealots, Chap. 50.10, 11. Who is among you that fears the Lord, that Obeyeth the voice of his servant, that walks in darkness and hath no Light? Let him trust in the Name of the Lord, and stay upon his God. Behold all the who kindle a fire, who compass your selves about with sparks, walk in the Light of your fire,
For though I dare not say with S. Hierom, that Nullus apex vatat mysterio, thre is not a tittle without a mystery, yet well may I complain with that Father, That,
For though I Dare not say with S. Hieronymus, that Nullus apex vatat Mysterio, Three is not a tittle without a mystery, yet well may I complain with that Father, That,
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though the meanest and easiest Trade requires long time, perhaps seven years, to learn the mysteries contained in it, (and when they are known, perhaps some of them are little better then mysteries of iniquity ) yet some notwithstanding entertain so poor a conceit of the most mystical art of life, that it may be gain'd extempore. The daily experience of this makes me often renew this complaint, That men who can thrive at no Trade, Repentè sic Theologi prodire, suddenly turn absolute Divines, Postquam omnis res — Janum Ad medium fracta est, aliena negotia curant, Excussi propriis — Broken men make themselves whole again by the cure of other mens souls, who have had but little care of their own souls, or bodies, or estates.
though the Meanest and Easiest Trade requires long time, perhaps seven Years, to Learn the Mysteres contained in it, (and when they Are known, perhaps Some of them Are little better then Mysteres of iniquity) yet Some notwithstanding entertain so poor a conceit of the most mystical art of life, that it may be gained extempore. The daily experience of this makes me often renew this complaint, That men who can thrive At no Trade, Repentè sic Theologians prodire, suddenly turn absolute Divines, Postquam omnis Rest — Janum Ad medium fracta est, Aliena Business Curant, Excussi propriis — Broken men make themselves Whole again by the cure of other men's Souls, who have had but little care of their own Souls, or bodies, or estates.
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3. Yea, hence it followes, that it is no dishonour, as some think it to be, to discover a mystical, spiritual, and all egorical sense of the holy Scriptures, both of the Law and of the Gospel.
3. Yea, hence it follows, that it is no dishonour, as Some think it to be, to discover a mystical, spiritual, and all egorical sense of the holy Scriptures, both of the Law and of the Gospel.
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And who is there of all the Fathers, who hath not used them? And shall it be a discredit unto the children to imitate their fathers? Will not the dishonour rather fall on them, who adhere only to the Letter, yet hold themselves to be stewards of the mysteries of God, 1 Cor. 4.1? when yet they declare only the letter and history of the Scripture, which every one already knowes to whom they speak.
And who is there of all the Father's, who hath not used them? And shall it be a discredit unto the children to imitate their Father's? Will not the dishonour rather fallen on them, who adhere only to the letter, yet hold themselves to be Stewards of the Mysteres of God, 1 Cor. 4.1? when yet they declare only the Letter and history of the Scripture, which every one already knows to whom they speak.
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Ought not Christ to have suffered these things and (so, Vulg. Latin, Munster, and Castellio ) to enter into his glory? And beginning at Moses and all the Prophets, he expounded unto them in all the Scriptures, the things concerning himself.
Ought not christ to have suffered these things and (so, Vulgar Latin, Munster, and Castellio) to enter into his glory? And beginning At Moses and all the prophets, he expounded unto them in all the Scriptures, the things Concerning himself.
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Had these things been meerly literal and historical, what need had there been of exposition? But because they were mystical, and they understood them not,
Had these things been merely literal and historical, what need had there been of exposition? But Because they were mystical, and they understood them not,
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and 2. in regard of the Kohathites themselves who were NONLATINALPHABET, unqualified for the sight of divine mysteries; and 3. in regard of those who are NONLATINALPHABET persons initiated and fit to see and know them.
and 2. in regard of the Kohathites themselves who were, unqualified for the sighed of divine Mysteres; and 3. in regard of those who Are Persons initiated and fit to see and know them.
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Hoc videlicet ostendens quod injustum esse non potest quod Justo placet, shewing thus much, that it cannot be unjust that pleaseth the just God, saith S. Gregory. And his justice will appear from the consideration of the unqualified and qualified persons.
Hoc videlicet ostendens quod injustum esse non potest quod Justo placet, showing thus much, that it cannot be unjust that Pleases the just God, Says S. Gregory. And his Justice will appear from the consideration of the unqualified and qualified Persons.
and the holy truths of the Gospel were not made known to such, but were hid from ages and generations, Col. 1.26. These were commanded to keep out and not come in to see.
and the holy truths of the Gospel were not made known to such, but were hid from ages and generations, Col. 1.26. These were commanded to keep out and not come in to see.
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so just it is also with him, yea, and his gracious act to reveal his secrets NONLATINALPHABET to qualified persons initiated and sitted to receive them.
so just it is also with him, yea, and his gracious act to reveal his secrets to qualified Persons initiated and sitted to receive them.
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nor chance and casualty, but that he might shew, that evil men are the cause of their own evils, and that the knowledge of divine mysteries is the gift of God.
nor chance and casualty, but that he might show, that evil men Are the cause of their own evils, and that the knowledge of divine Mysteres is the gift of God.
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But this seems hard measure, and at least an unkinde exclusion of the Kohathites, men in their natural estate, and such as are under the Law, that they should not be admitted to see the boly things. Not so;
But this seems hard measure, and At least an unkind exclusion of the Kohathites, men in their natural estate, and such as Are under the Law, that they should not be admitted to see the boly things. Not so;
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unto whom it was revealed that not unto themselves, but unto us, they did minister the things which are now reported unto you, &c. Besides, although they know not the secrets and holy things of God, yet some things are so plain that they cannot but know them, which God hath imparted indifferently to all.
unto whom it was revealed that not unto themselves, but unto us, they did minister the things which Are now reported unto you, etc. Beside, although they know not the secrets and holy things of God, yet Some things Are so plain that they cannot but know them, which God hath imparted indifferently to all.
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If the Kohathites, men in their natural condition, stupidity, and dulness, yea, men under the Law, must not go in to see the holiness or holy things, then surely men under sin & dominion of fin, ought not to go in to see them.
If the Kohathites, men in their natural condition, stupidity, and dullness, yea, men under the Law, must not go in to see the holiness or holy things, then surely men under since & dominion of fin, ought not to go in to see them.
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They are without the fold of Christ, and therefore not of his sheep; nor do they hear his voice, nor know him, John 10. who is the wisdom and holiness of holinesses, Dan. 9.24. They are not of the houshold of God, Ephes. 2. but without the house, where Christ expounds mysteries to his Disciples, Mark 4.34. and 9.28. and 10.10. There is a wall round about Gods house to make a se paration between the Sanctuary and the prophane place, wherein they are who are without, Ezech. 42.20. They are without the City of God, aliens from the Common-wealth of Israel, strangers and foreiners, not fellow Citizens with the Saints, among whom God reveals his mysteries, Col. 1.26.
They Are without the fold of christ, and Therefore not of his sheep; nor do they hear his voice, nor know him, John 10. who is the Wisdom and holiness of Holinesses, Dan. 9.24. They Are not of the household of God, Ephesians 2. but without the house, where christ expounds Mysteres to his Disciples, Mark 4.34. and 9.28. and 10.10. There is a wall round about God's house to make a se paration between the Sanctuary and the profane place, wherein they Are who Are without, Ezekiel 42.20. They Are without the city of God, aliens from the Commonwealth of Israel, Strangers and foreigners, not fellow Citizens with the Saints, among whom God reveals his Mysteres, Col. 1.26.
or should be other then a Priest, and he such an one as they feign him to be, by whom they may imagine-away their sins; they will by no means admit him as a King who may bear rule, and reign over them.
or should be other then a Priest, and he such an one as they feign him to be, by whom they may imagine-away their Sins; they will by no means admit him as a King who may bear Rule, and Reign over them.
As for the holy things some were within the vail, and in the most holy, others were without the vail. Accordingly there are some great mysteries, as that of union with God, NONLATINALPHABET, a great mystery, Ephes. 5.32. These are called NONLATINALPHABET, Wisdom, 1 Cor. 2.8. we speak wisdom amongst them that are perfect; and Rev. 13.18. here is wisdom.
As for the holy things Some were within the Vail, and in the most holy, Others were without the Vail. Accordingly there Are Some great Mysteres, as that of Union with God,, a great mystery, Ephesians 5.32. These Are called, Wisdom, 1 Cor. 2.8. we speak Wisdom among them that Are perfect; and Rev. 13.18. Here is Wisdom.
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Proportionably to these two kindes of holy things there were two degrees of holy persons. 1. The high Priest who alone might enter into the most holy only once a year, Levit. 16.2. Hebrews 9.7. 2. The Priests of the second order might enter and approach and see the holy things without the vail.
Proportionably to these two Kinds of holy things there were two Degrees of holy Persons. 1. The high Priest who alone might enter into the most holy only once a year, Levit. 16.2. Hebrews 9.7. 2. The Priests of the second order might enter and approach and see the holy things without the Vail.
Unto which are opposed perfect men, in the next words, Hebr. 5.13, 14. the perfect men, among whom the Apostle spake wisdom; or rather, he spake the wisdom, that is NONLATINALPHABET, in perfect men, 1 Cor. 2.6.
Unto which Are opposed perfect men, in the next words, Hebrew 5.13, 14. the perfect men, among whom the Apostle spoke Wisdom; or rather, he spoke the Wisdom, that is, in perfect men, 1 Cor. 2.6.
and from those under the law, and yet much more from wicked men, who, of all other, are NONLATINALPHABET and exclusissimi most of all excluded from the sight of the holy things; yet we read of many wicked men, false Prophets, false Apostles and others, who have seen far into the secret things of God, to whom many Mysteries have been revealed: And many such Seers and pretending Saints there are at this day, Qui curios simulant & Bacchanalia vivunt. It is very true.
and from those under the law, and yet much more from wicked men, who, of all other, Are and exclusissimi most of all excluded from the sighed of the holy things; yet we read of many wicked men, false prophets, false Apostles and Others, who have seen Far into the secret things of God, to whom many Mysteres have been revealed: And many such Seers and pretending Saints there Are At this day, Qui curios simulant & Bacchanalia Vivunt. It is very true.
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Yet we must understand a difference of revelations, and men to whom they are revealed. For revelations being proportioned unto the diverse receptivities and apprehensions of men;
Yet we must understand a difference of revelations, and men to whom they Are revealed. For revelations being proportioned unto the diverse receptivities and apprehensions of men;
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And into such understandings some divine truths may glide, as a sound into the ear, or a light into the eye, without our choosing either to see or hear. And such were Balaams visions and revelations concerning Christ.
And into such understandings Some divine truths may glide, as a found into the ear, or a Light into the eye, without our choosing either to see or hear. And such were Balaams visions and revelations Concerning christ.
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He heard the words of God, and saw the visions of the Almighty, having his eyes open, Numb. 24.4. Both these may befal all men alike without difference of good and bad, since revelation abstractly taken is terminated upon the apprehensive faculties, and respects precisely the sense, imagination, and understanding, according to none of which, a man is said to be morally good or bad, but according to the will and charity the best habit of it.
He herd the words of God, and saw the visions of the Almighty, having his eyes open, Numb. 24.4. Both these may befall all men alike without difference of good and bad, since Revelation abstractly taken is terminated upon the apprehensive faculties, and respects precisely the sense, imagination, and understanding, according to none of which, a man is said to be morally good or bad, but according to the will and charity the best habit of it.
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yea, see farther then some others who are spiritually minded. Thus Caiphas saw it was necessary, that Christ should die, which S. Peter himself saw not. Yet are these said not to know them nor reveal them;
yea, see farther then Some Others who Are spiritually minded. Thus Caiaphas saw it was necessary, that christ should die, which S. Peter himself saw not. Yet Are these said not to know them nor reveal them;
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somewhat they see, that's true, yet they see not the utmost truth of what they see. For who more skilful in the letter of Moses 's Law, then the Scribes and Pharisees were? yet they believed not in Moses Law, saith our Saviour,
somewhat they see, that's true, yet they see not the utmost truth of what they see. For who more skilful in the Letter of Moses is Law, then the Scribes and Pharisees were? yet they believed not in Moses Law, Says our Saviour,
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and proves it, because they believed not in him who is the and of the Law. They desire to be teachers of the law, saith the Apostle, understanding not what they say,
and Proves it, Because they believed not in him who is the and of the Law. They desire to be Teachers of the law, Says the Apostle, understanding not what they say,
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not illumination only, but integrity of life also in him who truly knowes and reveals divine truth; and therefore knowledge in the Scripture notion, is then through and perfect,
not illumination only, but integrity of life also in him who truly knows and reveals divine truth; and Therefore knowledge in the Scripture notion, is then through and perfect,
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Thus the true knowledge and wisdom which is the ground of revelation, is affective and experimental and effective. Whence it is that knowledge and wisdom, and their contraries are ascribed unto the heart the seat of the affections. The fear of the Lord is the beginning of wisdom; and men are said to be wise hearted, or contrarily to have their foolish heart darkned;
Thus the true knowledge and Wisdom which is the ground of Revelation, is affective and experimental and effective. Whence it is that knowledge and Wisdom, and their contraries Are ascribed unto the heart the seat of the affections. The Fear of the Lord is the beginning of Wisdom; and men Are said to be wise hearted, or contrarily to have their foolish heart darkened;
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According to this notion of knowledge, the Lord speaks to Jehoiakim; did not the father do judgement and justice, and judge the cause of the poor and needy,
According to this notion of knowledge, the Lord speaks to Jehoiakim; did not the father do judgement and Justice, and judge the cause of the poor and needy,
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and then it was well with him? And was not this to know me, saith the Lord? Jer. 22.15, 16. Such is not the knowledge and revelation of flesh and blood:
and then it was well with him? And was not this to know me, Says the Lord? Jer. 22.15, 16. Such is not the knowledge and Revelation of Flesh and blood:
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For though they say, the Lord liveth, they swear falsly saith the same Prophet, Jer. 5.1, 2. And therefore our Saviour silenced the Devil when he revealed him.
For though they say, the Lord lives, they swear falsely Says the same Prophet, Jer. 5.1, 2. And Therefore our Saviour silenced the devil when he revealed him.
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Since therefore what speculative knowledge of divine mysteries wicked men have, doth not make them good, since their sight and discovery of them, extendeth not unto the true end, nor proceeds from the true beginning, they may be truly said to know and not to know, to see and not to see, to hear and not to hear; which in Gods true estimate is not at all to hear, see, or know them.
Since Therefore what speculative knowledge of divine Mysteres wicked men have, does not make them good, since their sighed and discovery of them, extendeth not unto the true end, nor proceeds from the true beginning, they may be truly said to know and not to know, to see and not to see, to hear and not to hear; which in God's true estimate is not At all to hear, see, or know them.
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Nay, do not many teach the Gospel, and preach Christ born, crucified, dead, buried, risen, ascending into heaven, &c. yet understand no more then the bare letter of all these articles of faith? what understand they more of Christ,
Nay, do not many teach the Gospel, and preach christ born, Crucified, dead, buried, risen, ascending into heaven, etc. yet understand no more then the bore Letter of all these Articles of faith? what understand they more of christ,
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then the dull Kobathites did, of the holy things which they carried, yet neither toucht nor saw them? For what else is the letter covering the spirit to these,
then the dull Kobathites did, of the holy things which they carried, yet neither touched nor saw them? For what Else is the Letter covering the Spirit to these,
then the many coverings of the holy things to the Kohathites? They have no spiritual, no tactual, no experimental knowledge of the things they speak of.
then the many coverings of the holy things to the Kohathites? They have no spiritual, no tactual, no experimental knowledge of the things they speak of.
The spiritual, the tactual, the experimental knowledge is that whereof S. John speaks of himself and his fellow Apostles, they had heard and seen and handled of the word of life, 1 John 1.1.
The spiritual, the tactual, the experimental knowledge is that whereof S. John speaks of himself and his fellow Apostles, they had herd and seen and handled of the word of life, 1 John 1.1.
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How shall we come to see and know the boliness and holy things of our God? Surely this comes not to pass by any NONLATINALPHABET, any sagacity or curious inquisition of our own.
How shall we come to see and know the boliness and holy things of our God? Surely this comes not to pass by any, any sagacity or curious inquisition of our own.
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For since there is nothing covered that shall not be revealed, nor hid that shall not be made known; surely it is not the will of God that his holiness of holinesses should alwayes be concealed; nor from all men; since the Priests saw them.
For since there is nothing covered that shall not be revealed, nor hid that shall not be made known; surely it is not the will of God that his holiness of Holinesses should always be concealed; nor from all men; since the Priests saw them.
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if we behave our selves and quiet our souls as children weaned from their mothers womb, Psal. 131.1, 2. If we climb not up into Gods house some other way,
if we behave our selves and quiet our Souls as children weaned from their mother's womb, Psalm 131.1, 2. If we climb not up into God's house Some other Way,
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For every Teacher of Mysteries, how much more the great Mystagogus, the great dispenser of his secrets, he requires belief and humility in all those whom he teacheth:
For every Teacher of Mysteres, how much more the great Mystagogus, the great dispenser of his secrets, he requires belief and humility in all those whom he Teaches:
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For so all the NONLATINALPHABET, all who have been taught of God, have abased themselves and humbled themselves before him. Esay 6.5. Wo is me, for I am undone;
For so all the, all who have been taught of God, have abased themselves and humbled themselves before him. Isaiah 6.5. Woe is me, for I am undone;
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as Johannes, the grace of God, and then immediately taught of God. For with the lowly there is wisdom, Prov. 11.2. And therefore what we read, Psal. 119.141. I am small and despicable, yet do I not forget thy lawes;
as Johannes, the grace of God, and then immediately taught of God. For with the lowly there is Wisdom, Curae 11.2. And Therefore what we read, Psalm 119.141. I am small and despicable, yet do I not forget thy laws;
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I am small and of no reputation, therefore do I not forget thy precepts. So our Lord saith to his Father, Matth. 11.25. Thou hast hidden these things from the wise and prudent, and hast revealed them unto babes, humble ones and little ones.
I am small and of no reputation, Therefore do I not forget thy Precepts. So our Lord Says to his Father, Matthew 11.25. Thou hast hidden these things from the wise and prudent, and haste revealed them unto babes, humble ones and little ones.
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but thine eyes shall see thy Teachers. The word is in the form plural, but rendred most what in the singular, noting the Unity in Trinity. But that it is to be understood of God the great Teacher, the next words prove, Thine ears shall hear a word behinde thee, &c. So God the Father speaks to his Disciples, Esay 8.16. Seal the Law among my Disciples; whom he brings brings up under the pedagogy of the Law, which is God the Fathers Law, Psal. 40.8. Herewith he corrects us and instructs us, Psal. 94.12. Hereby he makes us partakers of his holiness; hereby he reveals Christ unto us, Gal. 3. For the Law is the Schoolmaster unto Christ, who is the holy of holyes, the holiness of holinesses, Dan. 9.24.
but thine eyes shall see thy Teachers. The word is in the from plural, but rendered most what in the singular, noting the Unity in Trinity. But that it is to be understood of God the great Teacher, the next words prove, Thine ears shall hear a word behind thee, etc. So God the Father speaks to his Disciples, Isaiah 8.16. Seal the Law among my Disciples; whom he brings brings up under the pedagogy of the Law, which is God the Father's Law, Psalm 40.8. Herewith he corrects us and instructs us, Psalm 94.12. Hereby he makes us partakers of his holiness; hereby he reveals christ unto us, Gal. 3. For the Law is the Schoolmaster unto christ, who is the holy of holies, the holiness of Holinesses, Dan. 9.24.
And what does our Master Christ teach us? 1. Self-denial, and 2. Taking up the Cross daily, Luke 9.23. 1. There are abridgements of three selfs in man since the fall;
And what does our Master christ teach us? 1. Self-denial, and 2. Taking up the Cross daily, Lycia 9.23. 1. There Are abridgements of three selfs in man since the fallen;
one whereby he agrees with the beast, and lives according to the principles of bruitish man. Another whereby he becomes one with the old Serpent, called the Devil and Satan, who deceives all the world with false principles of corrupt reason, Revel. 12. A third, whereby man stands conformable unto God and the heavenly man, 1 Cor. 15. And this is the man and all the man, Eccles. 12.13. Fear God and keep his Commandements;
one whereby he agrees with the beast, and lives according to the principles of brutish man. another whereby he becomes one with the old Serpent, called the devil and Satan, who deceives all the world with false principles of corrupt reason, Revel. 12. A third, whereby man Stands conformable unto God and the heavenly man, 1 Cor. 15. And this is the man and all the man, Eccles. 12.13. fear God and keep his commandments;
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2. His second precept is taking up the Cross, even the Christian patience which S. John cals the patience of Jesus Christ, Revel. 1.9. The yoke of Christ, Matth. 11. the narrow way of mortification.
2. His second precept is taking up the Cross, even the Christian patience which S. John calls the patience of jesus christ, Revel. 1.9. The yoke of christ, Matthew 11. the narrow Way of mortification.
But how shall I obey unless I know? Hast thou not been instructed out of the Fathers law? Thou art not, (its impossible thou shouldst be) without all knowledge. Obey therefore what thou knowest.
But how shall I obey unless I know? Hast thou not been instructed out of the Father's law? Thou art not, (its impossible thou Shouldst be) without all knowledge. Obey Therefore what thou Knowest.
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Let not your heart be overcharged with surfeting and drunkenness and the cares of this life, Luke 21.34. Obey that which the very beast obeyes. Neglect not the meanest precept.
Let not your heart be overcharged with surfeiting and Drunkenness and the Cares of this life, Lycia 21.34. Obey that which the very beast obeys. Neglect not the Meanest precept.
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Adde to that faith, vertue, prowess, and courage; and then followes knowledge, 2 Pet. 1. Such self-denyers, such Cross-bearers who persevere in so doing, are the true Disciples of Christ, whom they follow into his death;
Add to that faith, virtue, prowess, and courage; and then follows knowledge, 2 Pet. 1. Such self-denyers, such Cross-bearers who persevere in so doing, Are the true Disciples of christ, whom they follow into his death;
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and by conformity unto his death, he destroyes, he swallowes up (the word NONLATINALPHABET is used Esay 25.7.) he devoures in all such, the vail vailed and the covering covered: And swallowes up death in victory.
and by conformity unto his death, he Destroys, he Swallows up (the word is used Isaiah 25.7.) he devours in all such, the Vail veiled and the covering covered: And Swallows up death in victory.
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And thus we understand Simons speech touchiing our Saviour, Luke 2.32. Where he cals him, NONLATINALPHABET, Lumen ad revelationem Gentium, so Hierom turns those words;
And thus we understand Simons speech touchiing our Saviour, Lycia 2.32. Where he calls him,, Lumen ad revelationem Gentium, so Hieronymus turns those words;
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and so they sound in the Syriac interpreter, A light for the revealing, uncovering, & taking the vailes from off the nations, whereby Christ who is NONLATINALPHABET the brightness or off-shining of his Fathers glory, he is also the glory or great light (so glory signifies, 1 Cor. 15.40, 41. and elsewhere) of his people Israel. And blessed be God the Father of lights and the Father of our Lord Jesus Christ, that he hath revealed the brightness of his glory, whereby the thick darkness and black vails begin to be discovered and taken off all nations, and the scales of false notions and mis-understandings begin to fall from the eyes of men.
and so they found in the Syriac interpreter, A Light for the revealing, uncovering, & taking the vails from off the Nations, whereby christ who is the brightness or off-shining of his Father's glory, he is also the glory or great Light (so glory signifies, 1 Cor. 15.40, 41. and elsewhere) of his people Israel. And blessed be God the Father of lights and the Father of our Lord jesus christ, that he hath revealed the brightness of his glory, whereby the thick darkness and black vails begin to be discovered and taken off all Nations, and the scales of false notions and misunderstandings begin to fallen from the eyes of men.
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They shall not go in to see when the holyness or holy things are covered, NONLATINALPHABET and die; which words import what would be the issue and event of the Kobathites bold intrusion and curiosity,
They shall not go in to see when the holiness or holy things Are covered, and die; which words import what would be the issue and event of the Kobathites bold intrusion and curiosity,
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This menace and threatning was really fulfilled upon the Beth-shemites, 1 Sam. 6.19. This comes to pass by the pride and curious searching of the earthly man, of which the Apostle speaks, Col. 1.18. They intrude into the things which they have not seen vainly puffed up by their fleshly minde.
This menace and threatening was really fulfilled upon the Beth-shemites, 1 Sam. 6.19. This comes to pass by the pride and curious searching of the earthly man, of which the Apostle speaks, Col. 1.18. They intrude into the things which they have not seen vainly puffed up by their fleshly mind.
And therefore Hierom turns the words, Alii nullâ curiositate videant quae sunt in Sanctuario; let others with no curiosity see the things which are in the Sanctuary.
And Therefore Hieronymus turns the words, Alii nullâ Curiosity See Quae sunt in Sanctuary; let Others with no curiosity see the things which Are in the Sanctuary.
In thy light shall we see light. The mystery of Christ the new man the holiness of holinesses cannot be known but by a renewed minde, a minde renewed in knowledge according to the image of him that created him, Col. 3.10. which the genuine Disciples of Christ have, 1 Cor. 2.16. No man can otherwise judge of spiritual things, unless he be spiritually minded. Our God is most pure and holy; and therefore only the pure in heart can see God. For whereas holiness is separatio ab aliquo & applicatio ad aliquid, the first part of it, is separation from all uncleanness of flesh and spirit.
In thy Light shall we see Light. The mystery of christ the new man the holiness of Holinesses cannot be known but by a renewed mind, a mind renewed in knowledge according to the image of him that created him, Col. 3.10. which the genuine Disciples of christ have, 1 Cor. 2.16. No man can otherwise judge of spiritual things, unless he be spiritually minded. Our God is most pure and holy; and Therefore only the pure in heart can see God. For whereas holiness is Separation ab Aliquo & Applicatio ad Aliquid, the First part of it, is separation from all uncleanness of Flesh and Spirit.
For no man can see God and live his own sinful life, Exod. 33. There is a death necessarily preceding the sight of the most holy God & his most holy things. This that is precious death of the Saints in Gods sight, Psal. 116.15. This is that death wherein the righteous hath hope, Prov. 14.32.
For no man can see God and live his own sinful life, Exod 33. There is a death necessarily preceding the sighed of the most holy God & his most holy things. This that is precious death of the Saints in God's sighed, Psalm 116.15. This is that death wherein the righteous hath hope, Curae 14.32.
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as at the death of Christ the vail of the Temple was rent in twain from the top to the bottom, Matth. 27.51. so that the holy of holies appeard? And when Christ, who is our life shall appear, then shall we also appear with him in glory, Col. 3.4.
as At the death of christ the Vail of the Temple was rend in twain from the top to the bottom, Matthew 27.51. so that the holy of holies appeared? And when christ, who is our life shall appear, then shall we also appear with him in glory, Col. 3.4.
and lead us into all truth. For which let us pray, that God of our Lord Jesus Christ the Father of glory, may give unto us the Spirit of wisdom & revelation in the acknowledgement of him, the eyes of your heart being enlightned to know what is the hope of his calling, and what the riches of the glory of his inheritance in the Saints.
and led us into all truth. For which let us pray, that God of our Lord jesus christ the Father of glory, may give unto us the Spirit of Wisdom & Revelation in the acknowledgement of him, the eyes of your heart being enlightened to know what is the hope of his calling, and what the riches of the glory of his inheritance in the Saints.
When a man or woman shall commit any sin that men commit or do a trespass against the Lord, and that person be guilty, then they shall confess their sin that they have done,
When a man or woman shall commit any since that men commit or do a trespass against the Lord, and that person be guilty, then they shall confess their since that they have done,
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] Ye may perceive, it was not without cause, that I shewed that the word NONLATINALPHABET which is so often by our Translators turnd to number, does not in the former Chapter of this book properly so signifie,
] You may perceive, it was not without cause, that I showed that the word which is so often by our Translators turned to number, does not in the former Chapter of this book properly so signify,
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and marching toward the land of Canaan. For having so done in the four first Chapters, in this Chapter the Lord gives order for the purging and cleansing of the Camp,
and marching towards the land of Canaan. For having so done in the four First Chapters, in this Chapter the Lord gives order for the purging and cleansing of the Camp,
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and the pollution of the soul, which is either ceremonial; as whosoever is defiled by the dead, as by touching or having communion with dead works, ver. 2. or moral, and such is that in the words before us.
and the pollution of the soul, which is either ceremonial; as whosoever is defiled by the dead, as by touching or having communion with dead works, ver. 2. or moral, and such is that in the words before us.
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But put case that the person who hath suffered damage, yea, and his Kinsman be dead, what is in that case to be done? Let the trespass be recompensed unto the Lord, even the Priest.
But put case that the person who hath suffered damage, yea, and his Kinsman be dead, what is in that case to be done? Let the trespass be recompensed unto the Lord, even the Priest.
and NONLATINALPHABET the woman, have in them NONLATINALPHABET and NONLATINALPHABET, both which make up the name of NONLATINALPHABET, the name of the Lord;
and the woman, have in them and, both which make up the name of, the name of the Lord;
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but if they forget the Lord, and hate one another, that name NONLATINALPHABET is lost, and there then remains only NONLATINALPHABET, fire, fire; the fire of contention and debate between them (such as often proceeds from jealousie,
but if they forget the Lord, and hate one Another, that name is lost, and there then remains only, fire, fire; the fire of contention and debate between them (such as often proceeds from jealousy,
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2. What are all these sins of man or men? there are divers kinds, divers sorts of injuries, a multitude of sins implyed in these words NONLATINALPHABET, of all the sins of man, or men;
2. What Are all these Sins of man or men? there Are diverse Kinds, diverse sorts of injuries, a multitude of Sins employed in these words, of all the Sins of man, or men;
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Which we may reduce to two heads, violence and deceit, which is more properly understood by the word NONLATINALPHABET, which does not only signifie praevaricari praevaricationem, to prevaricate and deal unfaithfully,
Which we may reduce to two Heads, violence and deceit, which is more properly understood by the word, which does not only signify praevaricari praevaricationem, to prevaricate and deal unfaithfully,
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but to steal, filch, minm, purloin, cheat, cousin, circumvent, go beyond a man, over-reach him, &c. This is called NONLATINALPHABET from NONLATINALPHABET which signifies to raise up or lift up, as also the contrary, to cast down; which suits well with the nature of deceit and fraud. For he who deceives another, he either directly or indirectly raiseth up the party deceived to an hope and confidence in him who is now about to deceive him;
but to steal, filch, minm, purloin, cheat, Cousin, circumvent, go beyond a man, overreach him, etc. This is called from which signifies to raise up or lift up, as also the contrary, to cast down; which suits well with the nature of deceit and fraud. For he who deceives Another, he either directly or indirectly Raiseth up the party deceived to an hope and confidence in him who is now about to deceive him;
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That it is possible to commit some or other of all the sins of men, appears by the manifold examples, Rom. 1.28. — 32. And such as S. Paul prophesied of, 2 Tim. 3.1. — 5. And would God that the examples of these sins did not so abound among us to prove the possibility!
That it is possible to commit Some or other of all the Sins of men, appears by the manifold Examples, Rom. 1.28. — 32. And such as S. Paul prophesied of, 2 Tim. 3.1. — 5. And would God that the Examples of these Sins did not so abound among us to prove the possibility!
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or, which is next unto it, Epicureism excluding divine providence from this lower world, Ezech. 8.8. and 9.9. when they think that the Lord hath forsaken the earth.
or, which is next unto it, Epicureism excluding divine providence from this lower world, Ezekiel 8.8. and 9.9. when they think that the Lord hath forsaken the earth.
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yea, by the greatest power that can be given to man in this life. That solemn agreements and covenants between man and man, are but covenants of works:
yea, by the greatest power that can be given to man in this life. That solemn agreements and Covenants between man and man, Are but Covenants of works:
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That he has been just, for us, and done all things that we are commanded to do, 1600 years ago, and has suffered the punishment due to us for our not doing them.
That he has been just, for us, and done all things that we Are commanded to do, 1600 Years ago, and has suffered the punishment due to us for our not doing them.
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That cheating, cousening, deceiving, circumventing, fraudulent dealing, overreaching, of all the sins that men commit, the very worst of them are but infirmities in the Saints, what ever they are in other men.
That cheating, cosening, deceiving, circumventing, fraudulent dealing, overreaching, of all the Sins that men commit, the very worst of them Are but infirmities in the Saints, what ever they Are in other men.
So violent men argue, Prov. 1.11, 12, 13. Wisd. 2. In like manner the deceived heart is inticed by hope of stoln waters, Prov. 9.17. and bread of deceit, Prov. 20.17.
So violent men argue, Curae 1.11, 12, 13. Wisdom 2. In like manner the deceived heart is enticed by hope of stolen waters, Curae 9.17. and bred of deceit, Curae 20.17.
and, may be referred to it directly and demonstratively, as to the proper source and Fountain of it, Esay 30.10. They say to the Seers, see not, and to the Prophets prophesie not right things:
and, may be referred to it directly and demonstratively, as to the proper source and Fountain of it, Isaiah 30.10. They say to the Seers, see not, and to the prophets prophesy not right things:
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But who sets the false Prophets a work? who but the Abaddon and Apollyon, the destroyer, the author of violence and wrong? who but the same subtil Serpent who deceives all the world? Revel. 12.9.
But who sets the false prophets a work? who but the Abaddon and Apollyon, the destroyer, the author of violence and wrong? who but the same subtle Serpent who deceives all the world? Revel. 12.9.
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What therefore our Philosophers commonly ascribe to habits contracted by frequent actions either good or evil, are indeed to be referred to the good or evil spirit.
What Therefore our Philosophers commonly ascribe to habits contracted by frequent actions either good or evil, Are indeed to be referred to the good or evil Spirit.
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And because the universal and first cause cannot be idle, we shall finde him giving those up to a reprobate minde, who refuse to retain God NONLATINALPHABET in their experimental knowledge, ver. 28. O that men and women (the Lord here speaks of both,) could or rather would yield to be disswaded from their gainful sins!
And Because the universal and First cause cannot be idle, we shall find him giving those up to a Reprobate mind, who refuse to retain God in their experimental knowledge, ver. 28. Oh that men and women (the Lord Here speaks of both,) could or rather would yield to be dissuaded from their gainful Sins!
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This Scripture reacheth all, as well on the military profession as the civil state, as well the Souldier as the Citizen. The words are NONLATINALPHABET of all the sins of man, especially those sins of injury and wrong done one to another for gain and advantage sake,
This Scripture reaches all, as well on the military profession as the civil state, as well the Soldier as the Citizen. The words Are of all the Sins of man, especially those Sins of injury and wrong done one to Another for gain and advantage sake,
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Get not your treasures by a lying tongue, Prov. 21.6. Officers! use no false accusation, forged cavillation, Luke 19.8. Exact not undue fees. Do not falsifie your trust. Work-masters!
Get not your treasures by a lying tongue, Curae 21.6. Officers! use no false accusation, forged cavillation, Lycia 19.8. Exact not undue fees. Do not falsify your trust. Workmasters!
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These are crying sins which enter into the ears of the Lord of hosts, James 5.4. who is the avenger of all such, 1 Thess. 4.6. These are some of all the sins of man. Some of our Cities sins.
These Are crying Sins which enter into the ears of the Lord of hosts, James 5.4. who is the avenger of all such, 1 Thess 4.6. These Are Some of all the Sins of man. some of our Cities Sins.
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as to war a good warsure, 1 Tim. 1.18. to fight a good fight, 2 Tim. 4.7. What some say, that the sin committed against man, is here said to be committed against the Lord in regard of his denial or oath, Levit. 6.2, 3. It hath some truth in it:
as to war a good warsure, 1 Tim. 1.18. to fight a good fight, 2 Tim. 4.7. What Some say, that the since committed against man, is Here said to be committed against the Lord in regard of his denial or oath, Levit. 6.2, 3. It hath Some truth in it:
as Gen. 38.7, 8. and 39.9. Sins committed against men, are committed also against God, 1 Cor. 8.12. The 2 Tables of the Commandments are said to contain laws teaching our duties toward God and toward our neighbour. Which is not so to be understood as if the soure first Commandments adequately contained our duty towards God, and the six last our duties toward men. For without doubt the six last contain our duty towards God also;
as Gen. 38.7, 8. and 39.9. Sins committed against men, Are committed also against God, 1 Cor. 8.12. The 2 Tables of the commandments Are said to contain laws teaching our duties towards God and towards our neighbour. Which is not so to be understood as if the sour First commandments adequately contained our duty towards God, and the six last our duties towards men. For without doubt the six last contain our duty towards God also;
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And by the seventh is forbidden spiritual whordome against God, as well as corporal against our neighbour. So that we see reason why it is said, that the Tables were written on both their sides, Exod. 32.15.
And by the seventh is forbidden spiritual whoredom against God, as well as corporal against our neighbour. So that we see reason why it is said, that the Tables were written on both their sides, Exod 32.15.
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But does any man commit any •in on purpose to trespass a trespass against the Lord? The words sound so, NONLATINALPHABET to trepass a trespass; and so our Translators turn the words.
But does any man commit any •in on purpose to trespass a trespass against the Lord? The words found so, to trepass a trespass; and so our Translators turn the words.
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as the breach of Gods law, provoking His wrath, &c. Let us consider some examples of this kinde. Esay 3.8. Their tongue and their doings are against the Lord to provoke the eyes of His glory. Ier. 25.7. Ye have not hearkened to me faith the Lord, that ye might provoke me to anger with the works of your hands.
as the breach of God's law, provoking His wrath, etc. Let us Consider Some Examples of this kind. Isaiah 3.8. Their tongue and their doings Are against the Lord to provoke the eyes of His glory. Jeremiah 25.7. You have not harkened to me faith the Lord, that you might provoke me to anger with the works of your hands.
Mark how the Lord reasons, Jerem. 25.6. Provoke me not to anger with the works of your hands, and I will doe you no hurt. Yet ye have not hearkened unto me, saith the Lord, to provoke me to anger with the works of your hands, to your own hurt. No doubt they intended not to provoke the Lord to anger;
Mark how the Lord Reasons, Jeremiah 25.6. Provoke me not to anger with the works of your hands, and I will do you no hurt. Yet you have not harkened unto me, Says the Lord, to provoke me to anger with the works of your hands, to your own hurt. No doubt they intended not to provoke the Lord to anger;
Observe how the Lord prizes neighbourly-love and faithful-dealing of man with man. He accounts the breach of brotherly love by unjust dealing, as done unto himselfe.
Observe how the Lord prizes neighbourly-love and faithful-dealing of man with man. He accounts the breach of brotherly love by unjust dealing, as done unto himself.
1. To sin against man, as directly or indirectly to rob him, deceive him, cheat him, goe beyond him, overreach him, is to break the society of men, which is contrary to nature;
1. To since against man, as directly or indirectly to rob him, deceive him, cheat him, go beyond him, overreach him, is to break the society of men, which is contrary to nature;
And the same Author fully presses it, lib. 3. de Off. Si etiam hoc natura prescribit, ut homo homine quicunque sit, ob eam ipsam causam quòd is homo sit, consultum velit, necesie est, secundum eandem naturam, omnium utilitatem esse communm.
And the same Author Fully presses it, lib. 3. de Off. Si etiam hoc Nature prescribit, ut homo homine quicunque sit, ob eam ipsam Causam quòd is homo sit, consultum velit, necesie est, secundum eandem naturam, omnium utilitatem esse communm.
but that, to encrease their own profit, they may rob or steal from others, Hi deriva•t communem humani generis societatem, They, saith he, break the common society of mankinde.
but that, to increase their own profit, they may rob or steal from Others, Him deriva•t communem Humani Generis societatem, They, Says he, break the Common society of mankind.
So that he who commits any of all the sins of men, as he breaks, so he is broken off from humane society, and stands alone by himselfe, divided from all men.
So that he who commits any of all the Sins of men, as he breaks, so he is broken off from humane society, and Stands alone by himself, divided from all men.
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3. What is it to bee guilty? The words here used are NONLATINALPHABET, then that soul shall be guilty. Which our Translators turn, that person shall be guilty. But surely NONLATINALPHABET though of large signification, (as I shall shew ere it be long,
3. What is it to be guilty? The words Here used Are, then that soul shall be guilty. Which our Translators turn, that person shall be guilty. But surely though of large signification, (as I shall show ere it be long,
if the Lord will) yet the first and principal signification of it, is the soul. And guiltiness is properly in the soul. So I render the words, that soul shall be guilty.
if the Lord will) yet the First and principal signification of it, is the soul. And guiltiness is properly in the soul. So I render the words, that soul shall be guilty.
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And so a man may be called into question who is not guilty of any crime; as its said of Cato that noble Roman, that he was accused four and fourty times, but never found faulty.
And so a man may be called into question who is not guilty of any crime; as its said of Cato that noble Roman, that he was accused four and fourty times, but never found faulty.
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then he who was never accused. For he who has been accused has been searched and tryed; whereas he who was never questioned may have many faults though hidden. He who is here said to be guilty, having been tryed is culpable and faulty, and such as is called reus sons, that is nocens, a faulty person; For si bonus est insons, contrarias & malus est sons; Auson.
then he who was never accused. For he who has been accused has been searched and tried; whereas he who was never questioned may have many Faults though hidden. He who is Here said to be guilty, having been tried is culpable and faulty, and such as is called Rhesus Sons, that is Nocens, a faulty person; For si bonus est insons, contrarias & malus est Sons; Ausonius.
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So that Sons is an evil man, from NONLATINALPHABET rebellious against God and man. Or from NONLATINALPHABET, odious, hateful to God and man, and to himself also.
So that Sons is an evil man, from rebellious against God and man. Or from, odious, hateful to God and man, and to himself also.
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If we consider the original word NONLATINALPHABET rendred here to be guilty; which from its affinity with NONLATINALPHABET and NONLATINALPHABET imports an horror and abominatiou as from blasting and as it were a lovely and desolate estate; such as needs must the guilty mans be, who is broken off from the society with God and man.
If we Consider the original word rendered Here to be guilty; which from its affinity with and imports an horror and abominatiou as from blasting and as it were a lovely and desolate estate; such as needs must the guilty men be, who is broken off from the society with God and man.
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So that to be so guilty, to be in fear and horrour, after committing some of all the sins of man, to trespass a trespass against the Lord, to be so guilty its a duty,
So that to be so guilty, to be in Fear and horror, After committing Some of all the Sins of man, to trespass a trespass against the Lord, to be so guilty its a duty,
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Such a desolate state sin committed against God and man, the sinner, through mercy, is disposed unto, Lam. 3.28, 29, 30. He sits alone, and keeps silence,
Such a desolate state since committed against God and man, the sinner, through mercy, is disposed unto, Lam. 3.28, 29, 30. He sits alone, and keeps silence,
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If we consider this well what it is to be guilty, and how it follows upon sin committed against God and man, we cannot but wonder at an impudent and daring generation, who have on their souls an heavie load of guilt, yet beat it lightly, at least with pretence of much innocency.
If we Consider this well what it is to be guilty, and how it follows upon since committed against God and man, we cannot but wonder At an impudent and daring generation, who have on their Souls an heavy load of guilt, yet beatrice it lightly, At least with pretence of much innocency.
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Hence it followes, that the man hath in himself NONLATINALPHABET, a Judicatory, a Tribunal where he judges, or may judge himself, 1 Cor. 11. Judge your selves, &c. accuse or condemn himself, Rom. 2. According to wch a man is said to be worsted in his cause, 1 Cor. 6.7. This is utterly NONLATINALPHABET, a fault among you that ye go to law one with another;
Hence it follows, that the man hath in himself, a Judicatory, a Tribunal where he judges, or may judge himself, 1 Cor. 11. Judge your selves, etc. accuse or condemn himself, Rom. 2. According to which a man is said to be worsted in his cause, 1 Cor. 6.7. This is utterly, a fault among you that you go to law one with Another;
according to which, a man being self-judged, self-worsted, self-condemned, he is also NONLATINALPHABET, a self-tormentor; yea too often NONLATINALPHABET, a self-executioner.
according to which, a man being self-judged, self-worsted, self-condemned, he is also, a self-tormentor; yea too often, a self-executioner.
Which may discover the egregious folly of many vain men who go about to silence the clamour of their guilty conscience, with a noyse of Musitians. Alas!
Which may discover the egregious folly of many vain men who go about to silence the clamour of their guilty conscience, with a noise of Musicians. Alas!
Or else they get into the countrey, and hope to run away from their pursuing guilt. But evil hunts the wicked man to overthrow him, Psal. 140.11. — haeret lateri lethalis arundo. Alas!
Or Else they get into the country, and hope to run away from their pursuing guilt. But evil hunt's the wicked man to overthrow him, Psalm 140.11. — Heretic lateri Lethalis arundo. Alas!
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Mystice. We read Verse 5. that the Lord spake unto Moses. This form of words so often iterated, are not vainly to be neglected, like Homers NONLATINALPHABET:
Mystice. We read Verse 5. that the Lord spoke unto Moses. This from of words so often iterated, Are not vainly to be neglected, like Homers:
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My words, saith our Lord, are spirit, and they are life. And, whereas the words before us are a part of the Moral Law, and belong to the eighth Commandement, Thou shalt not steal, Exod. 20. S. Paul tels us, that the Law is spiritual, Rom. 7.14.
My words, Says our Lord, Are Spirit, and they Are life. And, whereas the words before us Are a part of the Moral Law, and belong to the eighth Commandment, Thou shalt not steal, Exod 20. S. Paul tells us, that the Law is spiritual, Rom. 7.14.
These words therefore have their mystical meaning hinted in divers parts of the text, both in the supposition of the crime and guilt, and in the imposition of penalty, expiation of the trespass, and reconciliation of the trespassers.
These words Therefore have their mystical meaning hinted in diverse parts of the text, both in the supposition of the crime and guilt, and in the imposition of penalty, expiation of the trespass, and reconciliation of the trespassers.
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Wherein this trespass consists, will appear if we compare the parallel Scripture, Levit. 6.2, 3. If a soul sin, and trespass a trespass against the Lord, and lie unto his neighbour in that which was delivered to him to keep, &c. This supposition seemed strange to one of the most pious and learned Fathers, That there should be any soul found guilty of these,
Wherein this trespass consists, will appear if we compare the parallel Scripture, Levit. 6.2, 3. If a soul since, and trespass a trespass against the Lord, and lie unto his neighbour in that which was Delivered to him to keep, etc. This supposition seemed strange to one of the most pious and learned Father's, That there should be any soul found guilty of these,
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Yea, saith he, I dare confidently affirm of you, that ye have not so learned Christ; (would God I could as truly say the same of the present Church of Christ!) Wherefore since those enormities concern'd not the Church of Christ according to the letter, that holy Father applyed that law spiritually to the Church.
Yea, Says he, I Dare confidently affirm of you, that you have not so learned christ; (would God I could as truly say the same of the present Church of christ!) Wherefore since those enormities concerned not the Church of christ according to the Letter, that holy Father applied that law spiritually to the Church.
And let us inquire what is the Depositum, that which is delivered to be kept. Surely the Lord hath delivered unto every one of us a depositum; somewhat he has committed to every one of our charge to be kept, even our pretious soul and body, and the image of our God imprinted in it,
And let us inquire what is the Depositum, that which is Delivered to be kept. Surely the Lord hath Delivered unto every one of us a depositum; somewhat he has committed to every one of our charge to be kept, even our precious soul and body, and the image of our God imprinted in it,
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Most certain it is, thou hast received this thy Lords money, the image and superscription of thy God, without blemish, no way adulterate, not at all abased.
Most certain it is, thou hast received this thy lords money, the image and superscription of thy God, without blemish, no Way adulterate, not At all abased.
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This image, this depositum, this pledge must be restored unto thy God, intire in specie; there is no recompense to be made in value for it, it self must be restored unto God.
This image, this depositum, this pledge must be restored unto thy God, entire in specie; there is no recompense to be made in valve for it, it self must be restored unto God.
This was that pledge which S. Paul gave Timothy a charge to keep, 2 Tim. 1.14. O Timothy! that good thing committed to thee keep by the holy Ghost which dwelleth in us.
This was that pledge which S. Paul gave Timothy a charge to keep, 2 Tim. 1.14. O Timothy! that good thing committed to thee keep by the holy Ghost which dwells in us.
But if now we have imbezill'd our Lords money, if we have been unholy and prophane, if impure and unclean, if unmerciful and cruel, if we deride, as many do, the perfect life, and jeer it out of the Church as an impossible thing, thou hast wasted thy Lords money, thou hast spent thy fathers substance, thou hast defaced the image of thy God, thou hast adulterated his coin; and thus thou hast lyed and denied that good thing committed to thy charge,
But if now we have embezzled our lords money, if we have been unholy and profane, if impure and unclean, if unmerciful and cruel, if we deride, as many do, the perfect life, and jeer it out of the Church as an impossible thing, thou hast wasted thy lords money, thou hast spent thy Father's substance, thou hast defaced the image of thy God, thou hast adulterated his coin; and thus thou hast lied and denied that good thing committed to thy charge,
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and hast the Devils image minted and imprinted on thy soul. 2. We read of fraudulent dealing in fellowship, Lev. 6.2. What fellowship, what partnership is this? Does not the Apostle say, If there be any fellowship of the spirit? Phil. 2.1. This fellowship of the spirit cannot be without fellowship with the Father and his Son Jesus Christ, which S. John and his fellow Apostles had, 1 John 1.3.
and hast the Devils image minted and imprinted on thy soul. 2. We read of fraudulent dealing in fellowship, Lev. 6.2. What fellowship, what partnership is this? Does not the Apostle say, If there be any fellowship of the Spirit? Philip 2.1. This fellowship of the Spirit cannot be without fellowship with the Father and his Son jesus christ, which S. John and his fellow Apostles had, 1 John 1.3.
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If we render that place word for word, it sounds thus, If a soul sin and trespass a trespass against the Lord in putting of the hand, or in rapine, or hath oppressed his neighbour by violence or fraud. For NONLATINALPHABET signifies both. 1. To over-power one by forg'd cavillation, Jer. 7.6. Mich. 2.2. 2. To deceive and circumvent, by fraud, Mal. 3.5. Where the Translators put oppress in the Text, and defraud in the Margent, (as they might have done here,) implying that the word hath both significations.
If we render that place word for word, it sounds thus, If a soul since and trespass a trespass against the Lord in putting of the hand, or in rapine, or hath oppressed his neighbour by violence or fraud. For signifies both. 1. To overpower one by forged cavillation, Jer. 7.6. Mich. 2.2. 2. To deceive and circumvent, by fraud, Malachi 3.5. Where the Translators put oppress in the Text, and defraud in the Margin, (as they might have done Here,) implying that the word hath both significations.
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] What they adde, or hath deceived, answers to NONLATINALPHABET, as hath been shewen; so that NONLATINALPHABET or by rapine is quite left out, and not translated.
] What they add, or hath deceived, answers to, as hath been shown; so that or by rapine is quite left out, and not translated.
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By [ putting of the hand ] may be implyed •imming and pilfering and such like close theeving; where by a kinde of Legrer de main, men steal the word one from another;
By [ putting of the hand ] may be employed •imming and pilfering and such like close thieving; where by a kind of Legrer de main, men steal the word one from Another;
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whereof the Prophet speaks, Ver. 23.30. By rapine is understood open force and violence, whereby men forcibly take to themselves all the promises of God, which belong not unto them;
whereof the Prophet speaks, Ver. 23.30. By rapine is understood open force and violence, whereby men forcibly take to themselves all the promises of God, which belong not unto them;
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and thereby lay violent hands upon the kingdom of God, before John Baptists day dawns unto them, Mat. 11.13. Of both these the Prophet speaks, Hos. 7.1. The thief comes in and the troop of robbers spoyleth without.
and thereby lay violent hands upon the Kingdom of God, before John Baptists day dawns unto them, Mathew 11.13. Of both these the Prophet speaks, Hos. 7.1. The thief comes in and the troop of robbers spoileth without.
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Where the old English Manuscript renders NONLATINALPHABET and NONLATINALPHABET, a night-thief and a day-thief. Hitherto we have had the supposition of a crime, and the guilt of it.
Where the old English Manuscript renders and, a night-thief and a day-thief. Hitherto we have had the supposition of a crime, and the guilt of it.
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The penalty and means of reconciliation unto man is two fold, Confession, and Restitation. Confession is here injoyned by NONLATINALPHABET a Verb in the reciprocal form;
The penalty and means of reconciliation unto man is two fold, Confessi, and Restitation. Confessi is Here enjoined by a Verb in the reciprocal from;
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then they shall confess themselves; which is an inward and reflex confession of the heart. Confitebuntur se; so Pagnin renders the word: but then it followes NONLATINALPHABET;
then they shall confess themselves; which is an inward and reflex Confessi of the heart. Confitebuntur se; so Pagnin renders the word: but then it follows;
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I shall therefore understand and suppose the inward and reflex acknowledgement of sin, and render the words as ours do, They shall confess their sin.
I shall Therefore understand and suppose the inward and reflex acknowledgement of since, and render the words as ours do, They shall confess their since.
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What sin is here meant, appears out of the former verse. As for confession, the Schoolmen following S. Austin, have distinguished it into confessio Laudis. Fraudis.
What since is Here meant, appears out of the former verse. As for Confessi, the Schoolmen following S. Austin, have distinguished it into confessio Laudis. Fraudis.
Confessio laudis, Confession of praise is to the honour of God: Confess or praise the Lord; for he is good, Psal. 106.1. Confessio fraudis confession of fraud is to the dishonour and shame of our selves, that we have suffered our selves to be beguiled with the deceitfulness of sin. Such a confession the Apostle makes, Tit. 3.3. we our selves have been sometimes foolish, disobedient, deceived, serving divers lusts and pleasures.
Confessio laudis, Confessi of praise is to the honour of God: Confess or praise the Lord; for he is good, Psalm 106.1. Confessio fraudis Confessi of fraud is to the dishonour and shame of our selves, that we have suffered our selves to be beguiled with the deceitfulness of since. Such a Confessi the Apostle makes, Tit. 3.3. we our selves have been sometime foolish, disobedient, deceived, serving diverse Lustiest and pleasures.
there is also a direct confession which will follow upon this, Confessio fraudis a confession, that we having been deceived our selvs, have also deceived others.
there is also a Direct Confessi which will follow upon this, Confessio fraudis a Confessi, that we having been deceived our selves, have also deceived Others.
Hitherto we have had the first means of expiation and reconciliation, viz. Confession. Come we now to the second, viz. Restitution, in the words following.
Hitherto we have had the First means of expiation and reconciliation, viz. Confessi. Come we now to the second, viz. Restitution, in the words following.
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For to restore is properly applyed to the same thing filched and stoln; as Micha NONLATINALPHABET restored in specie the eleven hundred shekels of silver, Judges 17.3.
For to restore is properly applied to the same thing filched and stolen; as Micah restored in specie the eleven hundred shekels of silver, Judges 17.3.
whereas no doubt but the Lord here requires the thing it self to be restored, as it evidently appears by comparing the parallel place herewith, Levit. 6.4. where the same law is given, and restitution of the same thing taken away, enjoyned.
whereas no doubt but the Lord Here requires the thing it self to be restored, as it evidently appears by comparing the parallel place herewith, Levit. 6.4. where the same law is given, and restitution of the same thing taken away, enjoined.
In the words we have these divine directions to him who hath committed some or other of all the sins of men, to trespass a trespass against the Lord. 1. He shall restore his trespass in the head sum thereof. 2. He shall adde over and above it, the fifth part thereof. 3. He shall give to him against whom he hath trespassed. 1. He shall restore his trespass in the head sum thereof.
In the words we have these divine directions to him who hath committed Some or other of all the Sins of men, to trespass a trespass against the Lord. 1. He shall restore his trespass in the head sum thereof. 2. He shall add over and above it, the fifth part thereof. 3. He shall give to him against whom he hath trespassed. 1. He shall restore his trespass in the head sum thereof.
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And thus Restitution is described by Aquinas, actus justitiae commutativae, an act of commutative justice, whereby the true owner is restored into possession of his own goods.
And thus Restitution is described by Aquinas, actus justitiae commutativae, an act of commutative Justice, whereby the true owner is restored into possession of his own goods.
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In which description, one main thing is wanting, which is supplied by Gabriel Biel, viz. That those goods now restored were violently or fraudulently taken away.
In which description, one main thing is wanting, which is supplied by Gabriel Biel, viz. That those goods now restored were violently or fraudulently taken away.
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For some have imagined such a Christ to themselves, as hath so done and suffered all things for them, that he has left nothing for them to do, nothing for Christ to do in them;
For Some have imagined such a christ to themselves, as hath so done and suffered all things for them, that he has left nothing for them to do, nothing for christ to do in them;
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He hath dominion over it, power to use it, spend it, alien it, sell it. Hence it is, that the Lord requires in every believer, contentation, 1 Tim. 6.8.
He hath dominion over it, power to use it, spend it, alien it, fell it. Hence it is, that the Lord requires in every believer, contentation, 1 Tim. 6.8.
nor have wherewith to be content. Nor would there be buying, or selling, giving or receiving, borrowing or lending, or any other act which supposeth property.
nor have wherewith to be content. Nor would there be buying, or selling, giving or receiving, borrowing or lending, or any other act which Supposeth property.
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2. This right and proper interest in temporal things, is not founded in grace; so that a man who hath grace, may not take away that which is another mans who hath no grace. Our Lord determined this long since,
2. This right and proper Interest in temporal things, is not founded in grace; so that a man who hath grace, may not take away that which is Another men who hath no grace. Our Lord determined this long since,
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when he forbad his own gracious people, to intermeddle with the graceless Edomites, Moabites, and Amerites; and that they should by no means invade their possession; and his reason is convictive;
when he forbade his own gracious people, to intermeddle with the graceless Edomites, Moabites, and Americas; and that they should by no means invade their possession; and his reason is convictive;
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he had given them, their possessions, Deut. 2. Which yet will appear more forcible, if we consider the ends why the Lord gives his temporal good things unto graceless men;
he had given them, their possessions, Deuteronomy 2. Which yet will appear more forcible, if we Consider the ends why the Lord gives his temporal good things unto graceless men;
Yea, if those two things be granted, 1. That the dominion and right to temporal things is founded in grace. 2. That a man may be his own judge, who is,
Yea, if those two things be granted, 1. That the dominion and right to temporal things is founded in grace. 2. That a man may be his own judge, who is,
Why then is it said, he shall restore the trespass with the principal thereof, if the principal and trespass be the same thing? This doubt must be cleared by a spiritual sense; of which anon.
Why then is it said, he shall restore the trespass with the principal thereof, if the principal and trespass be the same thing? This doubt must be cleared by a spiritual sense; of which anon.
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Meantime, as to the letter, we may observe, The wisdom and goodness of the most righteous God the Judge of all the World, in removing all impediments and lets from among men, that his royal law might take place in their hearts;
Meantime, as to the Letter, we may observe, The Wisdom and Goodness of the most righteous God the Judge of all the World, in removing all impediments and lets from among men, that his royal law might take place in their hearts;
And what reason is there for this Restitution? What is more just then the rule of the most righteous Judge of all the World? The Lord tryeth (or purgeth) the righteous;
And what reason is there for this Restitution? What is more just then the Rule of the most righteous Judge of all the World? The Lord trieth (or Purgeth) the righteous;
but the wicked, and him that loveth violence (or rapine) his soul hateth. For the righteous Lord loveth righteousnesses (inward and outward righteousness.
but the wicked, and him that loves violence (or rapine) his soul hates. For the righteous Lord loves Righteousness (inward and outward righteousness.
The word is plural, NONLATINALPHABET) his countenance doth behold the upright, Psal. 11.7. Whence the Psalmist adviseth us to make trial of this by our own experience among men;
The word is plural,) his countenance does behold the upright, Psalm 11.7. Whence the Psalmist adviseth us to make trial of this by our own experience among men;
So the Lord blessed the latter end of Job more then the beginning, &c. Job 42.12. Ye have heard of the patience of Job, and have seen the end or reward of the Lord, James 5.11.
So the Lord blessed the latter end of Job more then the beginning, etc. Job 42.12. You have herd of the patience of Job, and have seen the end or reward of the Lord, James 5.11.
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even the curse that goeth forth over the face of the whole earth, &c. and it shall enter into the house of the thief, and into the house of him that sweareth falsly by Gods Name (forswearing what he has stollen ) and it shall remain in the midst of his house,
even the curse that Goes forth over the face of the Whole earth, etc. and it shall enter into the house of the thief, and into the house of him that Sweareth falsely by God's Name (forswearing what he has stolen) and it shall remain in the midst of his house,
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because 1. God is patient and long suffering, and would not that any should perish. And the fin being conceived in the heart as in the womb, Psal. 7.14. it must have a time to bring forth:
Because 1. God is patient and long suffering, and would not that any should perish. And the fin being conceived in the heart as in the womb, Psalm 7.14. it must have a time to bring forth:
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So the curse diminisheth, and brings to nothing, Levit. 26. Deut. 28. This curse goes along with goods however unjustly gotten by fraud or violence.
So the curse diminisheth, and brings to nothing, Levit. 26. Deuteronomy 28. This curse Goes along with goods however unjustly got by fraud or violence.
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Glaucus denied the receipt of the money, with an oath. Glaucus afterward guilty, consulted with the Oracle; which gave him this answer; That the curse NONLATINALPHABET.
Glaucus denied the receipt of the money, with an oath. Glaucus afterwards guilty, consulted with the Oracle; which gave him this answer; That the curse.
For howsoever violent and fraudulent men may flatter themselves and one another, we shall finde all pretious substance, we shall fill our houses with spoil, Prov. 1.13. yet ver. 32. The prosperity of such fools shall destroy them.
For howsoever violent and fraudulent men may flatter themselves and one Another, we shall find all precious substance, we shall fill our houses with spoil, Curae 1.13. yet for. 32. The Prosperity of such Fools shall destroy them.
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so are their houses full of deceit. And Zephany having denounced an heavy judgement against the Jews, Ver. 9. among other causes deserving it, he saith that the servants filled their Masters houses with violence and deceit.
so Are their houses full of deceit. And Zephany having denounced an heavy judgement against the jews, Ver. 9. among other Causes deserving it, he Says that the Servants filled their Masters houses with violence and deceit.
There was such faithfulness and integrity among them, that they thought it impossible that any one of them should deceive. And because they themselves loved truth and faithfulness,
There was such faithfulness and integrity among them, that they Thought it impossible that any one of them should deceive. And Because they themselves loved truth and faithfulness,
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So NONLATINALPHABET signifies, and is rendred by the LXX NONLATINALPHABET, trespass, Esra 9.6. NONLATINALPHABET, sinne, Gen. 42.21. NONLATINALPHABET, injustice, Jer. 51.5. NONLATINALPHABET, lawlesness, Ezek. 16.21.
So signifies, and is rendered by the LXX, trespass, Ezra 9.6., sin, Gen. 42.21., injustice, Jer. 51.5., lawlessness, Ezekiel 16.21.
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If therefore NONLATINALPHABET so signifie, as it doth, how shall the sinful man make any restitution, satisfaction, or recompense for his sin? a man may run into debt,
If Therefore so signify, as it does, how shall the sinful man make any restitution, satisfaction, or recompense for his since? a man may run into debt,
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— Facilis descensus Averni, sed revocare gradum superas { que } ascendere ad auras, hic labor, hoc opus est — we may abase our selves even to Hell, Esay 57.9.
— Facilis descensus Averni, sed revocare Gradum superas { que } ascendere ad auras, hic labour, hoc opus est — we may abase our selves even to Hell, Isaiah 57.9.
how shall he pay his NONLATINALPHABET, his trespass? The Text answereth this question, NONLATINALPHABET, He shall restore the trespass in his Head. And 1. What is the Head? And 2. How shall the poor indebted man pay or restore his trespass in his Head? Surely the Head is Christ, Ephes. 1.22. He is Head over all, especially to his Church, Ephes. 5.23. Col. 1.18.
how shall he pay his, his trespass? The Text Answers this question,, He shall restore the trespass in his Head. And 1. What is the Head? And 2. How shall the poor indebted man pay or restore his trespass in his Head? Surely the Head is christ, Ephesians 1.22. He is Head over all, especially to his Church, Ephesians 5.23. Col. 1.18.
This is the ransom which God findes, upon the mans acknowledgement of his sins, Job 33.23, 24. whom the Lord sets forth a ransom for all to be testified, NONLATINALPHABET in their several seasons, 1 Tim. 2.1. Of this debt and discharge of it, the Apostle speaks, Rom. 3.23.
This is the ransom which God finds, upon the men acknowledgement of his Sins, Job 33.23, 24. whom the Lord sets forth a ransom for all to be testified, in their several seasons, 1 Tim. 2.1. Of this debt and discharge of it, the Apostle speaks, Rom. 3.23.
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The Lord Jesus makes reconciliation, 1. Passively and exemplarily. 2. Actively. 1. Passively, by his inward and outward suffering, his dolours and agonies of his soul, the buffetings, the scourgings, the contradictions of sinners against himself;
The Lord jesus makes reconciliation, 1. Passively and exemplarily. 2. Actively. 1. Passively, by his inward and outward suffering, his dolours and agonies of his soul, the buffetings, the scourgings, the contradictions of Sinners against himself;
and long-suffering minde and spirit, and spirituall blood; whereby we are enabled against carnal and fleshly pollutions, as also against spiritual defilements.
and long-suffering mind and Spirit, and spiritual blood; whereby we Are enabled against carnal and fleshly pollutions, as also against spiritual defilements.
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2. Meritoriously, by taking away the guilt of these sins, whereof we have repented, and which we have left, Gal. 3.13. Christ hath redeemed us from the curse of the law, being made a curse for us.
2. Meritoriously, by taking away the guilt of these Sins, whereof we have repented, and which we have left, Gal. 3.13. christ hath redeemed us from the curse of the law, being made a curse for us.
I shall not here trouble you or my self with what one of the ancient Greek Fathers descants upon NONLATINALPHABET, the word here read in the LXX; but his mystical sense is good, Quin { que } munerus frequenter, imò pene semper pro quin { que } sensibus accipitur, saith he;
I shall not Here trouble you or my self with what one of the ancient Greek Father's descants upon, the word Here read in the LXX; but his mystical sense is good, Quin { que } munerus frequenter, imò pene semper Pro quin { que } sensibus accipitur, Says he;
so as, if we have abused them in worldly businesses, and imployed them in those things which are not according to the will of God, we may now restore them in holy & religious actions;
so as, if we have abused them in worldly businesses, and employed them in those things which Are not according to the will of God, we may now restore them in holy & religious actions;
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That we may receive that sweet savour, whereof the Apostle saith, we are a sweet savour of Christ unto God, 2 Corinthians. 2. And that we may taste and see that the Lord is gratious;
That we may receive that sweet savour, whereof the Apostle Says, we Are a sweet savour of christ unto God, 2 Corinthians. 2. And that we may taste and see that the Lord is gracious;
that our hands may handle the word of life 1 John 1. Accordingly the Apostle prayes, that our love may abound yet more and more, in knowledge and all judgement, Phil. 1.9. The words are, NONLATINALPHABET, in acknowledgement, and in every sense.
that our hands may handle the word of life 1 John 1. Accordingly the Apostle prays, that our love may abound yet more and more, in knowledge and all judgement, Philip 1.9. The words Are,, in acknowledgement, and in every sense.
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Or, by the fifth, we may understand what ever is above that which is elementary, visible, and of this lower world, all whatever is holy, just, good, wise, patient, meek, loving, gracious, honourable, excellent.
Or, by the fifth, we may understand what ever is above that which is elementary, visible, and of this lower world, all whatever is holy, just, good, wise, patient, meek, loving, gracious, honourable, excellent.
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Which words generally contain these divine Axioms. 1. All the dayes that the Nazarite separates himself unto the Lord, he shall not come at a dead body. 2. He shall not make himself unclean for his Father or for his Mother,
Which words generally contain these divine Axioms. 1. All the days that the Nazarite separates himself unto the Lord, he shall not come At a dead body. 2. He shall not make himself unclean for his Father or for his Mother,
In the first of these, are vertually contained these propositions. 1. The Nazarite is separated unto the Lord. 2. The Nazarite must not come at a dead body. 3. All the dayes that the Nazarite separates himself unto the Lord, he must not come at a dead body.
In the First of these, Are virtually contained these propositions. 1. The Nazarite is separated unto the Lord. 2. The Nazarite must not come At a dead body. 3. All the days that the Nazarite separates himself unto the Lord, he must not come At a dead body.
1. The Lord in the former words gives us a description of a Nazarite, A man or woman who marvellously separates him or himself to vow a vow of a Nazarite, to separate themselves unto the Lord.
1. The Lord in the former words gives us a description of a Nazarite, A man or woman who marvellously separates him or himself to Voelli a Voelli of a Nazarite, to separate themselves unto the Lord.
These Nazarites were either perpetual, as Samson, Judges 13.7. And Samuel, 1 Sam. 1.11. Or for a certain time, as Paul and others with him, Acts 18.18.
These nazarites were either perpetual, as samson, Judges 13.7. And Samuel, 1 Sam. 1.11. Or for a certain time, as Paul and Others with him, Acts 18.18.
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Nor could Samson exactly observe that prohibition not to come at a dead body, when he made so many slaughters among the Philistines, heaps upon heaps. So that in a large sense, we may say of all devout persons who renounce the world and the lusts thereof,
Nor could samson exactly observe that prohibition not to come At a dead body, when he made so many slaughters among the philistines, heaps upon heaps. So that in a large sense, we may say of all devout Persons who renounce the world and the Lustiest thereof,
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and wholly devote and consecrate themselves unto God, that they are spiritual Nazarites. Such an one was Jeremy and John Baptist, and Joseph, who long before them both,
and wholly devote and consecrate themselves unto God, that they Are spiritual nazarites. Such an one was Jeremiah and John Baptist, and Joseph, who long before them both,
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and before the institution of the ceremonial separation, was called a Nazarite, as I have shewen on Gen. 49. v. 26. And if we consider well the Christians vow in Baptism, To forsake the Devil and all his works, the vain pomps and glory of the world, with all covetous desires of the same, the carnal desires of the flesh,
and before the Institution of the ceremonial separation, was called a Nazarite, as I have shown on Gen. 49. v. 26. And if we Consider well the Christians Voelli in Baptism, To forsake the devil and all his works, the vain pomps and glory of the world, with all covetous Desires of the same, the carnal Desires of the Flesh,
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And therefore he who is here said to separate himself unto the Lord, he ver. 8. is said to be holy unto the Lord. And so the Nazarite is understood to separate himself from those three things before mentioned,
And Therefore he who is Here said to separate himself unto the Lord, he ver. 8. is said to be holy unto the Lord. And so the Nazarite is understood to separate himself from those three things before mentioned,
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2. And whereas much pride and vanity is discovered in shaving, and crisping, and curling, and triming, and powdring the hair; the chaste and modest Spouse of Christ hath power and glory on her head,
2. And whereas much pride and vanity is discovered in shaving, and crisping, and curling, and Trimming, and powdering the hair; the chaste and modest Spouse of christ hath power and glory on her head,
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because he is holy: So he declares himself, Lev. 11. And so the Seraphim proclaim him, Esay 6.3. Holy, holy, holy, Lord God of hosts, The fulness of the earth is his glory. So it is in Hebrew.
Because he is holy: So he declares himself, Lev. 11. And so the Seraphim proclaim him, Isaiah 6.3. Holy, holy, holy, Lord God of hosts, The fullness of the earth is his glory. So it is in Hebrew.
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Accordingly the four living creatures, Revel. 4.8. (which our Translators call Beasts; whereas the word NONLATINALPHABET there used is well known to be common to men and Beasts, and one of them had the face,
Accordingly the four living creatures, Revel. 4.8. (which our Translators call Beasts; whereas the word there used is well known to be Common to men and Beasts, and one of them had the face,
Observe from hence the wonderful exactness and strictness of the true Nazarite; That's implyed in NONLATINALPHABET, which signifies Mirificabit, He wonderfully separates himself unto the Lord, from all pollutions of the creatures.
Observe from hence the wondered exactness and strictness of the true Nazarite; That's employed in, which signifies Mirificabit, He wonderfully separates himself unto the Lord, from all pollutions of the creatures.
He is a man to be wondred at by the dissolute world, who think it strange that he rusheth not with them into the same confusion of luxury, 1 Pet. 4.4. The Pharisees sect was of all others, NONLATINALPHABET, the most strict.
He is a man to be wondered At by the dissolute world, who think it strange that he Rushes not with them into the same confusion of luxury, 1 Pet. 4.4. The Pharisees sect was of all Others,, the most strict.
the Saducees, the Esseni, or Assideans, and the Pharisees. The sect of the Nazarens (so the Christians were called, Acts 24.5.) that was more exact, more strict,
the Sadducees, the Essenes, or Assideans, and the Pharisees. The sect of the Nazarens (so the Christians were called, Acts 24.5.) that was more exact, more strict,
Our Lord Jesus, the Author and subject of the Christian rule, he assures his Disciples, that except their righteousness exceed the righteousness of the Scribes and Pharisees, they shall by no means enter into the kingdom of heaven, Matth. 5.20.
Our Lord jesus, the Author and Subject of the Christian Rule, he assures his Disciples, that except their righteousness exceed the righteousness of the Scribes and Pharisees, they shall by no means enter into the Kingdom of heaven, Matthew 5.20.
but separate themselves one from another, and that under pretence of purity. The Wiseman tels us of such a generation, pure in their own eyes, yet are not cleansed from their own dung, Prov. 30.12.
but separate themselves one from Another, and that under pretence of purity. The Wiseman tells us of such a generation, pure in their own eyes, yet Are not cleansed from their own dung, Curae 30.12.
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what benefit is it unto us, that we are separated from unrighteous men, while we are one with unrighteousness? that we are divided from idolaters, when we yet are joyned unto idols? Hos. 4.17.
what benefit is it unto us, that we Are separated from unrighteous men, while we Are one with unrighteousness? that we Are divided from Idolaters, when we yet Are joined unto Idols? Hos. 4.17.
even those in our own hearts, Ezech. 4. Of such as these, S. Jude speaks, ver. 19. That though they were most lewd and wicked persons, these are they, saith he, who separate themselves, sensual, not having the Spirit.
even those in our own hearts, Ezekiel 4. Of such as these, S. U^de speaks, ver. 19. That though they were most lewd and wicked Persons, these Are they, Says he, who separate themselves, sensual, not having the Spirit.
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So much the Translators themselves confess, where they put a man or body in the text, they say in the margent, that in the Hebrew it is soul. Thus Exod. 12.16. that which every man must eat, marg. soul, Levit. 4.27.
So much the Translators themselves confess, where they put a man or body in the text, they say in the margin, that in the Hebrew it is soul. Thus Exod 12.16. that which every man must eat, marg. soul, Levit. 4.27.
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If any man of the common people sin through ignorance, marg. any soul. And 11.43. ye shall not make your selves abominable by any creeping thing, marg. your souls, Numb. 19.11. He that toucheth any dead body of a man, the words we have here in consideration, are a dead soul. And in many other places.
If any man of the Common people since through ignorance, marg. any soul. And 11.43. you shall not make your selves abominable by any creeping thing, marg. your Souls, Numb. 19.11. He that touches any dead body of a man, the words we have Here in consideration, Are a dead soul. And in many other places.
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Hierom turns it well, non ingredietur, he shall not enter into, or come into. And so our Translators render the word, Numb. 27.17. to come in; as often elsewhere.
Hieronymus turns it well, non ingredietur, he shall not enter into, or come into. And so our Translators render the word, Numb. 27.17. to come in; as often elsewhere.
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as the Apostle reasons, 1 Cor. 5.10. To go in unto a dead soul, is to have intimacy with it, as Jacob speaks, Gen. 49.6. O my soul, NONLATINALPHABET (the same word) enter not into their secret.
as the Apostle Reasons, 1 Cor. 5.10. To go in unto a dead soul, is to have intimacy with it, as Jacob speaks, Gen. 49.6. O my soul, (the same word) enter not into their secret.
Hence it appears there are dead souls. For what is the natural death, but the separation of the soul from the body? And what is the spiritual death, but the separation of the spirit of life from the soul? according to what the Prophet speaks, The soul that siuens, that shall die, Ezech. 18.4.
Hence it appears there Are dead Souls. For what is the natural death, but the separation of the soul from the body? And what is the spiritual death, but the separation of the Spirit of life from the soul? according to what the Prophet speaks, The soul that siuens, that shall die, Ezekiel 18.4.
and the doctrine which is according to godliness, he is proud, knowing nothing, but doting; (so our Translators turn NONLATINALPHABET, which is, sick ) about questions and strifes of words.
and the Doctrine which is according to godliness, he is proud, knowing nothing, but doting; (so our Translators turn, which is, sick) about questions and strifes of words.
Neither will I go with consuming envie; wrath is a feverish distemper, that gives place to the destroyer, Ephes. 4. Covetousness is a dropsie; Quò plus sunt potae, plus sitiuntar aquae.
Neither will I go with consuming envy; wrath is a feverish distemper, that gives place to the destroyer, Ephesians 4. Covetousness is a dropsy; Quò plus sunt potae, plus sitiuntar Water.
I pray, that your love may abound, NONLATINALPHABET, in acknowledgement and all sense. If there be no breathing, there is no life; if the heart pant not, breathe not after the living God, Cain hath then killed Abel; the self love hath slain the breathing from, and towards God. Gen. 4. I place not talk and speech among the signes of life. Its possible there may be a great deal of holy talk, and yet but talk; which our Lord the wisdom it self seems to wonder at, NONLATINALPHABET, O generations of Vipers (the word is plural,) how can ye that are evil, speak good things, Matth. 12.34. A man may live though he be speechless; the true speech is from the life of God:
I pray, that your love may abound,, in acknowledgement and all sense. If there be no breathing, there is no life; if the heart pant not, breathe not After the living God, Cain hath then killed Abel; the self love hath slave the breathing from, and towards God. Gen. 4. I place not talk and speech among the Signs of life. Its possible there may be a great deal of holy talk, and yet but talk; which our Lord the Wisdom it self seems to wonder At,, Oh generations of Vipers (the word is plural,) how can you that Are evil, speak good things, Matthew 12.34. A man may live though he be speechless; the true speech is from the life of God:
Howbeit this was to be understood, if he vowed himself a Nazarite, and named no certain number of dayes. Of these dayes we understand, Acts 21.26. where S. Luke mentions the accomplishment of the dayes of purification, NONLATINALPHABET.
Howbeit this was to be understood, if he vowed himself a Nazarite, and nam no certain number of days. Of these days we understand, Acts 21.26. where S. Lycia mentions the accomplishment of the days of purification,.
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Because purification is properly of those who were before unclean and impure; whereas the Nazarites here mentioned had vowed against all uncleanness, and had kept themselves pure and holy to the Lord.
Because purification is properly of those who were before unclean and impure; whereas the nazarites Here mentioned had vowed against all uncleanness, and had kept themselves pure and holy to the Lord.
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He who gives it, is Lord of all our time. Herein the Christians vow of spiritual Nazariteship exceeds that of the Law. That of the law might be temporary, as for 30 dayes;
He who gives it, is Lord of all our time. Herein the Christians Voelli of spiritual Nazariteship exceeds that of the Law. That of the law might be temporary, as for 30 days;
but our vow in Baptism, whereby we are initiated into the Christian Nazariteship, is a vow of far greater abstinence, as to forsake the Devil and all his works, the pomps and vanity of the wicked world,
but our Voelli in Baptism, whereby we Are initiated into the Christian Nazariteship, is a Voelli of Far greater abstinence, as to forsake the devil and all his works, the pomps and vanity of the wicked world,
It is the soul and spirit that is mainly to be heeded. The holy Scripture reckons persons by their souls; as Gen. 12.5. all the souls, they had gotten in Haran; and 46.26. all the souls that came with Jacob into Egypt, and many the like:
It is the soul and Spirit that is mainly to be heeded. The holy Scripture reckons Persons by their Souls; as Gen. 12.5. all the Souls, they had got in Haran; and 46.26. all the Souls that Come with Jacob into Egypt, and many the like:
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whereas we account men rather according to their bodies; as when we say, no body, some body, a good body, &c. Ʋnde haec farrago loquendi venerit in linguas? How come we to speak thus but from too little care of our souls? which is helped on by mis-translation.
whereas we account men rather according to their bodies; as when we say, no body, Some body, a good body, etc. Ʋnde haec farrago loquendi venerit in linguas? How come we to speak thus but from too little care of our Souls? which is helped on by mistranslation.
When the righteous man turneth away from his righteousness, and committeth iniquity, and doth according to all the abominations that the wicked man doth, shall he live? All the righteousness that he hath done, shall not be mentioned:
When the righteous man turns away from his righteousness, and Committeth iniquity, and does according to all the abominations that the wicked man does, shall he live? All the righteousness that he hath done, shall not be mentioned:
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This no doubt, is a very great restraint upon the Nazarite. But a case may be put wherein he may seem to be released from this restraint. What if his Father or Mother, his brother or Sister die? may not the Nazarite go in to them,
This no doubt, is a very great restraint upon the Nazarite. But a case may be put wherein he may seem to be released from this restraint. What if his Father or Mother, his brother or Sister die? may not the Nazarite go in to them,
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Herein we have two divine Axioms. 1. The Nazarites Father or Mother, or Brother, or Sister, by dying, become unclean. 2. The Nazarite must not make himself unclean for his Father or his Mother,
Herein we have two divine Axioms. 1. The nazarites Father or Mother, or Brother, or Sister, by dying, become unclean. 2. The Nazarite must not make himself unclean for his Father or his Mother,
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for his Brother, or for his Sister. The latter of these supposes the former; for unless the dead were unclean, how could they render the Nazarite unclean?
for his Brother, or for his Sister. The latter of these supposes the former; for unless the dead were unclean, how could they render the Nazarite unclean?
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For as for natural uncleanness, albeit there be in the dead man a resolution of the humours, and in time of the elements, which may be noysom, and perhaps contagious, yet neither of these is so speedy, as commonly their Funerals are.
For as for natural uncleanness, albeit there be in the dead man a resolution of the humours, and in time of the elements, which may be noisome, and perhaps contagious, yet neither of these is so speedy, as commonly their Funerals Are.
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However to come in to the same house where the dead are, or to accompany the corps to the grave, can be no annoyance; because the soul being departed,
However to come in to the same house where the dead Are, or to accompany the corpse to the grave, can be no annoyance; Because the soul being departed,
and the natural heat gone, which is the vehicle, and conveys contagion and infection while there is life in the body, the body being now dead conveys no contagion, corruption, or uncleanness unto those who come at it: so the Italian Proverb,
and the natural heat gone, which is the vehicle, and conveys contagion and infection while there is life in the body, the body being now dead conveys no contagion, corruption, or uncleanness unto those who come At it: so the Italian Proverb,
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As for ceremonial uncleanness its meerly positive; and, according to the nature of a ceremony, it is, Pro arbitrio instituentis, according to the will of him who ordains it;
As for ceremonial uncleanness its merely positive; and, according to the nature of a ceremony, it is, Pro arbitrio instituentis, according to the will of him who ordains it;
It remaines therefore that the uncleanness here spoken of is only ceremonial, and that which imports unto us a morall uncleanness. And what's that? Sin and iniquity is the only true uncleanness. And therefore its called by such names as in nature are unclean; as mire and vomit, 2 Pet. 2.22. the menstruous cloth of an unclean woman, Esay 64.6. The dung of a man, Prov. 30.12. you will say, these things should not be named.
It remains Therefore that the uncleanness Here spoken of is only ceremonial, and that which imports unto us a moral uncleanness. And what's that? since and iniquity is the only true uncleanness. And Therefore its called by such names as in nature Are unclean; as mire and vomit, 2 Pet. 2.22. the menstruous cloth of an unclean woman, Isaiah 64.6. The dung of a man, Curae 30.12. you will say, these things should not be nam.
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and in those also to whom they do affricare scabiem, they communicate their uncleanness. The leprosie begins with a spot of uncleanness, and spreads it self in the skin,
and in those also to whom they do affricare scabiem, they communicate their uncleanness. The leprosy begins with a spot of uncleanness, and spreads it self in the skin,
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Behold NONLATINALPHABET, how much wood a little fire burneth? 2. This uncleanness is contagious and infectious and spreads it self unto others also, especially,
Behold, how much wood a little fire burns? 2. This uncleanness is contagious and infectious and spreads it self unto Others also, especially,
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Or as some understand the words, NONLATINALPHABET, light and unsetled manners. For this uncleanness enters oftentimes into the soul; and is conceived only by a word, & concepta cogitatio carnem commovet ad concupiscendum.
Or as Some understand the words,, Light and unsettled manners. For this uncleanness enters oftentimes into the soul; and is conceived only by a word, & concepta cogitatio Carnem commovet ad concupiscendum.
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And the eye is as treacherous in betraying the soul as the ear is; for mors intrat per fenestras. Jer. 9.21. the dead soul is infectious, and death from it, enters in by the eyes, the windows of the soul, Eccles. 12.3. and corrupts it.
And the eye is as treacherous in betraying the soul as the ear is; for mors intrat per fenestras. Jer. 9.21. the dead soul is infectious, and death from it, enters in by the eyes, the windows of the soul, Eccles. 12.3. and corrupts it.
But what reason may there be, why the Lord gives special charge to the Nazarite, that he come not at his Father or his Mother, his Brother or his Sister, when they die.
But what reason may there be, why the Lord gives special charge to the Nazarite, that he come not At his Father or his Mother, his Brother or his Sister, when they die.
For, according to the nature of love, Amor transformat amantem in rem amatam, Love changes the party loving into the party loved. And therefore, especially in such deer and neer relations, men commonly oversee,
For, according to the nature of love, Amor transformate amantem in remembering amatam, Love changes the party loving into the party loved. And Therefore, especially in such deer and near relations, men commonly oversee,
Beside, honour being a more eminent degree of love, is more attractive, and drawes more uncleanness from the party honoured. And therefore some followers of Plato, pourtraied in themselves what blemish their Master had in his body; others the errours of his minde. Ye know whose speech it was, but not worthy of him;
Beside, honour being a more eminent degree of love, is more Attractive, and draws more uncleanness from the party honoured. And Therefore Some followers of Plato, portrayed in themselves what blemish their Master had in his body; Others the errors of his mind. You know whose speech it was, but not worthy of him;
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Man is NONLATINALPHABET, an imitating creature. And therefore Apes, Monkies, and Baboons, who resemble men in their feature, are all Mimicks, and imitate what they see done.
Man is, an imitating creature. And Therefore Apes, Monkeys, and Baboons, who resemble men in their feature, Are all Mimics, and imitate what they see done.
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Now children brought up by their parents, and taught to honour them, have indeed no other patern for their imitation: and what either good or evil, they see in them, they swallow it without difference;
Now children brought up by their Parents, and taught to honour them, have indeed no other pattern for their imitation: and what either good or evil, they see in them, they swallow it without difference;
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Being considered in themselves, two things are to be inquired into: 1. What's here meant by Consecration. 2. How we are to understand, that the consecration of his God, is on the Nazarites head.
Being considered in themselves, two things Are to be inquired into: 1. What's Here meant by Consecration. 2. How we Are to understand, that the consecration of his God, is on the nazarites head.
The word here turn'd Consecration, is NONLATINALPHABET, which the LXX render NONLATINALPHABET, a vow; whether they read NONLATINALPHABET, which signifies a vow, as Drusius conceives,
The word Here turned Consecration, is, which the LXX render, a Voelli; whither they read, which signifies a Voelli, as Drusius conceives,
Vatablus, and the Tigur in Bible have Naeser, retaining the Hebrew word. Two of our old English Translations, Coverdale and another turn the word NONLATINALPHABET abstinence. The Chald. Paraphrast renders it a crown. So Drusius. The Spanish,
Vatablus, and the Tigur in bible have Naeser, retaining the Hebrew word. Two of our old English Translations, Coverdale and Another turn the word abstinence. The Chald. Paraphrast renders it a crown. So Drusius. The Spanish,
although in the text it hath consecration, yet in the margent is Corona a Crown. So the word is turnd by the LXX, 2 Sam. 1.10. NONLATINALPHABET, 2 Chron. 23.11. And Psal. 132.18. upon himself shall his Crown flourish;
although in the text it hath consecration, yet in the margin is Corona a Crown. So the word is turned by the LXX, 2 Sam. 1.10., 2 Chronicles 23.11. And Psalm 132.18. upon himself shall his Crown flourish;
yet is Gods Crown. 3. Here is a ground of great thankfulness to be given unto our good God, that he is pleased to raise up eminent holy men and women who may be examples of purity and holiness unto their generation.
yet is God's Crown. 3. Here is a ground of great thankfulness to be given unto our good God, that he is pleased to raise up eminent holy men and women who may be Examples of purity and holiness unto their generation.
and shall reign upon the earth. Over whom else rule they but over their own spirits, Prov. 23.28. The great Monarchs of the word who conquerd multitudes of nations and people, yet had not rule over their own spirits.
and shall Reign upon the earth. Over whom Else Rule they but over their own spirits, Curae 23.28. The great Monarchs of the word who conquered Multitudes of Nations and people, yet had not Rule over their own spirits.
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1. This justly reproves those who pretend the spiritual Nazariteship of Christianity, yet are wine-bibbers and drinkers of strong drink; such as refuse to be subject unto God in holy life;
1. This justly reproves those who pretend the spiritual Nazariteship of Christianity, yet Are wine-bibbers and drinkers of strong drink; such as refuse to be Subject unto God in holy life;
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such as defile themselves with dead works; these are no Nazarites; they have lost their crown, they have broken their vow of the spiritual Nazariteship.
such as defile themselves with dead works; these Are no nazarites; they have lost their crown, they have broken their Voelli of the spiritual Nazariteship.
in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die, Ezech. 18.24. 3. But more are they to be reproved, who having lost their own crown, and broken their vow of spiritual Nazarites, attempt to take away the crown from others, to corrupt the Nazarites, to inveigle others into their excess of riot.
in his trespass that he hath trespassed, and in his since that he hath sinned, in them shall he die, Ezekiel 18.24. 3. But more Are they to be reproved, who having lost their own crown, and broken their Voelli of spiritual nazarites, attempt to take away the crown from Others, to corrupt the nazarites, to inveigle Others into their excess of riot.
therefore the Lord threatens to enfeeble those corruptors of his Nazarites. These, and such as these, are the greatest enemies of the Common-wealth, who deprive it of such Nazarites as in perilous times might avert the wrath of God from us,
Therefore the Lord threatens to enfeeble those corrupters of his nazarites. These, and such as these, Are the greatest enemies of the Commonwealth, who deprive it of such nazarites as in perilous times might avert the wrath of God from us,
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And if Christ be the Head, what is the Crown? What else but the spirit, and minde, the Lamp of Christ? as Job saith, Job 29.3. His Candle shined on my head. All the thoughts, they are in the power of the true Nazarite. All the affections are under his power.
And if christ be the Head, what is the Crown? What Else but the Spirit, and mind, the Lamp of christ? as Job Says, Job 29.3. His Candle shined on my head. All the thoughts, they Are in the power of the true Nazarite. All the affections Are under his power.
and all the power of the enemy; yea, to tread Satan under his feet, Rom. 16. This is a ground of exhortation to the true Nazarites of the Philadelphian Church; its the Lords exhortation to them, Keep what thou hast, and let no man take thy Crown, Revel. 3.11. These are they who are made Kings and Priests unto God.
and all the power of the enemy; yea, to tread Satan under his feet, Rom. 16. This is a ground of exhortation to the true nazarites of the Philadelphian Church; its the lords exhortation to them, Keep what thou hast, and let no man take thy Crown, Revel. 3.11. These Are they who Are made Kings and Priests unto God.
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Nor ought they to touch any unclean thing, whether of man or beast. He who toucheth the dead of every soul of man, must be unclean seven dayes, Numb. 19.11.
Nor ought they to touch any unclean thing, whither of man or beast. He who touches the dead of every soul of man, must be unclean seven days, Numb. 19.11.
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For the filthiness of a man is much more noysom and unclean, and renders men more unclean then the uncleanness of a beast. The beasts uncleanness makes a man unclean onely untill the evening, Levit. 11.32. but the uncleanness of a man polluted a man and made him unclean seven dayes, Num. 19.11.
For the filthiness of a man is much more noisome and unclean, and renders men more unclean then the uncleanness of a beast. The beasts uncleanness makes a man unclean only until the evening, Levit. 11.32. but the uncleanness of a man polluted a man and made him unclean seven days, Num. 19.11.
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It is true, the brutish and carnal uncleanness pollutes; but the uncleanness of a man, as he is a man, pollutes seven times more. Carnalia peccata plus habent infamiae;
It is true, the brutish and carnal uncleanness pollutes; but the uncleanness of a man, as he is a man, pollutes seven times more. Carnalia Peccata plus habent infamiae;
For there is not the same reason of the Divine Law which is of our Humane Laws. We say, De minimis non curat Lex, The Law regards not the least matters. As the Law forbids annoyance of the High-ways:
For there is not the same reason of the Divine Law which is of our Humane Laws. We say, De minimis non curate Lex, The Law regards not the least matters. As the Law forbids annoyance of the Highways:
Nor must the Carkase of a Horse or Dog or the like be thrown into a Common rode. But what if a dead Mouse be thrown there? The answer is, De minimis non curat Lex;
Nor must the Carcase of a Horse or Dog or the like be thrown into a Common road. But what if a dead Mouse be thrown there? The answer is, De minimis non curate Lex;
And some, out of their Epicurean spirit, would perswade us, that Non vacat exiguis rebus adesse Jovi, that God is not at leisure to heed small matters. Under which pretence, they plead for their infirmities, and those of the largest cize; and by that name, they understand their gross habitual sins. But the wise man tells us, that he who neglects small things shall fall by little and little, Ecclus. 19.1.
And Some, out of their Epicurean Spirit, would persuade us, that Non vacat exiguis rebus Adesse Jovi, that God is not At leisure to heed small matters. Under which pretence, they plead for their infirmities, and those of the Largest cize; and by that name, they understand their gross habitual Sins. But the wise man tells us, that he who neglects small things shall fallen by little and little, Ecclus 19.1.
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Therefore vers. 3. of this Chapter, the Lord forbids the Nazarite not only the drinking of Wine and strong drink, but also Vinegar of Wine, and Vinegar of strong drink; neither shall he drink any liquor of Grapes, &c. Howbeit the word NONLATINALPHABET signifies not the liquor or juice of Grapes:
Therefore vers. 3. of this Chapter, the Lord forbids the Nazarite not only the drinking of Wine and strong drink, but also Vinegar of Wine, and Vinegar of strong drink; neither shall he drink any liquour of Grapes, etc. Howbeit the word signifies not the liquour or juice of Grapes:
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For that was before forbidden in NONLATINALPHABET Wine: For what is Wine but the juice or liquor of Grapes, if the Wine be made of Grapes? For Wine may be made of many other things;
For that was before forbidden in Wine: For what is Wine but the juice or liquour of Grapes, if the Wine be made of Grapes? For Wine may be made of many other things;
as Diodorus Siculus writes of NONLATINALPHABET, Barley-wine. What then may NONLATINALPHABET here signifie but water wherein the Grapes have been steeped, tinctured and moystened, as in some sleight decoction.
as Diodorus Siculus writes of, Barley-wine. What then may Here signify but water wherein the Grapes have been steeped, tinctured and moistened, as in Some sleight decoction.
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Thus the Lord having given strict charge to Adam, that he should not eat of the forbidden fruit, Adam gives charge to Eve, that she should not touch it:
Thus the Lord having given strict charge to Adam, that he should not eat of the forbidden fruit, Adam gives charge to Eve, that she should not touch it:
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as we charge our children not to come neer the well. And thus the wise man gives charge to his children, Prov. 4.14, 15. Enter not into the path of the wicked;
as we charge our children not to come near the well. And thus the wise man gives charge to his children, Curae 4.14, 15. Enter not into the path of the wicked;
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This no doubt is a great error in the sons of men, they fear lest they should commit some great sins, and regard not the less sins, which insensibly dispose them to the committing of the greatest. And therefore the Scripture warns us that we take great heed of the little sins. A little leaven leavens the whole lump, Gal. 5.9.
This no doubt is a great error in the Sons of men, they Fear lest they should commit Some great Sins, and regard not the less Sins, which insensibly dispose them to the committing of the greatest. And Therefore the Scripture warns us that we take great heed of the little Sins. A little leaven leavens the Whole lump, Gal. 5.9.
And he who keeps the whole Law and offendeth in one point is guilty of all, Jam. 2.10. O take heed, lest any root of bitterness springing up trouble you, and thereby many be defiled, Heb. 12.15.
And he who keeps the Whole Law and offends in one point is guilty of all, Jam. 2.10. O take heed, lest any root of bitterness springing up trouble you, and thereby many be defiled, Hebrew 12.15.
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For in this vow of a Nazarite was prefigured unto us, the state of perfection; such as was held forth unto us in the High Priest on whose forehead was the golden plate with this inscription NONLATINALPHABET Holiness unto the Lord, or, The Holiness of the Lord, Exod. 28.39.
For in this Voelli of a Nazarite was prefigured unto us, the state of perfection; such as was held forth unto us in the High Priest on whose forehead was the golden plate with this inscription Holiness unto the Lord, or, The Holiness of the Lord, Exod 28.39.
and call unto us, to come forth out of the confused spiritual Babel. ) And be ye separate; be true Nazarites, separate your selves unto the Lord. Touch no unclean thing;
and call unto us, to come forth out of the confused spiritual Babel.) And be the separate; be true nazarites, separate your selves unto the Lord. Touch no unclean thing;
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Be not so endeared unto Father or Mother or Brother or Sister, when they are dead in trespasses and sins, as to be defiled for them. Though the Priest of the second order, might be defiled, the true Nazarites, who are made like unto the great High Priest, as he might not be defiled, no, not for his Father or for his Mother, Levit. 21.10.11.
Be not so endeared unto Father or Mother or Brother or Sister, when they Are dead in Trespasses and Sins, as to be defiled for them. Though the Priest of the second order, might be defiled, the true nazarites, who Are made like unto the great High Priest, as he might not be defiled, no, not for his Father or for his Mother, Levit. 21.10.11.
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He who doth the will of my Father which is in heaven, he is now adopted into the Divine linage, he shall be my Mother and Sister and Brother, Mat. 12.50.
He who does the will of my Father which is in heaven, he is now adopted into the Divine lineage, he shall be my Mother and Sister and Brother, Mathew 12.50.
And God the Father speaks unto such Nazarites who separate themselves to the Lord, unto such Levites who in this case, say to their Father and to their Mother, I have not seen him,
And God the Father speaks unto such nazarites who separate themselves to the Lord, unto such Levites who in this case, say to their Father and to their Mother, I have not seen him,
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neither did he acknowledge his brethren, nor do they acknowledge their children; for they have observed Gods word, and kept his Covenant, Deut. 33.9.
neither did he acknowledge his brothers, nor do they acknowledge their children; for they have observed God's word, and kept his Covenant, Deuteronomy 33.9.
Vnto such Levites, unto such Nazarites, such separated ones, he saith, Be ye separate; own no father nor mother nor brother nor sister upon earth, and I will receive you, and I will be a father unto you,
Unto such Levites, unto such nazarites, such separated ones, he Says, Be you separate; own no father nor mother nor brother nor sister upon earth, and I will receive you, and I will be a father unto you,
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and ye shall be my sons and daughters, saith the Lord Almighty, 2 Cor. 6.17, 18. Be we exhorted to separate our selves unto the Lord, to become true Nazarites, that we may obtain the Crown of our God.
and you shall be my Sons and daughters, Says the Lord Almighty, 2 Cor. 6.17, 18. Be we exhorted to separate our selves unto the Lord, to become true nazarites, that we may obtain the Crown of our God.
This subjection is unto the will and law of God, and he is in meditation of the law day and night, Psal. 1. Hereby he is rendred humble, contrite and mortified, endures temptations,
This subjection is unto the will and law of God, and he is in meditation of the law day and night, Psalm 1. Hereby he is rendered humble, contrite and mortified, endures temptations,
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and so obtains the Crown of life, James 1.12. See how this was prefigured in Esther the invisible and hidden Church, Esther 2. She had neither father nor mother, v. 7. they were both dead. Such a virgin Church as the Psalmist speaks unto; Hearken, O daughter, and consider;
and so obtains the Crown of life, James 1.12. See how this was prefigured in Esther the invisible and hidden Church, Esther 2. She had neither father nor mother, v. 7. they were both dead. Such a Virgae Church as the Psalmist speaks unto; Harken, Oh daughter, and Consider;
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forsake thine own people and thy fathers house, Psal. 45. But did she not make her self unclean by her father or her mother when they died? No, Mordecai took her for his daughter.
forsake thine own people and thy Father's house, Psalm 45. But did she not make her self unclean by her father or her mother when they died? No, Mordecai took her for his daughter.
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Myrrh is a principal preservative against infection and contagion. And Mordecai bitter contrition, and teaching contrition, Myrrh contrite preserves Esther from uncleanness of her father and her mother. The law of God teaching and rendring us contrite and humble, is a principal antidote against dead works.
Myrrh is a principal preservative against infection and contagion. And Mordecai bitter contrition, and teaching contrition, Myrrh contrite preserves Esther from uncleanness of her father and her mother. The law of God teaching and rendering us contrite and humble, is a principal antidote against dead works.
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lest as the Serpent beguiled Eve through his subtilty, so your NONLATINALPHABET, your thoughts, should be corrupted from the simplicity that is in Christ.
lest as the Serpent beguiled Eve through his subtlety, so your, your thoughts, should be corrupted from the simplicity that is in christ.
Esther is a long time preparing. And manifold preparations are required of the people of God, Luke 1.17. to make ready a people prepared for the Lord.
Esther is a long time preparing. And manifold preparations Are required of the people of God, Lycia 1.17. to make ready a people prepared for the Lord.
Esther thus prepared is commended to Ahashuerus the Prince and the Head. And he sets the Crown royal upon Esthers head, Esther 2.17. The like promise is also made by the true Ahashuerus unto us, that if we be prepared members of the invisible Church, and bear the Cross, we shall also wear the Crown! For blessed is he that endureth temptation:
Esther thus prepared is commended to Ahasuerus the Prince and the Head. And he sets the Crown royal upon Esthers head, Esther 2.17. The like promise is also made by the true Ahasuerus unto us, that if we be prepared members of the invisible Church, and bear the Cross, we shall also wear the Crown! For blessed is he that Endureth temptation:
for when he is tryed, he shall receive the Crown of life, which the Lord hath promised to them that love him, James 1.12. One spoon of ten shekels of gold.
for when he is tried, he shall receive the Crown of life, which the Lord hath promised to them that love him, James 1.12. One spoon of ten shekels of gold.
But what water is it that can purifie the man from his sin? we read not yet that the water of separation is commanded to be made, which is first enjoyn'd, Numb. 19. and not before.
But what water is it that can purify the man from his since? we read not yet that the water of separation is commanded to be made, which is First enjoined, Numb. 19. and not before.
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yet that which was typified by it, the blood of Christ (the Lamb slain from the foundation of the world, Rev. 13.8.) is the true holy water, or sin-water. Yea,
yet that which was typified by it, the blood of christ (the Lamb slave from the Foundation of the world, Rev. 13.8.) is the true holy water, or sin-water. Yea,
lest any age should want an expedient and effectual mean for the purging and cleansing from sin, the Apostle applying this type unto the truth, saith thus, Hebr. 9.13, 14. If the blood of Buls and Goats,
lest any age should want an expedient and effectual mean for the purging and cleansing from since, the Apostle applying this type unto the truth, Says thus, Hebrew 9.13, 14. If the blood of Bulls and Goats,
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and the ashes of an Heifer sprinkling the unclean, sanctifieth to the purifying of the flesh, how much more shall the blood of Christ, who, through the eternal Spirit, offered himself without spot unto God, purge our conscience from dead works, to serve the living God? Whereby the Apostle holds forth unto us that everlasting sin-water, the pretious blood and eternal Spirit of Christ, which cleanseth us from all our sins, 1 John 1.7.
and the Ashes of an Heifer sprinkling the unclean, Sanctifieth to the purifying of the Flesh, how much more shall the blood of christ, who, through the Eternal Spirit, offered himself without spot unto God, purge our conscience from dead works, to serve the living God? Whereby the Apostle holds forth unto us that everlasting sin-water, the precious blood and Eternal Spirit of christ, which Cleanseth us from all our Sins, 1 John 1.7.
But as our Translators, in the first part of the Levites cleansing, make no mention at all of sin which is to be purged; so neither in the second part of it, do they express the word NONLATINALPHABET the Rasor which they must let pass over all their flesh.
But as our Translators, in the First part of the Levites cleansing, make no mention At all of sin which is to be purged; so neither in the second part of it, do they express the word the Razor which they must let pass over all their Flesh.
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The third part of the Levites cleansing, [ Washing their clothes, ] is tacitly implyed the whole mystery of sprinkling the sin-water, and cutting off the hair, viz. the purifying from the superfluity of naughtiness, even the sinne it self.
The third part of the Levites cleansing, [ Washing their clothes, ] is tacitly employed the Whole mystery of sprinkling the sin-water, and cutting off the hair, viz. the purifying from the superfluity of naughtiness, even the sin it self.
So much is intimated in the word NONLATINALPHABET, their clothes, which may as well be rendred, their sins and wickednesses, as NONLATINALPHABET signifies.
So much is intimated in the word, their clothes, which may as well be rendered, their Sins and Wickednesses, as signifies.
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but shall minister with their brethren, &c. ] Our Lord himself tels Moses, the argument of these words, together with the former and those which follow, Verse 23. The Lord spake unto Moses, saying, This is that belongeth to the Levites, from twenty and five years old,
but shall minister with their brothers, etc. ] Our Lord himself tells Moses, the argument of these words, together with the former and those which follow, Verse 23. The Lord spoke unto Moses, saying, This is that belongeth to the Levites, from twenty and five Years old,
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and shall serve no more, but shall minister with their brethren, &c. So that the words contain the common term between the Levites service, and their ministry; which may be resolved into these divine sentences. 1. The Levites waited on the service of the Tabernacle. 2. From the age of fifty years they shall cease from waiting on the service of the Tabernacle. 3. From the age of fifty years, they shall minister with their brethren. 4. From the age of fifty years, they shall serve no more, but they shall minister.
and shall serve no more, but shall minister with their brothers, etc. So that the words contain the Common term between the Levites service, and their Ministry; which may be resolved into these divine sentences. 1. The Levites waited on the service of the Tabernacle. 2. From the age of fifty Years they shall cease from waiting on the service of the Tabernacle. 3. From the age of fifty Years, they shall minister with their brothers. 4. From the age of fifty Years, they shall serve no more, but they shall minister.
He shall go in NONLATINALPHABET to war the warfare of the service, &c. v. 24. So Tremellius, Diodati, Pagnin, Ainsworth, and Piscator render the words, he shall return from the warfare of the service.
He shall go in to war the warfare of the service, etc. v. 24. So Tremellius, Diodati, Pagnin, Ainsworth, and Piscator render the words, he shall return from the warfare of the service.
When he shall perceive that the world NONLATINALPHABET lies in the evil one, who goes about seeking whom he may drink up. When he shall consider, that he must wrestle with Principalities and Powers, with the Rulers of the darkness of this world, with spiritual wickedness;
When he shall perceive that the world lies in the evil one, who Goes about seeking whom he may drink up. When he shall Consider, that he must wrestle with Principalities and Powers, with the Rulers of the darkness of this world, with spiritual wickedness;
1. The service of the Levites about the Tabernacle of meeting was, a laborious service. Its called in the text, NONLATINALPHABET, which signifies the greatest pains and toyl that men undergo, in peaceable times, the labours of the ground, in plowing, sowing, harrowing, fallowing, twifallowing, trifallowing, &c. and this yearly;
1. The service of the Levites about the Tabernacle of meeting was, a laborious service. Its called in the text,, which signifies the greatest pains and toil that men undergo, in peaceable times, the labours of the ground, in plowing, sowing, harrowing, fallowing, twifallowing, trifallowing, etc. and this yearly;
It contains in it self compendiously all evil: And therefore war is called evil, as the sum of all evils, Esay 45.7. The principal labour of the Levite, was bearing the burden of the Tabernacle.
It contains in it self compendiously all evil: And Therefore war is called evil, as the sum of all evils, Isaiah 45.7. The principal labour of the Levite, was bearing the burden of the Tabernacle.
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Ye finde all the parts and utensels of the Tabernacle divided among the Kohathites, the Gershonites, and the Merarites, Numb. 4. which they must take up and bear, so often as the Camp removed.
You find all the parts and utensils of the Tabernacle divided among the Kohathites, the Gershonites, and the Merarites, Numb. 4. which they must take up and bear, so often as the Camp removed.
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Mysticè. Such is the labour of the spiritual Levite in the greater and better Tabernacle, Hebr. 9.11. He has his NONLATINALPHABET his great labour and toyl about a worldly Tabernacle of earthly minded men.
Mysticè. Such is the labour of the spiritual Levite in the greater and better Tabernacle, Hebrew 9.11. He has his his great labour and toil about a worldly Tabernacle of earthly minded men.
He breaks up the fallow grounds, the earthly hearts of men, which have long lien lay. He sowes the feed of the Word which the fowles of the air, the evil spirits devour, Matth. 13.4. with 19. The Sun of persecution scorcheth it, v. 5.6. with 20.21.
He breaks up the fallow grounds, the earthly hearts of men, which have long lain lay. He sows the feed of the Word which the fowls of the air, the evil spirits devour, Matthew 13.4. with 19. The Sun of persecution scorcheth it, v. 5.6. with 20.21.
The thorny cares choak it, v. 7. with 22. And it is well, if one fourth part of the soyl, prove good and fruitful, v. 8. with 23. So that the most part of his labour is quite lost,
The thorny Cares choke it, v. 7. with 22. And it is well, if one fourth part of the soil, prove good and fruitful, v. 8. with 23. So that the most part of his labour is quite lost,
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Hence it is that the spiritual Levite is compared to the laborious Ox, Deut. 25.4. 1 Cor. 9.9, 10. He treads out the corn, he separates the pure grain from the husk, he brings forth the Spirit out of the Letter. So that great increase is by the strength of the Ox, Pro. 14.4.
Hence it is that the spiritual Levite is compared to the laborious Ox, Deuteronomy 25.4. 1 Cor. 9.9, 10. He treads out the corn, he separates the pure grain from the husk, he brings forth the Spirit out of the letter. So that great increase is by the strength of the Ox, Pro 14.4.
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even that spiritual Tabernacle wherein Christ dwels, John 1.14. Of which burden even Moses, and he a Levit, complains, Deut. 1.9. and elsewhere.
even that spiritual Tabernacle wherein christ dwells, John 1.14. Of which burden even Moses, and he a Levit, complains, Deuteronomy 1.9. and elsewhere.
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In this regard, the spiritual Levit was figured by the Camel, a creature that seems to be made to bear burdens; and accordingly he is so ready to bear them, that he kneels down that the burden may be laid upon him.
In this regard, the spiritual Levit was figured by the Camel, a creature that seems to be made to bear burdens; and accordingly he is so ready to bear them, that he kneels down that the burden may be laid upon him.
These are part of the herd called Animalia Dei, Gods animals, Psal. 68.10. Among those beasts Jesus Christ is born, Matth. 2. the resigned patient beasts, Zech. 2.4. beasts before thee, Psal. 73.22. made to bear the burdens of the weak ones, their many frailties and infirmities, their murmurings and repinings, their contumacies and obstinacies;
These Are part of the heard called Animalia Dei, God's animals, Psalm 68.10. Among those beasts jesus christ is born, Matthew 2. the resigned patient beasts, Zechariah 2.4. beasts before thee, Psalm 73.22. made to bear the burdens of the weak ones, their many frailties and infirmities, their murmurings and repinings, their contumacies and obstinacies;
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In the spiritual, they are inward according to the former; Kings go out to battel, 1 Chron. 20.1. According to the latter, the Levites go in to war the warfare of the service, Numb.
In the spiritual, they Are inward according to the former; Kings go out to battle, 1 Chronicles 20.1. According to the latter, the Levites go in to war the warfare of the service, Numb.
But this with burning and smell of fire; as in the battle of Gideon against the Midianites, Esay 9.5. which was not managed by might or by power, but by Gods Spirit, which is as fire.
But this with burning and smell of fire; as in the battle of gideon against the midianites, Isaiah 9.5. which was not managed by might or by power, but by God's Spirit, which is as fire.
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3. Men engage themselves in outward wars, to satisfie the policies, lusts, ambition, revenge and covetousness of the worldly Potentates, — Delirant Reges; Plectuntur Achivi. Ahab was ambitious and covetous;
3. Men engage themselves in outward wars, to satisfy the policies, Lustiest, ambition, revenge and covetousness of the worldly Potentates, — Delirant Reges; Plectuntur Achivi. Ahab was ambitious and covetous;
But in the inward warfare the spiritual warriour endures hardship as a good souldier of Jesus Christ, he entangleth not himself in the affairs of this life, that he may please him who hath chosen him to be a souldier, 2 Tim. 2.4. O ye Levites!
But in the inward warfare the spiritual warrior endures hardship as a good soldier of jesus christ, he entangleth not himself in the affairs of this life, that he may please him who hath chosen him to be a soldier, 2 Tim. 2.4. Oh you Levites!
There seems some jarring between Numb. 4. and this place, Numb. 8. For in the former place, the time of the Levites warfare begins at thirty years of age.
There seems Some jarring between Numb. 4. and this place, Numb. 8. For in the former place, the time of the Levites warfare begins At thirty Years of age.
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That, whereas the Levites warfare consisted of two parts, whereof the former was spent in learning the rudiments of those rites and ceremonies which belonged unto their office.
That, whereas the Levites warfare consisted of two parts, whereof the former was spent in learning the rudiments of those Rites and ceremonies which belonged unto their office.
At that age, being the age of full strength, they entred upon the second part of their warfare, wherein they continued twenty years, viz. until the fiftieth year of their age,
At that age, being the age of full strength, they entered upon the second part of their warfare, wherein they continued twenty Years, viz. until the fiftieth year of their age,
and the strong men bow themselves, and the grinders fail, because they grinde little, and they that look out of the windowes be darkned, &c. Eccles. 12.3. Whence we learn, 1. That the Lord requires our full strength to be wholly spent in warring the warfare of his service. The full strength of a man begins about the thirtieth year of his age.
and the strong men bow themselves, and the grinders fail, Because they grind little, and they that look out of the windows be darkened, etc. Eccles. 12.3. Whence we Learn, 1. That the Lord requires our full strength to be wholly spent in warring the warfare of his service. The full strength of a man begins about the thirtieth year of his age.
At that age Joseph began to serve the Lord in the kingdom of Egypt, Gen. 41.46. and David in the kingdom over Israel, began his reign and the service of God and his generation, at the same age, 2 Sam. 5.4. Acts 13.36.
At that age Joseph began to serve the Lord in the Kingdom of Egypt, Gen. 41.46. and David in the Kingdom over Israel, began his Reign and the service of God and his generation, At the same age, 2 Sam. 5.4. Acts 13.36.
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And at the same age the Lord Jesus being the truth of both these types, he began to serve the Lord, in his temporal dispensation, Luke 3.23. 2. The Lord requires all our time of strength to be imployed in the spiritual warfare, even from the full strength at thirty years, until the decay of it at fifty.
And At the same age the Lord jesus being the truth of both these types, he began to serve the Lord, in his temporal Dispensation, Lycia 3.23. 2. The Lord requires all our time of strength to be employed in the spiritual warfare, even from the full strength At thirty Years, until the decay of it At fifty.
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Nor will any one, who serves the Lord out of love, which is the highest and most acceptable service, Exod. 20.6. Otherwise conceive, but that all that time is utterly mis-spent and lost, which is imployed in any other service; since the Lord requires all our strength, and all our time to be spent in his service of love, Luke 10.37.
Nor will any one, who serves the Lord out of love, which is the highest and most acceptable service, Exod 20.6. Otherwise conceive, but that all that time is utterly misspent and lost, which is employed in any other service; since the Lord requires all our strength, and all our time to be spent in his service of love, Lycia 10.37.
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And here I meet with a Scripture, which I beleeve, is much mistaken, 1 Peter. 4.1, 2, 3, 4. Forasmuch therefore as Christ hath suffered in the flesh, arm your selves with the same minde; because he who hath suffered in the flesh, hath ceased from sin;
And Here I meet with a Scripture, which I believe, is much mistaken, 1 Peter. 4.1, 2, 3, 4. Forasmuch Therefore as christ hath suffered in the Flesh, arm your selves with the same mind; Because he who hath suffered in the Flesh, hath ceased from since;
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he explains, what he means by suffering in the flesh, viz. ceasing from sin; which explication given, he proceeds in his general exhortation, interposing himself, by a NONLATINALPHABET, that ye or we no longer should live the rest of your or our lifetime to the lusts of men, but to the will of God. For that second verse is not to be knit to the exegesis or explication in the next preceding words,
he explains, what he means by suffering in the Flesh, viz. ceasing from since; which explication given, he proceeds in his general exhortation, interposing himself, by a, that you or we no longer should live the rest of your or our lifetime to the Lustiest of men, but to the will of God. For that second verse is not to be knit to the exegesis or explication in the next preceding words,
What some might doubt, that the words in our translation are in the singular number and third person, That he no longer should live the rest of his time in the flesh, &c. I answer, the Verb NONLATINALPHABET is in the Infinitive; and so may be rendred according to either number and any person: But it suits best with the general exhortation propounded in the plural, Ver. 1. and so followed ver. 3, 4. as Dr. Hammond hath judiciously observed.
What Some might doubt, that the words in our Translation Are in the singular number and third person, That he no longer should live the rest of his time in the Flesh, etc. I answer, the Verb is in the Infinitive; and so may be rendered according to either number and any person: But it suits best with the general exhortation propounded in the plural, Ver. 1. and so followed ver. 3, 4. as Dr. Hammond hath judiciously observed.
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3. It is not the will of the Lord, that his souldiers should be alwayes warring, that they should alwayes be fighting. Surely men fight not but with hope of overcoming, and an end there must be of their fighting; because the Lord of hosts engageth us in this battle;
3. It is not the will of the Lord, that his Soldiers should be always warring, that they should always be fighting. Surely men fight not but with hope of overcoming, and an end there must be of their fighting; Because the Lord of hosts engageth us in this battle;
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and he does nothing in vain. Yea, we read, that the Prophets must comfort Jerusalem and tell her, that her warfare is accomplished, Esay 40.2. 4. There is a time when the spiritual Levite is discharged from warring the warfare of the Lord;
and he does nothing in vain. Yea, we read, that the prophets must Comfort Jerusalem and tell her, that her warfare is accomplished, Isaiah 40.2. 4. There is a time when the spiritual Levite is discharged from warring the warfare of the Lord;
Among the many opposite times for many businesses, the Wiseman tells us of a time for war, and a time for peace, Eccles. 3.8. 5. The proper time of returning, ceasing, and resting from the spiritual warfare, is the time of the Spirit. Where the Spirit of the Lord is, there is liberty.
Among the many opposite times for many businesses, the Wiseman tells us of a time for war, and a time for peace, Eccles. 3.8. 5. The proper time of returning, ceasing, and resting from the spiritual warfare, is the time of the Spirit. Where the Spirit of the Lord is, there is liberty.
For thus in type the Levites, the Kohathites, Gershonites, and Merarites, although, for diverse reasons, already shewen, they began their service at different years of their age;
For thus in type the Levites, the Kohathites, Gershonites, and Merarites, although, for diverse Reasons, already shown, they began their service At different Years of their age;
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So the number of fifty notes remission and pardon, yea, doing away of sin. Whence it was, that the 50 year was the year of Jubile, the year of Release, as it is called, Levit. 25. It is very often in that Chapter called NONLATINALPHABET in the LXX, remission of sins, the time of giving the Law,
So the number of fifty notes remission and pardon, yea, doing away of since. Whence it was, that the 50 year was the year of Jubilee, the year of Release, as it is called, Levit. 25. It is very often in that Chapter called in the LXX, remission of Sins, the time of giving the Law,
6. We may note from hence, the Lords gracious dealing with those who labour in his service. The Levites who had laboured twenty years in bearing burdens, besides five years spent in preparation to their warfare, had a time when they were milites emeriti, as souldiers discharged from warring the warfare of the service, when they must serve no more,
6. We may note from hence, the lords gracious dealing with those who labour in his service. The Levites who had laboured twenty Years in bearing burdens, beside five Years spent in preparation to their warfare, had a time when they were Militias emeriti, as Soldiers discharged from warring the warfare of the service, when they must serve no more,
And no doubt but some Analogie there is between the Levitical and Evangelical service in regard of time. If they rested at fifty years, the NONLATINALPHABET and indulgence of the Gospel may allow an Evangelical Levit some ease at sixty years,
And no doubt but Some Analogy there is between the Levitical and Evangelical service in regard of time. If they rested At fifty Years, the and indulgence of the Gospel may allow an Evangelical Levit Some ease At sixty Years,
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yea, at sixty three years of age, after nine climactericals; when old age it self begins to be burden enough. Provision was made for the Levite now super-annuated under the Law.
yea, At sixty three Years of age, After nine climactericals; when old age it self begins to be burden enough. Provision was made for the Levite now superannuated under the Law.
or, (which amounts to the like) not belonging to those under the Gospel; when they corrupted the covenant of Levi, Mal. 2.8. when the people enlarged their desire like hell, Habak. 2.5.
or, (which amounts to the like) not belonging to those under the Gospel; when they corrupted the Covenant of Levi, Malachi 2.8. when the people enlarged their desire like hell, Habak. 2.5.
But this is a remediless complaint, when what was provided and consecrated unto the support of the aged Levites, is diverted unto other, and those (to speak most sparingly ) whrse ends.
But this is a remediless complaint, when what was provided and consecrated unto the support of the aged Levites, is diverted unto other, and those (to speak most sparingly) whrse ends.
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May not the consideration of this, shame us who pretend our selves to be spiritual Levites, such as cleave unto the Lord (they are the true Levites ) yet spend our strength and chief time of our strength from twenty five till fifty years of age, (may I not say of some, till sixty,
May not the consideration of this, shame us who pretend our selves to be spiritual Levites, such as cleave unto the Lord (they Are the true Levites) yet spend our strength and chief time of our strength from twenty five till fifty Years of age, (may I not say of Some, till sixty,
Be we rather exhorted to hasten the coming of the fiftieth year, that year of release from our hard duty and service. That acceptable year of the Lord;
Be we rather exhorted to hasten the coming of the fiftieth year, that year of release from our hard duty and service. That acceptable year of the Lord;
So Erasmus renders NONLATINALPHABET, 2 Pet. 3.12. Accelerantes adventum, hastening the coming or presence of that day of God. Its an expression somewhat strange:
So Erasmus renders, 2 Pet. 3.12. Accelerantes adventum, hastening the coming or presence of that day of God. Its an expression somewhat strange:
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We draw our selves in a boat with cords to the shore, when the shore seems to come unto us. And so it is when we are drawn by the cords of love, unto that day of our God;
We draw our selves in a boat with cords to the shore, when the shore seems to come unto us. And so it is when we Are drawn by the cords of love, unto that day of our God;
If the enemies be subdued in the spiritual warfare, being delivered out of the hands of our enemies, we must serve him in holiness and righteousness all the dayes of our life.
If the enemies be subdued in the spiritual warfare, being Delivered out of the hands of our enemies, we must serve him in holiness and righteousness all the days of our life.
4. Not serve, but minister, I have noted somewhat that may give light unto them, on Gen. 39.4. upon the Translators mistake there, which I shall not here repeat.
4. Not serve, but minister, I have noted somewhat that may give Light unto them, on Gen. 39.4. upon the Translators mistake there, which I shall not Here repeat.
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But special charge is given concerning the time, which is twice mentioned, in his appointed season; and again, in his appointed season. Why then do our Translators point us to one evening, when the Scripture tels us of two evenings, and mentions them precisely both here, and Exod. 12.6.
But special charge is given Concerning the time, which is twice mentioned, in his appointed season; and again, in his appointed season. Why then do our Translators point us to one evening, when the Scripture tells us of two evenings, and mentions them precisely both Here, and Exod 12.6.
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But its reasonable, yea, necessary, that our notions be conformed unto the Scriptures expressions; not that we should force the Scriptures to our notions. For our understandings, wills, affections, actions, life and manners, are all of them to be shaped and fashioned according to the Canon and rule of the Word;
But its reasonable, yea, necessary, that our notions be conformed unto the Scriptures expressions; not that we should force the Scriptures to our notions. For our understandings, wills, affections, actions, life and manners, Are all of them to be shaped and fashioned according to the Canon and Rule of the Word;
the Word is not to be formed or modeled according to our understandings, wills, affections, life and maners. It was a foul oversight of the Translators to render these words, Rom. 6.17. NONLATINALPHABET, But ye have obeyed that form of doctrine which was delivered you: whereas the words sound thus;
the Word is not to be formed or modeled according to our understandings, wills, affections, life and manners. It was a foul oversight of the Translators to render these words, Rom. 6.17., But you have obeyed that from of Doctrine which was Delivered you: whereas the words found thus;
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Where this true translation and many other, more agreeable to the Original, then what they put in the text, are utterly lost in all our English manual Pocket Bibles.
Where this true Translation and many other, more agreeable to the Original, then what they put in the text, Are utterly lost in all our English manual Pocket Bibles.
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But come we to our two Evenings; whereof the one is the declination of the Sun from the Noon-point: the other is the setting of the Sun. And therefore the Chald. Par. renders between the two Evenings NONLATINALPHABET not,
But come we to our two Evenings; whereof the one is the declination of the Sun from the Noon-point: the other is the setting of the Sun. And Therefore the Chald. Par. renders between the two Evenings not,
as he is translated, ad vesperam, toward the evening, but between two Suns, viz. the declining and setting Sun. The LXX therefore hath, NONLATINALPHABET, toward the Evening. And that this was the preceise time of killing the Passover; Josephus testifies Antiq. lib. 16. cap. 10. And Solomon Jarchi, and from them Cajetan and others.
as he is translated, and vesperam, towards the evening, but between two Suns, viz. the declining and setting Sun. The LXX Therefore hath,, towards the Evening. And that this was the preceise time of killing the Passover; Josephus Testifies Antique lib. 16. cap. 10. And Solomon Jarchi, and from them Cajetan and Others.
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The reason of this exact observation of time for the killing of the Passover, was, that there might be a due correspondence between the type and the truth; between the slaying of the Passover, and the crucifying of Christ, who is our Passover, 1 Cor. 5.7.
The reason of this exact observation of time for the killing of the Passover, was, that there might be a due correspondence between the type and the truth; between the slaying of the Passover, and the crucifying of christ, who is our Passover, 1 Cor. 5.7.
For, whereas the Jewes divided their day into twelve hours, (which they made longer or shorter, according to the divers parts of the year,) so saith our Lord, Are there not welve hours in the day? John 11.9. at the third hour, that is, our nine a clock in the morning, they offered up the Morning Sacrifice, a perfect Lamb;
For, whereas the Jews divided their day into twelve hours, (which they made longer or shorter, according to the diverse parts of the year,) so Says our Lord, are there not welve hours in the day? John 11.9. At the third hour, that is, our nine a clock in the morning, they offered up the Morning Sacrifice, a perfect Lamb;
These things befel that people in figure, and were written for our admonition, that we might the better be confirmed and assured, that the Lord Jesus Christ is the true Paschal Lamb, 1 Cor. 5.7. the true daily sacrifice, that Lamb of God who takes away the sins of the world, John 1. For as, among the many lawes touching the Paschal Lamb, this was one, which was observed in the accomplishment of it in the Lord Jesus Christ, John 19.26. A bone of him shall not be broken;
These things befell that people in figure, and were written for our admonition, that we might the better be confirmed and assured, that the Lord jesus christ is the true Paschal Lamb, 1 Cor. 5.7. the true daily sacrifice, that Lamb of God who Takes away the Sins of the world, John 1. For as, among the many laws touching the Paschal Lamb, this was one, which was observed in the accomplishment of it in the Lord jesus christ, John 19.26. A bone of him shall not be broken;
the usual hour of the Morning Sacrifice, (although, that time might be allowed to other Sacrifices, which by no means, might precede this, the Morning Sacrifice was sometime offered more early.) The same Evangelist saith, that at the ninth hour, (or three a clock after noon, the time of the Evening Sacrifice, unless it did somewhat anticipate,
the usual hour of the Morning Sacrifice, (although, that time might be allowed to other Sacrifices, which by no means, might precede this, the Morning Sacrifice was sometime offered more early.) The same Evangelist Says, that At the ninth hour, (or three a clock After noon, the time of the Evening Sacrifice, unless it did somewhat anticipate,
and gave up the ghost, Mark 15.34.37. All which, although it be very well worth our observation, and may be a good subject for our meditations to busie themselves about, especially the Passion week now instant, yet I believe, there is somewhat of neerer concernment unto us, which may hence be taken notice of;
and gave up the ghost, Mark 15.34.37. All which, although it be very well worth our observation, and may be a good Subject for our meditations to busy themselves about, especially the Passion Week now instant, yet I believe, there is somewhat of nearer concernment unto us, which may hence be taken notice of;
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and follow the Prince of darkness, and will do his lusts, these are two spiritual evenings, between which, the Paskal Lamb is slain. Which are the very same with that of the School;
and follow the Prince of darkness, and will do his Lustiest, these Are two spiritual evenings, between which, the Passover Lamb is slave. Which Are the very same with that of the School;
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that sin consists either in aversione à Deo, or conversione ad creaturam, in turning away from God, or turning to the creature. The same two evils which the Prophet saith, the people had committed, They have forsaken the Fountain of living waters, and digged to themselves Cisterns or pits, broken pits or Cisterns which will hold no water, Jer, 2.13. According to this distinction, we may reconcile the Wiseman and the Apostle: who indeed differ not but only seemingly. We read Ecclus. 10.12. that the beginning of pride is when one departeth from God, and his heart is turned away from his Maker:
that since consists either in aversion à God, or conversion ad creaturam, in turning away from God, or turning to the creature. The same two evils which the Prophet Says, the people had committed, They have forsaken the Fountain of living waters, and dug to themselves Cisterns or pits, broken pits or Cisterns which will hold no water, Jer, 2.13. According to this distinction, we may reconcile the Wiseman and the Apostle: who indeed differ not but only seemingly. We read Ecclus 10.12. that the beginning of pride is when one departeth from God, and his heart is turned away from his Maker:
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For pride is the beginning of sin, &c. that is, Quoad aversionem à Deo, so far forth as a man, through pride, (which is an high opinion of a mans own excellency,) turns away from God.
For pride is the beginning of since, etc. that is, Quoad aversionem à God, so Far forth as a man, through pride, (which is an high opinion of a men own excellency,) turns away from God.
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For so I would rather turn NONLATINALPHABET covetousness, or concupiscence, then strictly, according to the etymon, the love of money, or rather, silver, as the Syriac renders it.
For so I would rather turn covetousness, or concupiscence, then strictly, according to the etymon, the love of money, or rather, silver, as the Syriac renders it.
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which may be said as well of gold or any other creature. And therefore, the Vulg. Lat. renders NONLATINALPHABET, Cupiditas, covetousness, or concupiscence. Between these two spiritual evenings, the turning from God, who is our life, Deut. 30. and the turning to the creature, the man dies, from his spiritual life. For the declining or turning away of the simple, shall slay them, and the prosperity [ or rather, the ease or rest in sin, ] of fools shall destroy them, Prov. 1.32.
which may be said as well of gold or any other creature. And Therefore, the Vulgar Lat. renders, Cupiditas, covetousness, or concupiscence. Between these two spiritual evenings, the turning from God, who is our life, Deuteronomy 30. and the turning to the creature, the man die, from his spiritual life. For the declining or turning away of the simple, shall slay them, and the Prosperity [ or rather, the ease or rest in since, ] of Fools shall destroy them, Curae 1.32.
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where, (whether it be the Translators, or the Printers fault, I know hot, but the marginal reading, [ or ease of the simple ] is misplaced, being directed to the former member of the sentence, unto which it belongs not;
where, (whither it be the Translators, or the Printers fault, I know hight, but the marginal reading, [ or ease of the simple ] is misplaced, being directed to the former member of the sentence, unto which it belongs not;
not to the latter, unto which word [ ease ] may belong, as answering to NONLATINALPHABET, which they turn, prosperity; but the word simple may there be well left out:
not to the latter, unto which word [ ease ] may belong, as answering to, which they turn, Prosperity; but the word simple may there be well left out:
For though NONLATINALPHABET, in the former part of the sentence, signifie simple ones, such as are easily perswaded to folly; yet NONLATINALPHABET, in the later part, signifies not such simple men, but arrant fooles, as being joyn'd with the brutish person, and opposed to the wise, Psal. 49.10. troublesome turbulent fools; whence the Star, or rather Constellation called NONLATINALPHABET hath its name, or they from it;
For though, in the former part of the sentence, signify simple ones, such as Are Easily persuaded to folly; yet, in the later part, signifies not such simple men, but arrant Fools, as being joined with the brutish person, and opposed to the wise, Psalm 49.10. troublesome turbulent Fools; whence the Star, or rather Constellation called hath its name, or they from it;
which raiseth great storms and tempests, especially in the straights of Sin NONLATINALPHABET subject to it, saith Benjamin in his Journal. the wicked fool is as the troubled sea when it cannot rest, whose waters cast up mire and durt, Esay 57.20.
which Raiseth great storms and tempests, especially in the straights of since Subject to it, Says Benjamin in his journal. the wicked fool is as the troubled sea when it cannot rest, whose waters cast up mire and dirt, Isaiah 57.20.
For while we are yet sinners, Christ died for us, Rom. 5.8. as being wounded not only for our transgressions, and bruised for our iniquites, as our Translators turn those words, Esay 53.5. but, as they ought to be rendred, He was wounded of our transgressions, and was bruised of our iniquities;
For while we Are yet Sinners, christ died for us, Rom. 5.8. as being wounded not only for our transgressions, and Bruised for our iniquities, as our Translators turn those words, Isaiah 53.5. but, as they ought to be rendered, He was wounded of our transgressions, and was Bruised of our iniquities;
And so Arias Montanus turnes them, A prevaricationibus and Ab iniquitatibus nostris. And Tremellius, Dolore afficitur à defectionibus nostris, atteritur ab iniquitatibus nostris, he is grieved of our failings, he is bruised of our iniquities.
And so Arias Montanus turns them, A prevaricationibus and Ab iniquitatibus nostris. And Tremellius, Dolore afficitur à defectionibus nostris, atteritur ab iniquitatibus nostris, he is grieved of our failings, he is Bruised of our iniquities.
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Which Verbs he puts in the Present tense, implying, that, as in the Prophets time, so long before Christs temporall dispensation, and manifestation in the flesh;
Which Verbs he puts in the Present tense, implying, that, as in the prophets time, so long before Christ temporal Dispensation, and manifestation in the Flesh;
as he complains, I am broken with their whorish heart which hath departed from me, Ezech. 6.9. and the like is affirmed, Hebr. 6.6. and 10.29. The Apostle gives us serious advise touching these Evenings, Ephes. 4.26. Be angry, and sin not:
as he complains, I am broken with their whorish heart which hath departed from me, Ezekiel 6.9. and the like is affirmed, Hebrew 6.6. and 10.29. The Apostle gives us serious Advice touching these Evenings, Ephesians 4.26. Be angry, and sin not:
O that such a time were come which is promised unto the people of God! Esay 16.19, 20. that the Lord were unto us for an everlasting light, and our God for our glory! that the Sun might no more go down! &c. Soles occidere & redire possunt.
O that such a time were come which is promised unto the people of God! Isaiah 16.19, 20. that the Lord were unto us for an everlasting Light, and our God for our glory! that the Sun might no more go down! etc. Soles occidere & Redire possunt.
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The Sun of Righteousness may set by death and rise again: And certainly if we suffer with him, if we die with him, we shall also arise with him, and live with him, and be glorified with him.
The Sun of Righteousness may Set by death and rise again: And Certainly if we suffer with him, if we die with him, we shall also arise with him, and live with him, and be glorified with him.
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The words contain the prayer of Moses, when the Ark journeyed and rested. When it journeyed, that the Lord would arise and scatter his enemies; when it rested, that he would gather together and unite his people,
The words contain the prayer of Moses, when the Ark journeyed and rested. When it journeyed, that the Lord would arise and scatter his enemies; when it rested, that he would gather together and unite his people,
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Two exceptions lie against the translation of this Paragraph; 1. That no notice is taken of the word NONLATINALPHABET, nor is it rendred otherwise here,
Two exceptions lie against the Translation of this Paragraph; 1. That no notice is taken of the word, nor is it rendered otherwise Here,
I deny not but NONLATINALPHABET, the face, spoken of God, notes his presence; but withal, according to the places of Scripture, where we meet with it, it imports either his grace and mercy, or his wrath and hatred. For as the face of a man naturally declares his will and affections, Vultus index animi, a mans countenance speaks his minde (until that damnable art of seeming perverted the simplicity of nature) so the face of the Lord discovers his good will and favour toward us,
I deny not but, the face, spoken of God, notes his presence; but withal, according to the places of Scripture, where we meet with it, it imports either his grace and mercy, or his wrath and hatred. For as the face of a man naturally declares his will and affections, Vultus index animi, a men countenance speaks his mind (until that damnable art of seeming perverted the simplicity of nature) so the face of the Lord discovers his good will and favour towards us,
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The Church prayes, God be merciful unto us, and blesse us, NONLATINALPHABET, cause his face to shine upon us. Psal. 67.1. But Psal. 34.16. we read NONLATINALPHABET the face of the Lord is against them who do evil. And Levit. 17.10. The Lord saith, I will set NONLATINALPHABET my face against that soul; and 20.3. and 26.17. beside many like places.
The Church prays, God be merciful unto us, and bless us,, cause his face to shine upon us. Psalm 67.1. But Psalm 34.16. we read the face of the Lord is against them who do evil. And Levit. 17.10. The Lord Says, I will Set my face against that soul; and 20.3. and 26.17. beside many like places.
and therefore the Spirit of God expresseth his face; which imports his wrath and hatred against his and his peoples incorrigible enemies. Let them who hate thee flee NONLATINALPHABET from before thine angry countenance.
and Therefore the Spirit of God Expresses his face; which imports his wrath and hatred against his and his peoples incorrigible enemies. Let them who hate thee flee from before thine angry countenance.
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The Translators well knew, that NONLATINALPHABET signifies the same with Myrias in the Greek, viz. ten thousands; and therefore they say in the margent, Hebr. ten thousand thousands; though therein they come not home to the Hebrew text;
The Translators well knew, that signifies the same with Myriads in the Greek, viz. ten thousands; and Therefore they say in the margin, Hebrew ten thousand thousands; though therein they come not home to the Hebrew text;
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and that this might be an hyperbolical speech of Moses. But the Jewes have a tradition, that three Millions of men came with Moses out of Egypt, & wandred in the Wilderness toward Canaan. Which,
and that this might be an hyperbolical speech of Moses. But the Jews have a tradition, that three Millions of men Come with Moses out of Egypt, & wandered in the Wilderness towards Canaan. Which,
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What if we shall rather say, that, when the Israelites were numbred and mustered in the Plains of Moab; and a Catalogue was then taken of the fighting men only, of twenty years old and upward, who were six hundred thousand and a thousand, seven hundred and thirty. Numb. 26.51. It is not said, how many more there were under that age; to say nothing of the women.
What if we shall rather say, that, when the Israelites were numbered and mustered in the Plains of Moab; and a Catalogue was then taken of the fighting men only, of twenty Years old and upward, who were six hundred thousand and a thousand, seven hundred and thirty. Numb. 26.51. It is not said, how many more there were under that age; to say nothing of the women.
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All which its possible might amount to the number mentioned, without hyperbole. And this may be made yet the more probable if we lay hereunto, what Moses saith, Deut. 1.10. The Lord your God hath multiplyed you, and behold, you are this day as the Stars of heaven for multitude.
All which its possible might amount to the number mentioned, without hyperbole. And this may be made yet the more probable if we lay hereunto, what Moses Says, Deuteronomy 1.10. The Lord your God hath multiplied you, and behold, you Are this day as the Stars of heaven for multitude.
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But why should we confine our thoughts unto an Israel according to the flesh? since the Scripture tels us of an Israel of God, Gal. 6.16. an Israel pure in heart, Psal. 73.1.
But why should we confine our thoughts unto an Israel according to the Flesh? since the Scripture tells us of an Israel of God, Gal. 6.16. an Israel pure in heart, Psalm 73.1.
An Israel without guil, John 1. Are there not, or may there not be in the Wilderness, travelling toward Canaan, according to the Jews tradition, more then three Millions of such souls? If so, what need is there, that we should make that an hyperbole, which being duly examined (and that by those who restrain not religion and religious persons to their own chosen way of worshipping God and those who dwell in their street, ) may be found even in the letter an undeniable truth?
an Israel without guile, John 1. are there not, or may there not be in the Wilderness, traveling towards Canaan, according to the jews tradition, more then three Millions of such Souls? If so, what need is there, that we should make that an hyperbole, which being duly examined (and that by those who restrain not Religion and religious Persons to their own chosen Way of worshipping God and those who dwell in their street,) may be found even in the Letter an undeniable truth?
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Mysticè. The words before us, are to be understood as directed unto Christ, who, as I have shewen, in Numb. 4.19, 20. is signified by the Ark of God, called the Ark of Gods strength, Psal. 132.8. where we have a like prayer to that before us;
Mysticè. The words before us, Are to be understood as directed unto christ, who, as I have shown, in Numb. 4.19, 20. is signified by the Ark of God, called the Ark of God's strength, Psalm 132.8. where we have a like prayer to that before us;
But the ancient Fathers, S. Austin, Hilary, Hierom, Euthymius, and after them, the later Expositors understand the Psalm of Christ and his Church;
But the ancient Father's, S. Austin, Hilary, Hieronymus, Euthymius, and After them, the later Expositors understand the Psalm of christ and his Church;
especially the giving of the law, the resurrection and ascension of Christ, his bringing his people aagain out of Egypt, &c. His leading them thorow the Wilderness, &c. Many have applyed this portion of Scripture unto Christ, before his appearing in the flesh, as Salomon, 2 Chron. 6.41.
especially the giving of the law, the resurrection and Ascension of christ, his bringing his people again out of Egypt, etc. His leading them thorough the Wilderness, etc. Many have applied this portion of Scripture unto christ, before his appearing in the Flesh, as Solomon, 2 Chronicles 6.41.
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And let his enemies be scattered, that is, say they, the Jewes who said, we will not have this man to reign over us, Luke 19. And indeed they have been so scattered as never nation but themselves have been.
And let his enemies be scattered, that is, say they, the Jews who said, we will not have this man to Reign over us, Lycia 19. And indeed they have been so scattered as never Nation but themselves have been.
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Others understand his enemies to be other wicked men. Others yet hereby will have the Devils to be meant. And therefore Athanasius saith of Antony the Monk, that when he was assaulted by the Devil, he made use of those two first verses of Psalm 68. parallel to Numb. 10.35.
Others understand his enemies to be other wicked men. Others yet hereby will have the Devils to be meant. And Therefore Athanasius Says of Antony the Monk, that when he was assaulted by the devil, he made use of those two First Verses of Psalm 68. parallel to Numb. 10.35.
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When this is enlarged to men of contrary mindes to us whether Jewes, Turks, or Christians by profession, too often men out of self-love partially endear themselves, or fansie themselves to be endeared unto Christ,
When this is enlarged to men of contrary minds to us whither Jews, Turks, or Christians by profession, too often men out of Self-love partially endear themselves, or fancy themselves to be endeared unto christ,
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as his friends, and, out of private hatred, conceive others, whom they hate, to be the enemies of God and Christ, when its possible to be quite otherwise.
as his Friends, and, out of private hatred, conceive Others, whom they hate, to be the enemies of God and christ, when its possible to be quite otherwise.
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Gods enemies are out fleshly lusts which fight against our souls, &c. O how needful is it to pray unto the Lord, that he would arise up in us and scatter these, which are his and our truest enemies!
God's enemies Are out fleshly Lustiest which fight against our Souls, etc. Oh how needful is it to pray unto the Lord, that he would arise up in us and scatter these, which Are his and our Truest enemies!
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Our Lord, Matth. 17.11, 12. distinguisheth a twofold coming of Eliah the Tisbite. One Eliah, saith he, is already come; the other, shall come. These two comings of Eliah answer to the two comings of Christ;
Our Lord, Matthew 17.11, 12. Distinguisheth a twofold coming of Elijah the Tishbite. One Elijah, Says he, is already come; the other, shall come. These two comings of Elijah answer to the two comings of christ;
Eliah in his first coming was coursly entertaind by Herod, Herodias, and Salome, Matth. 14. That Elias the Tisbite is yet to come, is much opposed by many who endeavour to confound our Lords words,
Elijah in his First coming was coursly entertained by Herod, Herodias, and Salome, Matthew 14. That Elias the Tishbite is yet to come, is much opposed by many who endeavour to confound our lords words,
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as that they were to be understood of one Elias, and one coming of that Elias. Against this, I oppose the very context: our Lord saith, Matth. 17.11. Elias cometh or shall come, and shall restore all things. But Ver. 12. he saith, I say unto you, that Elias is already come.
as that they were to be understood of one Elias, and one coming of that Elias. Against this, I oppose the very context: our Lord Says, Matthew 17.11. Elias comes or shall come, and shall restore all things. But Ver. 12. he Says, I say unto you, that Elias is already come.
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How can these be understood otherwise then either of a twofold Elias, or at least of a two-fold coming of one Elias? If further proof of this be needful, both Jewes and Christians understand the fourth of Malachy ver. 6. of Elia's second coming in the end of the world.
How can these be understood otherwise then either of a twofold Elias, or At least of a twofold coming of one Elias? If further proof of this be needful, both Jews and Christians understand the fourth of Malachy ver. 6. of Elia's second coming in the end of the world.
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for if Christ coming in the flesh must have a NONLATINALPHABET, a forerunner, much more must Christ in the spirit have his forerunner. 2. In regard of those who are Christs;
for if christ coming in the Flesh must have a, a forerunner, much more must christ in the Spirit have his forerunner. 2. In regard of those who Are Christ;
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Since Moses prayes, that the Lord would return, reduce, and restore the ten thousands thousands of Israel, it appears that Israel for the present, is in an averse and evil state, of which Moses praies for a change unto a good condition.
Since Moses prays, that the Lord would return, reduce, and restore the ten thousands thousands of Israel, it appears that Israel for the present, is in an averse and evil state, of which Moses prays for a change unto a good condition.
the first supposed is, That all things with Israel, have been in a good state. 2. That all things with Israel, have been depraved and corrupted. 3. It is prayed, that Elias would reduce and restore all things from their averse and evil estate, to their first good condition.
the First supposed is, That all things with Israel, have been in a good state. 2. That all things with Israel, have been depraved and corrupted. 3. It is prayed, that Elias would reduce and restore all things from their averse and evil estate, to their First good condition.
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All which are contained in that full word NONLATINALPHABET used in our Lords speech, Matth. 17.11. Elias shall come and NONLATINALPHABET, he shall restore or return all things unto their first good estate.
All which Are contained in that full word used in our lords speech, Matthew 17.11. Elias shall come and, he shall restore or return all things unto their First good estate.
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So saith Solomon of Adam, That God made him upright, Eccles. 7.29. This rectitude and uprightness in man, 1. in regard of God, is a due conformity unto his will in a pure and holy worship and service. 2. In regard of our neighbour, the due performance of justice and judgement. 3. In regard of every mans self, sobriety, temperance and continency.
So Says Solomon of Adam, That God made him upright, Eccles. 7.29. This rectitude and uprightness in man, 1. in regard of God, is a due conformity unto his will in a pure and holy worship and service. 2. In regard of our neighbour, the due performance of Justice and judgement. 3. In regard of every men self, sobriety, temperance and continency.
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All which are comprised in those three Adverbs, NONLATINALPHABET, soberly, righteously, godlily, Tit. 2.12. Are all things in this good condition in our Israel? Are they so among us? I believe, no man, I am sure, no honest man will say so.
All which Are comprised in those three Adverbs,, soberly, righteously, godlily, Tit. 2.12. are all things in this good condition in our Israel? are they so among us? I believe, no man, I am sure, no honest man will say so.
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The Cobler would have taught his Crow to flatter Domitian and those times by saying, NONLATINALPHABET, Omnia bene, All things are well. But the Crow could not learn that lesson, nor be untaught the Dorie broad dialect, NONLATINALPHABET, Omnia crunt bene. All things shall be well.
The Cobbler would have taught his Crow to flatter Domitian and those times by saying,, Omnia bene, All things Are well. But the Crow could not Learn that Lesson, nor be untaught the Dorie broad dialect,, Omnia crunt bene. All things shall be well.
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For if we look impartially upon the present evil, averse and perverse state of things, we will report that in the general, which our Lord spake in a more particular case, Things are not so as they were in the beginning.
For if we look impartially upon the present evil, averse and perverse state of things, we will report that in the general, which our Lord spoke in a more particular case, Things Are not so as they were in the beginning.
For when the man is depraved, that Vinculum universi, that bond and tye of the universe, that compendium creaturarum, that sum and breviary of all the creatures, that binding cord, which makes the harmony between heaven and earth, when that's loose and broken, it cannot be but all must full asunder into discord, disorder, and confusion.
For when the man is depraved, that Vinculum universi, that bound and tie of the universe, that compendium creaturarum, that sum and breviary of all the creatures, that binding cord, which makes the harmony between heaven and earth, when that's lose and broken, it cannot be but all must full asunder into discord, disorder, and confusion.
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Baals Priests offer their sacrifices without fire, and teach, that the sin must remain unconsumed; and that its impossible, it should be consumed in this world.
Baal's Priests offer their Sacrifices without fire, and teach, that the since must remain unconsumed; and that its impossible, it should be consumed in this world.
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Elias prayes for fire from heaven, even the holy Spirit of God, which is as fire; and that consumes the sacrifice upon the altar of Christs patience, even the body of sin that is to be destroyed.
Elias prays for fire from heaven, even the holy Spirit of God, which is as fire; and that consumes the sacrifice upon the altar of Christ patience, even the body of since that is to be destroyed.
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It consumes the stones, the hardness of the heart; and the dust the knowing knowledge which is the Serpents food, Esay 65.25. 1 Cor. 8.1. This Elias must destroy the painted Jezabel, which puts Naboth to death by the authority of Ahab. And does not Jezabel yet act the same part? Revel. 2.22.
It consumes the stones, the hardness of the heart; and the dust the knowing knowledge which is the Serpents food, Isaiah 65.25. 1 Cor. 8.1. This Elias must destroy the painted Jezebel, which puts Naboth to death by the Authority of Ahab. And does not Jezebel yet act the same part? Revel. 2.22.
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And thus at this day, the false Priests of Jezebel by their false testimonies, suppress the true Prophets of God, who have the testimony of Jesus, which is the spirit of prophesie, Revel. 19.10. This therefore is Elia's work to discover Jezebel, the false prophets adorn'd with false holiness;
And thus At this day, the false Priests of Jezebel by their false testimonies, suppress the true prophets of God, who have the testimony of jesus, which is the Spirit of prophesy, Revel. 19.10. This Therefore is Elia's work to discover Jezebel, the false Prophets adorned with false holiness;
He shall put an end to all differences between the spiritual fathers and their children; and the spirits of the later Prophets, shall be subject to the former Prophets. Cum Elias venerit, solvet nodos,
He shall put an end to all differences between the spiritual Father's and their children; and the spirits of the later prophets, shall be Subject to the former prophets. Cum Elias venerit, Solution nodos,
He shall restore the natural man to his right, and the heavenly man to his. He shall recover all Edom to the house of Israel, Obad. v. 21. And great reason there is;
He shall restore the natural man to his right, and the heavenly man to his. He shall recover all Edom to the house of Israel, Obadiah v. 21. And great reason there is;
How much more when all, what ever is amiss, is rectified and brought to right again? 2. It is the office of Elias the Tisbite so to do, Mal. 4.5. LXX.
How much more when all, what ever is amiss, is rectified and brought to right again? 2. It is the office of Elias the Tishbite so to do, Malachi 4.5. LXX.
And why should we doubt or despair, but such a time there will be, when all things, which are now NONLATINALPHABET, turn'd upside down, all out of order, all confounded, shall be restored and brought to right again? have all the Beasts had their reigns? and shall not God have his? shall not his kingdom come? unless we pray in vain; unless we pray without faith and hope. Have we not a promise, that there shall be NONLATINALPHABET, times of refreshing? Acts 3.19. Were this mans work, no doubt might be made of it;
And why should we doubt or despair, but such a time there will be, when all things, which Are now, turned upside down, all out of order, all confounded, shall be restored and brought to right again? have all the Beasts had their reigns? and shall not God have his? shall not his Kingdom come? unless we pray in vain; unless we pray without faith and hope. Have we not a promise, that there shall be, times of refreshing? Acts 3.19. Were this men work, no doubt might be made of it;
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Its the work of NONLATINALPHABET, God, the strong God, NONLATINALPHABET the Lord, NONLATINALPHABET Ipse, God himself; as Galatinus and Scaliger render that last word.
Its the work of, God, the strong God, the Lord, Ipse, God himself; as Galatinus and Scaliger render that last word.
And therefore well may Moses pray in faith, and we with him, that the Lord would return and reduce the ten thousands thousands of Israel, and bring them to their first estate.
And Therefore well may Moses pray in faith, and we with him, that the Lord would return and reduce the ten thousands thousands of Israel, and bring them to their First estate.
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When the Lord hath caused his people to return one to other and to himself, he gratiously returns unto them, and resides with them. So the Chald, Parapheast interprets this part of Moses 's prayer, Return, O Lord, with thy glory, dwell in the midst of the ten thousands thousands of Israel.
When the Lord hath caused his people to return one to other and to himself, he graciously returns unto them, and resides with them. So the Chald, Parapheast interprets this part of Moses is prayer, Return, Oh Lord, with thy glory, dwell in the midst of the ten thousands thousands of Israel.
The Tigurin Bible and Vatablus, Pagnin, Munster, and Tremellius, fat down at the right hand of as also Piscator have, before thy face; and that for good reason, as I have shewen.
The Tigurine bible and Vatablus, Pagnin, Munster, and Tremellius, fat down At the right hand of as also Piscator have, before thy face; and that for good reason, as I have shown.
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As for the later, the most Translators diminish the number in the Hebrew text: only Pagnin, the Spanish Bible, and Ainsworth, retain and express it. O Israel!
As for the later, the most Translators diminish the number in the Hebrew text: only Pagnin, the Spanish bible, and Ainsworth, retain and express it. Oh Israel!
the clowd of the Lords protection is over thee, and the Ark of the Lords strength is risen up, and scatters thine enemies, and puts them to flight before his face. Ten thousands thousands of Israel have journeyed in the same way of the Lord before thee.
the cloud of the lords protection is over thee, and the Ark of the lords strength is risen up, and scatters thine enemies, and puts them to flight before his face. Ten thousands thousands of Israel have journeyed in the same Way of the Lord before thee.
Wherefore having so great a clowd of witnesses lying about us, laying aside every weight, and the sin that doth so easily beset us, in every circumstance, let us run the race of patience lying before us, looking to Jesus the Author [ or Leader ] and finisher of our faith [ the Ark of Gods strength ] who for the joy that was set before him, endured the cross, despising the shame, sat down at the right hand of the throne of God.
Wherefore having so great a cloud of Witnesses lying about us, laying aside every weight, and the since that does so Easily beset us, in every circumstance, let us run the raze of patience lying before us, looking to jesus the Author [ or Leader ] and finisher of our faith [ the Ark of God's strength ] who for the joy that was Set before him, endured the cross, despising the shame, sat down At the right hand of the throne of God.
Let us choose him for our guide in our motions, in our rest, leading us out, and bringing us in, turning and gathering us one unto another, and to himself;
Let us choose him for our guide in our motions, in our rest, leading us out, and bringing us in, turning and gathering us one unto Another, and to himself;
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unto whom all the ten thousands thousands of Israel ought to be gathered, Gen. 49.10. 2 Thes. 2.1. Arguments are wont to be brought to perswade us to our duty:
unto whom all the ten thousands thousands of Israel ought to be gathered, Gen. 49.10. 2 Thebes 2.1. Arguments Are wont to be brought to persuade us to our duty:
Are any needful unto this? If so, behold how good and how pleasant it is, that brethren dwel even as one. The Prophet admires the goodness and pleasure of the excellent way of mutual love.
are any needful unto this? If so, behold how good and how pleasant it is, that brothers dwell even as one. The Prophet admires the Goodness and pleasure of the excellent Way of mutual love.
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when many have one heart, and one soul, and one spirit, when the good of one, is the good of all, when every one rejoyceth in the good of another, as of his own, how joyful, how pleasant! This is the pretious ointment, the unction of the Spirit, John 2.20. which descends from the Holy one, from Christ the Head, to the Beard, the aged ones united unto Christ:
when many have one heart, and one soul, and one Spirit, when the good of one, is the good of all, when every one Rejoiceth in the good of Another, as of his own, how joyful, how pleasant! This is the precious ointment, the unction of the Spirit, John 2.20. which descends from the Holy one, from christ the Head, to the Beard, the aged ones united unto christ:
the dew of the holy Word that renders the heart fruitful. There the Lord commanded NONLATINALPHABET; there's a great emphasis in that word, That blessing. And no marvel;
the due of the holy Word that renders the heart fruitful. There the Lord commanded; there's a great emphasis in that word, That blessing. And no marvel;
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as when the Disciples were all NONLATINALPHABET with one accord in one place, the Spirit of God came upon them, Acts 2.1, 2. And it is the Apostles Vale to the Corinthians: Finally, Brethren, farewell, (or rather rejoyce, as NONLATINALPHABET signifies) be perfect; be of good comfort; be of one minde; live in peace;
as when the Disciples were all with one accord in one place, the Spirit of God Come upon them, Acts 2.1, 2. And it is the Apostles Vale to the Corinthians: Finally, Brothers, farewell, (or rather rejoice, as signifies) be perfect; be of good Comfort; be of one mind; live in peace;
] What here the Translators turn, I will take of the spirit, is NONLATINALPHABET that is separabo de spiritu, so Pagnin, I will separate of the spirit:
] What Here the Translators turn, I will take of the Spirit, is that is separabo de spiritu, so Pagnin, I will separate of the Spirit:
In this sense Esau saith to his father Isaac, NONLATINALPHABET, hast thou not reserved one blessing for me? Gen. 27.36. This separation and reservation is by way of excellency. Whence the Princes and Nobles are called NONLATINALPHABET;
In this sense Esau Says to his father Isaac,, hast thou not reserved one blessing for me? Gen. 27.36. This separation and reservation is by Way of excellency. Whence the Princes and Nobles Are called;
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So we read, that Moses, Aaron, Nadab and Abihu, and the Seventy Elders, are called NONLATINALPHABET the Excellent ones or Nobles of the sons of Israel, Exod. 24.11.
So we read, that Moses, Aaron, Nadab and Abihu, and the Seventy Elders, Are called the Excellent ones or Nobles of the Sons of Israel, Exod 24.11.
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or the choise of the chosen ones. Of such NONLATINALPHABET, such choise, such excellent men, men of an excellent spirit, Prov. 17.27. consisted the great Synedrion, the Synagoga magna, called the Sanhedrin, the great Council of the Jewes.
or the choice of the chosen ones. Of such, such choice, such excellent men, men of an excellent Spirit, Curae 17.27. consisted the great Synedrion, the Synagoga Magna, called the Sanhedrin, the great Council of the Jews.
The ground of ordaining this Government constituted by God himself, is, that the weakness and waywardness of the people might be born by their Governours. Whence they are called NONLATINALPHABET, not only because they are elati or praelati, lifted up and preferred above others; (although that be true,) but also because their principal business is to bear (as NONLATINALPHABET signifies) the burden of the people.
The ground of ordaining this Government constituted by God himself, is, that the weakness and waywardness of the people might be born by their Governors. Whence they Are called, not only Because they Are elati or Praelati, lifted up and preferred above Others; (although that be true,) but also Because their principal business is to bear (as signifies) the burden of the people.
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Or, if because they are lifted up above others, it is as the clowds are lifted up, which are also called NONLATINALPHABET, that they may shower down showers of Blessings upon the earth,
Or, if Because they Are lifted up above Others, it is as the Clouds Are lifted up, which Are also called, that they may shower down showers of Blessings upon the earth,
which is one character of an Elder though under another word NONLATINALPHABET, Tit. 1.7. And who are thus strong but the spiritual men? Gal. 6.1. Brethren, if a man be overtaken in a fault, ye who are spiritual restore such an one in the spirit of meekness.
which is one character of an Elder though under Another word, Tit. 1.7. And who Are thus strong but the spiritual men? Gal. 6.1. Brothers, if a man be overtaken in a fault, you who Are spiritual restore such an one in the Spirit of meekness.
Yea, this spirit is the spirit of love which is so strong, that it beareth all things, 1 Cor. 13.7. and that the rather, because their burden is somewhat lightned by their dear relations of children, whom they have begotten, 1 Cor. 4.15. and of whom they travel, Gal. 4.19. Especially the burden being divided among so many.
Yea, this Spirit is the Spirit of love which is so strong, that it bears all things, 1 Cor. 13.7. and that the rather, Because their burden is somewhat lightened by their dear relations of children, whom they have begotten, 1 Cor. 4.15. and of whom they travel, Gal. 4.19. Especially the burden being divided among so many.
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The LXX have, NONLATINALPHABET, of the Presbyters or Elders of Israel, whom thou thy self knowest, &c. Which Eldership therefore is not to be understood of natural age in this outward world,
The LXX have,, of the Presbyters or Elders of Israel, whom thou thy self Knowest, etc. Which Eldership Therefore is not to be understood of natural age in this outward world,
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but in regard of the wisdom or Christ himself, who enters into the holy souls according to the ages, Wisd 7.27. (which our Translators turn, in all ages ) and makes friends of God and Prophets. The Greek words are NONLATINALPHABET;
but in regard of the Wisdom or christ himself, who enters into the holy Souls according to the ages, Usivd 7.27. (which our Translators turn, in all ages) and makes Friends of God and prophets. The Greek words Are;
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For if in truth, and in Gods computation they were old, whom the world accounts such, who should be elder then Adam & Methusala? Who yet in all the Scripture are never said to be old men: But Abraham, who,
For if in truth, and in God's computation they were old, whom the world accounts such, who should be elder then Adam & Methuselah? Who yet in all the Scripture Are never said to be old men: But Abraham, who,
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And Jehoshua, Job, Jehoiada, with some others, all children in respect of the two before named, are yet stiled old men and full of dayes; when yet the eldest of them all (if we regard their natural life in this outward world) came short of Admn and Methusala, many hundred years.
And Joshua, Job, Jehoiada, with Some Others, all children in respect of the two before nam, Are yet styled old men and full of days; when yet the eldest of them all (if we regard their natural life in this outward world) Come short of Admn and Methuselah, many hundred Years.
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if it be doubted, because Apocryphal, Solomon will make it good by a Canonical Testimony, Prov. 16.31. The hoary head is a crown of glory, if it be found in the way of Righteousness.
if it be doubted, Because Apocryphal, Solomon will make it good by a Canonical Testimony, Curae 16.31. The hoary head is a crown of glory, if it be found in the Way of Righteousness.
And in after ages, they assumed unto themselves, power in all things belonging to Religion. But its here to be well heeded and remembred, what manner of men they were, to whom the Lord gave this power and authority; Elders of Israel, whom, saith the Lord to Moses, Thou thy self knowest that they are elders of the people;
And in After ages, they assumed unto themselves, power in all things belonging to Religion. But its Here to be well heeded and remembered, what manner of men they were, to whom the Lord gave this power and Authority; Elders of Israel, whom, Says the Lord to Moses, Thou thy self Knowest that they Are Elders of the people;
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and men promoted out of the Priests, Levites and other Israelites, who exercised the same power and authority, but had not the same spirit and life of God. Whence it came to pass, that their authority was like a sword in a mad mans hand.
and men promoted out of the Priests, Levites and other Israelites, who exercised the same power and Authority, but had not the same Spirit and life of God. Whence it Come to pass, that their Authority was like a sword in a mad men hand.
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and to the suppressing of the truth it self; which is most contrary to the Apostles rule, 2 Cor. 13.8. We are able to do nothing against the truth, but for the truth.
and to the suppressing of the truth it self; which is most contrary to the Apostles Rule, 2 Cor. 13.8. We Are able to do nothing against the truth, but for the truth.
Yea, they so abused their power, that they would suffer no man, though called of God, to teach the people, Jer. 29.26, 27. Shemaiah wrote letters to Zephaniah the high Priest, to this effect;
Yea, they so abused their power, that they would suffer no man, though called of God, to teach the people, Jer. 29.26, 27. Shemaiah wrote letters to Zephaniah the high Priest, to this Effect;
The Lord hath made thee Priest, in stead of Jehoida the Priest, that ye should be Officers in the house of the Lord, for every man that is mad, and maketh himself a Prophet, that thou shouldst put him in prison, and in the stocks.
The Lord hath made thee Priest, in stead of Jehoida the Priest, that you should be Officers in the house of the Lord, for every man that is mad, and makes himself a Prophet, that thou Shouldst put him in prison, and in the stocks.
Nor God the Father, nor his Apostles, however full of the holy Ghost, must teach the divine doctrine, or do any good work, but by license from the Elders.
Nor God the Father, nor his Apostles, however full of the holy Ghost, must teach the divine Doctrine, or do any good work, but by license from the Elders.
This, or the like Government under the presidency of the separate, reserved, and excellent Spirit of God, is continued unto the Christian Church; even a spiritual Judicatory, a power of judging spiritual things.
This, or the like Government under the presidency of the separate, reserved, and excellent Spirit of God, is continued unto the Christian Church; even a spiritual Judicatory, a power of judging spiritual things.
Ye have heard, that it was said to them of old time, or to the antients, NONLATINALPHABET, Thou shalt not kill; and whosoever shall kill, shall be in danger of the Judgement. Where,
You have herd, that it was said to them of old time, or to the ancients,, Thou shalt not kill; and whosoever shall kill, shall be in danger of the Judgement. Where,
The word therefore to [ kill ] doth not fully express the Greek, NONLATINALPHABET, not the Hebrew NONLATINALPHABET used in the sixth Commandement, Exod. 20. Deut. 5. The English word to Murder, borrowed of the Saxon, Mordren, signifies wilfully and feloniously to take away the life.
The word Therefore to [ kill ] does not Fully express the Greek,, not the Hebrew used in the sixth Commandment, Exod 20. Deuteronomy 5. The English word to Murder, borrowed of the Saxon, Mordren, signifies wilfully and feloniously to take away the life.
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In pleris { que } codicibus antiquis [ Sine causa ] additum non est, ut scilicet ne cum causa quidem debeamus irasci, saith S. Austin; in most old Greek copies [ without a cause ] is not added;
In pleris { que } codicibus antiquis [ Sine causa ] additum non est, ut scilicet ne cum causa quidem debeamus Irascible, Says S. Austin; in most old Greek copies [ without a cause ] is not added;
namely, that we ought not to be angry, no, not with a cause. Whosoever is angry with his brother, shall be NONLATINALPHABET, obnoxious or liable unto the judgement; but whosoever shall say to his brother, Raca, shall be obnoxious or liable to the Council, NONLATINALPHABET, to the Sanhedrin. By which words, our Lord necessarily supposeth a spirituall Judicatory, unto which every one who is angry with his brother, is abnoxious and liable. Yea, hereby our Lord confirmes that spiritual Council. Otherwise he who is the great Judge and Governour of his Church, who was figured by Moses in his legal Court, should be wanting to his Church, in a matter of the greatest moment;
namely, that we ought not to be angry, no, not with a cause. Whosoever is angry with his brother, shall be, obnoxious or liable unto the judgement; but whosoever shall say to his brother, Raca, shall be obnoxious or liable to the Council,, to the Sanhedrin. By which words, our Lord necessarily Supposeth a spiritual Judicatory, unto which every one who is angry with his brother, is obnoxious and liable. Yea, hereby our Lord confirms that spiritual Council. Otherwise he who is the great Judge and Governor of his Church, who was figured by Moses in his Legal Court, should be wanting to his Church, in a matter of the greatest moment;
And therefore Arias Montanus speaking of those our Lords words, saith, Hoc loco constituit Dominus Ecclesiasticum Judicium, authoritatem { que } Episcopis, conciliis & omnis Ecclesiae tradit.
And Therefore Arias Montanus speaking of those our lords words, Says, Hoc loco Constituted Dominus Ecclesiasticum Judicium, authoritatem { que } Episcopis, Councils & omnis Ecclesiae tradit.
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So that there are or ought to be spiritual men in the Church, who are meet and fit to judge of spiritual things. So the Apostle tells us, that the spiritual man judgeth all things;
So that there Are or ought to be spiritual men in the Church, who Are meet and fit to judge of spiritual things. So the Apostle tells us, that the spiritual man Judgeth all things;
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But why then is there not such a judgement, such a Council? Surely matter is not wanting, whereof to judge. What then is the reason? I shall give such an answer,
But why then is there not such a judgement, such a Council? Surely matter is not wanting, whereof to judge. What then is the reason? I shall give such an answer,
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as one of our great Statesmen in the dayes of blessed Queen Elizabeth gave concerning Offices and Places; One told him, he had excellent Plates in his gift, being Lord Treasurer of England; he should therefore do well to prefer some of poor his kindred and friends to them.
as one of our great Statesmen in the days of blessed Queen Elizabeth gave Concerning Offices and Places; One told him, he had excellent Plataea in his gift, being Lord Treasurer of England; he should Therefore do well to prefer Some of poor his kindred and Friends to them.
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And we may say the like touching Places of spiritual judicature: Surely they are excellent places to be Judges of spiritual things: but we want excellent men to fill up such places.
And we may say the like touching Places of spiritual judicature: Surely they Are excellent places to be Judges of spiritual things: but we want excellent men to fill up such places.
Such are the truly Oxthodox men. Men of Christian prudence, able to rule themselves and the Church of God, 1 Tim. 3. Tit. 1. where we have other notable characters of a spiritual Elder.
Such Are the truly Orthodox men. Men of Christian prudence, able to Rule themselves and the Church of God, 1 Tim. 3. Tit. 1. where we have other notable characters of a spiritual Elder.
yet where shall we finde, maugre all our preciseness and demure profession, where yet shall we finde the reformation of bitter words, the circumcision of the lips? the reformation of wrath, anger, revenge, hatred, malice, envy, bloody-mindedness;
yet where shall we find, maugre all our preciseness and demure profession, where yet shall we find the Reformation of bitter words, the circumcision of the lips? the Reformation of wrath, anger, revenge, hatred, malice, envy, bloody-mindedness;
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What care and tenderness our Lord supposeth, should be in the Governours of his Church, that not so much as a reproachful or contemptuous word shall pass without rectifying by due correction or censure. That what ever difficulty and doubts shall arise, there may be a present remedy had.
What care and tenderness our Lord Supposeth, should be in the Governors of his Church, that not so much as a reproachful or contemptuous word shall pass without rectifying by due correction or censure. That what ever difficulty and doubts shall arise, there may be a present remedy had.
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We see a specimen of this in that first Council, when doubts arose in the Church concerning circumcision, the Apostles and Elders came together to consider of this matter, Acts 15.6. All this care, diligence and tenderness proceeded from a spiritual fatherly indulgence, yea, from a motherly and nurselike love and affection, Gal. 4.19. 1 Thes. 2.7.11. which Moses discovered in his complaint and prayer, as a legal patern which could not perfect those things, Hebr. 7.19. but left them to an higher dispensation for their accomplishment, even that of the Gospel.
We see a specimen of this in that First Council, when doubts arose in the Church Concerning circumcision, the Apostles and Elders Come together to Consider of this matter, Acts 15.6. All this care, diligence and tenderness proceeded from a spiritual fatherly indulgence, yea, from a motherly and nurselike love and affection, Gal. 4.19. 1 Thebes 2.7.11. which Moses discovered in his complaint and prayer, as a Legal pattern which could not perfect those things, Hebrew 7.19. but left them to an higher Dispensation for their accomplishment, even that of the Gospel.
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Otherwise, if the Spirit of God, that separate, reserved, and excellent Spirit rule not the Rulers of the Church, it matters not much who are the Rulers and Governours of the Church. For if that Spirit rule not, it is no more a divine and spiritual government, such as Christs government ought to be,
Otherwise, if the Spirit of God, that separate, reserved, and excellent Spirit Rule not the Rulers of the Church, it matters not much who Are the Rulers and Governors of the Church. For if that Spirit Rule not, it is no more a divine and spiritual government, such as Christ government ought to be,
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but Christ is faithful as a son over his own house, Hebr. 3.5, 6. and therefore he provides the best Governours over it, wherein he hath respect unto the former paterns in the Law spoken of before by Moses. And so as the twelve sons of Jacob gave names to the twelve Tribes; and afterward, the like number of Apostles was appointed by the Lord, who had promise to judge the twelve Tribes of Israel; so, in memory of the Seventy persons, who came with Jacob into Egypt, Gen. 46.27. they ordained so many Elders and Governours over them.
but christ is faithful as a son over his own house, Hebrew 3.5, 6. and Therefore he provides the best Governors over it, wherein he hath respect unto the former patterns in the Law spoken of before by Moses. And so as the twelve Sons of Jacob gave names to the twelve Tribes; and afterwards, the like number of Apostles was appointed by the Lord, who had promise to judge the twelve Tribes of Israel; so, in memory of the Seventy Persons, who Come with Jacob into Egypt, Gen. 46.27. they ordained so many Elders and Governors over them.
And our Lord sent forth the like number of Disciples. Vnto those seventy Elders our Lord sent Moses, Exod. 3.16. who reported the Lords message unto them, Exod. 4.29.
And our Lord sent forth the like number of Disciples. Unto those seventy Elders our Lord sent Moses, Exod 3.16. who reported the lords message unto them, Exod 4.29.
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Vnto these Moses, by the advise of Jethro, committed the less matters in controversie to be judged, reserving the greater and more difficult to his own cognisance, Exod. 18.22. which proved a burden too heavy for him, whereof he complaining, the Lord ratified the counsel of Jethro, and commands Moses to gather Seventy Elders, such as he himself knew to be such;
Unto these Moses, by the Advice of Jethro, committed the less matters in controversy to be judged, reserving the greater and more difficult to his own cognisance, Exod 18.22. which proved a burden too heavy for him, whereof he complaining, the Lord ratified the counsel of Jethro, and commands Moses to gather Seventy Elders, such as he himself knew to be such;
whom he enabled for the government by his excellent spirit of Judgement, which consisted of Priests, Levites, and religious and devout Israelites, as appears 2 Chron. 19.8.
whom he enabled for the government by his excellent Spirit of Judgement, which consisted of Priests, Levites, and religious and devout Israelites, as appears 2 Chronicles 19.8.
but the Lord Jesus is altogether as provident for the government and Governours over his own house, the Church. The Governours are not only Pastors and Teachers, Elders and Deacons, as some say;
but the Lord jesus is altogether as provident for the government and Governors over his own house, the Church. The Governors Are not only Pastors and Teachers, Elders and Deacons, as Some say;
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but S. Paul tels us of more then these, and saith, that God hath set some in his Church; first Apostles, secondarily Prophets, thirdly Teachers, after the miracles, then gifts of healings, NONLATINALPHABET, not helps in governments, as our Translators render the words,
but S. Paul tells us of more then these, and Says, that God hath Set Some in his Church; First Apostles, secondarily prophets, Thirdly Teachers, After the Miracles, then Gifts of healings,, not helps in governments, as our Translators render the words,
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— 26. And S. Paul cals himself an Apostle, in most of his Epistles, and proves himself such, 1 Cor. 9.1, 2. The like is said by others of Barnabas and Silas. They who say, that that and other Offices were temporary, and to continue only for a time, must,
— 26. And S. Paul calls himself an Apostle, in most of his Epistles, and Proves himself such, 1 Cor. 9.1, 2. The like is said by Others of Barnabas and Silas. They who say, that that and other Offices were temporary, and to continue only for a time, must,
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But all these are but Mera nomina, names only, unless they be informed with the Lords excellent spirit; which is most necessary for the informing and actuating as the whole Body,
But all these Are but Mera nomina, names only, unless they be informed with the lords excellent Spirit; which is most necessary for the informing and actuating as the Whole Body,
as it were, the feet of Christs body, the Church, 1 Cor. 12.21.) the Deacons being to be appointed to their office, the Twelve give the multitude of the Disciples this charge, Look ye out among your selves seven men approved by testimony, full of the holy Ghost and Wisdom, whom we may appoint over this business.
as it were, the feet of Christ body, the Church, 1 Cor. 12.21.) the Deacons being to be appointed to their office, the Twelve give the multitude of the Disciples this charge, Look you out among your selves seven men approved by testimony, full of the holy Ghost and Wisdom, whom we may appoint over this business.
Whence we may strongly reason, that, if the Deacons must be full of the holy Ghost and wisdom, then much more must the Elders and Officers of the Church, superiour unto them, be filled with the same excellent spirit and wisdom.
Whence we may strongly reason, that, if the Deacons must be full of the holy Ghost and Wisdom, then much more must the Elders and Officers of the Church, superior unto them, be filled with the same excellent Spirit and Wisdom.
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These weighty businesses are not to be permitted unto the multitude, no, not of the Disciples, to choose either Elders or Deacons (though this is at this day practised, by what warrant of the Word, I know not,) but to the Apostles,
These weighty businesses Are not to be permitted unto the multitude, no, not of the Disciples, to choose either Elders or Deacons (though this is At this day practised, by what warrant of the Word, I know not,) but to the Apostles,
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What ever Governour hath this excellent spirit, he is thereby enabled to bear all the weaknesses and waywardnesses, all the murmurings and repinings of the people under them. It is their business:
What ever Governor hath this excellent Spirit, he is thereby enabled to bear all the Weaknesses and waywardnesses, all the murmurings and repinings of the people under them. It is their business:
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And therefore they ought not to domineer over the flocks; so I would render NONLATINALPHABET, so Castellio turns the words, 1 Pet. 5.3. Gregibus imperantes, domineering or Lording over the flocks; Ut reges Gentium qui dominantur eorum, like the Kings of the Nations who domineer and abuse their authority over the flocks;
And Therefore they ought not to domineer over the flocks; so I would render, so Castellio turns the words, 1 Pet. 5.3. Gregibus Governors, domineering or Lording over the flocks; Ut reges Gentium qui dominantur Their, like the Kings of the nations who domineer and abuse their Authority over the flocks;
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as to rule over their consciences. The Apostle, when most of all he improves his authority over the flock, he most abominates all such dominion, 2 Cor. 1.24. Not that we have dominion over your faith, but are helpers of your joy; for by faith ye stand.
as to Rule over their Consciences. The Apostle, when most of all he improves his Authority over the flock, he most abominates all such dominion, 2 Cor. 1.24. Not that we have dominion over your faith, but Are helpers of your joy; for by faith you stand.
They must leave the conscience free to God alone, the Lord of it, who alone perswades the heart, Gen. 9.27. what some abuse to that end, [ Compel them to come in, ] Luke 14.23. Beside that, it is unhandsome to cudgel men, and force them to come to a Feast, as the drift of that speech is to be understood;
They must leave the conscience free to God alone, the Lord of it, who alone persuades the heart, Gen. 9.27. what Some abuse to that end, [ Compel them to come in, ] Luke 14.23. Beside that, it is unhandsome to cudgel men, and force them to come to a Feast, as the drift of that speech is to be understood;
but Dolosè ambulant in generalibus, wrap up their hidden meaning in general terms, and instead of downright Scripture language, that God puts his Spirit upon the Governours, choose rather to speak in Conceptu confuso, that Christ furnisheth these Officers with suitable qualifications for discharge of the office and work committed to them.
but Dolosè ambulant in generalibus, wrap up their hidden meaning in general terms, and instead of downright Scripture language, that God puts his Spirit upon the Governors, choose rather to speak in Conceptu confuso, that christ furnisheth these Officers with suitable qualifications for discharge of the office and work committed to them.
And since they nor have nor hope for that excellent Spirit, how can they convey that spirit by laying on of their hands in Ordination? Nihil dat quod non habet.
And since they nor have nor hope for that excellent Spirit, how can they convey that Spirit by laying on of their hands in Ordination? Nihil that quod non habet.
ye who are zealous of Christs government and discipline, let us first sit down in the lowest room, and yield our selves Disciples unto the Father, Esay 8.16. and suffer our selves to be corrected by his discipline, and to be instructed out of his law. Psal. 94.12. and thereby lead unto Jesus Christ:
you who Are zealous of Christ government and discipline, let us First fit down in the lowest room, and yield our selves Disciples unto the Father, Isaiah 8.16. and suffer our selves to be corrected by his discipline, and to be instructed out of his law. Psalm 94.12. and thereby led unto jesus christ:
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and bearing his yoke, his cross and patience, that being made conformable unto his death, we may be made partakers of his spirit, his life, and resurrection; whereby we shall be enabled to bear the burdens of the weak, and one anothers burdens;
and bearing his yoke, his cross and patience, that being made conformable unto his death, we may be made partakers of his Spirit, his life, and resurrection; whereby we shall be enabled to bear the burdens of the weak, and one another's burdens;
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So shall we be able experimentally to preach Christ, warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus, Col. 1.28.
So shall we be able experimentally to preach christ, warning every man, and teaching every man in all Wisdom, that we may present every man perfect in christ jesus, Col. 1.28.
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For this is the end, why the Lord gives those his gifts unto men, Apostles, Prophets, Evangelists, Pastors, Teachers, and so Elders and Deacons, for the perfecting of the Saints, for the work of the ministery;
For this is the end, why the Lord gives those his Gifts unto men, Apostles, prophets, Evangelists, Pastors, Teachers, and so Elders and Deacons, for the perfecting of the Saints, for the work of the Ministry;
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for the edifying of the body of Christ, till we all meet or come into the unity of faith and acknowledgement of the Son of God unto a perfect man, to the measure of the stature or age of the fulness of Christ.
for the edifying of the body of christ, till we all meet or come into the unity of faith and acknowledgement of the Son of God unto a perfect man, to the measure of the stature or age of the fullness of christ.
1. The Israelites provision for their flesh, and satisfaction of their lusts. 2. Gods wrath and vengeance on those who so lusted, and so satisfied their lusts.
1. The Israelites provision for their Flesh, and satisfaction of their Lustiest. 2. God's wrath and vengeance on those who so lusted, and so satisfied their Lustiest.
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That we may know the quantity of the Homer, we must know, that there may be an adequation of all measures among all Nations, it hath been the custome to measure by somewhat which in Nature varies not,
That we may know the quantity of the Homer, we must know, that there may be an adequation of all measures among all nations, it hath been the custom to measure by somewhat which in Nature Varies not,
The Jewes therefore begin their measure of dry things Ab Ovo from an Hens Egge probably of equal quantity in all Nations. The NONLATINALPHABET Log contained 6 Eggs:
The Jews Therefore begin their measure of dry things Ab Ovo from an Hens Egg probably of equal quantity in all nations. The Log contained 6 Eggs:
their NONLATINALPHABET Kab 4 Logs, that is 24 Eggs. Their NONLATINALPHABET Satum 6 Kabs. Their NONLATINALPHABET 3a Sata, which Epha is the nearest to our Bushel.
their Cab 4 Logs, that is 24 Eggs. Their Satum 6 Kabs. Their 3a Satan, which Epha is the nearest to our Bushel.
What a vast number of Quailes, according to this account, must every man gather? He who gathered least, gathered ten Homers, that is, one hundred Bushels of Quails.
What a vast number of Quails, according to this account, must every man gather? He who gathered least, gathered ten Homers, that is, one hundred Bushels of Quails.
That the Lord gathered together such a numberless number of Quails, was miracle enough. The Translators had not need to create any miracle to be wrought by the people.
That the Lord gathered together such a numberless number of Quails, was miracle enough. The Translators had not need to create any miracle to be wrought by the people.
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He who gathered least, gathered ten heaps. Take notice of mans large appetite; whether NONLATINALPHABET signifie Homers, those vast measures so called;
He who gathered least, gathered ten heaps. Take notice of men large appetite; whither signify Homers, those vast measures so called;
serviendum nego, Epist. 13. I confess, we must favour our bodies; but I deny that we must serve them. And he gives reason there, we ought not to live for our bodies sake, but because we cannot live without our body.
serviendum nego, Epistle 13. I confess, we must favour our bodies; but I deny that we must serve them. And he gives reason there, we ought not to live for our bodies sake, but Because we cannot live without our body.
Your business is about the Quails to provide meat for the body; my business is about the Manna to provide spiritual nourishment for the soul. Wo to me,
Your business is about the Quails to provide meat for the body; my business is about the Manna to provide spiritual nourishment for the soul. Woe to me,
Take notice of this peoples unbelief. The Lord had made them promise of flesh for a whole moneth together ver. 20. and they make provision every one for himself,
Take notice of this peoples unbelief. The Lord had made them promise of Flesh for a Whole Monn together for. 20. and they make provision every one for himself,
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If we condemn this people, how can we justifie our selves? Our Lord commands us to pray for our daily bread, and that we take no care for tomorrow what we shall eat, and what we shall drink.
If we condemn this people, how can we justify our selves? Our Lord commands us to pray for our daily bred, and that we take no care for tomorrow what we shall eat, and what we shall drink.
There is in man an appetite that's infinite which being implanted in mans nature by God himself, it cannot be in vain. And since the whole world and all creatures in it, are infinite,
There is in man an appetite that's infinite which being implanted in men nature by God himself, it cannot be in vain. And since the Whole world and all creatures in it, Are infinite,
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and cannot all of them latiate and fill an infinite desire, it remains that either God made us this soul, and this appetite for himself to fill, or that it should be empty, ever desiring and never satiated, never satisfied,
and cannot all of them latiate and fill an infinite desire, it remains that either God made us this soul, and this appetite for himself to fill, or that it should be empty, ever desiring and never satiated, never satisfied,
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and so that God should make it in vain; which is absurd and contrary to that known rule that God and nature make nothing in vain. Consider this, O man!
and so that God should make it in vain; which is absurd and contrary to that known Rule that God and nature make nothing in vain. Consider this, Oh man!
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This desire having lost its guide, right reason, which is subject to the law of God, it rambles up and down among the creatures, seeking here and there for satisfaction, hunting,
This desire having lost its guide, right reason, which is Subject to the law of God, it rambles up and down among the creatures, seeking Here and there for satisfaction, hunting,
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This is the wandring of the soul and the breaking of the spirit, Eccles. 6.9. In this scrutiny and search, the Lord, though forsaken, yet forsakes not us, but in our Wilderness, he drops down his Manna, his bread of life, his Angels food, his Word. A food that hath in it the delight of every taste, saith the Wiseman, which yet the people despised.
This is the wandering of the soul and the breaking of the Spirit, Eccles. 6.9. In this scrutiny and search, the Lord, though forsaken, yet forsakes not us, but in our Wilderness, he drops down his Manna, his bred of life, his Angels food, his Word. A food that hath in it the delight of every taste, Says the Wiseman, which yet the people despised.
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2. Gods wrath and vengeance on those who so lusted and so satisfied their lusts While the flesh was between their teeth, the wrath of the Lord was kindled against the people, &c. The reason why the Lord smote the people with a very great plague, may well be inquired into;
2. God's wrath and vengeance on those who so lusted and so satisfied their Lustiest While the Flesh was between their teeth, the wrath of the Lord was kindled against the people, etc. The reason why the Lord smote the people with a very great plague, may well be inquired into;
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It seems to be contain'd in the first verse of this Chapter, where its said, that the people were NONLATINALPHABET, Quasi murmurantes. Our Translators turn it in the Text, The people complained, but in the margent, they were as it were complainers.
It seems to be contained in the First verse of this Chapter, where its said, that the people were, Quasi murmurantes. Our Translators turn it in the Text, The people complained, but in the margin, they were as it were complainers.
The people had first complained, and were punished with fire, ver. 1, 2, 3. and then the children of Israel returned and wept, as the complainers did, v. 4. For surely here was a twofold murmuring, which Munster and others understand to be implyed by the two Nuns [ NONLATINALPHABET ] inverted.
The people had First complained, and were punished with fire, ver. 1, 2, 3. and then the children of Israel returned and wept, as the complainers did, v. 4. For surely Here was a twofold murmuring, which Munster and Others understand to be employed by the two Nuns [ ] inverted.
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And indeed the vulgar Interpreter seems to be mistaken, and they who follow him: for he hath left out NONLATINALPHABET reversi sunt, they returned and wept:
And indeed the Vulgar Interpreter seems to be mistaken, and they who follow him: for he hath left out reversion sunt, they returned and wept:
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They murmured for want of flesh. But there was a greater provocation of Gods wrath then the bare murmuring for want of flesh, viz. unbelief. They thought that the Lord was not able to give them flesh, notwithstanding all the miracles which this unbelieving and murmuring people confessed, he had wrought for them.
They murmured for want of Flesh. But there was a greater provocation of God's wrath then the bore murmuring for want of Flesh, viz. unbelief. They Thought that the Lord was not able to give them Flesh, notwithstanding all the Miracles which this unbelieving and murmuring people confessed, he had wrought for them.
Ye have both together, Psalm 78.18. They tempted NONLATINALPHABET the strong God, and desired meat for their lust. Their Belly was their counsellour, NONLATINALPHABET.
You have both together, Psalm 78.18. They tempted the strong God, and desired meat for their lust. Their Belly was their counselor,.
The Apostle, not without just cause, calls lusts deceitful, Ephes. 4. So true is that of the Wiseman, That the counsels, the subtil counsels of the wicked, (so our Translators render NONLATINALPHABET, Prov. 1, 5. wise counsels, ) are deceit, Prov. 12.5. deceitful and destructive to their authors, as here to the mixt multitude especially who fell a lusting or lusted a lust, v. 4. and fell by their own counsels, according to Psal. 5.10.
The Apostle, not without just cause, calls Lustiest deceitful, Ephesians 4. So true is that of the Wiseman, That the Counsels, the subtle Counsels of the wicked, (so our Translators render, Curae 1, 5. wise Counsels,) Are deceit, Curae 12.5. deceitful and destructive to their Authors, as Here to the mixed multitude especially who fell a lusting or lusted a lust, v. 4. and fell by their own Counsels, according to Psalm 5.10.
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And that of the old Poet, NONLATINALPHABET. Ill counsell's worst for the author of it. The Athenians sent to inquire of the Oracle, what would become of the Peloponesian war.
And that of the old Poet,. Ill counsel's worst for the author of it. The Athenians sent to inquire of the Oracle, what would become of the Peloponnesian war.
The Dorick war shall come, and plague with it. Apollo was not in vain called NONLATINALPHABET, not only from his NONLATINALPHABET his oblique circle, but also,
The Doric war shall come, and plague with it. Apollo was not in vain called, not only from his his oblique circle, but also,
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because he did NONLATINALPHABET, give oblique and doubtful Oracles. This Oracle the Priest so pronounced, that the effect of the war might be understood either NONLATINALPHABET famin, or NONLATINALPHABET pestilence. The Athenians understood it NONLATINALPHABET famin: whereupon they stored their City with all provisions which the countrey round about could afford:
Because he did, give oblique and doubtful Oracles. This Oracle the Priest so pronounced, that the Effect of the war might be understood either famine, or pestilence. The Athenians understood it famine: whereupon they stored their city with all provisions which the country round about could afford:
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whereon they fed gluttonously and riotously; and seeking so to avoid NONLATINALPHABET the famin, by their vain counsel, they brought NONLATINALPHABET the pestilence amongst them.
whereon they fed gluttonously and riotously; and seeking so to avoid the famine, by their vain counsel, they brought the pestilence among them.
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The Lord be pleased, in mercy, to avert the like dreadful effects of our gluttony and excess, (for which we are notorious among all nations:) our rioting and drunkenness, our chambering and wantonness, our strife and envie!
The Lord be pleased, in mercy, to avert the like dreadful effects of our gluttony and excess, (for which we Are notorious among all Nations:) our rioting and Drunkenness, our chambering and wantonness, our strife and envy!
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When the people had despised Manna and desired flesh, that he might punish the wicked and the seducers among them, ver. 4. by their lusts, and satisfie the desires,
When the people had despised Manna and desired Flesh, that he might Punish the wicked and the seducers among them, ver. 4. by their Lustiest, and satisfy the Desires,
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He gave them not the flesh of wilde beasts nor four footed beasts: He gave them fowles of heaven, that they might rather meditate on heavenly things then earthly, rather spiritual things then corporal.
He gave them not the Flesh of wild beasts nor four footed beasts: He gave them fowls of heaven, that they might rather meditate on heavenly things then earthly, rather spiritual things then corporal.
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He gave them Quails, which foresee the Winter and flie away, as the Stork and other fowles do, that so his people might foresee and avoid the judgement of the Lord,
He gave them Quails, which foresee the Winter and fly away, as the Stork and other fowls do, that so his people might foresee and avoid the judgement of the Lord,
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as the Prophet applyes it, Jer. 8.7. 3. The burial and monument of those who lusted. He called the name of the place Kibroth Hattaavah; because there they buried the people that lusted.
as the Prophet Applies it, Jer. 8.7. 3. The burial and monument of those who lusted. He called the name of the place Kibroth Hattaavah; Because there they buried the people that lusted.
These things, saith he, were our examples, to the intent that we should not be NONLATINALPHABET, lusters or desirers of evil things, as they also lusted, 1 Cor. 10.6.
These things, Says he, were our Examples, to the intent that we should not be, lusters or desirers of evil things, as they also lusted, 1 Cor. 10.6.
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And to be first in the sin, renders the sin so sinful, that after-offenders are excused if not à toto, at least à tanto; their sin comparatively is said not to be, as touching the first sin;
And to be First in the since, renders the since so sinful, that after-offenders Are excused if not à toto, At least à tanto; their since comparatively is said not to be, as touching the First since;
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where our Translation joyns the conspirators altogether in one act, but the Hebrew first appropriates the sin to the ringleader of it, as I shall there shew.
where our translation joins the conspirators altogether in one act, but the Hebrew First appropriates the since to the ringleader of it, as I shall there show.
It is true NONLATINALPHABET signifies [ because. ] But does it not also signifie [ Super occasiones? ] upon occasions? Whereas therefore Miriam and Aaron spake against Moses upon two occasions; 1. Because Moses had married an Ethiopian woman. 2. Because the Lord had not spoken only by Moses, but also by them, it cleares the text,
It is true signifies [ Because. ] But does it not also signify [ Super Occasiones? ] upon occasions? Whereas Therefore Miriam and Aaron spoke against Moses upon two occasions; 1. Because Moses had married an Ethiopian woman. 2. Because the Lord had not spoken only by Moses, but also by them, it clears the text,
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if we render NONLATINALPHABET upon occasions. And whereas NONLATINALPHABET signifies as well causes as occasions: So Gen. 21.25. Abraham reproved Abimelech upon just cause: but Miriam and Aaron spake against Moses upon occasion only, which were no just causes. Therefore Arias Montanus turns the words, Gen. 21.25. Super causas, for the causes;
if we render upon occasions. And whereas signifies as well Causes as occasions: So Gen. 21.25. Abraham reproved Abimelech upon just cause: but Miriam and Aaron spoke against Moses upon occasion only, which were no just Causes. Therefore Arias Montanus turns the words, Gen. 21.25. Super causas, for the Causes;
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but Zipporah, though Josephus understands this of another wife an Ethiopian; whereas Zipporah was a Midianitess. Howbeit this is easily satisfied, in that the Midianites dwelt among the Ethiopians; as the Hebrews were accounted Egyptians, because they dwelt in Egypt, Gen. 50.11. & Moses also, Exod. 2.19.
but Zipporah, though Josephus understands this of Another wife an Ethiopian; whereas Zipporah was a Midianitess. Howbeit this is Easily satisfied, in that the midianites dwelled among the Ethiopians; as the Hebrews were accounted egyptians, Because they dwelled in Egypt, Gen. 50.11. & Moses also, Exod 2.19.
Hence the Tabernacle was called the Tabernacle of witness. And what Moses did, wrote, or taught more obscurely, with a vail on his face, was to be declared afterward more fully and clearly according to the degrees of divine manifestation, to such as are capable of them.
Hence the Tabernacle was called the Tabernacle of witness. And what Moses did, wrote, or taught more obscurely, with a Vail on his face, was to be declared afterwards more Fully and clearly according to the Degrees of divine manifestation, to such as Are capable of them.
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The first occasion of Miriam her detraction from Moses was the Ethiopian woman; either because he took her to wife, who was a stranger from the Common-wealth of Israel, (though Midian descended from Abraham by Keturah, Gen. 25.2.) or because having married her, he yet abstained from conjugal society with her;
The First occasion of Miriam her detraction from Moses was the Ethiopian woman; either Because he took her to wife, who was a stranger from the Commonwealth of Israel, (though Midian descended from Abraham by Keturah, Gen. 25.2.) or Because having married her, he yet abstained from conjugal society with her;
as the Chald. Paraphrast saith, he put away his fair wife, whom he so cals by antiphrasis. Its probable, the contention began between the women; and the beginning of strife, is like the letting forth of waters, saith Solomon, which spreads it self to overwhelm the name and reputation of Moses.
as the Chald. Paraphrast Says, he put away his fair wife, whom he so calls by antiphrasis. Its probable, the contention began between the women; and the beginning of strife, is like the letting forth of waters, Says Solomon, which spreads it self to overwhelm the name and reputation of Moses.
The Ethiopians although properly one nation, Gen. 2.13. (yet that a very large one;) is used to signifie the Gentiles, whose more proper sinnes were intemperancy of all kindes,
The Ethiopians although properly one Nation, Gen. 2.13. (yet that a very large one;) is used to signify the Gentiles, whose more proper Sins were intemperancy of all Kinds,
as Luxury, Drunkenness, Incontinency, &c. And therefore they who live in those sins, are said to work NONLATINALPHABET, the will of the Gentiles, walking in lasciviousness, lusts, excess of wine, &c. 1 Pet. 4.3.
as Luxury, drunkenness, Incontinency, etc. And Therefore they who live in those Sins, Are said to work, the will of the Gentiles, walking in lasciviousness, Lustiest, excess of wine, etc. 1 Pet. 4.3.
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And when the Prophet compares the people to the Ethiopians, as in regard of their sins, so in respect of their habitual continuance in them, he chargeth them with drunkenness and whoredom, Jer. 13.12.23.27.
And when the Prophet compares the people to the Ethiopians, as in regard of their Sins, so in respect of their habitual Continuance in them, he charges them with Drunkenness and whoredom, Jer. 13.12.23.27.
Hence it is that Bacchus the Heathens god of wine, and excess of wine, hath his name from NONLATINALPHABET the son of Cush. And therefore David not willing plainly to name Saul the son of Kish the Benjamite, 1 Sam 9.1.
Hence it is that Bacchus the heathens god of wine, and excess of wine, hath his name from the son of Cush. And Therefore David not willing plainly to name Saul the son of Kish the Benjamite, 1 Same 9.1.
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As where the Poet not daring to speak out concerning Caelius a riotous Roman, saith, Dic quibus in terris — Tres pateat Caelî ( for Caelii) spacium, non amplius, ulnas. Tell in what lands —
As where the Poet not daring to speak out Concerning Caelius a riotous Roman, Says, Die quibus in terris — Tres pateat Caelî (for Caelii) spacium, non Amplius, ulnas. Tell in what Lands —
When therefore Moses is said to have taken to wife an Ethiopian woman, hereby he prefigured him whom the Lord would raise up like unto Moses, who would reject his disobedient, impenitent,
When Therefore Moses is said to have taken to wife an Ethiopian woman, hereby he prefigured him whom the Lord would raise up like unto Moses, who would reject his disobedient, impenitent,
and incorrigible people, and give them a bill of Divorce, and should grant the Gentiles repentance unto life, Acts 11, 18. and take out of the Gentiles a people to his name, Acts 15.14.
and incorrigible people, and give them a bill of Divorce, and should grant the Gentiles Repentance unto life, Acts 11, 18. and take out of the Gentiles a people to his name, Acts 15.14.
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This was an occasion of great obloquy and contradiction of sinners against the spiritual Moses, John 7.35. Acts 22.21, 22. The other occasion of speaking against Moses, was the eminency of his gift of prophesie, which occasioned the envie of Miriam and Aaron, and their derision of him:
This was an occasion of great obloquy and contradiction of Sinners against the spiritual Moses, John 7.35. Acts 22.21, 22. The other occasion of speaking against Moses, was the eminency of his gift of prophesy, which occasioned the envy of Miriam and Aaron, and their derision of him:
For so that may be understood NONLATINALPHABET, what? hath the Lord spoken only, only in Moses? (for so both words signifie only ) or, what? hath the Lord spoken only forsooth in Moses? Hath he not spoken also NONLATINALPHABET, in nobis, in us? So very often our Translators render [ by or with, ] which should be turn'd [ in ] as 2 Sam. 23.2. Zach. 1.14.19. & 2.3. Hebr. 1.1. and elsewhere.
For so that may be understood, what? hath the Lord spoken only, only in Moses? (for so both words signify only) or, what? hath the Lord spoken only forsooth in Moses? Hath he not spoken also, in nobis, in us? So very often our Translators render [ by or with, ] which should be turned [ in ] as 2 Sam. 23.2. Zach 1.14.19. & 2.3. Hebrew 1.1. and elsewhere.
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Such emulation and envie hath alwayes been among those of an inferiour dispensation, against those who have been of a more eminent and higher; which comes to pass by reason of acidia or laziness in spiritual things.
Such emulation and envy hath always been among those of an inferior Dispensation, against those who have been of a more eminent and higher; which comes to pass by reason of Acidia or laziness in spiritual things.
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How much more when a perverse spirit is mingled with a meer literal understanding? Then Ismael mocks and persecutes Isaac; Shimei curseth David; and the Jewes encourage one another falsely to accuse and detract from Jeremy, under pretence of the Law, the Priest, and Prophet, who taught otherwise then Jeremy did, Jer. 18.18. Manifold examples of this kinde we read of the Scribes, learned only in the letter, and the precise Pharisees, zelotical high Priests and Elders, who have contradicted and blasphemed the spiritual Moses, as if he were made and had a Devil.
How much more when a perverse Spirit is mingled with a mere literal understanding? Then Ishmael mocks and persecutes Isaac; Shimei Curseth David; and the Jews encourage one Another falsely to accuse and detract from Jeremiah, under pretence of the Law, the Priest, and Prophet, who taught otherwise then Jeremiah did, Jer. 18.18. Manifold Examples of this kind we read of the Scribes, learned only in the Letter, and the precise Pharisees, Zealotical high Priests and Elders, who have contradicted and blasphemed the spiritual Moses, as if he were made and had a devil.
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And can they who are Christs Disciples hope for better measure from the evil world? If they have persecuted me, saith the Lord, they will persecute you; if they have kept my saying, they will keep yours also, John 15.20.
And can they who Are Christ Disciples hope for better measure from the evil world? If they have persecuted me, Says the Lord, they will persecute you; if they have kept my saying, they will keep yours also, John 15.20.
Wherefore comfort thy self, thou Ethiopian woman married unto Christ by faith and love, and cleaving unto him in one spirit, betrothed unto him in righteousness and in judgement and in loving kindness and mercies, Hos. 2.19. What though the Ismaelites and Shimites, the hearers only, what though the Jewes, viz. the Professors, that is, Jewes outwardly, Rom. 2.28.
Wherefore Comfort thy self, thou Ethiopian woman married unto christ by faith and love, and cleaving unto him in one Spirit, betrothed unto him in righteousness and in judgement and in loving kindness and Mercies, Hos. 2.19. What though the Ismaelites and Shimites, the hearers only, what though the Jews, viz. the Professors, that is, Jews outwardly, Rom. 2.28.
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What if the adulterous generation, by their partial, narrow-brain'd, and strait-hearted literal understanding, censure and condemn the spiritual birth as adulterous, heterodox, erroneous, because they themselves are such? The story of the Ethiopian Noble Woman, who brought forth a white childe,
What if the adulterous generation, by their partial, narrow-brained, and strait-hearted literal understanding, censure and condemn the spiritual birth as adulterous, heterodox, erroneous, Because they themselves Are such? The story of the Ethiopian Noble Woman, who brought forth a white child,
She was judged an adulteress by the lying generation, and her birth spurious and base. Yet were there wise men, who found the picture of Andromeda in her bed-chamber, which she beheld in her conception, and brought forth a white childe like unto it.
She was judged an adulteress by the lying generation, and her birth spurious and base. Yet were there wise men, who found the picture of andromeda in her bedchamber, which she beheld in her conception, and brought forth a white child like unto it.
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Nor do thou doubt but, maugre the false judgement of this adulterous generaration, there will be wise men who will be able to judge aright of of the spiritual birth, and thy spiritual conception of it; while thou and we all who are spiritually minded, behold,
Nor do thou doubt but, maugre the false judgement of this adulterous generaration, there will be wise men who will be able to judge aright of of the spiritual birth, and thy spiritual conception of it; while thou and we all who Are spiritually minded, behold,
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as in a glass, the glory of the Lord with his open face (who is true NONLATINALPHABET the Ruler of men) and are translated into the same image from glory to glory,
as in a glass, the glory of the Lord with his open face (who is true the Ruler of men) and Are translated into the same image from glory to glory,
And Moses called Oshea the son of Nun, Jehoshua? ] Why is NONLATINALPHABET not expressed in the name of Hoshea, but he is called Oshea? It is true, Hierom leaves out the aspiration;
And Moses called O'shea the son of Nun, Joshua? ] Why is not expressed in the name of Hoshea, but he is called O'shea? It is true, Hieronymus leaves out the aspiration;
and hides that excellent name which signifies a Saviour, and that Saviour who was a principal type of the Lord our Saviour; whole name therefore is here changed from NONLATINALPHABET to NONLATINALPHABET Jehoshua, that is, The Lord,
and hides that excellent name which signifies a Saviour, and that Saviour who was a principal type of the Lord our Saviour; Whole name Therefore is Here changed from to Joshua, that is, The Lord,
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or NONLATINALPHABET the Saviour; as he who lively figured the true Jehoshua, who is NONLATINALPHABET, as Jehoshua is also called by the LXX; and the book of Jehoshua is called by the LXX NONLATINALPHABET.
or the Saviour; as he who lively figured the true Joshua, who is, as Joshua is also called by the LXX; and the book of Joshua is called by the LXX.
but Josua? surely though the Greek tongue cannot express the middle aspiration in NONLATINALPHABET (and therefore the Greek Poet rendred it NONLATINALPHABET) yet our English tongue can, and ought to return it.
but Joshua? surely though the Greek tongue cannot express the middle aspiration in (and Therefore the Greek Poet rendered it) yet our English tongue can, and ought to return it.
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This is not a meer NONLATINALPHABET, or strife about words and names. This name is a most artificiall compound of NONLATINALPHABET and NONLATINALPHABET, whence is the name Jesus.
This is not a mere, or strife about words and names. This name is a most artificial compound of and, whence is the name jesus.
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That thou mayest fear that glorious and fearful Name, The Lord thy God, although we ought to esteem the Etymologie no less then divine, it is the Energie, vertue,
That thou Mayest Fear that glorious and fearful Name, The Lord thy God, although we ought to esteem the Etymology no less then divine, it is the Energy, virtue,
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and power intimated in that Name, which is here to be regarded in the change of Hoshea to Jehoshua. That is the Divine Nature present with Jehoshua, as the Lord promiseth, Josh. 1.5. I will be with thee;
and power intimated in that Name, which is Here to be regarded in the change of Hoshea to Joshua. That is the Divine Nature present with Joshua, as the Lord promises, Josh. 1.5. I will be with thee;
In which name, and power, Jehoshua wrought all his great works, lively prefiguring the wonderfull works which the true Jehoshua, NONLATINALPHABET, had, doth,
In which name, and power, Joshua wrought all his great works, lively prefiguring the wonderful works which the true Joshua,, had, does,
Which also is the work of Jesus the Son of of God, and his essential Word, the Word of his grace, which is able to build us up, and to give us an inheritance in all the sanctified ones, Acts 20.32.
Which also is the work of jesus the Son of of God, and his essential Word, the Word of his grace, which is able to built us up, and to give us an inheritance in all the sanctified ones, Acts 20.32.
Yea, the Lord himself is that living principle of light, life, power and might, by whom the people of God, perform all their workes, which he therefore is said to do in them, Esay 26.12.
Yea, the Lord himself is that living principle of Light, life, power and might, by whom the people of God, perform all their works, which he Therefore is said to do in them, Isaiah 26.12.
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Nor is it unworthy our observation, that, whereas the Apostle reckons up De industria, studiously and purposely the examples of faithful men, as from Abel, Enoch, Noah, Abraham, Isaac and Jacob, and downward to the Prophets; and what exploits they wrought by faith, there is no mention at all made of Jehoshua;
Nor is it unworthy our observation, that, whereas the Apostle reckons up De Industria, studiously and purposely the Examples of faithful men, as from Abel, Enoch, Noah, Abraham, Isaac and Jacob, and downward to the prophets; and what exploits they wrought by faith, there is no mention At all made of Joshua;
yet is not Jehoshua mentioned by the Apostle in that large Catalogue of Gods Worthies, Hebr. 11. The true Jehoshua, who is NONLATINALPHABET, Jesus is implyed, whereever these are said to have wrought any thing by faith; for faith must have an object on which it must rest;
yet is not Joshua mentioned by the Apostle in that large Catalogue of God's Worthies, Hebrew 11. The true Joshua, who is, jesus is employed, wherever these Are said to have wrought any thing by faith; for faith must have an Object on which it must rest;
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But thanks be to God, who giveth us (believers in his mighty power) the victory, through our Lord Jesus Christ! 1 Cor. 15.57. Caleb stilled the people before Moses, and said, let us go up at once, and possess it:
But thanks be to God, who gives us (believers in his mighty power) the victory, through our Lord jesus christ! 1 Cor. 15.57. Caleb stilled the people before Moses, and said, let us go up At once, and possess it:
for we are well able to overcome it. ] Caleb in these words, whether by some inarticulate sound implyed in the great NONLATINALPHABET in NONLATINALPHABET,
for we Are well able to overcome it. ] Caleb in these words, whither by Some inarticulate found employed in the great in,
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So they say, they are justified all in an instant; whereas the command is, he that is righteous let him be righteous still. The words are, NONLATINALPHABET.
So they say, they Are justified all in an instant; whereas the command is, he that is righteous let him be righteous still. The words Are,.
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He that is righteous, let him work righteousness still, Revel. 21.11. Its a gradual and successive work. It is none of Gods way of destroying the spiritual enemies, but by degrees; so Exod. 23.29, 30. And to lead men in, successively by little and little, as Jacob lead his sheep, Gen. 33.14.
He that is righteous, let him work righteousness still, Revel. 21.11. Its a gradual and successive work. It is none of God's Way of destroying the spiritual enemies, but by Degrees; so Exod 23.29, 30. And to led men in, successively by little and little, as Jacob led his sheep, Gen. 33.14.
Let not him that believes, make haste, nor hope to do the work of the Lord, all at once: but let us learn of Caleb, to make the experiments of our former victories, encouragements to after enterprizes:
Let not him that believes, make haste, nor hope to do the work of the Lord, all At once: but let us Learn of Caleb, to make the experiments of our former victories, encouragements to After Enterprises:
These words are to be understood as spoken by the Lord Christ, as the Apostle applies the same history unto him, Hebr. 3. and 4; where having compared Christ the Lord of the house with Moses Gods faithful servant in it;
These words Are to be understood as spoken by the Lord christ, as the Apostle Applies the same history unto him, Hebrew 3. and 4; where having compared christ the Lord of the house with Moses God's faithful servant in it;
He then having quoted the words of that Psalm to his purpose, v. 7. — 11. he resumes the same argument, warning them to take heed of an evil heart of unbelief in departing from the living God, v. 12. and exhorting them to exhort one another daily,
He then having quoted the words of that Psalm to his purpose, v. 7. — 11. he resumes the same argument, warning them to take heed of an evil heart of unbelief in departing from the living God, v. 12. and exhorting them to exhort one Another daily,
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lest they should be hardened by the deceitfulness of sin, v. 13. This he enforceth by repeating the same blessed effect, the union with, and participation of Christ. For, saith he, we are made partakers of Christ,
lest they should be hardened by the deceitfulness of since, v. 13. This he enforceth by repeating the same blessed Effect, the Union with, and participation of christ. For, Says he, we Are made partakers of christ,
if we hold the beginning of our confidence stedfast unto the end, whilest it is said, To day if ye will hear his voice harden not your hearts, as in the provocation:
if we hold the beginning of our confidence steadfast unto the end, whilst it is said, To day if you will hear his voice harden not your hearts, as in the provocation:
In which words we have these divine truths contained. 1. Caleb was the Lords servant. 2. Caleb had another spirit with him. 3. Caleb fulfilled after the Lord.
In which words we have these divine truths contained. 1. Caleb was the lords servant. 2. Caleb had Another Spirit with him. 3. Caleb fulfilled After the Lord.
4. Caleb went into the land. 5. The Lord saith, he would bring Caleb into the land, whereinto he went. 6. Calebs seed shall possess it. 7. Because Caleb, the Lords servant, had another spirit and fulfilled after the Lord, the Lord saith, He will bring Caleb into the land, whereinto he went,
4. Caleb went into the land. 5. The Lord Says, he would bring Caleb into the land, whereinto he went. 6. Calebs seed shall possess it. 7. Because Caleb, the lords servant, had Another Spirit and fulfilled After the Lord, the Lord Says, He will bring Caleb into the land, whereinto he went,
What Caleb was, we read, Numb. 13. What is it to be the Lords servant? Generally, his servants ye are, whom ye obey, Rom. 6. And what is it to obey? what else but pliably and willingly to submit ones own will to the fulfilling of anothers will? 1. Obedience must be pliable and willing, Esay 1.19. 2. It must be to the command of another as such.
What Caleb was, we read, Numb. 13. What is it to be the lords servant? Generally, his Servants you Are, whom you obey, Rom. 6. And what is it to obey? what Else but pliably and willingly to submit ones own will to the fulfilling of another's will? 1. obedience must be pliable and willing, Isaiah 1.19. 2. It must be to the command of Another as such.
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as such, it is nulla vel minor, either no obedience at all, or less, saith S. Gregory. Because obedience properly respects the fulfilling, not of our own, but of anothers will.
as such, it is nulla vel minor, either no Obedience At all, or less, Says S. Gregory. Because Obedience properly respects the fulfilling, not of our own, but of another's will.
For example, Jer. 35.6, 7. Had the sons of Rechab been naturally abstemious, and loved no wine, their obedience to their father had been either so much the less, or indeed none at all.
For Exampl, Jer. 35.6, 7. Had the Sons of Rechab been naturally abstemious, and loved no wine, their Obedience to their father had been either so much the less, or indeed none At all.
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When therefore the Lord faith of Caleb, that he was his servant, it is to be understood that he was obedient, that is, that he was willing and pliable to the fulfilling of the Lords will.
When Therefore the Lord faith of Caleb, that he was his servant, it is to be understood that he was obedient, that is, that he was willing and pliable to the fulfilling of the lords will.
For we may do that which is the will of the Lord: 1. As natural agents, not as voluntary: Thus the Egyptians lent the Israelites their Gold & Jewels at their departure out of Egypt, as natural agents:
For we may do that which is the will of the Lord: 1. As natural agents, not as voluntary: Thus the egyptians lent the Israelites their Gold & Jewels At their departure out of Egypt, as natural agents:
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3. and arm'd their enemies against themselves. 2. As voluntary agents; yet not doing the will of the Lord voluntarily and willingly; but either executing their own evil wils, as Herod, and Pontius Pilate, and the Gentiles, and the people of Israel did what the hand and counsel of God determined before to be done, Acts 4.28. 3. Or doing what is the will of the Lord out of fear;
3. and armed their enemies against themselves. 2. As voluntary agents; yet not doing the will of the Lord voluntarily and willingly; but either executing their own evil wills, as Herod, and Pontius Pilate, and the Gentiles, and the people of Israel did what the hand and counsel of God determined before to be done, Acts 4.28. 3. Or doing what is the will of the Lord out of Fear;
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as Laban hurt not Jacob, Gen. 31.29. Pharaoh and the Egyptians let the Israelites depart out of Egypt, Exod. 12. Balaam did not curse but blessed Israel, Numb. 24. 4. Or else they do the will of the Lord out of hope of reward and self-seeking.
as Laban hurt not Jacob, Gen. 31.29. Pharaoh and the egyptians let the Israelites depart out of Egypt, Exod 12. balaam did not curse but blessed Israel, Numb. 24. 4. Or Else they do the will of the Lord out of hope of reward and self-seeking.
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1. But the first of these we may call serviceable instruments of God; Qui acti aguntur, which are rather used as tools, and wrought by, then work of and by themselves.
1. But the First of these we may call serviceable Instruments of God; Qui acti aguntur, which Are rather used as tools, and wrought by, then work of and by themselves.
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4. The fourth and last are as it were the Lords Mercenaries and Hirelings, who do his work, but meerly and solely for wages, otherwise they would do no good.
4. The fourth and last Are as it were the lords Mercenaries and Hirelings, who do his work, but merely and solely for wages, otherwise they would do no good.
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These, all these are as it were the Lords servants extraordinary, his retainers and servants at large. But the true and genuine servants of the Lord, and such as are in ordinary service, are obedient unto him, pliably and willingly submitting their wills unto the will of the Lord, doing the will of God NONLATINALPHABET, Ex anima, or ex animo, as the Vulg. Latin, from,
These, all these Are as it were the lords Servants extraordinary, his retainers and Servants At large. But the true and genuine Servants of the Lord, and such as Are in ordinary service, Are obedient unto him, pliably and willingly submitting their wills unto the will of the Lord, doing the will of God, Ex anima, or ex animo, as the Vulgar Latin, from,
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For our understanding of this, we must know, that the Lord makes a promise unto Caleb and his seed of the Holy Land, &c. The Lord makes a promise unto Caleb and his seed, of the Holy Land, upon consideration of conditions fulfilled on Calebs part. 1. He had another spirit. 2. He followed the Lord fully.
For our understanding of this, we must know, that the Lord makes a promise unto Caleb and his seed of the Holy Land, etc. The Lord makes a promise unto Caleb and his seed, of the Holy Land, upon consideration of conditions fulfilled on Calebs part. 1. He had Another Spirit. 2. He followed the Lord Fully.
but to my servant Caleb, NONLATINALPHABET a Reward, or, because that another spirit was with him, &c. What is that other spirit? and how was it with Caleb?
but to my servant Caleb, a Reward, or, Because that Another Spirit was with him, etc. What is that other Spirit? and how was it with Caleb?
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1. As to the former, the words are NONLATINALPHABET Spiritus alter, an other spirit; that is the spirit of faith, whereof the Apostle speaks, 2 Cor. 4.13. This spirit of faith rests on the wisdom and truth of God, for the performance of his promise, and on the power and goodness of God, as for the effecting his promise, the subduing the Canaanites, and bringing Israel into that land.
1. As to the former, the words Are Spiritus alter, an other Spirit; that is the Spirit of faith, whereof the Apostle speaks, 2 Cor. 4.13. This Spirit of faith rests on the Wisdom and truth of God, for the performance of his promise, and on the power and Goodness of God, as for the effecting his promise, the subduing the Canaanites, and bringing Israel into that land.
and unbelief, which other spirit may be rendred a new spirit, as Esay 65.15. He shall call his servants by another name; ] I rather turn it, A new name, as the LXX there doth, NONLATINALPHABET, a new name. All agree, that Esay there prophesies of the times of the Gospel, wherein All things shall become new, 2 Cor. 5.17.
and unbelief, which other Spirit may be rendered a new Spirit, as Isaiah 65.15. He shall call his Servants by Another name; ] I rather turn it, A new name, as the LXX there does,, a new name. All agree, that Isaiah there prophecies of the times of the Gospel, wherein All things shall become new, 2 Cor. 5.17.
Yea, what the Prophet there calls another name, he calls a new name, Esay 62.4. And what S. Luke, Acts 2.4. calls other tongues, S. Mark 16.17. calls new tongues. And what Moses here calls another spirit, Ezechiel calls a new spirit, Ezech. 11.19. and 36.26.
Yea, what the Prophet there calls Another name, he calls a new name, Isaiah 62.4. And what S. Lycia, Acts 2.4. calls other tongues, S. Mark 16.17. calls new tongues. And what Moses Here calls Another Spirit, Ezechiel calls a new Spirit, Ezekiel 11.19. and 36.26.
Why had Caleb another spirit? He was now entring into an other, a new estate, the estate of faith in Christ, in whom all things are new, 2 Cor. 5.17. which he received by the hearing or obedience of faith, Gal. 3.2. when he believed in the truth and power of God who promised the holy land to the couragious believers. This was figured by all those wars and victories over the seven nations, under the conduct of Jehoshua. And the dispensation of Christ is described by mortifying, killing, crucifying, destroying;
Why had Caleb Another Spirit? He was now entering into an other, a new estate, the estate of faith in christ, in whom all things Are new, 2 Cor. 5.17. which he received by the hearing or Obedience of faith, Gal. 3.2. when he believed in the truth and power of God who promised the holy land to the courageous believers. This was figured by all those wars and victories over the seven Nations, under the conduct of Joshua. And the Dispensation of christ is described by mortifying, killing, crucifying, destroying;
and so conquering and overcoming. They that are Christs have crucified the flesh with the affections and lusts, Gal. 5.24. The old man is crucified with Christ, that the body of sin might be destroyed, that henceforth we should not serve sin, Jos. 10.26. Rom. 6.6. This is that death of the Saints which is so pretious in the sight of the Lord, Psal. 116.15. That death whereof the Apostle speaks, For thy sake, we are killed all the day long.
and so conquering and overcoming. They that Are Christ have Crucified the Flesh with the affections and Lustiest, Gal. 5.24. The old man is Crucified with christ, that the body of since might be destroyed, that henceforth we should not serve since, Jos. 10.26. Rom. 6.6. This is that death of the Saints which is so precious in the sighed of the Lord, Psalm 116.15. That death whereof the Apostle speaks, For thy sake, we Are killed all the day long.
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For the atchieving of this victory in his new state, there is need of a new spirit, even the spirit of faith, which is the victory that overcomes the world, 1 John 5.4. This will appear, if we shall consider, that Caleb was ingaged in a war against the seven nations.
For the achieving of this victory in his new state, there is need of a new Spirit, even the Spirit of faith, which is the victory that overcomes the world, 1 John 5.4. This will appear, if we shall Consider, that Caleb was engaged in a war against the seven Nations.
And therefore this new spirit was the spirit of faith in the wisdom and counsel, and in the might and strength of God, which ye read both together on the new man, Esay 11.1, 2. There shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots. (A branch growes not out of the roots of trees,
And Therefore this new Spirit was the Spirit of faith in the Wisdom and counsel, and in the might and strength of God, which you read both together on the new man, Isaiah 11.1, 2. There shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots. (A branch grows not out of the roots of trees,
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but out of their stock, NONLATINALPHABET therefore were better turnd a sucker, sprout, or sprig, here & elsewhere) and the Spirit of the Lord shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, &c. 2. This new spirit is said to have been with Caleb, that is, for his help; so what we read, Jos. 1.17. The Lord thy God be with thee, the Chald. Paraph. turns NONLATINALPHABET, the Lord thy God be in thy help, to help with counsel; so what we read, 1 Kings 1.8.
but out of their stock, Therefore were better turned a sucker, sprout, or sprig, Here & elsewhere) and the Spirit of the Lord shall rest upon him, the Spirit of Wisdom and understanding, the Spirit of counsel and might, etc. 2. This new Spirit is said to have been with Caleb, that is, for his help; so what we read, Jos. 1.17. The Lord thy God be with thee, the Chald. Paraph. turns, the Lord thy God be in thy help, to help with counsel; so what we read, 1 Kings 1.8.
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To help with might and strength; so where Job saith, I know, this is with thee, the LXX render it, NONLATINALPHABET, thou canst do all things, Job 10.13.
To help with might and strength; so where Job Says, I know, this is with thee, the LXX render it,, thou Canst do all things, Job 10.13.
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Thus the Lord promiseth to be for strength to them who turn the battle to the gate, Esay 28.6. Whence we may take notice, that, 1. All men are acted by one spirit or other, which is with them, acts, and leads them in their different wayes.
Thus the Lord promises to be for strength to them who turn the battle to the gate, Isaiah 28.6. Whence we may take notice, that, 1. All men Are acted by one Spirit or other, which is with them, acts, and leads them in their different ways.
2. All who walk toward the land of holiness, are lead by Gods good spirit, Psal. 143.10. which either. 1. initiates and enters us in Gods way, as the spirit of bondage and fear, Rom. 8, 15. Or 2 the spirit of faith and power, which goes and leads on towards the accomplishing and fulfilling of our journey, 2 Cor. 4.13.
2. All who walk towards the land of holiness, Are led by God's good Spirit, Psalm 143.10. which either. 1. initiates and enters us in God's Way, as the Spirit of bondage and Fear, Rom. 8, 15. Or 2 the Spirit of faith and power, which Goes and leads on towards the accomplishing and fulfilling of our journey, 2 Cor. 4.13.
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he took notice of the ten false and lying Spies, how they were acted by the spirit of unbelief and disobedience, Numb. 14.22. He saw also, that Jehoshua and Caleb were lead by another spirit. All men may observe our outward motions, actions, words;
he took notice of the ten false and lying Spies, how they were acted by the Spirit of unbelief and disobedience, Numb. 14.22. He saw also, that Joshua and Caleb were led by Another Spirit. All men may observe our outward motions, actions, words;
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and Caleb saith, I return ' d word to Moses NONLATINALPHABET, according to what was with my heart, Josh. 14.7. (whereby he gives a notation of his own name, ) NONLATINALPHABET Caleb, Secundum cor, according to the heart, ) and although out of the abundance of the heart, the mouth speaketh,
and Caleb Says, I return ' d word to Moses, according to what was with my heart, Josh. 14.7. (whereby he gives a notation of his own name,) Caleb, Secundum cor, according to the heart,) and although out of the abundance of the heart, the Mouth speaks,
Wherefore since the word (that essential word Christ) is quick (or rather, living, NONLATINALPHABET, Vulg. Lat. Vivus, and powerful (or rather operative, NONLATINALPHABET) and sharper (or more cutting rather, NONLATINALPHABET) then any two edged sword, (or, above every two edged sword, NONLATINALPHABET) and piercing even to the dividing asunder of the soul and spirit, the joynts and the marrowes, (NONLATINALPHABET) and a discerner of the thoughts and intents of the heart;
Wherefore since the word (that essential word christ) is quick (or rather, living,, Vulgar Lat. Vivus, and powerful (or rather operative,) and sharper (or more cutting rather,) then any two edged sword, (or, above every two edged sword,) and piercing even to the dividing asunder of the soul and Spirit, the Joints and the marrows, () and a discerner of the thoughts and intents of the heart;
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or unto whom is our account, NONLATINALPHABET,) O how needful is the Wisemans counsel, Keep thy heart above all keeping, Prov. 4.23. and that of the Prophet, Take heed to your spirit, Malach. 2.16. 1. This justly reproves the timerous and cowardly spirit of many, who pretend to that other and new spirit of Caleb, as if they were called, chosen, and faithful, Revel. 17.14. yet yield themselves to be beaten and buffered by Satan;
or unto whom is our account,,) Oh how needful is the Wiseman's counsel, Keep thy heart above all keeping, Curae 4.23. and that of the Prophet, Take heed to your Spirit, Malachi 2.16. 1. This justly reproves the timorous and cowardly Spirit of many, who pretend to that other and new Spirit of Caleb, as if they were called, chosen, and faithful, Revel. 17.14. yet yield themselves to be beaten and buffered by Satan;
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2. Calebs example as justly reproves the proud and presumptuous spirit of those, who, in their own strength, & strength of imagination, which they call faith, go against the spiritual enemies, like those, Numb. 14.40. — 45. or those, Acts 19.13. — 16. and with like, or worse success.
2. Calebs Exampl as justly reproves the proud and presumptuous Spirit of those, who, in their own strength, & strength of imagination, which they call faith, go against the spiritual enemies, like those, Numb. 14.40. — 45. or those, Acts 19.13. — 16. and with like, or Worse success.
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What an honourable testimony does the Lord give of Caleb here? That he was his fervant, that he had a anew, another spirit. And was it written for his sake alone, that he was the Lords servant, and that he had another, a new spirit? Is't not worthy our holy ambition? is it not a patern that may excite and raise our most industrious imitation? How else were all things our examples? O thou Israel of God! How great an honour is it to be a servant of the great God! The honour of the servant, ariseth with his Lord. Such was theirs who being asked who they were, return'd this answer;
What an honourable testimony does the Lord give of Caleb Here? That he was his fervant, that he had a anew, Another Spirit. And was it written for his sake alone, that he was the lords servant, and that he had Another, a new Spirit? Is't not worthy our holy ambition? is it not a pattern that may excite and raise our most Industria imitation? How Else were all things our Examples? O thou Israel of God! How great an honour is it to be a servant of the great God! The honour of the servant, arises with his Lord. Such was theirs who being asked who they were, returned this answer;
even manifold transgressions and mighty sins? Are not their Cities walled and great, even the strong holds of Satan, the strong man that keeps his palace, even strong imaginations, or rather reasonings, NONLATINALPHABET? Are not the sons of Anac there? does not pride NONLATINALPHABET compass many like a chain? Psal. 73.6. That's Anac. And are there not NONLATINALPHABET, ruling and reigning lusts, Lords that rule over us? Esay 26.13. Are there no Amalekites? no glozing and flattering tongues, which lick up the people? they are the Amalekites; that gainful shop-sin, which makes London called Lick-penny, that's Amaleck that licks up and devours the people.
even manifold transgressions and mighty Sins? are not their Cities walled and great, even the strong holds of Satan, the strong man that keeps his palace, even strong Imaginations, or rather reasonings,? are not the Sons of Anak there? does not pride compass many like a chain? Psalm 73.6. That's Anak. And Are there not, ruling and reigning Lustiest, lords that Rule over us? Isaiah 26.13. are there no Amalekites? no glozing and flattering tongues, which lick up the people? they Are the Amalekites; that gainful shop-sin, which makes London called Lick-penny, that's Amalek that licks up and devours the people.
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For our better understanding of these words, let us inquire what is here meant by fulfilling; and how Caleb may be understood to fulfil after the Lord.
For our better understanding of these words, let us inquire what is Here meant by fulfilling; and how Caleb may be understood to fulfil After the Lord.
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Its strange, they should all so unanimously agree, when yet there is no word in the Hebrew that answers to sequi or ire, to follow or go: Hierom, Qui plenus alio spiritu secutus est me, who being full of another spirit, hath followed me;
Its strange, they should all so unanimously agree, when yet there is no word in the Hebrew that answers to sequi or ire, to follow or go: Hieronymus, Qui plenus Alio spiritu Secutus est me, who being full of Another Spirit, hath followed me;
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Surely they are all out and miss of the main drift of Gods Spirit in this phrase which is often used, as Numb. 32.11. Deut. 1.36. Josh. 14.8.9. — 14. 1 Kings 11.6.
Surely they Are all out and miss of the main drift of God's Spirit in this phrase which is often used, as Numb. 32.11. Deuteronomy 1.36. Josh. 14.8.9. — 14. 1 Kings 11.6.
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Yet in none of all these places is any mention made of following. Nor took they any notice of the Verb NONLATINALPHABET He fulfilled; whereas indeed therein is intimated the meaning of this phrase, where the object, subject,
Yet in none of all these places is any mention made of following. Nor took they any notice of the Verb He fulfilled; whereas indeed therein is intimated the meaning of this phrase, where the Object, Subject,
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That we may the better understand this, we must know, that, what God Almighty wills, he either himself wills and does, or else he wills, that it be done by others, Psal. 135.6. whatsoever the Lord pleased, he did in heaven and earth, in the seas and in all depths.
That we may the better understand this, we must know, that, what God Almighty wills, he either himself wills and does, or Else he wills, that it be done by Others, Psalm 135.6. whatsoever the Lord pleased, he did in heaven and earth, in the Seas and in all depths.
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Yea, the things which he himself would, that others should do after him, he himself first does them, Jer. 9.24. I the Lord do exercise loving-kindness, judgement and righteousness in the earth.
Yea, the things which he himself would, that Others should do After him, he himself First does them, Jer. 9.24. I the Lord do exercise Lovingkindness, judgement and righteousness in the earth.
The son of God came down from heaven, not to do his own will, but the will of him that sent him, John 6.38. This will of the Father, the Father himself doth, and the Son doth the Fathers will and word after him.
The son of God Come down from heaven, not to do his own will, but the will of him that sent him, John 6.38. This will of the Father, the Father himself does, and the Son does the Father's will and word After him.
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But what phrases are more ordinary then fulfilling the word of the Lord, his Law, his Commandements, fulfilling righteousness, &c. But in the sense which our Translators and others make of these words, they render the verb NONLATINALPHABET [ fully, ] as if it were an Adverb, and adde hereunto [ followed, ] which is not in the text.
But what phrases Are more ordinary then fulfilling the word of the Lord, his Law, his commandments, fulfilling righteousness, etc. But in the sense which our Translators and Others make of these words, they render the verb [ Fully, ] as if it were an Adverb, and add hereunto [ followed, ] which is not in the text.
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But that NONLATINALPHABET may be read alone, as here it is, with supply of [ will ] or [ word ] or [ law, ] such a defect, when the object is so well known, may be well understood,
But that may be read alone, as Here it is, with supply of [ will ] or [ word ] or [ law, ] such a defect, when the Object is so well known, may be well understood,
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How often read we this phrase in the second and third chapters of the Revelation? To him that overcometh, I will give to eat of the tree of life, &c. He that overcommeth shall not be hurt of the second death.
How often read we this phrase in the second and third Chapters of the Revelation? To him that Overcometh, I will give to eat of the tree of life, etc. He that Overcometh shall not be hurt of the second death.
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the law, will, or commandment of the Lord, Josh. 14.8, 9. Num. 32.11, 12. 1 Kings 11.6. 1. There is a vacuum, an emptiness and voidness where the word and will of God is not done; such before the new creation, as there was before the old. And therefore;
the law, will, or Commandment of the Lord, Josh. 14.8, 9. Num. 32.11, 12. 1 Kings 11.6. 1. There is a vacuum, an emptiness and voidness where the word and will of God is not done; such before the new creation, as there was before the old. And Therefore;
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2. As the Lord propounds his word and will to be done, so likewise he sets himself before us as our patern and example, that as he hath done, so should we also do.
2. As the Lord propounds his word and will to be done, so likewise he sets himself before us as our pattern and Exampl, that as he hath done, so should we also do.
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3. Hence it appears, that to fulfil the Lords word and will, is a most reasonable service. For what servant will grutch to do what his Master does before him.
3. Hence it appears, that to fulfil the lords word and will, is a most reasonable service. For what servant will grutch to do what his Master does before him.
Caleb the Lords servant thought it just to fulfil the Lords will, which the Lord himself had first fulfilled: wherefore our Lord faith, it is enough for the Disciple, that he be as his master, and the servant as his Lord, Mat. 10.25. 4. The will, word, and law of God is to be fulfilled. The law of God is practical, and consists of duties to be done by us, not imagined or fansied to be done already for us.
Caleb the lords servant Thought it just to fulfil the lords will, which the Lord himself had First fulfilled: Wherefore our Lord faith, it is enough for the Disciple, that he be as his master, and the servant as his Lord, Mathew 10.25. 4. The will, word, and law of God is to be fulfilled. The law of God is practical, and consists of duties to be done by us, not imagined or fancied to be done already for us.
How often may we read this? Deut. 6.25. observe to do all his commandements, and 15.5. and 19.9. Revel. 22.14. Blessed are they who do his Commandements, James 1.22.
How often may we read this? Deuteronomy 6.25. observe to do all his Commandments, and 15.5. and 19.9. Revel. 22.14. Blessed Are they who do his commandments, James 1.22.
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Be ye doers of the word, not hearers only, &c. 5. Christ hath not so fulfilled the law for us, as to exempt us from fulfilling it after him, in him and through him. For what the law could not do;
Be you doers of the word, not hearers only, etc. 5. christ hath not so fulfilled the law for us, as to exempt us from fulfilling it After him, in him and through him. For what the law could not do;
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and for sin condemned sin in the flesh, that the righteousness of the law might be fulfilled in us who walk not after the flesh but after the spirit, Rom. 8.3, 4. Beside,
and for since condemned since in the Flesh, that the righteousness of the law might be fulfilled in us who walk not After the Flesh but After the Spirit, Rom. 8.3, 4. Beside,
6. This will of the Father, as the Son fulfils after him, so the believers also in the Father and Son fulfill the will of the Father and Son, after them, Ephes. 5.1.
6. This will of the Father, as the Son fulfils After him, so the believers also in the Father and Son fulfil the will of the Father and Son, After them, Ephesians 5.1.
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Be ye imitators of God as dear children and walk in love, as Christ loved us, &c. And as the Father doth loving kindness, judgement and righteousness, so doth the Son after the Father,
Be you imitators of God as dear children and walk in love, as christ loved us, etc. And as the Father does loving kindness, judgement and righteousness, so does the Son After the Father,
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because it is in it self, and in its own nature, holy, just, and good, and such as God the Father himself practiseth, Jer. 9.24. that which the Son of God fulfils after him, that which the holy Angels fulfil after the Son of God, Psal. 103.20. Ye Angels mighty in strength, who do his commandments, hearkning to the voice of his word.
Because it is in it self, and in its own nature, holy, just, and good, and such as God the Father himself Practiseth, Jer. 9.24. that which the Son of God fulfils After him, that which the holy Angels fulfil After the Son of God, Psalm 103.20. the Angels mighty in strength, who do his Commandments, Harkening to the voice of his word.
That which all believing and obedient men fulfil after God. This is that righteousness which David saith, is an everlasting righteousness. And these are the words of God which are for ever setled in heaven, Psalm 119.89.
That which all believing and obedient men fulfil After God. This is that righteousness which David Says, is an everlasting righteousness. And these Are the words of God which Are for ever settled in heaven, Psalm 119.89.
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So that they who think slightly of the Commandments of God, as if they were arbitrary and left to our discretion to be fulfilled or left undone, they fouly deceive themselves,
So that they who think slightly of the commandments of God, as if they were arbitrary and left to our discretion to be fulfilled or left undone, they foully deceive themselves,
since God himself, the Son of God, all good Angels, all good men have fulfilled after God, what God himself hath done. So that when men neglect to fulfil after the Lord, and rather fulfil their own lusts, they fulfil after their father the devil, and his son of perdition, through the spirit of errour.
since God himself, the Son of God, all good Angels, all good men have fulfilled After God, what God himself hath done. So that when men neglect to fulfil After the Lord, and rather fulfil their own Lustiest, they fulfil After their father the Devil, and his son of perdition, through the Spirit of error.
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O ye servants of the Lord who are of another, of a new spirit, the spirit of faith and courage, let us fulfil after the Lord, let us fulfil the will and word of God after him.
Oh you Servants of the Lord who Are of Another, of a new Spirit, the Spirit of faith and courage, let us fulfil After the Lord, let us fulfil the will and word of God After him.
That which much hinders this important duty, is a prejudice conceived against it. We have been wonted unto such doctrine, as mákes void the law of God;
That which much hinders this important duty, is a prejudice conceived against it. We have been wonted unto such Doctrine, as mákes void the law of God;
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who hath believed our report (or our hearing, or doctrine, what we have heard of God,) and to whom is the arme of the Lord revealed? The Prophet Esay 53.1, 2. gives a probable reason of that unbelief in Christ the mighty Arm and power of God;
who hath believed our report (or our hearing, or Doctrine, what we have herd of God,) and to whom is the arm of the Lord revealed? The Prophet Isaiah 53.1, 2. gives a probable reason of that unbelief in christ the mighty Arm and power of God;
Such are the first appearances of divine power; not considering, that, through faith, believers NONLATINALPHABET, out of weakness they have been inwardly enabled and impowered; so that they are able to do all things through Christ who inwardly enableth them; as the Apostle saith, I am able to do all things NONLATINALPHABET, through Christ inwardly enabling me.
Such Are the First appearances of divine power; not considering, that, through faith, believers, out of weakness they have been inwardly enabled and Empowered; so that they Are able to do all things through christ who inwardly enableth them; as the Apostle Says, I am able to do all things, through christ inwardly enabling me.
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We may observe throughout the Scripture, that God, and and his truth, and power, hath been ownd but by very few, in comparison of the erroneous world;
We may observe throughout the Scripture, that God, and and his truth, and power, hath been owned but by very few, in comparison of the erroneous world;
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yet ought not this to dishearten such as have Calebs other new spirit; they ought rather to be strong in the faith, and observe what Caleb saith, Josh. 14.8. My brethren that went up with me, made the heart of the people melt;
yet ought not this to dishearten such as have Calebs other new Spirit; they ought rather to be strong in the faith, and observe what Caleb Says, Josh. 14.8. My brothers that went up with me, made the heart of the people melt;
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So we read, that one of Davids Worthies stood his ground when the weaklings fled, 2 Sam. 23.11, 12. And this power and strength of God, every believer ought to shew forth in himself to his generation,
So we read, that one of Davids Worthies stood his ground when the Weaklings fled, 2 Sam. 23.11, 12. And this power and strength of God, every believer ought to show forth in himself to his generation,
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as David prayed, O God, forsake me not until I have shewed thine Arm to this generation, thy power to every one that is to come, Psal. 71.18. This is the extent of our obedience, the accomplishment of the whole will of God;
as David prayed, Oh God, forsake me not until I have showed thine Arm to this generation, thy power to every one that is to come, Psalm 71.18. This is the extent of our Obedience, the accomplishment of the Whole will of God;
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Unless it so be, I know not how our Lord will be understood to reason with his Disciples and us, Matth. 5.17, 18, 19. where our Lord having said, that he came to fulfil; and that not one jot or tittle should pass from the law till all be fulfilled, he thence infers, whosoever therefore shall break one of these least Commandments,
Unless it so be, I know not how our Lord will be understood to reason with his Disciples and us, Matthew 5.17, 18, 19. where our Lord having said, that he Come to fulfil; and that not one jot or tittle should pass from the law till all be fulfilled, he thence infers, whosoever Therefore shall break one of these lest commandments,
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And well may such exactness be required of us, since there is more divine light, strength, and power vouchsafed unto us under the Gospel then was to them under the law. Yea,
And well may such exactness be required of us, since there is more divine Light, strength, and power vouchsafed unto us under the Gospel then was to them under the law. Yea,
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and the example of the Son of God in our flesh, evidently proves, that the same life of Christ may be manifested also in our mortal flesh, 2 Cor. 4.10, 11. But not by our own power. O no:
and the Exampl of the Son of God in our Flesh, evidently Proves, that the same life of christ may be manifested also in our Mortal Flesh, 2 Cor. 4.10, 11. But not by our own power. O no:
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1. Trust not in our own strength. Its said of all these Spies, Numb. 13.3. All these were men; that is, valiant men, as the Jewes understand that phrase in it self.
1. Trust not in our own strength. Its said of all these Spies, Numb. 13.3. All these were men; that is, valiant men, as the Jews understand that phrase in it self.
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All those who are called NONLATINALPHABET, are men in some estimation, saith Rabbi Salomon. Their strength and valour is here intimated to be no other then impotency and weaknesse, when it rests in it self.
All those who Are called, Are men in Some estimation, Says Rabbi Solomon. Their strength and valour is Here intimated to be no other then impotency and weakness, when it rests in it self.
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let not the wise man glory in his wisdom, nor let the mighty man glory in his might; let not the rich man glory in his riches, but let him that glorieth, glory in this, that he understandeth and knoweth that I am the Lord, who exercise loving kindness, judgement, and righteousness in the earth;
let not the wise man glory in his Wisdom, nor let the mighty man glory in his might; let not the rich man glory in his riches, but let him that Glorieth, glory in this, that he understands and Knoweth that I am the Lord, who exercise loving kindness, judgement, and righteousness in the earth;
Jehoshua is a divine compound of the great Name NONLATINALPHABET and NONLATINALPHABET, the Lord the Saviour. And although he were before called Jehoshua, Exod. 17.9. by anticipation, yet Moses first named him Jehoshua, the Lord the Saviour, in order to this expedition of searching the land and bringing word back again, Numb. 13.16. Jehoshua therefore was with Caleb; the Lord the Saviour was with the hearty and couragious man, and he enables us to fulfil all righteousness; as S. Paul saith of the true Jehoshua, NONLATINALPHABET;
Joshua is a divine compound of the great Name and, the Lord the Saviour. And although he were before called Joshua, Exod 17.9. by anticipation, yet Moses First nam him Joshua, the Lord the Saviour, in order to this expedition of searching the land and bringing word back again, Numb. 13.16. Joshua Therefore was with Caleb; the Lord the Saviour was with the hearty and courageous man, and he enables us to fulfil all righteousness; as S. Paul Says of the true Joshua,;
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Doth this concern Caleb alone, that he went into the land, or doth it concern us and others as well as Caleb? Surely there is a spiritual land of peace and rest, a better and heavenly countrey, Hebr. 11.16. It is called the Lords land;
Does this concern Caleb alone, that he went into the land, or does it concern us and Others as well as Caleb? Surely there is a spiritual land of peace and rest, a better and heavenly country, Hebrew 11.16. It is called the lords land;
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yea, the Lord himself is so called, Esay 33.21. That land which the meek inherit, Matth. 5.5. In the New Testament this true land of peace and rest is understood by the everlasting life, the promised inheritance, salvation, the kingdom of God, and many the like.
yea, the Lord himself is so called, Isaiah 33.21. That land which the meek inherit, Matthew 5.5. In the New Testament this true land of peace and rest is understood by the everlasting life, the promised inheritance, salvation, the Kingdom of God, and many the like.
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We who have believed, do enter into rest; and the like, v. 10. As Caleb and the other Spies entred and searched the holy land, and brought report unto Moses; even so the believers and obedient ones, who have entred the spiritual land, they report unto the Congregation what they have seen and heard, 1 Pet. 1.10, 11. Who ever is a spiritual Spy, who makes report,
We who have believed, do enter into rest; and the like, v. 10. As Caleb and the other Spies entered and searched the holy land, and brought report unto Moses; even so the believers and obedient ones, who have entered the spiritual land, they report unto the Congregation what they have seen and herd, 1 Pet. 1.10, 11. Who ever is a spiritual Spy, who makes report,
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that he may speak upon his own knowledge, as our Lord saith to N codemus, John 3.11. Verily, verily I say unto thee, we speak what we do know, and testifie what we have seen.
that he may speak upon his own knowledge, as our Lord Says to N codemus, John 3.11. Verily, verily I say unto thee, we speak what we do know, and testify what we have seen.
1. This may justly give check to the over-forwardness of too hasty novices, who speak much of the holy laud, the heavenly countrey; and the kingdom of God, whereof they have no experience, they were never there.
1. This may justly give check to the over-forwardness of too hasty Novices, who speak much of the holy laud, the heavenly country; and the Kingdom of God, whereof they have no experience, they were never there.
Qui non est expertus, pauca recognoscit, he that hath no experience, knoweth little, Ecclus. 34.10. And therefore, in reason, he should speak but little.
Qui non est Expertus, pauca recognoscit, he that hath no experience, Knoweth little, Ecclus 34.10. And Therefore, in reason, he should speak but little.
That it was a good land which the Lord our God doth give us, Deut. 1.25. (This was the common Veredict of the twelve men, even of all the twelve Spies, ) yet when the people believed not,
That it was a good land which the Lord our God does give us, Deuteronomy 1.25. (This was the Common Verdict of the twelve men, even of all the twelve Spies,) yet when the people believed not,
but rebelled against the Lord, and murmured, then ten of those Spies, to humour and please the people, brought up an evil report upon the land, Numb. 13.31, 32, 33. Deut. 1.26, 27, 28.
but rebelled against the Lord, and murmured, then ten of those Spies, to humour and please the people, brought up an evil report upon the land, Numb. 13.31, 32, 33. Deuteronomy 1.26, 27, 28.
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And therefore how much more are these false Spies to blame, who have been in the holy land, and tasted the gift, that which is heavenly, NONLATINALPHABET,
And Therefore how much more Are these false Spies to blame, who have been in the holy land, and tasted the gift, that which is heavenly,,
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and the powers NONLATINALPHABET of the age to come (whereby was signified NONLATINALPHABET, the time of the Messiah whereof he is the father, Esay 9.6.) Yet even these men, to please the people,
and the Powers of the age to come (whereby was signified, the time of the Messiah whereof he is the father, Isaiah 9.6.) Yet even these men, to please the people,
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All the Commandements which I command you this day, shall ye observe and do, that ye may go in and inherit the land. The Lord hath made promise unto their fathers,
All the commandments which I command you this day, shall you observe and do, that you may go in and inherit the land. The Lord hath made promise unto their Father's,
Tis true, yet this promise, this oath supposeth our obedience, yea, it forcibly infers it, Hebr. 6.12. Be not slothful, but followers of them, who, through faith and patience inherit the promises. What is the Apostles argument? the Lords oath, as it followes in the next words.
This true, yet this promise, this oath Supposeth our Obedience, yea, it forcibly infers it, Hebrew 6.12. Be not slothful, but followers of them, who, through faith and patience inherit the promises. What is the Apostles argument? the lords oath, as it follows in the next words.
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For when God made promise to Abraham, because he could swear by no greater, he sware by himself, &c. So S. Paul having assured the Corinthians, that God would be their father, and they should be his sons and daughters, &c. So far is it, that his promise should secure us,
For when God made promise to Abraham, Because he could swear by no greater, he sware by himself, etc. So S. Paul having assured the Corinthians, that God would be their father, and they should be his Sons and daughters, etc. So Far is it, that his promise should secure us,
and make us negligent, that indeed the Apostle useth these promises of God, the more to excite us to our obedience: having these promises, dearly beloved, let us cleanse our selves from all pollution of flesh and spirit,
and make us negligent, that indeed the Apostle uses these promises of God, the more to excite us to our Obedience: having these promises, dearly Beloved, let us cleanse our selves from all pollution of Flesh and Spirit,
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and perfect holiness in the fear of God, 2 Cor. 6.18. and 7.1. The Lord saith not, that he will enforce or compel Caleb to enter into the land. The word is of very large use, which here and for the most part signifies, to lead into. The Lord compels not any man to be happy, forceth no man to inherit his heavenly kingdom.
and perfect holiness in the Fear of God, 2 Cor. 6.18. and 7.1. The Lord Says not, that he will enforce or compel Caleb to enter into the land. The word is of very large use, which Here and for the most part signifies, to led into. The Lord compels not any man to be happy, forceth no man to inherit his heavenly Kingdom.
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Wherein we must inquire, 1. Who are Calebs seed. 2. What it is for Calebs seed to possess the land. 1. The seed of Caleb are either his off-spring according ing to the flesh, or according to the spirit. 1. According to the flesh we read, that Caleb had three sons, Iru, Elah, (who had also his son Kenaz, ) and Naham, 1 Chron. 4.15. and one daughter, Achsah, Josh. 15.16. These were the seed of Caleb according to the flesh. 2. What was the seed of Caleb according to the Spirit? By the spiritual children and seed of men, we understand such as are like them in their mindes, wills, dispositions, actions, wills or good wills.
Wherein we must inquire, 1. Who Are Calebs seed. 2. What it is for Calebs seed to possess the land. 1. The seed of Caleb Are either his offspring according King to the Flesh, or according to the Spirit. 1. According to the Flesh we read, that Caleb had three Sons, Iru, Elah, (who had also his son Kenaz,) and Naham, 1 Chronicles 4.15. and one daughter, Achsah, Josh. 15.16. These were the seed of Caleb according to the Flesh. 2. What was the seed of Caleb according to the Spirit? By the spiritual children and seed of men, we understand such as Are like them in their minds, wills, dispositions, actions, wills or good wills.
And thus the seed of Caleb, are they who are like unto Caleb, servants of the Lord, who have another, a new spirit, and fulfil the will of the Lord after him.
And thus the seed of Caleb, Are they who Are like unto Caleb, Servants of the Lord, who have Another, a new Spirit, and fulfil the will of the Lord After him.
This land they hold by service; so Psal. 69.35, 36. The Lord shall save Sion, and build the Cities of Judah, that they may dwell there, and have it in possession. The seed also of his servants shall inherit it; and they that love thy Name shall dwell therein. This speaks home to our business;
This land they hold by service; so Psalm 69.35, 36. The Lord shall save Sion, and built the Cities of Judah, that they may dwell there, and have it in possession. The seed also of his Servants shall inherit it; and they that love thy Name shall dwell therein. This speaks home to our business;
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For whom, and for his seed, the Lord Jesus made a purchase, Hebr. 9.15. And by this right Caleb and his seed receive the promise of the everlasting inheritance. Whence we may observe;
For whom, and for his seed, the Lord jesus made a purchase, Hebrew 9.15. And by this right Caleb and his seed receive the promise of the everlasting inheritance. Whence we may observe;
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3. Observe what is the best inheritance that parents can give unto their children. What so good as this, to make them heirs of heaven, rich in faith, heirs of that kingdom? NONLATINALPHABET, James 2.5. 4. Our God deals with his holy seed, even the seed of his servants, according to the law of nature and law of Adam, 2 Sam. 7.19. NONLATINALPHABET, he doth in a sort entayl the eternal inheritance unto the childrens children of believers, to Caleb and his seed. So that Paul writes to Timothy; having (or receiving) the remembrance of that unfeigned saith in thee, which dwelt first in that Grandmother of thine, Lois, and that Mother of thine, Eunice; but I am perswaded, that in thee also:
3. Observe what is the best inheritance that Parents can give unto their children. What so good as this, to make them Heirs of heaven, rich in faith, Heirs of that Kingdom?, James 2.5. 4. Our God deals with his holy seed, even the seed of his Servants, according to the law of nature and law of Adam, 2 Sam. 7.19., he does in a sort entail the Eternal inheritance unto the Children's children of believers, to Caleb and his seed. So that Paul writes to Timothy; having (or receiving) the remembrance of that unfeigned Says in thee, which dwelled First in that Grandmother of thine, Lois, and that Mother of thine, Eunice; but I am persuaded, that in thee also:
5. Of how great advantage it is unto children to have good parents. This is here evident by the great good, which accru'd by Caleb to his feed. They are by him provided for;
5. Of how great advantage it is unto children to have good Parents. This is Here evident by the great good, which accrued by Caleb to his feed. They Are by him provided for;
by him they are enstated in an inheritance, an eternal inheritance. A good man leaveth an inheritance to his childrens children, saith Solomon, Prov. 13.22. This all men know and practice;
by him they Are enstated in an inheritance, an Eternal inheritance. A good man Leaveth an inheritance to his Children's children, Says Solomon, Curae 13.22. This all men know and practice;
if they be gotten so well, that they will last so long, because De malè quaesitis vix gandet tertius heres, otherwise the third heir wil scarce enjoy them.
if they be got so well, that they will last so long, Because De malè Quaesitis vix gandet tertius heres, otherwise the third heir will scarce enjoy them.
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Yea, this providence hath so far possessed some, that while they have thought themselves good parents, by their carking and caring for an inheritance in this world, they become evil men, and lose their inheritance in the world to come.
Yea, this providence hath so Far possessed Some, that while they have Thought themselves good Parents, by their carking and caring for an inheritance in this world, they become evil men, and loose their inheritance in the world to come.
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And while some approve themselves provident parents, and take that of the Apostle for their ground, that he who provides not for his own, especially those of his own house, he hath denied the faith, and is worse then an Infidel, 1 Tim. 5.8. by their immoderate and inordinate pursuit after the things of this life, and their unbelief and distrust of divine providence, so it comes to pass, that while they provide for their children, that they may not be Infidels, they become worse then Infidels. Whence it appears, that both good and evil men leave such inheritances. So that Solomon speaks too straitly of a good man, as if it were proper to him.
And while Some approve themselves provident Parents, and take that of the Apostle for their ground, that he who provides not for his own, especially those of his own house, he hath denied the faith, and is Worse then an Infidel, 1 Tim. 5.8. by their immoderate and inordinate pursuit After the things of this life, and their unbelief and distrust of divine providence, so it comes to pass, that while they provide for their children, that they may not be Infidels, they become Worse then Infidels. Whence it appears, that both good and evil men leave such inheritances. So that Solomon speaks too straitly of a good man, as if it were proper to him.
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Besides, its possible a good man may not have what to leave for an inheritance unto his children. Surely when the Wiseman called his book NONLATINALPHABET, the book of Proverbs, and implyed, that it is a Key to unlock mysteries, to know wisdom and instruction, to perceive the words of understanding; to understand a Proverb and the interpretation, the words of the wise and their dark sayings, its clear, he understood not only an earthly inheritance, but an heavenly. But if so,
Beside, its possible a good man may not have what to leave for an inheritance unto his children. Surely when the Wiseman called his book, the book of Proverbs, and employed, that it is a Key to unlock Mysteres, to know Wisdom and instruction, to perceive the words of understanding; to understand a Proverb and the Interpretation, the words of the wise and their dark sayings, its clear, he understood not only an earthly inheritance, but an heavenly. But if so,
how can a good man be said to leave an inheritance to his childrens children? For what a man leaves to another to possess, he himself ceaseth to be possessor of it.
how can a good man be said to leave an inheritance to his Children's children? For what a man leaves to Another to possess, he himself ceases to be possessor of it.
how can the good man be said to leave an inheritance to his childrens children? That which a man leaves to another, he disowns and possesseth no more himself.
how can the good man be said to leave an inheritance to his Children's children? That which a man leaves to Another, he disowns and Possesses no more himself.
And therefore the word NONLATINALPHABET does not signifie only to leave an inheritance, but Haereditare faciet, he shall make or cause to inherit; or, he shall make his childrens children heirs, as of the inheritance incorruptible and undefiled that fadeth not away, preserved or kept NONLATINALPHABET in the heavens, in vos, unto you, into you.
And Therefore the word does not signify only to leave an inheritance, but Haereditare faciet, he shall make or cause to inherit; or, he shall make his Children's children Heirs, as of the inheritance incorruptible and undefiled that fades not away, preserved or kept in the heavens, in vos, unto you, into you.
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But many men are lulled into a carnall security out of a supposed Assurance which they ground, upon an empty •aith, which will deceive them in the end,
But many men Are lulled into a carnal security out of a supposed Assurance which they ground, upon an empty •aith, which will deceive them in the end,
Obj. But is it not said, Joh. 3.18. He that believeth on him, is not condemned, but he that believeth not, is condemned already, &c. So ver. 36. He that believeth on the Son, hath the everlasting life;
Object But is it not said, John 3.18. He that Believeth on him, is not condemned, but he that Believeth not, is condemned already, etc. So for. 36. He that Believeth on the Son, hath the everlasting life;
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To whom sware he, that they should not enter into his rest, but to those who believed not? So we see, that they could not enter in, because of unbelief.
To whom sware he, that they should not enter into his rest, but to those who believed not? So we see, that they could not enter in, Because of unbelief.
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like a Stratagem in war wherein men can erre but once, & that irrecoverably. To discover this, we must know, that these testimonies of Scripture are all misunderstood.
like a Stratagem in war wherein men can err but once, & that irrecoverably. To discover this, we must know, that these testimonies of Scripture Are all misunderstood.
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These men claimed inheritance of the holy land, under Abraham; even as many at this day, under pretence of Abrahams faith, claim the eternal inheritance.
These men claimed inheritance of the holy land, under Abraham; even as many At this day, under pretence of Abrahams faith, claim the Eternal inheritance.
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But its quite forgotten, what the Lord said to like pretenders, who said, Abraham is our father, John 8.39. Jesus saith unto them, if ye were Abrahams children, ye would do the works of Abraham;
But its quite forgotten, what the Lord said to like pretenders, who said, Abraham is our father, John 8.39. jesus Says unto them, if you were Abrahams children, you would do the works of Abraham;
Do we not read expresly, 1 Cor. 6.9, 10. Know ye not that the unrighteous shall not inherit the kingdom of God? Herein men are wont much to deceive themselves; therefore the Apostle warns us; Be not deceived;
Do we not read expressly, 1 Cor. 6.9, 10. Know you not that the unrighteous shall not inherit the Kingdom of God? Herein men Are wont much to deceive themselves; Therefore the Apostle warns us; Be not deceived;
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As for positive qualifications rendring us fit to inherit the land, I shall name no other then such as offer themselves in the example of Caleb and his seed.
As for positive qualifications rendering us fit to inherit the land, I shall name no other then such as offer themselves in the Exampl of Caleb and his seed.
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1. He was dear to Jehoshua. We read them often joyned together, Jehoshua and Caleb. 2. The Lord stiles him his servant. 3. He had another, a new spirit, the spirit of faith. 4. He fulfilled the Lords will after him, of all which I have spoken.
1. He was dear to Joshua. We read them often joined together, Joshua and Caleb. 2. The Lord stile him his servant. 3. He had Another, a new Spirit, the Spirit of faith. 4. He fulfilled the lords will After him, of all which I have spoken.
for your adversary the Devil, as a roaring Lion, goes about seeking whom he may drink up, 1 Pet. 5.8, 9. It concernes us therefore to be strong in the faith, and to rowze the Lion of the Tribe of Judah ( Calebs Tribe) and to implore his aid, his watchfulness over us.
for your adversary the devil, as a roaring lion, Goes about seeking whom he may drink up, 1 Pet. 5.8, 9. It concerns us Therefore to be strong in the faith, and to rouse the lion of the Tribe of Judah (Calebs Tribe) and to implore his aid, his watchfulness over us.
The Lion also is as strong as vigilant; that's another son of Caleb, NONLATINALPHABET, Elah, that is, strong as an Oak. So strong was Caleb, Josh. 14.10, 11. Calebs third son was NONLATINALPHABET beautiful, decent, and comely, as Solomon reckons the Lion among the comely walkers, Prov. 30.29. O that we were so qualified for the inheriting of the holy land!
The lion also is as strong as vigilant; that's Another son of Caleb,, Elah, that is, strong as an Oak. So strong was Caleb, Josh. 14.10, 11. Calebs third son was beautiful, decent, and comely, as Solomon reckons the lion among the comely walker's, Curae 30.29. Oh that we were so qualified for the inheriting of the holy land!
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that we were such servants of the Lord! that we had that other, that new spirit, that spirit of faith and valour, like that of Caleb! that we fulfilled the Lords will after him!
that we were such Servants of the Lord! that we had that other, that new Spirit, that Spirit of faith and valour, like that of Caleb! that we fulfilled the lords will After him!
O that we were such a seed of Caleb, so watchful, so strong, so walking worthy of the Lord to all pleasing! Col. 1.10. The holy land is well worthy of such a seed. Nor is it a strong fansie or imagination, but a strong faith, which sets before us this eternal inheritance. For want of this, the land of Canaan hath fail'd the heirs of it, who have been driven out of it these many hundred years.
Oh that we were such a seed of Caleb, so watchful, so strong, so walking worthy of the Lord to all pleasing! Col. 1.10. The holy land is well worthy of such a seed. Nor is it a strong fancy or imagination, but a strong faith, which sets before us this Eternal inheritance. For want of this, the land of Canaan hath failed the Heirs of it, who have been driven out of it these many hundred Years.
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But all the faithfull ones, the true seed of Caleb are undoubted heires to an inheritance incorruptible and undefiled and that fadeth not away. 1. Pet. 1.4. It's a Land of desire, Psal. 106.24. Which may excite and satisfie all desires. Its the Lords Land, who is the desire of all nations;
But all the faithful ones, the true seed of Caleb Are undoubted Heirs to an inheritance incorruptible and undefiled and that fades not away. 1. Pet. 1.4. It's a Land of desire, Psalm 106.24. Which may excite and satisfy all Desires. Its the lords Land, who is the desire of all Nations;
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or (to note the full satisfaction of all desires, ) the word NONLATINALPHABET Desire is singular, and joyned with NONLATINALPHABET the plurall, they shall come;
or (to note the full satisfaction of all Desires,) the word Desire is singular, and joined with the plural, they shall come;
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importing that all appetites, and desires shall be fulfilled and satisfied in the Lords Land, Hag. 2.8. Which the antient fathers understood of Christ, saith Galatinus, lib. 4. cap. 9. And therefore its worthily called the Ornament in all Lands; and that which the Lord hath spied out for his people, Ezech. 20.6. Remember the joynt testimony of Jehoshua and Caleb against the gainsaying and rebellious Israelites, Num. 14.7.8. The Land, which we passed thorow to search it, is an exceeding good Land:
importing that all appetites, and Desires shall be fulfilled and satisfied in the lords Land, Hag. 2.8. Which the ancient Father's understood of christ, Says Galatinus, lib. 4. cap. 9. And Therefore its worthily called the Ornament in all Lands; and that which the Lord hath spied out for his people, Ezekiel 20.6. remember the joint testimony of Joshua and Caleb against the gainsaying and rebellious Israelites, Num. 14.7.8. The Land, which we passed thorough to search it, is an exceeding good Land:
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The sons of Israel were now come out of Egypt, had received the law in Horeb, were numbred and mustered, were made ready to march toward the land of Canaaan. But,
The Sons of Israel were now come out of Egypt, had received the law in Horeb, were numbered and mustered, were made ready to march towards the land of Canaaan. But,
The like was prefigured in the manifold obstacles and impediments which hindred this people in their journey toward the land of promise, whereof ye read in the two former books,
The like was prefigured in the manifold obstacles and impediments which hindered this people in their journey towards the land of promise, whereof you read in the two former books,
1. They search'd the land fourty dayes. 2. They shall bear their iniquity fourty years. 3. After the number of the dayes in which they searched the land, fourty dayes, each day for a year, they shall bear their iniquities, fourty years. 4. Thus they shall know Gods breach.
1. They searched the land fourty days. 2. They shall bear their iniquity fourty Years. 3. After the number of the days in which they searched the land, fourty days, each day for a year, they shall bear their iniquities, fourty Years. 4. Thus they shall know God's breach.
The land to be searched here mentioned, is not only that which is called strictly the land of Canaan, lying beyond Jordan; but also the land of the Amorites, Deut. 1.20. on this side Jordan.
The land to be searched Here mentioned, is not only that which is called strictly the land of Canaan, lying beyond Jordan; but also the land of the amorites, Deuteronomy 1.20. on this side Jordan.
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concerning the soil whether it be fat or lean. And therefore the word here turn'd to search, is NONLATINALPHABET rendred by the LXX NONLATINALPHABET to consider;
Concerning the soil whither it be fat or lean. And Therefore the word Here turned to search, is rendered by the LXX to Consider;
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but the word is of larger signification as to search round about according to Eccles. 7.25. I applyed mine heart to know and to search and to seek out wisdom.
but the word is of larger signification as to search round about according to Eccles. 7.25. I applied mine heart to know and to search and to seek out Wisdom.
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The words are NONLATINALPHABET as in the margent, I and my heart compassed. I cast about, NONLATINALPHABET. The searchers of this land were either God himself, Ezech. 20.6. Or Men;
The words Are as in the margin, I and my heart compassed. I cast about,. The searchers of this land were either God himself, Ezekiel 20.6. Or Men;
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of whom the Lord here saith, Ye searched the land; for it was their motion first to send forth Spies to search it, Deut. 1.20. Quod quis per alium facit, id ipse facit.
of whom the Lord Here Says, You searched the land; for it was their motion First to send forth Spies to search it, Deuteronomy 1.20. Quod quis per Alium facit, id ipse facit.
The Israelites sinned in the Wilderness fourty years, Hebr. 3. 4. For that sins sake they bare their punishment fourty years. 5. The same number also of fourty, signifies a time of humiliation, repentance, and sorrow for sin.
The Israelites sinned in the Wilderness fourty Years, Hebrew 3. 4. For that Sins sake they bore their punishment fourty Years. 5. The same number also of fourty, signifies a time of humiliation, Repentance, and sorrow for since.
2. The searchers of the land, the principal & chief of the people, NONLATINALPHABET they were all men, that is, the chief and principal men, Numb. 13.3. 3. The peoples designe was, to expel the present inhabitants out of the land;
2. The searchers of the land, the principal & chief of the people, they were all men, that is, the chief and principal men, Numb. 13.3. 3. The peoples Design was, to expel the present inhabitants out of the land;
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a difficult work, and therefore not rashly to be undertaken, but with industries, Prov. 20.18. with good advice, (or rather, as NONLATINALPHABET signifies, with subtilties and industries) make war.
a difficult work, and Therefore not rashly to be undertaken, but with industries, Curae 20.18. with good Advice, (or rather, as signifies, with subtleties and industries) make war.
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So here its evident, that the Lord layes some blame upon the people for searching the Land. For the onely wise God look'd throw all their pretences, upon the true reason why they searched the Land. 1. They had a longing desire to return back into Egypt,
So Here its evident, that the Lord lays Some blame upon the people for searching the Land. For the only wise God looked throw all their pretences, upon the true reason why they searched the Land. 1. They had a longing desire to return back into Egypt,
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and they hoped by this meanes to find occasion to revolt, as the event proved, Num. 14.1, 2, 3, 4. 2. Though they might like the holy Land well, yet not upon termes of fighting for it.
and they hoped by this means to find occasion to revolt, as the event proved, Num. 14.1, 2, 3, 4. 2. Though they might like the holy Land well, yet not upon terms of fighting for it.
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even the land of Righteousness, and uprightness, Psal. 143.10. Thy land O Immanuel, Esay. 8.8. The good land, which the meek shall inherit, Matth. 5.5. Wherein their dayes shall be long who honour their parents.
even the land of Righteousness, and uprightness, Psalm 143.10. Thy land Oh Immanuel, Isaiah. 8.8. The good land, which the meek shall inherit, Matthew 5.5. Wherein their days shall be long who honour their Parents.
Yea, the Lord himself is that land, Esay 33.21. a place of broad rivers and streames, in which the trees of righteousness are planted, Psal. 1.3. There are also who search that land, even the holy Prophets, who have inquired and searched diligently, who prophesied of the grace that should come unto us, 1 Pet. 1.10.
Yea, the Lord himself is that land, Isaiah 33.21. a place of broad Rivers and streams, in which the trees of righteousness Are planted, Psalm 1.3. There Are also who search that land, even the holy prophets, who have inquired and searched diligently, who prophesied of the grace that should come unto us, 1 Pet. 1.10.
Howbeit in vain do they worship me, teaching for doctrins the Commandements of men &c. For ye lay aside the commandements of God, that ye may keep your own tradition.
Howbeit in vain do they worship me, teaching for doctrines the commandments of men etc. For you lay aside the Commandments of God, that you may keep your own tradition.
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what is it unto thee to declare my statutes, and that thou takest my covenant upon thy mouth? But thou hatest discipline (or chastisement) and hast cast my words behinde thee.
what is it unto thee to declare my statutes, and that thou Takest my Covenant upon thy Mouth? But thou Hatest discipline (or chastisement) and hast cast my words behind thee.
The next neighbour to the Amorite is the Canaanite; who, what good he does, he does it for reward. Such are Curvae in terras animae & coelestium inanes, crooked souls, bowed down to the earth, and void of heavenly things:
The next neighbour to the Amorite is the Canaanite; who, what good he does, he does it for reward. Such Are Curvae in terras Spirits & Coelestial inanes, crooked Souls, bowed down to the earth, and void of heavenly things:
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And which of you shutteth the dores for nothing? Malac. 1.10. The next is the Perizite, Qui sine muris habitat, a negligent, a careless nation, like the people of Laish, Judges 18.27. Laish prefiguring the roaring Lion, that strong one keeping his palace, when all his goods are in peace, till a stronger one comes;
And which of you shutteth the doors for nothing? Malachi 1.10. The next is the Perizzite, Qui sine muris habitat, a negligent, a careless Nation, like the people of Laish, Judges 18.27. Laish prefiguring the roaring lion, that strong one keeping his palace, when all his goods Are in peace, till a Stronger one comes;
The Jebusite, who, by Apostasie, or spiritual pride, treads all under his feet, even Christ himself, Hebr. 10.29. Such inhabitants keep possession of the land;
The Jebusite, who, by Apostasy, or spiritual pride, treads all under his feet, even christ himself, Hebrew 10.29. Such inhabitants keep possession of the land;
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and that we are well able to overcome it? O how incredulous, how unbelieving men are in the testimonies of the most true and faithfull God, and his witnesses!
and that we Are well able to overcome it? O how incredulous, how unbelieving men Are in the testimonies of the most true and faithful God, and his Witnesses!
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He tells his people, that he had espied them out a land flowing with milk and honey, the glory of all lands, Ezech. 20.6. His witnesses tell us, that its a good land, and we are well able to subdue the inhabitants.
He tells his people, that he had espied them out a land flowing with milk and honey, the glory of all Lands, Ezekiel 20.6. His Witnesses tell us, that its a good land, and we Are well able to subdue the inhabitants.
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Yet take heed of condemning these, lest thou thy self be found guilty of the same thing. One of his witnesses assures thee, that the Lord hath shewed thee, O man, what is good, and what doth the Lord require of thee but to do justly,
Yet take heed of condemning these, lest thou thy self be found guilty of the same thing. One of his Witnesses assures thee, that the Lord hath showed thee, Oh man, what is good, and what does the Lord require of thee but to do justly,
for he that in these things serveth Christ, is NONLATINALPHABET, well-pleasing to God and approved of men, Rom. 14.17.18. These and such as these divine testimonies, the Lord seals unto us, and perswades our hearts, that these and the like sayings are faithfull and true.
for he that in these things serves christ, is, Well-pleasing to God and approved of men, Rom. 14.17.18. These and such as these divine testimonies, the Lord Seals unto us, and persuades our hearts, that these and the like sayings Are faithful and true.
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Yet who so far believes these testimonies of the true and faithfull God, as to be obedient unto him and do them? So that the Lord complaines, Num. 14.11.
Yet who so Far believes these testimonies of the true and faithful God, as to be obedient unto him and do them? So that the Lord complains, Num. 14.11.
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How long will it be yer they believe me? and his witnesses, Esay, 53.1. Who hath believed our report or our hearing, which we have heard of God? and to whom is the Arm, strength, Christ of the Lord revealed!
How long will it be year they believe me? and his Witnesses, Isaiah, 53.1. Who hath believed our report or our hearing, which we have herd of God? and to whom is the Arm, strength, christ of the Lord revealed!
As the learned Scribes could tell where Christ should be born, but themselves went not forth, Matth. 2. Ye search the Scriptures, &c. (NONLATINALPHABET, the word appears by the context to be Indicative, not Imperative;) but ye will not come unto me, that is, believe in me that ye might have life, John 5.39, 40. Signe. The way lies Southward toward the perfect day, Numb. 14.17. Who will believe that we travail thitherward, when our faces are toward the North, and the dark land? As for means conducing hereunto;
As the learned Scribes could tell where christ should be born, but themselves went not forth, Matthew 2. the search the Scriptures, etc. (, the word appears by the context to be Indicative, not Imperative;) but you will not come unto me, that is, believe in me that you might have life, John 5.39, 40. Signen. The Way lies Southward towards the perfect day, Numb. 14.17. Who will believe that we travail thitherward, when our faces Are towards the North, and the dark land? As for means conducing hereunto;
the Spies who searched the land went from the Wilderness of Zin to Rehob; that is, from the bushy and thorny way, to largeness and latitude, v. 21. That, no doubt, is the way through straits and difficulties. We went through fire and water say such travailers,
the Spies who searched the land went from the Wilderness of Zin to Rehob; that is, from the bushy and thorny Way, to largeness and latitude, v. 21. That, no doubt, is the Way through straits and difficulties. We went through fire and water say such travelers,
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The afflictions and sufferings of Christ, must precede our salvation by Christ, 2 Cor. 1.5, 6. through the narrow to the broad. God shewes the worst first:
The afflictions and sufferings of christ, must precede our salvation by christ, 2 Cor. 1.5, 6. through the narrow to the broad. God shows the worst First:
Cut off the right hand, &c. Strait is the gate, and narrow is the way, &c. The common method of the world is quite otherwise, whereby we are first assured of life, salvation, the holy land;
cut off the right hand, etc. Strait is the gate, and narrow is the Way, etc. The Common method of the world is quite otherwise, whereby we Are First assured of life, salvation, the holy land;
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although I deny not, but that the Metonymical meaning also hath place here, when they are said to bear their iniquity, in that their carkasses fell in the wilderness, Hebr. 3.17. 3. According to the dayes wherein they searched the land, even fourty dayes, each day for a year, they shall bear their iniquities even fourty years.
although I deny not, but that the Metonymical meaning also hath place Here, when they Are said to bear their iniquity, in that their carcases fell in the Wilderness, Hebrew 3.17. 3. According to the days wherein they searched the land, even fourty days, each day for a year, they shall bear their iniquities even fourty Years.
but 1. According to the person offended. 2. According to the holy and just law violated, and the just penalty of that law. 3. According to the means of grace offered, whereby the sin might have been avoided. 4. According to the obligation of the person offending.
but 1. According to the person offended. 2. According to the holy and just law violated, and the just penalty of that law. 3. According to the means of grace offered, whereby the since might have been avoided. 4. According to the obligation of the person offending.
Chronologers, who have exactly counted the years of Israels punishment in the Wilderness, they finde it to fall short some moneths of full fourty years.
Chronologers, who have exactly counted the Years of Israel's punishment in the Wilderness, they find it to fallen short Some months of full fourty Years.
And the holy people, who ought to be like their God, being commanded not to exceed fourty stripes, for the greatest fault, Deut. 25.3. They Commonly, out of equity, remitted at least one;
And the holy people, who ought to be like their God, being commanded not to exceed fourty stripes, for the greatest fault, Deuteronomy 25.3. They Commonly, out of equity, remitted At lest one;
But in bestowing of rewards, the mercifull God usually exceeds his promises, Esay 35. Where the Lord foretells what miracles the Son of God should work, in the dayes of his flesh, we read not of casting out Devills, nor curing the lepers;
But in bestowing of rewards, the merciful God usually exceeds his promises, Isaiah 35. Where the Lord foretells what Miracles the Son of God should work, in the days of his Flesh, we read not of casting out Devils, nor curing the lepers;
4. Its clear therefore, that, when God hath forgiven sin, as to the everlasting punishment, He may and often doth reserve a temporall. This is evident as out of the text,
4. Its clear Therefore, that, when God hath forgiven since, as to the everlasting punishment, He may and often does reserve a temporal. This is evident as out of the text,
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1. By this means he works further repentance and humiliation in the party sinning. 2. It renders the sinner more cautious and wary for the time to come;
1. By this means he works further Repentance and humiliation in the party sinning. 2. It renders the sinner more cautious and wary for the time to come;
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because the rod of Gods correction is upon him. 3. It declares, that there is a God that judgeth the earth, Psal. 58.11. 4. It is for example unto others that they may hear,
Because the rod of God's correction is upon him. 3. It declares, that there is a God that Judgeth the earth, Psalm 58.11. 4. It is for Exampl unto Others that they may hear,
and fear, and do no more wickedly. 5. We learn hence, that the Purgatory and temporal punishment for sin, may be safely admitted in this life. 6. Hence its evident, that some are judged here, that they may not perish with the world, 1 Cor. 11. for the destruction of the flesh, that the spirit may be saved in the day of the Lord.
and Fear, and do no more wickedly. 5. We Learn hence, that the Purgatory and temporal punishment for since, may be safely admitted in this life. 6. Hence its evident, that Some Are judged Here, that they may not perish with the world, 1 Cor. 11. for the destruction of the Flesh, that the Spirit may be saved in the day of the Lord.
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4. The Lord saith to his people in covenant with him, ye shall know my breach of promise. The words thus translated contain in them these two (I cannot call them divine truths, but) false Axioms: 1. The Lord breaks his covenant and promise.
4. The Lord Says to his people in Covenant with him, you shall know my breach of promise. The words thus translated contain in them these two (I cannot call them divine truths, but) false Axioms: 1. The Lord breaks his Covenant and promise.
These words are variously rendred by divers Translators. The Vulg. Lat. and Pagnin turns them thus, Cognoscetis ultionem meam, my vengeance. Munster, Irritationem meam, my provocation.
These words Are variously rendered by diverse Translators. The Vulgar Lat. and Pagnin turns them thus, You will know ultionem meam, my vengeance. Munster, Irritationem meam, my provocation.
when I withdraw my hand. Two other Translations, ye shall know my displeasure. A fourth, ye shall feel my vengeance; NONLATINALPHABET, nothing to the purpose.
when I withdraw my hand. Two other Translations, you shall know my displeasure. A fourth, you shall feel my vengeance;, nothing to the purpose.
And these and like words may be understood as well passively as actively. The Pharisees and Lawyers frustrated the counsel of God against themselves, Luke 7.30.
And these and like words may be understood as well passively as actively. The Pharisees and Lawyers frustrated the counsel of God against themselves, Lycia 7.30.
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And I am broken by their whorish heart which hath departed from me, saith the Lord, Ezech. 6.9. God breaks not his covenant and promise with his people, but his people break their promise and covenant with their God.
And I am broken by their whorish heart which hath departed from me, Says the Lord, Ezekiel 6.9. God breaks not his Covenant and promise with his people, but his people break their promise and Covenant with their God.
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Its naturally known, that when covenants and bargains are made between men, he who fails the stipulation and performance of his promise, is said to break his promise and covenant;
Its naturally known, that when Covenants and bargains Are made between men, he who fails the stipulation and performance of his promise, is said to break his promise and Covenant;
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Thus the Lord layes the blame of covenant-breaking upon his people, Deut. 31.16, 17. Josh. 7.11. Judges 2.20. 1 Kings 19.10. and elsewhere very often.
Thus the Lord lays the blame of Covenant-breaking upon his people, Deuteronomy 31.16, 17. Josh. 7.11. Judges 2.20. 1 Kings 19.10. and elsewhere very often.
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The Lord assures his people of his keeping covenant with them, Deut. 7.9. He is called the faithful God that keepeth covenant, and mercy with them that love him and keep his Commandements, to a thousand generations, Psal. 105.8. and 106.45. and 111.5. Dan. 9.4.
The Lord assures his people of his keeping Covenant with them, Deuteronomy 7.9. He is called the faithful God that Keepeth Covenant, and mercy with them that love him and keep his commandments, to a thousand generations, Psalm 105.8. and 106.45. and 111.5. Dan. 9.4.
1. That which is said to be broken off from somewhat, it hath been whole and one with that from which it is broken off. And therefore since the Lord speaks here of his breach of his people from him,
1. That which is said to be broken off from somewhat, it hath been Whole and one with that from which it is broken off. And Therefore since the Lord speaks Here of his breach of his people from him,
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surely his people had been one with him. How else can they be said to forsake him, depart from him, &c. Deut. 5.9. Ezech. 6.9. It is a truth in Philosophy NONLATINALPHABET, Omne continuum est unum, what ever is continued is one.
surely his people had been one with him. How Else can they be said to forsake him, depart from him, etc. Deuteronomy 5.9. Ezekiel 6.9. It is a truth in Philosophy, Omne continuum est Unum, what ever is continued is one.
5. The apostate, evill, unbelieving heart of man turning from God, makes this Breach. 6. Gods counsells being conditional, may, by our default, become frustrate, 1 Sam. 2.30. I said indeed that thy house and the house of thy father should walk before me for ever; But now the Lord saith, be it farre from me; For them that honour me, I will honour;
5. The apostate, evil, unbelieving heart of man turning from God, makes this Breach. 6. God's Counsels being conditional, may, by our default, become frustrate, 1 Sam. 2.30. I said indeed that thy house and the house of thy father should walk before me for ever; But now the Lord Says, be it Far from me; For them that honour me, I will honour;
how easy, how pliable are we to any the least temptation, to break off union with our God? How does our vain fear melt our hearts? How does our hope of some seeming good, carry our souls away from the chief good? How does worldly sorrow break our hearts off from our God? How does any outward pleasing and delightfull object take us and win us? according to that of the Poet;
how easy, how pliable Are we to any the least temptation, to break off Union with our God? How does our vain Fear melt our hearts? How does our hope of Some seeming good, carry our Souls away from the chief good? How does worldly sorrow break our hearts off from our God? How does any outward pleasing and delightful Object take us and win us? according to that of the Poet;
For so what is solid and strong by faith, vertue or prowess and courage, is weakned, dissolved and melted by fear, fainting and unbelief, Gen. 45.26. For fear is the betraying of those succours which reason offereth Wisd. 17.12. Hushai makes good this metaphor of the holy spirit here used, 2 Sam. 1.7, 10. He who is valiant, whose heart is as the heart of a Lyon, shall melt. So fearfull and cowardly are all they, who have an evill heart of unbelief in departing from the living God.
For so what is solid and strong by faith, virtue or prowess and courage, is weakened, dissolved and melted by Fear, fainting and unbelief, Gen. 45.26. For Fear is the betraying of those succours which reason Offereth Wisdom 17.12. Hushai makes good this metaphor of the holy Spirit Here used, 2 Sam. 1.7, 10. He who is valiant, whose heart is as the heart of a lion, shall melt. So fearful and cowardly Are all they, who have an evil heart of unbelief in departing from the living God.
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Where of he complaines, how long will it be yer they believe, for all the signes that I have shewed among them? Num. 14.11. They fear their many transgressions, their strong and mighty sins, Amos, 5.12. that they can never be over-come.
Where of he complains, how long will it be year they believe, for all the Signs that I have showed among them? Num. 14.11. They Fear their many transgressions, their strong and mighty Sins, Amos, 5.12. that they can never be overcome.
How long will this people provoke me? And how long will it be yer they believe me, for all the signes that I have shewed, the word is NONLATINALPHABET which I have wrought or done among them? yea, which I have done, NONLATINALPHABET in interiore ejus, in the midst of them, in their heart: As they confess, Esay 26.12. O Lord!
How long will this people provoke me? And how long will it be year they believe me, for all the Signs that I have showed, the word is which I have wrought or done among them? yea, which I have done, in interiore His, in the midst of them, in their heart: As they confess, Isaiah 26.12. O Lord!
because he bath promised so to do. Thus valiant David argued, 1 Sam. 17.37. God that delivered me out of the paw of the Lion and out of the paw of the bear;
Because he bath promised so to do. Thus valiant David argued, 1 Sam. 17.37. God that Delivered me out of the paw of the lion and out of the paw of the bear;
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And so he reasons in behalf of the Philippians; being confident, or having been perswaded of this very thing, that he who hath begun a good work in you, NONLATINALPHABET, perficiet, will thorowly finish or perfect it,
And so he Reasons in behalf of the Philippians; being confident, or having been persuaded of this very thing, that he who hath begun a good work in you,, perficiet, will thoroughly finish or perfect it,
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But to the fearfull, and unbelieving and abominated ones, and murderers and whoremongers and sorcerers and idolaters and all lyars (these have a portion;
But to the fearful, and unbelieving and abominated ones, and murderers and whoremongers and sorcerers and Idolaters and all liars (these have a portion;
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and therefore warnes Timothy, charge them that are rich in this world, that they be not high-minded, nor trust in uncertaine riches, or as in the Greek NONLATINALPHABET, in divitiarum incertitudine, in the uncertainty of riches, but in the living God, 1 Tim. 6.17.
and Therefore warns Timothy, charge them that Are rich in this world, that they be not High-minded, nor trust in uncertain riches, or as in the Greek, in divitiarum incertitudine, in the uncertainty of riches, but in the living God, 1 Tim. 6.17.
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And now Lord, what wait I for? my hope it self is in thee, Psal. 39.6, 7. Such an heart-breaker is sorrow, Prov. 15.13. By sorrow of the heart, the spirit is broken. For NONLATINALPHABET, that sorrow that is according to God, worketh repentance to salvation not to be repented of;
And now Lord, what wait I for? my hope it self is in thee, Psalm 39.6, 7. Such an heartbreaker is sorrow, Curae 15.13. By sorrow of the heart, the Spirit is broken. For, that sorrow that is according to God, works Repentance to salvation not to be repented of;
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But delight and pleasure in any seeming present good, O how violently and suddenly it breakes off the heart from the chief good. Unto such an one the Lord speaks in the judgment, Psal. 50.16, 17, 18. Thou hatest instruction (disciplin or correction) and hast cast my words behind thee.
But delight and pleasure in any seeming present good, Oh how violently and suddenly it breaks off the heart from the chief good. Unto such an one the Lord speaks in the judgement, Psalm 50.16, 17, 18. Thou Hatest instruction (discipline or correction) and hast cast my words behind thee.
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and excellency of power, by this means becomes unstable and weak as water, Gen. 49.3, 4. Of this Apostasie the Lord complains, Ezech. 6.9. I am broken with their whorish heart which hath departed from me.
and excellency of power, by this means becomes unstable and weak as water, Gen. 49.3, 4. Of this Apostasy the Lord complains, Ezekiel 6.9. I am broken with their whorish heart which hath departed from me.
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if the spring of holy life, so vigorous in our holy Fathers Abraham, Isaac and Jacob, were derived unto us? O Israel! Thy God hath never broken his promise with thee, he is the faithful God who keepeth covenant & mercy with them that love him and keep his Commandements, to a thousand generations, Deut. 7.9.
if the spring of holy life, so vigorous in our holy Father's Abraham, Isaac and Jacob, were derived unto us? O Israel! Thy God hath never broken his promise with thee, he is the faithful God who Keepeth Covenant & mercy with them that love him and keep his commandments, to a thousand generations, Deuteronomy 7.9.
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for we have fallen by our iniquity, Hos. 13.1. and may most justly expect a proportionable punishment for our sins, who knowes how soon? unless it be prevented by a proportionable humiliation and repentance.
for we have fallen by our iniquity, Hos. 13.1. and may most justly expect a proportionable punishment for our Sins, who knows how soon? unless it be prevented by a proportionable humiliation and Repentance.
as it has been anciently called,) but we have altogether as reasonable grounds for a Quadragesimale Jejunium a fast of fourty dayes, as the Ninivites had.
as it has been anciently called,) but we have altogether as reasonable grounds for a Quadragesimale Fasting a fast of fourty days, as the Ninevites had.
Our Lords example unto us is above all other, who fasted fourty dayes and fourty nights, Matth. 4.2. which was prefigured by Moses, Exod. 34.28. and Elias, 1 Kings 19.8. who appeared with him in his transfiguration, Matth. 17.3. What if we produce a downright precept of Christ for Christians fasting? Ye shall finde it recorded in three of the Evangelists, Matthew 9.14, 15. Mark 2.18, 19, 20. Luke 5.33, 34, 35. where the Disciples of John and of the Pharisees move this question to our Lord;
Our lords Exampl unto us is above all other, who fasted fourty days and fourty nights, Matthew 4.2. which was prefigured by Moses, Exod 34.28. and Elias, 1 Kings 19.8. who appeared with him in his transfiguration, Matthew 17.3. What if we produce a downright precept of christ for Christians fasting? You shall find it recorded in three of the Evangelists, Matthew 9.14, 15. Mark 2.18, 19, 20. Lycia 5.33, 34, 35. where the Disciples of John and of the Pharisees move this question to our Lord;
This precept therefore must stand firm, at least while the reason of it stands firm. Let us therefore inquire concerning the marriage between Christ and his Church:
This precept Therefore must stand firm, At least while the reason of it Stands firm. Let us Therefore inquire Concerning the marriage between christ and his Church:
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and whether the heavenly Bridegroom be with us yea or no? There were three special times observed in marriage, not only among the Romans, Lacedemonians,
and whither the heavenly Bridegroom be with us yea or no? There were three special times observed in marriage, not only among the Roman, Lacedaemonians,
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and other nations, but also among the Jewes, 1. of espousing and betrothing, when the stipulation and promise were mutually made between the Bridegroom and the Bride, whence the names of sponsus and sponsa, and our English word Wedding from the Dutch Medden to promise; this time the Greeks called NONLATINALPHABET;
and other Nations, but also among the Jews, 1. of espousing and betrothing, when the stipulation and promise were mutually made between the Bridegroom and the Bride, whence the names of Sponsus and Sponsa, and our English word Wedding from the Dutch Medden to promise; this time the Greeks called;
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this is the time of espousing; of which we read, Hos. 2.19, 20. I will betroth thee unto me for ever, &c. 2. There was an interval or time after their betrothing, before the parties came together, which they called NONLATINALPHABET:
this is the time of espousing; of which we read, Hos. 2.19, 20. I will betrothed thee unto me for ever, etc. 2. There was an interval or time After their betrothing, before the parties Come together, which they called:
Of this time the Lord speaks, They shall be my people, and I will be their God in Truth and Righteousness, Zach. 8.8. of which our Saviour speaks, John 14.23.
Of this time the Lord speaks, They shall be my people, and I will be their God in Truth and Righteousness, Zach 8.8. of which our Saviour speaks, John 14.23.
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or whether we stand at a distance from him, while his Ambassadours woo us, and beseech us (O wonderful condescent!) that we will be reconciled unto him, 2 Cor. 5.20.
or whither we stand At a distance from him, while his ambassadors woo us, and beseech us (Oh wondered condescend!) that we will be reconciled unto him, 2 Cor. 5.20.
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Surely where the Bridegroom is, there his life and spirit is, there his joy and consolation is, and they twain are but one. For, he who is joyned to the Lord, is one spirit with him,
Surely where the Bridegroom is, there his life and Spirit is, there his joy and consolation is, and they twain Are but one. For, he who is joined to the Lord, is one Spirit with him,
Is the heavenly Bridegroom thus gratiously present with us? are we thus acceptably present with him? let our lives give answer to this question? The Lord is with you NONLATINALPHABET in your being with him, 2 Chron. 15.2.
Is the heavenly Bridegroom thus graciously present with us? Are we thus acceptably present with him? let our lives give answer to this question? The Lord is with you in your being with him, 2 Chronicles 15.2.
If the Lord be not thus present with us, we have great need to fast and mourn and pray, O Lord, which for our sakes didst fast fourty dayes and fourty nights, give us grace that we may use such abstinence, that our flesh being subdued to the spirit, we may ever obey thy godly motions in righteousness and true holiness, to thine honour and glory, who livest and reignest world without end. Amen.
If the Lord be not thus present with us, we have great need to fast and mourn and pray, Oh Lord, which for our sakes didst fast fourty days and fourty nights, give us grace that we may use such abstinence, that our Flesh being subdued to the Spirit, we may ever obey thy godly motions in righteousness and true holiness, to thine honour and glory, who Livest and Reignest world without end. Amen.
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] The words are in the Participle NONLATINALPHABET I am giving you; NONLATINALPHABET I am bringing you. This seems a very slight exception against the translation;
] The words Are in the Participle I am giving you; I am bringing you. This seems a very slight exception against the Translation;
but if we shall consider, that the Spirit of God, by giving and bringing into the land, spiritually understands the conferring on believers the eternal inheritance, which is the true holy land:
but if we shall Consider, that the Spirit of God, by giving and bringing into the land, spiritually understands the conferring on believers the Eternal inheritance, which is the true holy land:
And how prone men are, out of self-love and a strong fansie to assure themselves of bliss and happiness, without due qualifications and conditions required thereunto,
And how prove men Are, out of Self-love and a strong fancy to assure themselves of bliss and happiness, without due qualifications and conditions required thereunto,
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which the good God excites us unto, collaterally concurs withal, and blesseth with good success. So that, as we cannot act without him, so neither will he act without us.
which the good God excites us unto, collaterally concurs withal, and Blesses with good success. So that, as we cannot act without him, so neither will he act without us.
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As to the words before us, there are many examples of this kinde in Pagnins translation, which Arias Montanus thought worthy his Animadversion, who here instead of Do, I give, puts Dans, I am giving:
As to the words before us, there Are many Examples of this kind in Pagnins Translation, which Arias Montanus Thought worthy his Animadversion, who Here instead of Do, I give, puts Dans, I am giving:
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So Tremellius hath here, ego daturus sum, and ego sum introducturus. Nor am I ashamed for the reason named, to follow so eminent examples when I endeavour the amendment of our last English translation.
So Tremellius hath Here, ego Daturus sum, and ego sum introducturus. Nor am I ashamed for the reason nam, to follow so eminent Examples when I endeavour the amendment of our last English Translation.
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All the congregation shall offer one yong Bullock for a burnt-offering, for a sweet savour unto the Lord. ] What they turn a sweet savour, is NONLATINALPHABET a savour of rest, as the Translators themselves acknowledge, where the words are first used, Gen. 8.21. with allusion to Noahs name, who offered that acceptable saccrifice.
All the congregation shall offer one young Bullock for a Burnt-offering, for a sweet savour unto the Lord. ] What they turn a sweet savour, is a savour of rest, as the Translators themselves acknowledge, where the words Are First used, Gen. 8.21. with allusion to Noahs name, who offered that acceptable saccrifice.
but rather cast that proper sense into the margent? Its answered, that the Greek Interpreters turn the words NONLATINALPHABET, a savour of sweet smell; and that S. Paul hath the same expression, Ephes. 5.2. where he saith, that Christ loved us, and hath given (or rather delivered up NONLATINALPHABET;
but rather cast that proper sense into the margin? Its answered, that the Greek Interpreters turn the words, a savour of sweet smell; and that S. Paul hath the same expression, Ephesians 5.2. where he Says, that christ loved us, and hath given (or rather Delivered up;
Vulg. Lat. Pagnin, Vatablus, Tigurin Bible, tradidit. Castellio, dedidit ) himself for us, an oblation and sacrifice to God, NONLATINALPHABET, for savour of sweet smell.
Vulgar Lat. Pagnin, Vatablus, Tigurine bible, tradidit. Castellio, dedidit) himself for us, an oblation and sacrifice to God,, for savour of sweet smell.
For so, although the burnt flesh of beasts cannot be understood to render a sweet savour, yet, what is spiritually understood by it, the consuming and abolishing of the sin, cannot but yield unto the Lord, a most pleasant and delightful savour, which is properly rendred the Savour of rest, by Pagnin, Odor quietis, & of our English, Ainsworth.
For so, although the burned Flesh of beasts cannot be understood to render a sweet savour, yet, what is spiritually understood by it, the consuming and abolishing of the since, cannot but yield unto the Lord, a most pleasant and delightful savour, which is properly rendered the Savour of rest, by Pagnin, Odour quietis, & of our English, Ainsworth.
and hence he is said to cry like a travelling woman, Esay 42.14. and to be pressed down as a Cart is pressed that is full of sheaves, Amos 2.13. and to be grieved, Hebr. 3.7. and sundry other like;
and hence he is said to cry like a traveling woman, Isaiah 42.14. and to be pressed down as a Cart is pressed that is full of sheaves, Amos 2.13. and to be grieved, Hebrew 3.7. and sundry other like;
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hence it will follow in reason, that the removal of these grievances, must needs be accepted with favour before the Lord (so the Chaldy Paraphrast) as a savour of rest. Thus the Lord saith, that the Charets which went toward the North, quieted his spirit in the North countrey, Zach. 6.8.
hence it will follow in reason, that the removal of these grievances, must needs be accepted with favour before the Lord (so the Chaldy Paraphrast) as a savour of rest. Thus the Lord Says, that the Charets which went towards the North, quieted his Spirit in the North country, Zach 6.8.
Yet he complains of us, that we have made him to serve with our sins, and wearied him with our iniquities, Esay 43.24. O what a divine work then is it, to procure quiet, rest, and ease even unto him, who alone can give ease, rest, and quiet unto our soules!
Yet he complains of us, that we have made him to serve with our Sins, and wearied him with our iniquities, Isaiah 43.24. O what a divine work then is it, to procure quiet, rest, and ease even unto him, who alone can give ease, rest, and quiet unto our Souls!
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that Davus qui turbat omnia, that Achan which troubles Israel; that Jonah which causeth the storm; that Sheba which lifts up his hand against David, the love of God and our neighbour;
that Davus qui turbat omnia, that achan which Troubles Israel; that Jonah which Causes the storm; that Sheba which lifts up his hand against David, the love of God and our neighbour;
that scorner which makes all the strife. Now cast out the scorner and contention shall cease, Prov. 22.10. Cut of the head of Sheba, that Septiforme peccatum, the seven capital sins; the son of Bichri, the spaun and issue of the Devils first-born.
that scorner which makes all the strife. Now cast out the scorner and contention shall cease, Curae 22.10. cut of the head of Sheba, that Septiforme peccatum, the seven capital Sins; the son of Bichri, the spaun and issue of the Devils firstborn.
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Take away that accursed thing which is NONLATINALPHABET in interiore tuo in the midst, in the heart of thee, O Israel, Josh. 7.13. and peace shall be restored unto Israel. Cast Jonah over-board;
Take away that accursed thing which is in interiore tuo in the midst, in the heart of thee, Oh Israel, Josh. 7.13. and peace shall be restored unto Israel. Cast Jonah overboard;
and there will follow a great calm. Offer up thy daily burnt-offering, die daily to thy sin, and the Lord thy God will smell a savour of rest, and will give rest unto thy soul.
and there will follow a great Cam. Offer up thy daily Burnt-offering, die daily to thy since, and the Lord thy God will smell a savour of rest, and will give rest unto thy soul.
So Tremellius. To like purpose the Chald. Paraphrast renders the words, NONLATINALPHABET, Capite operto, according to the Greek Proverb, NONLATINALPHABET, boldly, prowdly:
So Tremellius. To like purpose the Chald. Paraphrast renders the words,, Capite operto, according to the Greek Proverb,, boldly, proudly:
so that hereby is intimated a kinde of NONLATINALPHABET, or NONLATINALPHABET a fighting against God; and therefore the hand lifted up is here mentioned;
so that hereby is intimated a kind of, or a fighting against God; and Therefore the hand lifted up is Here mentioned;
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as when Amalek fought against Israel, its said NONLATINALPHABET the hand was upon or against the throne, that is, he lifted up his hand against the throne of the Lord, which is heaven, Esay 66.1. and against God himself, who sitteth thereon, Matth. 23.22. and against the Church of God;
as when Amalek fought against Israel, its said the hand was upon or against the throne, that is, he lifted up his hand against the throne of the Lord, which is heaven, Isaiah 66.1. and against God himself, who Sitteth thereon, Matthew 23.22. and against the Church of God;
as they may be referred unto God. For so an oath is signified by lifting up the hand, Gen. 14.22. Revel. 10.5, 6. and both the Thargums incline to that meaning.
as they may be referred unto God. For so an oath is signified by lifting up the hand, Gen. 14.22. Revel. 10.5, 6. and both the Thargums incline to that meaning.
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However this may be the sense of that place, yet the hand lifted up is a form of speech, which imports rebellion, as Sheba lifted up his hand against David, 2 Sam. 20.21. Jeroboam against Solomon, 1 Kings 3.26.
However this may be the sense of that place, yet the hand lifted up is a from of speech, which imports rebellion, as Sheba lifted up his hand against David, 2 Sam. 20.21. Jeroboam against Solomon, 1 Kings 3.26.
On the contrary, by giving the hand, is signified the yielding and submission 1. To a Superiour in place and authority, as 1. Chron. 29.24. its said, that all the Princes and the mighty men, and all the sons likewise of King David, submitted themselves unto Solomon the King;
On the contrary, by giving the hand, is signified the yielding and submission 1. To a Superior in place and Authority, as 1. Chronicles 29.24. its said, that all the Princes and the mighty men, and all the Sons likewise of King David, submitted themselves unto Solomon the King;
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we have given the hand to the Egyptians and to the Assyrians to be satisfied with bread, Lam. 5.5, 6. Nor was this practice uncouth among the Heathen, or unknown to the Poet:
we have given the hand to the egyptians and to the Assyrians to be satisfied with bred, Lam. 5.5, 6. Nor was this practice uncouth among the Heathen, or unknown to the Poet:
2. If these words NONLATINALPHABET be rendred presumptuously, I know not how we shall put difference between this phrase, and that, Exod. 21.14. if a man come presumptuously: the word is NONLATINALPHABET, if a man be proud, or come proudly. So Deut. 1.43. NONLATINALPHABET, & superbè egistis, Ye dealt proudly;
2. If these words be rendered presumptuously, I know not how we shall put difference between this phrase, and that, Exod 21.14. if a man come presumptuously: the word is, if a man be proud, or come proudly. So Deuteronomy 1.43., & superbè egistis, You dealt proudly;
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all which places they turn presumptuously. Our English tongue is not so strait and penurious, but that it well may answer these different forms of speech:
all which places they turn presumptuously. Our English tongue is not so strait and penurious, but that it well may answer these different forms of speech:
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3. This phrase with an high hand is opposed to NONLATINALPHABET in errore, or ignorantia, ver. 27. in errour or ignorance. Whereby is not to be understood an universal exclusion of all knowledge,
3. This phrase with an high hand is opposed to in Error, or ignorantia, ver. 27. in error or ignorance. Whereby is not to be understood an universal exclusion of all knowledge,
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but of such only as is of some particular duties, and of some circumstances: Since what may be known of God, is manifest in men, Rom. 1.19. and our duty unto God in some good measure.
but of such only as is of Some particular duties, and of Some Circumstances: Since what may be known of God, is manifest in men, Rom. 1.19. and our duty unto God in Some good measure.
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For our good God hath shewen to thee O man, (even to all men ) what is good, to do judgement (NONLATINALPHABET) to love mercy, and to humble thy self to walk with thy God.
For our good God hath shown to thee Oh man, (even to all men) what is good, to do judgement () to love mercy, and to humble thy self to walk with thy God.
To sin therefore with an high hand is not only knowingly, but wilfully; whence Castellio turns the words, Qui volens fecerit, he who doth ought wilfully or with full will; which he explains, crimen alioqui capitale commiserit; who willingly or wilfully commits a crime otherwise capital.
To since Therefore with an high hand is not only knowingly, but wilfully; whence Castellio turns the words, Qui volens fecerit, he who does ought wilfully or with full will; which he explains, crimen Otherwise capital commiserit; who willingly or wilfully commits a crime otherwise capital.
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The sin in it self is capital; he therefore who adds to his knowledge of the sin, fulness of will, yea, his whole endeavour also and strength, he sinnes with an high hand.
The since in it self is capital; he Therefore who adds to his knowledge of the since, fullness of will, yea, his Whole endeavour also and strength, he Sins with an high hand.
Howbeit because Omnis peccans est ignorans, every man who sins, is ignorant; the ignorance of these men is affected, and follows a will preceding their ignorance, according to that, Nolunt intelligere ut male agant;
Howbeit Because Omnis peccans est ignorans, every man who Sins, is ignorant; the ignorance of these men is affected, and follows a will preceding their ignorance, according to that, Nolunt intelligere ut male Agent;
As for gross and supine ignorance, it followes negligence and want of inquiring after what is to be known, and might be known by due diligence; which is therefore called gross and supine; because it proceeds from sloth, idleness, and listlesness to labour;
As for gross and supine ignorance, it follows negligence and want of inquiring After what is to be known, and might be known by due diligence; which is Therefore called gross and supine; Because it proceeds from sloth, idleness, and listlessness to labour;
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prefigured by the Canaanites, who have their name from NONLATINALPHABET curvari, incurvari, deprimi, to be bowed down, and depressed toward the earth; such souls as cannot,
prefigured by the Canaanites, who have their name from curvari, incurvari, deprimi, to be bowed down, and depressed towards the earth; such Souls as cannot,
or indeed rather will not raise themselves to the consideration of things above, heavenly things. Of which the Prophet speaks, They are wise to do evil;
or indeed rather will not raise themselves to the consideration of things above, heavenly things. Of which the Prophet speaks, They Are wise to do evil;
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This gross and supine ignorance preceding those things which a man is bound to know, doth not simply excuse the act of the will from sin in toto, or altogether,
This gross and supine ignorance preceding those things which a man is bound to know, does not simply excuse the act of the will from since in toto, or altogether,
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1. Hence, upon the whole matter, we may infer, that the Heathen cannot plead invincible ignorance, Mic. 6.8. Rom. 1.19. no, not of the Gospel, Psal. 98.3. Rom. 10.18. if the Apostle reason right.
1. Hence, upon the Whole matter, we may infer, that the Heathen cannot plead invincible ignorance, Mic. 6.8. Rom. 1.19. no, not of the Gospel, Psalm 98.3. Rom. 10.18. if the Apostle reason right.
2. Hence also it appears, that sins are not equal; which is evident from the words before us, where it is supposed, that some sins may be committed out of errour and ignorance, others with an high hand. Yea, sins of the same kinde, yet differenced by the persons offending, are not equal, Levit. 4.4. with ver. 13, 14. There is as great an expiation required of the Priests sin, as of the sin of the whole congregation.
2. Hence also it appears, that Sins Are not equal; which is evident from the words before us, where it is supposed, that Some Sins may be committed out of error and ignorance, Others with an high hand. Yea, Sins of the same kind, yet differenced by the Persons offending, Are not equal, Levit. 4.4. with ver. 13, 14. There is as great an expiation required of the Priests since, as of the since of the Whole congregation.
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1. Whence also they are justly blamed who pretend ignorance of those things which they may and ought to know, 2 Cor. 4.3. 2. They also who say, they know the will of God;
1. Whence also they Are justly blamed who pretend ignorance of those things which they may and ought to know, 2 Cor. 4.3. 2. They also who say, they know the will of God;
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and think it a great indignity that any should question their intellectuals; yet they practise not what they pretend to know, and so betray their morals, or rather immorality, and consequently their ignorance. Such is disobedience in Gods esteem, Rom. 1.21, 22. and the wicked man how knowing soever, is yet Solomons Fool.
and think it a great indignity that any should question their intellectuals; yet they practise not what they pretend to know, and so betray their morals, or rather immorality, and consequently their ignorance. Such is disobedience in God's esteem, Rom. 1.21, 22. and the wicked man how knowing soever, is yet Solomons Fool.
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every mans soul is himself, or at least the better part of every man, (of which I have spoken elsewhere more largely,) as also because the sin originally proceeds from the soul; and it is the heart lifted up, which lifts up the hand.
every men soul is himself, or At least the better part of every man, (of which I have spoken elsewhere more largely,) as also Because the since originally proceeds from the soul; and it is the heart lifted up, which lifts up the hand.
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Stand not out against the Almighty God, but yield your selves unto him, and give the hand. It is the advice which Hezekiah gives to Israel, to turn again to the Lord God of their fathers, not to harden their necks,
Stand not out against the Almighty God, but yield your selves unto him, and give the hand. It is the Advice which Hezekiah gives to Israel, to turn again to the Lord God of their Father's, not to harden their necks,
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(the Hebrew words are, NONLATINALPHABET, give the hand, submit your selves to the Lord, &c.) And the Posts passed from City to City, to carry the Kings Decree, and to perswade the people.
(the Hebrew words Are,, give the hand, submit your selves to the Lord, etc.) And the Posts passed from city to city, to carry the Kings decree, and to persuade the people.
But what was the event of this good counsel? They laughed them to scorn and mocked them, 2 Chron. 30.6. — 10. But diverse of Asher, and Manasseh and of Zebulun humbled themselves, &c. Verbum Domini ad te, This counsel, this word of the Lord is to thee, O Israel!
But what was the event of this good counsel? They laughed them to scorn and mocked them, 2 Chronicles 30.6. — 10. But diverse of Asher, and Manasses and of Zebulun humbled themselves, etc. Verbum Domini ad te, This counsel, this word of the Lord is to thee, Oh Israel!
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The Counsellour, as Christ is called, Esay 9.6. the Power and strength of the Lord, as Christ is called, 1 Cor. 1.24. (that's Hezekiah, ) he exhorts us to turn unto the Lord God of our father Abraham, Isaac, and Israel, that we harden not our hearts, that we sin not against him with an high hand, but submit our selves and yield our hand to the Lord.
The Counselor, as christ is called, Isaiah 9.6. the Power and strength of the Lord, as christ is called, 1 Cor. 1.24. (that's Hezekiah,) he exhorts us to turn unto the Lord God of our father Abraham, Isaac, and Israel, that we harden not our hearts, that we sin not against him with an high hand, but submit our selves and yield our hand to the Lord.
These Ambassadors for Christ, beseech us, yea, as though God did beseech us by them, they pray us, in Christs stead, that we will be reconciled unto God, 2 Cor. 5.20. that we give our hand unto him. But alas!
These ambassadors for christ, beseech us, yea, as though God did beseech us by them, they pray us, in Christ stead, that we will be reconciled unto God, 2 Cor. 5.20. that we give our hand unto him. But alas!
And for this, the wrath of God is come and will come upon the present generation, in variety of Diseases, Consumptions, burning Agues, Plagues, fire and sword, wherewith the Lord pleads and will plead with all flesh, Levit. 26. Deut. 28. Esay 66.16.
And for this, the wrath of God is come and will come upon the present generation, in variety of Diseases, Consumptions, burning Fevers, Plagues, fire and sword, wherewith the Lord pleads and will plead with all Flesh, Levit. 26. Deuteronomy 28. Isaiah 66.16.
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they mocked the messengers of God, and despised his words, and misused his Prophets, till the wrath of the Lord arose against his people, till there was no healing; therefore he brought upon them the King of the Chaldees, 2 Chron. 36.15, 16, 17. And the like spiritual miseries the Lord threatens to the despisers of his Word, in these last dayes, Acts 13.41.
they mocked the messengers of God, and despised his words, and misused his prophets, till the wrath of the Lord arose against his people, till there was no healing; Therefore he brought upon them the King of the Chaldees, 2 Chronicles 36.15, 16, 17. And the like spiritual misery's the Lord threatens to the despisers of his Word, in these last days, Acts 13.41.
and vanish: for I work a work in your dayes, which ye will not believe, though a man (NONLATINALPHABET) if a man declare it unto you. It followes, Hab. 1.5.
and vanish: for I work a work in your days, which you will not believe, though a man () if a man declare it unto you. It follows, Hab. 1.5.
even the devils, who bring with them their spiritual maladies, as insensibility, the plague of the heart, a reprobate minde, hatred, malice, and all uncharitableness. But blessed be the Lord!
even the Devils, who bring with them their spiritual maladies, as insensibility, the plague of the heart, a Reprobate mind, hatred, malice, and all uncharitableness. But blessed be the Lord!
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For divers of Asher, the blessed ones, even the blessed of the Lord, that's Asher, Gen. 30.13. Manasseh, such as forget their own people and their fathers house, Gen. 41.51. Ps. 45.10. and Zebulun, such as have the Lord for their habitation, Gen. 30.20. Psal. 90.1. These believe the Ambassadors of Christ, and finde in these sickly times, that a faithful Ambassador or rather (NONLATINALPHABET legatus veritatum ) an Ambassador of truths is health, Prov. 13.17. These procure healing to the land.
For diverse of Asher, the blessed ones, even the blessed of the Lord, that's Asher, Gen. 30.13. Manasses, such as forget their own people and their Father's house, Gen. 41.51. Ps. 45.10. and Zebulun, such as have the Lord for their habitation, Gen. 30.20. Psalm 90.1. These believe the ambassadors of christ, and find in these sickly times, that a faithful Ambassador or rather (legatus veritatum) an Ambassador of truths is health, Curae 13.17. These procure healing to the land.
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Thus Babel in these last dayes shall be laid waste; the confused thoughts shall be brought under the obedience of Christ, 2 Cor. 10.5. by the true Zorobabel who scatters Babel, Zach. 4.7. and Babel shall give her hand and submit her self, Jer. 50.15.
Thus Babel in these last days shall be laid waste; the confused thoughts shall be brought under the Obedience of christ, 2 Cor. 10.5. by the true Zerubbabel who scatters Babel, Zach 4.7. and Babel shall give her hand and submit her self, Jer. 50.15.
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Lord keep thy sereant from sins of pride, (NONLATINALPHABET) sins of an high hand, let them not rule (NONLATINALPHABET) in me: Then I (NONLATINALPHABET) shall be perfect, and pure from much transgression. The words of my mouth and the meditation of my heart shall be to well pleasing before thy face, O Lord my Rock (NONLATINALPHABET) and my Redeemer, Psal. 19.13, 14.
Lord keep thy sereant from Sins of pride, () Sins of an high hand, let them not Rule () in me: Then I () shall be perfect, and pure from much Transgression. The words of my Mouth and the meditation of my heart shall be to well pleasing before thy face, Oh Lord my Rock () and my Redeemer, Psalm 19.13, 14.
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For the Scripture as here, so elsewhere layes the principal blame on Korah, Num. 27.3. the company of Korah, the gainsaying of Korah, Jud. v. 11. Ecclus. 45.18. Hereby they do some wrong to Dathan and Abiram, though otherwise blame-worthy;
For the Scripture as Here, so elsewhere lays the principal blame on Korah, Num. 27.3. the company of Korah, the gainsaying of Korah, Jud. v. 11. Ecclus 45.18. Hereby they do Some wrong to Dathan and Abiram, though otherwise blameworthy;
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Diodati puts it in the end of the first verse, and makes it common to the other conspirators, adding a supplement larger then ours have, viz. they took with them certain men.
Diodati puts it in the end of the First verse, and makes it Common to the other conspirators, adding a supplement larger then ours have, viz. they took with them certain men.
The French Bible puts it at the end of the verse, and renders it Firent, entreprise, and tells us in the margent, that in the Hebrew it is, he took, to wit, certain with him to perform his enter prize.
The French bible puts it At the end of the verse, and renders it Firent, enterprise, and tells us in the margin, that in the Hebrew it is, he took, to wit, certain with him to perform his enter prize.
As for the signification of NONLATINALPHABET, which they render [ took, ] it imports Schism, Faction, and Sedition; and is accordingly understood by the learned Jews, Sal. Jarchi, and others;
As for the signification of, which they render [ took, ] it imports Schism, Faction, and Sedition; and is accordingly understood by the learned jews, Sal. Jarchi, and Others;
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and therefore the Chaldee Paraphrast turns the Verb by NONLATINALPHABET & divisus est Core, &c. And Korah was divided, which Pagnin expresseth well, Tulit seipsum ad partem, he took himself aside or apart, which Arias Montanus corrects without just cause, as elsewhere.
and Therefore the Chaldee Paraphrast turns the Verb by & divisus est Core, etc. And Korah was divided, which Pagnin Expresses well, Tulit seipsum ad partem, he took himself aside or apart, which Arias Montanus corrects without just cause, as elsewhere.
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The Spirit of God aliud agens as relating an antient history, points us to a mystery of iniquity, the Source and Fountain of Marah and Meribah, the bitter waters of schism, sedition, and mis-leading of the people.
The Spirit of God Aliud agens as relating an ancient history, points us to a mystery of iniquity, the Source and Fountain of Marah and Meribah, the bitter waters of Schism, sedition, and misleading of the people.
For whereas antiquity, old customs of the Church, and the ancient Fathers are wont to be alleaged for the patronage and defence of Schismes, Rents, and Innovations; nor is there any false Prophet but usually he takes covert,
For whereas antiquity, old customs of the Church, and the ancient Father's Are wont to be alleged for the patronage and defence of Schisms, Rends, and Innovations; nor is there any false Prophet but usually he Takes covert,
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but an high father, as it were another Abram, and of the same original and authority also in his own and the peoples conceit, who are seduced by him? These reverend old Fathers and Patrons of Errour, Heresie,
but an high father, as it were Another Abram, and of the same original and Authority also in his own and the peoples conceit, who Are seduced by him? These reverend old Father's and Patrons of Error, Heresy,
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and Schism, both infected their own age, and became paterns also unto after ages. 1. They so corrupted their own times, that the Princes and people fell to them, Numb. 16. 2. They became paterns also unto after ages;
and Schism, both infected their own age, and became patterns also unto After ages. 1. They so corrupted their own times, that the Princes and people fell to them, Numb. 16. 2. They became patterns also unto After ages;
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for they have gone in the way of Cain, and are poured out (NONLATINALPHABET, Effusi sunt, so Pagnin ) or run greedily after the errour of Balaam for reward,
for they have gone in the Way of Cain, and Are poured out (, Effusi sunt, so Pagnin) or run greedily After the error of balaam for reward,
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so they were in aftertimes as it were revived and born again: yea, and in our times live again. There is a NONLATINALPHABET a regeneration of them, who corrupt and infect the people, as they formerly did.
so they were in Aftertimes as it were revived and born again: yea, and in our times live again. There is a a regeneration of them, who corrupt and infect the people, as they formerly did.
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They know the peoples humour well, and the people theirs, and so they claw one another, Jer. 5. ult. Of such also the Apostle speaks, 2 Tim. 3.8, 9. As Jannes and Jambres withstood Moses,
They know the peoples humour well, and the people theirs, and so they claw one Another, Jer. 5. ult. Of such also the Apostle speaks, 2 Tim. 3.8, 9. As Jannes and Jambres withstood Moses,
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and instruct them in the truth of God, as also their times in the spirit. Thus David in spirit must serve an after-generation, Ezech. 34.23. and John the Baptist is Elias, as he who came in the spirit of Elias. Luke 1.17.
and instruct them in the truth of God, as also their times in the Spirit. Thus David in Spirit must serve an after-generation, Ezekiel 34.23. and John the Baptist is Elias, as he who Come in the Spirit of Elias. Luke 1.17.
So on the contrary, Cain and Balaam, and Korah, and Dathan, and Abiram, and Jannes, and Jambres, have had their times in the flesh, and must have their times in the Spirit also, to serve him who deceives the nations.
So on the contrary, Cain and balaam, and Korah, and Dathan, and Abiram, and Jannes, and Jambres, have had their times in the Flesh, and must have their times in the Spirit also, to serve him who deceives the Nations.
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and seduce them into the broad way. Thus the conspirators tell Moses and Aaron, that all the congregation was holy, and the Lord was among them, Numb. 16. v. 3. And the people is as easily brought into a good opinion of themselves,
and seduce them into the broad Way. Thus the conspirators tell Moses and Aaron, that all the congregation was holy, and the Lord was among them, Numb. 16. v. 3. And the people is as Easily brought into a good opinion of themselves,
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as they are prone to revolt. 3. God himself hereby tryes the people, Deut. 13.3. and punisheth their leaders by putting a lying spirit in their mouthes, 1 Kings 22, 23. And the people; because they received not the love of the truth, that they may be saved;
as they Are prove to revolt. 3. God himself hereby tries the people, Deuteronomy 13.3. and Punisheth their leaders by putting a lying Spirit in their mouths, 1 Kings 22, 23. And the people; Because they received not the love of the truth, that they may be saved;
even for that cause, God sends them NONLATINALPHABET the efficacy or operative power of errour, that they should believe a lie, &c. 2 Thess. 2.10, 11. And this the Lord doth, that the truth in these last times, might answer to the types of the former. For so Cain was a patern and father to all Apostates from God, their NONLATINALPHABET, their guide and leader, who made a broad way for all his followers to walk in.
even for that cause, God sends them the efficacy or operative power of error, that they should believe a lie, etc. 2 Thess 2.10, 11. And this the Lord does, that the truth in these last times, might answer to the types of the former. For so Cain was a pattern and father to all Apostates from God, their, their guide and leader, who made a broad Way for all his followers to walk in.
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For so ye read of the way of Cain, Jude v. 11. And Balaam the oldness, corrupter, and devourer of the people, as his name signifies, he hath his followers, even those who bring the people into bondage, who devour them, who take of them, 2 Cor. 11.20.
For so you read of the Way of Cain, U^de v. 11. And balaam the oldness, corrupter, and devourer of the people, as his name signifies, he hath his followers, even those who bring the people into bondage, who devour them, who take of them, 2 Cor. 11.20.
But as the impiety of Korah was most notorious, who withdrawing himself and betaking himself apart, by his lewd example and seditious counsel, won upon the Princes and the people;
But as the impiety of Korah was most notorious, who withdrawing himself and betaking himself apart, by his lewd Exampl and seditious counsel, wone upon the Princes and the people;
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nor example of the multitude, nor the most endeering relation, nor honour, nor dignity, nor seeming obligation of gratitude toward their parents, could prevail so far,
nor Exampl of the multitude, nor the most endearing Relation, nor honour, nor dignity, nor seeming obligation of gratitude towards their Parents, could prevail so Far,
For when their father upon earth with his name and family, according to his earthly desires and designes, was swallowed up of the earth, their heavenly Father gave them a lasting name, a name of renown which stands upon record in holy Scripture, in eleven Psalms, most of them consolatory, bearing in their titles, The sons of Korah; for Samuel the Prophet, and Heman the singer, were of Korah's posterity, 1 Chron. 6.33. A memorable example and powerful encouragement unto thee, O thou Israel of God, to call no man Father upon earth, since one is our Father in heaven, of whom the whole family in heaven and earth is named, Ephes. 3.15. Patrizate, Be ye followers of God as his dear children;
For when their father upon earth with his name and family, according to his earthly Desires and designs, was swallowed up of the earth, their heavenly Father gave them a lasting name, a name of renown which Stands upon record in holy Scripture, in eleven Psalms, most of them consolatory, bearing in their titles, The Sons of Korah; for Samuel the Prophet, and Heman the singer, were of Korah's posterity, 1 Chronicles 6.33. A memorable Exampl and powerful encouragement unto thee, Oh thou Israel of God, to call no man Father upon earth, since one is our Father in heaven, of whom the Whole family in heaven and earth is nam, Ephesians 3.15. Patrizate, Be you followers of God as his dear children;
] The Lord in these words determins the difference between the Rebels of the Tribes of Levi and Reuben, and the faithful and obedient of the house of Aaron.
] The Lord in these words determins the difference between the Rebels of the Tribes of Levi and Reuben, and the faithful and obedient of the house of Aaron.
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but rather a staff, such as the Princes of the people, in their several Tribes, were wont to carry as an Ensigne of their place and authority, Numb. 21.18.
but rather a staff, such as the Princes of the people, in their several Tribes, were wont to carry as an Ensign of their place and Authority, Numb. 21.18.
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as also they who have received lawes from Jupiter. And the ancient custom of this nation is well known, that the Lord Chamberlains and other great Officers of the kingdom, have been wont to carry white staves, the Ensignes and tokens of their high places of authority.
as also they who have received laws from Jupiter. And the ancient custom of this Nation is well known, that the Lord Chamberlains and other great Officers of the Kingdom, have been wont to carry white staves, the Ensigns and tokens of their high places of Authority.
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Beside, the use of the Rod is for correction, 1 Cor. 4.21. shall I come to you with a Rod, or with the spirit of meekness? But the staff is for supportation, as that whereon we rest, as NONLATINALPHABET signifies.
Beside, the use of the Rod is for correction, 1 Cor. 4.21. shall I come to you with a Rod, or with the Spirit of meekness? But the staff is for supportation, as that whereon we rest, as signifies.
Whence by metaphore, it signifies what is strong, whereon we relie; as the staff of bread, Levit. 26. Ezech. 14. In both places the LXX have NONLATINALPHABET, a prop or stay. So where the Prophet saith, the Lord hath broken NONLATINALPHABET the staff of the wicked, and the scepter of the Ruler, Esay 14.5.
Whence by metaphor, it signifies what is strong, whereon we rely; as the staff of bred, Levit. 26. Ezekiel 14. In both places the LXX have, a prop or stay. So where the Prophet Says, the Lord hath broken the staff of the wicked, and the sceptre of the Ruler, Isaiah 14.5.
Some to increase the miracle, understand by the former [ NONLATINALPHABET ] that it brought forth leaves; by the later [ NONLATINALPHABET ] that it brought forth buds, against the course and order of nature, which puts forth buds before leaves. Others, otherwise.
some to increase the miracle, understand by the former [ ] that it brought forth leaves; by the later [ ] that it brought forth buds, against the course and order of nature, which puts forth buds before leaves. Others, otherwise.
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What if by the former, we generally understand the shooting forth sprigs, by the later, bringing forth buds, then, flowers, lastly ripe Almonds? 1. The word NONLATINALPHABET is of large signification,
What if by the former, we generally understand the shooting forth sprigs, by the later, bringing forth buds, then, flowers, lastly ripe Almonds? 1. The word is of large signification,
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and is turnd by the LXX NONLATINALPHABET; which last is rendred by Ours, to grow, Hos. 14.7. Beside, 2. The Apostle speaking of the same miracle, useth the word NONLATINALPHABET, Hebr. 9.4. which Pagnin turns by Frondere to branch or bring forth sprigs;
and is turned by the LXX; which last is rendered by Ours, to grow, Hos. 14.7. Beside, 2. The Apostle speaking of the same miracle, uses the word, Hebrew 9.4. which Pagnin turns by Frondere to branch or bring forth sprigs;
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2. The word NONLATINALPHABET, which our Translators turn, [ yielded, ] signifies maturare, to ripen or make ripe; also ablectare to wean, Gen. 21.8. And with good analogie:
2. The word, which our Translators turn, [ yielded, ] signifies maturare, to ripen or make ripe; also ablectare to wean, Gen. 21.8. And with good analogy:
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1. Hereby it holds proportion with other types, in that it prefigureth unto us the three spiritual ages, the three degrees of growth in our Christian life,
1. Hereby it holds proportion with other types, in that it prefigureth unto us the three spiritual ages, the three Degrees of growth in our Christian life,
as in a like resemblance of the Vine, Gen. 40.10. wherein were three branches; and it was as though it budded, & her blossomes shot forth, and the clusters thereof brought forth ripe Grapes. The word is NONLATINALPHABET, coquere fecerunt, they made ripe their Grapes; as Arias Montanus renders the word, which Pagnin turns to the same purpose, Maturaverunt, they ripened Grapes. For Christ is the true Vine; and all in him, are the branches, John 15. One branch budding figureth babes in Christ; another blossoming, represents yong men in the flower of their spiritual age;
as in a like resemblance of the Vine, Gen. 40.10. wherein were three branches; and it was as though it budded, & her blossoms shot forth, and the clusters thereof brought forth ripe Grapes. The word is, coquere fecerunt, they made ripe their Grapes; as Arias Montanus renders the word, which Pagnin turns to the same purpose, Maturaverunt, they ripened Grapes. For christ is the true Vine; and all in him, Are the branches, John 15. One branch budding Figured babes in christ; Another blossoming, represents young men in the flower of their spiritual age;
As also more plainly delivered by the Apostle, 1 John 2.12, 13. in children, yong men, and old men. And by the Schoolmen in their Incipientes, Proficientes, and Perfecti; Beginners, Proficients, and Perfect men. And the same degrees are intended in the words before us.
As also more plainly Delivered by the Apostle, 1 John 2.12, 13. in children, young men, and old men. And by the Schoolmen in their Incipientes, Proficientes, and Perfection; Beginners, Proficients, and Perfect men. And the same Degrees Are intended in the words before us.
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2. And one of our old English Translations hath the words thus, Aarons Rod for the house of Levi, was budded, and brought forth buds, and brought forth blossoms, and bare ripe Almonds.
2. And one of our old English Translations hath the words thus, Aaron's Rod for the house of Levi, was budded, and brought forth buds, and brought forth blossoms, and bore ripe Almonds.
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The Authors also of our last translation themselves so render the word, Esay 18.5. Afore the Harvest, when the bud is perfect, and the sowre Grape is ripening in the flower, &c. The words are NONLATINALPHABET Uvamaturescens, the sowre Grape ripening. Adde hereunto the judgement of R. Salomon, who understands wearing, in the sense which I have already given;
The Authors also of our last Translation themselves so render the word, Isaiah 18.5. Afore the Harvest, when the bud is perfect, and the sour Grape is ripening in the flower, etc. The words Are Uvamaturescens, the sour Grape ripening. Add hereunto the judgement of R. Solomon, who understands wearing, in the sense which I have already given;
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as the Wiseman saith of Enoch, NONLATINALPHABET, he being made perfect in a short time, fulfilled a long time, Wisdom. 4.13. Where the Zelotes being over-voted by the more Orthodox party, who had put [ made perfect ] into the text;
as the Wiseman Says of Enoch,, he being made perfect in a short time, fulfilled a long time, Wisdom. 4.13. Where the Zealots being overvoted by the more Orthodox party, who had put [ made perfect ] into the text;
lest any one, lest even Enoch who walked with God, and was translated, lest he should be made perfect, they qualifie the word in the margent, by sanctified or consummated. And what is sanctified, being applied to Enoch, but separated from sin? what is consummated, but perfect? the same thing expressed by another word.
lest any one, lest even Enoch who walked with God, and was translated, lest he should be made perfect, they qualify the word in the margin, by sanctified or consummated. And what is sanctified, being applied to Enoch, but separated from since? what is consummated, but perfect? the same thing expressed by Another word.
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But come we to the effects of this miracle. Hereby the Priesthood is confirmed unto Aaron; as by a like signe of the Vine and its branches, whereof I have spoken before, Pharaohs Butler was confirmed in his office.
But come we to the effects of this miracle. Hereby the Priesthood is confirmed unto Aaron; as by a like Signen of the Vine and its branches, whereof I have spoken before, Pharaohs Butler was confirmed in his office.
Yea, not only Aaron was hereby established in his Priesthood, but also succession in that office, was confirmed to his posterity by the buds and blossoms.
Yea, not only Aaron was hereby established in his Priesthood, but also succession in that office, was confirmed to his posterity by the buds and blossoms.
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Yea, whereas all the staves of all the Tribes, were of the Almond tree, but Aarons staff alone budded, blossomed, and brought forth ripe Almonds; hereby the Lord declared, by a wonderful signe and miracle. That,
Yea, whereas all the staves of all the Tribes, were of the Almond tree, but Aaron's staff alone budded, blossomed, and brought forth ripe Almonds; hereby the Lord declared, by a wondered Signen and miracle. That,
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although all the Tribes (which are also called NONLATINALPHABET staves or rods: as the staff of Manasseh, Numb. 2.20. Targ. the Tribe, and so of the rest) grew out of that one stock of Israel;
although all the Tribes (which Are also called staves or rods: as the staff of Manasses, Numb. 2.20. Targum the Tribe, and so of the rest) grew out of that one stock of Israel;
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yet none of them all should minister unto him in the Priesthood, except only the Tribe of Levi. And hereby withal the Lord tacitly threatned a speedy execution of judgement against any person of any other Tribe, which should invade the office of the Priesthood; according to the signification of NONLATINALPHABET to make haste; whence the Almond tree hath its name.
yet none of them all should minister unto him in the Priesthood, except only the Tribe of Levi. And hereby withal the Lord tacitly threatened a speedy execution of judgement against any person of any other Tribe, which should invade the office of the Priesthood; according to the signification of to make haste; whence the Almond tree hath its name.
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And what was that word? even his menace of judgement signified by a seething pot, the face thereof was toward the North. So our Translators render that place;
And what was that word? even his menace of judgement signified by a seething pot, the face thereof was towards the North. So our Translators render that place;
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The words are NONLATINALPHABET, from the face of the North (which they turn towards the North; ) and the Lord saith, out of the North, evil shall break forth upon all the inhabitants of the land.
The words Are, from the face of the North (which they turn towards the North;) and the Lord Says, out of the North, evil shall break forth upon all the inhabitants of the land.
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By reason of this judgement threatned to be speedily executed on all & every person who should dare intrude into the Priests office, (which was afterward accordingly executed upon King Ʋzziah, 2 Chron. 26.18, 19.) the sons of Israel cry out,
By reason of this judgement threatened to be speedily executed on all & every person who should Dare intrude into the Priests office, (which was afterwards accordingly executed upon King Ʋzziah, 2 Chronicles 26.18, 19.) the Sons of Israel cry out,
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Shall we be consumed with dying? For which, the Lord provides a remedy in the following Chapter, Numb. 18.1. — 7. This may justly terrifie all ungodly men from invading the office of the Priest.
Shall we be consumed with dying? For which, the Lord provides a remedy in the following Chapter, Numb. 18.1. — 7. This may justly terrify all ungodly men from invading the office of the Priest.
Numb. 35. And therefore all those, whom the great high Priest, the Prince of the Kings of the Earth, hath loved and washed from their sins in his blood, he hath made Kings and Priests unto God even his Father, Revel. 1.5, 6. And therefore this business concerns thee and me,
Numb. 35. And Therefore all those, whom the great high Priest, the Prince of the Kings of the Earth, hath loved and washed from their Sins in his blood, he hath made Kings and Priests unto God even his Father, Revel. 1.5, 6. And Therefore this business concerns thee and me,
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a figure of the dignity and duration of the spiritual Priesthood, saith Philo Judaeus. Let us not be too slow, too tardy, lest judgement hasten: Remember whence NONLATINALPHABET the Almond tree hath the name, Jer. 1.11, 12. Let us not continue still in the bud, in the word of the beginning of Christ (O ye trees of righteousness, Esay 61.3.) as the Apostle speaks, Hebr. 6.1. but let us go on to perfection, budding and flourishing; and bringing forth ripe fruit, even the fruits of righteousness which are by Jesus Christ to the glory and praise of God, Phil. 1.11. The Almonds are reckond by Jacob, among the best fruits of the land, which he calls NONLATINALPHABET songs of praise. For such fruits of the holy Spirit most praise God.
a figure of the dignity and duration of the spiritual Priesthood, Says Philo Judaeus. Let us not be too slow, too tardy, lest judgement hasten: remember whence the Almond tree hath the name, Jer. 1.11, 12. Let us not continue still in the bud, in the word of the beginning of christ (Oh you trees of righteousness, Isaiah 61.3.) as the Apostle speaks, Hebrew 6.1. but let us go on to perfection, budding and flourishing; and bringing forth ripe fruit, even the fruits of righteousness which Are by jesus christ to the glory and praise of God, Philip 1.11. The Almonds Are reckoned by Jacob, among the best fruits of the land, which he calls songs of praise. For such fruits of the holy Spirit most praise God.
What though we seem to our selves dry and barren and without sap of grace, as he saith of his staff — NONLATINALPHABET — NONLATINALPHABET — It shall never bring forth leaves and boughes, nor shall it ever flourish more. Alas!
What though we seem to our selves dry and barren and without sap of grace, as he Says of his staff — — — It shall never bring forth leaves and boughs, nor shall it ever flourish more. Alas!
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Lord be it unto me according to thy word, Luke 1.38. Gal. 4.19. All things are possible to him that believeth, and now is our salvation neerer then when we believed, Rom. 13.11. By faith and love we are engraffed into the true Almond tree;
Lord be it unto me according to thy word, Lycia 1.38. Gal. 4.19. All things Are possible to him that Believeth, and now is our salvation nearer then when we believed, Rom. 13.11. By faith and love we Are engrafted into the true Almond tree;
as the Apostle, by like reason, speaks of insition into the good Olive tree, Rom. 11. There is as well a growth into Christ, Ephes. 4.15. Grow up into him in all things, as a growth in him. 2 Pet. 3.18. Grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ;
as the Apostle, by like reason, speaks of insition into the good Olive tree, Rom. 11. There is as well a growth into christ, Ephesians 4.15. Grow up into him in all things, as a growth in him. 2 Pet. 3.18. Grow in grace, and in the knowledge of our Lord and Saviour jesus christ;
All the best of the Oyl, and all the best of the Wine and of the Wheat, the first fruits of them, which they shall offer unto the Lord, them have I given thee.
All the best of the Oil, and all the best of the Wine and of the Wheat, the First fruits of them, which they shall offer unto the Lord, them have I given thee.
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For as for the word NONLATINALPHABET which the Translators turn the best of the Oyl and the best of the Wine; the word doth not signifie the best, but the fat. And although nor Oyl nor Wine, nor Wheat, according to our English idiom and property of speech, can be said to be fat, or to have fat in them, which we rather appropriate unto flesh; yet is there in all these a kinde of lentor, unctuosity, and clammy substance, which may be said, in a large notion, to be the fat of all these.
For as for the word which the Translators turn the best of the Oil and the best of the Wine; the word does not signify the best, but the fat. And although nor Oil nor Wine, nor Wheat, according to our English idiom and property of speech, can be said to be fat, or to have fat in them, which we rather Appropriate unto Flesh; yet is there in all these a kind of lentor, unctuosity, and clammy substance, which may be said, in a large notion, to be the fat of all these.
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Nor is the earth properly fat, yet they make no scruple to translate, the fatness of the earth, Gen. 27.28. and, the fat of the land of Egypt, Gen. 45.18.
Nor is the earth properly fat, yet they make no scruple to translate, the fatness of the earth, Gen. 27.28. and, the fat of the land of Egypt, Gen. 45.18.
Nor hath Wheat either fat or kidneys; yet they doubted not, (though Pagnin did, who rendred NONLATINALPHABET, kidneys, Granorum, Granes, ) to turn those words, Deut. 32.14. The fat of the kidneys of wheat.
Nor hath Wheat either fat or kidneys; yet they doubted not, (though Pagnin did, who rendered, kidneys, Granorum, Granes,) to turn those words, Deuteronomy 32.14. The fat of the kidneys of wheat.
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And what though the Targum here turn NONLATINALPHABET by NONLATINALPHABET and ver. 29. by NONLATINALPHABET bonum or optimum, the good or the best. Ours profess, to write a translation, not a Paraphrase. Nor yet will I deny but NONLATINALPHABET may very well explain NONLATINALPHABET;
And what though the Targum Here turn by and ver. 29. by bonum or optimum, the good or the best. Ours profess, to write a Translation, not a paraphrase. Nor yet will I deny but may very well explain;
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since what is called the good of the land, is presently called the fat of it, Genesis 45.18. Only it had been to be wished, they had herein followed most other translations;
since what is called the good of the land, is presently called the fat of it, Genesis 45.18. Only it had been to be wished, they had herein followed most other Translations;
especially the Bishops Bible, which hath [ fat ] in the text, and the [ chiefest and best ] in the margent. Whereas on the contrary ours put the exposition the [ best ] in the text, and [ fat ] the proper meaning of the word, (as very often elsewhere) they cast into the margent.
especially the Bishops bible, which hath [ fat ] in the text, and the [ chiefest and best ] in the margin. Whereas on the contrary ours put the exposition the [ best ] in the text, and [ fat ] the proper meaning of the word, (as very often elsewhere) they cast into the margin.
yet 1. the former signifies rather new oyl, and that which is new drawen; from NONLATINALPHABET luxit, splenduit, to shine from the clearness and brightness of it. But 2. as for NONLATINALPHABET however sometime rendred generally, wine, yet properly it notes new wine; and most Translators so render it in this place.
yet 1. the former signifies rather new oil, and that which is new drawn; from luxit, splenduit, to shine from the clearness and brightness of it. But 2. as for however sometime rendered generally, wine, yet properly it notes new wine; and most Translators so render it in this place.
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how shall we distinguish them in our English, when they differ in the Hebrew? as Prov. 21.17. He that loveth NONLATINALPHABET wine and oyl, shall not be rich: and elsewhere.
how shall we distinguish them in our English, when they differ in the Hebrew? as Curae 21.17. He that loves wine and oil, shall not be rich: and elsewhere.
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so of oyl and wine; and consequently the newest of them, as of every opening of the matrice of all flesh, verse 15. as the firstlings of cattle, verse 17. The firstling of a Cow, or the firstling of a Sheep, or the firstling of a Goat thou shalt not redeem.
so of oil and wine; and consequently the Newest of them, as of every opening of the matrice of all Flesh, verse 15. as the firstlings of cattle, verse 17. The firstling of a Cow, or the firstling of a Sheep, or the firstling of a Goat thou shalt not Redeem.
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] What here the Translators turn a Cow, is NONLATINALPHABET, and thats a Bull or Bullock; for NONLATINALPHABET in Hebrew, according to the Chaldee Idiom, is NONLATINALPHABET, whence NONLATINALPHABET in Greek,
] What Here the Translators turn a Cow, is, and thats a Bull or Bullock; for in Hebrew, according to the Chaldee Idiom, is, whence in Greek,
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and in Latin Taurus, a Bull, or Bullock. And so they themselves render, Deut. 33.17. NONLATINALPHABET Primogenitus bovis ejus, the firstling of his Bullock. Howbeit they are not alone in this mistake;
and in Latin Taurus, a Bull, or Bullock. And so they themselves render, Deuteronomy 33.17. Primogenitus bovis His, the firstling of his Bullock. Howbeit they Are not alone in this mistake;
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for the French, Spanish, and Italian Translations, as also one of our English, render NONLATINALPHABET here a Cow which is a Bull. All the other Translations that I have seen, the Chaldee, Latin, English, High and Low Dutch, render the word NONLATINALPHABET either a Bullock or Ox.
for the French, Spanish, and Italian Translations, as also one of our English, render Here a Cow which is a Bull. All the other Translations that I have seen, the Chaldee, Latin, English, High and Low Dutch, render the word either a Bullock or Ox.
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that the Lord requires the best and first fruits of all, (whereof I shall have shortly a proper occasion to treat,) and it is no doubt most reasonable, that Prima primo danda,, Optimó { que } optima, that the first and best be given to him who is the first and best; yea, rendred rather then given; since no good befals any one of us which we receive not from him.
that the Lord requires the best and First fruits of all, (whereof I shall have shortly a proper occasion to Treat,) and it is no doubt most reasonable, that Prima primo Danda,, Optimó { que } optima, that the First and best be given to him who is the First and best; yea, rendered rather then given; since no good befalls any one of us which we receive not from him.
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NONLATINALPHABET, every good and every perfect gift is from above, and cometh down (the Greek word is in the Participle NONLATINALPHABET, descending ) from the Father of lights.
, every good and every perfect gift is from above, and comes down (the Greek word is in the Participle, descending) from the Father of lights.
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And therefore all things what ever we are said to give unto God, are rather from thankfulness then from bounty, and that thankfulness is given by him also.
And Therefore all things what ever we Are said to give unto God, Are rather from thankfulness then from bounty, and that thankfulness is given by him also.
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David speaks home to this purpose in few words, Who am I, and what is my people, that we obtain strength to offer willingly after this sort? for all things are of thee,
David speaks home to this purpose in few words, Who am I, and what is my people, that we obtain strength to offer willingly After this sort? for all things Are of thee,
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& from thine hand we give unto thee, 1 Chron. 29.14. Hereby he thankfully acknowledgeth, that he and his people had dominium sui actûs, their power of giving willingly to God, from God;
& from thine hand we give unto thee, 1 Chronicles 29.14. Hereby he thankfully acknowledgeth, that he and his people had dominium sui actûs, their power of giving willingly to God, from God;
] These words contain mostwhat the ingredients of the Sin-water, (whereof I have spoken somewhat on Numb. 8.7.) or water of separation, so called v. 13. of this Chapter;
] These words contain mostwhat the ingredients of the Sin-water, (whereof I have spoken somewhat on Numb. 8.7.) or water of separation, so called v. 13. of this Chapter;
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1. The NONLATINALPHABET Ezob, whereof mention is so frequently made in Scripture, under the name of Hyssop, seems to differ from that herb known by that name, almost toto genere, as much as a tree differs from an herb. For so its said of Solomon, that he spake of trees from the Cedar tree that is in Lebanon, even to the Ezob that springeth out of the wall, 1 Kings 4.33.
1. The Ezob, whereof mention is so frequently made in Scripture, under the name of Hyssop, seems to differ from that herb known by that name, almost toto genere, as much as a tree differs from an herb. For so its said of Solomon, that he spoke of trees from the Cedar tree that is in Lebanon, even to the Ezob that springs out of the wall, 1 Kings 4.33.
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For herein, beside other distinctions, NONLATINALPHABET, a tree may be differenced from NONLATINALPHABET and NONLATINALPHABET, an herb; that NONLATINALPHABET is of a woody and strong substance; whereas NONLATINALPHABET,
For herein, beside other Distinctions,, a tree may be differenced from and, an herb; that is of a woody and strong substance; whereas,
but when it is growen, its called NONLATINALPHABET, which containes, NONLATINALPHABET, Grass, Potherbs, Corn, Pulse. Of the two former NONLATINALPHABET and NONLATINALPHABET Moses speaks, Deut. 32.2.
but when it is grown, its called, which contains,, Grass, Potherbs, Corn, Pulse. Of the two former and Moses speaks, Deuteronomy 32.2.
On which place, Tremellius relates a story out of the Talmud, of one Simon the Son of Halaptha who said, he had in his Farm a mustard plant so great, that he could climb up to the top of its boughes,
On which place, Tremellius relates a story out of the Talmud, of one Simon the Son of Halaptha who said, he had in his Farm a mustard plant so great, that he could climb up to the top of its boughs,
and between NONLATINALPHABET a Goose and an Hen, and many like effects of the Confusion of tongues. And a like similitude manifestly deceived and unposed upon our Translators,
and between a Goose and an Hen, and many like effects of the Confusion of tongues. And a like similitude manifestly deceived and unposed upon our Translators,
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because ye pay tithe of mint NONLATINALPHABET, and anet or dill; which ours render Annise, being deceived merely by like sounds of NONLATINALPHABET anethum and Annise. In which translation, I note as well an Ecclesiastical policy in turning NONLATINALPHABET decimatis, ye pay tithes,
Because you pay tithe of mint, and anet or dill; which ours render Anise, being deceived merely by like sounds of anethum and Anise. In which Translation, I note as well an Ecclesiastical policy in turning decimatis, you pay Tithes,
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as a mistake in turning NONLATINALPHABET Annise. For NONLATINALPHABET might have bin as fully expressed by rendering it, ye give tithe, (as they turn it, Luk 18.12.
as a mistake in turning Anise. For might have been as Fully expressed by rendering it, you give tithe, (as they turn it, Luk 18.12.
NONLATINALPHABET, decimas do, so Hierom, I give tithes of all that I possess,) Or, its as good English, that we waive both expressions of debt and bounty, and turn the word, ye tithe mint and dill. But in policy the Translators thought fit tacitely to insinuate unto the people, that,
, Tithes doe, so Hieronymus, I give Tithes of all that I possess,) Or, its as good English, that we waive both expressions of debt and bounty, and turn the word, you tithe mint and dill. But in policy the Translators Thought fit tacitly to insinuate unto the people, that,
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Ye tithe Mint and Dill and Cummin, and omit the more weighty things of the law, judgment, mercy and saith; These things ye ought to have done, (namely, judgment, mercy and faith;) and not to leave the other, (that is, tithing of Mint, Dill and Cummin, ) undone. I never in my ministry hitherto have preached for tithes, or any other maintenance of the ministers;
the tithe Mint and Dill and Cummin, and omit the more weighty things of the law, judgement, mercy and Says; These things you ought to have done, (namely, judgement, mercy and faith;) and not to leave the other, (that is, tithing of Mint, Dill and Cummin,) undone. I never in my Ministry hitherto have preached for Tithes, or any other maintenance of the Ministers;
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though the holy Scripture, yea, the New Testament be full of arguments leading that way, (and men who read Scripture, might be convicted, did not self love blind them.) But because they are reputed covetous who speak of such a subject;
though the holy Scripture, yea, the New Testament be full of Arguments leading that Way, (and men who read Scripture, might be convicted, did not self love blind them.) But Because they Are reputed covetous who speak of such a Subject;
as also because I have endeavoured to win the peoples souls unto God, and not sought mine own gain, as God is witness, I have therefore forborn that argument. Howbeit I know not how it is possible for any man,
as also Because I have endeavoured to win the peoples Souls unto God, and not sought mine own gain, as God is witness, I have Therefore forborn that argument. Howbeit I know not how it is possible for any man,
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Adde what the Apostle saith, 2 Cor. 11.7. — 15. and any indifferent man will observe, that what places out of St. Pauls Epistles, they use against the ministers maintenance by Tithes, or other like way, they understand and urge fallaciously by a known fallacy à dicto secundum quid, ad dictum simpliciter.
Add what the Apostle Says, 2 Cor. 11.7. — 15. and any indifferent man will observe, that what places out of Saint Paul's Epistles, they use against the Ministers maintenance by Tithes, or other like Way, they understand and urge fallaciously by a known fallacy à Dicto secundum quid, ad dictum simpliciter.
unto which the description, vertue and use of Ezob very well agree. As for the description, 1 Kings 4.33. it contains the genus or common nature of Esob, and the subject place where it best grows and thrives.
unto which the description, virtue and use of Ezob very well agree. As for the description, 1 Kings 4.33. it contains the genus or Common nature of Esob, and the Subject place where it best grows and thrives.
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as NONLATINALPHABET the word used in the place above named, signifies Lignum wood, as also Ezechiel 15.2. &c. where our Translators turn the words thus;
as the word used in the place above nam, signifies Lignum wood, as also Ezechiel 15.2. etc. where our Translators turn the words thus;
Son of man, what is the Vine tree more then any tree, &c. shall wood be taken thereof to do any work? or will men take a pin of it, to hang any vessel thereon? Behold it is cast into the fire for fewel; the fire devoureth both the ends of it;
Son of man, what is the Vine tree more then any tree, etc. shall wood be taken thereof to do any work? or will men take a pin of it, to hang any vessel thereon? Behold it is cast into the fire for fuel; the fire devoureth both the ends of it;
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and the midst of it is burnt, will it prosper for work? It is evident unto any understanding man who shall attentively consider this place, that the Lord speaks not of the Vine tree, as our Translators turn it,
and the midst of it is burned, will it prosper for work? It is evident unto any understanding man who shall attentively Consider this place, that the Lord speaks not of the Vine tree, as our Translators turn it,
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but of the wood of that tree now sere and dry; and such as in other trees now dry and seasoned, they make timber, and apply to some work, as here the Prophet instanceth, to make a Pin; which men are not wont to do,
but of the wood of that tree now sere and dry; and such as in other trees now dry and seasoned, they make timber, and apply to Some work, as Here the Prophet Instanceth, to make a Pin; which men Are not wont to do,
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As our Lord speaks of the Vine-branch, which had been in him the true Vine, but now not bringing forth fruit, nor abiding in him, he is cast forth as a branch, and NONLATINALPHABET, it hath been dried or withered, and men gather them and cast them into the fire,
As our Lord speaks of the Vine-branch, which had been in him the true Vine, but now not bringing forth fruit, nor abiding in him, he is cast forth as a branch, and, it hath been dried or withered, and men gather them and cast them into the fire,
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For as the Vine, so the Fig tree and some other trees typifie the Church of Christ, which ought to be filled with the fruits of righteousness, which are in Christ Jesus, Phil. 1.11.
For as the Vine, so the Fig tree and Some other trees typify the Church of christ, which ought to be filled with the fruits of righteousness, which Are in christ jesus, Philip 1.11.
And if they be unfruitful, they are unprofitable and good for nothing; the Fig-tree cumbers the ground, and makes it idle, and unprofitable, Luke 13.7. so the Greek word signifies, NONLATINALPHABET;
And if they be unfruitful, they Are unprofitable and good for nothing; the Fig tree cumbers the ground, and makes it idle, and unprofitable, Lycia 13.7. so the Greek word signifies,;
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By what hath bin said touching the genus or common nature of Ezob, it appears to be a tree; and therefore not Hyssop, which is an herb, as was shewen before.
By what hath been said touching the genus or Common nature of Ezob, it appears to be a tree; and Therefore not Hyssop, which is an herb, as was shown before.
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And therefore its more probably to be understood of Libanotis or Rosmary. As for the subject place Ezob is said to grow NONLATINALPHABET in, by or against the wall; not out of it (as ours turn the word) as indeed Hyssop sometime doth;
And Therefore its more probably to be understood of Libanotis or Rosemary. As for the Subject place Ezob is said to grow in, by or against the wall; not out of it (as ours turn the word) as indeed Hyssop sometime does;
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2. As for the vertues of Ezob, although I acknowledge, it is the Divine Power which works the cure of diseases; for God sends his word and heals, Psal. 107.20.
2. As for the Virtues of Ezob, although I acknowledge, it is the Divine Power which works the cure of diseases; for God sends his word and heals, Psalm 107.20.
Yet according to his divine wisdom, he makes choise of such expedients and means, as, in their nature ingendred by him, conduce to the working of such cures. Thus in the cleansing of the leprosie, the great Physitian prescribes among other ingredients, Ezob, Levit. 14.4.
Yet according to his divine Wisdom, he makes choice of such expedients and means, as, in their nature engendered by him, conduce to the working of such cures. Thus in the cleansing of the leprosy, the great physician prescribes among other ingredients, Ezob, Levit. 14.4.
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And Ezob, which I take to be Rosmary, is of great vertue it self toward the cure of that disease, saith Gegorgius Venetus; who ascribes also to the vertue of the same Plant, the healing of the Epilepsie or Falling-sickness, which he saith, is Morbus daemoniacus, a disease imblasted by the foul spirit.
And Ezob, which I take to be Rosemary, is of great virtue it self towards the cure of that disease, Says Gegorgius Venetus; who ascribes also to the virtue of the same Plant, the healing of the Epilepsy or Epilepsy, which he Says, is Morbus Demoniac, a disease imblasted by the foul Spirit.
as soveraign for the head. So that well might Junius English Herba salutaris, the wholesome herb, Rosmary. Hereunto I might adde many more vertues of our Ezob or Rosmary, delivered by the Herbarists. But I come to the use of Ezob.
as sovereign for the head. So that well might Junius English Herba Salutaris, the wholesome herb, Rosemary. Hereunto I might add many more Virtues of our Ezob or Rosemary, Delivered by the Herbarists. But I come to the use of Ezob.
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and the Sin-water, or water of separation. For of it, together with Cedar-word and Scarlet-wool, was made the Aspergillum or aspersorium; which we may render the Sin-water-stock; so that a small handful of Ezob consisting of three stalks four Inches long, was tied to a Cedar-handle of a foot and half long;
and the Sin-water, or water of separation. For of it, together with Cedar-word and Scarlet-wool, was made the Aspergillum or aspersorium; which we may render the Sin-water-stock; so that a small handful of Ezob consisting of three stalks four Inches long, was tied to a Cedar-handle of a foot and half long;
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Hereunto I shall adde the testimony of Georg. Venetus; Inter plantas, Rosmarinus nobilissima est, & magis, quàm existimatur, excellens, quamvis multitudine & frequentiâ vilescat:
Hereunto I shall add the testimony of George Venetus; Inter Plantas, Rosmarinus nobilissima est, & magis, quàm existimatur, excellens, Quamvis multitudine & frequentiâ vilescat:
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Est enim semper virens, nulli nocens, & multis infirmitatibus inimica, &c. & tantò in majora mala praevalet, quanto majori gaudet tutelâ & favore coelesti, à quo omnis virtus consovetur.
Est enim semper virens, None Nocens, & multis infirmitatibus Inimical, etc. & tantò in marjoram mala praevalet, quanto majori Gadet tutelâ & favore Coelesti, à quo omnis virtus consovetur.
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for it is alwayes green, hurting no man, and an enemy to many infirmities, &c. And it prevails so much the more against greater evils, by how much the more it enjoyes the tuition and influence of heaven, wherewith all vertue is cherished.
for it is always green, hurting no man, and an enemy to many infirmities, etc. And it prevails so much the more against greater evils, by how much the more it enjoys the tuition and influence of heaven, wherewith all virtue is cherished.
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For whereas they had seen the Egyptians (of all nations most idolatrous,) worship a Bull which they called Mevis, in honour of Osiris, reputed the Sun;
For whereas they had seen the egyptians (of all Nations most idolatrous,) worship a Bull which they called Mavis, in honour of Osiris, reputed the Sun;
and also a Cow which they called Apis, in honour of Isis, whom they took to be the Moon; although the Lord hath executed judgements upon the Egyptians gods;
and also a Cow which they called Apis, in honour of Isis, whom they took to be the Moon; although the Lord hath executed Judgments upon the egyptians God's;
yet they being delivered from the Egyptians, and their gods, they notwithstanding feared, lest, though the Constellation of Aries (under which, according to the learning of the Egyptians, Egypt is) prevailed not over them,
yet they being Delivered from the egyptians, and their God's, they notwithstanding feared, lest, though the Constellation of Aries (under which, according to the learning of the egyptians, Egypt is) prevailed not over them,
yet they thought it needful, according to the principles of that science, to implore the help of a superiour Constellation, and so to draw down the influence of Taurus, whose molten image they made.
yet they Thought it needful, according to the principles of that science, to implore the help of a superior Constellation, and so to draw down the influence of Taurus, whose melted image they made.
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And Jeroboam afterward having been in Egypt, set up two Calves which he had there seen worshipped, according to the paterns mentioned before, 1 Kings 11. and 12.28. A sin full of extream folly, and (which is also great folly,) unthankfulness;
And Jeroboam afterwards having been in Egypt, Set up two Calves which he had there seen worshipped, according to the patterns mentioned before, 1 Kings 11. and 12.28. A since full of extreme folly, and (which is also great folly,) unthankfulness;
Sin savours of the nature of Redness, and Blood; whence it is called by the name of Blood, Hos. 4.2. Bloods touch bloods. And Edom the sinner who sold his birth-right for Red broth, figuring the humane nature, hath his name from Redness. Thus the first man is of the earth even the Red earth, earthy, 1 Cor. 15.47.
since savours of the nature of Redness, and Blood; whence it is called by the name of Blood, Hos. 4.2. Bloods touch bloods. And Edom the sinner who sold his birthright for Read broth, figuring the humane nature, hath his name from Redness. Thus the First man is of the earth even the Read earth, earthy, 1 Cor. 15.47.
And Mars who is called NONLATINALPHABET from NONLATINALPHABET the earth, is called by Homer NONLATINALPHABET, the murderer, hath his name NONLATINALPHABET Ruddy; as he who stirs up to shed blood, and under whom, Ruddy, and Red men are born.
And Mars who is called from the earth, is called by Homer, the murderer, hath his name Ruddy; as he who stirs up to shed blood, and under whom, Ruddy, and Read men Are born.
The sin committed by occasion of the Ox, must by the Ox, or Heiffer, or yong Cow, be expiated; and the earthly Red must be purified by the heavenly.
The since committed by occasion of the Ox, must by the Ox, or Heifer, or young Cow, be expiated; and the earthly Read must be purified by the heavenly.
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And therefore some have conceived, that the name Adam is not only from the Red earth; but from NONLATINALPHABET Aleph, which letter intimates somewhat of the Deity, and NONLATINALPHABET which signifies blood, as importing unto us, humane flesh and blood sprinkled with the Divinity, as being made in the image of God.
And Therefore Some have conceived, that the name Adam is not only from the Read earth; but from Aleph, which Letter intimates somewhat of the Deity, and which signifies blood, as importing unto us, humane Flesh and blood sprinkled with the Divinity, as being made in the image of God.
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but some other more noble, better, spiritual, and heavenly manhood. Concerning whom, saith the Spouse, my Beloved is white and ruddy, Cant. 5.10. white, in regard of innocency, and ruddy in respect of charity, ardent, fervent, and burning love. And as Adam was Red, by whom sin entred into this lower world;
but Some other more noble, better, spiritual, and heavenly manhood. Concerning whom, Says the Spouse, my beloved is white and ruddy, Cant 5.10. white, in regard of innocency, and ruddy in respect of charity, Ardent, fervent, and burning love. And as Adam was Read, by whom sin entered into this lower world;
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if to figure out the expiation of sin contracted by the Red earthly man, a Red Heiffer be made choise of, to represent the white and ruddy heavenly man.
if to figure out the expiation of since contracted by the Read earthly man, a Read Heifer be made choice of, to represent the white and ruddy heavenly man.
Yet though innocent, harmless, undefiled and separate from sinners, he must notwithstanding be slain; because without shedding of blood, there is no remission, Hebr. 9.22.
Yet though innocent, harmless, undefiled and separate from Sinners, he must notwithstanding be slave; Because without shedding of blood, there is no remission, Hebrew 9.22.
And slain this Heiffer must be without the Camp. And, that Jesus might sanctifie his people, by his blood, he suffered without the Camp, Hebr. 13. For he came not to call the just, who are within the Camp, which is the Camp of the Saints, Revel. 20.9.
And slave this Heifer must be without the Camp. And, that jesus might sanctify his people, by his blood, he suffered without the Camp, Hebrew 13. For he Come not to call the just, who Are within the Camp, which is the Camp of the Saints, Revel. 20.9.
but sinners, which are without; yea, to seek and to save what was lost. This Heiffer must be burnt by the fire taken off the Altar, kindled from heaven:
but Sinners, which Are without; yea, to seek and to save what was lost. This Heifer must be burned by the fire taken off the Altar, kindled from heaven:
For the heavenly man came to send fire on the earth, even the heaven-born fire of love; which might extinguish the iniquity which burns like a fire, Esay 9.18. and so — Extingueret ignibus ignes, quench the infernal, with the heavenly fire, saith the Poet.
For the heavenly man Come to send fire on the earth, even the Heavenborn fire of love; which might extinguish the iniquity which burns like a fire, Isaiah 9.18. and so — Extingueret ignibus ignes, quench the infernal, with the heavenly fire, Says the Poet.
With the ashes of this burnt Heiffer, all, who were defiled, were sprinkled: For nothing so sanctifies and purifies our Ruddy polluted humanity, as the daily mortification and burning up the Holocaust, the iniquity as the dross, by the holy fire of divine love sent from heaven into our earthly manhood by the Christ of God, the man from heaven heavenly. And therefore was the female chosen, being the weaker; lest we should imagine, that expiation could be made by any beast or earthly man. The influence whereby the purging of sin, is made, is from the Divine Power;
With the Ashes of this burned Heifer, all, who were defiled, were sprinkled: For nothing so Sanctifies and Purifies our Ruddy polluted humanity, as the daily mortification and burning up the Holocaust, the iniquity as the dross, by the holy fire of divine love sent from heaven into our earthly manhood by the christ of God, the man from heaven heavenly. And Therefore was the female chosen, being the Weaker; lest we should imagine, that expiation could be made by any beast or earthly man. The influence whereby the purging of since, is made, is from the Divine Power;
Of this Ezob, three stalks or sprigs made the Aspergillum or Sin-water stock, wherewith the sprinkling was made. And the faith, wherewith we are sprinkled, is threefold,
Of this Ezob, three stalks or sprigs made the Aspergillum or Sin-water stock, wherewith the sprinkling was made. And the faith, wherewith we Are sprinkled, is threefold,
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or, there are three branches of it, Faith in the Father, Son, and holy Spirit. And thus the Prophet foretold, Esay 52.15. that the Christ of God (now abased and brought low, even to the dust and ashes of his humiliation, ver. 14.) should sprinkle many nations. And indeed and truth God giveth or offereth faith unto all, NONLATINALPHABET, Acts 17.31. having raised up Christ from the dead.
or, there Are three branches of it, Faith in the Father, Son, and holy Spirit. And thus the Prophet foretold, Isaiah 52.15. that the christ of God (now abased and brought low, even to the dust and Ashes of his humiliation, ver. 14.) should sprinkle many Nations. And indeed and truth God gives or Offereth faith unto all,, Acts 17.31. having raised up christ from the dead.
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And having received also power in heaven and earth, he sprinkleth all nations, and authorizeth his Apostles and true Ministers to sprinkle them, by baptizing them NONLATINALPHABET, into the name, (nature,
And having received also power in heaven and earth, he sprinkleth all Nations, and authorizeth his Apostles and true Ministers to sprinkle them, by baptizing them, into the name, (nature,
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and Being) of the Father, the Son, and the holy Spirit, and sprinkles answerably unto them, a sprinkling with water, Ezech. 36.25. with Blood, Numb. 19.4. with Oyl, Levit. 14.16. a known figure of the Spirit;
and Being) of the Father, the Son, and the holy Spirit, and sprinkles answerably unto them, a sprinkling with water, Ezekiel 36.25. with Blood, Numb. 19.4. with Oil, Levit. 14.16. a known figure of the Spirit;
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whereinto we are baptized and sprinkled from the pollutions of the World, the Flesh, and the Devil; and so we become partakers of the divine nature, having eskaped the corruption that is in the world through lust, 2 Pet. 1.4.
whereinto we Are baptised and sprinkled from the pollutions of the World, the Flesh, and the devil; and so we become partakers of the divine nature, having escaped the corruption that is in the world through lust, 2 Pet. 1.4.
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And thus the Israel of God, abased and brought low even to dust and ashes come forth of the Furnace of humiliation being refined and purified from their dross,
And thus the Israel of God, abased and brought low even to dust and Ashes come forth of the Furnace of humiliation being refined and purified from their dross,
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and are arayed in white robes. Who are these, and whence came they? saith one of the Elders to S. John. And he answered, These are they which came out of great tribulation,
and Are arrayed in white robes. Who Are these, and whence Come they? Says one of the Elders to S. John. And he answered, These Are they which Come out of great tribulation,
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and have washed their Robes, and made them white in the blood of the Lamb, Rev. 17.14. (the Lambs blood is a white, an innocent blood, ) and become like unto him who is white and ruddy, Cant. 5. For if the blood of Bulls and Goats,
and have washed their Robes, and made them white in the blood of the Lamb, Rev. 17.14. (the Lambs blood is a white, an innocent blood,) and become like unto him who is white and ruddy, Cant 5. For if the blood of Bulls and Goats,
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and the ashes of an Heiffer, sprinkling the unclean, sanctifieth to the purity of the flesh, (so the Greek text hath NONLATINALPHABET, which signifies purity, not purifying, as our Translators render it,) how much more shall the blood of Christ, who through the eternal Spirit, offered himself without spot (or fault ) unto God, purge our conscience from dead works, to serve the living God?
and the Ashes of an Heifer, sprinkling the unclean, Sanctifieth to the purity of the Flesh, (so the Greek text hath, which signifies purity, not purifying, as our Translators render it,) how much more shall the blood of christ, who through the Eternal Spirit, offered himself without spot (or fault) unto God, purge our conscience from dead works, to serve the living God?
Let us therefore draw near with a true heart (NONLATINALPHABET, in plenitudine, ) in fulness of faith, having our hearts sprinkled from an evil conscience,
Let us Therefore draw near with a true heart (, in Plenitude,) in fullness of faith, having our hearts sprinkled from an evil conscience,
and (NONLATINALPHABET,) having our body washed with pure water, by that clean man, Numb. 19.18. who hath promised to sprinkle clean water, (the water of his spirit ) upon us, Ezech. 36.25.
and (,) having our body washed with pure water, by that clean man, Numb. 19.18. who hath promised to sprinkle clean water, (the water of his Spirit) upon us, Ezekiel 36.25.
And let us hold fast (NONLATINALPHABET) the confession of our hope without wavering, (the Translators turn it [ faith, ] which should be turn'd [ hope, ] according to all Greek Copies, I have yet seen:
And let us hold fast () the Confessi of our hope without wavering, (the Translators turn it [ faith, ] which should be turned [ hope, ] according to all Greek Copies, I have yet seen:
and let us consider one another, to provoke unto love and to good works, Hebr. 10.22, 23, 24. The Lord so sprinkle us, and purge us with the true Ezob, (the Herbarists call Hyssop, Gratia Dei, ) from the leprosie of our sins, and strengthen us to do his holy will through Jesus Christ our Lord!
and let us Consider one Another, to provoke unto love and to good works, Hebrew 10.22, 23, 24. The Lord so sprinkle us, and purge us with the true Ezob, (the Herbarists call Hyssop, Gratia Dei,) from the leprosy of our Sins, and strengthen us to do his holy will through jesus christ our Lord!
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Thus saith thy brother Israel, Thou knowest all the travail that hath befallen us. ] The word NONLATINALPHABET doth not signifie Travail, but the Adjunct of it,
Thus Says thy brother Israel, Thou Knowest all the travail that hath befallen us. ] The word does not signify Travail, but the Adjunct of it,
This earthly man, this Edom, the Animalis homo, the natural NONLATINALPHABET, properly the souly man •ears in his journey towards the heavenly Canaan, where he shall 〈 ◊ 〉 the image of the heavenly, 1 Cor. 15.49.
This earthly man, this Edom, the Animalis homo, the natural, properly the souly man •ears in his journey towards the heavenly Canaan, where he shall 〈 ◊ 〉 the image of the heavenly, 1 Cor. 15.49.
Howbeit the Lord will not permit Israel to meddle with Edom the earthly man, so far us to hurt him, Deut. 2.4, 5. For no man hath hated his own flesh, but nourisheth it,
Howbeit the Lord will not permit Israel to meddle with Edom the earthly man, so Far us to hurt him, Deuteronomy 2.4, 5. For no man hath hated his own Flesh, but Nourishes it,
as the Lord foretold, Deut. 2.4. And therefore Edom saith, Thou shalt not pass thorow me, or into me, NONLATINALPHABET, Numb. 20.18. The earthly man fears to be restrained of his liberty by the word of God. Hereof Israel secures the earthly man, v. 19. NONLATINALPHABET tantum non verbum; only the word shall not be; that is, I will not trouble thee with the word. And hard expression, youl say;
as the Lord foretold, Deuteronomy 2.4. And Therefore Edom Says, Thou shalt not pass thorough me, or into me,, Numb. 20.18. The earthly man fears to be restrained of his liberty by the word of God. Hereof Israel secures the earthly man, v. 19. Tantum non verbum; only the word shall not be; that is, I will not trouble thee with the word. And hard expression, yowl say;
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And therefore Edom will not trust Israel; but comes forth to meet Israel with much people; the words are NONLATINALPHABET in populo gravi, in or with an an heavie people. Edom the earthly man is an heavie burden, & NONLATINALPHABET hard to be born. Such are the ceremonies proper to the earthly man, Matth. 23.4. Whereof S. Peter saith, it is a yoke that neither their fathers nor they were able to bear. He speaks of Circumcision, Acts 15.10.
And Therefore Edom will not trust Israel; but comes forth to meet Israel with much people; the words Are in populo gravi, in or with an an heavy people. Edom the earthly man is an heavy burden, & hard to be born. Such Are the ceremonies proper to the earthly man, Matthew 23.4. Whereof S. Peter Says, it is a yoke that neither their Father's nor they were able to bear. He speaks of Circumcision, Acts 15.10.
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But droop not, despair not, O Israel, but proceed in thy journey toward the heavenly Canaan: the true Jehoshua, the true Jesus, who is thy Leader, he invites thee;
But droop not, despair not, Oh Israel, but proceed in thy journey towards the heavenly Canaan: the true Joshua, the true jesus, who is thy Leader, he invites thee;
all ye who are weary of the burden of the earthly man Edom, and much more weary of the burden of sinful earthly man, when Esau dwels in Seir, that is, the Devil, Gen. 36.8. for so the Devils are called NONLATINALPHABET, Levit. 17.7. Come unto me, faith Jesus, and I will refresh you, taking off your burden, by mortifying and killing the man of sin; and correcting and chastising the earthly man; and raising up the heavenly man, in you;
all you who Are weary of the burden of the earthly man Edom, and much more weary of the burden of sinful earthly man, when Esau dwells in Seir, that is, the devil, Gen. 36.8. for so the Devils Are called, Levit. 17.7. Come unto me, faith jesus, and I will refresh you, taking off your burden, by mortifying and killing the man of since; and correcting and chastising the earthly man; and raising up the heavenly man, in you;
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For my yoke (the cross and patience) is sweet or good NONLATINALPHABET, (so the Vulg. Lat. jugum meum suave, and so the Syriac;) and my burden (the burden of my law and doctrine) is light unto those, who, by the Spirit of life, are freed from the law of sin and death, Rom. 8.2.
For my yoke (the cross and patience) is sweet or good, (so the Vulgar Lat. jugum meum suave, and so the Syriac;) and my burden (the burden of my law and Doctrine) is Light unto those, who, by the Spirit of life, Are freed from the law of since and death, Rom. 8.2.
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] It is the common fault of young travailers toward the holy land, that, when, out of obedience to the voice of God, they have left the flesh-pots of Egypt (the delights and pleasures of sin ) they presently look for some refreshing, some joy, some consolation,
] It is the Common fault of young travelers towards the holy land, that, when, out of Obedience to the voice of God, they have left the fleshpots of Egypt (the delights and pleasures of since) they presently look for Some refreshing, Some joy, Some consolation,
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when contrary to their hopes, they come into a desolate and disconsolate, howling wilderness (a for lorn estate) which they complain of, Numb. 20.5. and call it an evil place. The words are emphatical NONLATINALPHABET, there's an emphasis upon every word, this, this evil, this place, this very evil place.
when contrary to their hope's, they come into a desolate and disconsolate, howling Wilderness (a for lorn estate) which they complain of, Numb. 20.5. and call it an evil place. The words Are emphatical, there's an emphasis upon every word, this, this evil, this place, this very evil place.
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And yet if all were quiet and they had no further trouble, this estate were the more tolerable? But now they meete with strong opposition from Arad the Canaanite, 1. who makes war upon them, who lead a way some of them captives.
And yet if all were quiet and they had no further trouble, this estate were the more tolerable? But now they meet with strong opposition from Arad the Canaanite, 1. who makes war upon them, who led a Way Some of them captives.
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which inclines or declines and bends us unto the earth and earthly things, (that's the true Canaanite ) these figured out the motions of sin working in our members and warring against the law of our mind,
which inclines or declines and bends us unto the earth and earthly things, (that's the true Canaanite) these figured out the motions of since working in our members and warring against the law of our mind,
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And who is there of us, who has not had his time (have not some of us yet our time?) of wildness and untamedness when we are ingaged in the like journey towards the holy Land?
And who is there of us, who has not had his time (have not Some of us yet our time?) of wildness and untamedness when we Are engaged in the like journey towards the holy Land?
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and obedient unto him, who worketh in the sons of disobedience? Ephes. 2.2. Who is there of us, but is, or hath been like that Demoniac, who had his dwelling in the Toombs? Mar. 5.2.3.4.
and obedient unto him, who works in the Sons of disobedience? Ephesians 2.2. Who is there of us, but is, or hath been like that Demoniac, who had his Dwelling in the Tombs? Mar. 5.2.3.4.
if he will give Arad, or whatever force of Arad holds us captive, into our hands, we will Anathematize and render it accursed; which is the proper meaning of NONLATINALPHABET, which Ours turn more generally to destroy.
if he will give Arad, or whatever force of Arad holds us captive, into our hands, we will Anathematise and render it accursed; which is the proper meaning of, which Ours turn more generally to destroy.
When Israel hath atchived this noble exployt, Edom, the earthly man, which must not be destroyed, Deut. 2.5. may yet, yea, must be circumvented; the earthly man of flesh and blood must be limited, and the Israel of God must set bounds of moderation about him, Num. 21.4. This is a long work, and hard to be done;
When Israel hath achieved this noble exploit, Edom, the earthly man, which must not be destroyed, Deuteronomy 2.5. may yet, yea, must be circumvented; the earthly man of Flesh and blood must be limited, and the Israel of God must Set bounds of moderation about him, Num. 21.4. This is a long work, and hard to be done;
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and cast into the margent, and a worse put in the Text? the Transsators themselves turn the same word so, Mich. 2.7. Is the spirit of the Lord straitened? Besides, there is good reason from the contrary passions of the soul;
and cast into the margin, and a Worse put in the Text? the translators themselves turn the same word so, Mich. 2.7. Is the Spirit of the Lord straitened? Beside, there is good reason from the contrary passion of the soul;
whereof some contract and shorten it, as fear and grief and the compounds of them: whence Anxietas, and Angustia, and the like names of straitned and shortned affections.
whereof Some contract and shorten it, as Fear and grief and the compounds of them: whence Anxietas, and Angustia, and the like names of straitened and shortened affections.
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as love and joy, whence Latitia joy, saith Aquinas, is quasi latitia, largness. And the Apostle useth the same metaphores, O ye Corinthians! Our mouth is open unto you, our heart is enlarged; yet are not straitned in us;
as love and joy, whence Latitia joy, Says Aquinas, is quasi Latitia, largeness. And the Apostle uses the same metaphors, Oh you Corinthians! Our Mouth is open unto you, our heart is enlarged; yet Are not straitened in us;
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Out of this Anxiety, this shortness and straitness of soul, the people spake against God and against Moses, wherefore have ye brought us out of Egypt, to die in the wilderness? For there is no bread, neither is there any water; And our soul loatheth this light bread.
Out of this Anxiety, this shortness and straitness of soul, the people spoke against God and against Moses, Wherefore have you brought us out of Egypt, to die in the Wilderness? For there is no bred, neither is there any water; And our soul Loathes this Light bred.
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1. The people call Manna light bread, wherein we must inquire, 1. What's meant by Bread in this place. 2. What we are to understand by light, as light bread.
1. The people call Manna Light bred, wherein we must inquire, 1. What's meant by Bred in this place. 2. What we Are to understand by Light, as Light bred.
Here is understood by it Manna, and so the Chald. Paraphrast turns it here. Manna according to the Israelites question, Exod, 16.15. and so as the LXX also turn it there, (NONLATINALPHABET, what is it?) is from NONLATINALPHABET, what is it? They called it Manna; for they knew not NONLATINALPHABET what it was. 2. Others otherwise;
Here is understood by it Manna, and so the Chald. Paraphrast turns it Here. Manna according to the Israelites question, Exod, 16.15. and so as the LXX also turn it there, (, what is it?) is from, what is it? They called it Manna; for they knew not what it was. 2. Others otherwise;
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This Manna, this gift of God, this portion of prepared meat, the people had a slight opinion of, whence they call it, with an Emphasis, NONLATINALPHABET this light Bread. And so divers of our old English Translators turn that word;
This Manna, this gift of God, this portion of prepared meat, the people had a slight opinion of, whence they call it, with an Emphasis, this Light Bred. And so diverse of our old English Translators turn that word;
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] For although [ Light ] may signifie the same, with what is [ of little esteem, ] yet being applied to Bread, it rather heightens the estimation of it,
] For although [ Light ] may signify the same, with what is [ of little esteem, ] yet being applied to Bred, it rather heightens the estimation of it,
And therefore Vatablus and the Tigurin Bible, as also Munster and Castellio have expressed it by, Vilis, base, or of no worth; Tremellius by Vilissimus, most base and worthless.
And Therefore Vatablus and the Tigurine bible, as also Munster and Castellio have expressed it by, Vilis, base, or of no worth; Tremellius by Vilissimus, most base and worthless.
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And what was this Manna spiritually, whereof this people had so vile and base an opinion? what else but Christ himself? The Wise man calls it NONLATINALPHABET the substance of God;
And what was this Manna spiritually, whereof this people had so vile and base an opinion? what Else but christ himself? The Wise man calls it the substance of God;
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for what our Translators turn sustenance, is NONLATINALPHABET, Wisd. 16.21. NONLATINALPHABET, &c. Thy substance (he speaks of Manna ) declared thy sweetness unto thy children.
for what our Translators turn sustenance, is, Wisdom 16.21., etc. Thy substance (he speaks of Manna) declared thy sweetness unto thy children.
And whereas we read, Exod. 16.16. this is the thing which the Lord hath commanded; the words are NONLATINALPHABET, this is the word, namely, the essential word:
And whereas we read, Exod 16.16. this is the thing which the Lord hath commanded; the words Are, this is the word, namely, the essential word:
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So it pleased the divine wisdom to use imperfect and incompleat acts, [ descending ] and [ giving, ] thereby to imply a continual showring down of the heavenly Manna, according to the appetite and desire of those who gather it.
So it pleased the divine Wisdom to use imperfect and incomplete acts, [ descending ] and [ giving, ] thereby to imply a continual showering down of the heavenly Manna, according to the appetite and desire of those who gather it.
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So the preaching of the Word is compared to the falling of the dew, Deut. 32.2. With which preaching of the Word, Christ is given unto us, Rom. 1.16. The Gospel of Christ is the power of God unto salvation. And 10.8. The Word, the essential Word is nigh thee, in thy mouth, and in thy heart, that Word of faith which we preach:
So the preaching of the Word is compared to the falling of the due, Deuteronomy 32.2. With which preaching of the Word, christ is given unto us, Rom. 1.16. The Gospel of christ is the power of God unto salvation. And 10.8. The Word, the essential Word is High thee, in thy Mouth, and in thy heart, that Word of faith which we preach:
and how shall they preach except they be sent? Gal. 3.2. This only would I know of you, Received you the Spirit by the works of the Law, or by the hearing of faith? Thus the Manna was hidden in the dew, and so called hidden Manna, Revel. 3.17.
and how shall they preach except they be sent? Gal. 3.2. This only would I know of you, Received you the Spirit by the works of the Law, or by the hearing of faith? Thus the Manna was hidden in the due, and so called hidden Manna, Revel. 3.17.
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2. This Manna is hidden also in the Sacraments; and therefore they are called Signes and Seales; Signes, and therefore there must be somewhat signified by them;
2. This Manna is hidden also in the Sacraments; and Therefore they Are called Signs and Seals; Signs, and Therefore there must be somewhat signified by them;
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Know ye not that Christ Jesus is in you, except ye be castawayes? But that which most of all bid the Word it self and the Sacraments and sacramental signes and seals from this people,
Know you not that christ jesus is in you, except you be castaways? But that which most of all bid the Word it self and the Sacraments and sacramental Signs and Seals from this people,
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yea, and themselves from the true knowledge of themselves, was their own sin and disobedience. According to which, Daniel confesses, Dan. 9.13. that they had not turned from their iniquities, that they might understand the truth.
yea, and themselves from the true knowledge of themselves, was their own sin and disobedience. According to which, daniel Confesses, Dan. 9.13. that they had not turned from their iniquities, that they might understand the truth.
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which is the hirelings hope; but, which is the hope and expectation of the childe ) the reward of righteousness (or holiness) nor NONLATINALPHABET, esteemed the honour of blameless souls.
which is the hirelings hope; but, which is the hope and expectation of the child) the reward of righteousness (or holiness) nor, esteemed the honour of blameless Souls.
Whence we may take notice, that Etiam optima pessimi, maxima minimi possin• aestimar•, that even the best and greatest things may be worst and least esteemed.
Whence we may take notice, that Etiam optima pessimi, maxima minimi possin• aestimar•, that even the best and greatest things may be worst and lest esteemed.
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2. They testifie their disaffection, or ill affection answerable to their slight opinion, and say, Our soul loathes this vile, base, contemptible bread.
2. They testify their disaffection, or ill affection answerable to their slight opinion, and say, Our soul Loathes this vile, base, contemptible bred.
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By the soul is commonly understood the verson; but because anima or animus cujus { que } is est quis { que } every mans minde or soul is himself, or the best part of himself,
By the soul is commonly understood the verson; but Because anima or animus cujus { que } is est quis { que } every men mind or soul is himself, or the best part of himself,
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when affections and actions are attributed unto the soul, surely they are understood to be more intense and more vehement; as when the Lord saith, my soul shall abhor you, Levit. 26.11. and Zach. 11.8. my soul loathed them:
when affections and actions Are attributed unto the soul, surely they Are understood to be more intense and more vehement; as when the Lord Says, my soul shall abhor you, Levit. 26.11. and Zach 11.8. my soul loathed them:
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the same word is there used which is here, NONLATINALPHABET, which we turn, to loathe. For the word signifies largely the passion or affection of Aversation, and that in extremity;
the same word is there used which is Here,, which we turn, to loathe. For the word signifies largely the passion or affection of Aversation, and that in extremity;
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and therefore the Greek Interpreters turn the word by NONLATINALPHABET to abhor and abominate, Levit. 20.23. And here by NONLATINALPHABET, to be extreamly offended withal.
and Therefore the Greek Interpreters turn the word by to abhor and abominate, Levit. 20.23. And Here by, to be extremely offended withal.
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And being here applyed to food, as bread, it signifies the greatest aversation, as of loathing and abhorring, which is expressed by Nauseare, when the stomach is turnd,
And being Here applied to food, as bred, it signifies the greatest aversation, as of loathing and abhorring, which is expressed by Nauseare, when the stomach is turned,
If we inquire into the reason of this, we have it before, in their slight opinion; Or, indeed their vitious appetite corrupted their judgement and opinion,
If we inquire into the reason of this, we have it before, in their slight opinion; Or, indeed their vicious appetite corrupted their judgement and opinion,
O what a perverse judgement, what a vitious appetite hath the carnal man, what a false estimate, in regard of spiritual and heavenly things! How hot and eager is he toward the earthly; how lunt,
O what a perverse judgement, what a vicious appetite hath the carnal man, what a false estimate, in regard of spiritual and heavenly things! How hight and eager is he towards the earthly; how lunt,
how cold, yea, how contemptuous is he toward the heavenly? See both these in Edom, in him who is as a father and patern of earthly and carnal men, whom degenerate Israel here followes.
how cold, yea, how contemptuous is he towards the heavenly? See both these in Edom, in him who is as a father and pattern of earthly and carnal men, whom degenerate Israel Here follows.
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We may perceive this in Esaus despiciency and contempt of his birthright; which he betrayes, in that which they call Notoreïtas facti, the notoriousness of the fact it self, in that he undervalued it,
We may perceive this in Esaus despiciency and contempt of his birthright; which he betrays, in that which they call Notoreïtas facti, the notoriousness of the fact it self, in that he undervalved it,
and sold it at so low a price, that he truckt it away for a Mease of warm broath; and that the coursest that could be made, Lentil pottage; And in his scornful expressions,
and sold it At so low a price, that he trucked it away for a Mease of warm broth; and that the Coursest that could be made, Lentil pottage; And in his scornful expressions,
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And that's signified by NONLATINALPHABET ad quid hoc? to what purpose is this? And the NONLATINALPHABET [ and ] in the beginning of his speech, argues his indignation, as Numb. 16.11.
And that's signified by ad quid hoc? to what purpose is this? And the [ and ] in the beginning of his speech, argues his Indignation, as Numb. 16.11.
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And seek ye the Priesthood also? And what is Aaron, & c? Such a contempt, indignation, and loathing, Esau bewrayes, And what is this Birthright to me? Tell me, he that can, what is it good for? Prophane Esau!
And seek you the Priesthood also? And what is Aaron, & c? Such a contempt, Indignation, and loathing, Esau betrays, And what is this Birthright to me? Tell me, he that can, what is it good for? Profane Esau!
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and judge impartially, touching thine own false estimate, thine own lusts and desires, whether thou hadst not rather be some great thing upon earth, then one of the Church of the first-born who are written in heaven, Hebr. 12.23.
and judge impartially, touching thine own false estimate, thine own Lustiest and Desires, whither thou Hadst not rather be Some great thing upon earth, then one of the Church of the firstborn who Are written in heaven, Hebrew 12.23.
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Whether thou desire not rather to satisfie thy greedy appetite with the fruition of thy present good things, Luke 16.25. (which are as the Leeks, Onions, and Garlick of Egypt, ) then enjoy the fatness of Gods house; the pleasures that are at his right hand for evermore.
Whither thou desire not rather to satisfy thy greedy appetite with the fruition of thy present good things, Lycia 16.25. (which Are as the Leeks, Onions, and Garlic of Egypt,) then enjoy the fatness of God's house; the pleasures that Are At his right hand for evermore.
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I commend this example of the Israelites despiciency and loathing of their Manna to their serious consideration who slight and undervalue the outward Ordinances, who lightly esteem and loathe the Sacraments, especially that of the Lords Supper. What else do they then what this people did? They esteem the heavenly Manna, a light, a contemptible, a despicable bread. How does that appear? The very same Res substrata, the very same thing, the very same spiritual Grace, was exhibited unto that people which is also offered unto us,
I commend this Exampl of the Israelites despiciency and loathing of their Manna to their serious consideration who slight and undervalue the outward Ordinances, who lightly esteem and loathe the Sacraments, especially that of the lords Supper. What Else do they then what this people did? They esteem the heavenly Manna, a Light, a contemptible, a despicable bred. How does that appear? The very same Rest substrata, the very same thing, the very same spiritual Grace, was exhibited unto that people which is also offered unto us,
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And both that and this, the one and the other, were of divine institution: He who gives the spiritual meat, gives also the forms and signes under which it is exhibited unto us.
And both that and this, the one and the other, were of divine Institution: He who gives the spiritual meat, gives also the forms and Signs under which it is exhibited unto us.
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Or, if there be a difference between them, to despise the later, is the greater sin; because against a greater light, against a more clear Gospel manifestation.
Or, if there be a difference between them, to despise the later, is the greater since; Because against a greater Light, against a more clear Gospel manifestation.
Nor let men sooth and flatter themselves, that they have the same spiritual meat, that same inward and spiritual grace in them, which they undervalue not,
Nor let men sooth and flatter themselves, that they have the same spiritual meat, that same inward and spiritual grace in them, which they undervalue not,
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When men slight the outward signes, they slight also the inward grace; yea, and him also who gives the grace, and ordained the signes. What think we of the sons of Eli? 1 Sam. 2. The Scripture cals them sons of Belial, and saith, They knew not the Lord, ver. 12. The sin of the yong men was very great before the Lord, ver. 17. What was their sin? they were lascivious persons, v. 22. an heinous crime, especially in Priests.
When men slight the outward Signs, they slight also the inward grace; yea, and him also who gives the grace, and ordained the Signs. What think we of the Sons of Eli? 1 Sam. 2. The Scripture calls them Sons of Belial, and Says, They knew not the Lord, ver. 12. The since of the young men was very great before the Lord, ver. 17. What was their since? they were lascivious Persons, v. 22. an heinous crime, especially in Priests.
and honourest thy sons above me? &c. And ver. 30. Them that honour me, I will honour; and they that despise me, shall be lightly esteemed. The Lord saith, That they who despise his sacrifice and offering, despise him.
and honourest thy Sons above me? etc. And ver. 30. Them that honour me, I will honour; and they that despise me, shall be lightly esteemed. The Lord Says, That they who despise his sacrifice and offering, despise him.
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so these) when they call the Manna, light, vile, or contemptible bread. And what shall we think better of those, who lightly esteem the Ordinance of God,
so these) when they call the Manna, Light, vile, or contemptible bred. And what shall we think better of those, who lightly esteem the Ordinance of God,
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2. What was the punishment of this great sin? By reason of this great sin, the slighting and abhorring of their spiritual food, the Lord sent fiery Serpents among the people.
2. What was the punishment of this great since? By reason of this great since, the slighting and abhorring of their spiritual food, the Lord sent fiery Serpents among the people.
And what mystically are those Serpents, but the evil spirits, the Devils, whose Prince is the old Serpent called the Devil and Satan? Revel. 12. For so despisers are delivered over to the Devil, Acts 13.41. compared with Habac. 1.5.
And what mystically Are those Serpents, but the evil spirits, the Devils, whose Prince is the old Serpent called the devil and Satan? Revel. 12. For so despisers Are Delivered over to the devil, Acts 13.41. compared with Habakkuk 1.5.
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But here is consolation for the penitent and believing soul. What if the Serpent have bitten thee? What if the Dipsas the thirsty Serpent sting thee, and seek NONLATINALPHABET, 1 Pet. 5.8. to drink thee up, and endanger thee to be swallowed up of wine? Esay 28.7. What though the Serpent endeavour to stir up the fire of concupiscence in thee? Is it not a promise to the believers, that the flame shall not kindle upon them? Esay 43.2. Look upon the brazen Serpent, the signe of the Son of man.
But Here is consolation for the penitent and believing soul. What if the Serpent have bitten thee? What if the Dipsas the thirsty Serpent sting thee, and seek, 1 Pet. 5.8. to drink thee up, and endanger thee to be swallowed up of wine? Isaiah 28.7. What though the Serpent endeavour to stir up the fire of concupiscence in thee? Is it not a promise to the believers, that the flame shall not kindle upon them? Isaiah 43.2. Look upon the brazen Serpent, the Signen of the Son of man.
The Lord Jesus hath been reputed a sinner, yea, the worst of sinners, yea, a Devil; yea, he was said to be acted by the Prince of the Devils. And he hath been lifted up by Moses (figuring the rigour of the Law) as one accursed;
The Lord jesus hath been reputed a sinner, yea, the worst of Sinners, yea, a devil; yea, he was said to be acted by the Prince of the Devils. And he hath been lifted up by Moses (figuring the rigour of the Law) as one accursed;
so Ar. Montanus. But being lifted up, he also lifts up, and spoyles (NONLATINALPHABET, he devests or unclothes ) the Principalities and Powers, the evil spirits. The Serpent is of himself NONLATINALPHABET, naked, as well as subtil, Gen. 3.1. but he clothes himself with change of raiment, according to their qualification and capacity, with whom he hath to do;
so Ar. Montanus. But being lifted up, he also lifts up, and spoils (, he devests or unclothes) the Principalities and Powers, the evil spirits. The Serpent is of himself, naked, as well as subtle, Gen. 3.1. but he clothes himself with change of raiment, according to their qualification and capacity, with whom he hath to do;
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And therefore the Lord uncaseth this grand Hypocrite, and his Legions, discovers them in their nakedness, and as they are, (as Malefactors were wont to be crucified naked, ) and makes a shew of them openly, triumphing over them in himself, Col. 2.15. He is now lifted up as an Ensigne to the Nations.
And Therefore the Lord uncaseth this grand Hypocrite, and his Legions, discovers them in their nakedness, and as they Are, (as Malefactors were wont to be Crucified naked,) and makes a show of them openly, triumphing over them in himself, Col. 2.15. He is now lifted up as an Ensign to the nations.
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And the Lord himself hath prophesied, that if he be lifted up, he shall draw all men unto him, John 12.32. He speaks to thee and me, and every one, Me vide, that is, Confide, look up and trust in me.
And the Lord himself hath prophesied, that if he be lifted up, he shall draw all men unto him, John 12.32. He speaks to thee and me, and every one, Me vide, that is, Confide, look up and trust in me.
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let us look up unto him, whom we have pierced; who ever believeth in him, shall not perish, but have eternal life, John 3.14, 15. There is no other Name in which we can be saved;
let us look up unto him, whom we have pierced; who ever Believeth in him, shall not perish, but have Eternal life, John 3.14, 15. There is no other Name in which we can be saved;
he hath triumphed over the Serpents; and gives us also power to triumph over them, to tread upon Serpents and Scorpions, and all the power of the enemy, and nothing shall be able to hurt us, Luke 10.19. Let the Serpents and generations of Vipers (NONLATINALPHABET) look unto other helps and means for cure of their venomed souls: Let us look unto our Maker, and let our eyes have respect unto the holy one of Israel, Esay 17.7. The word used Numb. 21.9. is NONLATINALPHABET, to look intentively. And let us NONLATINALPHABET, look stedfastly with the eyes of a pure heart, Matth. 5.8. Let us look wishly with wishes and prayers unto the Lord, for his help and power;
he hath triumphed over the Serpents; and gives us also power to triumph over them, to tread upon Serpents and Scorpions, and all the power of the enemy, and nothing shall be able to hurt us, Lycia 10.19. Let the Serpents and generations of Vipers () look unto other helps and means for cure of their venomed Souls: Let us look unto our Maker, and let our eyes have respect unto the holy one of Israel, Isaiah 17.7. The word used Numb. 21.9. is, to look intentively. And let us, look steadfastly with the eyes of a pure heart, Matthew 5.8. Let us look wishly with wishes and Prayers unto the Lord, for his help and power;
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as Jehoshaphat did, when the serpentine brood assaulted him, saying, O our God! There is •o might in us against the faces of this same great multitude, coming upon us: And we know not what we may do; but our eyes are upon thee.
as Jehoshaphat did, when the serpentine brood assaulted him, saying, Oh our God! There is •o might in us against the faces of this same great multitude, coming upon us: And we know not what we may do; but our eyes Are upon thee.
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Hierom renders it, Velocitèr, Hastily: the LXX, NONLATINALPHABET, the straight way; the Tigurin Bible, Ad excelsa, to the heights, or high places. But if it be so, NONLATINALPHABET is to be understood, which is here needless.
Hieronymus renders it, Velocitèr, Hastily: the LXX,, the straight Way; the Tigurine bible, Ad excelsa, to the heights, or high places. But if it be so, is to be understood, which is Here needless.
The Targum hath, NONLATINALPHABET, Unus, unicus, solus, solitarius, alone, solitary; and so Pagnin and Munster, and Castellio, Suecedit, he goes apart:
The Targum hath,, Unus, Unicus, solus, solitarius, alone, solitary; and so Pagnin and Munster, and Castellio, Suecedit, he Goes apart:
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for that number was sacred, and commanded by God himself, Job 42.8. and observed by David and Ezechiah, 1 Chron. 15.26. 2 Chron. 29.21, 3. And by the kinde of sacrifice, Burnt-offering;
for that number was sacred, and commanded by God himself, Job 42.8. and observed by David and Hezekiah, 1 Chronicles 15.26. 2 Chronicles 29.21, 3. And by the kind of sacrifice, Burnt-offering;
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So no doubt but he had also understood, in some measure, how and in what manner, the Lord had been wont to reveal his Oracles unto the Patriarchs of old;
So no doubt but he had also understood, in Some measure, how and in what manner, the Lord had been wont to reveal his Oracles unto the Patriarchs of old;
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ziz. In solitude and retyredness. For so we shall finde, that God hath not been wont to speak to the holy Fathers in a crowd, nor to whole nations or people; but to some one or few men apart, in the silence of the night, in Fields, in Deserts, in Mountaines, in Vallies.
ziz. In solitude and retyredness. For so we shall find, that God hath not been wont to speak to the holy Father's in a crowd, nor to Whole Nations or people; but to Some one or few men apart, in the silence of the night, in Fields, in Deserts, in Mountains, in Valleys.
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nor his princpal and primary will; that he wills mercy and not sacrifice (which is only his secondary will, and only in order to the former,) and the knowledge of God, rather then burnt offerings, Hos. 6.6.
nor his princpal and primary will; that he wills mercy and not sacrifice (which is only his secondary will, and only in order to the former,) and the knowledge of God, rather then burned offerings, Hos. 6.6.
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even because he bringeth it with a wicked thought or intention? Prov. 21.27. Such as Balaams here was, who came with a wicked thought and intention to curse the people, and so, by cursing to consume them, as Zach. 5.4.
even Because he brings it with a wicked Thought or intention? Curae 21.27. Such as Balaams Here was, who Come with a wicked Thought and intention to curse the people, and so, by cursing to consume them, as Zach 5.4.
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Balaam verified the later of himself, proving it and his name proper to himself in regard of Gods people, NONLATINALPHABET, that he was NONLATINALPHABET a wild beast and a Devourer of them. O Israel!
balaam verified the later of himself, proving it and his name proper to himself in regard of God's people,, that he was a wild beast and a Devourer of them. O Israel!
that is, not as our Translators turn the word, All cannot receive this saying, but, all do not receive this saying; (a very great difference.) And every man hath his proper gift, saith the Apostle.
that is, not as our Translators turn the word, All cannot receive this saying, but, all do not receive this saying; (a very great difference.) And every man hath his proper gift, Says the Apostle.
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as repentance, faith, and obedience of faith; yet several and particular means may be made use of also, according to the great variety of dispositions and inclinations of men;
as Repentance, faith, and Obedience of faith; yet several and particular means may be made use of also, according to the great variety of dispositions and inclinations of men;
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Whereas therefore some men are of a more free and lightsome spirit, they are rather inclined to an active life, to live in vita communi, and in luce, as Tully speaks, to live sociably among men.
Whereas Therefore Some men Are of a more free and lightsome Spirit, they Are rather inclined to an active life, to live in vita Communi, and in luce, as Tully speaks, to live sociably among men.
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Others of a more sad and melancholick spirit, are inclined rather to retyredness and contemplation. And such as these, were some of the ancient Monks and Eremites, as Antonius, and others;
Others of a more sad and melancholic Spirit, Are inclined rather to retyredness and contemplation. And such as these, were Some of the ancient Monks and Eremites, as Antonius, and Others;
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who sequestring themselves from the world and wordly imployments, have consecrated themselvs unto God, dwelling alone remote from others, leading a solitary life.
who sequestering themselves from the world and wordly employments, have consecrated themselves unto God, Dwelling alone remote from Others, leading a solitary life.
Hereby I approve not the late superstitious and forced Monchery, but a pious solitude and holy retyredness (if it be possible) from the tumults and troubles of this present evil world;
Hereby I approve not the late superstitious and forced Monchery, but a pious solitude and holy retyredness (if it be possible) from the tumults and Troubles of this present evil world;
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And therefore most what religious men having spent much of their life past in wordly imployments, desire, in their declining years, to retire themselves unto greater privacy.
And Therefore most what religious men having spent much of their life passed in wordly employments, desire, in their declining Years, to retire themselves unto greater privacy.
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according to Christs method of curing the deaf man who could hardly speak, Mark 7.32, 33. Of such S. Augustine is to be understood, Epist. 76. Non erit bonus Clericus, qui non fuit bonus Monachus;
according to Christ method of curing the deaf man who could hardly speak, Mark 7.32, 33. Of such S. Augustine is to be understood, Epistle 76. Non erit bonus Clericus, qui non fuit bonus Monachus;
He will not be a good Clerk, who hath not been a good Monk. For can we think, that the only wise God will reveal his pretious truth to such as conform themselves unto the lusts of vain men? symbolize and please every base humour of fantastick, foolish, and dissolute companions?
He will not be a good Clerk, who hath not been a good Monk. For can we think, that the only wise God will reveal his precious truth to such as conform themselves unto the Lustiest of vain men? symbolise and please every base humour of fantastic, foolish, and dissolute Sodales?
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yet these at length have returnd ashamed, that they had sought that so long and so far off, which they might neerer and sooner have found at home, even in their own hearts.
yet these At length have returned ashamed, that they had sought that so long and so Far off, which they might nearer and sooner have found At home, even in their own hearts.
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But Moses tells him, they knew not with what they shall serve the Lord, till they came into the wilderness, Exod. 10.20. The Divill is content that men hear Gods voyce, so it be in Egypt; whereby the straits of sin are typically signified, Mich. 7.15.19. Revel. 11.8.
But Moses tells him, they knew not with what they shall serve the Lord, till they Come into the Wilderness, Exod 10.20. The devil is content that men hear God's voice, so it be in Egypt; whereby the straits of sin Are typically signified, Mich. 7.15.19. Revel. 11.8.
And therefore the Apostle perswadet 〈 ◊ 〉 go out of this spiritual Egypt into that wilderness, that we be unconformed to this world, that we may prove and know that good that acceptable and perfect will of God.
And Therefore the Apostle perswadet 〈 ◊ 〉 go out of this spiritual Egypt into that Wilderness, that we be unconformed to this world, that we may prove and know that good that acceptable and perfect will of God.
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For if the Lord met Balaam, who went solitary to meet him with a mischievous purpose and put a word in his mouth; how much more when we return unto our heart, with pious intentions to meet the Lord and know his will and do it;
For if the Lord met balaam, who went solitary to meet him with a mischievous purpose and put a word in his Mouth; how much more when we return unto our heart, with pious intentions to meet the Lord and know his will and do it;
A Scepter shall arise out of Israel. 3. The administration and government of that King in subduing the enemies of his kingdom. 1. The Moabites in particular, He shall smite the corners of Moab;
A Sceptre shall arise out of Israel. 3. The administration and government of that King in subduing the enemies of his Kingdom. 1. The Moabites in particular, He shall smite the corners of Moab;
We have warrant to understand this Paragraph of Christ the King, out of Matth. 2. where we read of some accomplishment and fulfilling of this prophesie.
We have warrant to understand this Paragraph of christ the King, out of Matthew 2. where we read of Some accomplishment and fulfilling of this prophesy.
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Though the LXX have NONLATINALPHABET, Orietur, shall arise, but NONLATINALPHABET Incedere, to go; and so S. Matthew 2.9. describes the motion of it, NONLATINALPHABET, the Star went before them until coming it stood over where the childe was:
Though the LXX have, Orietur, shall arise, but Incedere, to go; and so S. Matthew 2.9. describes the motion of it,, the Star went before them until coming it stood over where the child was:
This King being born, and declared by his Star, so to be, must have the ensigne of his Royall Majesty, thats a Scepter; And that the next words present us with all. 2. A Scepter shall arise out of Israel.
This King being born, and declared by his Star, so to be, must have the ensign of his Royal Majesty, thats a Sceptre; And that the next words present us with all. 2. A Sceptre shall arise out of Israel.
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1. And what is a Scepter? The word here used is NONLATINALPHABET which properly signifies a Rod or Wand or Staff growing out of the root or stock or branch of a tree. 2. Because the Tribes of Israel were wont to be distinguished by such Staves, Num. 17.2.3. Its taken also for a Tribe, Gen. 49.28. All the Tribes of Israel are twelve;
1. And what is a Sceptre? The word Here used is which properly signifies a Rod or Wand or Staff growing out of the root or stock or branch of a tree. 2. Because the Tribes of Israel were wont to be distinguished by such Staves, Num. 17.2.3. Its taken also for a Tribe, Gen. 49.28. All the Tribes of Israel Are twelve;
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which proceeded from Jacob, as so many branches from one and the same stock. 3. And because all Tribes and families proceeding from one stock, had one common Governour, NONLATINALPHABET the word here used is taken for the Governour and Goverment it self, whereof it is a signe.
which proceeded from Jacob, as so many branches from one and the same stock. 3. And Because all Tribes and families proceeding from one stock, had one Common Governor, the word Here used is taken for the Governor and Government it self, whereof it is a Signen.
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It signifies the governour, so Gen. 49. The Scepter shall not depart from Judah; The LXX render it NONLATINALPHABET, the Prince or Governor. Thus what we read, 2 Sam. 7.7. spake I a word with any of the NONLATINALPHABET the Tribes of Israel;
It signifies the governor, so Gen. 49. The Sceptre shall not depart from Judah; The LXX render it, the Prince or Governor. Thus what we read, 2 Sam. 7.7. spoke I a word with any of the the Tribes of Israel;
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spake I a word to any of the NONLATINALPHABET the Judges of Israel? 4. Its used also for the Government it self, as Esay. 10.5. Assur the Rod or Staff of mine anger, and 14.5. The Lord hath broken the Scepter, the Chald. Par. turns it NONLATINALPHABET the power. So Zach. 10.11.
spoke I a word to any of the the Judges of Israel? 4. Its used also for the Government it self, as Isaiah. 10.5. Assur the Rod or Staff of mine anger, and 14.5. The Lord hath broken the Sceptre, the Chald. Par. turns it the power. So Zach 10.11.
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This Scepter of Christ is either First, of Grace and clemency, a golden Scepter, which was figured by that of Ahashuerus (the prince and Head; a type of Christ,
This Sceptre of christ is either First, of Grace and clemency, a golden Sceptre, which was figured by that of Ahasuerus (the Prince and Head; a type of christ,
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as Esther was of the Church,) Esth. 4.12. Or Secondly of severity and Judgment, an Iron Scepter, Psal. 2.9. Revel. 12.5. A rod of iron; According to the different parties he hath to deal withall.
as Esther was of the Church,) Esth. 4.12. Or Secondly of severity and Judgement, an Iron Sceptre, Psalm 2.9. Revel. 12.5. A rod of iron; According to the different parties he hath to deal withal.
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But why must the Mesiah have a Scepter? God the father who invests him and honours him with soveraign authority, he in wisdom, strengthens him and arms him with a Scepter of power and dominion. From this Idea, as from the patern in the Mount, all inferiour powers are established:
But why must the Messiah have a Sceptre? God the father who invests him and honours him with sovereign Authority, he in Wisdom, strengthens him and arms him with a Sceptre of power and dominion. From this Idea, as from the pattern in the Mount, all inferior Powers Are established:
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If therefore Christ our Lord have authority, he must also have his scepter, his coercive power and strength, to preserve and vindicate his authority from contempt.
If Therefore christ our Lord have Authority, he must also have his sceptre, his coercive power and strength, to preserve and vindicate his Authority from contempt.
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Wherefore the Lord having given to his Christ a throne, be gives him also a scepter. The Lord said unto my Lord, (Chal. Par. To his word) sit thou on my right hand, &c. There's his throne. Then followes, The Lord will send the Rod or Scepter of thy kingdom out of Zion.
Wherefore the Lord having given to his christ a throne, be gives him also a sceptre. The Lord said unto my Lord, (Chal. Par. To his word) fit thou on my right hand, etc. There's his throne. Then follows, The Lord will send the Rod or Sceptre of thy Kingdom out of Zion.
For what ever is eminently good and excellent, is first in God, and then descends unto the creature, though not Formaliter and Univocè, yet NONLATINALPHABET in a due proportion; so that the NONLATINALPHABET of whatsoever is good here below, is to be sought in God,
For what ever is eminently good and excellent, is First in God, and then descends unto the creature, though not Formaliter and Univocè, yet in a due proportion; so that the of whatsoever is good Here below, is to be sought in God,
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as being first in him, as in its Fountain and exemplary cause, not vice versâ. For that of S. James is most true, Every good giving, (NONLATINALPHABET) and every perfect gift is from above, descending from the Father of lights, James 1.17. 1. By way of application;
as being First in him, as in its Fountain and exemplary cause, not vice versâ. For that of S. James is most true, Every good giving, () and every perfect gift is from above, descending from the Father of lights, James 1.17. 1. By Way of application;
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I cannot here omit what Origen, Procopius, and Eusebius observe concerning this Star and Scepter; that by the Star, was intended the Divinity of Christ, by the scepter, his humanity; and in the LXX, instead of a Scepter shall arise out of Israel, we read NONLATINALPHABET, a man shall arise out of Israel.
I cannot Here omit what Origen, Procopius, and Eusebius observe Concerning this Star and Sceptre; that by the Star, was intended the Divinity of christ, by the sceptre, his humanity; and in the LXX, instead of a Sceptre shall arise out of Israel, we read, a man shall arise out of Israel.
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And the Star stood over him, Matth. 2.9. as the holy Spirit, in form of a Dove, coming upon him, Mat. 3.16. We read of many prodigious and presaging lights appearing before, or at the births of some who proved eminent persons;
And the Star stood over him, Matthew 2.9. as the holy Spirit, in from of a Dove, coming upon him, Mathew 3.16. We read of many prodigious and presaging lights appearing before, or At the births of Some who proved eminent Persons;
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but nor any one, nor all are comparable unto that great light, that day-star, which enlightens every man coming into the world, John 1.9. Whom the Father gives for a light unto the Gentiles, and to be his salvation unto the end of the earth, Esay 49.6. NONLATINALPHABET, a light for the revealing and uncovering of the Gentiles, who were enveloped and hidden in darkness, Luke 2.32. as indeed we all are, until the divine light shine unto us.
but nor any one, nor all Are comparable unto that great Light, that daystar, which enlightens every man coming into the world, John 1.9. Whom the Father gives for a Light unto the Gentiles, and to be his salvation unto the end of the earth, Isaiah 49.6., a Light for the revealing and uncovering of the Gentiles, who were enveloped and hidden in darkness, Lycia 2.32. as indeed we all Are, until the divine Light shine unto us.
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2. Note here the rise, growth, and increase of Christs kingdom in us, from Jacob, to Israel, from a star to a scepter, from light to strength. Jacob is a type of the weak Church. For a figure of this, Jacob took his brother by the heel,
2. Note Here the rise, growth, and increase of Christ Kingdom in us, from Jacob, to Israel, from a star to a sceptre, from Light to strength. Jacob is a type of the weak Church. For a figure of this, Jacob took his brother by the heel,
but was so weak, that he could not hold him, Gen. 25. Who shall remain unto Jacob, (if thou increase the famine,) for he is small or little, Amos 7.2.5. Israel is the strong Church, the Church prevailing with God, according to the etymologie of that name which the Angel gives him, Gen. 32.8.
but was so weak, that he could not hold him, Gen. 25. Who shall remain unto Jacob, (if thou increase the famine,) for he is small or little, Amos 7.2.5. Israel is the strong Church, the Church prevailing with God, according to the etymology of that name which the Angel gives him, Gen. 32.8.
3. We have here intimated the two eminent vertues of the King Christ grown up and ruling in his kingdom, light & strength: light in the star, and strength in the scepter. These ye have together, Psal. 43.2. Thou art the God of my strength; O send out thy light. And 84.11. The Lord is a Sun and a Shield. And 132.17. The horn or strength of David, and the Lamp or light of his Anointed;
3. We have Here intimated the two eminent Virtues of the King christ grown up and ruling in his Kingdom, Light & strength: Light in the star, and strength in the sceptre. These you have together, Psalm 43.2. Thou art the God of my strength; Oh send out thy Light. And 84.11. The Lord is a Sun and a Shield. And 132.17. The horn or strength of David, and the Lamp or Light of his Anointed;
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Thus S. Paul calls Christ the power of God, and the wisdom of God, 1 Cor. 1.24. Both which are sometimes woven into one Phrase, as when Christ is called the Sun, and compared to a Gyant or strong man to run his course, Psal. 19. And he appears to S. John, as the Sun shining in his strength, Revel. 1.16.
Thus S. Paul calls christ the power of God, and the Wisdom of God, 1 Cor. 1.24. Both which Are sometime woven into one Phrase, as when christ is called the Sun, and compared to a Giant or strong man to run his course, Psalm 19. And he appears to S. John, as the Sun shining in his strength, Revel. 1.16.
That Scepter shall smite the Corners of Moab. Wherein we have this Kings administration and government of his kingdom, in subduing the enemies of it, in particular, the Moabites. Wherein we must inquire;
That Sceptre shall smite the Corners of Moab. Wherein we have this Kings administration and government of his Kingdom, in subduing the enemies of it, in particular, the Moabites. Wherein we must inquire;
Moab is here compared unto a building; whereof the great strength lies in the corners, as in Gods building which is his Church, 1 Cor. 2.9. Christ is the chief corner stone, Ephes. 2.20.
Moab is Here compared unto a building; whereof the great strength lies in the corners, as in God's building which is his Church, 1 Cor. 2.9. christ is the chief corner stone, Ephesians 2.20.
And accordingly the most of our English translations have corners or coasts: but the Messiahs wars are not with buildings, but with men. And therefore by the same metaphore, the Princes of Moab are called the corners of it.
And accordingly the most of our English Translations have corners or coasts: but the Messiahs wars Are not with buildings, but with men. And Therefore by the same metaphor, the Princes of Moab Are called the corners of it.
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So the Chald. Par. hath NONLATINALPHABET the Princes, which in the text are called corners; and the Greek hath NONLATINALPHABET, Captains or Leaders, whence the Vulg. Latin hath Duces, the Dukes; so Luther and Piscator, and the Low Dutch.
So the Chald. Par. hath the Princes, which in the text Are called corners; and the Greek hath, Captains or Leaders, whence the Vulgar Latin hath Duces, the Dukes; so Luther and Piscator, and the Low Dutch.
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And thus, according to our Translators, the word NONLATINALPHABET, which signifies principality, and a beginning, signifies also a corner; as where they turn NONLATINALPHABET, a vessel knit at the four corners, Acts 10.11.
And thus, according to our Translators, the word, which signifies principality, and a beginning, signifies also a corner; as where they turn, a vessel knit At the four corners, Acts 10.11.
The word NONLATINALPHABET, which is here turnd, He shall smite, is properly, he shall smite thorow; and so it is rendred in the eighth verse of this Chapter.
The word, which is Here turned, He shall smite, is properly, he shall smite thorough; and so it is rendered in the eighth verse of this Chapter.
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viz. Because they were enemies, deadly enemies against Jacob and Israel. 1. Enemies they were against Jacob, but deadly enemies against Israel: For Israel is the Church increasing, with the increases and strength of God, Col. 2.19.
viz. Because they were enemies, deadly enemies against Jacob and Israel. 1. Enemies they were against Jacob, but deadly enemies against Israel: For Israel is the Church increasing, with the increases and strength of God, Col. 2.19.
Whence we read in the Parable, Mat. 13.26. That, when the blade sprang up, and brought forth fruit, then appeared the Tares also. And therefore Numb. 23.7. Balac King of Moab saith to Balaam, (as he reports his words,) Come, curse me Jacob, and defie Israel; which the LXX render, NONLATINALPHABET.
Whence we read in the Parable, Mathew 13.26. That, when the blade sprang up, and brought forth fruit, then appeared the Tares also. And Therefore Numb. 23.7. Balaam King of Moab Says to balaam, (as he reports his words,) Come, curse me Jacob, and defy Israel; which the LXX render,.
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Balac desires curses against Jacob, but cursings and bannings, overcursings, NONLATINALPHABET, Supermaledictiones, cursings over and over, against Israel. But why does Balac rage and inveigh more against Israel then against Jacob? were not Israel and Jacob one and the same people? Tis true, they were so;
Balaam Desires curses against Jacob, but cursings and bannings, overcursings,, Supermaledictiones, cursings over and over, against Israel. But why does Balaam rage and inveigh more against Israel then against Jacob? were not Israel and Jacob one and the same people? This true, they were so;
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While a man is only as Jacob, imployed only in inferiour actions, and as yet weak (for so Jacob is a figure of the Church in its weakness, as Israel in its strength ) while we are as Jacob, as yet weak, its to be expected that we suffer opposition and cursing: but when we grow up in strength, and become strong as Israel, we must then expect Super maledictions, cursings upon cursings. Increase of grace is alwayes accompanied with proportionable increase of opposition,
While a man is only as Jacob, employed only in inferior actions, and as yet weak (for so Jacob is a figure of the Church in its weakness, as Israel in its strength) while we Are as Jacob, as yet weak, its to be expected that we suffer opposition and cursing: but when we grow up in strength, and become strong as Israel, we must then expect Super maledictions, cursings upon cursings. Increase of grace is always accompanied with proportionable increase of opposition,
But Sin signifies Bushes and hatred; when therefore we proceed from our conquest of that temptation which is incident unto man, we become hated of men who are as thornes in our sides. Thence they went to Dophkah, that is, pulsation, knocking, and smiting, when their inward hatred breaks forth to knocks and blowes. And the like significations have the following places of the Israelites journeyes,
But since signifies Bushes and hatred; when Therefore we proceed from our conquest of that temptation which is incident unto man, we become hated of men who Are as thorns in our sides. Thence they went to Dophkah, that is, pulsation, knocking, and smiting, when their inward hatred breaks forth to knocks and blows. And the like significations have the following places of the Israelites journeys,
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The Spouse in the Cant. 4.16. therefore calls for, not only the South winde, but also the North winde to blow upon her Garden: she desires both at once.
The Spouse in the Cant 4.16. Therefore calls for, not only the South wind, but also the North wind to blow upon her Garden: she Desires both At once.
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whereby we understand the inspirations of the holy Spirit, & increase of graces thereby, whereas Ab aquilone pandetur malum, evil shall be opened from the North, Jer. 1.14. The Spouse knowes well, that there is no increase of graces to be hoped for without increase of opposition and contrariety. And therefore by how much the sweet breathings of the Spirit proceed from the South, by so much the more vehement opposition must be expected from the North. The Apostles and Disciples of Christ found this by experience, Acts 2. when they received the spirit and the mighty rushing winde, the spices flowed;
whereby we understand the inspirations of the holy Spirit, & increase of graces thereby, whereas Ab Aquilone pandetur malum, evil shall be opened from the North, Jer. 1.14. The Spouse knows well, that there is no increase of graces to be hoped for without increase of opposition and contrariety. And Therefore by how much the sweet breathings of the Spirit proceed from the South, by so much the more vehement opposition must be expected from the North. The Apostles and Disciples of christ found this by experience, Acts 2. when they received the Spirit and the mighty rushing wind, the spices flowed;
but what then? did the North winde cease, when the South winde blew? No, did not the storm and tempest of persecutions arise more fiercely? did not the hatred much more increase? While the Apostles & Disciples were yet but Novices in Christs school, they suffered some accusation from the Pharisees;
but what then? did the North wind cease, when the South wind blue? No, did not the storm and tempest of persecutions arise more fiercely? did not the hatred much more increase? While the Apostles & Disciples were yet but novices in Christ school, they suffered Some accusation from the Pharisees;
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while yet they live under the law, and they can mutually pardon one anothers weaknesses; but when the grace of God that brings salvation to all men (NONLATINALPHABET,) hath taught some of them to deny ungodliness and wordly lusts,
while yet they live under the law, and they can mutually pardon one another's Weaknesses; but when the grace of God that brings salvation to all men (,) hath taught Some of them to deny ungodliness and wordly Lustiest,
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Then the discipline of some Church or other (sure I am, not of the true Church of Christ, which encourageth unto growth in grace, 2 Pet. 3.18.) and to abound more and more, 1 Thess. 4.1. like the Gardners Sheers, soon crops and cuts down such surmounting proficiency, under the name of Heresie, or erroneous judgement; because it exceeds the scanty measure of their Articles or confessions of faith; which they will not suffer to be examined by the Word of God; but require (most unreasonably) that the Word of God should be tryed and examined by their Articles and confessions of faith.
Then the discipline of Some Church or other (sure I am, not of the true Church of christ, which Encourageth unto growth in grace, 2 Pet. 3.18.) and to abound more and more, 1 Thess 4.1. like the Gardners Sheers, soon crops and cuts down such surmounting proficiency, under the name of Heresy, or erroneous judgement; Because it exceeds the scanty measure of their Articles or confessions of faith; which they will not suffer to be examined by the Word of God; but require (most unreasonably) that the Word of God should be tried and examined by their Articles and confessions of faith.
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Hence it is, that weaklings who are yet under the Law, and like themselves, may escape their Ecclesiastical censures; NONLATINALPHABET, but (not yea, as Ours render NONLATINALPHABET,) all who are willing to live godly in Christ Jesus, shall suffer persecution, 2 Tim. 3.12.
Hence it is, that Weaklings who Are yet under the Law, and like themselves, may escape their Ecclesiastical censures;, but (not yea, as Ours render,) all who Are willing to live godly in christ jesus, shall suffer persecution, 2 Tim. 3.12.
as appears, ver. 4. that the name of Israel may be no more in remembrance. Ye have ten of the conspirators against Israel, ver. 6.7.8. and then Selah added:
as appears, ver. 4. that the name of Israel may be no more in remembrance. You have ten of the conspirators against Israel, ver. 6.7.8. and then Selac added:
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which imports a beating down of the earthly thoughts, and a raising up the heavenly meditations on what goes before. Accordingly Edom notes the earthly-minde.
which imports a beating down of the earthly thoughts, and a raising up the heavenly meditations on what Goes before. Accordingly Edom notes the earthly-minde.
Ismael is the hearing without obeying God. Moab the refusing the correction by the Law; which is bastardy, Hebr. 12.8. Hagarens, the estrang'd nature.
Ishmael is the hearing without obeying God. Moab the refusing the correction by the Law; which is bastardy, Hebrew 12.8. Hagarens, the estranged nature.
Amalek the flattering tongue, licking up and devouring the people. The Philistine, earthly, sensual spirits. Tyrians, spirits domineering and oppressing.
Amalek the flattering tongue, licking up and devouring the people. The Philistine, earthly, sensual spirits. Tyrians, spirits domineering and oppressing.
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Assur, the besieging sin, NONLATINALPHABET, sin which easily besets us in every circumstance, and way-laying us. And all these have been an Arm to the sons of Lot.
Assur, the besieging since,, sin which Easily besets us in every circumstance, and waylaying us. And all these have been an Arm to the Sons of Lot.
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So much the Hebrew words signifie, as it is acknowledged in the margent. Only the Translators here, as commonly elsewhere, turn NONLATINALPHABET, Children, which are Sons.
So much the Hebrew words signify, as it is acknowledged in the margin. Only the Translators Here, as commonly elsewhere, turn, Children, which Are Sons.
Hence the reason will appear, why the Lord smites Moab: All these have consulted together with one heart, and have made a covenant against the Lord, v. 5. For if against the people of the Lord, then against the Lord himself:
Hence the reason will appear, why the Lord smites Moab: All these have consulted together with one heart, and have made a Covenant against the Lord, v. 5. For if against the people of the Lord, then against the Lord himself:
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for they who are in covenant, have common friends, and common enemies, Acts 9.4, 5. Whereas therefore they become an Arm to the Sons of Lot, that is, to the Moabites, and Ammonites; therefore Christ himself, who is the Arm of the Lord, Esay 40.10. and 53.1. John 12.37, 38. is stretched out for the protection and salvation of his Israel, and to smite the Princes of Moab; and that according to his covenant. For since the Moabites were enemies against Jacob, yea, mortal enemies against Israel, the Lord had obliged himself by his covenant to be an e•emy unto their enemies. For so he promiseth, Exod. 23.22.
for they who Are in Covenant, have Common Friends, and Common enemies, Acts 9.4, 5. Whereas Therefore they become an Arm to the Sons of Lot, that is, to the Moabites, and Ammonites; Therefore christ himself, who is the Arm of the Lord, Isaiah 40.10. and 53.1. John 12.37, 38. is stretched out for the protection and salvation of his Israel, and to smite the Princes of Moab; and that according to his Covenant. For since the Moabites were enemies against Jacob, yea, Mortal enemies against Israel, the Lord had obliged himself by his Covenant to be an e•emy unto their enemies. For so he promises, Exod 23.22.
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and, by obeying, thou shalt learn to obey, ) and do all that I shall speak, I will be an enemy to thine enemies, and I will distress thy distresses. That the Lord therefore should smite the Princes of Moab, it was reasonable,
and, by obeying, thou shalt Learn to obey,) and do all that I shall speak, I will be an enemy to thine enemies, and I will distress thy Distresses. That the Lord Therefore should smite the Princes of Moab, it was reasonable,
1. If we consider the history, we shall finde cause sufficient for this thorow destruction of the Moabites. They hired Balaam to curse Israel, Deut. 23.4. They followed the counsel of Balaam to commit trespass against the Lord, Numb. 25.1, 2, 3. and 31.16. Adde to these what ye read of their pride, security, vain confidence, and contempt of God and his people; beside other sins, Jer. 48. 2. But if we look into the mystery, we shall finde yet more reason for a thorow-smiting of Moab. Moab is a Bastard-generation, such as receives no correction from the hidden and inward law of God, figured by NONLATINALPHABET, Lot, which signifies hidden and covered;
1. If we Consider the history, we shall find cause sufficient for this thorough destruction of the Moabites. They hired balaam to curse Israel, Deuteronomy 23.4. They followed the counsel of balaam to commit trespass against the Lord, Numb. 25.1, 2, 3. and 31.16. Add to these what you read of their pride, security, vain confidence, and contempt of God and his people; beside other Sins, Jer. 48. 2. But if we look into the mystery, we shall find yet more reason for a thorow-smiting of Moab. Moab is a Bastard-generation, such as receives no correction from the hidden and inward law of God, figured by, Lot, which signifies hidden and covered;
and such are interpreted Bastards, and not genuin sons, Hebr. 12.8. These revolt à patre, from their father, (so the Antients Etymologize the word Moab, ) and become born à patre diabolo, of their father the Devil;
and such Are interpreted Bastards, and not genuine Sons, Hebrew 12.8. These revolt à patre, from their father, (so the Ancients Etymologize thee word Moab,) and become born à patre diabolo, of their father the devil;
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and his works they will do, John 8. The root of this rebellion and disobedience, is inward: And therefore Christs smiting of Moab must be thorow and inward also. It must needs be so:
and his works they will do, John 8. The root of this rebellion and disobedience, is inward: And Therefore Christ smiting of Moab must be thorough and inward also. It must needs be so:
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For whereas there is a treasury of wickedness in the beart of every sinful man, evil thoughts, murders, adulteries, fornications, thefts, false witnessings, blasphemies, all in the plural;
For whereas there is a treasury of wickedness in the beart of every sinful man, evil thoughts, murders, adulteries, fornications, thefts, false witnessings, Blasphemies, all in the plural;
so unless Christ who seriously intends to cure our festerd ulcers of customary sins, pierce them and open them with the injaculations and arrowes of his sharp word and spirit, our impostumated souls must perish.
so unless christ who seriously intends to cure our festerd ulcers of customary Sins, pierce them and open them with the injaculations and arrows of his sharp word and Spirit, our impostumated Souls must perish.
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And therefore his living word, NONLATINALPHABET pier•eth to the division of the soul and spirit, (whence note by the way, that those two inward parts are different one from other;
And Therefore his living word, pier•eth to the division of the soul and Spirit, (whence note by the Way, that those two inward parts Are different one from other;
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by whom, God sent his word and healed them, Acts 2.36, 37. The sharp piercing words are, Let the whole house of Israel know for certain, that God hath made this Jesus whom ye have crucified, both Lord and Christ.
by whom, God sent his word and healed them, Acts 2.36, 37. The sharp piercing words Are, Let the Whole house of Israel know for certain, that God hath made this jesus whom you have Crucified, both Lord and christ.
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whereas the sinful man was one with his sin; as the envious man is one with his envie, and the prowd man one with his pride, and the like may be said of every sin, which is the very nature and being and one with the sinful man;
whereas the sinful man was one with his since; as the envious man is one with his envy, and the proud man one with his pride, and the like may be said of every since, which is the very nature and being and one with the sinful man;
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the Son of God was therefore revealed, that he might wound and so make a dissolution and dis-union between the man and his sin; that they might be no more one; as the Aposle saith;
the Son of God was Therefore revealed, that he might wound and so make a dissolution and disunion between the man and his since; that they might be no more one; as the Apostle Says;
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and thereby many understand Orthodox; which indeed often times is nothing so, but also) healing doctrine; such doctrine as heals our backslidings, Jer. 3.22. Such as makes of a Drunkard, a sober man, of a Letcher, a chaste man, of a Covetous man, a liberal and merciful man; yea, it heals all the spiritual maladies and diseases, Psal. 103.3. Such are those NONLATINALPHABET healing words, 1 Tim. 6.3. 2 Tim. 1.13. and elsewhere.
and thereby many understand Orthodox; which indeed often times is nothing so, but also) healing Doctrine; such Doctrine as heals our backslidings, Jer. 3.22. Such as makes of a Drunkard, a Sobrium man, of a Lecher, a chaste man, of a Covetous man, a liberal and merciful man; yea, it heals all the spiritual maladies and diseases, Psalm 103.3. Such Are those healing words, 1 Tim. 6.3. 2 Tim. 1.13. and elsewhere.
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and overcome him and take away his armour from him, Luke 11.22. and destroy him, Hebr. 2.14. 2. Hence we may take notice, that the divine vertue reforming the sinfullman, workes not superficially or slightly.
and overcome him and take away his armour from him, Lycia 11.22. and destroy him, Hebrew 2.14. 2. Hence we may take notice, that the divine virtue reforming the sinfullman, works not superficially or slightly.
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and are effectual even in the bowells of the earth. The scepter of Christ pierceth even to the heart. So the Psalmist describes him triumphant, Psal. 45.3.4.5. Gird thee with thy sword upon thy thigh, O thou mighty one, with thy glory and thy Majestie;
and Are effectual even in the bowels of the earth. The sceptre of christ pierces even to the heart. So the Psalmist describes him triumphant, Psalm 45.3.4.5. Gird thee with thy sword upon thy thigh, Oh thou mighty one, with thy glory and thy Majesty;
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also Piscator, and two of our old English translations have ( Ride upon the word of truth &c.) Thus we finde him riding on a white Horse, NONLATINALPHABET, conquering and that he may conquer:
also Piscator, and two of our old English Translations have (Ride upon the word of truth etc.) Thus we find him riding on a white Horse,, conquering and that he may conquer:
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Thus one victory armes him for another, untill he conquer all our enemies. He hath his bow, even the zeal of the spirit for the salvation of men, and his sharp arrowes.
Thus one victory arms him for Another, until he conquer all our enemies. He hath his bow, even the zeal of the Spirit for the salvation of men, and his sharp arrows.
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OUr Translators persist in rendring NONLATINALPHABET Sons, by Children; as, what is every where, the Sons of Israel, they render Children of Israel. So here the Sons of Sheth, they turn the Children of Sheth. The truth is, the old English Translators, together with the French, High and Low Dutch, left them no better Copy to follow;
OUr Translators persist in rendering Sons, by Children; as, what is every where, the Sons of Israel, they render Children of Israel. So Here the Sons of Sheth, they turn the Children of Sheth. The truth is, the old English Translators, together with the French, High and Low Dutch, left them no better Copy to follow;
All the Sons of Sheth therefore are all men. So the Cald Parah. 2. What they render to destroy is NONLATINALPHABET, which is from NONLATINALPHABET a Wall; and is here of contrarie signification,
All the Sons of Sheth Therefore Are all men. So the Called Parah. 2. What they render to destroy is, which is from a Wall; and is Here of contrary signification,
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for a light by night, &c. If these ordinances depart from before me, saith the Lord, then the seed of Israel shall also cease from being a nation before me for ever.
for a Light by night, etc. If these ordinances depart from before me, Says the Lord, then the seed of Israel shall also cease from being a Nation before me for ever.
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Thus saith the Lord, If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel, for all that they have done, saith the Lord.
Thus Says the Lord, If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel, for all that they have done, Says the Lord.
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Upon such impossibilities in nature, the Lord puts the destruction of his Church and people, Jer. 31.35, 36, 37. And Amos 9.8. he shewes, who they are whom he will destroy, Behold, the eyes of the Lord are upon the sinful kingdom; or rather, on the kingdom of sin NONLATINALPHABET, in regnum peccati, upon the kingdom of sin, to destroy it from off the face of the earth:
Upon such impossibilities in nature, the Lord puts the destruction of his Church and people, Jer. 31.35, 36, 37. And Amos 9.8. he shows, who they Are whom he will destroy, Behold, the eyes of the Lord Are upon the sinful Kingdom; or rather, on the Kingdom of since, in Kingdom peccati, upon the Kingdom of since, to destroy it from off the face of the earth:
Yea, as for Sheth himself, and his holy seed? he was that great Patriarch and Father of the Church before the flood, a man so eminently holy, that he was called NONLATINALPHABET, a God among men, saith Theodoret; and his sons imitating their holy father, are called the sons of God, saith Chrysostom, Gen. 6.2.
Yea, as for Sheth himself, and his holy seed? he was that great Patriarch and Father of the Church before the flood, a man so eminently holy, that he was called, a God among men, Says Theodoret; and his Sons imitating their holy father, Are called the Sons of God, Says Chrysostom, Gen. 6.2.
And will the Lord destroy these, or the genuin off-spring of these? Mark Abrahams reasoning, which the Lord consents unto, Gen. 18.23.25. Wilt thou also destroy the righteous with the wicked? That be far from thee, from doing according to this thing, that thou shouldest slay the righteous with the wicked, and that the righteous should be as the wicked: That be far from thee!
And will the Lord destroy these, or the genuine offspring of these? Mark Abrahams reasoning, which the Lord consents unto, Gen. 18.23.25. Wilt thou also destroy the righteous with the wicked? That be Far from thee, from doing according to this thing, that thou Shouldst slay the righteous with the wicked, and that the righteous should be as the wicked: That be Far from thee!
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For the avoiding of this great inconvenience, some have •ound out another meaning of these words, either understanding NONLATINALPHABET, Sheth, appellatively,
For the avoiding of this great inconvenience, Some have •ound out Another meaning of these words, either understanding, Sheth, appellatively,
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and so it signifies those who are behinde, or the hinder parts. 1. Those who are behinde. And so Balaam, when he spake this prophesie, he turned his face toward the wilderness;
and so it signifies those who Are behind, or the hinder parts. 1. Those who Are behind. And so balaam, when he spoke this prophesy, he turned his face towards the Wilderness;
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that is, toward Israel, ver. 1, 2. And so the Moabites, the Ammonites, the Midianites, and all the people of the East, shall be understood by those behinde: So Jeremy calls such NONLATINALPHABET, the hindermost of the nations, Jer. 50.12.
that is, towards Israel, ver. 1, 2. And so the Moabites, the Ammonites, the midianites, and all the people of the East, shall be understood by those behind: So Jeremiah calls such, the hindermost of the Nations, Jer. 50.12.
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Or by NONLATINALPHABET, they understand such as besieged the people of Israel, according to Psal. 3. v. 6. I will not be afraid of ten thousands of people, who NONLATINALPHABET have beset me round about.
Or by, they understand such as besieged the people of Israel, according to Psalm 3. v. 6. I will not be afraid of ten thousands of people, who have beset me round about.
Or by NONLATINALPHABET, they understand the hinder parts; as Jehoshuah commands the people to pursue their enemies, and to cut off the hindmost of them, Josh. 10.19. Decandetis, i. e.
Or by, they understand the hinder parts; as Joshua commands the people to pursue their enemies, and to Cut off the hindmost of them, Josh. 10.19. Decandetis, i. e.
caudam decidatis, to cut off their tayles; so Esay 9.14, 15. and 20.4. The King of Assyria shall lead away the Egyptians prisoners, and the Ethiopians captives, yong and old Discoopertos NONLATINALPHABET natibus, where we have the word NONLATINALPHABET appellatively understood.
Cauda decidatis, to Cut off their tails; so Isaiah 9.14, 15. and 20.4. The King of Assyria shall led away the egyptians Prisoners, and the Ethiopians captives, young and old Discoopertos natibus, where we have the word appellatively understood.
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as the LXX NONLATINALPHABET, that is, NONLATINALPHABET, or NONLATINALPHABET saith Suidas, Praedabitur, pabulabitur, he shall forrage, plunder, and lay waste; but this, upon the matter, is all one with the former.
as the LXX, that is,, or Says Suidas, Praedabitur, pabulabitur, he shall forage, plunder, and lay waste; but this, upon the matter, is all one with the former.
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insomuch as, although they have the written word of God before them, and the knowledge of Tongues and Arts, and search, and labour and toyl, and do NONLATINALPHABET, Dig deep, as in a Mine,
insomuch as, although they have the written word of God before them, and the knowledge of Tongues and Arts, and search, and labour and toil, and do, Dig deep, as in a Mine,
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yet at length, after all their digging and toyl, and labour, and search, with greatest industry and paines, they must confess, with sorrowful experience, that,
yet At length, After all their digging and toil, and labour, and search, with greatest industry and pains, they must confess, with sorrowful experience, that,
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while instruments only, serviceable instruments ) nor studies, nor watchings, nor utmost humane endeavours can admit them into the inmost closet of divine truth;
while Instruments only, serviceable Instruments) nor studies, nor watchings, nor utmost humane endeavours can admit them into the inmost closet of divine truth;
until, with humility, self-denyal & prayer, they yield their understandings captive to the obedience of that spirit, which hath dictated that word, and will lead them (being so docible and teachable) into the knowledge of it.
until, with humility, self-denial & prayer, they yield their understandings captive to the Obedience of that Spirit, which hath dictated that word, and will led them (being so docible and teachable) into the knowledge of it.
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for to whom sware he, that they should not enter into his rest, but to those who believed not? So indeed our Translators turn the word NONLATINALPHABET,
for to whom sware he, that they should not enter into his rest, but to those who believed not? So indeed our Translators turn the word,
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but that signifies disobedient ones. When he even kills and slayes us by the words of his mouth, Hos. 6.5. by that sword that goes out of his mouth, which is the Word of God, Ephes. 6.17. Rev. 1.16. yea, when he brings down to Hell, 1 Sam. 2.6.
but that signifies disobedient ones. When he even kills and slays us by the words of his Mouth, Hos. 6.5. by that sword that Goes out of his Mouth, which is the Word of God, Ephesians 6.17. Rev. 1.16. yea, when he brings down to Hell, 1 Sam. 2.6.
Of this the Apostle speakes, 2 Cor. 1.9, 10. We (NONLATINALPHABET our selves) have had the sentence or answer of death in our selves, that we should not have trusted (NONLATINALPHABET) in our selves, but in God raising the dead.
Of this the Apostle speaks, 2 Cor. 1.9, 10. We (our selves) have had the sentence or answer of death in our selves, that we should not have trusted () in our selves, but in God raising the dead.
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He shall destroy all the sons of the tayl: and these sons are of two sorts, according to the two kindes of filthiness, 2 Cor. 7.1. 1. Of the flesh; and so all unclean, all lascivious persons, Whoremongers and Adulterers are sons of the tayl.
He shall destroy all the Sons of the tail: and these Sons Are of two sorts, according to the two Kinds of filthiness, 2 Cor. 7.1. 1. Of the Flesh; and so all unclean, all lascivious Persons, Whoremongers and Adulterers Are Sons of the tail.
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2. There is a filthiness of the spirit, and so they who have seen vanity, and spoken a lying divination, Ezech. 13.7. All the false Prophets, they are sons of the Tayl, Esay 9.15.
2. There is a filthiness of the Spirit, and so they who have seen vanity, and spoken a lying divination, Ezekiel 13.7. All the false prophets, they Are Sons of the Tail, Isaiah 9.15.
of which, above all his creatures, he condescends to undertake the preservation and government. And therefore, howsoever he is the Judge of all the Earth,
of which, above all his creatures, he condescends to undertake the preservation and government. And Therefore, howsoever he is the Judge of all the Earth,
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yet all exorbitances, all excesses of that kinde, come under his special cognisance. Whence it is that Er and Onan are said to be punished by the hand of God.
yet all exorbitances, all Excesses of that kind, come under his special cognisance. Whence it is that Er and Onan Are said to be punished by the hand of God.
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The Lord slew Er, and the Lord slew Onan also, Gen. 38.7.10. And 39.9. Adultery is said to be a sin against God. And Hebr. 13. Whoremongers and adulterers God shall judge.
The Lord slew Er, and the Lord slew Onan also, Gen. 38.7.10. And 39.9. Adultery is said to be a since against God. And Hebrew 13. Whoremongers and Adulterers God shall judge.
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2. As for the later, the reason why the Lord will destroy the false Prophets, may be because these sons of the Tayl oppose the God of order in his method and way of saving mens souls;
2. As for the later, the reason why the Lord will destroy the false prophets, may be Because these Sons of the Tail oppose the God of order in his method and Way of Saving men's Souls;
and, under a pretence of doing the Lords work, in edifying their souls, NONLATINALPHABET, they subvert, or rather destroy mens souls, Acts 15.24. Perverse and affected counterfeiting in all kindes, provokes great indignation in the person counterfeited. Since therfore these NONLATINALPHABET, these sons of a Lye, would be taken to be NONLATINALPHABET sons of a Star; (as the Jewes false Messiah in imitation of this Star, in my text, would be called,) since these sons of the Tayl pretend to be sons of Thunder, Mark 3.17. The most high God sets himself against them, Ezech. 13.8. as the Poets say of their Jupiter, that he slew Salmoneus, Dum flammas Jovis, & tonitrûs imitatur Olympi, while he counterfeited thunder and lightning, Aenead. lib.
and, under a pretence of doing the lords work, in edifying their Souls,, they subvert, or rather destroy men's Souls, Acts 15.24. Perverse and affected counterfeiting in all Kinds, provokes great Indignation in the person counterfeited. Since Therefore these, these Sons of a Lie, would be taken to be Sons of a Star; (as the Jews false Messiah in imitation of this Star, in my text, would be called,) since these Sons of the Tail pretend to be Sons of Thunder, Mark 3.17. The most high God sets himself against them, Ezekiel 13.8. as the Poets say of their Jupiter, that he slew Salmoneus, Dum Flammas Jovis, & tonitrûs imitatur Olympi, while he counterfeited thunder and lightning, Aenead. lib.
as Levit. 19.32. 2. Practised, and that by Elisha, 2 Kings 3.14.) he is the Head; and the Prophet teaching a lye, he is the Tayl; which the Lord threatens to cut off.
as Levit. 19.32. 2. Practised, and that by Elisha, 2 Kings 3.14.) he is the Head; and the Prophet teaching a lie, he is the Tail; which the Lord threatens to Cut off.
when the seventh Angel sounded, the Kingdoms of this world are (or, according to many Copies, the Kingdom of the world is ) become our Lords, and his Christs;
when the seventh Angel sounded, the Kingdoms of this world Are (or, according to many Copies, the Kingdom of the world is) become our lords, and his Christ;
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For when the humanity is recovered, and seriously yielded up unto the divine Nature, the whole heaven and heavenly nature congratulates unto God the kingdom of life, Rom. 5.17. now taken in;
For when the humanity is recovered, and seriously yielded up unto the divine Nature, the Whole heaven and heavenly nature congratulates unto God the Kingdom of life, Rom. 5.17. now taken in;
And so as the Lord shall smite and smite thorow the Princes of Moab; who are such as receive not correction, and so spiritually are Bastards, Hebr. 12.8.
And so as the Lord shall smite and smite thorough the Princes of Moab; who Are such as receive not correction, and so spiritually Are Bastards, Hebrew 12.8.
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otherwise, how shall he judge the world? It is the Apostles reasoning, Rom. 3.6. I shall adde but one reading more, and that is of the ancient Samaritan version.
otherwise, how shall he judge the world? It is the Apostles reasoning, Rom. 3.6. I shall add but one reading more, and that is of the ancient Samaritan version.
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He shall smite thorow the fools of Moab, but he shall exalt all the sons of Sheth. There is no doubt but they read NONLATINALPHABET, which signifies fools, for NONLATINALPHABET the Corners or Princes, of Moab. But why fools of Moab? We read indeed of the pride of Moab, Esay 16.6. and Jer. 48.29. both in the same words;
He shall smite thorough the Fools of Moab, but he shall exalt all the Sons of Sheth. There is no doubt but they read, which signifies Fools, for the Corners or Princes, of Moab. But why Fools of Moab? We read indeed of the pride of Moab, Isaiah 16.6. and Jer. 48.29. both in the same words;
we have heard the pride of Moab; and then they turn aside, as it were, to let others know it, he is very proud. We read also of his security, carnal confidence, and contempt of God and his people.
we have herd the pride of Moab; and then they turn aside, as it were, to let Others know it, he is very proud. We read also of his security, carnal confidence, and contempt of God and his people.
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For can there be greater folly, then to be proud, secure, self-confident, and to despise God and his people? These characters demonstrate the Moabites to be Solomons fools, such are all wicked men: And therefore they may be well termed, Fools of Moab.
For can there be greater folly, then to be proud, secure, self-confident, and to despise God and his people? These characters demonstrate the Moabites to be Solomons Fools, such Are all wicked men: And Therefore they may be well termed, Fools of Moab.
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] And the God of the Moabites is called Chemosh; which according to S. Hierom is from NONLATINALPHABET and NONLATINALPHABET, quasi palpans, from dalliance and wantonness. Whence is the name NONLATINALPHABET [ qui nocturnarum comessationum deunculus; quin & idem ipse lascivarum saltationum praeses.
] And the God of the Moabites is called Chemosh; which according to S. Hieronymus is from and, quasi palpans, from dalliance and wantonness. Whence is the name [ qui nocturnarum comessationum deunculus; quin & idem ipse lascivarum saltationum praeses.
Memoratur etiam juvenum procacium festum quoddam apud lascivum comicum, quod NONLATINALPHABET appellatur. ] Thus much the Apostle intimates, Rom. 13. NONLATINALPHABET, not in surfeting and drunkenness; and then adds, not in Chambering and wantonness: Siquidem sine Cerere & Baccho friget Venus.
Memoratur etiam juvenum procacium Festum Quoddam apud lascivum comicum, quod Appellatur. ] Thus much the Apostle intimates, Rom. 13., not in surfeiting and Drunkenness; and then adds, not in Chambering and wantonness: Siquidem sine Cerere & Baccho friget Venus.
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Of the fowls, one instance is the Sparrow; of the beasts, the Asse, Ezech. 23.20. And therefore Shechem, who ravished Dinah the daughter of Jacob, Gen. 34.2. is said to be the son of NONLATINALPHABET, Hamor, that is, an Asse, v. 7. And he is said to have wrought folly in Israel.
Of the fowls, one instance is the Sparrow; of the beasts, the Ass, Ezekiel 23.20. And Therefore Shechem, who ravished Dinah the daughter of Jacob, Gen. 34.2. is said to be the son of, Hamor, that is, an Ass, v. 7. And he is said to have wrought folly in Israel.
When they that are wise, or make others wise, NONLATINALPHABET, shall shine as the Firmament; and they who turn many unto righteousness, as the stars for ever and ever.
When they that Are wise, or make Others wise,, shall shine as the Firmament; and they who turn many unto righteousness, as the Stars for ever and ever.
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when all nations shall be gathered before him, and he shall separate them, as a Shepherd divideth his Sheep from the Goats: And he shall set his Sheep on the right hand, the wise sons of Sheth;
when all Nations shall be gathered before him, and he shall separate them, as a Shepherd divides his Sheep from the Goats: And he shall Set his Sheep on the right hand, the wise Sons of Sheth;
unto you, who believe, he is pretious; so Our Translators, 1 Pet. 2.7. NONLATINALPHABET; unto you who believe, he is that honour, that praise, which is not of men, but of God.
unto you, who believe, he is precious; so Our Translators, 1 Pet. 2.7.; unto you who believe, he is that honour, that praise, which is not of men, but of God.
Its a powerful Scepter; it smites and smites thorow the Princes of Moab. Its a Scepter of holiness; it destroyes all the sons of the Tayl. Its a righteous Scepter, a Scepter of equity, it pierceth thorow the fools of Moab, and exalts all the sons of Sheth.
Its a powerful Sceptre; it smites and smites thorough the Princes of Moab. Its a Sceptre of holiness; it Destroys all the Sons of the Tayl. Its a righteous Sceptre, a Sceptre of equity, it pierces thorough the Fools of Moab, and exalts all the Sons of Sheth.
For neither the Psalmist, nor the Apostle setting forth the glory of Christs Scepter, commends it to us from the amplitude and largeness of his dominion,
For neither the Psalmist, nor the Apostle setting forth the glory of Christ Sceptre, commends it to us from the amplitude and largeness of his dominion,
Yea, the Devil challenged all the Kingdoms of the World, as his own, Matth. 4.8, 9. Yea, our Lord calls him, The Prince of this world, John 14.30. It is not greatness or largeness of a Kingdom, that is an honour to it. No, nor greatness of strength;
Yea, the devil challenged all the Kingdoms of the World, as his own, Matthew 4.8, 9. Yea, our Lord calls him, The Prince of this world, John 14.30. It is not greatness or largeness of a Kingdom, that is an honour to it. No, nor greatness of strength;
Great Kingdoms, are great robberies. And Satan is stiled by our Lord, the strong man armed, Luke 11.21. It is not greatness of authority and dominion;
Great Kingdoms, Are great robberies. And Satan is styled by our Lord, the strong man armed, Lycia 11.21. It is not greatness of Authority and dominion;
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How equal, how just, how reasonable a duty is it, that we submit our selves unto this Scepter of Christ? yet who owns his dominion? who slights not his authority? What else do we more or less all of us,
How equal, how just, how reasonable a duty is it, that we submit our selves unto this Sceptre of christ? yet who owns his dominion? who slights not his Authority? What Else do we more or less all of us,
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when we neglect his known commands, the Edicts and Decrees of the greatest King? I say unto you, saith the only Potentate, whosoever is angry with his brother, shall be in danger of the judgement; yet who regards the power of this Kings anger, so far as to curb and check his own? I say unto you, swear not at all; yet who,
when we neglect his known commands, the Edicts and Decrees of the greatest King? I say unto you, Says the only Potentate, whosoever is angry with his brother, shall be in danger of the judgement; yet who regards the power of this Kings anger, so Far as to curb and check his own? I say unto you, swear not At all; yet who,
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if himself swears not, hears not daily oathes, and curses, and blasphemies even against the King of Heaven and Earth, yet is silent? Judge not that ye be not judged, saith he; yet who judgeth not his brother? Be not drunk with wine, wherein is excess.
if himself swears not, hears not daily Oaths, and curses, and Blasphemies even against the King of Heaven and Earth, yet is silent? Judge not that you be not judged, Says he; yet who Judgeth not his brother? Be not drunk with wine, wherein is excess.
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How wast thou not afraid to stretch forth thine hand, to destroy the Lords Anointed? The Lawes of all Nations have made it treason, and punished with death, any plot or designe against the person of the Prince.
How waste thou not afraid to stretch forth thine hand, to destroy the lords Anointed? The Laws of all nations have made it treason, and punished with death, any plot or Design against the person of the Prince.
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we have pretended his Soveraignty, and put a Reed in his hand instead of a Scepter, Matth. 27. as if he were of such a flexible disposition, as to let us do what we list.
we have pretended his Sovereignty, and put a Reed in his hand instead of a Sceptre, Matthew 27. as if he were of such a flexible disposition, as to let us do what we list.
The time is coming, yea now is, when he shewes himself to be a King, yea a King highly provoked, (as they say, NONLATINALPHABET, to be much incensed, is from NONLATINALPHABET and NONLATINALPHABET, importing the wrath of a King; ) and since we will not submit unto his golden Scepter, his Scepter of grace and clemency and patience, which he hath long extended,
The time is coming, yea now is, when he shows himself to be a King, yea a King highly provoked, (as they say,, to be much incensed, is from and, importing the wrath of a King;) and since we will not submit unto his golden Sceptre, his Sceptre of grace and clemency and patience, which he hath long extended,
The work which he hath been long doing in this falsely called Christian world; and, according to his threatnings by fire and by his sword he is pleading with all flesh. Though, O foolish men! O daring generation!
The work which he hath been long doing in this falsely called Christian world; and, according to his threatenings by fire and by his sword he is pleading with all Flesh. Though, Oh foolish men! O daring generation!
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Must not that prophesy have its fullfilling as well in the letter as in the spirit? Revel. 6.15.16. That the Kings of the earth, and the great men, and rich men, and the chief Captaines, &c. shall hide themselves from the face of him that sitteth on the throne and from the wrath of the Lamb. Laesa patientia fit furor;
Must not that prophesy have its fulfilling as well in the Letter as in the Spirit? Revel. 6.15.16. That the Kings of the earth, and the great men, and rich men, and the chief Captains, etc. shall hide themselves from the face of him that Sitteth on the throne and from the wrath of the Lamb. Laesa patientia fit Furor;
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when the patience and long suffering of the Lamb is overcharged, its turned to fury. His Golden Scepter of grace, lenity, patience and long suffering, to our salvation, 2 Pet. 3.15. Being despised, he then takes to himself his Iron Rod of Severity, Wrath and Fury; and makes use of it to the destruction of all disobedient men.
when the patience and long suffering of the Lamb is overcharged, its turned to fury. His Golden Sceptre of grace, lenity, patience and long suffering, to our salvation, 2 Pet. 3.15. Being despised, he then Takes to himself his Iron Rod of Severity, Wrath and Fury; and makes use of it to the destruction of all disobedient men.
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For what is it for us to prayse the equity, righteousness and holyness of his scepter, unless our lives praise his holyness, righteousness and equity? What is it for us to commend his equity while we our selves are subject to iniquity? What is it for us to talk of his moderation, unless our moderation also be known to all men? Phil. 4.5.
For what is it for us to praise the equity, righteousness and holiness of his sceptre, unless our lives praise his holiness, righteousness and equity? What is it for us to commend his equity while we our selves Are Subject to iniquity? What is it for us to talk of his moderation, unless our moderation also be known to all men? Philip 4.5.
I will behave my self wisely in a perfect way, O when wilt thou come unto me? I will walk in my house with a perfect heart, &c. And so Christ himself promiseth, Joh. 14.21. He that hath my commandements and keepeth them, he it is that loveth me;
I will behave my self wisely in a perfect Way, Oh when wilt thou come unto me? I will walk in my house with a perfect heart, etc. And so christ himself promises, John 14.21. He that hath my Commandments and Keepeth them, he it is that loves me;
And therefore to avoid the doubtful signification of the general word [ Tent ] or Tabernacle, as Pagnin and Cajetan turn NONLATINALPHABET Tabernaculum; and because that portable house wherein more chaste people dwelt, in the wilderness,
And Therefore to avoid the doubtful signification of the general word [ Tent ] or Tabernacle, as Pagnin and Cajetan turn Tabernaculum; and Because that portable house wherein more chaste people dwelled, in the Wilderness,
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yea, wherein the most holy God dwelt and walked with his people, 2 Sam. 7.6. is called by the same name, and by the same name mentioned, v, 6. it were to be wished, NONLATINALPHABET? were Englished by a word more proper.
yea, wherein the most holy God dwelled and walked with his people, 2 Sam. 7.6. is called by the same name, and by the same name mentioned, v, 6. it were to be wished,? were Englished by a word more proper.
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Accordingly, although Tyndal and three other ancient English translations have the same word, yet Coverdale and another turn the word, Whorehouse; as also doth Luther, Piscator, and the Low Dutch,
Accordingly, although Tyndale and three other ancient English Translations have the same word, yet Coverdale and Another turn the word, Whorehouse; as also does Luther, Piscator, and the Low Dutch,
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also Vatablus, Tremellius, Diodati, and Castellio, following herein Hierom and the Chald. Paraph. Nec certè dissimulandum, idem vocabulum NONLATINALPHABET nomen NONLATINALPHABET, sortitum esse: Mox eodem commate sequitur, (Phinees) ambos ipsos virum Israelis & mulierem, NONLATINALPHABET, in locis genitalibus (ita Hieronymus) transfixit;
also Vatablus, Tremellius, Diodati, and Castellio, following herein Hieronymus and the Chald. Paraph. Nec certè dissimulandum, idem Vocabulum Nome, sortitum esse: Mox Eodem Commate sequitur, (Phinehas) ambos ipsos virum Israelis & mulierem,, in locis genitalibus (ita Hieronymus) transfixit;
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Nor is it unworthy a critical observation, that NONLATINALPHABET a Stews or a Brothelhouse hath the name from NONLATINALPHABET which signifies Cavare, (whence our English word Cave ) Confodere, Execrar•, to make hollow, to dig, also to curse; because,
Nor is it unworthy a critical observation, that a Stews or a Brothel-house hath the name from which signifies Cavare, (whence our English word Cave) Confodere, Execrar•, to make hollow, to dig, also to curse; Because,
as a very good Critick observes, and thence infers, Lupanar est cavea execrabilis; An Harlots house is an execrable Den. According to which Tertullian very fitly, Benedictus status apud Deum, crescite & in multitudinem proficite:
as a very good Critic observes, and thence infers, Lupanar est cavea execrabilis; an Harlots house is an execrable Den. According to which Tertullian very fitly, Benedictus status apud God, crescite & in multitudinem proficite:
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The result of all which, is, that by NONLATINALPHABET, which our Translators turn a T••t, is to be understood what the prophet calls NONLATINALPHABET an harlots house, Jer. 5.7.
The result of all which, is, that by, which our Translators turn a T••t, is to be understood what the Prophet calls an harlots house, Jer. 5.7.
Which our Translators render in the plurall, they assembled themselves by troops in the harlots houses; whereby they wrong not onely the holy Text, but also the Jewes nation;
Which our Translators render in the plural, they assembled themselves by troops in the harlots houses; whereby they wrong not only the holy Text, but also the Jews Nation;
as the Lord implies, Levit. 19.29. Do not prostitute thy Daughter, (or rather, do not prophane thy Daughter NONLATINALPHABET, which should be holy to the Lord both in body and in spirit, 1 Cor. 7.34.) to cause hir to be a Whore, lest the land fall to Whordom, and the land be filled with wickedness, Levit. 19.29.
as the Lord Implies, Levit. 19.29. Do not prostitute thy Daughter, (or rather, do not profane thy Daughter, which should be holy to the Lord both in body and in Spirit, 1 Cor. 7.34.) to cause his to be a Whore, lest the land fallen to Whoredom, and the land be filled with wickedness, Levit. 19.29.
No portion of God from above. All the portion is from beneath, even a fire that devours to destruction and roots out all increase, Job. 31.1. — 12. Yea, the Lord frustrates that end which these leud practises aim at, they shall die childless, Levit. 20.20. The harlots house is the way to hell going down to the secret or inner Chambers of death, Prov. 7.27.
No portion of God from above. All the portion is from beneath, even a fire that devours to destruction and roots out all increase, Job. 31.1. — 12. Yea, the Lord frustrates that end which these lewd practises aim At, they shall die childless, Levit. 20.20. The harlots house is the Way to hell going down to the secret or inner Chambers of death, Curae 7.27.
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when yet he himself hath in himself that NONLATINALPHABET that brothel-house and stewes which he hates and abominates without him. For from within, out of the heart of men, proceed evill reasonings (NONLATINALPHABET) adulteries, fornications, murders, thefts, coveteousnesses, wickednesses, (NONLATINALPHABET) deceit, lasciviousnesses (NONLATINALPHABET) an evill eye, blasphemy, pride, foolishness.
when yet he himself hath in himself that that Brothel-house and Stews which he hates and abominates without him. For from within, out of the heart of men, proceed evil reasonings () adulteries, fornications, murders, thefts, coveteousnesses, Wickednesses, () deceit, lasciviousnesses () an evil eye, blasphemy, pride, foolishness.
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All these evill things come forth from within (NONLATINALPHABET) and defile the man. So that all these are in the heart, according to the French proverb;
All these evil things come forth from within () and defile the man. So that all these Are in the heart, according to the French proverb;
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The heart is a slaughter-house, wherein the wicked one slayeth the innocent, Psal. 10.8. The heart is a Den of thieves. The heart is an arrant Brothel-house, wherein its possible that a man may be an adulterer and fornicator, yet not know a woman;
The heart is a slaughterhouse, wherein the wicked one slays the innocent, Psalm 10.8. The heart is a Den of thieves. The heart is an arrant Brothel-house, wherein its possible that a man may be an adulterer and fornicator, yet not know a woman;
and the like may be said of the woman in regard of the man. Our Master Christ teacheth us this Doctrin, Matth. 5.28. I say unto you, that every one looking upon a woman to lust after hir, hath committed adultery with hir already in his heart.
and the like may be said of the woman in regard of the man. Our Master christ Teaches us this Doctrine, Matthew 5.28. I say unto you, that every one looking upon a woman to lust After his, hath committed adultery with his already in his heart.
This is so consonant unto sound reason, that the very lascivious Poet himself could say, Ut jam servâris bene corpus, adultera mens est; Omnibus exclusis, intus adulter erit.
This is so consonant unto found reason, that the very lascivious Poet himself could say, Ut jam servâris bene corpus, adultera Mens est; Omnibus exclusis, intus adulter erit.
Yea, although the soul be not stained with those obscene lusts; yet, because there is a covenant of spiritual mariage between Christ and the believing soul, Hos. 2.19.20. Zach. 8.8.
Yea, although the soul be not stained with those obscene Lustiest; yet, Because there is a Covenant of spiritual marriage between christ and the believing soul, Hos. 2.19.20. Zach 8.8.
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Thou art mine; The Lord having made this contract of mariage, Verbis formalibus & praesentibus, in these present formal words of a real contract, the breach of this contract of mariage is no other then spiritual whoredome: Surely as a wise hath treacherously departed from her companion or friend (NONLATINALPHABET) so have yee been treacherous against me (NONLATINALPHABET) O house of Israel, saith the Lord, Jer. 3.20.
Thou art mine; The Lord having made this contract of marriage, Verbis formalibus & praesentibus, in these present formal words of a real contract, the breach of this contract of marriage is no other then spiritual whoredom: Surely as a wise hath treacherously departed from her Companion or friend () so have ye been treacherous against me () Oh house of Israel, Says the Lord, Jer. 3.20.
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Yea, that in Gods account is idolatry, and spiritual adultery, when the heart disloyally turns away from God, to any thing which is not God, or leading unto God, Jer. 3.2. Where hast thou not been lyen with? Yee adulterers and adulteresses; know ye not that the friendship of this world;
Yea, that in God's account is idolatry, and spiritual adultery, when the heart disloyally turns away from God, to any thing which is not God, or leading unto God, Jer. 3.2. Where hast thou not been lyen with? Ye Adulterers and Adulteresses; know you not that the friendship of this world;
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is enmity, (not with, as our Translators render it, but) of God? So the Greek NONLATINALPHABET, that the friendship of the world is the enmity of God? James 4.4.
is enmity, (not with, as our Translators render it, but) of God? So the Greek, that the friendship of the world is the enmity of God? James 4.4.
So our Lord calls the Jewes an adulterous generation, Matth. 12.39. and 16.4. This fornication and adultery is committed with the whorish woman, the vain thoughts, which are compared to Eve, 2 Cor. 11.3.
So our Lord calls the Jews an adulterous generation, Matthew 12.39. and 16.4. This fornication and adultery is committed with the whorish woman, the vain thoughts, which Are compared to Eve, 2 Cor. 11.3.
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How long wilt thou cause thy vain thoughts to lodge in thee? NONLATINALPHABET in thine inward part, or thine heart? as the LXX sometime turn NONLATINALPHABET.
How long wilt thou cause thy vain thoughts to lodge in thee? in thine inward part, or thine heart? as the LXX sometime turn.
The false Prophets, the Balaams [ who devour the people ] have given wicked counsel unto the Midianites [ false judgements ] against thee, Numb. 31.16. to corrupt thy chaste thoughts, NONLATINALPHABET, from that simplicity, that which is toward Christ, 2 Cor. 11.3.
The false prophets, the Balaams [ who devour the people ] have given wicked counsel unto the midianites [ false Judgments ] against thee, Numb. 31.16. to corrupt thy chaste thoughts,, from that simplicity, that which is towards christ, 2 Cor. 11.3.
Wherefore straiten or distress the Midianites (NONLATINALPHABET.) Thou hast divine authority, even Gods command so to do, Numb. 25.17. From this whorish woman, even the vain thoughts, was the beginning of sin;
Wherefore straiten or distress the midianites (.) Thou hast divine Authority, even God's command so to do, Numb. 25.17. From this whorish woman, even the vain thoughts, was the beginning of since;
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Give not passage to the water, nor to the wicked woman NONLATINALPHABET, boldness of going abroad. If she go not NONLATINALPHABET according to thine hand (or power) cut her off NONLATINALPHABET, Plar. à carnibus, ) from thy flesh,
Give not passage to the water, nor to the wicked woman, boldness of going abroad. If she go not according to thine hand (or power) Cut her off, play. à carnibus,) from thy Flesh,
and Zimri, or, that disposition that rejoyceth therein, Numb. 25.6, 7. Psal. 106.30, 31; &c. It is the exhortation which Dr. Thomas Drayton NONLATINALPHABET, a man of blessed memory, and my reverend and worthy good friend, directed in a learned and pious Sermon of his at Wilts, on 2 Cor. 7.1.
and Zimri, or, that disposition that Rejoiceth therein, Numb. 25.6, 7. Psalm 106.30, 31; etc. It is the exhortation which Dr. Thomas Drayton, a man of blessed memory, and my reverend and worthy good friend, directed in a learned and pious Sermon of his At Wilts, on 2 Cor. 7.1.
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to the Ministers of that County, March 1. 1656. the Sermon is in print, and entituled, The Proviso or Condition of the promises. For which his good counsell therein contained, viz. to cleanse our selves from all filthyness of flesh and spirit,
to the Ministers of that County, March 1. 1656. the Sermon is in print, and entitled, The Proviso or Condition of the promises. For which his good counsel therein contained, viz. to cleanse our selves from all filthiness of Flesh and Spirit,
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May it not rather be laid as a true crime against his accusers, that they and such as they fill that County and the whole Nation with the Doctrin of imperfection and all wickedness;
May it not rather be laid as a true crime against his accusers, that they and such as they fill that County and the Whole nation with the Doctrine of imperfection and all wickedness;
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Besides, how unhandsom and unproper is it, for those, whose calling requires of them, that they stirre up men to endeavour after the perfect life, that they may stand NONLATINALPHABET perfect and compleat in all the will of God, Col. 4.12.
Beside, how unhandsome and unproper is it, for those, whose calling requires of them, that they stir up men to endeavour After the perfect life, that they may stand perfect and complete in all the will of God, Col. 4.12.
How unseemely is it for them to plead for Baalim their Lording and ruling lusts, which they call their weaknesses, frailties and imperfections? If these must remain,
How unseemly is it for them to plead for Baalim their Lording and ruling Lustiest, which they call their Weaknesses, frailties and imperfections? If these must remain,
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why then is it written, that the Deliverer shall come out of Sion, and shall turn away NONLATINALPHABET impieties or ungodlynesses from Jacob, and that he shall take away their sinnes? Rom. 11.26.
why then is it written, that the Deliverer shall come out of Sion, and shall turn away impieties or ungodlynesses from Jacob, and that he shall take away their Sins? Rom. 11.26.
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Yea, for what end did Christ give his gifts unto men, viz. His Apostles, Prophets, Evangelists, pastors & teachers? was it not for the perfecting of the Saints, for the work of the ministry,
Yea, for what end did christ give his Gifts unto men, viz. His Apostles, prophets, Evangelists, Pastors & Teachers? was it not for the perfecting of the Saints, for the work of the Ministry,
unto a perfect man, unto the measure of the stature or age (NONLATINALPHABET) of the fulness of Christ? Ephes. 4.12, 13. Surely therefore these men cannot more evidently declare that they are none of Gods gifts unto men, then when by their doctrine of unbelief, they take away all hope of the perfect life.
unto a perfect man, unto the measure of the stature or age () of the fullness of christ? Ephesians 4.12, 13. Surely Therefore these men cannot more evidently declare that they Are none of God's Gifts unto men, then when by their Doctrine of unbelief, they take away all hope of the perfect life.
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For since hope is the foundation of all pious endeavours, if the hope of perfection be taken away, who will endeavour after it? and how can these men be Gods gifts for the perfecting of the Saints, when they take away the hope of being perfect? let such pretend themselves the gifts of God unto men;
For since hope is the Foundation of all pious endeavours, if the hope of perfection be taken away, who will endeavour After it? and how can these men be God's Gifts for the perfecting of the Saints, when they take away the hope of being perfect? let such pretend themselves the Gifts of God unto men;
unless they be also NONLATINALPHABET evil beasts, operative in mischief? like Wasps and Hornets vexing and stinging such as are industrious and abounding in the work of the Lord;
unless they be also evil beasts, operative in mischief? like Wasps and Hornets vexing and stinging such as Are Industria and abounding in the work of the Lord;
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Unto which, this good man laboured, striving NONLATINALPHABET, according to his (Christs) operative power working in him, NONLATINALPHABET in power or vigour.
Unto which, this good man laboured, striving, according to his (Christ) operative power working in him, in power or vigour.
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Much love, much zeal there is among the divided judgments; But the love and zeal of every severall opinion is wholly carried toward its own respective party. And, what our Lord foretold of these last times, is found to be most true, that NONLATINALPHABET, because iniquity is multiplied, the love of many shall wax cold.
Much love, much zeal there is among the divided Judgments; But the love and zeal of every several opinion is wholly carried towards its own respective party. And, what our Lord foretold of these last times, is found to be most true, that, Because iniquity is multiplied, the love of many shall wax cold.
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(so NONLATINALPHABET, may be understood objective objectively;) so that there is no common love and zeal towards all men, but every one NONLATINALPHABET, sings to himself and pleaseth himself.
(so, may be understood objective objectively;) so that there is no Common love and zeal towards all men, but every one, sings to himself and Pleases himself.
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Every Zimri, every divided party cut off from others (so Zimri signifies, as also to sing ) loves and is zealous toward his Midianitish woman, the thoughts of the divided opinions and judgments;
Every Zimri, every divided party Cut off from Others (so Zimri signifies, as also to sing) loves and is zealous towards his Midianitish woman, the thoughts of the divided opinions and Judgments;
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and commits adultery and fornication with all, every one in the darkness in the secret closets of his own imagination, Ezech. 8.12. in his NONLATINALPHABET the Brothelhouse, the Stewes of his own heart; whence proceed the issues of a wicked life and actions, Lenonum pueri quocun { que } in fornice nati. O Israel!
and commits adultery and fornication with all, every one in the darkness in the secret closets of his own imagination, Ezekiel 8.12. in his the Brothel-house, the Stews of his own heart; whence proceed the issues of a wicked life and actions, Lenonum pueri quocun { que } in fornice Nati. O Israel!
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Let us, O let us be zealous for our God, every one against his Cozbi, the lying thoughts of the Midianitish woman, as Phineas was, according to Gods testimony of him.
Let us, Oh let us be zealous for our God, every one against his Cozbi, the lying thoughts of the Midianitish woman, as Phinehas was, according to God's testimony of him.
Phineas hath caused my wrath to be turnd away from upon the sons of Israel in his being zealous with my zeal in the midst of them, v. 11. For so no doubt NONLATINALPHABET should be rendred with my zeal, as S. Paul saith to his Corinthians, NONLATINALPHABET, I emulate or am zealous for you with the zeal of God, 2 Cor. 11.2. O let us with this zeal of our God, be zealous against all iniquity, all our vain thoughts which we have caused to lodge in us;
Phinehas hath caused my wrath to be turned away from upon the Sons of Israel in his being zealous with my zeal in the midst of them, v. 11. For so no doubt should be rendered with my zeal, as S. Paul Says to his Corinthians,, I emulate or am zealous for you with the zeal of God, 2 Cor. 11.2. O let us with this zeal of our God, be zealous against all iniquity, all our vain thoughts which we have caused to lodge in us;
So shall the wrath of God be turned away from us; so will the Lord be zealous for his land, and spare us, Joel 2.18. and set his Tabernacle in the midst of us.
So shall the wrath of God be turned away from us; so will the Lord be zealous for his land, and spare us, Joel 2.18. and Set his Tabernacle in the midst of us.
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] The only wise and good God, who loves the man better then the man loves himself, according to that, Charior est superis homo quàm sibi, Man is more dear unto God, then he is to himself;
] The only wise and good God, who loves the man better then the man loves himself, according to that, Charior est superis homo quàm sibi, Man is more dear unto God, then he is to himself;
The Lord Jesus taught them so to do, Luke 24.21. beginning at Moses and all the Prophets, he expounded unto them in all the Scriptures, the things concerning himself. And v. 44.45.
The Lord jesus taught them so to do, Lycia 24.21. beginning At Moses and all the prophets, he expounded unto them in all the Scriptures, the things Concerning himself. And v. 44.45.
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1. What was that solemn assembly. It is true, that on the three principal solemn festivals of the Jewes, there were wont to be conventions and assemblies of the people;
1. What was that solemn assembly. It is true, that on the three principal solemn festivals of the Jews, there were wont to be conventions and assemblies of the people;
But our Translators here call the last day of every such Feast, a solemn assembly, as here the eighth day of the feast of Tabernacles: whereas NONLATINALPHABET signifies not the assembling or convening of the people together,
But our Translators Here call the last day of every such Feast, a solemn assembly, as Here the eighth day of the feast of Tabernacles: whereas signifies not the assembling or convening of the people together,
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but the retaining or restraining of them being so assembled; which is a great difference. Yea, Levit. 23.36. where we have mention of the same Feast, our Translators themselves having rendred NONLATINALPHABET, as here, a solemn Assembly, they put in the margent, Hebr. Day of restraint; and the like, Deut. 16.8. a Chron. 7.9. Nehem. 8.18.
but the retaining or restraining of them being so assembled; which is a great difference. Yea, Levit. 23.36. where we have mention of the same Feast, our Translators themselves having rendered, as Here, a solemn Assembly, they put in the margin, Hebrew Day of restraint; and the like, Deuteronomy 16.8. a Chronicles 7.9. Nehemiah 8.18.
Solennitas. Festum sic dicebatur, quod retinerentur qui venerant ad festum, &c. It was called a gathering or retaining, that is, a Solemnity. The Feast was so called, saith he,
Solennitas. Festum sic dicebatur, quod retinerentur qui venerant ad Festum, etc. It was called a gathering or retaining, that is, a Solemnity. The Feast was so called, Says he,
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To like purpose Munster; who turns the word Retentio; and gives reason, because the seven dayes of the solemnity being past, the people was yet retained one day. So Luther explains it.
To like purpose Munster; who turns the word Retentio; and gives reason, Because the seven days of the solemnity being passed, the people was yet retained one day. So Luther explains it.
Piscator in his High Dutch Translation turns the word, Verbotstag, which in his Latin he renders, Dies interdicti, a day of prohibition; and his reason is, with reference to the following words;
Piscator in his High Dutch translation turns the word, Verbotstag, which in his Latin he renders, Die Interdicti, a day of prohibition; and his reason is, with Referente to the following words;
because on it, all servile work was forbidden. Tyndal and another after him, renders it a Collection; not because money was then gathered for the reparation of the Tabernacle,
Because on it, all servile work was forbidden. Tyndale and Another After him, renders it a Collection; not Because money was then gathered for the reparation of the Tabernacle,
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but because the people were then gathered and retained together. And so the Chald. Paraph. expresly renders the word NONLATINALPHABET by NONLATINALPHABET, Collecti eritis, ye (not money) shall be gathered.
but Because the people were then gathered and retained together. And so the Chald. Paraph. expressly renders the word by, Collect You will be, you (not money) shall be gathered.
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Now because this Collection and retention was on the last day of the Feast, as S. John calls it, John 7. Therefore one of our old English Translators turns the word, The conclusion of the Feast.
Now Because this Collection and retention was on the last day of the Feast, as S. John calls it, John 7. Therefore one of our old English Translators turns the word, The conclusion of the Feast.
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2. This Collection, Retention, or Conclusion of the Feast, was on the eighth day. Which day was supernumerary and above the number of the Feast, which consisted of Seven dayes; as appears Levit. 23.34. On the fifteenth day of the seventh moneth, shall be the Feast of Tabernacles for seven dayes, unto the Lord.
2. This Collection, Retention, or Conclusion of the Feast, was on the eighth day. Which day was supernumerary and above the number of the Feast, which consisted of Seven days; as appears Levit. 23.34. On the fifteenth day of the seventh Monn, shall be the Feast of Tabernacles for seven days, unto the Lord.
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And afterward thrice, ver. 40, 41, 42. Ye shall keep it seven dayes. The reason of this supernumerary day is to be sought in the Mysterie of it. Meantime, as to the letter.
And afterwards thrice, ver. 40, 41, 42. You shall keep it seven days. The reason of this supernumerary day is to be sought in the Mystery of it. Meantime, as to the Letter.
Then ye shall dwell in Booths, saith the Lord, seven dayes: every home-born in Israel shall dwell in Booths, that your generations may know, that I made the sons of Israel to dwell in Booths, when I brought them out from the land of Egypt. I am the Lord your God, ver. 42, 43. That the people might remember and consider, their slavery in Egypt, and their deliverance out of it.
Then you shall dwell in Booths, Says the Lord, seven days: every homeborn in Israel shall dwell in Booths, that your generations may know, that I made the Sons of Israel to dwell in Booths, when I brought them out from the land of Egypt. I am the Lord your God, ver. 42, 43. That the people might Remember and Consider, their slavery in Egypt, and their deliverance out of it.
Their penury and poverty in the Wilderness when they were houseless, and harborless; and their plenty and abundance in the land of Canaan, when they dwelt in houses that they had not built.
Their penury and poverty in the Wilderness when they were houseless, and harbourless; and their plenty and abundance in the land of Canaan, when they dwelled in houses that they had not built.
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And therefore the Law was commanded to be read every seventh year at that feast, Deut. 31.10. that they might hear, and learn, and fear the Lord their God (the author of all this good unto them) and observe to do all the words of his Law.
And Therefore the Law was commanded to be read every seventh year At that feast, Deuteronomy 31.10. that they might hear, and Learn, and Fear the Lord their God (the author of all this good unto them) and observe to do all the words of his Law.
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when they went off the Stage; as Suidas, and Pollux, and others affirm. Accordingly some conceive, that the Greek Interpreters alluded to this custom of the Stage-players, because,
when they went off the Stage; as Suidas, and Pollux, and Others affirm. Accordingly Some conceive, that the Greek Interpreters alluded to this custom of the Stageplayers, Because,
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and rendred the word NONLATINALPHABET for a memorial of the peoples going out of Egypt, Levit, 23.16. Numb. 29.35. Deut. 16.8. 2 Chron. 7.9. Nehem. 8.18. as well knowing the will of the Lord, that his people should remember the day when they came forth out of the land of Egypt, all the dayes of their life, Deut. 16.3.
and rendered the word for a memorial of the peoples going out of Egypt, Levit, 23.16. Numb. 29.35. Deuteronomy 16.8. 2 Chronicles 7.9. Nehemiah 8.18. as well knowing the will of the Lord, that his people should Remember the day when they Come forth out of the land of Egypt, all the days of their life, Deuteronomy 16.3.
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Hence we learn one main end of humane society, the celebrating of solemn Assemblies, for the worship and service of God, in the great Congregation. Such are all the solemn Feasts in Scripture.
Hence we Learn one main end of humane society, the celebrating of solemn Assemblies, for the worship and service of God, in the great Congregation. Such Are all the solemn Feasts in Scripture.
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As also for the management of civil affairs, in order to a peaceable life, NONLATINALPHABET, 1 Tim. 2.2. That which the Psalmist expresseth in like words, Psal. 110.3. NONLATINALPHABET in the comlinesses of holiness; which our Translators express, in all godliness and honesty. Where NONLATINALPHABET turnd by honesty, a word in our language, of very large signification, might more properly be rendred by comely gravity. The Wiseman Prov. 8.6.
As also for the management of civil affairs, in order to a peaceable life,, 1 Tim. 2.2. That which the Psalmist Expresses in like words, Psalm 110.3. in the comlinesses of holiness; which our Translators express, in all godliness and honesty. Where turned by honesty, a word in our language, of very large signification, might more properly be rendered by comely gravity. The Wiseman Curae 8.6.
as the Philosopher explaines NONLATINALPHABET, a decent deportment, becoming all ranks and orders of men. So that those Conventions of the people were either Ecclesiastical or civil.
as the Philosopher explains, a decent deportment, becoming all ranks and order of men. So that those Conventions of the people were either Ecclesiastical or civil.
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And both had their times of restraint and their times of dimission. For whereas all things in the Church ought to be done in decency and NONLATINALPHABET according to order, 1 Cor. 14.40. We read that our Lord the Head of his Church, is desired by the Disciples to let the multitude depart, Mat. 14.15. as afterward he doth, v. 22, 23. and 15.29.
And both had their times of restraint and their times of dimission. For whereas all things in the Church ought to be done in decency and according to order, 1 Cor. 14.40. We read that our Lord the Head of his Church, is desired by the Disciples to let the multitude depart, Mathew 14.15. as afterwards he does, v. 22, 23. and 15.29.
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And we read this practised by the Town Clerk, or rather, Sacred Scribe, NONLATINALPHABET, as Dr. Hammond well proves, that he dismissed the Assembly, Acts 19.35. And this dismission proves a restraint, in all lawful Assemblies. Such were those of the Christians in the Apostles times, Hebr. 10.25. James 2.2. and afterwards.
And we read this practised by the Town Clerk, or rather, Sacred Scribe,, as Dr. Hammond well Proves, that he dismissed the Assembly, Acts 19.35. And this dismission Proves a restraint, in all lawful Assemblies. Such were those of the Christians in the Apostles times, Hebrew 10.25. James 2.2. and afterwards.
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So Ignatius to Polycarpus, NONLATINALPHABET, let the Assemblies be more frequent. In which dismission was practised; and therefore a restraint supposed.
So Ignatius to Polycarp,, let the Assemblies be more frequent. In which dismission was practised; and Therefore a restraint supposed.
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In the Greek Church, after the Sermon, the Deacon said, NONLATINALPHABET, a dismission to the people: that is, the people may depart. And the like custom was in the Latin Church.
In the Greek Church, After the Sermon, the Deacon said,, a dismission to the people: that is, the people may depart. And the like custom was in the Latin Church.
Hence is that known form of speech used by the Deacon, after the Sermon to the Catechumeni, (those who were not yet initiated or entred into the divine mysteries,
Hence is that known from of speech used by the Deacon, After the Sermon to the Catechumen, (those who were not yet initiated or entered into the divine Mysteres,
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These antient, and now antiquated customes of the Church, easily discover unto us, what Dissolutae scopae, what loose and confused companies our Church-congregations most-what are;
These ancient, and now antiquated customs of the Church, Easily discover unto us, what Dissolutae scopae, what lose and confused companies our Church-congregations mostwhat Are;
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and the seventh day shall be NONLATINALPHABET a solemn Assembly, or rather a restraint. The feast of the Passover requires a purging out the leaven of malice and wickedness, a keeping our selves from our own iniquity. This must be done with unleavened bread, even with the unleavened bread of sincerity and truth. Ye perceive, sincerity accompanies the first and lowest duty, even the first passage out of Egypt. So far are they out, who call perfection, which is the highest duty, by the name of sincerity, which is or accompanies the lowest and meanest.
and the seventh day shall be a solemn Assembly, or rather a restraint. The feast of the Passover requires a purging out the leaven of malice and wickedness, a keeping our selves from our own iniquity. This must be done with unleavened bred, even with the unleavened bred of sincerity and truth. You perceive, sincerity Accompanies the First and lowest duty, even the First passage out of Egypt. So Far Are they out, who call perfection, which is the highest duty, by the name of sincerity, which is or Accompanies the lowest and Meanest.
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2. There is also a restraint, a recollecting, and calling home all our wandring thoughts, our loose affections, our unadvised words, our rash actions; a bringing them to due examinations;
2. There is also a restraint, a recollecting, and calling home all our wandering thoughts, our lose affections, our unadvised words, our rash actions; a bringing them to due examinations;
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a judgeing and condemning what is blameworthy of them; a sifting and winnowing our hearts, as the Prophet exhorts, Zephaniah 2.1. NONLATINALPHABET Inquirite in vos ipsos, scrutamini, let every one of you search Inter scruta among the trash and trumpery of his sinful conversation.
a judging and condemning what is blameworthy of them; a sifting and winnowing our hearts, as the Prophet exhorts, Zephaniah 2.1. Inquirite in vos ipsos, Search, let every one of you search Inter scruta among the trash and trumpery of his sinful Conversation.
He it is who is made flesh, and desires NONLATINALPHABET to take up his Tent, to keep his Feast of Tabernacles with us, John 1.14. Canst thou, darest thou own, believe on, hope in, love, cleave unto such a Christ? canst thou honour him, joyn thy self unto him? Unto him is the NONLATINALPHABET, our restraint, our retention; unto him we are to be adjoyned, and to become of one spirit with him. Unto him we are to be conformed in his humiliation and abasement, that we may be made like unto him in his glory and exaltation.
He it is who is made Flesh, and Desires to take up his Tent, to keep his Feast of Tabernacles with us, John 1.14. Canst thou, Darest thou own, believe on, hope in, love, cleave unto such a christ? Canst thou honour him, join thy self unto him? Unto him is the, our restraint, our retention; unto him we Are to be adjoined, and to become of one Spirit with him. Unto him we Are to be conformed in his humiliation and abasement, that we may be made like unto him in his glory and exaltation.
and their plenty and abundance. The Mystery imports the precious redemption of their souls out of their spiritual slavery under the spiritual Pharaoh. How miserable, poor, and naked they were;
and their plenty and abundance. The Mystery imports the precious redemption of their Souls out of their spiritual slavery under the spiritual Pharaoh. How miserable, poor, and naked they were;
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Our Lord himself declares thus much, John 7. Where ver. 2. ye read, that it was the feast of Tabernacles. When our Lord went up to Jerusalem, ver. 10. On the last day, the great day of that Feast, NONLATINALPHABET, Jesus stood,
Our Lord himself declares thus much, John 7. Where ver. 2. you read, that it was the feast of Tabernacles. When our Lord went up to Jerusalem, ver. 10. On the last day, the great day of that Feast,, jesus stood,
But this spake he of the Spirit which the believers (NONLATINALPHABET) on him, NONLATINALPHABET should afterward receive, John 7.37, 38, 39. In order to the receiving of this Spirit, the Lord Jesus commands their restraint in expectation of it, Luke 24.49.
But this spoke he of the Spirit which the believers () on him, should afterwards receive, John 7.37, 38, 39. In order to the receiving of this Spirit, the Lord jesus commands their restraint in expectation of it, Lycia 24.49.
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For so we read, Judges 6.34. that the Spirit of the Lord clothed Gideon. The word they render [ tarry ] is NONLATINALPHABET, sit ye, which notes that quiet posture of their minde, Anima quiet a anima prudens;
For so we read, Judges 6.34. that the Spirit of the Lord clothed gideon. The word they render [ tarry ] is, fit you, which notes that quiet posture of their mind, Anima quiet a anima Prudens;
wherein they were to receive the Spirit of God. And accordingly we finde them in such a posture and disposition of minde, Acts 2.1. NONLATINALPHABET, They were all unanimous at, or in one;
wherein they were to receive the Spirit of God. And accordingly we find them in such a posture and disposition of mind, Acts 2.1., They were all unanimous At, or in one;
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NONLATINALPHABET, and it sat upon every one of them, and they were all filled with the holy Ghost. S. John puts both together, the Spirit and the day of the Spirit.
, and it sat upon every one of them, and they were all filled with the holy Ghost. S. John puts both together, the Spirit and the day of the Spirit.
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Hence we perceive good reason why the Lord laid a restraint upon them to tarry at Jerusalem. It was the day of the Spirit, the eighth day there was NONLATINALPHABET a restraint.
Hence we perceive good reason why the Lord laid a restraint upon them to tarry At Jerusalem. It was the day of the Spirit, the eighth day there was a restraint.
Why doth a day excel a day, and all the light of the day of the year, is of the Sun? So the words are read in the Greek, Ecclus. 33.7. He answers his question, By the knowledge of the Lord, they were distinguished, and he altered seasons and feasts. Some of them he hath made high dayes; and some of them he hath made high and sanctified;
Why does a day excel a day, and all the Light of the day of the year, is of the Sun? So the words Are read in the Greek, Ecclus 33.7. He answers his question, By the knowledge of the Lord, they were distinguished, and he altered seasons and feasts. some of them he hath made high days; and Some of them he hath made high and sanctified;
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But some of them, hath he cursed, and brought low, and turnd them out of their standings. As the Potters clay is in his hand, NONLATINALPHABET, all his wayes are (which words are left out in our Translation) according to his pleasure;
But Some of them, hath he cursed, and brought low, and turned them out of their standings. As the Potters clay is in his hand,, all his ways Are (which words Are left out in our translation) according to his pleasure;
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Let them take notice of this who confound all differences of dayes, and differences of men, how point blank they oppose the express testimony of the Wiseman here.
Let them take notice of this who confound all differences of days, and differences of men, how point blank they oppose the express testimony of the Wiseman Here.
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Yea, that which they suppose their principal ground, is a main argument against their parity. Our Lord saith to his Disciples, Matth. 23. Be not ye called Rabbi, for one is your Master, the Christ; and all ye are brethren. And ver. 10. Be not ye called Masters, for one is your Master, NONLATINALPHABET, the Christ. But the greater or greatest of you shall be your Minister (NONLATINALPHABET) Its evident from the context, that our Lord endeavours to render his Disciples like unto himself.
Yea, that which they suppose their principal ground, is a main argument against their parity. Our Lord Says to his Disciples, Matthew 23. Be not you called Rabbi, for one is your Master, the christ; and all you Are brothers. And ver. 10. Be not you called Masters, for one is your Master,, the christ. But the greater or greatest of you shall be your Minister () Its evident from the context, that our Lord endeavours to render his Disciples like unto himself.
because they were brethren; which brotherhood yet inferred not a parity among them, no more then our being the brethren of Christ, Hebr. 2.11. renders us equal to him, who is the first-born of many brethren, Rom. 8.29.
Because they were brothers; which brotherhood yet inferred not a parity among them, no more then our being the brothers of christ, Hebrew 2.11. renders us equal to him, who is the firstborn of many brothers, Rom. 8.29.
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2. Hence also appears the spiritual excellency of the eighth day, which is the true Lords day, when the Lord God omnipotent reigneth; and his Kingdom is come unto us, in righteousness, peace, and joy in the holy Ghost:
2. Hence also appears the spiritual excellency of the eighth day, which is the true lords day, when the Lord God omnipotent Reigneth; and his Kingdom is come unto us, in righteousness, peace, and joy in the holy Ghost:
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as it is compounded, so it is also resolved into numbers Paritèr pares, equal parts, and particles of those parts. Whence Georgius Venetus observes, That they who were saved from the flood, were Eight; which, according to the number of Justice, implyes, that all who shall be saved, must be just men, righteous men.
as it is compounded, so it is also resolved into numbers Pariter pares, equal parts, and particles of those parts. Whence George Venetus observes, That they who were saved from the flood, were Eight; which, according to the number of justice, Implies, that all who shall be saved, must be just men, righteous men.
Yea, he himself is said to be the eighth Preacher of righteousness, 2 Pet. 2.5. which is true, without that absurd suppliment of person; as I have heretofore shewen.
Yea, he himself is said to be the eighth Preacher of righteousness, 2 Pet. 2.5. which is true, without that absurd supplement of person; as I have heretofore shown.
2. In this mystical number also of eight, the peace is represented, when, by Circumcision performed on the eighth day, Gen. 17. the body of sin in the flesh, which lusted against the Spirit, Gal. 5.17. is put off, Col. 2.11. and we now worship God in the spirit, Phil. 3.3.
2. In this mystical number also of eight, the peace is represented, when, by Circumcision performed on the eighth day, Gen. 17. the body of since in the Flesh, which lusted against the Spirit, Gal. 5.17. is put off, Col. 2.11. and we now worship God in the Spirit, Philip 3.3.
when all jarring dis-harmony, all differences between our God and us are silenced and taken away, by Christs mediation as the binding cord, and we hear nothing but the most harmonical diapason. Wherein two things are considerable: 1. A Return to the same Tone, from whence we departed. 2. Though it be not altogether of the same Key, yet great agreement, great peace there is, an union, identity, and sameness.
when all jarring disharmony, all differences between our God and us Are silenced and taken away, by Christ mediation as the binding cord, and we hear nothing but the most harmonical diapason. Wherein two things Are considerable: 1. A Return to the same Tone, from whence we departed. 2. Though it be not altogether of the same Key, yet great agreement, great peace there is, an Union, identity, and sameness.
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with the circumcision of the spirit on the eighth day, the day of the spirit of love, and NONLATINALPHABET, hath cleansed and purged it round about, according to the LXX,
with the circumcision of the Spirit on the eighth day, the day of the Spirit of love, and, hath cleansed and purged it round about, according to the LXX,
and taken away the foolishness of it, so the Chald. Paraph. expresseth it, so that the man now loves the Lord his God with all his heart, and with all his soul;
and taken away the foolishness of it, so the Chald. Paraph. Expresses it, so that the man now loves the Lord his God with all his heart, and with all his soul;
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Such joy must then be in great measure proportionable to him in whom we rejoyce; and so, in a sort, unmeasurable and infinite; such is the joy in the spiritual feast of Tabernacles, when the Lord takes up his Tabernacle with us,
Such joy must then be in great measure proportionable to him in whom we rejoice; and so, in a sort, unmeasurable and infinite; such is the joy in the spiritual feast of Tabernacles, when the Lord Takes up his Tabernacle with us,
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and dwels with us, and we with him, Revel. 21.3. Such as when Nehemiah (even the consolation of the Lord, the NONLATINALPHABET, the great Comforter, as his name imports) keeps the feast of Tabernacles, it must needs be joy, great joy, exceeding great joy, Nehem. 8.17.
and dwells with us, and we with him, Revel. 21.3. Such as when Nehemiah (even the consolation of the Lord, the, the great Comforter, as his name imports) keeps the feast of Tabernacles, it must needs be joy, great joy, exceeding great joy, Nehemiah 8.17.
in whom, though now ye see him not, yet believing NONLATINALPHABET, ye rejoyce, (or leap and dance ) with joy unspeakable, NONLATINALPHABET, Glorificata, glorified joy. Such is that which ariseth, not from the knowledge of Christ according to the flesh;
in whom, though now you see him not, yet believing, you rejoice, (or leap and dance) with joy unspeakable,, Glorificata, glorified joy. Such is that which arises, not from the knowledge of christ according to the Flesh;
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according to which, our Lord saith, Blessed are they who having not seen yet are believing, John 20.29. Who can duely esteem this faith and love, but he who can experimentally say, My Beloved is mine, and I am his? Cant. 2.16.
according to which, our Lord Says, Blessed Are they who having not seen yet Are believing, John 20.29. Who can duly esteem this faith and love, but he who can experimentally say, My beloved is mine, and I am his? Cant 2.16.
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and of seeming holy ones; for there are of both sorts. The Prophet tells us of an assembly of treacherous men, Jer. 9.2. The word is NONLATINALPHABET, such as restrained themselves from what was good, and were in the bond of iniquity. He describes them verse 3. They cause their tongue, their bow, to shoot a lie;
and of seeming holy ones; for there Are of both sorts. The Prophet tells us of an assembly of treacherous men, Jer. 9.2. The word is, such as restrained themselves from what was good, and were in the bound of iniquity. He describes them verse 3. They cause their tongue, their bow, to shoot a lie;
These sins the Prophet found and reproved at Jerusalem; and so did David before him, Psal. 5.5. He had found a like assembly of treacherous men, like those before the confusion of tongues, Gen. 11. of whom the Lord said, the people are one, and they have all one language. Whereupon he confounds their tongue; and David prayes for the like confusion; they are now bound up in the bond of iniquity.
These Sins the Prophet found and reproved At Jerusalem; and so did David before him, Psalm 5.5. He had found a like assembly of treacherous men, like those before the confusion of tongues, Gen. 11. of whom the Lord said, the people Are one, and they have all one language. Whereupon he confounds their tongue; and David prays for the like confusion; they Are now bound up in the bound of iniquity.
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And therefore the Lord proceeds in his threatnings against that people; and it may be feared, for like reason, against us also, Jer. 9.9. Shall I not visit them for these things? saith the Lord;
And Therefore the Lord proceeds in his threatenings against that people; and it may be feared, for like reason, against us also, Jer. 9.9. Shall I not visit them for these things? Says the Lord;
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These were NONLATINALPHABET, ver. 13. a solemn meeting, as it is there rendred, or rather a people in restraint or retention, wholly taken up in offering sacrifices, observing new Moons and Sabbaths.
These were, ver. 13. a solemn meeting, as it is there rendered, or rather a people in restraint or retention, wholly taken up in offering Sacrifices, observing new Moons and Sabbaths.
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even his everlasting will and commandement, John 12.50. and the ceremonies themselves which God adjoyned unto it, until the life it self should appear, Col. 3.9.
even his everlasting will and Commandment, John 12.50. and the ceremonies themselves which God adjoined unto it, until the life it self should appear, Col. 3.9.
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Yet I doubt not, but we may parallel them with a people among us, an assembly, a combination of seeming holy ones, who make their assembling, and the keeping of an outward Sabbath, hearing the Word and receiving the Sacrament, and the observation of a few other outward duties, the very NONLATINALPHABET, the whole business of their religion, wherewithal they cover their envie, their pride, their covetousness, their wrath, their surfeting, their drunkenness, their chambering, their wantonness, all their abominations:
Yet I doubt not, but we may parallel them with a people among us, an assembly, a combination of seeming holy ones, who make their assembling, and the keeping of an outward Sabbath, hearing the Word and receiving the Sacrament, and the observation of a few other outward duties, the very, the Whole business of their Religion, wherewithal they cover their envy, their pride, their covetousness, their wrath, their surfeiting, their Drunkenness, their chambering, their wantonness, all their abominations:
As for what is required out of these outward services, as from the Sabbath, the ceasing from our sins, from hearing of the Word, obedience to be performed thereunto;
As for what is required out of these outward services, as from the Sabbath, the ceasing from our Sins, from hearing of the Word, Obedience to be performed thereunto;
from receiving of the Lords Supper, the shewing forth the Lords death, in the daily mortification of sin: As for the love of God and our neighbour, the walking in good works, the very end,
from receiving of the lords Supper, the showing forth the lords death, in the daily mortification of since: As for the love of God and our neighbour, the walking in good works, the very end,
or, if words, yet but words. These are, after we believe, and are assured, that is, have strongly fansied, that we are justified, these are then accounted but NONLATINALPHABET, things, at the best, indifferent, and in a manner, at our discretion,
or, if words, yet but words. These Are, After we believe, and Are assured, that is, have strongly fancied, that we Are justified, these Are then accounted but, things, At the best, indifferent, and in a manner, At our discretion,
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So that all the Christian duties, and all the excellent priviledges of the eight day of the feast of Tabernacles, are resolved into a few outward services of the seventh day. But let them expect what event the Jews had of all their ceremonial services, without the life of righteousness; Who required these things at your hands? I cannot away with iniquity and the solemn meeting or restraint.
So that all the Christian duties, and all the excellent privileges of the eight day of the feast of Tabernacles, Are resolved into a few outward services of the seventh day. But let them expect what event the jews had of all their ceremonial services, without the life of righteousness; Who required these things At your hands? I cannot away with iniquity and the solemn meeting or restraint.
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If a man vow a vow unto the Lord, and swear an oath to binde his soul with a bond, he shall not break his word. Or rather, according to the Hebrew, NONLATINALPHABET by binding a bond upon his soul;
If a man Voelli a Voelli unto the Lord, and swear an oath to bind his soul with a bound, he shall not break his word. Or rather, according to the Hebrew, by binding a bound upon his soul;
but to prophane it, as it is in the Hebrew, NONLATINALPHABET, he shall not profane his word; because it was sacred, as made to the Lord; and therefore being not performed, it is profaned; as they acknowledge in the margent.
but to profane it, as it is in the Hebrew,, he shall not profane his word; Because it was sacred, as made to the Lord; and Therefore being not performed, it is profaned; as they acknowledge in the margin.
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A promissory oath differs little, and only formally, from a vow. Accordingly David gives us example of the other restraint, even to binde our selves to the Lord and his righteousness;
A promissory oath differs little, and only formally, from a Voelli. Accordingly David gives us Exampl of the other restraint, even to bind our selves to the Lord and his righteousness;
no less then even the subduing the power of our greatest spiritual enemy. Mark 1.23. we read of a man in the Synagogue NONLATINALPHABET, a man with, or in an unclean spirit;
no less then even the subduing the power of our greatest spiritual enemy. Mark 1.23. we read of a man in the Synagogue, a man with, or in an unclean Spirit;
who cryed out, saying, Let us alone, What have we to do with thee, thou Jesus of Nazareth? Art thou come to destroy us? I know thee who thou art, the holy one of God.
who cried out, saying, Let us alone, What have we to do with thee, thou jesus of Nazareth? Art thou come to destroy us? I know thee who thou art, the holy one of God.
Whence saith David, thine enemies roar, NONLATINALPHABET, (like the Whelps of the Lion the Devil) in the inmost of thine assemblies. For if, saith Ignatius, ye often come together, to the thanksgiving and glory of God, NONLATINALPHABET, the powers of Satan are destroyed, his fiery darts of temptations, which he casts, to inflame us unto sin, are rendred ineffectual.
Whence Says David, thine enemies roar,, (like the Whelps of the lion the devil) in the inmost of thine assemblies. For if, Says Ignatius, you often come together, to the thanksgiving and glory of God,, the Powers of Satan Are destroyed, his fiery darts of temptations, which he Cast, to inflame us unto since, Are rendered ineffectual.
They who come not up to keep the feast of Tabernacles, shall have no rain, Zach. 14.16, 17. Men have long looked at Christ without them, and many hundred years since:
They who come not up to keep the feast of Tabernacles, shall have no rain, Zach 14.16, 17. Men have long looked At christ without them, and many hundred Years since:
Now the Prophet speaking of the times of the Gospel, and dispensation of the spirit, the eighth day, invites all nations to come to the spiritual Jerusalem, to keep the feast of Tabernacles;
Now the Prophet speaking of the times of the Gospel, and Dispensation of the Spirit, the eighth day, invites all Nations to come to the spiritual Jerusalem, to keep the feast of Tabernacles;
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that they may come, that is, believe, John 6.35. and that Christ may dwell in their hearts by faith, Ephes. 3. Yea, Christ himself cries out, on the eighth day of that feast; he that is a thirst, let him come to me and drink.
that they may come, that is, believe, John 6.35. and that christ may dwell in their hearts by faith, Ephesians 3. Yea, christ himself cries out, on the eighth day of that feast; he that is a thirst, let him come to me and drink.
Indeed, as I shewed before, it's no part of the feast, but a supernumerary day; a day which imports an excellency as NONLATINALPHABET and NONLATINALPHABET signifying, to be redundant and abounding, which also import excellency. This octonarius the number of eight is called NONLATINALPHABET and is interpreted numerus pinguedinis, numerus compositus ex primo numero binario intra denarium impingantus, a number of fatness; because it hath the name from NONLATINALPHABET pinguem esse, to be fat, abounding with mysteries; as also because it answers to NONLATINALPHABET oyl, a principal figure of Gods good spirit, which signifies the fatness of Gods house, Psal. 36.8. fatness wherewithal the soul is satisfied, Psal. 63.5. That oyle which swims aloft above all legal ceremonies;
Indeed, as I showed before, it's no part of the feast, but a supernumerary day; a day which imports an excellency as and signifying, to be redundant and abounding, which also import excellency. This octonarius the number of eight is called and is interpreted Numerus pinguedinis, Numerus compositus ex primo numero binario intra denarium impingantus, a number of fatness; Because it hath the name from pinguem esse, to be fat, abounding with Mysteres; as also Because it answers to oil, a principal figure of God's good Spirit, which signifies the fatness of God's house, Psalm 36.8. fatness wherewithal the soul is satisfied, Psalm 63.5. That oil which swims aloft above all Legal ceremonies;
above the septenary of the legal Sabbath; above all compulsions of the Law; nor comes it at all by the works of the law, but by the hearing of faith, Gal. 3.2. Do we keep this feast unto the Lord, as we ought? All his feasts are holy convocations, and to be proclaimed such, Levit. 23.2.37.
above the septenary of the Legal Sabbath; above all compulsions of the Law; nor comes it At all by the works of the law, but by the hearing of faith, Gal. 3.2. Do we keep this feast unto the Lord, as we ought? All his feasts Are holy convocations, and to be proclaimed such, Levit. 23.2.37.
And we must be holy as he is holy. The proselyte to be adjoyned unto the Church, is called NONLATINALPHABET from NONLATINALPHABET, to draw out, and gather up:
And we must be holy as he is holy. The proselyte to be adjoined unto the Church, is called from, to draw out, and gather up:
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Such is NONLATINALPHABET a congregation and assembly of holy ones, called out of the world, which lies NONLATINALPHABET, in the evil one; which is more truly so rendred,
Such is a congregation and assembly of holy ones, called out of the world, which lies, in the evil one; which is more truly so rendered,
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Therefore every one of those who were baptized, professed an abrenuntiation of the evil one, saying, NONLATINALPHABET I renounce Satan, before he adjoyned himself to Christ, saying, NONLATINALPHABET, I list myself in the roll of Christs souldiers.
Therefore every one of those who were baptised, professed an Abrenuntiation of the evil one, saying, I renounce Satan, before he adjoined himself to christ, saying,, I list myself in the roll of Christ Soldiers.
before they kept the feast of Tabernacles, The restraint of the 7th. day, the restraint from the sin, before the restraint of the eight day, the addicting, binding and consecrating themselves to God and his righteousness. Yea, the sin is supposed to be consumed,
before they kept the feast of Tabernacles, The restraint of the 7th. day, the restraint from the since, before the restraint of the eight day, the addicting, binding and consecrating themselves to God and his righteousness. Yea, the since is supposed to be consumed,
before we keep the feast of Tabernacles, according to what Moses wrote; Numb. 33.2. Moses wrote their goings out, according to their journeys, by the commandement of the Lord, ] The words are NONLATINALPHABET.
before we keep the feast of Tabernacles, according to what Moses wrote; Numb. 33.2. Moses wrote their goings out, according to their journeys, by the Commandment of the Lord, ] The words Are.
It were authority enough for those journeys, if written only by the commandement of the Lord; but it adds much to the authority of that journal containing 42. journeys of Israel, that Moses wrote them at, from, or according to the mouth of the Lord, as the words properly signifie;
It were Authority enough for those journeys, if written only by the Commandment of the Lord; but it adds much to the Authority of that Journal containing 42. journeys of Israel, that Moses wrote them At, from, or according to the Mouth of the Lord, as the words properly signify;
if we consider, when they took their journey from Ramasses, viz. on the morrow after the Passover, ver. 3. when now we become conformable unto the death of Christ, the lamb slain, the true Passeover offered for us,
if we Consider, when they took their journey from Ramasses, viz. on the morrow After the Passover, ver. 3. when now we become conformable unto the death of christ, the lamb slave, the true Passover offered for us,
I wish it were rather turned naughtiness or leudness, when we have begun to purge out the leaven of leudness ) on the morrow after the passeover, they went from Ramasses, that is, the melting and dissolving of the iniquity, which moulders away and consumes, by conformity to the death of the lamb;
I wish it were rather turned naughtiness or Lewdness, when we have begun to purge out the leaven of Lewdness) on the morrow After the passover, they went from Ramasses, that is, the melting and dissolving of the iniquity, which moulders away and consumes, by conformity to the death of the lamb;
and therefore the Psalmist saith, that the ungodly shall perish, and the enemies of the Lord (those of our own household) shall consume as the fat or what of the lambs, is pretious;
and Therefore the Psalmist Says, that the ungodly shall perish, and the enemies of the Lord (those of our own household) shall consume as the fat or what of the Lambs, is precious;
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such is the melting of the iniquity signified by Ramasses: from whence they journeyed to Succoth, that is, Booths, Tents, or Tabernacles. That was their first journey.
such is the melting of the iniquity signified by Ramasses: from whence they journeyed to Succoth, that is, Booths, Tents, or Tabernacles. That was their First journey.
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They encamped at Succoth; which was the occasion, that the Lord took, for instituting the feast of Tabernacles, according to Levit. 23.42, 43. All they who keep this feast, are the home-born of Israel who are pure in heart. Psal. 73.1. Israelites indeed, in whom there is no guile, John 1.47. who walk according to the rules of the feast, Gal. 6.16. whereof we have heard the first.
They encamped At Succoth; which was the occasion, that the Lord took, for instituting the feast of Tabernacles, according to Levit. 23.42, 43. All they who keep this feast, Are the homeborn of Israel who Are pure in heart. Psalm 73.1. Israelites indeed, in whom there is no guile, John 1.47. who walk according to the rules of the feast, Gal. 6.16. whereof we have herd the First.
Also by a servile work, they understand journeying, dancing, singing, fidling, hunting, fishing, fowling, painting, marketing, going to law, doing any work for a reward;
Also by a servile work, they understand journeying, dancing, singing, fiddling, hunting, fishing, fowling, painting, marketing, going to law, doing any work for a reward;
For this sentence of Scaevola the high Priest hath good conformity with what the only true high Priest delivers upon like occasion, touching the Sabbath, Luke 13.15, 16. According to this account, we may finde somewhat like Christianity even among the idolatrous Heathen;
For this sentence of Scaevola the high Priest hath good conformity with what the only true high Priest delivers upon like occasion, touching the Sabbath, Lycia 13.15, 16. According to this account, we may find somewhat like Christianity even among the idolatrous Heathen;
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yea, the Heathen, if we consider, and compare them according to their light, with many who believe themselves to be the only Christians, they may shame them and all other, who place the breach of the Sabbath in sitting at their doors, or walking a turn in the field.
yea, the Heathen, if we Consider, and compare them according to their Light, with many who believe themselves to be the only Christians, they may shame them and all other, who place the breach of the Sabbath in sitting At their doors, or walking a turn in the field.
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But surely the Lord would not destroy his own Primitive institution, or make that unlawful to be done, which he himself commanded our first parents to do, and that in the state of innocency. For so we read, that the Lord commanded them to subdue the earth, Gen. 1.28. and 2.15.
But surely the Lord would not destroy his own Primitive Institution, or make that unlawful to be done, which he himself commanded our First Parents to do, and that in the state of innocency. For so we read, that the Lord commanded them to subdue the earth, Gen. 1.28. and 2.15.
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Its said that the Lord God took the man, and put him in the Garden of Eden, NONLATINALPHABET, to till it; which is the word before us, here rendred servile, or of servitude: doubtless if such a work were at any time unlawful to be done, the Lord would not have commanded them,
Its said that the Lord God took the man, and put him in the Garden of Eden,, to till it; which is the word before us, Here rendered servile, or of servitude: doubtless if such a work were At any time unlawful to be done, the Lord would not have commanded them,
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We are therefore yet to seek what is that servile work, which is here forbidden to be done on the eighth day. There is no question but Israel, according to the flesh, understood by a work or works of servitude, such as they wrought in Egypt; when the Egyptians made them serve with rigour, and made their lives bitter with hard bondage, in Morter, and in Bricks, and in all service in the field, with all their work, wherein they wrought with rigour.
We Are Therefore yet to seek what is that servile work, which is Here forbidden to be done on the eighth day. There is no question but Israel, according to the Flesh, understood by a work or works of servitude, such as they wrought in Egypt; when the egyptians made them serve with rigour, and made their lives bitter with hard bondage, in Mortar, and in Bricks, and in all service in the field, with all their work, wherein they wrought with rigour.
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But whereas old things are past away, and behold in Christ all things (NONLATINALPHABET) are made new; and according to the promise, the Lord now brings his people again out of the land of Egypt, Zach. 10.10. we must understand now other servile works answerable unto the spiritual Egypt, the land of Ham the servant.
But whereas old things Are passed away, and behold in christ all things () Are made new; and according to the promise, the Lord now brings his people again out of the land of Egypt, Zach 10.10. we must understand now other servile works answerable unto the spiritual Egypt, the land of Ham the servant.
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And therefore Origen interprets the doing of Israels works in Egypt, Opera carnis, terrena opera, opera seculi, actûs terrae & lutea explere ministeria, to do the works of the flesh, earthly works, worldly works, deeds of the earth,
And Therefore Origen interprets the doing of Israel's works in Egypt, Opera carnis, Terrena opera, opera Seculi, actûs terrae & lutea explere ministeria, to do the works of the Flesh, earthly works, worldly works, Deeds of the earth,
It rests therefore, that, since, according to our Lords decision, it is lawful to do well on the Sabbathday, well-doing is not forbidden on the eighth day; so that the sirvile work is the sinful work; & whosoever commits sin, is the servant of sin, John 8.34.
It rests Therefore, that, since, according to our lords decision, it is lawful to do well on the Sabbath day, welldoing is not forbidden on the eighth day; so that the sirvile work is the sinful work; & whosoever commits since, is the servant of since, John 8.34.
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Hence it is, that the sinful man yields his members servants to iniquity unto iniquity, (that is, from one degree of iniquity unto another,) and so he becomes the servant of sin, Rom. 6.19.20. A servant of corruption, 2 Pet. 2.19. A vassal unto divers lusts and pleasures, Tit. 3.3.
Hence it is, that the sinful man yields his members Servants to iniquity unto iniquity, (that is, from one degree of iniquity unto Another,) and so he becomes the servant of since, Rom. 6.19.20. A servant of corruption, 2 Pet. 2.19. A vassal unto diverse Lustiest and pleasures, Tit. 3.3.
its that which ought not to be done. 3. In regard of the quality of the work forbidden, servile work, a work of servitude; and therefore mis-beseeming,
its that which ought not to be done. 3. In regard of the quality of the work forbidden, servile work, a work of servitude; and Therefore misbeseeming,
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Yea, 5. The seventh day imports a cessation and rest from all servile work. No Manna was then to be gathered, Exod. 16.6. No labour for the meat that perisheth, John 6.27. No distracting care, what we shall eat, or what we shall drink, if we have tasted, that the Lord is gratious, 1 Pet. 2.3. No journeying on the Sabbath, Exod. 16.29. but every one must tarry in his place. Now God himself is NONLATINALPHABET the place, and its one of the Names of God.
Yea, 5. The seventh day imports a cessation and rest from all servile work. No Manna was then to be gathered, Exod 16.6. No labour for the meat that Perishes, John 6.27. No distracting care, what we shall eat, or what we shall drink, if we have tasted, that the Lord is gracious, 1 Pet. 2.3. No journeying on the Sabbath, Exod 16.29. but every one must tarry in his place. Now God himself is the place, and its one of the Names of God.
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and wrought a servile work; he built his Babel, his work of confusion. No fire was to be kindled on the Sabbath day, Exod. 35.3. Ye read of iniquity burning like a fire, Esay 9.18. A fire of envie, which is not kindled on the true Sabbath, Esay 11.13.
and wrought a servile work; he built his Babel, his work of confusion. No fire was to be kindled on the Sabbath day, Exod 35.3. You read of iniquity burning like a fire, Isaiah 9.18. A fire of envy, which is not kindled on the true Sabbath, Isaiah 11.13.
A fire of legal zeal (which, I know, will burn against this exposition of the Sabbath ) in some yong Disciples, like those, Luke 9.54. which is there quenched.
A fire of Legal zeal (which, I know, will burn against this exposition of the Sabbath) in Some young Disciples, like those, Lycia 9.54. which is there quenched.
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For the time is short, that they, who buy, shall be as though they possessed not, 1 Cor. 7.30. Accordingly the Prophet speaking of the great Sabbath, saith, there shall be no Canaanite, that is, no Merchant, no buyer or seller in the house of the Lord, Zach. 14.21. There must be no bearing of burdens on the Sabbath, Jer. 17.22. We must lay aside every weight that presseth down and NONLATINALPHABET, the sin that so easily besets us in every circumstance. And therefore the Lord comforts his people against Assur, that is the besieging sin, Esay 10.24.
For the time is short, that they, who buy, shall be as though they possessed not, 1 Cor. 7.30. Accordingly the Prophet speaking of the great Sabbath, Says, there shall be no Canaanite, that is, no Merchant, no buyer or seller in the house of the Lord, Zach 14.21. There must be no bearing of burdens on the Sabbath, Jer. 17.22. We must lay aside every weight that Presseth down and, the since that so Easily besets us in every circumstance. And Therefore the Lord comforts his people against Assur, that is the besieging since, Isaiah 10.24.
and his yoke shall be dissolved or broken (NONLATINALPHABET,) because of (NONLATINALPHABET) the unction or the anointing of the Spirit of God, which gives the true liberty. Yea, the Lord mindes his people, Levit. 26.13. of his redemption and freeing them from the Egyptian slavery;
and his yoke shall be dissolved or broken (,) Because of () the unction or the anointing of the Spirit of God, which gives the true liberty. Yea, the Lord minds his people, Levit. 26.13. of his redemption and freeing them from the Egyptian slavery;
or work of servitude? Even Adam who was the son of God, by his fall, became the servant of sin. And, of all Adams posterity, Ham the son of just Noah, so noble, that he was by divine estimation, better then all men of his age,
or work of servitude? Even Adam who was the son of God, by his fallen, became the servant of since. And, of all Adams posterity, Ham the son of just Noah, so noble, that he was by divine estimation, better then all men of his age,
and became the servants of Cushan Rishathaim (even the blackness of both iniquities, inward and outward) and him they served eight years, the full time of the spirit of bondage ) until they cried unto the Lord;
and became the Servants of Cushan Rishathaim (even the blackness of both iniquities, inward and outward) and him they served eight Years, the full time of the Spirit of bondage) until they cried unto the Lord;
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even the Saviour, and delivered them, Judges 3.8, 9. An express figure of Christ our Saviour, whom God the Father raised up, and sent him to bless us by turning every one of us from our iniquities, Acts 3.26.
even the Saviour, and Delivered them, Judges 3.8, 9. an express figure of christ our Saviour, whom God the Father raised up, and sent him to bless us by turning every one of us from our iniquities, Acts 3.26.
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And accordingly Christ, in Gods time, even in the fulness of time, he gave himself for us, that he might redeem us from the blackness of all iniquity, outward and inward;
And accordingly christ, in God's time, even in the fullness of time, he gave himself for us, that he might Redeem us from the blackness of all iniquity, outward and inward;
How free was Ahab, even the King of Israel? yet he sold himself to commit iniquity, & became a very servant. How much more free was King David? yet hear how he groans under the burden of his sins; Mine iniquities, saith he, have come over mine head, as an heavie burden;
How free was Ahab, even the King of Israel? yet he sold himself to commit iniquity, & became a very servant. How much more free was King David? yet hear how he groans under the burden of his Sins; Mine iniquities, Says he, have come over mine head, as an heavy burden;
So was the noble daughter of Abraham whom Satan had made crooked and bowed down, a figure of the noble heaven-born soul, which is by sin averse from heaven and heavenly things,
So was the noble daughter of Abraham whom Satan had made crooked and bowed down, a figure of the noble Heavenborn soul, which is by since averse from heaven and heavenly things,
as to be left to the bent and inclination of his own will; but as he is freed from the bondage of sin and servile works, he comes under the yoke and service of Christ and his righteousness.
as to be left to the bent and inclination of his own will; but as he is freed from the bondage of since and servile works, he comes under the yoke and service of christ and his righteousness.
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And this is the end of our redemption, that being delivered out of the hand of our enemies, we should serve him, (our Redeemer,) without fear, in holiness and righteousness before him all the dayes of our life, Luke 1.74, 75. So the Apostle, Rom. 6.22. being made free from sin and NONLATINALPHABET made servants of righteousness.
And this is the end of our redemption, that being Delivered out of the hand of our enemies, we should serve him, (our Redeemer,) without Fear, in holiness and righteousness before him all the days of our life, Lycia 1.74, 75. So the Apostle, Rom. 6.22. being made free from since and made Servants of righteousness.
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we have served Baalim and Ashteroth, our Lording lusts, our riches, our flocks (they are our Baalim and Ashteroth ) now deliver us out of the hand of our enemies, and we will serve thee.
we have served Baalim and Ashtaroth, our Lording Lustiest, our riches, our flocks (they Are our Baalim and Ashtaroth) now deliver us out of the hand of our enemies, and we will serve thee.
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O ye sons and daughters of God, ye who are hasting the coming or presence (NONLATINALPHABET) of the day of God, and tending toward the eighth day, desiring to become born of the Spirit, let not us abase our selves to the servile works of sin. We are of the light and of the day, and ought to walk as the children of light and of the day.
Oh you Sons and daughters of God, you who Are hasting the coming or presence () of the day of God, and tending towards the eighth day, desiring to become born of the Spirit, let not us abase our selves to the servile works of since. We Are of the Light and of the day, and ought to walk as the children of Light and of the day.
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when in spirit he desired a signe to assure him that he should possess the land of rest; whereby the spiritual promises of God were signified: For so he saith, Lord!
when in Spirit he desired a Signen to assure him that he should possess the land of rest; whereby the spiritual promises of God were signified: For so he Says, Lord!
But doubtless Abraham had seen Christs day in his soul and spirit, and had obtained the rest of his soul, even the day of Christ. And this appears evidently by the following words.
But doubtless Abraham had seen Christ day in his soul and Spirit, and had obtained the rest of his soul, even the day of christ. And this appears evidently by the following words.
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and the Latin, Antequam Abraham fieret, before Abraham was made or born, I am; not, I was. The former before Abraham was, it notes a temporary being. I am, signifies the eternal being proper to God alone, signified by NONLATINALPHABET Gods proper name;
and the Latin, Antequam Abraham fieret, before Abraham was made or born, I am; not, I was. The former before Abraham was, it notes a temporary being. I am, signifies the Eternal being proper to God alone, signified by God's proper name;
This eternal being, this light, this day of the Lord, Abraham saw, and rejoyced: This is that NONLATINALPHABET, that Lords day wherein S. John the Divine was, Revel. 1.10. This is the day which the Lord hath made, Psal. 118.24. we will rejoyce and be glad in it;
This Eternal being, this Light, this day of the Lord, Abraham saw, and rejoiced: This is that, that lords day wherein S. John the Divine was, Revel. 1.10. This is the day which the Lord hath made, Psalm 118.24. we will rejoice and be glad in it;
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of which the Apostle, Rom. 1.21. They became vain in their imaginations, and their foolish heart was darkned; and Ephes. 4.17, 18. Acts 28.26, 27. Hearing ye shall hear and not understand;
of which the Apostle, Rom. 1.21. They became vain in their Imaginations, and their foolish heart was darkened; and Ephesians 4.17, 18. Acts 28.26, 27. Hearing you shall hear and not understand;
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which, with the principles from which it ariseth, and to which it tends, makes the Diapason, of all harmonies and agreements of sounds, the most harmonical and consonant.
which, with the principles from which it arises, and to which it tends, makes the Diapason, of all harmonies and agreements of sounds, the most harmonical and consonant.
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And therefore when the Creator had finished his work of creation, and produced and parted it into this number of six, Moses adds his Epiphonema; Perfecti sunt igitur coeli & terra & omnis exercitus eorum, Gen. 2.1.
And Therefore when the Creator had finished his work of creation, and produced and parted it into this number of six, Moses adds his Epiphonema; Perfection sunt igitur coeli & terra & omnis Exercitus Their, Gen. 2.1.
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And therefore Orpheus who had read these works of God in Genesis, (as Socrates, Plato, and many others of the learned Gentiles had done) he put a Period and a full close to his Hymns and Songs, in the sixth generation;
And Therefore Orpheus who had read these works of God in Genesis, (as Socrates, Plato, and many Others of the learned Gentiles had done) he put a Period and a full close to his Hymns and Songs, in the sixth generation;
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because the argument of his Hymns were, in this sixth generation, wholly concluded and perfected; because in that number of dayes, the great workman, God himself had finished his work in six dayes.
Because the argument of his Hymns were, in this sixth generation, wholly concluded and perfected; Because in that number of days, the great workman, God himself had finished his work in six days.
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Now if more curiously we consider the egress and progress of the Workmaster, the number of six, wherein this Fabrick was made, is fitly represented by a Triangle, whose base is three, the top one, and the middle two. For the whole Fabrick or work of the World, is raised,
Now if more curiously we Consider the egress and progress of the Workmaster, the number of six, wherein this Fabric was made, is fitly represented by a Triangle, whose base is three, the top one, and the middle two. For the Whole Fabric or work of the World, is raised,
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and they tend unto one end, the glory of the one and onely God. The Transitus or passage is by a Binarius, a Duality, by two, which is the matter; and is consummate and perfected by union, which is the form.
and they tend unto one end, the glory of the one and only God. The Transitus or passage is by a Binarius, a Duality, by two, which is the matter; and is consummate and perfected by Union, which is the from.
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Thus the divine Philosopher in his Timaeus, Where God, saith he, the Maker of the World, hath produced the number of Heaven and Earth, he presently made the light, whereby the Creators might be distinguished and distinctly known;
Thus the divine Philosopher in his Timaeus, Where God, Says he, the Maker of the World, hath produced the number of Heaven and Earth, he presently made the Light, whereby the Creators might be distinguished and distinctly known;
The Fountain of Divine Grace and Goodness, it is most plentuous, most exuberant, and abundant; but the Divine Justice weighs out unto every one its measure whereof it is capable.
The Fountain of Divine Grace and goodness, it is most plenteous, most exuberant, and abundant; but the Divine justice weighs out unto every one its measure whereof it is capable.
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For unto every one of us is given grace, according to the measure of the gift Christ, Ephes. 4.7. divided to every one according as he will, 1 Cor. 12.11.
For unto every one of us is given grace, according to the measure of the gift christ, Ephesians 4.7. divided to every one according as he will, 1 Cor. 12.11.
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Last of all when the house is builded and finished, the Man, the Lord of it, is made in the most perfect form, even the similitude and image of his God.
Last of all when the house is built and finished, the Man, the Lord of it, is made in the most perfect from, even the similitude and image of his God.
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From this, when man fell, he was again invited thereunto, to imitate his God in doing and leaving undone and renewing his work in labour and in rest. As by the six dayes, our God had his egress and rested in the seventh, so man, fallen man hath his regress and return to his God by his six dayes of abour; and rests in the seventh.
From this, when man fell, he was again invited thereunto, to imitate his God in doing and leaving undone and renewing his work in labour and in rest. As by the six days, our God had his egress and rested in the seventh, so man, fallen man hath his regress and return to his God by his six days of abour; and rests in the seventh.
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As therefore God said, Let there be light, and he who commanded the light to shine out of darkness, shines in the heart, 2 Cor. 4.6. The light that enlightens every one coming into this world;
As Therefore God said, Let there be Light, and he who commanded the Light to shine out of darkness, shines in the heart, 2 Cor. 4.6. The Light that enlightens every one coming into this world;
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2. There follows Discrimen honestorum & turpium, that NONLATINALPHABET, the Firmament dividing between those waters above, and those waters beneath, even that spirit of faith discerning, whereby we know how to refuse the evil and choose the good, to sever the spiritual and heavenly love, from the carnal and earthly:
2. There follows Discrimen honestorum & turpium, that, the Firmament dividing between those waters above, and those waters beneath, even that Spirit of faith discerning, whereby we know how to refuse the evil and choose the good, to sever the spiritual and heavenly love, from the carnal and earthly:
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other wise the former, as experience often proves, would easily degenerate into the later, unless there were NONLATINALPHABET, Col. 2.5. A Firmament of faith and divine and spiritual wisdom, to put difference between them.
other wise the former, as experience often Proves, would Easily degenerate into the later, unless there were, Col. 2.5. A Firmament of faith and divine and spiritual Wisdom, to put difference between them.
3. Thirdly, there is a separation of the waters from the earth, when the natural and sensual passions are gathered together and made subject to divine reason.
3. Thirdly, there is a separation of the waters from the earth, when the natural and sensual passion Are gathered together and made Subject to divine reason.
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and the less light to rule the night, even humane wisdom to guide us in the affairs of this life, which is but as the night, in regard of the day light of Heaven. The Stars are examples of the holy ones, they who turn many to righteousness who shine as the Stars, Dan. 12. to whom the children of Abraham are compared, Gen. 1 5. 5. Moving creatures, the motions and inspirations of Gods Spirit: The gifts and graces of the holy Spirit NONLATINALPHABET, Charismata. So one of the most ancient and pious Fathers understood that word.
and the less Light to Rule the night, even humane Wisdom to guide us in the affairs of this life, which is but as the night, in regard of the day Light of Heaven. The Stars Are Examples of the holy ones, they who turn many to righteousness who shine as the Stars, Dan. 12. to whom the children of Abraham Are compared, Gen. 1 5. 5. Moving creatures, the motions and inspirations of God's Spirit: The Gifts and graces of the holy Spirit, Charismata. So one of the most ancient and pious Father's understood that word.
By these, we take the wings of a Dove, and we flye NONLATINALPHABET upon the face of the firmament by contemplation and elevation of the minde, above all earthly things.
By these, we take the wings of a Dove, and we fly upon the face of the firmament by contemplation and elevation of the mind, above all earthly things.
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Thus the man, after his six dayes egress returns and comes to the seventh; and so both meet in the Sabbath, the true rest, Esay 64.5. Thou meetest him that rejoyceth and worketh righteousness, that remembers thee in thy wayes.
Thus the man, After his six days egress returns and comes to the seventh; and so both meet in the Sabbath, the true rest, Isaiah 64.5. Thou meetest him that Rejoiceth and works righteousness, that remembers thee in thy ways.
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But whereas there are two things in rest considerable, rest from something, and rest in something, this is the first rest; even rest with Christ according to the flesh, being armed with the same minde and dying to him.
But whereas there Are two things in rest considerable, rest from something, and rest in something, this is the First rest; even rest with christ according to the Flesh, being armed with the same mind and dying to him.
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For we are also come forth from the same Father ( Luke 3. ult. Acts 17.) into this troublesome world, that we may return by the like, six dayes; and then finde our rest in God.
For we Are also come forth from the same Father (Lycia 3. ult. Acts 17.) into this troublesome world, that we may return by the like, six days; and then find our rest in God.
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And so we read of six legal dayes or lights of the Law, which must fit and prepare us and lead us unto the seventh and eighth day. I read them in a very pious Author who is called Hiel, and stiled by Arias Montanus (who himself was a great light of his age) Christianae veritatis viventis testis, cui nomen ipsa Christi virtus & veritas Hiel indidit;
And so we read of six Legal days or lights of the Law, which must fit and prepare us and led us unto the seventh and eighth day. I read them in a very pious Author who is called Hiel, and styled by Arias Montanus (who himself was a great Light of his age) Christian veritatis viventis testis, cui Nome ipsa Christ virtus & veritas Hiel indidit;
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The first six lights he names in this order. 1. The Light. 2. The Hearing. 3. The Understanding. 4. Confession. 5. Obediencè. 6. Delight and Pleasure in the law of God. Which we may illustrate thus.
The First six lights he names in this order. 1. The Light. 2. The Hearing. 3. The Understanding. 4. Confessi. 5. Obediencè. 6. Delight and Pleasure in the law of God. Which we may illustrate thus.
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So that by frequency of obedient actions we attain to delight in the law of God, according to the inward man, Rom. 7.22. This is that they call a good will, which is NONLATINALPHABET, the Vigil, Eve, or preparation for the Sabbath day, or rest from sin, which is the dawning of the eighth day, when the day-Star ariseth in our hearts, 2 Pet. 1.19. O ye free-born Israelites!
So that by frequency of obedient actions we attain to delight in the law of God, according to the inward man, Rom. 7.22. This is that they call a good will, which is, the Vigil, Eve, or preparation for the Sabbath day, or rest from since, which is the dawning of the eighth day, when the day-Star arises in our hearts, 2 Pet. 1.19. Oh you freeborn Israelites!
and hasten the coming or presence of the eighth day, the day of God, in all holy conversations and godlinesses. So shall the Day-Star arise in our hearts,
and hasten the coming or presence of the eighth day, the day of God, in all holy conversations and Godlinesses. So shall the Day-Star arise in our hearts,
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These be the words which Moses spake unto all Israel, on this side Jordan, in the Wilderness, in the Plain, over against the Red Sea, between Paran and Toph l, and Laban, and Hazeroth, and Dizahab.
These be the words which Moses spoke unto all Israel, on this side Jordan, in the Wilderness, in the Plain, over against the Read Sea, between Paran and Toph l, and Laban, and Hazeroth, and Dizahab.
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The Title of the Book, is either that in the Hebrew, which is the same with the first words of the Book, NONLATINALPHABET, These are the words; (and there is the like reason of all the other four Books of the Pentateuch. Whose Titles are the first words of their respective Books;) Or, that of the Greek Interpreters, NONLATINALPHABET, Deuteronomie; which Title other languages, by a common consent, have followed, and ours among the rest.
The Title of the Book, is either that in the Hebrew, which is the same with the First words of the Book,, These Are the words; (and there is the like reason of all the other four Books of the Pentateuch. Whose Titles Are the First words of their respective Books;) Or, that of the Greek Interpreters,, Deuteronomy; which Title other languages, by a Common consent, have followed, and ours among the rest.
Meantime the LXX and their followers have good warrant for this Title out of Deut. 17.18. Where Moses faith concerning this Book, the King shall write NONLATINALPHABET which they render, NONLATINALPHABET, Deuteronomie. So Hierom and Pagnin, which yet Arias Montanus would rather express by Duplum legis, a Duplicate of the Law. Ours rather, a Copy of the Law: Others, Secundam legem, the Second Law. Ours rather, a Copy of the Law. So likewise Josh. 8.32.
Meantime the LXX and their followers have good warrant for this Title out of Deuteronomy 17.18. Where Moses faith Concerning this Book, the King shall write which they render,, Deuteronomy. So Hieronymus and Pagnin, which yet Arias Montanus would rather express by Duplum Legis, a Duplicate of the Law. Ours rather, a Copy of the Law: Others, Secundam legem, the Second Law. Ours rather, a Copy of the Law. So likewise Josh. 8.32.
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For this Title bodes something more excellent in this Book, according to some Proverbs and Proverbial speeches, NONLATINALPHABET, Secundis melioribus, Second things, or thoughts better; Secundae res are prosperaeres, prosperity;
For this Title bodes something more excellent in this Book, according to Some Proverbs and Proverbial Speeches,, Secundis melioribus, Second things, or thoughts better; Secundae Rest Are prosperaeres, Prosperity;
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and — melior fortuna sequetur; better fortune will follow, &c. The excellency of this Book therefore appears, in that it is Secunda Lex, a Second Law; or,
and — melior fortuna sequetur; better fortune will follow, etc. The excellency of this Book Therefore appears, in that it is Secunda Lex, a Second Law; or,
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according to Numb. 26.64, 65. Among these (mustered by Moses and Eliazar ) there was not a man of those mustered by Moses and Aaron the Priest who mustered the sons of Israel in the Wilderness of Sinai. For the Lord had said of them, Dying they shall die in the Wilderness:
according to Numb. 26.64, 65. Among these (mustered by Moses and Eliazar) there was not a man of those mustered by Moses and Aaron the Priest who mustered the Sons of Israel in the Wilderness of Sinai. For the Lord had said of them, Dying they shall die in the Wilderness:
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even Jehoshuah. Not that this Book containeth a new Law, but indeed the iteration and repetition of the old. As S. John writes of the old and new Commandement of love.
even Joshua. Not that this Book Containeth a new Law, but indeed the iteration and repetition of the old. As S. John writes of the old and new Commandment of love.
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Beside, this Book hath great affinity with the Gospel, which is often by the Antients called Nova Lex, the New Law, and known by the name of the New Testament. So it is called by S. Hierom, Evangelica legis praefiguratio, a prefiguration of the Evangelical Law.
Beside, this Book hath great affinity with the Gospel, which is often by the Ancients called Nova Lex, the New Law, and known by the name of the New Testament. So it is called by S. Hieronymus, Evangelical Legis praefiguratio, a prefiguration of the Evangelical Law.
Moses expresly saith so much, Deut. 29.1. These are the words of the Covenant which the Lord commanded Moses to strike with the sons of Israel in the land of Moab, Beside the Covenant (mark that) which he stroke with them in Horeb. And what other covenant is that but the second and new Covenant, the second or new Law, which is Deuteronomie. Which is the same whereof the Prophet speaks, Jer. 31.31.
Moses expressly Says so much, Deuteronomy 29.1. These Are the words of the Covenant which the Lord commanded Moses to strike with the Sons of Israel in the land of Moab, Beside the Covenant (mark that) which he stroke with them in Horeb. And what other Covenant is that but the second and new Covenant, the second or new Law, which is Deuteronomy. Which is the same whereof the Prophet speaks, Jer. 31.31.
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and with the house of Israel, and with the house of Judah. Not according to the Covenant which I stroke with their Fathers in the day, that I took them by the hand to bring them out of the land of Egypt (which my Covenant they brake, although I was an husband unto them, saith the Lord:
and with the house of Israel, and with the house of Judah. Not according to the Covenant which I stroke with their Father's in the day, that I took them by the hand to bring them out of the land of Egypt (which my Covenant they brake, although I was an husband unto them, Says the Lord:
which later words our Translators turn otherwise in the margent: but neither text nor margent will yield so good a sense as if instead of NONLATINALPHABET [ I was an husband ] we read, NONLATINALPHABET [ I rejected or abhorred them;
which later words our Translators turn otherwise in the margin: but neither text nor margin will yield so good a sense as if instead of [ I was an husband ] we read, [ I rejected or abhorred them;
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NONLATINALPHABET, and I regarded them not, or, I cared not for them, or rejected them. And with Hierom, Ego neglexi eos, I neglected them. ) But this shall be the Covenant that I will strike with the house of Israel,
, and I regarded them not, or, I cared not for them, or rejected them. And with Hieronymus, Ego neglexi eos, I neglected them.) But this shall be the Covenant that I will strike with the house of Israel,
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and they shall be my people, &c. That Evangelical Covenant is intimated by S. Paul, 2 Cor. 3.3. Hitherto we have considered the Title of this fifth Book of Moses, stiled, These words, according to the Hebrew;
and they shall be my people, etc. That Evangelical Covenant is intimated by S. Paul, 2 Cor. 3.3. Hitherto we have considered the Title of this fifth Book of Moses, styled, These words, according to the Hebrew;
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] These and all other places here named are held most-what to be circumstantial to the speech of Moses. Howbeit what they render, on this side Jordan, NONLATINALPHABET, is no more on this side, then on that, but in transitu, in the passage, that is,
] These and all other places Here nam Are held mostwhat to be circumstantial to the speech of Moses. Howbeit what they render, on this side Jordan,, is no more on this side, then on that, but in transitu, in the passage, that is,
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But I have shewen reason elsewhere why the LXX and others render it the Red Sea, as here NONLATINALPHABET, neer the Red Sea; and the Vulg. Latin, Prope rubrum mare. But if here the Red Sea were to be understood,
But I have shown reason elsewhere why the LXX and Others render it the Read Sea, as Here, near the Read Sea; and the Vulgar Latin, Prope Rubrum mare. But if Here the Read Sea were to be understood,
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how could the same place be neer Jordan, as it is said to be, both in the Greek and Latin? And therefore Cajetan and others affirm, that NONLATINALPHABET is here taken for Cannetum, a place where Cannae, Reeds grow;
how could the same place be near Jordan, as it is said to be, both in the Greek and Latin? And Therefore Cajetan and Others affirm, that is Here taken for Cannetum, a place where Cannae, Reeds grow;
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But indeed why should Moses be so extreme curious in describing the place where he spake these words to all Israel? It is true, the Argument he treats of, is of great moment;
But indeed why should Moses be so extreme curious in describing the place where he spoke these words to all Israel? It is true, the Argument he treats of, is of great moment;
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but so likewise are many other, which are not so circumstantiated with names of places; as the first giving the Law, Exod. 20. The Apostasie of Israel, Numb. 13.14. In both Scriptures the actions are named and specified each by one place, and no more. And there are many like.
but so likewise Are many other, which Are not so circumstantiated with names of places; as the First giving the Law, Exod 20. The Apostasy of Israel, Numb. 13.14. In both Scriptures the actions Are nam and specified each by one place, and no more. And there Are many like.
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The Chaldee Paraphrast opens the whole business, declaring summarily in these few words, the Argument of the whole Book of Deuteronomie, and the practise of Moses herein conformable unto other Governours of Gods Church.
The Chaldee Paraphrast Opens the Whole business, declaring summarily in these few words, the Argument of the Whole Book of Deuteronomy, and the practice of Moses herein conformable unto other Governors of God's Church.
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because they sinned in the Wilderness, and because they tempted God in the Plains over against the Red Sea, and in Pharan. Where they murmured against Manna. And in Hazeroth, where they provoked God for flesh.
Because they sinned in the Wilderness, and Because they tempted God in the Plains over against the Read Sea, and in Pharan. Where they murmured against Manna. And in Hazeroth, where they provoked God for Flesh.
And in that they made themselves a golden Calf. So he interprets Dizahab; which is from NONLATINALPHABET and NONLATINALPHABET sufficientia auri, whence the LXX turn the word NONLATINALPHABET,
And in that they made themselves a golden Calf. So he interprets Dizahab; which is from and sufficientia auri, whence the LXX turn the word,
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nor doth Hierom mention it, where purposely he treats De locis Hebraicis. The Appellative signifies the abuse of their plenty of gold to the making of an Idol.
nor does Hieronymus mention it, where purposely he treats De locis Hebraicis. The Appellative signifies the abuse of their plenty of gold to the making of an Idol.
Yea, Rupertus was so far perswaded of this, that hereby he explains the Lords words, Numb. 14.22. [ They have tempted me these ten times, ] to be properly understood, and not taken for many, as elsewhere, Levit. 26.26. Job. 19.3.
Yea, Rupert was so Far persuaded of this, that hereby he explains the lords words, Numb. 14.22. [ They have tempted me these ten times, ] to be properly understood, and not taken for many, as elsewhere, Levit. 26.26. Job. 19.3.
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But whether exactly that number of provocations may be found in these words, as Ainsworth on Numb. 14.22. hath reckoned up just so many, I leave to their inquiry, who have more leisure.
But whither exactly that number of provocations may be found in these words, as Ainsworth on Numb. 14.22. hath reckoned up just so many, I leave to their inquiry, who have more leisure.
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as Moses had brought in Israel himself doing the like, immediately before his end, Gen. 49.1, 2, 3. — 33. In like manner Samuel in his old age sharply rebuked the people, 1 Sam. 12. And that great example of all Governours, the Lord Jesus Christ, whom the Lord raised up like unto Moses, He,
as Moses had brought in Israel himself doing the like, immediately before his end, Gen. 49.1, 2, 3. — 33. In like manner Samuel in his old age sharply rebuked the people, 1 Sam. 12. And that great Exampl of all Governors, the Lord jesus christ, whom the Lord raised up like unto Moses, He,
as also because they agree with ver. 6, 7, Where the Lord commands the people to take their journey from Horeb, as they did ver. 19. and came to Kadeshbarnea. They agree very well with ver. 1. and make good proof of that sense which the Chaldee Paraphrast gives of it, viz. A Reprehension of the people for their sin:
as also Because they agree with ver. 6, 7, Where the Lord commands the people to take their journey from Horeb, as they did ver. 19. and Come to Kadesh-barnea. They agree very well with ver. 1. and make good proof of that sense which the Chaldee Paraphrast gives of it, viz. A Reprehension of the people for their since:
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Whence we may consider that inestimable loss of the unbelieving Israelites, who in so short a time had finished so much of their journey, and refused, through unbelief and disobedience to make further progress toward the holy land.
Whence we may Consider that inestimable loss of the unbelieving Israelites, who in so short a time had finished so much of their journey, and refused, through unbelief and disobedience to make further progress towards the holy land.
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which, had they been willing and obedient, according to the proportion of their journey past, might have been accomplished in less then so many dayes, Deut. 2.14. Let the Israel of God take notice of this;
which, had they been willing and obedient, according to the proportion of their journey passed, might have been accomplished in less then so many days, Deuteronomy 2.14. Let the Israel of God take notice of this;
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and killing letter of the Law ] and Kadeshbarnea [ the moveable, or mutable holiness of the child ] and that in compasing Mount NONLATINALPHABET or Seir, [ that formidable doctrine which causeth horripilation, and makes the hair stand on end through fear. ]
and killing Letter of the Law ] and Kadesh-barnea [ the movable, or mutable holiness of the child ] and that in compasing Mount or Seir, [ that formidable Doctrine which Causes horripilation, and makes the hair stand on end through Fear. ]
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Besides, the number Undenarius, eleven is of ill omen, as being that which is called in the Interlineary Gloss, Numerus transgressionis, the number of transgression, since the mysteries of it,
Beside, the number Undenarius, eleven is of ill omen, as being that which is called in the Interlineary Gloss, Numerus transgressionis, the number of Transgression, since the Mysteres of it,
It is S. Augustins observation, lib. 15. de Civit. Dei, cap. 20. That the tenth generation of those who built up the City of God, ended in Noah: But Cain, who was the builder of the Devils City, he had eleven in his posterity before the flood.
It is S. Augustins observation, lib. 15. de Civit Dei, cap. 20. That the tenth generation of those who built up the city of God, ended in Noah: But Cain, who was the builder of the Devils city, he had eleven in his posterity before the flood.
Quoniam lex denario numero praedicatur, unde est memorabilis ille decalogus; profectò numerus undenarius, quoniam transgreditur denarium, transgressionem legis, ac per hoc, peccatum significat.
Quoniam lex denario numero praedicatur, unde est memorabilis Isle Decalogus; profectò Numerus undenarius, quoniam transgreditur denarium, transgressionem Legis, ac per hoc, peccatum significat.
and thereby Sin. The same Father gives further instance of eleven Curtains, Ʋndecim vela Cilicina. In Cilicio recordatio est peccati, propter haedos ad sinistram futuros; quòd confitentes in Cilicio prosternimur.
and thereby Sin. The same Father gives further instance of eleven Curtains, Ʋndecim vela Cilicina. In Cilicio recordatio est peccati, propter haedos ad sinistram futuros; quòd confitentes in Cilicio prosternimur.
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And this number falling short of twelve, is that notable number of the twelve Patriarchs and Apostles; as there were eleven children of Ham before the flood, sons of Canaan, Gen. 10.15. — 18. In undenario fuerunt Apostoli, tempore passionis, quando defecerunt à fide.
And this number falling short of twelve, is that notable number of the twelve Patriarchs and Apostles; as there were eleven children of Ham before the flood, Sons of Canaan, Gen. 10.15. — 18. In undenario fuerunt Apostles, tempore passionis, quando defecerunt à fide.
The Apostles were in the number Eleven in the time of the Passion, when they fell from the faith, saith S. Bernard. And as the number eleven is ominous in regard of the sin, so likewise is it unlucky in respect of the punishment. For the like number of dreadful Epithites, we meet withal, noting the day of the Lord, most terrible unto sinful men, Zephan. 1.15, 16. Where we have a description of the day of the Lord, by Eleven adjuncts and circumstances of it, which render that day most formidable and terrible.
The Apostles were in the number Eleven in the time of the Passion, when they fell from the faith, Says S. Bernard. And as the number eleven is ominous in regard of the since, so likewise is it unlucky in respect of the punishment. For the like number of dreadful Epithets, we meet withal, noting the day of the Lord, most terrible unto sinful men, Zephaniah. 1.15, 16. Where we have a description of the day of the Lord, by Eleven adjuncts and Circumstances of it, which render that day most formidable and terrible.
1. Wherefore let no man hastily presume of his attainments, as if he were already come into the heavenly Canaan, the land of Rest. There are eleven dayes from Horeb, by the way of Mount Seir, to Kadeshbarnea. Moses describes that way, ver. 19. of this Chapter;
1. Wherefore let no man hastily presume of his attainments, as if he were already come into the heavenly Canaan, the land of Rest. There Are eleven days from Horeb, by the Way of Mount Seir, to Kadesh-barnea. Moses describes that Way, ver. 19. of this Chapter;
and we came unto Kadeshbarnea. After we receive the Law, in Horeb, that is 1. in heat of concupiscence accidentally stirred up by the Law, Rom. 7.8. 2. In drought, without any rain or dew of grace to extinguish or allay it. 3. In terrour of the sword, that killing letter.
and we Come unto Kadesh-barnea. After we receive the Law, in Horeb, that is 1. in heat of concupiscence accidentally stirred up by the Law, Rom. 7.8. 2. In drought, without any rain or due of grace to extinguish or allay it. 3. In terror of the sword, that killing Letter.
All which S. Hierom understands by Horeb. We then come into the Wilderness, the Wilderness of Paran; where Hagar and Israel dwelt, Gen. 21.20, 21. which are allegorically understood of the first covenant, saith S. Paul, Gal. 4.21. — 25. A solitary, a lonely condition, which is described, Deut. 8.15. That great Wilderness, a state of long solitude, and desertion; and that terrible, by reason of the fiery Serpent, (the word is singular) the Devil, which usually frequents such Deserts, and annoys us with his venemous temptations, as with fiery darts of the evil one, NONLATINALPHABET, Ephes. 6.16. He allures us with blandishments and inticements, until we embrace his suggestions;
All which S. Hieronymus understands by Horeb. We then come into the Wilderness, the Wilderness of Paran; where Hagar and Israel dwelled, Gen. 21.20, 21. which Are allegorically understood of the First Covenant, Says S. Paul, Gal. 4.21. — 25. A solitary, a lonely condition, which is described, Deuteronomy 8.15. That great Wilderness, a state of long solitude, and desertion; and that terrible, by reason of the fiery Serpent, (the word is singular) the devil, which usually frequents such Deserts, and annoys us with his venomous temptations, as with fiery darts of the evil one,, Ephesians 6.16. He allures us with blandishments and enticements, until we embrace his suggestions;
Such Briars and Thorns are with us in Sinai, and we dwell among such Scorpions, Ezech. 2.6. A place of thirst (NONLATINALPHABET) [ thirst after comfort and life ] but in which there are no waters, [ of spiritual consolation.
Such Briers and Thorns Are with us in Sinai, and we dwell among such Scorpions, Ezekiel 2.6. A place of thirst () [ thirst After Comfort and life ] but in which there Are no waters, [ of spiritual consolation.
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] All that great, that terrible Wilderness we pass thorow, before we come to Kadeshbarnea [ the unstable holiness of the childehood ] and then we are not yet come unto the rest.
] All that great, that terrible Wilderness we pass thorough, before we come to Kadesh-barnea [ the unstable holiness of the childhood ] and then we Are not yet come unto the rest.
giving thee to eat the same spiritual meat, and causing thee to drink the same spiritual drink, 1 Cor. 10. Deut. 8.15, 16. The words are in the Participle, and imply the continued acts, the perpetual guidance of our God, his causing us to drink into one spirit, and feeding us continually with the bread of life.
giving thee to eat the same spiritual meat, and causing thee to drink the same spiritual drink, 1 Cor. 10. Deuteronomy 8.15, 16. The words Are in the Participle, and imply the continued acts, the perpetual guidance of our God, his causing us to drink into one Spirit, and feeding us continually with the bred of life.
Wherefore be weak, that is, acknowledge thy weakness; and thou shalt be strong. So the Arabic Proverb. And the Apostle, Hebr. 11.34. Out of weakness they were made strong.
Wherefore be weak, that is, acknowledge thy weakness; and thou shalt be strong. So the Arabic Proverb. And the Apostle, Hebrew 11.34. Out of weakness they were made strong.
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Remember what befel the fearful and unbelieving Israelites in Kadeshbarnea, in the wilderness of Paran; they were afraid of the sons of Anac, and believed not in the mighty power of God;
remember what befell the fearful and unbelieving Israelites in Kadesh-barnea, in the Wilderness of Paran; they were afraid of the Sons of Anak, and believed not in the mighty power of God;
Degeneres animos timor arguit — Fear proves base spirits, female and effeminate — NONLATINALPHABET, timerous Ismaelites, not valiant and couragious Israelites.
Degeneres Animos timor arguit — fear Proves base spirits, female and effeminate —, timorous Ismaelites, not valiant and courageous Israelites.
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Consider what he saith, who sits upon the throne, he who is NONLATINALPHABET and NONLATINALPHABET, the first and the last, Revel. 21.1. — 8. S. John having seen the new Heaven and the new Earth, and the holy City, the new Jerusalem; he heard the great voice, saying, the Tabernacle of God it with men, and he will take up his Tabernacle (NONLATINALPHABET) with them, &c. then ver. 7. NONLATINALPHABET, he who is overcoming, shall inherit these things, or (according to another copie) NONLATINALPHABET, all things, and I will be to him a God, and he shall be a son unto me:
Consider what he Says, who sits upon the throne, he who is and, the First and the last, Revel. 21.1. — 8. S. John having seen the new Heaven and the new Earth, and the holy city, the new Jerusalem; he herd the great voice, saying, the Tabernacle of God it with men, and he will take up his Tabernacle () with them, etc. then for. 7., he who is overcoming, shall inherit these things, or (according to Another copy), all things, and I will be to him a God, and he shall be a son unto me:
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and Sorcerers, and idolaters, and all liars, their portion is in the Lake burning with fire and brimstone; which is NONLATINALPHABET that second death.
and Sorcerers, and Idolaters, and all liars, their portion is in the Lake burning with fire and brimstone; which is that second death.
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lest ye perish in the childehood, (as they did, Num. 14.) but v. 15. NONLATINALPHABET, attaining to the truth of these types and figures, by love, grow up unto Christ NONLATINALPHABET, in all things (or who is NONLATINALPHABET, all things,
lest you perish in the childhood, (as they did, Num. 14.) but v. 15., attaining to the truth of these types and figures, by love, grow up unto christ, in all things (or who is, all things,
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and in all things, Col. 3.11.) NONLATINALPHABET, be men, be valiant and couragious, through that faith which overcomes the world, 1 John 5.4. Following the Lords cloud of witnesses, Hebr. 12.1. who through faith NONLATINALPHABET, longsuffering, inherited the promises, Hebr. 6.12.
and in all things, Col. 3.11.), be men, be valiant and courageous, through that faith which overcomes the world, 1 John 5.4. Following the lords cloud of Witnesses, Hebrew 12.1. who through faith, long-suffering, inherited the promises, Hebrew 6.12.
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With such victorious faith & such longsuffering endure ye travail and labour, your six dayes; so shall ye attain unto the seventh, the true Sabbath, the Rest-day of your souls,
With such victorious faith & such long-suffering endure you travail and labour, your six days; so shall you attain unto the seventh, the true Sabbath, the Rest-day of your Souls,
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For whereas Moses acknowledgeth Gods blessing promised to Abraham, to be fulfilled in part unto Israel, he prayes for the accomplishment and fulness of it, in bringing in the true Israel of God, whereof the Israel according to the flesh, was a type and figure.
For whereas Moses acknowledgeth God's blessing promised to Abraham, to be fulfilled in part unto Israel, he prays for the accomplishment and fullness of it, in bringing in the true Israel of God, whereof the Israel according to the Flesh, was a type and figure.
The promise made to Abraham, was of a twofold seed; whereof the one was, that it should be as the dust, Gen. 13.16. and as the sand on the sea shore, Gen. 22.17. The other, that it should be, as the Stars of heaven, Gen. 15.5. and 22.17. The former is fulfilled in Israel according to the flesh; the later in Israel according to the promise; according to which, Abrahams seed was to be called, Gen. 17.19.21. The former promise was made good unto the fathers of these Israelites, to whom Moses here speaks;
The promise made to Abraham, was of a twofold seed; whereof the one was, that it should be as the dust, Gen. 13.16. and as the sand on the sea shore, Gen. 22.17. The other, that it should be, as the Stars of heaven, Gen. 15.5. and 22.17. The former is fulfilled in Israel according to the Flesh; the later in Israel according to the promise; according to which, Abrahams seed was to be called, Gen. 17.19.21. The former promise was made good unto the Father's of these Israelites, to whom Moses Here speaks;
who were numerous and multiplyed, but of an hard and impenitent heart, Rom. 2.5. like the sand on the Sea-shore, and as the Dust, Gen. 13.16. minding earthly things, Phil. 3.19.
who were numerous and multiplied, but of an hard and impenitent heart, Rom. 2.5. like the sand on the Seashore, and as the Dust, Gen. 13.16. minding earthly things, Philip 3.19.
The Lord God of your fathers adde beside, or over and above you, NONLATINALPHABET as it were you, or, like unto you, or such as you, a thousand such as you are, that is, true Israelites, such as you represent in type.
The Lord God of your Father's add beside, or over and above you, as it were you, or, like unto you, or such as you, a thousand such as you Are, that is, true Israelites, such as you represent in type.
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The LXX thus, The Lord God of your fathers NONLATINALPHABET, Addat vobis (not as the Latin Translators there turn it, Ut sitis, that ye may be, but) ut estis, as ye are.
The LXX thus, The Lord God of your Father's, Addat vobis (not as the Latin Translators there turn it, Ut sitis, that you may be, but) ut Ye are, as you Are.
So the Spanish Bible, so Piscator and Pagnin. Howbeit Arias Montanus, though often very judiciously he render by the Participle, what Pagnin turns by the Verb, yet both of them agree to render NONLATINALPHABET Addat, the Lord adde, which is better here turnd by the Participle, and not harsh in English, The Lord God of your fathers be adding unto you, such as ye are!
So the Spanish bible, so Piscator and Pagnin. Howbeit Arias Montanus, though often very judiciously he render by the Participle, what Pagnin turns by the Verb, yet both of them agree to render Addat, the Lord add, which is better Here turned by the Participle, and not harsh in English, The Lord God of your Father's be adding unto you, such as you Are!
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1. Such is the vertuous inclination of holy love in every pious soul, that it moveth and disposeth every one to his like; so that good men soon finde out one another. 2. The Divine Wisdom goeth about seeking such as are worthy of her, and sheweth her self favourable unto them in the wayes,
1. Such is the virtuous inclination of holy love in every pious soul, that it moves and Disposeth every one to his like; so that good men soon find out one Another. 2. The Divine Wisdom Goes about seeking such as Are worthy of her, and shows her self favourable unto them in the ways,
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and me•t•th them in every thought, Wisd. 6.16. according to what our Lord saith of the Father, that NONLATINALPHABET, that he seeketh such worshipping him;
and me•t•th them in every Thought, Wisdom 6.16. according to what our Lord Says of the Father, that, that he seeks such worshipping him;
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and such he brings unto the Son, and is daily adding such unto his Church; according to what S. Luke saith, Acts 2.47. that God added unto the Church NONLATINALPHABET those who being obedient unto the exhortation, v. 40. (NONLATINALPHABET, save your selves, or, be ye saved ) saved themselves from the crooked or untoward generation;
and such he brings unto the Son, and is daily adding such unto his Church; according to what S. Lycia Says, Acts 2.47. that God added unto the Church those who being obedient unto the exhortation, v. 40. (, save your selves, or, be you saved) saved themselves from the crooked or untoward generation;
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the Lord will be adding NONLATINALPHABET above you, above you, and above your children. 4. From such addition, or from addition of such, results the glory of God. So the Prophet Esay 26.15.
the Lord will be adding above you, above you, and above your children. 4. From such addition, or from addition of such, results the glory of God. So the Prophet Isaiah 26.15.
So that, under the figure of Israel here mentioned, and the increase of them, and addition unto them, Moses prayes for the Israel of God; such as are pure in heart: unto whom, in special manner, God is gratious;
So that, under the figure of Israel Here mentioned, and the increase of them, and addition unto them, Moses prays for the Israel of God; such as Are pure in heart: unto whom, in special manner, God is gracious;
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to the pure in heart, Psal. 73.1. The like distinction our Lord intimates, John 1.47. speaking of Nathanael, Behold, faith he, NONLATINALPHABET, an Israelite indeed (or truly,) in whom there is no guile.
to the pure in heart, Psalm 73.1. The like distinction our Lord intimates, John 1.47. speaking of Nathanael, Behold, faith he,, an Israelite indeed (or truly,) in whom there is no guile.
For so NONLATINALPHABET, veritas, the truth is opposed to types and figures very often in Scripture, Dan. 7.16.19. and 11.2. John 6.32. and 15.1. Hebr. 8.2. and 19.24.
For so, veritas, the truth is opposed to types and figures very often in Scripture, Dan. 7.16.19. and 11.2. John 6.32. and 15.1. Hebrew 8.2. and 19.24.
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and according to which, he is said to be the God of Israel. And therefore when the Apostle had spoken the wisdom of God among the perfect, and had declared the secrets of the divine dispensation,
and according to which, he is said to be the God of Israel. And Therefore when the Apostle had spoken the Wisdom of God among the perfect, and had declared the secrets of the divine Dispensation,
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and shewen in what manner and order God declares his wrath on the vessels of wrath, and the riches of his glory on the vessels of mercy, and had now taught, that every one who is a vessel of wrath, he becomes such, because, through his hardness and impenitent heart, he treasures up wrath against the day of wrath: but the vessels of mercy, are such,
and shown in what manner and order God declares his wrath on the vessels of wrath, and the riches of his glory on the vessels of mercy, and had now taught, that every one who is a vessel of wrath, he becomes such, Because, through his hardness and impenitent heart, he treasures up wrath against the day of wrath: but the vessels of mercy, Are such,
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as have cleansed themselves from these, and have prepared themselves unto every good work, Rom. 9.27. He confirmes this doctrine, by the authority of the Prophet Esay 10.22. If the number, NONLATINALPHABET, of the sons of Israel be as the sand of the Sea, a remnant shall be saved.
as have cleansed themselves from these, and have prepared themselves unto every good work, Rom. 9.27. He confirms this Doctrine, by the Authority of the Prophet Isaiah 10.22. If the number,, of the Sons of Israel be as the sand of the Sea, a remnant shall be saved.
Howbeit I cannot but note a mistake of the Translators in the place named, Esay 10.22. where they render NONLATINALPHABET though; and in Rom. 9.27. they so render NONLATINALPHABET:
Howbeit I cannot but note a mistake of the Translators in the place nam, Isaiah 10.22. where they render though; and in Rom. 9.27. they so render:
so neither could Moses pray for any other than such to be added unto Gods Israel. For if the sons of Israel be as the sand of the Sea, an hard hearted, fruitless,
so neither could Moses pray for any other than such to be added unto God's Israel. For if the Sons of Israel be as the sand of the Sea, an hard hearted, fruitless,
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and unprofitable people, if an earthly minded people, how ever numerous, yea innumerable, nor can God bless such, nor adde them to the Church of Christ;
and unprofitable people, if an earthly minded people, how ever numerous, yea innumerable, nor can God bless such, nor add them to the Church of christ;
Desire not a multitude of unprofitable children, neither delight in ungodly sons; Though they multiply, rejoyce not in them, except the fear of God be with them.
Desire not a multitude of unprofitable children, neither delight in ungodly Sons; Though they multiply, rejoice not in them, except the Fear of God be with them.
Trust not thou in their life, neither respect their multitude: For one that is just, is better then a thousand, &c. Which he proves by many examples of Gods judgements on the increase of sinful men, whom God pitied not,
Trust not thou in their life, neither respect their multitude: For one that is just, is better then a thousand, etc. Which he Proves by many Examples of God's Judgments on the increase of sinful men, whom God pitied not,
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Consider this, O thou Israel of God! and endeavour to assimilate and make others like unto thy self, that they may be added unto thee, Esay 54: 1, 2, 3. and 60. and 61. and 62. And let all others know, that God seeks for such; and that, upon such is his blessing; and from such ariseth his glory; and such an Israel of God it is, for which Moses here prayes.
Consider this, Oh thou Israel of God! and endeavour to assimilate and make Others like unto thy self, that they may be added unto thee, Isaiah 54: 1, 2, 3. and 60. and 61. and 62. And let all Others know, that God seeks for such; and that, upon such is his blessing; and from such arises his glory; and such an Israel of God it is, for which Moses Here prays.
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And such are they, for whom he prayes who is like unto Moses, Acts 3.22. even the Christ of God, John 17.6. — 20, 21. they are the pure in heart, such as are without guile, they are saved from their sins, and are conformable unto the will of God.
And such Are they, for whom he prays who is like unto Moses, Acts 3.22. even the christ of God, John 17.6. — 20, 21. they Are the pure in heart, such as Are without guile, they Are saved from their Sins, and Are conformable unto the will of God.
The Affirmative, judge righteousness between a man and his brother, and his stranger. For the word they turn righteously, is NONLATINALPHABET justice, or righteousness, not NONLATINALPHABET in righteousness; which might be rendred righteously. There is a broad difference between these two.
The Affirmative, judge righteousness between a man and his brother, and his stranger. For the word they turn righteously, is Justice, or righteousness, not in righteousness; which might be rendered righteously. There is a broad difference between these two.
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which is here commanded, and elsewhere we read the like; as Deut. 16.20. Zach. 8.16. Psal. 58.1. (Where yet our Translators have turnd NONLATINALPHABET uprightly for uprightness. ) So the Chald. Paraphrast here hath NONLATINALPHABET judge truth, integrity, or uprightness. And the Vulg. Latin, Quod justum est, judicate, judge ye what is just. And thus Moses here gives precepts concerning the object which ought to be just. And the like precept concerning the object, we have, Zach. 8.16. Execute the judgement of truth and peace in your gates.
which is Here commanded, and elsewhere we read the like; as Deuteronomy 16.20. Zach 8.16. Psalm 58.1. (Where yet our Translators have turned uprightly for uprightness.) So the Chald. Paraphrast Here hath judge truth, integrity, or uprightness. And the Vulgar Latin, Quod Justum est, judicate, judge you what is just. And thus Moses Here gives Precepts Concerning the Object which ought to be just. And the like precept Concerning the Object, we have, Zach 8.16. Execute the judgement of truth and peace in your gates.
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Nor was this distinction unknown to the Philosopher, who puts difference between doing what is just, and doing the same justly; to which is required, that he who so doth, be NONLATINALPHABET, that he know what he doth, that he do it out of election or choice, and that he be habitually and immutably radicated and confirmed in so doing.
Nor was this distinction unknown to the Philosopher, who puts difference between doing what is just, and doing the same justly; to which is required, that he who so does, be, that he know what he does, that he do it out of election or choice, and that he be habitually and immutably radicated and confirmed in so doing.
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What the Translators turn the stranger that is with him, is no more then NONLATINALPHABET, his stranger. For howsoever Psal. 41.9. that which we read, he that eateth my bread, is in the parallel Scripture, John 13.18.
What the Translators turn the stranger that is with him, is no more then, his stranger. For howsoever Psalm 41.9. that which we read, he that Eateth my bred, is in the parallel Scripture, John 13.18.
where the neighbour is NONLATINALPHABET, his adversary: and both are the Actor and Reus, the Plaintiff and Defendant; and the one of them, is said to be the others.
where the neighbour is, his adversary: and both Are the Actor and Rhesus, the Plaintiff and Defendant; and the one of them, is said to be the Others.
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2. As for the negative precept, Ye shall not respect persons in judgement, the Hebrew words are NONLATINALPHABET non agnoscetis facies in judicio, ye shall not acknowledge faces in judgment; which accordingly the LXX turn, NONLATINALPHABET.
2. As for the negative precept, You shall not respect Persons in judgement, the Hebrew words Are non agnoscetis fancies in Judicio, you shall not acknowledge faces in judgement; which accordingly the LXX turn,.
For therefore the wise Heathen intending the same thing, have represented their Judges pictured without eyes, as the Thebans, without eyes and ears, as the Lacedemonians; and the Athenien Judges being about to pronounce sentence, withdrew themselves and retyred into some dark room.
For Therefore the wise Heathen intending the same thing, have represented their Judges pictured without eyes, as the Thebans, without eyes and ears, as the Lacedaemonians; and the Athenian Judges being about to pronounce sentence, withdrew themselves and retired into Some dark room.
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All which imported that exact care in the Judges, that they might exactly and precisely consider the cause it self without notice or knowledge of Actor or Reus, Plaintiff or Defendant; and so might exclude all things what ever were NONLATINALPHABET, not appertaining to the business in question.
All which imported that exact care in the Judges, that they might exactly and precisely Consider the cause it self without notice or knowledge of Actor or Rhesus, Plaintiff or Defendant; and so might exclude all things what ever were, not appertaining to the business in question.
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How long will ye judge iniquity, and accept the faces of the wicked? And S. James found the like fault in the Christian Assemblies, James 2.1. My brethren, have not the faith of our Lord Jesus Christ of glory NONLATINALPHABET, with respects of persons or face:
How long will you judge iniquity, and accept the faces of the wicked? And S. James found the like fault in the Christian Assemblies, James 2.1. My brothers, have not the faith of our Lord jesus christ of glory, with respects of Persons or face:
even down to our times, and practised at this day in our Assemblies? when men, without regard had unto the faith in our Lord Jesus Christ of glory, look up and down their Congregations,
even down to our times, and practised At this day in our Assemblies? when men, without regard had unto the faith in our Lord jesus christ of glory, look up and down their Congregations,
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for men with gold Rings, and Plush Jackets, and set them in convenient places; because such as these may prove good customers, and buy off their commodities.
for men with gold Rings, and Plush Jackets, and Set them in convenient places; Because such as these may prove good customers, and buy off their commodities.
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Are not men at this day, thus partial? are they not judges of these evil reasonings? Do not men thus endeavour to serve God and Mammon? This is an acknowledgement of faces, and that unexcusable.
are not men At this day, thus partial? Are they not judges of these evil reasonings? Do not men thus endeavour to serve God and Mammon? This is an acknowledgement of faces, and that unexcusable.
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But whether, out of this consideration, all incivility and neglect of persons, Magistrates, men of place and authority, aged and gray-headed, &c. whom the Word of God commands us to honour;
But whither, out of this consideration, all incivility and neglect of Persons, Magistrates, men of place and Authority, aged and Gray-headed, etc. whom the Word of God commands us to honour;
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whether an unmannerly disrespect of these, ought to be introduced and brought in among Christians; whether honour of all men enjoyned, 1 Pet. 2.17. ought from this pretence, to be waived;
whither an unmannerly disrespect of these, ought to be introduced and brought in among Christians; whither honour of all men enjoined, 1 Pet. 2.17. ought from this pretence, to be waived;
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which the Scripture every where holds forth, as the most civil, most courteous, best behaved, of the most winning conversation of all societies in the world.
which the Scripture every where holds forth, as the most civil, most courteous, best behaved, of the most winning Conversation of all societies in the world.
Let them well ponder this in their mindes, who think to excuse all outward honour, with pretence of inward. If it be inward, what inconvenience will follow,
Let them well ponder this in their minds, who think to excuse all outward honour, with pretence of inward. If it be inward, what inconvenience will follow,
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Our Lord Jesus, the Head of his Church, judged not according to the sight of his eyes, nor reproved according to the hearing of his ears, &c. Esay 11.3. and he forbids us to judge according to sight, NONLATINALPHABET, and commands us to judge righteous judgement, John 7.24.
Our Lord jesus, the Head of his Church, judged not according to the sighed of his eyes, nor reproved according to the hearing of his ears, etc. Isaiah 11.3. and he forbids us to judge according to sighed,, and commands us to judge righteous judgement, John 7.24.
Yet he teacheth us to salute not onely our brethren, but others also. Yea, the scope of his exhortation is, that herein we should out-do all other men.
Yet he Teaches us to salute not only our brothers, but Others also. Yea, the scope of his exhortation is, that herein we should outdo all other men.
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) NONLATINALPHABET, what do ye more? do not the Publicans so? His Disciples must exceed them in their salutations, and salutations of others, beside their brethren, Matth. 5.47. Certainly they who forbear such outward salutations, as they pretend, lest they should foment and nourish pride in those whom they salute;
), what do you more? do not the Publicans so? His Disciples must exceed them in their salutations, and salutations of Others, beside their brothers, Matthew 5.47. Certainly they who forbear such outward salutations, as they pretend, lest they should foment and nourish pride in those whom they salute;
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As when the Cynic slovenly trampled upon Plato's handsom Bed, with his durty feet, saying, That he trod down Plato's pride, he was well answered, At superbiâ majori, but with greater pride then his.
As when the Cynic slovenly trampled upon Plato's handsome Bed, with his dirty feet, saying, That he trod down Plato's pride, he was well answered, At superbiâ majori, but with greater pride then his.
when we our selves are stablished and confirmed in righteousness, we shall be able to judge righteousness without acknowledging of faces: For Righteousness is neither Actor nor Reus, neither one brother nor another, neither brother nor his stranger; but a third thing more sacred then them both.
when we our selves Are established and confirmed in righteousness, we shall be able to judge righteousness without acknowledging of faces: For Righteousness is neither Actor nor Rhesus, neither one brother nor Another, neither brother nor his stranger; but a third thing more sacred then them both.
Your little ones which ye said, should be a prey, and your children which in that day had no knowledge between good and evil, they shall go in thither,
Your little ones which you said, should be a prey, and your children which in that day had no knowledge between good and evil, they shall go in thither,
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which is the frustration of their fear, but in favour of their obedient children. They said Numb. 14.3. That their wives and children should be a prey;
which is the frustration of their Fear, but in favour of their obedient children. They said Numb. 14.3. That their wives and children should be a prey;
these, the Lord saith, shall go in to the land, &c. Accordingly there are in these words two Axioms. 1. They had said despairingly, that their little ones and their children who had no knowledge between good and evil, should be a prey. 2. The Lord saith with confidence, that those their little ones, and their children who had no knowledge between good and evil, should go into the land,
these, the Lord Says, shall go in to the land, etc. Accordingly there Are in these words two Axioms. 1. They had said despairingly, that their little ones and their children who had no knowledge between good and evil, should be a prey. 2. The Lord Says with confidence, that those their little ones, and their children who had no knowledge between good and evil, should go into the land,
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1. The word turnd little ones, is in the singular number, NONLATINALPHABET, but to be understood plurally; and so the LXX render it, NONLATINALPHABET, your little children; which two are explained in the following words, to be such as had no understanding between good and evil. Howbeit, the words are not so to be rendred, but thus word for word.
1. The word turned little ones, is in the singular number,, but to be understood plurally; and so the LXX render it,, your little children; which two Are explained in the following words, to be such as had no understanding between good and evil. Howbeit, the words Are not so to be rendered, but thus word for word.
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So likewise the LXX, which yet they turn distinctively, NONLATINALPHABET, good or evil. Vulg. Lat. Boni & mali ignorant distantiam, they know not the distance of good and evil.
So likewise the LXX, which yet they turn distinctively,, good or evil. Vulgar Lat. Boni & mali ignorant distantiam, they know not the distance of good and evil.
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There is a laudable, a divine and godlike knowledge of good and evil, such as is in God himself, Gen. 3.5. whereby he knowes all the good and evil that is done in the world;
There is a laudable, a divine and godlike knowledge of good and evil, such as is in God himself, Gen. 3.5. whereby he knows all the good and evil that is done in the world;
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For knowledge is necessarily required unto judgement, according to that of the Philosopher, NONLATINALPHABET, every man judgeth well of what he knowes, and of these he is a good judge. And like knowledge in his measure, man had before his fall.
For knowledge is necessarily required unto judgement, according to that of the Philosopher,, every man Judgeth well of what he knows, and of these he is a good judge. And like knowledge in his measure, man had before his fallen.
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The humane, the fallen mans ungodly knowledge of good and evil, is practical, and consists in the disobedient life, in not doing what good, he knowes, ought to be done;
The humane, the fallen men ungodly knowledge of good and evil, is practical, and consists in the disobedient life, in not doing what good, he knows, ought to be done;
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2. Of children, the males commonly take up most of their parents affections. Your sons; because these carry their fathers name, and propagate it unto posterity.
2. Of children, the males commonly take up most of their Parents affections. Your Sons; Because these carry their Father's name, and propagate it unto posterity.
the word is here in the singular, NONLATINALPHABET, parvulus, your little one: which is here rendred little ones. So careful was Jacob for Joseph, the yongest, and afterward for little Benjamin.
the word is Here in the singular,, Parvulus, your little one: which is Here rendered little ones. So careful was Jacob for Joseph, the youngest, and afterwards for little Benjamin.
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The knowledge of the evil, the obeying unrighteousness, Rom. 2.8. 6. Observe what good education of children there was among the people of God, and that under evil parents. All under twenty years are here called little ones; and they retained their innocency, so that they had not known good and evil.
The knowledge of the evil, the obeying unrighteousness, Rom. 2.8. 6. Observe what good education of children there was among the people of God, and that under evil Parents. All under twenty Years Are Here called little ones; and they retained their innocency, so that they had not known good and evil.
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Such a little one was Saul, in the beginning of his reign, innocent, as a childe of one year old, 1 Sam. 13.1. as the Paraphrast improves the Hebraism;
Such a little one was Saul, in the beginning of his Reign, innocent, as a child of one year old, 1 Sam. 13.1. as the Paraphrast improves the Hebraism;
2. The Lord saith, your little ones, which ye said, should be a prey, and your sons which in that day had not known good and evil, they shall go in thither,
2. The Lord Says, your little ones, which you said, should be a prey, and your Sons which in that day had not known good and evil, they shall go in thither,
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These words contain the Lords frustration and disappointment of the unbelieving and rebellious fathers fears and cares touching their little ones; for whom their heavenly Father provides better.
These words contain the lords frustration and disappointment of the unbelieving and rebellious Father's fears and Cares touching their little ones; for whom their heavenly Father provides better.
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and so we are excluded out of the holy land: for none such inherit it, 1 Cor. 6.9, 10. The holy Spirit could as well have expressed it self in the plural, and it had been more proper to this place, had it intended only a literal meaning of these words.
and so we Are excluded out of the holy land: for none such inherit it, 1 Cor. 6.9, 10. The holy Spirit could as well have expressed it self in the plural, and it had been more proper to this place, had it intended only a literal meaning of these words.
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There is one in us, and he a little one whom we know not, Joh. 1. NONLATINALPHABET who is NONLATINALPHABET, humble and lowly and little in his own eyes, and the Teacher of littleness, Matth. 11. whom we have esteemed stricken, smitten of God and afflicted, Esay 53. even exposed as a prey to the roaring Lion,
There is one in us, and he a little one whom we know not, John 1. who is, humble and lowly and little in his own eyes, and the Teacher of littleness, Matthew 11. whom we have esteemed stricken, smitten of God and afflicted, Isaiah 53. even exposed as a prey to the roaring lion,
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and such as are the sons born of the everlasting Father. For what one man is he, who shall chase a thousand? Josh. 23.10. Who, when he ariseth, scatters all his enemies? Psal. 68.1. He is the guide and Captain of all his little ones who know not good and evil:
and such as Are the Sons born of the everlasting Father. For what one man is he, who shall chase a thousand? Josh. 23.10. Who, when he arises, scatters all his enemies? Psalm 68.1. He is the guide and Captain of all his little ones who know not good and evil:
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Let us strive to enter into the promised land. Its the same exhortation in the type and figure which our Lord Jesus gives to his Disciples under another metaphore,
Let us strive to enter into the promised land. Its the same exhortation in the type and figure which our Lord jesus gives to his Disciples under Another metaphor,
and flatter our selves in our knowing knowledge, and thereby justifie our selves; when all this while we are more and more NONLATINALPHABET, alien'd from the life of God, while we think our selves neer unto it; yea, partakers of it.
and flatter our selves in our knowing knowledge, and thereby justify our selves; when all this while we Are more and more, aliened from the life of God, while we think our selves near unto it; yea, partakers of it.
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Our Lord assures us of this, Matth. 18.3. Verily I say unto you, except ye be converted (or turn'd about) and become as little children, ye shall by no means enter into the kingdom of heaven.
Our Lord assures us of this, Matthew 18.3. Verily I say unto you, except you be converted (or turned about) and become as little children, you shall by no means enter into the Kingdom of heaven.
that so we may become fools in this world that we may be wise, that we may become little ones like that little one, that we may know the good and the evil as God knowes it.
that so we may become Fools in this world that we may be wise, that we may become little ones like that little one, that we may know the good and the evil as God knows it.
That we may enter into the holy land, and receive the kingdom of heaven, as little ones, through the little one the heir of the kingdom Jesus Christ our Lord.
That we may enter into the holy land, and receive the Kingdom of heaven, as little ones, through the little one the heir of the Kingdom jesus christ our Lord.
THese words are part of a Military Oration, whereby the Lord of hosts exhorts and stirs up Israel to engage themselves in war against Sihon King of Heshbon; and thereto he encourageth them by a free gift of him and his land into their power.
THese words Are part of a Military Oration, whereby the Lord of hosts exhorts and stirs up Israel to engage themselves in war against Sihon King of Heshbon; and thereto he Encourageth them by a free gift of him and his land into their power.
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as a powerful perswasive unto both; Behold, I have given you, &c. The Exhortations may be considered either in themselves, and a part, or joyntly, as one is in order to other. Thus; Arise ye, take your journey.
as a powerful persuasive unto both; Behold, I have given you, etc. The Exhortations may be considered either in themselves, and a part, or jointly, as one is in order to other. Thus; Arise you, take your journey.
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and pass over the river Arnon, &c. But I shall not speak so particularly of all the divine truths which this Text may afford, but I shall take the exhortations in their order,
and pass over the river Arnon, etc. But I shall not speak so particularly of all the divine truths which this Text may afford, but I shall take the exhortations in their order,
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The word here turn'd to Rise up, is NONLATINALPHABET, which properly is a change or motion of the body upward, which had sitten, lyen, or fallen down before.
The word Here turned to Rise up, is, which properly is a change or motion of the body upward, which had sitten, lyen, or fallen down before.
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Generally it imports a change in order to some other state, and so it signifies. 1. Surgere, to Rise; which in regard of the term à quo, is from sleep, from sin and uncleanness, from a low estate, from great abasement, from bondage; we have all these together, Esay 52.1, 2. Awake, awake, put on strength, O Zion, put on thy beautiful garments, &c. There shall no more come into thee the uncircumcised and the unclean. Shake thy self from the dust; Arise and sit down, O Jerusalem, loose thy self from the bands of thy neck, O Capive daughter of Zion. Yea, rising is from sleep, and that sleep in death. Awake, thou that sleepest, and arise from the dead, saith the Apostle. 2. But NONLATINALPHABET signifies also Insurgere, to rise against, to rise up, Hostili more;
Generally it imports a change in order to Some other state, and so it signifies. 1. Surgere, to Rise; which in regard of the term à quo, is from sleep, from sin and uncleanness, from a low estate, from great abasement, from bondage; we have all these together, Isaiah 52.1, 2. Awake, awake, put on strength, Oh Zion, put on thy beautiful garments, etc. There shall no more come into thee the uncircumcised and the unclean. Shake thy self from the dust; Arise and fit down, Oh Jerusalem, lose thy self from the bans of thy neck, Oh Capive daughter of Zion. Yea, rising is from sleep, and that sleep in death. Awake, thou that Sleepest, and arise from the dead, Says the Apostle. 2. But signifies also Insurgere, to rise against, to rise up, Hostili more;
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He hath risen from a dead sleep, his low estate, abasement, and humiliation; and it is the duty of those who are Christs, to arise from a like, a worse sleep in death. Christ hath conquered and abolished death, and brought life and immortality to light, 2 Tim. 1.10.
He hath risen from a dead sleep, his low estate, abasement, and humiliation; and it is the duty of those who Are Christ, to arise from a like, a Worse sleep in death. christ hath conquered and abolished death, and brought life and immortality to Light, 2 Tim. 1.10.
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And the Lord calls upon us, Awake thou that sleepest, and arise from the dead, and Christ NONLATINALPHABET illuminabit te, Christ shall enlighten thee. Whence we may take notice;
And the Lord calls upon us, Awake thou that Sleepest, and arise from the dead, and christ illuminabit te, christ shall enlighten thee. Whence we may take notice;
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or as it is in the Vulg. Lat. Ut convertat se unusquis { que } à nequitia sua, that every one of us turn himself from his iniquity: which the most antient English Translations follow,
or as it is in the Vulgar Lat. Ut convertat se unusquis { que } à Nequitia sua, that every one of us turn himself from his iniquity: which the most ancient English Translations follow,
The Gospel also is a way, Acts 19.9. They spake evil NONLATINALPHABET, of that way; and v. 23. There arose no small stir NONLATINALPHABET, about that way. In both places the Vulg. Latin hath De via Domini, concerning the way of the Lord; which is the way of life.
The Gospel also is a Way, Acts 19.9. They spoke evil, of that Way; and v. 23. There arose no small stir, about that Way. In both places the Vulgar Latin hath De via Domini, Concerning the Way of the Lord; which is the Way of life.
There is an increase of faith, Rom. 1.17. An abounding in hope, Rom. 15.13. A walking and progress in love, Ephes. 5.2. A growth in grace, 2 Cor. 9.8. 2 Pet. 3.18. According to which, we may out-go one another, and exceed our selves.
There is an increase of faith, Rom. 1.17. an abounding in hope, Rom. 15.13. A walking and progress in love, Ephesians 5.2. A growth in grace, 2 Cor. 9.8. 2 Pet. 3.18. According to which, we may outgo one Another, and exceed our selves.
3. We are all of us, by profession, not at home, but Travailers, and such as seek a countrey, a better countrey, that is, an heavenly, Hebr. 11.16. 4. The way to the heavenly Canaan, consists not in indivisibili. It is not finished all at once. Justification is not in an instant:
3. We Are all of us, by profession, not At home, but Travelers, and such as seek a country, a better country, that is, an heavenly, Hebrew 11.16. 4. The Way to the heavenly Canaan, consists not in indivisibili. It is not finished all At once. Justification is not in an instant:
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but as in nature, place and space, motion and time, they are all Continua, continued; and therefore they have Partem extra partem, one part beyond another.
but as in nature, place and Molle, motion and time, they Are all Continua, continued; and Therefore they have Partem extra partem, one part beyond Another.
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For since the way to the state of bliss here prefigured by the Lords land, is signified by a journey, it imports progress and going on, a patient continuance in well doing, NONLATINALPHABET, of good worke, Rom. 2.7.
For since the Way to the state of bliss Here prefigured by the lords land, is signified by a journey, it imports progress and going on, a patient Continuance in well doing,, of good work, Rom. 2.7.
But the Translators could not endure this to be spoken, or suspected, of the righteous man. It could not consist with their opinion of a man perpetually righteous; although meantime he be unrighteous, In sensu composito;
But the Translators could not endure this to be spoken, or suspected, of the righteous man. It could not consist with their opinion of a man perpetually righteous; although meantime he be unrighteous, In sensu composito;
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unrighteous even while he is righteous, as some have said, (O absurdissimum turpiloquium!) that David was as lust in the act of adultery with the wife of Uriah, as when he danced before the Ark. And therefore Beza taught the Translators to corrupt the text, by adding [ quis ] to it, Si quis subduxerit se, if any man draw back. But we are not NONLATINALPHABET;
unrighteous even while he is righteous, as Some have said, (O absurdissimum turpiloquium!) that David was as lust in the act of adultery with the wife of Uriah, as when he danced before the Ark And Therefore Beza taught the Translators to corrupt the text, by adding [ quis ] to it, Si quis subduxerit se, if any man draw back. But we Are not;
but of faith, NONLATINALPHABET, to the purchasing or gaining of the soul, which otherwise is lost by drawing back, but saved and gotten by going on, Hebr. 10.38, 39. This faith is all one with obedience of faith, Rom. 1.5. and 16.26.
but of faith,, to the purchasing or gaining of the soul, which otherwise is lost by drawing back, but saved and got by going on, Hebrew 10.38, 39. This faith is all one with Obedience of faith, Rom. 1.5. and 16.26.
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as the end of our creation, Ephes. 10. and the way and means whereby we are justified and saved; not as they proceed from the Law, or any power or strength in man,
as the end of our creation, Ephesians 10. and the Way and means whereby we Are justified and saved; not as they proceed from the Law, or any power or strength in man,
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Knowing, that a man is not justified by the works of the Law, but by the faith of Jesus Christ. The words are not so truly rendred by the Adversative, as they might have been by the Exceptive; and so the Vulg. Lat. hath Nisi, unless. So the Tigurin Bible,
Knowing, that a man is not justified by the works of the Law, but by the faith of jesus christ. The words Are not so truly rendered by the Adversative, as they might have been by the Exceptive; and so the Vulgar Lat. hath Nisi, unless. So the Tigurine bible,
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Thus S. Paul, who saith, that a man is justified by faith; and S. James, who saith, that a man is justified by works, and not by faith only, James 2.24. they are both solidly reconciled one to the other.
Thus S. Paul, who Says, that a man is justified by faith; and S. James, who Says, that a man is justified by works, and not by faith only, James 2.24. they Are both solidly reconciled one to the other.
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As for that distinction, that Bona opera sunt via ad regnum, non causa regnandi, that good works are the way to the kingdom, not the cause of reigning;
As for that distinction, that Bona opera sunt via ad Kingdom, non causa regnandi, that good works Are the Way to the Kingdom, not the cause of reigning;
nor between a cause in general, and a meriting cause. Calvin himself acknowledgeth, that good works are Causae quaedam salutis inferiores, certain inferiour causes of salvation.
nor between a cause in general, and a meriting cause. calvin himself acknowledgeth, that good works Are Causae quaedam Salutis inferiores, certain inferior Causes of salvation.
And so S. Paul; We are, saith he, his workmanship created in Christ Jesus, NONLATINALPHABET, In bonis operibus, in good works, which God hath prepared, that we should walk in them.
And so S. Paul; We Are, Says he, his workmanship created in christ jesus,, In bonis operibus, in good works, which God hath prepared, that we should walk in them.
Let us arise from our empty contemplations, from our ease in the flesh; from our sins, and thraldom under them, unto faith; unto righteousness of faith;
Let us arise from our empty contemplations, from our ease in the Flesh; from our Sins, and thraldom under them, unto faith; unto righteousness of faith;
two especially: 1. The Word of God which is the Travailers Viaticum, as the Manna to the Israelites in their travailes, (and therefore its called the Word of the Lord, Exod. 16.16.) And 2. Prayer, according to the Northern English Proverb;
two especially: 1. The Word of God which is the Travelers Viaticum, as the Manna to the Israelites in their travails, (and Therefore its called the Word of the Lord, Exod 16.16.) And 2. Prayer, according to the Northern English Proverb;
So was Gaius, S. Pauls Host, Rom. 16.23. for whose good journey in the way of the Lord, S. John prayes, 3 John v. 2. NONLATINALPHABET; above all things I pray, that thou mayest have a prosperous journey, and be in health, as thy soul prospereth in its journey.
So was Gaius, S. Paul's Host, Rom. 16.23. for whose good journey in the Way of the Lord, S. John prays, 3 John v. 2.; above all things I pray, that thou Mayest have a prosperous journey, and be in health, as thy soul prospereth in its journey.
So the Lord will be with us, as he was with those Travailers, Luke 24.13. who went to Emaüs, Timoris consilium, the counsel of fear, (as that word is interpreted) for timor is consiliativus, fear inclines us to take counsel, saith Aquinas. And that name imports the first state of the new converts under fear; which is said to be upon every soul, Acts 2.43. which is figured, when the Disciples are said to be unanimous altogether in Solomons Porch, a type of Gods fear in the spiritual Tabernacle.
So the Lord will be with us, as he was with those Travelers, Lycia 24.13. who went to Emaüs, Fear consilium, the counsel of Fear, (as that word is interpreted) for timor is consiliativus, Fear inclines us to take counsel, Says Aquinas. And that name imports the First state of the new converts under Fear; which is said to be upon every soul, Acts 2.43. which is figured, when the Disciples Are said to be unanimous altogether in Solomons Porch, a type of God's Fear in the spiritual Tabernacle.
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according to that proverbial speech, When two or three meet and speak of the words of the Law, the NONLATINALPHABET the divine presence is with them, Mal. 3.16. Matth. 18.20. 3. Wherefore (fellow-travailers) let us arise, and take our journey, and proceed to the next Stage of it, the third exhortation; let us pass over the river Arnon.
according to that proverbial speech, When two or three meet and speak of the words of the Law, the the divine presence is with them, Malachi 3.16. Matthew 18.20. 3. Wherefore (fellow-travelers) let us arise, and take our journey, and proceed to the next Stage of it, the third exhortation; let us pass over the river Arnon.
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These bounds, whatever Potentates, Princes, or people, out of their boundless ambition, or insatiable covetousness, shall transgress, let them know, they remove the Lords Land-marks; and therefore the Lord casts upon them the fierceness of his wrath, NONLATINALPHABET anger exceeding and passing over all bounds.
These bounds, whatever Potentates, Princes, or people, out of their boundless ambition, or insatiable covetousness, shall transgress, let them know, they remove the lords Landmarks; and Therefore the Lord Cast upon them the fierceness of his wrath, anger exceeding and passing over all bounds.
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And hence it is, that he gives command here and exhorts Israel, NONLATINALPHABET, Pass ye over the river Arnon. For Sihon had fought against the former King of Moab, and taken all his land out of his hand, even unto Arnon, Numb. 21.26. Israel must not meddle with the Moabites, Deut. 2.9. but with the Amorites, who had transgressed their bounds, and removed the Lords land-mark, they must meddle.
And hence it is, that he gives command Here and exhorts Israel,, Pass you over the river Arnon. For Sihon had fought against the former King of Moab, and taken all his land out of his hand, even unto Arnon, Numb. 21.26. Israel must not meddle with the Moabites, Deuteronomy 2.9. but with the amorites, who had transgressed their bounds, and removed the lords landmark, they must meddle.
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The Lord avenges upon Sihon his injury done to Moab, and gives his land unto Israel by conquest. This right Jephtah defends against the Ammonites, who claim this land in the right of Moab their brother.
The Lord avenges upon Sihon his injury done to Moab, and gives his land unto Israel by conquest. This right Jephthah defends against the Ammonites, who claim this land in the right of Moab their brother.
But since the Lord commanded Israel to make war upon Sihon, and gave Israel his land, (as appears by the next words) Jephtah proves jus Gladii to be jus Dei, the right of the Sword drawn at Gods command, to be Gods right, Judg. 11.12.
But since the Lord commanded Israel to make war upon Sihon, and gave Israel his land, (as appears by the next words) Jephthah Proves jus Gladii to be jus Dei, the right of the Sword drawn At God's command, to be God's right, Judges 11.12.
And the Christ of God, the Anointed-one the Son of David after the flesh, is the Candle of the new Jerusalem. Revel. 21.23. There are diverse degrees of divine light imparted unto men.
And the christ of God, the Anointed-one the Son of David After the Flesh, is the Candle of the new Jerusalem. Revel. 21.23. There Are diverse Degrees of divine Light imparted unto men.
1. The Morning light, Esay 8.20. which is the law of God, To the Law, to the Testimony, if they speak not according to this word it is because they have no morning light (NONLATINALPHABET Aurora ) in them.
1. The Morning Light, Isaiah 8.20. which is the law of God, To the Law, to the Testimony, if they speak not according to this word it is Because they have no morning Light (Aurora) in them.
So Salomon. The Law is a Lamp, and the Commandement is a light, Prov. 6.23. 2. There is a progressive light or increase of light, which exceeds the former;
So Solomon. The Law is a Lamp, and the Commandment is a Light, Curae 6.23. 2. There is a progressive Light or increase of Light, which exceeds the former;
And this light is the doctrine of repentance, and remission of sin, and faith NONLATINALPHABET, on one coming after him, Acts 19.4. This is the doctrine of John Baptist, John 1.7, 8. who is said to be a burning and a shining light.
And this Light is the Doctrine of Repentance, and remission of since, and faith, on one coming After him, Acts 19.4. This is the Doctrine of John Baptist, John 1.7, 8. who is said to be a burning and a shining Light.
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This light is in order to the great light. For so the Apostle goes on, looking for the blessed hope of the glorious appearing of the great God and our Saviour Jesus Christ, Tit. 2.13.
This Light is in order to the great Light. For so the Apostle Goes on, looking for the blessed hope of the glorious appearing of the great God and our Saviour jesus christ, Tit. 2.13.
And therefore the Evangelist saith of John Baptist, He was not NONLATINALPHABET, that light, but he was sent to bear witness of that light. That was the true light that lighteth every man that cometh into this world.
And Therefore the Evangelist Says of John Baptist, He was not, that Light, but he was sent to bear witness of that Light. That was the true Light that lights every man that comes into this world.
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The light here meant is the first degree of light, the Morning light, or light of the Law; which is the light of the childe, that is, Arnon. The Heir so long time as he is a childe, differeth nothing from a servant, NONLATINALPHABET, being Lord of all, Gal. 4.1. This light of the childehood, is either in regard of the minde and understanding, or in respect of their little strength;
The Light Here meant is the First degree of Light, the Morning Light, or Light of the Law; which is the Light of the child, that is, Arnon. The Heir so long time as he is a child, differeth nothing from a servant,, being Lord of all, Gal. 4.1. This Light of the childhood, is either in regard of the mind and understanding, or in respect of their little strength;
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the Apostle exhorts the Ephesians, That they be no more children, fluctuating or tost to and fro (NONLATINALPHABET) and carried about with every winde of doctrine, NONLATINALPHABET, by the cheating of men, by their craftiness, NONLATINALPHABET, according to the method or way-laying of deceit.
the Apostle exhorts the Ephesians, That they be no more children, fluctuating or tossed to and from () and carried about with every wind of Doctrine,, by the cheating of men, by their craftiness,, according to the method or waylaying of deceit.
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and herein the child is also unsetled. I could not speak to you as to spiritual, that is, strong; but as to carnal, that is weak. 1 Cor. 3.1. This state was figured by Kadesh-barnea, the unsetled holiness of the childe.
and herein the child is also unsettled. I could not speak to you as to spiritual, that is, strong; but as to carnal, that is weak. 1 Cor. 3.1. This state was figured by Kadesh-barnea, the unsettled holiness of the child.
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To pass over Arnon therefore spiritually, it imports the proceeding and increase of divine light: not to be alwayes children, but NONLATINALPHABET, attaining to the truth,
To pass over Arnon Therefore spiritually, it imports the proceeding and increase of divine Light: not to be always children, but, attaining to the truth,
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2. The Lord requires and expects a growth and increase from our minority to riper spiritual age, Ephes. 4.14, 15. 1. Justly are they hence reproved, who pass over Arnon, before they come at it.
2. The Lord requires and expects a growth and increase from our minority to riper spiritual age, Ephesians 4.14, 15. 1. Justly Are they hence reproved, who pass over Arnon, before they come At it.
They think themselves past children, before they come to Kadeshbarnea the unsetled holiness of the childe, like him who, Ʋt cito transiret, corripuit fluvium.
They think themselves passed children, before they come to Kadesh-barnea the unsettled holiness of the child, like him who, Ʋt Quick transiret, Corripuit fluvium.
Yea, they perswade themselves, that they are Comprehensores, that they enjoy the heavenly countrey, even before they are viatores, before they have travailed one step toward it. O beloved!
Yea, they persuade themselves, that they Are Comprehensores, that they enjoy the heavenly country, even before they Are Viatores, before they have travailed one step towards it. O Beloved!
May I not appeal to thousands, whether they have any ground for that high opinion of themselves, beside their own self-love and strong fansie, whereby they have flattered themselves into an imagined estate of bliss,
May I not appeal to thousands, whither they have any ground for that high opinion of themselves, beside their own Self-love and strong fancy, whereby they have flattered themselves into an imagined estate of bliss,
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and climb'd up another way into the sheepfold, then by the strait dore of humility, self-denyal, and mortification, John 10. 2. Others are blame-worthy who continue in their spiritual childehood; as if they thought it would pass away like the natural infancy and nonage, without any care or endeavour on their part;
and climbed up Another Way into the sheepfold, then by the strait door of humility, self-denial, and mortification, John 10. 2. Others Are blameworthy who continue in their spiritual childhood; as if they Thought it would pass away like the natural infancy and nonage, without any care or endeavour on their part;
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What? alwayes a childe? And is it not also reproachful unto thee, who ever thou art, that thou art alwayes a childe, alwayes pretending childish infirmity and weakness; that thou art alwayes in thine inconsistent estate? So weak, that Nec lingua nec pes suum satis officium facit;
What? always a child? And is it not also reproachful unto thee, who ever thou art, that thou art always a child, always pretending childish infirmity and weakness; that thou art always in thine inconsistent estate? So weak, that Nec lingua nec pes suum satis officium facit;
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This justly reproves those, who when they have passed over Arnon, think that they are come to their rest, to the end of their journey; not considering that there are diverse stages in our journey toward the heavenly Canaan. Wherefore let us proceed,
This justly reproves those, who when they have passed over Arnon, think that they Are come to their rest, to the end of their journey; not considering that there Are diverse stages in our journey towards the heavenly Canaan. Wherefore let us proceed,
The words contain the Lords free donation of Sihon and his land, into the power of Israel. The gift is either personal or real. 1. Personal, and so we have the name of the person, Sihon, illustrated by his nation, an Amorite, his royal authority, King, and his royal City, Heshbon. 2. The real gift is his land. Of these, the Lord gives Israel a demonstration:
The words contain the lords free donation of Sihon and his land, into the power of Israel. The gift is either personal or real. 1. Personal, and so we have the name of the person, Sihon, illustrated by his Nation, an Amorite, his royal Authority, King, and his royal city, Heshbon. 2. The real gift is his land. Of these, the Lord gives Israel a demonstration:
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Behold, or see, I have given into thy hand, Sihon, &c. In which words these Axioms are contained. 1. Sihon the Amorite King of Heshbon had his land. 2. God gave into the hand of Israel, Sihon the Amorite King of Heshbon, and his land. 3. The Lord saith,
Behold, or see, I have given into thy hand, Sihon, etc. In which words these Axioms Are contained. 1. Sihon the Amorite King of Heshbon had his land. 2. God gave into the hand of Israel, Sihon the Amorite King of Heshbon, and his land. 3. The Lord Says,
The land of Sihon is that which is otherwise called the land of Gilead, as appears, Numb. 32. v. 29. compar'd with v. 33. Howbeit this land of Gilead was now called the land of the Amorites; for Sihon King of the Amorites, had fought against the former King of Moab, and taken all his land out of his hand, even unto Arnon, Numb. 21.26.
The land of Sihon is that which is otherwise called the land of Gilead, as appears, Numb. 32. v. 29. compared with v. 33. Howbeit this land of Gilead was now called the land of the amorites; for Sihon King of the amorites, had fought against the former King of Moab, and taken all his land out of his hand, even unto Arnon, Numb. 21.26.
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And this was Sihons land. What was his City? His City was called Heshbon; that was the royal City of Sihon King of the Amorites, Numb. 21.25. Deut. 1.4. Whence observe, that 1. Sihon the Amorite, a wicked man, had his land; the Lord calls it his:
And this was Sihons land. What was his city? His city was called Heshbon; that was the royal city of Sihon King of the amorites, Numb. 21.25. Deuteronomy 1.4. Whence observe, that 1. Sihon the Amorite, a wicked man, had his land; the Lord calls it his:
So the Edomites, the Moabites, and the Ammonites, all sinful nations yet had their Cities and Territories by the best right, Jure divino, by divine right, as appears by Deut. 2.5.9.19. Whence it is evident, That Dominum rerum temporalium non fundatur in gratia.
So the Edomites, the Moabites, and the Ammonites, all sinful Nations yet had their Cities and Territories by the best right, Jure divino, by divine right, as appears by Deuteronomy 2.5.9.19. Whence it is evident, That Dominum rerum Temporalium non fundatur in Gratia.
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Sihon has his name from NONLATINALPHABET which is of the same signification and extent with NONLATINALPHABET, which is to sweep away dust, durt or filth;
Sihon has his name from which is of the same signification and extent with, which is to sweep away dust, dirt or filth;
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yet this Sihon is said to be King of Heshbon. That's Sihons royal City; and what is Heshbou? What else but the thought and imagination? So NONLATINALPHABET signifies.
yet this Sihon is said to be King of Heshbon. That's Sihons royal city; and what is Heshbou? What Else but the Thought and imagination? So signifies.
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These, although we cannot call them evil; because they receive no corruption from the evil will and affections; yet without doubt they are great impediments and rubs in our spiritual journey; and hinder our proficiency and growth in grace;
These, although we cannot call them evil; Because they receive no corruption from the evil will and affections; yet without doubt they Are great impediments and rubs in our spiritual journey; and hinder our proficiency and growth in grace;
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But because as Scire malum non est malum, to know evil, is not evil; so Scire bonum non est bonum, to know what is good, is not that good we know, we must understand that thoughts are either speculative or practical; 1. The speculative thoughts busied about evil, it is not necessary, that the thoughts themselves should be evil. For God himself is said to know the vain and sinful thoughts of men, Psal. 94.11. when yet his thoughts are no more infected by the evil, then the Sun is by shining on a Dunghil.
But Because as Scire malum non est malum, to know evil, is not evil; so Scire bonum non est bonum, to know what is good, is not that good we know, we must understand that thoughts Are either speculative or practical; 1. The speculative thoughts busied about evil, it is not necessary, that the thoughts themselves should be evil. For God himself is said to know the vain and sinful thoughts of men, Psalm 94.11. when yet his thoughts Are no more infected by the evil, then the Sun is by shining on a Dunghill.
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How much more is this true of our Lord and his Apostles? who, in their reproofs and dehortations, are necessarily supposed to have known the evils, which they reproved, and from which, they deborted; yet were they not so much as in a thought guilty of them, or corrupted by them.
How much more is this true of our Lord and his Apostles? who, in their reproofs and dehortations, Are necessarily supposed to have known the evils, which they reproved, and from which, they deborted; yet were they not so much as in a Thought guilty of them, or corrupted by them.
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Howbeit in men under an inferior dispensation, even speculative thoughts of evil, may administer oecasion of evil. So Job reasons, I have stricken a covenant with mine eyes, and why should I think upon a Maid?
Howbeit in men under an inferior Dispensation, even speculative thoughts of evil, may administer occasion of evil. So Job Reasons, I have stricken a Covenant with mine eyes, and why should I think upon a Maid?
As for the practical thoughts about evil, which proceed to delight and consent in the evil, there is no doubt but they are evil. And in these, Sihon, having rooted out the old inhabitants out of the heart, the good thoughts proceeding from God, Psal. 139.17. 2 Cor. 3.5. he brings in a Colonie of his evil thoughts; and these are his royal City, his Mansion house where he resides and dwels.
As for the practical thoughts about evil, which proceed to delight and consent in the evil, there is no doubt but they Are evil. And in these, Sihon, having rooted out the old inhabitants out of the heart, the good thoughts proceeding from God, Psalm 139.17. 2 Cor. 3.5. he brings in a Colony of his evil thoughts; and these Are his royal city, his Mansion house where he resides and dwells.
Hence we may observe, that if Sihon be King of Heshbon, if the destructive and extirpating spirit bear rule in our thoughts, the man is no doubt fallen from his God.
Hence we may observe, that if Sihon be King of Heshbon, if the destructive and extirpating Spirit bear Rule in our thoughts, the man is no doubt fallen from his God.
For since the heart is fons omninum actionum ad extra, — since all actions proceed from the heart, and most mens thoughts and actions are most unlike unto God,
For since the heart is fons omninum actionum ad extra, — since all actions proceed from the heart, and most men's thoughts and actions Are most unlike unto God,
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nor was the Spirit implanted in us, ut insidiarum & fraudum & iniquitatum cogitatorium fieret, that it should be made a study of treacheries and of frauds and of iniquities. So Tertullian de spectaculis, cap. 2. Sihon is called here an Amorite, and elsewhere also King of the Amorites. An Amorite is Locutuleius a great Prater, a bitter talker: So that when Sihon is said to be an Amorite and King of the Amorites, we understand that evil spirit which sweeps away, extirpates, and roots out of us all good and wholesom words, (Hence Amorite has the name) and sets in their places, all devouring words, all words that may do hurt, Psal 52.4.
nor was the Spirit implanted in us, ut insidiarum & fraudum & iniquitatum cogitatorium fieret, that it should be made a study of Treacheries and of frauds and of iniquities. So Tertullian de spectaculis, cap. 2. Sihon is called Here an Amorite, and elsewhere also King of the amorites. an Amorite is Locutuleius a great Prater, a bitter talker: So that when Sihon is said to be an Amorite and King of the amorites, we understand that evil Spirit which sweeps away, extirpates, and roots out of us all good and wholesome words, (Hence Amorite has the name) and sets in their places, all devouring words, all words that may do hurt, Psalm 52.4.
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But if vain, sinful and wicked thoughts dwell in men, they declare plainly what Spirit rules and acts in them, that Sihon the Amorite and King of Heshbon, and King of the Amorites reigns in them.
But if vain, sinful and wicked thoughts dwell in men, they declare plainly what Spirit rules and acts in them, that Sihon the Amorite and King of Heshbon, and King of the amorites reigns in them.
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And he suggests foolish, vain, sinful, bitter words, and sets the tongue on fire from Hell, James 3. I well know how men are wont to excuse themselves, that their hearts are good, though their words be evil; so saith that wanton Epigrammatist, Lasciva est nobis pagina, vita proba est.
And he suggests foolish, vain, sinful, bitter words, and sets the tongue on fire from Hell, James 3. I well know how men Are wont to excuse themselves, that their hearts Are good, though their words be evil; so Says that wanton Epigrammatist, Lasciva est nobis pagina, vita proba est.
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Words are a great part of our life; according to which we shall be all justified or condemned, Matth. 12.37. That argument of S. James, is unanswerable, Jam. 3.11. Doth a Fountain send forth, at the same hole, NONLATINALPHABET;
Words Are a great part of our life; according to which we shall be all justified or condemned, Matthew 12.37. That argument of S. James, is unanswerable, Jam. 3.11. Does a Fountain send forth, At the same hold,;
that which is sweet and that which is bitter? If therefore, as a Fountain casts forth her waters, so foul-mouth'd men cast out their wickedness, Jer. 6.7. there is no question to be made, but Sihon the Amorite reignes in those souls;
that which is sweet and that which is bitter? If Therefore, as a Fountain Cast forth her waters, so Foulmouthed men cast out their wickedness, Jer. 6.7. there is no question to be made, but Sihon the Amorite reigns in those Souls;
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2. Sihon also hath his land; which is the land of Gilead; but since Sihon was King of the Amorites, and that land in his possession, it was called the land of the Amorites.
2. Sihon also hath his land; which is the land of Gilead; but since Sihon was King of the amorites, and that land in his possession, it was called the land of the amorites.
Gilead NONLATINALPHABET is Acervus testimonii, an heap of testimony or witnessing; which figured the multitude of the divine witnesses the Prophets of the Lord,
Gilead is Acervus Testimonii, an heap of testimony or witnessing; which figured the multitude of the divine Witnesses the prophets of the Lord,
Hence was Elijah the Tisbite, 1 Kings 17.1. Elijah the Tisbite that was of Gilead. When Sihon is King of the Amorites, all the heap of witnesses, all the Prophets testimonies are made matter of talk. All that men read, all they hear, all they meditate, all they learn, by reading, hearing, meditation, it is to talk it out again. And freely and openly to speak my fears, I am perswaded, that Gilead is yet in the Amorites hands.
Hence was Elijah the Tishbite, 1 Kings 17.1. Elijah the Tishbite that was of Gilead. When Sihon is King of the amorites, all the heap of Witnesses, all the prophets testimonies Are made matter of talk. All that men read, all they hear, all they meditate, all they Learn, by reading, hearing, meditation, it is to talk it out again. And freely and openly to speak my fears, I am persuaded, that Gilead is yet in the amorites hands.
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I much fear that what the Lord tells his Prophet, is verified and fulfilled of our times, may I not say also of this place? Ezech. 33.30. 2. The Lord gives Sihon the Amorite King of Heshbon and his land into the hand of Israel.
I much Fear that what the Lord tells his Prophet, is verified and fulfilled of our times, may I not say also of this place? Ezekiel 33.30. 2. The Lord gives Sihon the Amorite King of Heshbon and his land into the hand of Israel.
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and consequently with all nations descending from them, Gen. 9.10, 11. So that, not only by right of creation and preservation, (which is creation continued ) and by right of redemption from the flood, whereby he redeemed them from death,
and consequently with all Nations descending from them, Gen. 9.10, 11. So that, not only by right of creation and preservation, (which is creation continued) and by right of redemption from the flood, whereby he redeemed them from death,
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but also by right of covenant, yea, jure forisfactionis by right also of forfeiture, by breach of covenant, all became obnoxious and liable unto the just judgement of God;
but also by right of Covenant, yea, jure forisfactionis by right also of forfeiture, by breach of Covenant, all became obnoxious and liable unto the just judgement of God;
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that's Sitnah, the strength of Satanical hatred. Both must be subdued before Isaac comes to Rehoboth, the latitude of freedom, Gen. 26.20, 21, 22. The Ephesians had conquered the former,
that's Sitnah, the strength of Satanical hatred. Both must be subdued before Isaac comes to Rehoboth, the latitude of freedom, Gen. 26.20, 21, 22. The Ephesians had conquered the former,
to whom S. Paul saith, we wrestle not with flesh and blood, (such as the Galatians as yet little children, Gal. 4.19. had to fight withal, Gal. 5.17.) but against Principalities, against Powers, against NONLATINALPHABET, the worldly rulers of the darkness of this world, NONLATINALPHABET, which I render against the spiritualities of wickedness in heavenly things, Ephes. 6.12. That is, saith Aquinas, the very power and strength of wickedness.
to whom S. Paul Says, we wrestle not with Flesh and blood, (such as the Galatians as yet little children, Gal. 4.19. had to fight withal, Gal. 5.17.) but against Principalities, against Powers, against, the worldly Rulers of the darkness of this world,, which I render against the spiritualities of wickedness in heavenly things, Ephesians 6.12. That is, Says Aquinas, the very power and strength of wickedness.
For many fight against me from on high; so the LXX, and Tremellius: Prowdly or arrogantly, so Piscator and Coverdale; although David may be understood to direct his complaint unto God by this word NONLATINALPHABET, as here, so Psal. 92.8. Mich. 6.6.
For many fight against me from on high; so the LXX, and Tremellius: Proudly or arrogantly, so Piscator and Coverdale; although David may be understood to Direct his complaint unto God by this word, as Here, so Psalm 92.8. Mich. 6.6.
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even NONLATINALPHABET, the hyperbolical or exceeding greatness of his power to us-ward who believe, Ephes. 1.19. 3. Hence its evident, that one spirit does not act in all men;
even, the hyperbolical or exceeding greatness of his power to usward who believe, Ephesians 1.19. 3. Hence its evident, that one Spirit does not act in all men;
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but the finger and Spirit of God it is, which is contrary to Satans spirit, which casts out Devils, Matth. 12. An Argument, which nor Satan, who brought this Ranting principle from the bottom of Hell,
but the finger and Spirit of God it is, which is contrary to Satan Spirit, which Cast out Devils, Matthew 12. an Argument, which nor Satan, who brought this Ranting principle from the bottom of Hell,
whereby the potency and strength of the enemy, and the prepotency and greater ability to overpower him and the Lords free donation is propounded to our eye of faith;
whereby the potency and strength of the enemy, and the prepotency and greater ability to overpower him and the lords free donation is propounded to our eye of faith;
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as Castellio well turns Hebr. 11.1. faith is the propounding (or setting before our eyes) things hoped for, the demonstration of things which are not seen.
as Castellio well turns Hebrew 11.1. faith is the propounding (or setting before our eyes) things hoped for, the demonstration of things which Are not seen.
well deserves an Ecce, Behold, see I have given, &c. But I see no such matter, saith weak Jacob. Not with thy bodily eyes; this object is propounded unto thine eye of faith. Nor can these things be made known unto us but by the Spirit of God.
well deserves an Ecce, Behold, see I have given, etc. But I see no such matter, Says weak Jacob. Not with thy bodily eyes; this Object is propounded unto thine eye of faith. Nor can these things be made known unto us but by the Spirit of God.
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We have received, not the spirit of this world, but the Spirit that is of God, that we may know the things that are freely given to us of God, 1 Cor. 2.12.
We have received, not the Spirit of this world, but the Spirit that is of God, that we may know the things that Are freely given to us of God, 1 Cor. 2.12.
They who keep the Law, NONLATINALPHABET, they cast a trench about themselves, as the LXX turn, Prov. 28.4. 2. Begiu, possess, contend with him in battel.
They who keep the Law,, they cast a trench about themselves, as the LXX turn, Curae 28.4. 2. Begiu, possess, contend with him in battle.
1. Begin. This word sometimes imports no more then the act it self which one is said to begin; as its said of our Lord, He began to say, Luke 12.1. that is, He said, Matth. 16.6. He began to cast out, Mark 11.15. that is, He did cast out, Matth. 21.12. Sometime it signifies the entrance and first part of the work;
1. Begin. This word sometime imports no more then the act it self which one is said to begin; as its said of our Lord, He began to say, Lycia 12.1. that is, He said, Matthew 16.6. He began to cast out, Mark 11.15. that is, He did cast out, Matthew 21.12. Sometime it signifies the Entrance and First part of the work;
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1. Hence it appears, that, after all the precedent exhortations, to arise from sin to righteousness, from death to life, men are prone to lie still in sin and iniquity.
1. Hence it appears, that, After all the precedent exhortations, to arise from since to righteousness, from death to life, men Are prove to lie still in since and iniquity.
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After exhortation to pass over the River Arnon, they had rather be still children in Kadeshbarnea. After the Lords free donation of Sihon the Amorite King of Heshbon and his land, into our power, and his evidencing this to our faith, men hardly believe any such thing possible.
After exhortation to pass over the River Arnon, they had rather be still children in Kadesh-barnea. After the lords free donation of Sihon the Amorite King of Heshbon and his land, into our power, and his evidencing this to our faith, men hardly believe any such thing possible.
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3. According to the measure of grace vouchsafed unto us, there ought to be a suitable complying and endeavour to walk worthy of that grace. The Lord saith, he hath given Sihon and his land unto Israel: and v. 31. See, I have begun to give Sihon and his land before thy face: therefore arise, take your journey;
3. According to the measure of grace vouchsafed unto us, there ought to be a suitable complying and endeavour to walk worthy of that grace. The Lord Says, he hath given Sihon and his land unto Israel: and v. 31. See, I have begun to give Sihon and his land before thy face: Therefore arise, take your journey;
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Behold, here a figure of the mutable and inconsistent estate; wch is represented unto us in the spiritual childehood. The people lingred and continued in their unsetled condition, without any progress, or going on.
Behold, Here a figure of the mutable and inconsistent estate; which is represented unto us in the spiritual childhood. The people lingered and continued in their unsettled condition, without any progress, or going on.
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Whence it is, that Moses tells us, that these things befel the people in Kadeshbarnea, Deut. 1. That is, Sanctitas filii instabilis, the unstable holiness of the son or childe;
Whence it is, that Moses tells us, that these things befell the people in Kadesh-barnea, Deuteronomy 1. That is, Sanctitas Sons instabilis, the unstable holiness of the son or child;
or rather, the sanctity and holiness of moveable, changeable, and unsetled purity, such as is that of the childe, Ephes. 4. as I have formerly shewen.
or rather, the sanctity and holiness of movable, changeable, and unsettled purity, such as is that of the child, Ephesians 4. as I have formerly shown.
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How true that prophesie is, may appear to any who shall impartially take a survey of the Christian Church now for many years, especially in this our nation.
How true that prophesy is, may appear to any who shall impartially take a survey of the Christian Church now for many Years, especially in this our Nation.
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1. Hence they are justly reproved who lie still in their fall; set not forth, nor begin their journey; but abide on the other side Arnon. Yet (O wicked imagination!
1. Hence they Are justly reproved who lie still in their fallen; Set not forth, nor begin their journey; but abide on the other side Arnon. Yet (Oh wicked imagination!
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how hast thou covered the whole face of the earth?) even these men think, they are come to their journeys end. Sihon the Amorite King of Heshbon, who roots out the good thoughts, and implants evil in their room, he bewitches them,
how hast thou covered the Whole face of the earth?) even these men think, they Are come to their journeys end. Sihon the Amorite King of Heshbon, who roots out the good thoughts, and implants evil in their room, he bewitches them,
and perswades them, that they have built goodly castles of assurance in the air, when they have not yet laid the foundation, they have not yet begun the work;
and persuades them, that they have built goodly Castles of assurance in the air, when they have not yet laid the Foundation, they have not yet begun the work;
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that they have climbed up to the top of Jacobs Ladder, when indeed they have not yet set their foot on the first round. They are fully assured and certain of their salvation,
that they have climbed up to the top of Jacobs Ladder, when indeed they have not yet Set their foot on the First round. They Are Fully assured and certain of their salvation,
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before they have denyed themselves, taken up their cross, and followed their Saviour. These indeed have begun their journey, but they have begun at the wrong end.
before they have denied themselves, taken up their cross, and followed their Saviour. These indeed have begun their journey, but they have begun At the wrong end.
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2. Justly also are they hence blamed, who, although they begin well with good thoughts, good wills, good purposes, yet proceed not, continue not in their course well begun: Ye did run well, saith S. Paul to the Galatians, Gal. 5.7. These he calls his little children, cap. 4.19.
2. Justly also Are they hence blamed, who, although they begin well with good thoughts, good wills, good Purposes, yet proceed not, continue not in their course well begun: You did run well, Says S. Paul to the Galatians, Gal. 5.7. These he calls his little children, cap. 4.19.
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And whereas many, in that state, pretend infirmities, and complain, that they have no grace, no strength to go on in their spiritual journey; the Apostle supposeth, that they had strength; and therefore he reproves them for not using it;
And whereas many, in that state, pretend infirmities, and complain, that they have no grace, no strength to go on in their spiritual journey; the Apostle Supposeth, that they had strength; and Therefore he reproves them for not using it;
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Ye did run well, saith he, who hindred you, that ye should not obey the truth? NONLATINALPHABET does not signifie to hinder, but caedo, percutio, pulso, to cut, to strike, to beat or drive back; and so, by consequence, impedire to hinder; as Pagnin turnd it;
You did run well, Says he, who hindered you, that you should not obey the truth? does not signify to hinder, but caedo, To strike, pulso, to Cut, to strike, to beatrice or drive back; and so, by consequence, Impedire to hinder; as Pagnin turned it;
but Arias Montanus corrects it, and renders it intercidit. We may render it, who hath stricken you or driven you back? which is proper to the case of the Galatians, who were driven back from the Spirit to the flesh; from the grace of the Gospel, to the works of the Law; from their son-ship in Christ, to a voluntary bondage under the elements of the world. So
but Arias Montanus corrects it, and renders it intercidit. We may render it, who hath stricken you or driven you back? which is proper to the case of the Galatians, who were driven back from the Spirit to the Flesh; from the grace of the Gospel, to the works of the Law; from their sonship in christ, to a voluntary bondage under the elements of the world. So
So that they who pretend, they want grace and strength, and say, they would go on, if God would give them grace, they lay the whole blame of their negligence and improficiency upon God himself,
So that they who pretend, they want grace and strength, and say, they would go on, if God would give them grace, they lay the Whole blame of their negligence and improficiency upon God himself,
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The Apostle reproved this Apostasie in the Galatians, Gal. 3.3. Are ye so foolish, that having begun in the Spirit, are ye now made perfect in the flesh? or rather, according to the original Greek NONLATINALPHABET;
The Apostle reproved this Apostasy in the Galatians, Gal. 3.3. are you so foolish, that having begun in the Spirit, Are you now made perfect in the Flesh? or rather, according to the original Greek;
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if the Lord will) that having begun in the Spirit, ye are now made perfect in the flesh? By the flesh is to be understood the carnal commandement, as that of circumcision, which engageth to keep the whole Law, Gal. 5.3. Hebr. 7.16. and 9.10.
if the Lord will) that having begun in the Spirit, you Are now made perfect in the Flesh? By the Flesh is to be understood the carnal Commandment, as that of circumcision, which engageth to keep the Whole Law, Gal. 5.3. Hebrew 7.16. and 9.10.
But we may enlarge this Reproof, and extend it unto those, who have begun in that spirit, whereby we mortifie the deeds of the body, Rom. 8.13. and go about to be perfect in the corrupt sinful flesh.
But we may enlarge this Reproof, and extend it unto those, who have begun in that Spirit, whereby we mortify the Deeds of the body, Rom. 8.13. and go about to be perfect in the corrupt sinful Flesh.
and return to their vomit, of made holiness, which they had cast up with the Dog; and reject the true holy things: and with the Swine, they tread under their feet the precious Pearl, Matthew 13.46. and return to their wallowing in the mire of sensuality, 2 Pet. 2.22.
and return to their vomit, of made holiness, which they had cast up with the Dog; and reject the true holy things: and with the Swine, they tread under their feet the precious Pearl, Matthew 13.46. and return to their wallowing in the mire of sensuality, 2 Pet. 2.22.
So the precise, ignorant, and bloody zeal, and the brutish, sensual, and voluptuous life are accurately distinguished in the vulgar Latin, Matth. 7.6. Be we exhorted to begin our journey. Tis high time with all of us. Via longa, vita brevis. The way is long;
So the precise, ignorant, and bloody zeal, and the brutish, sensual, and voluptuous life Are accurately distinguished in the Vulgar Latin, Matthew 7.6. Be we exhorted to begin our journey. This high time with all of us. Via Longam, vita brevis. The Way is long;
ubi cognôris facilia, saith the Poet, of a less weighty business. Wherefore let us break thorow all difficulties, and possess the land before us. That's the next exhortation.
ubi cognôris facilia, Says the Poet, of a less weighty business. Wherefore let us break thorough all difficulties, and possess the land before us. That's the next exhortation.
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2. Possess. The word NONLATINALPHABET does not signifie all manner of possession, but more properly to possess heir-like, that is, to inherit; which is the proper act of an heir.
2. Possess. The word does not signify all manner of possession, but more properly to possess heir-like, that is, to inherit; which is the proper act of an heir.
2. How can Israel be commanded to possess heir-like that land, whereof he hath as yet no possession at all? Israel was not yet passed over the river of Arnon which was the border of the Amorites.
2. How can Israel be commanded to possess heir-like that land, whereof he hath as yet no possession At all? Israel was not yet passed over the river of Arnon which was the border of the amorites.
NONLATINALPHABET, where again our Translators obscure the Text, and render it, begin to possess, that thou mayest inherit his land. The words sound thus;
, where again our Translators Obscure the Text, and render it, begin to possess, that thou Mayest inherit his land. The words found thus;
And no otherwise can the children of Abraham hope to inherit the land, then by walking in the steps of A. brahams faith and obedience, Rom. 4.12, 13. And they must fight for all they shall possess. So it followes.
And no otherwise can the children of Abraham hope to inherit the land, then by walking in the steps of A. brahams faith and Obedience, Rom. 4.12, 13. And they must fight for all they shall possess. So it follows.
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3. Contend with him in battle. The word NONLATINALPHABET here turnd, Contend, properly signifies, Miscemini, be ye mingled; so Arias Montanus turns it; and Ainsworth, Medle with him.
3. Contend with him in battle. The word Here turned, Contend, properly signifies, Miscemini, be you mingled; so Arias Montanus turns it; and Ainsworth, Meddle with him.
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And such was the hostility between the Greeks and Trojans, the Romans and Carthaginians: and such was the war between Israel and the Amalekites, Exod. 17.16. and between Israel and Sihon and the Amorites here.
And such was the hostility between the Greeks and Trojans, the Romans and Carthaginians: and such was the war between Israel and the Amalekites, Exod 17.16. and between Israel and Sihon and the amorites Here.
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The reason of this war. 1. Its Gods cause. He puts the enmity, between the Woman and the Serpent, and their respective seeds, Gen. 3. 2. Our right. God hath given Sihon the Amorite King of Heshbon and his land into our hand and power.
The reason of this war. 1. Its God's cause. He puts the enmity, between the Woman and the Serpent, and their respective seeds, Gen. 3. 2. Our right. God hath given Sihon the Amorite King of Heshbon and his land into our hand and power.
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1. The word NONLATINALPHABET war here used is from NONLATINALPHABET to cat, or NONLATINALPHABET bread, or what is eaten. Which imports to us, that war is an eater, a waster, a consumer, and that on both sides.
1. The word war Here used is from to cat, or bred, or what is eaten. Which imports to us, that war is an eater, a waster, a consumer, and that on both sides.
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The vast level in the North and North East of this Nation, which lay long time under water, might at first have been prevented with half a dayes labour, which hath cost much treasure,
The vast level in the North and North East of this nation, which lay long time under water, might At First have been prevented with half a days labour, which hath cost much treasure,
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2. Although war in diverse cases may be lawful, yet Gods people ought to wait upon Gods summons; Gods Trumpet must sound Alarum when they go forth to battle, Numb. 10.
2. Although war in diverse cases may be lawful, yet God's people ought to wait upon God's summons; God's Trumpet must found Alarm when they go forth to battle, Numb. 10.
The promises of God, do not disoblige us from that duty which is required of us for the obtaining of the promises. No, not the Oath of God, Deut. 8.1. Hebr. 6.13, 14, 15. Yea, the promises of God are a stronger obligation to binde us to obedience, 2 Cor. 7.1. Mysticè. 1. Heshbon is no free City, but under the tyranny of Sihon. Thoughts are not free, as many think, who make little account of them.
The promises of God, do not disoblige us from that duty which is required of us for the obtaining of the promises. No, not the Oath of God, Deuteronomy 8.1. Hebrew 6.13, 14, 15. Yea, the promises of God Are a Stronger obligation to bind us to Obedience, 2 Cor. 7.1. Mysticè. 1. Heshbon is no free city, but under the tyranny of Sihon. Thoughts Are not free, as many think, who make little account of them.
but whether these be good or evil, they are not free from Gods knowledge or cognisance. For he judges the thought of the righteous to be judgement, Prov. 12.5. and the thought of foolishness to be sin, Pro. 24.9. and 15.26.
but whither these be good or evil, they Are not free from God's knowledge or cognisance. For he judges the Thought of the righteous to be judgement, Curae 12.5. and the Thought of foolishness to be since, Pro 24.9. and 15.26.
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And if the Lord take cognisance of the evil thought and judge it to be sinful, surely the sinful man is liable to punishment for the sinful thought. And therefore S. Peter directs Simon to pray, that the thought of his heart may be forgiven him, Acts 8.22.
And if the Lord take cognisance of the evil Thought and judge it to be sinful, surely the sinful man is liable to punishment for the sinful Thought. And Therefore S. Peter directs Simon to pray, that the Thought of his heart may be forgiven him, Acts 8.22.
but good thoughts also proceed from thence: For Prov. 4.23. Out of the heart, are the issues of life. What though Sihon and Heshbon be strong? the good thoughts are from God and they are stronger. Igneus est illis vigor & coelestis origo.
but good thoughts also proceed from thence: For Curae 4.23. Out of the heart, Are the issues of life. What though Sihon and Heshbon be strong? the good thoughts Are from God and they Are Stronger. Igneous est illis vigor & coelestis origo.
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Does the Amorite set upon thee with hard speeches? Give him a milde answer. It was the Jews stratagem, when the Romans fought against Jerusalem, and forced their Engine, their Iron Ram against the City walls to batter them, they cast out Wooll-packs; which met the Ram, and saved their wals.
Does the Amorite Set upon thee with hard Speeches? Give him a mild answer. It was the jews stratagem, when the Roman fought against Jerusalem, and forced their Engine, their Iron Ram against the city walls to batter them, they cast out Woolpacks; which met the Ram, and saved their walls.
A soft answer turneth away wrath, Prov. 15.1. Does the Amorite proceed to cursing and bitterness? Though they curse, yet bless thou, Psal. 109.28. Bless them that curse you, Matth. 5.44. Its the precept of the true Jehoshuah. Not rendring evil for evil, 1 Pet. 3.9. nor rayling for rayling: but contrary wise blessing, as knowing, that ye are called, that ye should inherit a blessing, 1 Pet. 3.9. It was the practice of the true Jehoshuah, when he was reviled, he reviled not again, 1 Pet. 2.23.
A soft answer turns away wrath, Curae 15.1. Does the Amorite proceed to cursing and bitterness? Though they curse, yet bless thou, Psalm 109.28. Bless them that curse you, Matthew 5.44. Its the precept of the true Joshua. Not rendering evil for evil, 1 Pet. 3.9. nor railing for railing: but contrary wise blessing, as knowing, that you Are called, that you should inherit a blessing, 1 Pet. 3.9. It was the practice of the true Joshua, when he was reviled, he reviled not again, 1 Pet. 2.23.
Why therefore should the opposition of Sihon, with his Heshbonites, his Amorites, his Army of evil thoughts discourage the Israel of God? For why should any true Israelite complain? Alas!
Why Therefore should the opposition of Sihon, with his Heshbonites, his amorites, his Army of evil thoughts discourage the Israel of God? For why should any true Israelite complain? Alas!
There is an open passage from all sensible things to the senses; as they say, Quodlibet visibile radiat, every visible thing sends forth a species or image of its self;
There is an open passage from all sensible things to the Senses; as they say, Quodlibet visibile radiat, every visible thing sends forth a species or image of its self;
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the like we may say of other objects in regard of their respective senses. And the way lies as open from the senses unto the common sense, and fansie and thoughts. If now the thought be evil, as injected and cast into the soul by the Evil one, its evil to thee only if thou entertain it well. If you feed a Dog, hee'l be sure to resort to you,
the like we may say of other objects in regard of their respective Senses. And the Way lies as open from the Senses unto the Common sense, and fancy and thoughts. If now the Thought be evil, as injected and cast into the soul by the Evil one, its evil to thee only if thou entertain it well. If you feed a Dog, he'll be sure to resort to you,
if we give them good entertainment, feed them with consent and delight in them, they will abide with us, and lodge with us, Jer. 4. But if we beat them away with the Staff of the Law (as the Chald. Par. calls it, Psal. 23.4.) they will forsake us.
if we give them good entertainment, feed them with consent and delight in them, they will abide with us, and lodge with us, Jer. 4. But if we beatrice them away with the Staff of the Law (as the Chald. Par. calls it, Psalm 23.4.) they will forsake us.
and teachest him out of thy Law. Tis true, a Dog is impudent; his Epithet is NONLATINALPHABET, shameless; and our thoughts they are bold and thrust themselves upon us.
and Teachest him out of thy Law. This true, a Dog is impudent; his Epithet is, shameless; and our thoughts they Are bold and thrust themselves upon us.
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They were so bold, so unseasonable, and saucy they were, that they intruded into the company of the Disciples even at a time most unseasonable, NONLATINALPHABET, Luke 9.46. There entred in a reasoning among them, this, which of them should be the greatest.
They were so bold, so unseasonable, and saucy they were, that they intruded into the company of the Disciples even At a time most unseasonable,, Lycia 9.46. There entered in a reasoning among them, this, which of them should be the greatest.
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Our Lord complains of them, They came about me like Bees, Psal. 118.27. Beelzebub was the God of Ekron, 2 Kings 1.2. (whence the Poets had their Acheron ) who has hi name from NONLATINALPHABET a Fly, as Macrobius cals him NONLATINALPHABET, a god that drives away Flies.
Our Lord complains of them, They Come about me like Bees, Psalm 118.27. Beelzebub was the God of Ekron, 2 Kings 1.2. (whence the Poets had their Acheron) who has him name from a Fly, as Macrobius calls him, a god that drives away Flies.
unless he intended thereby to be like his fellow-gods, as he called them, and especially him who was called NONLATINALPHABET and NONLATINALPHABET, Jupiter, who drove away flyes.
unless he intended thereby to be like his fellow-gods, as he called them, and especially him who was called and, Jupiter, who drove away flies.
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However, it is a laudable, yea, a divine exercise, and fit for those who would be like unto the true God, to be NONLATINALPHABET, to drive away, mortifie,
However, it is a laudable, yea, a divine exercise, and fit for those who would be like unto the true God, to be, to drive away, mortify,
and kill the vain and sinful thoughts. Mysticè. The word NONLATINALPHABET signifies also to ruminate; ruminate upon him; meditate upon him. The verb NONLATINALPHABET so signifies.
and kill the vain and sinful thoughts. Mysticè. The word signifies also to ruminate; ruminate upon him; meditate upon him. The verb so signifies.
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Let us ruminate and meditate on Sihon, on Heshbon. Sihon is a sweeper; he endeavours to sweep out our good thoughts; let us endeavour also to sweep out all his evil thoughts. Sihon is Eradicator, that evil spirit that endeavours to root up all the plants of righteousness. And let us root up all the plants of wickedness.
Let us ruminate and meditate on Sihon, on Heshbon. Sihon is a sweeper; he endeavours to sweep out our good thoughts; let us endeavour also to sweep out all his evil thoughts. Sihon is Eradicator, that evil Spirit that endeavours to root up all the plants of righteousness. And let us root up all the plants of wickedness.
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Let us sweep out the dust of the false knowledge. This was Davids practise, Psal. 77.6. in Vulg. Lat. Scopebam spiritum meum, I swept my spirit, or rather, my spirit made diligent search. So let us search, so let us sweep out every Sluts corner in our house.
Let us sweep out the dust of the false knowledge. This was Davids practise, Psalm 77.6. in Vulgar Lat. Scopebam spiritum meum, I swept my Spirit, or rather, my Spirit made diligent search. So let us search, so let us sweep out every Sluts corner in our house.
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The woman swept that house to finde her Groat, Luke 15.8. The old Latin text had, Evertit domum, she overturnd the house; as many endeavour by controversies and vain janglings to overthrow the Church of Christ.
The woman swept that house to find her Groat, Lycia 15.8. The old Latin text had, Overturn domum, she overturnd the house; as many endeavour by controversies and vain janglings to overthrow the Church of christ.
the one asked the other for a Broom; the other said, it was a Be•som; no, saith she, it is a Broom: while they thus contended, the house lay unswept. The wisdom of God cals upou us to sweep and cleanse our hearts, James 4.8.
the one asked the other for a Broom; the other said, it was a Be•som; no, Says she, it is a Broom: while they thus contended, the house lay unswept. The Wisdom of God calls upou us to sweep and cleanse our hearts, James 4.8.
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O how often come men to hear the cleansing word, how it should be applyed for the purifying of their hearts, and by that very Opus operatum, as they call it, they think themselves cleansed, they are pure in their own eyes,
O how often come men to hear the cleansing word, how it should be applied for the purifying of their hearts, and by that very Opus operatum, as they call it, they think themselves cleansed, they Are pure in their own eyes,
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The Roman Historian saith of a certain people in Italy, with whom they had war, Difficilius ipsos invenire quàm vincere, It was more difficult to finde them out, then to overcome them.
The Roman Historian Says of a certain people in Italy, with whom they had war, More difficult ipsos invenire quàm vincere, It was more difficult to find them out, then to overcome them.
The people of Heshbon are such a subtile people, they lurk within us. How long wilt thou cause thy vain thought to lodge in thee? Jer. 4.14. The man of sin, Sihon, the Leader of evil thoughts, cannot be revealed, unless there be first a departure, 2 Thes. 2.3.
The people of Heshbon Are such a subtle people, they lurk within us. How long wilt thou cause thy vain Thought to lodge in thee? Jer. 4.14. The man of since, Sihon, the Leader of evil thoughts, cannot be revealed, unless there be First a departure, 2 Thebes 2.3.
When what is visible, is upon the sight, it cannot be seen. The god of this world blindes the eyes of men with their own thoughts, whereby they are not discerned.
When what is visible, is upon the sighed, it cannot be seen. The god of this world blinds the eyes of men with their own thoughts, whereby they Are not discerned.
When the enemy is discovered, he is not to be conquered by outward means. Our great enemies we have to deal withal, are our vain foolish thoughts. And therefore as he were a mad man, who should hope to overcome a Sword or Dart with a thought; so is he as mad who thinks to conquer thoughts and imaginations with a Sword or worldly weapon. Yet such hath been the madness of the Cainish generation from the beginning;
When the enemy is discovered, he is not to be conquered by outward means. Our great enemies we have to deal withal, Are our vain foolish thoughts. And Therefore as he were a mad man, who should hope to overcome a Sword or Dart with a Thought; so is he as mad who thinks to conquer thoughts and Imaginations with a Sword or worldly weapon. Yet such hath been the madness of the Cainish generation from the beginning;
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that what opinions they cannot subdue with spiritual weapons, they confute them with a Prison, Fire, and Fagot. But indeed herein they much betray their own weakness, and their bad cause, who stir up the Magistrate to make Lawes to put men in prison, or put them to death for supposed Heresies,
that what opinions they cannot subdue with spiritual weapons, they confute them with a Prison, Fire, and Faggot. But indeed herein they much betray their own weakness, and their bad cause, who stir up the Magistrate to make Laws to put men in prison, or put them to death for supposed Heresies,
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which because the ignorant zealots cannot prove to be such, or convince them by spiritual armes, they betake themselves to temporal and outward. It was the custome of Nero the Emperour to go up and down Greece like a Fidler, and to challenge all Minstrels of the best note, to sing and play with him.
which Because the ignorant zealots cannot prove to be such, or convince them by spiritual arms, they betake themselves to temporal and outward. It was the custom of Nero the Emperor to go up and down Greece like a Fiddler, and to challenge all Minstrels of the best note, to sing and play with him.
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and as all men judge of him, so may they of all such absurd and ridiculous men, men of corrupt mindes, reprobate concerning the faith; and their folly (or madness, NONLATINALPHABET,) shall be made manifest unto all men,
and as all men judge of him, so may they of all such absurd and ridiculous men, men of corrupt minds, Reprobate Concerning the faith; and their folly (or madness,,) shall be made manifest unto all men,
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when he conqures Antichrist, not with fire and sword, but with the spirit of his mouth, 2 Thes. 2.2. Thoughts and opinions are spiritual things, and can be discerned only spiritually, and by spiritual weapons only be overcome;
when he conqures Antichrist, not with fire and sword, but with the Spirit of his Mouth, 2 Thebes 2.2. Thoughts and opinions Are spiritual things, and can be discerned only spiritually, and by spiritual weapons only be overcome;
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1. Hate vain thoughts. These are enemies which thou hast a warrant to hate. Yea, hate them with a perfect hatred. Do I not hate them that hate thee? saith David. It could not be otherwise.
1. Hate vain thoughts. These Are enemies which thou hast a warrant to hate. Yea, hate them with a perfect hatred. Do I not hate them that hate thee? Says David. It could not be otherwise.
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So David esteemed his good thoughts; How pretious are thy thoughts unto me O God! How great is the sum of them? Or, how strong are the heads of them? There are leading good thoughts, which,
So David esteemed his good thoughts; How precious Are thy thoughts unto me Oh God! How great is the sum of them? Or, how strong Are the Heads of them? There Are leading good thoughts, which,
The Apostle knew full well, how powerful good leading thoughts are, Phil. 4.8. Having reckoned up things true, honest, just, pure, lovely, of good report, what ever vertue, what ever praise, think, saith he, on these things:
The Apostle knew full well, how powerful good leading thoughts Are, Philip 4.8. Having reckoned up things true, honest, just, pure, lovely, of good report, what ever virtue, what ever praise, think, Says he, on these things:
yet so strong was he, that, in the Name of his God, he doubted not but he should cut them off, Psal. 118.10, 11, 12. But when did all Nations compass David about? The Psalm;
yet so strong was he, that, in the Name of his God, he doubted not but he should Cut them off, Psalm 118.10, 11, 12. But when did all nations compass David about? The Psalm;
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but of Christ the spiritual David and his Church, as it is plain by evident proof, v. 20. — 26. And most true it is, that all Nations have compassed him about.
but of christ the spiritual David and his Church, as it is plain by evident proof, v. 20. — 26. And most true it is, that all nations have compassed him about.
Yea, swarms of temptations from evil thoughts, as of Bees, have compassed him about; for he was tempted in all things NONLATINALPHABET, according to similitude, without sin, Hebr. 4.15.
Yea, swarms of temptations from evil thoughts, as of Bees, have compassed him about; for he was tempted in all things, according to similitude, without since, Hebrew 4.15.
And therefore he being the minister of circumcision for the truth of God, even the true circumcision of the heart, Rom. 15.8. He cuts off all the vain sinful thoughts, from the heart, and so circumciseth it.
And Therefore he being the minister of circumcision for the truth of God, even the true circumcision of the heart, Rom. 15.8. He cuts off all the vain sinful thoughts, from the heart, and so Circumciseth it.
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and its thrice there used, importing the circumcision 1. Of the Father, in the place named, Rom. 15.8. 2. Of the Son, Col. 2.11. 3. Of the Spirit, Rom. 2.29. Phil. 3.3.
and its thrice there used, importing the circumcision 1. Of the Father, in the place nam, Rom. 15.8. 2. Of the Son, Col. 2.11. 3. Of the Spirit, Rom. 2.29. Philip 3.3.
What though the Gyants, the NONLATINALPHABET, the earth-born thoughts arise against thee? Are any, are all of them too mighty for thy God to overcome? Retyre unto thine own heart,
What though the Giants, the, the earthborn thoughts arise against thee? are any, Are all of them too mighty for thy God to overcome? Retire unto thine own heart,
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The mighty God is the good mans dwelling place, Psal. 90.1. Through him the Zamzummim the wicked thoughts are subdued, and brought under the obedience of Jesus Christ, Deut. 2.20, 21. 2 Cor. 10.5. 3. Let us put on the whole armour of God, that we may be able to stand against the wile of the Devil: For we wrestle not onely against flesh and blood, carnal thoughts only, which are as Flesh-Flyes, but also against the spiritualities of wickedness, Ephes. 6.11, 12. Wherefore let us gird about our loynes with truth.
The mighty God is the good men Dwelling place, Psalm 90.1. Through him the Zamzummim the wicked thoughts Are subdued, and brought under the Obedience of jesus christ, Deuteronomy 2.20, 21. 2 Cor. 10.5. 3. Let us put on the Whole armour of God, that we may be able to stand against the wile of the devil: For we wrestle not only against Flesh and blood, carnal thoughts only, which Are as Fleshflies, but also against the spiritualities of wickedness, Ephesians 6.11, 12. Wherefore let us gird about our loins with truth.
The loynes are the seat of lust, both inherent and acquisit. The beast he stirs up evil affections there, Job 40.16. His strength is in his loynes, and his force is in the Navel of his belly. The Apostles counsel is therefore to gird up the loynes of our minde, NONLATINALPHABET, of our reason or discursive faculty, 1 Pet. 1.13. There's great danger to be foyld at the weapon.
The loins Are the seat of lust, both inherent and acquisit. The beast he stirs up evil affections there, Job 40.16. His strength is in his loins, and his force is in the Navel of his belly. The Apostles counsel is Therefore to gird up the loins of our mind,, of our reason or discursive faculty, 1 Pet. 1.13. There's great danger to be foiled At the weapon.
While Eve, a figure of the thoughts, 2 Cor. 11.3. (NONLATINALPHABET, are not mindes, but thoughts and acts of the minde, ) adventured, without this girdle, to reason with the Serpent, she was conquered.
While Eve, a figure of the thoughts, 2 Cor. 11.3. (, Are not minds, but thoughts and acts of the mind,) adventured, without this girdle, to reason with the Serpent, she was conquered.
And while Eves children are un-girt in their thoughts, while they do — ad morem discincti vivore Nattae, live without regard had to their thoughts, Sihon soon prevailes over them.
And while Eves children Are ungirt in their thoughts, while they do — ad morem discincti vivore Nattae, live without regard had to their thoughts, Sihon soon prevails over them.
The brest-plate of righteousness; Lights and perfections were in Aarons brest-plate; and they are required in all those who are made Priests unto God, to be so armed, Levit. 8.8.
The breastplate of righteousness; Lights and perfections were in Aaron's breastplate; and they Are required in all those who Are made Priests unto God, to be so armed, Levit. 8.8.
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or, with the confirmation and establishment. Thou walkest in the midst of snares, Ecclus. 9.13. Briars and Thorns are with thee, Ezech. 2.6. while we have to do with Sihon and his Heshbonites, evil thoughts, spirits and men, we had need to be well shod. Not so when we converse with good thoughts, good spirits, and good men. When Moses came with his feet shod towards the Mount of God, the Lord bad him put off his shooes, Exod. 3.5.
or, with the confirmation and establishment. Thou walkest in the midst of snares, Ecclus 9.13. Briers and Thorns Are with thee, Ezekiel 2.6. while we have to do with Sihon and his Heshbonites, evil thoughts, spirits and men, we had need to be well shod. Not so when we converse with good thoughts, good spirits, and good men. When Moses Come with his feet shod towards the Mount of God, the Lord bade him put off his shoes, Exod 3.5.
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unless against thoughts and words and men of Belial, 2 Sam. 23.6, 7. Adde to these arms, the shield of faith, the helmet of salvation, and the sword of the Spirit, which is the Word of God;
unless against thoughts and words and men of Belial, 2 Sam. 23.6, 7. Add to these arms, the shield of faith, the helmet of salvation, and the sword of the Spirit, which is the Word of God;
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praying with all prayer and supplication at all times, (or in every season NONLATINALPHABET, in every opportunity: yea, in season and out of season, continually ) in the Spirit,
praying with all prayer and supplication At all times, (or in every season, in every opportunity: yea, in season and out of season, continually) in the Spirit,
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and watching thereunto with all perseverance and supplication for all Saints. This part of the spiritual armour is not fixt to any part of the body, as others are:
and watching thereunto with all perseverance and supplication for all Saints. This part of the spiritual armour is not fixed to any part of the body, as Others Are:
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Thus being armed with the weapons of our warfare mighty through God for the pulling down of strong holds, casting down reasonings (NONLATINALPHABET) and every height or high thing exalted (NONLATINALPHABET) against the knowledge of God,
Thus being armed with the weapons of our warfare mighty through God for the pulling down of strong holds, casting down reasonings () and every height or high thing exalted () against the knowledge of God,
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For this end, The grace of our Lord Jesus Christ be with you. Amen. Rom. 16.20. What nation is there so great that hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? ] The Translators here have understood Moses, as if he had compared the only true God and his presence with other nations, and with his own people. As if he had said, God is more present with Israel, then with any other nation. But the comparison stands between the Heathen gods, & the true God of Israel. For 1. Therefore there is added the proper name of the true God Jehovah; and appropriation of him to his people, Jehovah our God. Such comparison we read, Deut. 32.31. Jer. 14.22. 1 Cor. 8.4.5. and often elsewhere.
For this end, The grace of our Lord jesus christ be with you. Amen. Rom. 16.20. What Nation is there so great that hath God so High unto them, as the Lord our God is in all things that we call upon him for? ] The Translators Here have understood Moses, as if he had compared the only true God and his presence with other Nations, and with his own people. As if he had said, God is more present with Israel, then with any other Nation. But the comparison Stands between the Heathen God's, & the true God of Israel. For 1. Therefore there is added the proper name of the true God Jehovah; and appropriation of him to his people, Jehovah our God. Such comparison we read, Deuteronomy 32.31. Jer. 14.22. 1 Cor. 8.4.5. and often elsewhere.
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And because the Heathen worshipped many gods, the word here is to be turned plurally, gods. And thus the Vulg. Lat. Pagnin, Castellio, Munster, the French and Spanish Translations, Martin Luther, two translations in the Low Dutch, five English Translations;
And Because the Heathen worshipped many God's, the word Here is to be turned plurally, God's. And thus the Vulgar Lat. Pagnin, Castellio, Munster, the French and Spanish Translations, Martin Luther, two Translations in the Low Dutch, five English Translations;
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all these render the word plurally, gods; and Diodati, though he render it in the singular number, yet he acknowledgeth that some understand the word plurally, the gods of the Gentiles, which could not succour their own worshippers. So the Tigurin Bible;
all these render the word plurally, God's; and Diodati, though he render it in the singular number, yet he acknowledgeth that Some understand the word plurally, the God's of the Gentiles, which could not succour their own worshippers. So the Tigurine bible;
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and Vatablus acknowledgeth, that in the Hebrew the words are gods nigh. Herein Tremellius and Ainsworth mislead our Translators, who understood the word NONLATINALPHABET, in the singular number, and of the true God.
and Vatablus acknowledgeth, that in the Hebrew the words Are God's High. Herein Tremellius and Ainsworth mislead our Translators, who understood the word, in the singular number, and of the true God.
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who, though NONLATINALPHABET be plural, and signifie gods neer, excuseth it by saying, that Elohim is of the common number; and that NONLATINALPHABET was put in the plural to answer the termination, not the sense. A strange reason;
who, though be plural, and signify God's near, excuseth it by saying, that Elohim is of the Common number; and that was put in the plural to answer the termination, not the sense. A strange reason;
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as if the Spirit of God had more regard to an NONLATINALPHABET or a like ending of words, then of the sense and matter. And although Tremellius alleage a like example, Josh. 24.19. and Ainsworth another, Deut. 5.26.
as if the Spirit of God had more regard to an or a like ending of words, then of the sense and matter. And although Tremellius allege a like Exampl, Josh. 24.19. and Ainsworth Another, Deuteronomy 5.26.
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Yet the common name NONLATINALPHABET applyed to the other nations, and the proper name NONLATINALPHABET, with his relation joyn'd to his people, evidently prove, that there is not the same reason of these testimonies,
Yet the Common name applied to the other Nations, and the proper name, with his Relation joined to his people, evidently prove, that there is not the same reason of these testimonies,
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Beside, there was no doubt or question could be made, whether the God of Israel were so neer to any other nation, as to his own people in covenant with him.
Beside, there was no doubt or question could be made, whither the God of Israel were so near to any other Nation, as to his own people in Covenant with him.
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what great nation is there which hath so righteous statutes and judgements, as all this Law, which I set before you this day? So that the Lord God of Israel is compared and preferred before the gods of other nations in regard of his nighness and accessibleness when his people call upon him;
what great Nation is there which hath so righteous statutes and Judgments, as all this Law, which I Set before you this day? So that the Lord God of Israel is compared and preferred before the God's of other Nations in regard of his nighness and accessibleness when his people call upon him;
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so in respect of all his righteous Law set before his people, in comparison of the statutes and judgements of other nations, which how ever they might, at least, many of them be called righteous; yet were they mixt with unrighteous Lawes: As those of the Lacedemonians, which however they had many just lawes delivered to them by Lycurgus, yet theft was tolerated among them, yea, commanded;
so in respect of all his righteous Law Set before his people, in comparison of the statutes and Judgments of other Nations, which how ever they might, At least, many of them be called righteous; yet were they mixed with unrighteous Laws: As those of the Lacedaemonians, which however they had many just laws Delivered to them by Lycurgus, yet theft was tolerated among them, yea, commanded;
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And although some Law-givers, as Numa and Lycurgus, for the credit of their Lawes, pretended the authority of a Deity; yet, beside that, their subtilty was soon known, the vanity and superstition of the Lawes themselves Ex insitis argumentis, easily made manifest, what god was the author of them.
And although Some Lawgivers, as Numa and Lycurgus, for the credit of their Laws, pretended the Authority of a Deity; yet, beside that, their subtlety was soon known, the vanity and Superstition of the Laws themselves Ex insitis Arguments, Easily made manifest, what god was the author of them.
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The truth of this hath hitherto appeared in the histories of the Egyptians, the Amalekites, the Midianites, the Moabites, and the Ammonites; whose gods were not so nigh unto them, nor helpful at all in the necessities of their respective worshippers,
The truth of this hath hitherto appeared in the histories of the egyptians, the Amalekites, the midianites, the Moabites, and the Ammonites; whose God's were not so High unto them, nor helpful At all in the necessities of their respective worshippers,
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and can he be neerer then in the midst of thee? Levit. 26.11, 12. Numb. 5.3. Deut. 23.14. Ezech. 37.26. even in thy heart and in thy mouth, Deut. 30.14. Rom. 10.8. James 1.21. 2. How ready he is to hear thee and answer thee, when thou callest upon him, Psal. 145.18. Esay 58.9.
and can he be nearer then in the midst of thee? Levit. 26.11, 12. Numb. 5.3. Deuteronomy 23.14. Ezekiel 37.26. even in thy heart and in thy Mouth, Deuteronomy 30.14. Rom. 10.8. James 1.21. 2. How ready he is to hear thee and answer thee, when thou Callest upon him, Psalm 145.18. Isaiah 58.9.
or help their own people? Such are the gods of the Edomites (earthly men) whose god is their belly, who minde earthly things, 2 Chron. 25.15. Phil. 3.19.
or help their own people? Such Are the God's of the Edomites (earthly men) whose god is their belly, who mind earthly things, 2 Chronicles 25.15. Philip 3.19.
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Yea, how unreasonable is it, that we draw near unto the Lord our God, the only true God, who is most near, most able, most willing, and most ready to help his people? By so doing, we shall invite the Lord to draw nigh unto us.
Yea, how unreasonable is it, that we draw near unto the Lord our God, the only true God, who is most near, most able, most willing, and most ready to help his people? By so doing, we shall invite the Lord to draw High unto us.
But how shall we draw near unto our God? How else but by humbling our selves under his mighty hand, and opposing the temptations of his and our enemy; therefore the same Apostle premiseth immediately these means, v. 7. NONLATINALPHABET. They are all Military phrases; S. James, as a Captain or Leader, gives words of Command; Be subject or subordinate unto God (the Commander in chief, ) withstand the Devil, (the great enemy, and then he warrants them, they shall rout him ) he will flee from you.
But how shall we draw near unto our God? How Else but by humbling our selves under his mighty hand, and opposing the temptations of his and our enemy; Therefore the same Apostle premiseth immediately these means, v. 7.. They Are all Military phrases; S. James, as a Captain or Leader, gives words of Command; Be Subject or subordinate unto God (the Commander in chief,) withstand the devil, (the great enemy, and then he warrants them, they shall rout him) he will flee from you.
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When such Souldiers are foyled and wounded by the enemy, and are sorrowful for their wounds, the Emperour of the World, the Commander in Chief vouchsafes to visit them.
When such Soldiers Are foiled and wounded by the enemy, and Are sorrowful for their wounds, the Emperor of the World, the Commander in Chief vouchsafes to visit them.
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So saith that man of war who had experience of it, Psal. 34.18. The Lord is near to the broken of heart, and will save the wounded or contrite of spirit. And, his salvation is nigh them that fear him;
So Says that man of war who had experience of it, Psalm 34.18. The Lord is near to the broken of heart, and will save the wounded or contrite of Spirit. And, his salvation is High them that Fear him;
Now who would not serve under such a Commander, who disdains not to visit, yea, to be billetted with the meanest of his common Souldiers? Hear what he saith, Esay 57.15.
Now who would not serve under such a Commander, who disdains not to visit, yea, to be billeted with the Meanest of his Common Soldiers? Hear what he Says, Isaiah 57.15.
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And therefore it is no mervail that his Name alone is exalted, and his Majestie is above the Earth and the Heaven, who exalteth the horn of his people, the praise of all his Saints (or mercifull ones, NONLATINALPHABET) the sons of Israel, the people nigh unto him, Psal. 148.13, 14. Then followes the NONLATINALPHABET,
And Therefore it is no marvel that his Name alone is exalted, and his Majesty is above the Earth and the Heaven, who Exalteth the horn of his people, the praise of all his Saints (or merciful ones,) the Sons of Israel, the people High unto him, Psalm 148.13, 14. Then follows the,
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Wherein we must enquire, what these things or words were; and how Israel had seen them. 1. What they here turn things, are properly words, NONLATINALPHABET,
Wherein we must inquire, what these things or words were; and how Israel had seen them. 1. What they Here turn things, Are properly words,,
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2. The things or words which their eyes had seen, are expressed in the tenth Verse following the words of the Text. Take heed to thy self and keep thy soul diligently,
2. The things or words which their eyes had seen, Are expressed in the tenth Verse following the words of the Text. Take heed to thy self and keep thy soul diligently,
lest thou forget the things or words which thine eyes have seen, &c. The day when thou stoodest before the Lord thy God in Horeb, &c. For the words, they had seen, are understood of those which follow, v. 10. viz. the words of the Law, v. 13. the Ten words, Deut. 10.4. which therefore Israel is commanded to convey to their sons and their sons sons.
lest thou forget the things or words which thine eyes have seen, etc. The day when thou stoodst before the Lord thy God in Horeb, etc. For the words, they had seen, Are understood of those which follow, v. 10. viz. the words of the Law, v. 13. the Ten words, Deuteronomy 10.4. which Therefore Israel is commanded to convey to their Sons and their Sons Sons.
Accordingly the LXX have NONLATINALPHABET, all the words which thine eyes have seen. So Hierom, Ne obliviscaris verborum, that thou forget not the words, &c. So likewise the Chald. Par. and Arias Montanus.
Accordingly the LXX have, all the words which thine eyes have seen. So Hieronymus, Ne obliviscaris verborum, that thou forget not the words, etc. So likewise the Chald. Par. and Arias Montanus.
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Let us go even unto Bethlehem, NONLATINALPHABET, and let us see this word. John speaks of himself and his fellow Apostles and Disciples, That which we have seen with our eyes, that which we have looked upon,
Let us go even unto Bethlehem,, and let us see this word. John speaks of himself and his fellow Apostles and Disciples, That which we have seen with our eyes, that which we have looked upon,
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But how could this be truly spoken to Israel, That their eyes had seen the words of God, namely, the Decalogue or Ten Words, as they are called? For many of Israel, to whom Moses spake, were yet unborn when the Law was given,
But how could this be truly spoken to Israel, That their eyes had seen the words of God, namely, the Decalogue or Ten Words, as they Are called? For many of Israel, to whom Moses spoke, were yet unborn when the Law was given,
Yea, succeeding ages accounted what their forefathers did or suffered, to be suffered or done by, and to themselves. Hos. 12.4. He found him in Bethel, and there he spake with Us, saith Hosea many ages afterward.
Yea, succeeding ages accounted what their Forefathers did or suffered, to be suffered or done by, and to themselves. Hos. 12.4. He found him in Bethel, and there he spoke with Us, Says Hosea many ages afterwards.
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1. Hence it followes, that Gods words are visible words. S. John saith, as before, That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life.
1. Hence it follows, that God's words Are visible words. S. John Says, as before, That which was from the beginning, which we have herd, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life.
For howsoever some men may satisfie themselves and others, with saying, that S. John here speaks of the dayes of Christs flesh, when the Apostles saw and heard him; surely the same may as well be said of those who apprehended him, smote him, crucified him.
For howsoever Some men may satisfy themselves and Others, with saying, that S. John Here speaks of the days of Christ Flesh, when the Apostles saw and herd him; surely the same may as well be said of those who apprehended him, smote him, Crucified him.
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For these saw him, heard him, handled him, and that roughly. Besides, the humanity and flesh of Christ is no where called the Word; but the Word is said to be made flesh, and to dwell in us, John 1.14. Adde hereunto, that what S. John saw, heard, and handled, was from the beginning, 1 John 1.1.
For these saw him, herd him, handled him, and that roughly. Beside, the humanity and Flesh of christ is no where called the Word; but the Word is said to be made Flesh, and to dwell in us, John 1.14. Add hereunto, that what S. John saw, herd, and handled, was from the beginning, 1 John 1.1.
There are inward and spiritual senses, whereby the man of God sees and hears, savors, tastes, and handles the words of God. Such senses there must be,
There Are inward and spiritual Senses, whereby the man of God sees and hears, savours, tastes, and handles the words of God. Such Senses there must be,
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For since his words are spirit and life, John 6. how can they be otherwise perceived then by spiritual senses? according to the Apostles reasoning, 1 Cor. 2.14. The natural, animalish, or souly man, perceiveth not the things of the Spirit of God;
For since his words Are Spirit and life, John 6. how can they be otherwise perceived then by spiritual Senses? according to the Apostles reasoning, 1 Cor. 2.14. The natural, animalish, or souly man, perceives not the things of the Spirit of God;
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And therefore the perfect men have their senses exercised NONLATINALPHABET to the discerning of both good & evil, Heb. 5.14. The words of God are sure, firm, and certainly true, as being demonstrable, and that by the most principal demonstration, even from the evidence of sense; The words which thine eyes have seen.
And Therefore the perfect men have their Senses exercised to the discerning of both good & evil, Hebrew 5.14. The words of God Are sure, firm, and Certainly true, as being demonstrable, and that by the most principal demonstration, even from the evidence of sense; The words which thine eyes have seen.
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Yet the most certain sense is that of seeing; according to that well-known and approved speech of the Poet, Tardiùs irritant animos demissa per aures, Quàm quae sunt oculis commissa fidelibus — Things heard more slowly move the minde,
Yet the most certain sense is that of seeing; according to that wellknown and approved speech of the Poet, Tardiùs irritant Animos demissa per aures, Quàm Quae sunt oculis Commissa fidelibus — Things herd more slowly move the mind,
I shall end this point with the Apostles prayer for his Philippians. For this I pray, that your love may abound NONLATINALPHABET in acknowledgement and all or every sense, Phil. 1.9. 2. Only take heed to thy self, and keep thy soul diligently.
I shall end this point with the Apostles prayer for his Philippians. For this I pray, that your love may abound in acknowledgement and all or every sense, Philip 1.9. 2. Only take heed to thy self, and keep thy soul diligently.
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1. Moses explaines, thy self, by thy soul; and thy soul, by thy heart. For so no doubt Animus cujus { que } is est quis { que } every mans soul and minde is himself,
1. Moses explains, thy self, by thy soul; and thy soul, by thy heart. For so no doubt Animus cujus { que } is est quis { que } every men soul and mind is himself,
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and is very frequently so used in Scripture, as I have heretofore shewen. Thus what S. Luke 9.5. cals himself, S. Matth. 16.26. cals his soul. And the soul is here explained by the heart: for although the heart sometime be specially taken for the affective part of the soul, and is so distinguished from the minde, Matth. 22.37.
and is very frequently so used in Scripture, as I have heretofore shown. Thus what S. Lycia 9.5. calls himself, S. Matthew 16.26. calls his soul. And the soul is Here explained by the heart: for although the heart sometime be specially taken for the affective part of the soul, and is so distinguished from the mind, Matthew 22.37.
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Yet most-what its understood more generally of all the parts of the soul, and the whole inward man: so, what is called the heart, Matth. 15.19. is what is within, Mark 7.21. This is thy self here understood, when Moses saith, Take heed to thy self.
Yet mostwhat its understood more generally of all the parts of the soul, and the Whole inward man: so, what is called the heart, Matthew 15.19. is what is within, Mark 7.21. This is thy self Here understood, when Moses Says, Take heed to thy self.
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The word NONLATINALPHABET turnd take heed, is passive, and properly signifies, Be thou observed, or kept; and it is the Passive of the same Verb following;
The word turned take heed, is passive, and properly signifies, Be thou observed, or kept; and it is the Passive of the same Verb following;
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howbeit the force and use of it, is reciprocal and reflex, as Deut. 2.4.23.10. Josh. 23.11. Mal. 2.15. The LXX render this word by NONLATINALPHABET, to heed, which is elliptical and defective in regard of the sense:
howbeit the force and use of it, is reciprocal and reflex, as Deuteronomy 2.4.23.10. Josh. 23.11. Malachi 2.15. The LXX render this word by, to heed, which is elliptical and defective in regard of the sense:
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For it signifies no more then adhibere, to apply and lay to, as NONLATINALPHABET, to apply the minde, the understanding, the thoughts, the heart, the memory:
For it signifies no more then adhibere, to apply and lay to, as, to apply the mind, the understanding, the thoughts, the heart, the memory:
as we say, adhibere, applicare, adjicere, advertere animum, to apply ones minde to something. This we often meet withal in Scripture, Esay 42.25. he laid it not to heart: and 47.7. and 57.11. Ezech. 40.4. Set thine heart upon all that I shall shew thee, Dan. 10.12. Thou didst set thine heart to understand.
as we say, adhibere, applicare, adjicere, advertere animum, to apply ones mind to something. This we often meet withal in Scripture, Isaiah 42.25. he laid it not to heart: and 47.7. and 57.11. Ezekiel 40.4. Set thine heart upon all that I shall show thee, Dan. 10.12. Thou didst Set thine heart to understand.
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1. Only. 2. Diligently. 1. Only excludes all other keeping and care of any thing else to be kept, except thy self, thy heart, thy soul; at least comparatively;
1. Only. 2. Diligently. 1. Only excludes all other keeping and care of any thing Else to be kept, except thy self, thy heart, thy soul; At least comparatively;
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1. Not only care; whence Hierom turns it Solicitè, carefully: and the Orator defines care, Aegritudinem animi cum cogitatione, a pensiveness of minde, with taking thought. 2. It implies also strength to be used, that thereby we may prove and improve our care: whence its rendred by Valdè, which is Validè, strongly, mightily.
1. Not only care; whence Hieronymus turns it Solicitè, carefully: and the Orator defines care, Aegritudinem animi cum cogitation, a pensiveness of mind, with taking Thought. 2. It Implies also strength to be used, that thereby we may prove and improve our care: whence its rendered by Valdè, which is Validè, strongly, mightily.
And therefore Moses having exhorted Israel to keep himself, adds, NONLATINALPHABET and keep thy soul diligently. The first precept is, only keep thy self, let it be thine only care. And when he thought that was not enough, he added, and keep thy soul diligently.
And Therefore Moses having exhorted Israel to keep himself, adds, and keep thy soul diligently. The First precept is, only keep thy self, let it be thine only care. And when he Thought that was not enough, he added, and keep thy soul diligently.
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But a man cannot take heed or observe himself as he ought, unless he first know himself; and therefore that precept which was famous among the wise Heathen, Know thy self, was said to come down from heaven.
But a man cannot take heed or observe himself as he ought, unless he First know himself; and Therefore that precept which was famous among the wise Heathen, Know thy self, was said to come down from heaven.
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That we may the better understand this, we must be very careful to make a Spagyric separation, and exactly sever that which is truly the mans self, from what is untruly so called. For although a man hath in him, much of the brute nature, while he lives according to sense; and though every man hath in him some degree of reason, though most-what corrupt and defective,
That we may the better understand this, we must be very careful to make a Spagyric separation, and exactly sever that which is truly the men self, from what is untruly so called. For although a man hath in him, much of the brutus nature, while he lives according to sense; and though every man hath in him Some degree of reason, though mostwhat corrupt and defective,
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while he lives according to what is called the NONLATINALPHABET the natural, animalish or souly man; yet neither of these are truly and properly thy self. Thou camest forth from thy God;
while he lives according to what is called the the natural, animalish or souly man; yet neither of these Are truly and properly thy self. Thou camest forth from thy God;
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thou art his off-spring, Acts 17.29. and thou mayest truly and properly be said to be thy self, when thine heart and thy soul is defecated and purged from the defilement of the earthly man, and livest according to the words which thine eyes have seen, which are the precepts of the heavenly man.
thou art his offspring, Acts 17.29. and thou Mayest truly and properly be said to be thy self, when thine heart and thy soul is defecated and purged from the defilement of the earthly man, and Livest according to the words which thine eyes have seen, which Are the Precepts of the heavenly man.
And this is thy genuine self. And therefore Solomon, after long inquisition and search after wisdom, in the conclusion of his Ecclesiastes, Chap. 12.13. Fear God, saith he, and keep his Commandements; (the words which thine eyes have seen;
And this is thy genuine self. And Therefore Solomon, After long inquisition and search After Wisdom, in the conclusion of his Ecclesiastes, Chap. 12.13. fear God, Says he, and keep his commandments; (the words which thine eyes have seen;
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The reason why Israel must onely keep himself, his heart, his soul diligently, may appear from consideration 1. Of the thing to be kept: 2. The words to be kept in it. 3. The manner, measure, and degree of keeping them.
The reason why Israel must only keep himself, his heart, his soul diligently, may appear from consideration 1. Of the thing to be kept: 2. The words to be kept in it. 3. The manner, measure, and degree of keeping them.
and wants keeping. And therfore when the Wiseman gives the same precept, Prov. 4.23. Keep thy heart with all diligence, he useth the word NONLATINALPHABET, which is properly to keep what is yong, tender, weak, and in danger to be destroyed.
and Wants keeping. And Therefore when the Wiseman gives the same precept, Curae 4.23. Keep thy heart with all diligence, he uses the word, which is properly to keep what is young, tender, weak, and in danger to be destroyed.
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and therefore its fenc'd about and kept. Such, and so chary ought to be the keeping of the heart. Yea, nature it self, in the natural heart, directs, with what care we ought to keep the rational and moral heart. It hath about it,
and Therefore its fenced about and kept. Such, and so chary ought to be the keeping of the heart. Yea, nature it self, in the natural heart, directs, with what care we ought to keep the rational and moral heart. It hath about it,
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for a covering, a strong skin which they call capsula cordis; and about that, to fence it, a strong wall of ribs; and that which we call the NONLATINALPHABET or brest.
for a covering, a strong skin which they call capsula Cordis; and about that, to fence it, a strong wall of ribs; and that which we call the or breast.
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How much more ought the rational and moral heart, the minde, will, and affections, to be kept with all, yea, above all keeping? Nam pretium pars haec corpore majus habet;
How much more ought the rational and moral heart, the mind, will, and affections, to be kept with all, yea, above all keeping? Nam Price pars haec corpore Majus habet;
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Thou, thy heart, thy soul, is in danger to be lost, and that many wayes, especially two. 1. Its in danger to lose it self, by turning away from the Lord, Deut. 29.11. running forth to outward things and so corrupting it self. 2. Its in danger to be lost by others; yet not without the mans own betraying of his own heart. As Dalilah stole away Samsons heart: But his heart had first run out and followed his eyes, Judges 14.2. and then she got his heart, 16.16. and betrayed him to his enemies.
Thou, thy heart, thy soul, is in danger to be lost, and that many ways, especially two. 1. Its in danger to loose it self, by turning away from the Lord, Deuteronomy 29.11. running forth to outward things and so corrupting it self. 2. Its in danger to be lost by Others; yet not without the men own betraying of his own heart. As Delilah stole away Samsons heart: But his heart had First run out and followed his eyes, Judges 14.2. and then she god his heart, 16.16. and betrayed him to his enemies.
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All which considerations inforce upon us an exact keeping, yea, such a keeping as is above all other keepings as the marginal reading hath it, Prov. 4.23.
All which considerations enforce upon us an exact keeping, yea, such a keeping as is above all other keepings as the marginal reading hath it, Curae 4.23.
And if we speak of the true life, it is Christ, which is our life, Col. 3.4. who dwels in our hearts by faith; with whom, when he appears, we shall appear in glory.
And if we speak of the true life, it is christ, which is our life, Col. 3.4. who dwells in our hearts by faith; with whom, when he appears, we shall appear in glory.
Whereof S. John speaks, now are we the sons of God; but it appears not what we shall be, 1 John 3.1. meantime with the heart, man believeth unto righteousness, Rom. 10.10.
Whereof S. John speaks, now Are we the Sons of God; but it appears not what we shall be, 1 John 3.1. meantime with the heart, man Believeth unto righteousness, Rom. 10.10.
and life by faith, and purifying the heart by faith, or seeing and knowing God and Christ by faith, all these refer unto the heart; and so out of it are the issues of life.
and life by faith, and purifying the heart by faith, or seeing and knowing God and christ by faith, all these refer unto the heart; and so out of it Are the issues of life.
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For surely Moses would not have given such a serious admonition from the Lord, nor would the wise Salomon directed by the onely wise God, have injoynd the same in vain, that every one should keep himself, his heart, his soul diligently, If no man had power so to do.
For surely Moses would not have given such a serious admonition from the Lord, nor would the wise Solomon directed by the only wise God, have enjoined the same in vain, that every one should keep himself, his heart, his soul diligently, If no man had power so to do.
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At least they were confident that the Sons of wisdom, the Israel of God, Believeres in Christ, (such as we all profess our selves to be) that such as they have power over their own soules hearts and spirits, to keep them: Because they have in them the power of God, which is Christ himself, to keep them, 1 Cor. 1.24. 3. A man cannot be too strict, too carefull, too diligent in the keeping of his own heart. He must keep it with all keeping, yea, above all keeping. So that what care and regard men have to their houses, their fields, their treasures;
At lest they were confident that the Sons of Wisdom, the Israel of God, Believers in christ, (such as we all profess our selves to be) that such as they have power over their own Souls hearts and spirits, to keep them: Because they have in them the power of God, which is christ himself, to keep them, 1 Cor. 1.24. 3. A man cannot be too strict, too careful, too diligent in the keeping of his own heart. He must keep it with all keeping, yea, above all keeping. So that what care and regard men have to their houses, their fields, their treasures;
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Such care, such vigilancy, yea, greater care, greater regard ought to be had of the heart. If these must be garded, the heart must be re-garded, the gards must be doubled, in defence of the heart. If we set on locks,
Such care, such vigilancy, yea, greater care, greater regard ought to be had of the heart. If these must be guarded, the heart must be regarded, the guards must be doubled, in defence of the heart. If we Set on locks,
4. If this care, this watchfullnes be required of every one, in regard of himself, how great must their care, their observation be, who watch for others souls? Hebr. 13.17. Obey NONLATINALPHABET them that lead you, and submit your selves;
4. If this care, this watchfulness be required of every one, in regard of himself, how great must their care, their observation be, who watch for Others Souls? Hebrew 13.17. Obey them that led you, and submit your selves;
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for they watch for your soul, &c. How much greater must their care be, who have charge of all, 2 Cor. 11.28. the care of all the Churches? Such was S. Pauls charge.
for they watch for your soul, etc. How much greater must their care be, who have charge of all, 2 Cor. 11.28. the care of all the Churches? Such was S. Paul's charge.
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But the keeping of others, and Watching over them, is not the ministers duty onely; but even every mans in regard of every man, according to his power.
But the keeping of Others, and Watching over them, is not the Ministers duty only; but even every men in regard of every man, according to his power.
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And therefore the wiseman, Ecclus. 17.14. He, (that is, the Lord) said unto them, Beware of all unrighteousnes; (that's a command to look to our selves, and to keepe our owne hearts ) and he gave every man commandement concerning his neighbour that's the care for others.
And Therefore the Wiseman, Ecclus 17.14. He, (that is, the Lord) said unto them, Beware of all unrighteousness; (that's a command to look to our selves, and to keep our own hearts) and he gave every man Commandment Concerning his neighbour that's the care for Others.
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And, that men are grown careless and regardless of others, it proceeds from that Cainish nature, which men have gotten by long walking in the way of Cain; It was his speech, Gen. 4.9.
And, that men Are grown careless and regardless of Others, it proceeds from that Cainish nature, which men have got by long walking in the Way of Cain; It was his speech, Gen. 4.9.
Moses saith, only take heed to thy self, and keep thy soul diligently: And how many of the Apostate Israelites take heed to their brutish, those carnal selves, and keep their body diligently, take care of their flesh NONLATINALPHABET? Rom. 13.14. pamper their bodies, feed them riotously and gluttonously, clothe them gorgeously.
Moses Says, only take heed to thy self, and keep thy soul diligently: And how many of the Apostate Israelites take heed to their brutish, those carnal selves, and keep their body diligently, take care of their Flesh? Rom. 13.14. pamper their bodies, feed them riotously and gluttonously, cloth them gorgeously.
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They who wear soft raiment, are in Kings houses, saith our Lord, Matth. 11.8. Should some one of our Saviours genuine Disciples behold our Congregations, he would think we were all Courtiers.
They who wear soft raiment, Are in Kings houses, Says our Lord, Matthew 11.8. Should Some one of our Saviors genuine Disciples behold our Congregations, he would think we were all Courtiers.
2. Others, when they are counselled by Moses to take heed to themselves, and keep their souls diligently, let them alone to provide for their natural, their animalish selves, and they keep their souls diligently: Their money is their souls, NONLATINALPHABET, Gold is the blood and soul of these men.
2. Others, when they Are counseled by Moses to take heed to themselves, and keep their Souls diligently, let them alone to provide for their natural, their animalish selves, and they keep their Souls diligently: Their money is their Souls,, Gold is the blood and soul of these men.
Meantime that divine self that off-spring of God its troden under the feet of the beastly the brutish self, the sensual self. The immortal soul born out of God,
Meantime that divine self that offspring of God its trodden under the feet of the beastly the brutish self, the sensual self. The immortal soul born out of God,
to provide with greatest care for the body, which is no better then a mancase, feed it, clothe it, deck it, wash it, trim it, rub it, paint it, powder it, spot it, &c. In cute curanda plus aequo operati, Too busie men and women are in caring for their skin.
to provide with greatest care for the body, which is no better then a mancase, feed it, cloth it, deck it, wash it, trim it, rub it, paint it, powder it, spot it, etc. In cute curanda plus Aequo operati, Too busy men and women Are in caring for their skin.
As for the immortal soul bought with an inestimable price, which should feed on faith, Psal. 34.3. and be gloriously clothed with the Lord Jesus Christ and his Spirit, made to be the dwelling of the Deity;
As for the immortal soul bought with an inestimable price, which should feed on faith, Psalm 34.3. and be gloriously clothed with the Lord jesus christ and his Spirit, made to be the Dwelling of the Deity;
Consider once what thou art, and know thy self. Call thy self seriously to an account, whence thou art; and of how noble a stock; who was thy maker, and for what end he made thee;
Consider once what thou art, and know thy self. Call thy self seriously to an account, whence thou art; and of how noble a stock; who was thy maker, and for what end he made thee;
and how unlike thou art unto thy God to whose image thou wert made; and how unlike thy self when thou camest out of Gods hands. Humble thy self,
and how unlike thou art unto thy God to whose image thou Wertenberg made; and how unlike thy self when thou camest out of God's hands. Humble thy self,
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Put off thine ornaments, that the Lord may know, what to do to thee, Exod. 33.5. Clothe thy proud flesh with beasts skins, as our God clothed sinful Adam, to teach him thereby mortification of his sin, Gen. 3.21. Be exhorted, O Israel to take heed to thy self, to keep thy heart, to keep thy soul diligently. Care, O care for thy soul as a thing of greatest price;
Put off thine Ornament, that the Lord may know, what to do to thee, Exod 33.5. Cloth thy proud Flesh with beasts skins, as our God clothed sinful Adam, to teach him thereby mortification of his since, Gen. 3.21. Be exhorted, Oh Israel to take heed to thy self, to keep thy heart, to keep thy soul diligently. Care, Oh care for thy soul as a thing of greatest price;
For what shall it profit a man if he shall gain the whole world, NONLATINALPHABET, and lose (or be punished with the loss of ) his own soul? Or, what shall a man give in exchange for his soul? Mark 8.36, 37. Consider how easily the heart walks after the eyes, Job 31.7.
For what shall it profit a man if he shall gain the Whole world,, and loose (or be punished with the loss of) his own soul? Or, what shall a man give in exchange for his soul? Mark 8.36, 37. Consider how Easily the heart walks After the eyes, Job 31.7.
that sin which defiles the soul, may be engendred by an evil word; yea, by a vain thought, Jer. 4.14. O Jerusalem cleanse thy heart from wickedness, that thou mayest be saved:
that sin which defiles the soul, may be engendered by an evil word; yea, by a vain Thought, Jer. 4.14. O Jerusalem cleanse thy heart from wickedness, that thou Mayest be saved:
How long NONLATINALPHABET wilt thou cause thy vain thoughts to lodge in the midst of thee? That, consent unto the temptation, compleats and perfects the sin. That sin being perfected, brings forth death.
How long wilt thou cause thy vain thoughts to lodge in the midst of thee? That, consent unto the temptation, completes and perfects the since. That since being perfected, brings forth death.
O what great need therefore is there that we take heed to our selves, and that we keep our souls diligently, that we keep our hearts above all keeping!
O what great need Therefore is there that we take heed to our selves, and that we keep our Souls diligently, that we keep our hearts above all keeping!
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The meanes to keep thy self, thine heart, thy soul, O Israel, is not here prescribed by Moses! The most effectual meanes was reserved for him whom the Lord would raise up, who should be like unto Moses. For surely the Lord (such is his NONLATINALPHABET, his moderation and equity) would not injoyn such an hard duty,
The means to keep thy self, thine heart, thy soul, Oh Israel, is not Here prescribed by Moses! The most effectual means was reserved for him whom the Lord would raise up, who should be like unto Moses. For surely the Lord (such is his, his moderation and equity) would not enjoin such an hard duty,
Wherefore the Lord Jesus, whose main end of comming into the world, was to save mens soules, he prescribes two powerfull expedients and meanes to be used by his disciples,
Wherefore the Lord jesus, whose main end of coming into the world, was to save men's Souls, he prescribes two powerful expedients and means to be used by his Disciples,
For so every one ought to take heed, what thoughts enter into his heart, and what desires run out. 2. To keep the heart at home, that it go not after the eyes, Num. 15.39. 3. To award and keep off temptations, Job. 31.1. 2. The Cross and patience of Jesus Christ is as a strong dore, with locks and barrs to withstand and bear off all forcible entry. And therefore NONLATINALPHABET signifies a Prison-house, Gen. 40.3. According to our Lords precept, Luke 21.19.
For so every one ought to take heed, what thoughts enter into his heart, and what Desires run out. 2. To keep the heart At home, that it go not After the eyes, Num. 15.39. 3. To award and keep off temptations, Job. 31.1. 2. The Cross and patience of jesus christ is as a strong door, with locks and bars to withstand and bear off all forcible entry. And Therefore signifies a Prison house, Gen. 40.3. According to our lords precept, Lycia 21.19.
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3. Israel ought to take heed to himself and keep his soul diligently, lest he forget the words which his eyes have seen, and lest they depart from his heart.
3. Israel ought to take heed to himself and keep his soul diligently, lest he forget the words which his eyes have seen, and lest they depart from his heart.
Wherein we have 1. The caution or warning; only take heed to thy self, and keep thy soul diligently. 2. The peril and danger that otherwise will follow,
Wherein we have 1. The caution or warning; only take heed to thy self, and keep thy soul diligently. 2. The peril and danger that otherwise will follow,
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is Cogitationes conservare, to keep our thoughts. And they say, that the better memory is Dispositio animae inhaerentem veritatem custodiens, a disposition and frame of the soul keeping truth inherent in it.
is Cogitations conservare, to keep our thoughts. And they say, that the better memory is Disposition Spirits inhaerentem veritatem Custodiens, a disposition and frame of the soul keeping truth inherent in it.
So did Mary keep in her heart NONLATINALPHABET, all the words which were spoken of Christ, by the Shepherds, Luke 2.19. And again v. 51. His Mother kept NONLATINALPHABET all these words. Our Translators turn NONLATINALPHABET in the former place, things, in the later, more advisedly, sayings. And as to remember, is to commit and retain our thoughts in memory, so likewise it signifies to recal them, as Luke 22.61.
So did Marry keep in her heart, all the words which were spoken of christ, by the Shepherd's, Lycia 2.19. And again v. 51. His Mother kept all these words. Our Translators turn in the former place, things, in the later, more advisedly, sayings. And as to Remember, is to commit and retain our thoughts in memory, so likewise it signifies to Recall them, as Lycia 22.61.
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1. He knowes the excellency of the words and things committed to our trust, and the custody of our memories, even the holy and blessed Trinity, and the work of our creation, Eccles. 12. NONLATINALPHABET thy Creators: the Law of God the Father, Malac. 4.4. The Redemption by Jesus, figured by bringing Israel out of Egypt, Deut. 16.3. Jude v. 5. Vulg. Lat. Sins committed against so great grace, Deut. 9.7. Ceasing from our sins, figured by the Sabbath, Exod. 20.8. and many the like:
1. He knows the excellency of the words and things committed to our trust, and the custody of our memories, even the holy and blessed Trinity, and the work of our creation, Eccles. 12. thy Creators: the Law of God the Father, Malachi 4.4. The Redemption by jesus, figured by bringing Israel out of Egypt, Deuteronomy 16.3. U^de v. 5. Vulgar Lat. Sins committed against so great grace, Deuteronomy 9.7. Ceasing from our Sins, figured by the Sabbath, Exod 20.8. and many the like:
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And Satan with his evil spirits (interpreted by our Saviour the fowls of the air) is watchful to catch the Word of God, out of the heart, when it is sowen, Matth. 13.19. He is ready NONLATINALPHABET to drink and swallow up the precious liquor of the spiritual doctrine, if we let it slip, and it run out of our vessels, Hebr. 2.1. 1 Pet. 5.8. 3. The memory it self is frail and weak, as a vessel that has got a fall, that's crackt and riven. So saith the Wiseman, that the inward parts of a Fool are like a broken vessel: he will hold no knowledge as long as he liveth, Ecclus. 21.14. 4. The memory is too often full of somewhat else;
And Satan with his evil spirits (interpreted by our Saviour the fowls of the air) is watchful to catch the Word of God, out of the heart, when it is sown, Matthew 13.19. He is ready to drink and swallow up the precious liquour of the spiritual Doctrine, if we let it slip, and it run out of our vessels, Hebrew 2.1. 1 Pet. 5.8. 3. The memory it self is frail and weak, as a vessel that has god a fallen, that's cracked and riven. So Says the Wiseman, that the inward parts of a Fool Are like a broken vessel: he will hold no knowledge as long as he lives, Ecclus 21.14. 4. The memory is too often full of somewhat Else;
The Fool full of his own knowledge, cannot receive divine understanding, Proverbs 30.22. Great need therefore there was that the Lord should warn us of this danger.
The Fool full of his own knowledge, cannot receive divine understanding, Proverbs 30.22. Great need Therefore there was that the Lord should warn us of this danger.
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1. Whence we may observe, the Lord hath given us the tutelage and gardianship of our selves, our souls, our hearts; and what is that but our memories, whereby we retain holy thoughts and the divine words which our eyes have seen.
1. Whence we may observe, the Lord hath given us the tutelage and guardianship of our selves, our Souls, our hearts; and what is that but our memories, whereby we retain holy thoughts and the divine words which our eyes have seen.
For all the senses outward and inward were made for the life, especially the two disciplinary senses, Seeing and Hearing. The Lord hath given them both for this end.
For all the Senses outward and inward were made for the life, especially the two disciplinary Senses, Seeing and Hearing. The Lord hath given them both for this end.
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And therefore the wiseman tells us, that the hearing ear and the seeing eye, the Lord hath made even both of them, Prov. 20.12. Whence our Lord, he that hath an ear to hear, saith he, let him hear, Matth. 13.9. Rev. 13.9.
And Therefore the Wiseman tells us, that the hearing ear and the seeing eye, the Lord hath made even both of them, Curae 20.12. Whence our Lord, he that hath an ear to hear, Says he, let him hear, Matthew 13.9. Rev. 13.9.
Thus the thoughts are brought under the obedience of Christ, 2 Cor. 10.5. and they are serviceable unto God and Christ who is our life, and heed and keep his words, the words of life.
Thus the thoughts Are brought under the Obedience of christ, 2 Cor. 10.5. and they Are serviceable unto God and christ who is our life, and heed and keep his words, the words of life.
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This is the wife of which Solomon speaks; and thus the Wise man gives excellent counsel, Eccles. 9.9. See, or injoy life, with the wife which thou hast oved, all the dayes of the life of thy vanity, wch he hath given thee under the Sun, all the dayes of thy vanity;
This is the wife of which Solomon speaks; and thus the Wise man gives excellent counsel, Eccles. 9.9. See, or enjoy life, with the wife which thou hast oved, all the days of the life of thy vanity, which he hath given thee under the Sun, all the days of thy vanity;
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for that is thy portion in this life, and in thy labour which thou takest under the Sun. And an excellent portion it is, in this vain life; that with our wife, our memory and thoughts we may see and enjoy the divine life, and the words of life, and keep the words of life in our heart and in our soul all the dayes of our vain life. For unless thus,
for that is thy portion in this life, and in thy labour which thou Takest under the Sun. And an excellent portion it is, in this vain life; that with our wife, our memory and thoughts we may see and enjoy the divine life, and the words of life, and keep the words of life in our heart and in our soul all the days of our vain life. For unless thus,
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2. There is danger, imminent danger, lest our memory pregnant with good thoughts, miscarry through forgetfulness, NONLATINALPHABET, which the LXX turn NONLATINALPHABET,
2. There is danger, imminent danger, lest our memory pregnant with good thoughts, miscarry through forgetfulness,, which the LXX turn,
because of the evill of your doings, Jer. 4.4. 4. If thou takest not heed to thy self, and keep not thy soul diligently, thou wilt forget the words which thine eyes have seen.
Because of the evil of your doings, Jer. 4.4. 4. If thou Takest not heed to thy self, and keep not thy soul diligently, thou wilt forget the words which thine eyes have seen.
even that occasions men to forget him and his words. The Lord supposed this possible, Deut. 8.9. — 14. & 32.15. and the prophets feared it, Prov. 30.9.
even that occasions men to forget him and his words. The Lord supposed this possible, Deuteronomy 8.9. — 14. & 32.15. and the Prophets feared it, Curae 30.9.
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Against such, our Lord denounces an heavie judgment, Matth. 23.34.35. I send unto you Prophets, and wise men, and Scribes, and some of them ye shall kill &c. From the bloud of righteous Abel to the blood of Zachariah whom ye slew between the Porch and the Altar;
Against such, our Lord denounces an heavy judgement, Matthew 23.34.35. I send unto you prophets, and wise men, and Scribes, and Some of them you shall kill etc. From the blood of righteous Abel to the blood of Zachariah whom you slew between the Porch and the Altar;
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For the Lord saith, I the Lord thy God am a jealous God visiting the sins of the fathers upon the children, to the third and fourth generation; but here the Lord revenges the bloud of righteous men to the Thirtieth and Fortieth generation; for so many,
For the Lord Says, I the Lord thy God am a jealous God visiting the Sins of the Father's upon the children, to the third and fourth generation; but Here the Lord revenges the blood of righteous men to the Thirtieth and Fortieth generation; for so many,
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So dangerous it is to persecute righteous men, especially the Lords Prophets, Scribes, and Witnesses Ambassadors, Agents, and Remembrancers: 'Tis a serious dinuntiation;
So dangerous it is to persecute righteous men, especially the lords prophets, Scribes, and Witnesses ambassadors, Agents, and Remembrancers: It's a serious dinuntiation;
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Touch not mine annointed and do my Prophets no harm, Psal. 104. He that toucheth them, toucheth the apple of his eye, Zach. 2. And do we think, it belongs no neerer unto us? Would God it did not!
Touch not mine anointed and do my prophets no harm, Psalm 104. He that touches them, touches the apple of his eye, Zach 2. And do we think, it belongs no nearer unto us? Would God it did not!
how many godly motions, how many pious inspirations, how many breathings towards this God, hast thou received from his spirit, yet hast thou killed and crucified them, put them off with worldly mirth? And so hast thou killed Abel in the field;
how many godly motions, how many pious inspirations, how many breathings towards this God, hast thou received from his Spirit, yet hast thou killed and Crucified them, put them off with worldly mirth? And so hast thou killed Abel in the field;
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Abel is a mourning according to Philo, and a breathing towards God, &c. He was slain in the field, that is, the world, saith our Saviour, Matth. 13. even the field of the earthly and worldly heart; wherein the world is set, Eccles. 3.11.
Abel is a mourning according to Philo, and a breathing towards God, etc. He was slave in the field, that is, the world, Says our Saviour, Matthew 13. even the field of the earthly and worldly heart; wherein the world is Set, Eccles. 3.11.
yea, how many pious purposes and intentions hast thou had to mortifie them, and to consume them upon the Altar of Christs patience? Yet instead of killing thy sinns, thou hast killed those holy and godly admonitions and counsells of the spirit, and what is this but to kill Zachariah, that is the memorie of the Lord, or the admonition of the Lord, and that between the Porch of the Temple (that's the fear of the Lord,
yea, how many pious Purposes and intentions hast thou had to mortify them, and to consume them upon the Altar of Christ patience? Yet instead of killing thy Sins, thou hast killed those holy and godly admonitions and Counsels of the Spirit, and what is this but to kill Zachariah, that is the memory of the Lord, or the admonition of the Lord, and that between the Porch of the Temple (that's the Fear of the Lord,
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The peril here whereof thou art warned, O Israel, is concatenatum malum, the evil of forgetfulness drawes in another evil, the departure of these words from the heart.
The peril Here whereof thou art warned, Oh Israel, is concatenatum malum, the evil of forgetfulness draws in Another evil, the departure of these words from the heart.
Others rather understand by the heart here the affective part of the soul; whereby it becomes retentive of the words which our eyes have seen, and in love cleaving unto them.
Others rather understand by the heart Here the affective part of the soul; whereby it becomes retentive of the words which our eyes have seen, and in love cleaving unto them.
and the words of life, the NONLATINALPHABET, the living Oracles of God. And therefore when these are neglected, slighted and forgotten by us, they depart from us in fury and indignation.
and the words of life, the, the living Oracles of God. And Therefore when these Are neglected, slighted and forgotten by us, they depart from us in fury and Indignation.
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as it were, a part of his; and we are as it were joyn'd and continued unto him as one with him, 1 Cor. 6.17. He that is joyned unto the Lord NONLATINALPHABET, agglutinatus, glued as it were, and intimately united unto the Lord, he is one spirit (the Syriac adds,) with him.
as it were, a part of his; and we Are as it were joined and continued unto him as one with him, 1 Cor. 6.17. He that is joined unto the Lord, agglutinatus, glued as it were, and intimately united unto the Lord, he is one Spirit (the Syriac adds,) with him.
And therefore the Lord, out of his great love, seems sensible of such paines as accompany dis-joynting, or wounding, or breaking of the body part from part.
And Therefore the Lord, out of his great love, seems sensible of such pains as accompany disjointing, or wounding, or breaking of the body part from part.
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Wherefore the Lord out of intense love, exhorts us, Be instructed, or corrected, or instruct thy self, O Jerusalem, Ne avellatur anima mea, (so Arias Montanus turns it,) lest my soul be violently pluckt away from thee as unwilling,
Wherefore the Lord out of intense love, exhorts us, Be instructed, or corrected, or instruct thy self, Oh Jerusalem, Ne avellatur anima mea, (so Arias Montanus turns it,) lest my soul be violently plucked away from thee as unwilling,
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Solomon having exhorted his son or disciple, to heed his words, and give attention to his sayings, Prov. 4.20. well knowing the common guise of hearers, to let what they hear, NONLATINALPHABET, slip, or drop like water thorow a riven dish, as that word properly signifies, Hebr. 2.1. he adviseth his son to beware, lest the wicked cause these words to depart from his eyes.
Solomon having exhorted his son or disciple, to heed his words, and give attention to his sayings, Curae 4.20. well knowing the Common guise of hearers, to let what they hear,, slip, or drop like water thorough a riven dish, as that word properly signifies, Hebrew 2.1. he adviseth his son to beware, lest the wicked cause these words to depart from his eyes.
For so the word is in Hiphil, and requires NONLATINALPHABET to be understood, out of the verse before, NONLATINALPHABET, Ne recedere faciant, let not the wicked cause them to depart from thine eyes;
For so the word is in Hiphil, and requires to be understood, out of the verse before,, Ne recedere faciant, let not the wicked cause them to depart from thine eyes;
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for they are words of life to those who finde them, v. 22. And whereas some Physical Receipt may be soveraign for the cure of some one or other disease, this NONLATINALPHABET this Receipt or received doctrine, as he calls it, ver. 2. of of that Chapter, its a Catholicon, an universal medicine, its health to all their flesh.
for they Are words of life to those who find them, v. 22. And whereas Some Physical Receipt may be sovereign for the cure of Some one or other disease, this this Receipt or received Doctrine, as he calls it, ver. 2. of of that Chapter, its a Catholicon, an universal medicine, its health to all their Flesh.
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Which is literally and really true; for the healing doctrine of the Word, as the Apostle calls it, 1 Tim. 1.10. not only restraines the concupiscible from all excess and riot, from all surfeting and drunkenness, from all chambering and wantonness, all foolish and hurtful lusts, which betray the soul unto these exorbitancies;
Which is literally and really true; for the healing Doctrine of the Word, as the Apostle calls it, 1 Tim. 1.10. not only restrains the concupiscible from all excess and riot, from all surfeiting and Drunkenness, from all chambering and wantonness, all foolish and hurtful Lustiest, which betray the soul unto these Extravagancies;
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But though the words of wisdom be attended unto, though laid up in the heart, yea, in the midst of the heart; yet unless the heart it self be well kept, we are in danger to forget the words which our eyes have seen,
But though the words of Wisdom be attended unto, though laid up in the heart, yea, in the midst of the heart; yet unless the heart it self be well kept, we Are in danger to forget the words which our eyes have seen,
1. As for the former, I shall name some impediments of the natural memory, and the removal of them, with Analogy unto spiritual hindrances and removal of them also.
1. As for the former, I shall name Some impediments of the natural memory, and the removal of them, with Analogy unto spiritual hindrances and removal of them also.
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The corrupt animal spirit hurts the natural memory. And many unclean spirits there are which destroy the remembrance of those words which our eyes have seen.
The corrupt animal Spirit hurts the natural memory. And many unclean spirits there Are which destroy the remembrance of those words which our eyes have seen.
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there's a whole Legion of them in one man who dwels in the tombs, even in dead works. He cannot be bound with the bands and fetters of the Law, but he breaks them,
there's a Whole Legion of them in one man who dwells in the tombs, even in dead works. He cannot be bound with the bans and fetters of the Law, but he breaks them,
and casts them away, Psal. 2. Such unclean spirits ye read of, who have destroyed the memory of God and his Word, extreamly in these last dayes, Revel. 16.13, 14. Jer. 23.14.27.
and Cast them away, Psalm 2. Such unclean spirits you read of, who have destroyed the memory of God and his Word, extremely in these last days, Revel. 16.13, 14. Jer. 23.14.27.
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How needful therefore is it, to discern of the spirits, whether they be of God or not, 1 John 4. 2. The Physitians say, Delirium & phrenitis causat oblivionem;
How needful Therefore is it, to discern of the spirits, whither they be of God or not, 1 John 4. 2. The Physicians say, Delirium & phrenitis causat oblivionem;
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as it is evident from hence, that afterward he is said to come to himself, Luke 15. 3. A third hurt of the memory is said to be negotiorum moles, incombrance with many businesses, Mark 4.19. the cares of this world, and the deceitfulness of riches, and the lusts of other things, choak the word.
as it is evident from hence, that afterwards he is said to come to himself, Lycia 15. 3. A third hurt of the memory is said to be negotiorum Moles, encumbrance with many businesses, Mark 4.19. the Cares of this world, and the deceitfulness of riches, and the Lustiest of other things, choke the word.
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And therefore the Apostle exhorts us to lay aside every weight, and the sin that besets us in every circumstance, Hebr. 12.1. 4. That which they say, helps the natural memory, hurts the spiritual, namely, images.
And Therefore the Apostle exhorts us to lay aside every weight, and the since that besets us in every circumstance, Hebrew 12.1. 4. That which they say, helps the natural memory, hurts the spiritual, namely, Images.
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They made an Idol to help their memory of God, and thereby the lost it, Psal. 106.19, 20, 21. They made a Calf in Horeb, and worshipped the molten image, &c. Then followes, they forgat God their Saviour.
They made an Idol to help their memory of God, and thereby the lost it, Psalm 106.19, 20, 21. They made a Calf in Horeb, and worshipped the melted image, etc. Then follows, they forgot God their Saviour.
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Certain it is, Quae curamus, meminimus. Those things which we take heed unto, and take care of, those even when we are old, we remember; especially when we fasten them in our souls by meditation on them day and night, Psal. 1. They are wont to preserve the natural memory, with certain ointments applyed to the head.
Certain it is, Quae curamus, meminimus. Those things which we take heed unto, and take care of, those even when we Are old, we Remember; especially when we fasten them in our Souls by meditation on them day and night, Psalm 1. They Are wont to preserve the natural memory, with certain ointments applied to the head.
Such a spiritual unction we receive from the holy One, 1 John 2.20. which remembers us of all that ever we have done, John 4.29. which will teach us all things and bring them to our remembrance, Chap. 14.26.
Such a spiritual unction we receive from the holy One, 1 John 2.20. which remembers us of all that ever we have done, John 4.29. which will teach us all things and bring them to our remembrance, Chap. 14.26.
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For although the memory be the keeper of those words which our eyes have seen, yet Quis custodiet ipsum custodem? — who shall keep the keeper it self? unless God himself through faith and patience keep the heart and memory, it will forget the things which our eyes have seen.
For although the memory be the keeper of those words which our eyes have seen, yet Quis custodiet ipsum custodem? — who shall keep the keeper it self? unless God himself through faith and patience keep the heart and memory, it will forget the things which our eyes have seen.
as naturally when we imagine any thing, we lift up the fore-part of our head. When we would recall any thing to memory, we lift up the hinder part of the head towards heaven.
as naturally when we imagine any thing, we lift up the forepart of our head. When we would Recall any thing to memory, we lift up the hinder part of the head towards heaven.
yea, he it is who will keep our soul, yea, the Lord will preserve our going out and our comming in, from this time forth and for evermore, Psalm 121.7, 8.
yea, he it is who will keep our soul, yea, the Lord will preserve our going out and our coming in, from this time forth and for evermore, Psalm 121.7, 8.
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The LXX render them NONLATINALPHABET, the Lord will by no means purge the man, &c. Arias Montanus also turns the words, Non mundificabit, the Lord will not cleanse the man. So Exod. 20.7. and 34.7. Numb. 14.17. In which sense, the Arabic and Chaldee may be understood.
The LXX render them, the Lord will by no means purge the man, etc. Arias Montanus also turns the words, Non mundificabit, the Lord will not cleanse the man. So Exod 20.7. and 34.7. Numb. 14.17. In which sense, the Arabic and Chaldee may be understood.
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or to the same effect, as not to clear from punishment. The phrase 'tis according to a figure called in Rhetorick NONLATINALPHABET, containing much more in it,
or to the same Effect, as not to clear from punishment. The phrase it's according to a figure called in Rhetoric, containing much more in it,
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We have like examples in Scripture, 1 Sam. 12.21. Follow not after vain things, that will not profit, he means Idols; which not only not profit, but do the greatest mischief, Jer. 32.35. They caused their sons and their daughters to pass thorow the fire to Moloch, which I commanded them not: No, he severely prohibited it, Levit. 18.21. Such a figure we have in these words, if understood in this sense, he will not hold him guiltless, that he will certainly punish him.; he will not leave him unpunished: so Luther in his translation. Both Translations are divine truths;
We have like Examples in Scripture, 1 Sam. 12.21. Follow not After vain things, that will not profit, he means Idols; which not only not profit, but do the greatest mischief, Jer. 32.35. They caused their Sons and their daughters to pass thorough the fire to Moloch, which I commanded them not: No, he severely prohibited it, Levit. 18.21. Such a figure we have in these words, if understood in this sense, he will not hold him guiltless, that he will Certainly Punish him.; he will not leave him unpunished: so Luther in his Translation. Both Translations Are divine truths;
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They are serviceable unto two sorts or degrees of men. 1. One under the Law; such are acted by the spirit of fear; and so it is a demonstration, the Lord will not hold him guiltless, but will certainly punish him. 2. Others are under grace; and to them the Law is spiritual; and so it is the will of God revealed unto them, that the Lord will not cleanse him from his sins, who takes his Name in vain.
They Are serviceable unto two sorts or Degrees of men. 1. One under the Law; such Are acted by the Spirit of Fear; and so it is a demonstration, the Lord will not hold him guiltless, but will Certainly Punish him. 2. Others Are under grace; and to them the Law is spiritual; and so it is the will of God revealed unto them, that the Lord will not cleanse him from his Sins, who Takes his Name in vain.
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1. More especially by false swearing, so the Chald. Paraph. the Syriac and Arabic versions here. 2. By hypocritical pretences and arts of seeming holy, just and good, like unto God, without the reality, truth and being of these in the heart and life.
1. More especially by false swearing, so the Chald. Paraph. the Syriac and Arabic versions Here. 2. By hypocritical pretences and arts of seeming holy, just and good, like unto God, without the reality, truth and being of these in the heart and life.
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I would now propound the question to the godly Reader, what might be the cause of so great conspiracy among the Translators in different tongues, that they have enclind to render NONLATINALPHABET, the Lord will not leave him guiltless and unpunished, rather then, the Lord will not cleanse him? There is no doubt but the words will bear both Translations, as hath been shewen.
I would now propound the question to the godly Reader, what might be the cause of so great Conspiracy among the Translators in different tongues, that they have inclined to render, the Lord will not leave him guiltless and unpunished, rather then, the Lord will not cleanse him? There is no doubt but the words will bear both Translations, as hath been shown.
But I much fear, the true reason is, men rather desire to be clear'd from the guilt and punishment of their sins, then to be cleansed from the sins themselves.
But I much Fear, the true reason is, men rather desire to be cleared from the guilt and punishment of their Sins, then to be cleansed from the Sins themselves.
For he shall save his people from their sins, rather of the punishments, then of the sins themselves? And the like mis-understanding there is of many like places, as I have formerly shewen.
For he shall save his people from their Sins, rather of the punishments, then of the Sins themselves? And the like misunderstanding there is of many like places, as I have formerly shown.
because hypocrisie pollutes and defiles the name of God, Ezech 20.39. they offered outward sacrifice to the true God, yet inwardly had their idols in their hearts, as Ezech. 14.2, 3. These are said to defile God name. So are they said to pollute the Sanctuary of strength, who take away the daily sacrifice, that is, the mortification of sin, and our daily dying thereunto. And therefore, according to that Lex Talionis, the law of rendring like for like, the righteous God will not cleanse such hypocrites, 1 Cor. 3.17. NONLATINALPHABET, If any defile Gods Temple, him will God defile. That is, he will leave him in his pollution, and not cleanse him, according to Revel. 22.11. He who is filthy, let him be filthy still.
Because hypocrisy pollutes and defiles the name of God, Ezekiel 20.39. they offered outward sacrifice to the true God, yet inwardly had their Idols in their hearts, as Ezekiel 14.2, 3. These Are said to defile God name. So Are they said to pollute the Sanctuary of strength, who take away the daily sacrifice, that is, the mortification of since, and our daily dying thereunto. And Therefore, according to that Lex Talionis, the law of rendering like for like, the righteous God will not cleanse such Hypocrites, 1 Cor. 3.17., If any defile God's Temple, him will God defile. That is, he will leave him in his pollution, and not cleanse him, according to Revel. 22.11. He who is filthy, let him be filthy still.
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1. Whence it appears, that the alone outward performances of duties, wherein the Name of God is pretended, do not purifie a man from his sin. Such are giving of almes with a Trumpet, praying to be seen of men, and fasting for the same end.
1. Whence it appears, that the alone outward performances of duties, wherein the Name of God is pretended, do not purify a man from his since. Such Are giving of alms with a Trumpet, praying to be seen of men, and fasting for the same end.
namely, the applause and praise of men. But the inward cleansing from sinne is not obtained by these outward performances; that's gotten by righteousness, Dan. 4.94. It was Daniels counsel to Nabuchadnezzar, do away thy sins by righteousness, and thine iniquities by being merciful to the afflicted.
namely, the applause and praise of men. But the inward cleansing from sin is not obtained by these outward performances; that's got by righteousness, Dan. 4.94. It was Daniel's counsel to Nebuchadnezzar, do away thy Sins by righteousness, and thine iniquities by being merciful to the afflicted.
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And therefore the inward good intention of the heart, mercy, and compassion, and the like spiritual graces must accompany almesgiving, and thereby the cleansing is obtained.
And Therefore the inward good intention of the heart, mercy, and compassion, and the like spiritual graces must accompany Almsgiving, and thereby the cleansing is obtained.
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NONLATINALPHABET, &c. which our Translators turn, Give almes of what ye have, which they render otherwise in the margent, as ye are able; neither way well NONLATINALPHABET are inexistentia, as Arias Montanus well renders that word,
, etc. which our Translators turn, Give alms of what you have, which they render otherwise in the margin, as you Are able; neither Way well Are inexistentia, as Arias Montanus well renders that word,
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and so the words will afford this sense, give or offer ye the things which are within (such as I named before) your almes or merciful gift (NONLATINALPHABET and behold all things are clean unto you.
and so the words will afford this sense, give or offer you the things which Are within (such as I nam before) your alms or merciful gift (and behold all things Are clean unto you.
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So the Apostle, 1 Cor. 6.11. but ye are washed, but ye are sanctified, but ye are justified by the name of our Lord Jesus, and by the Spirit of our God. Unless there be that inward purger and cleanser, the work is not wrought.
So the Apostle, 1 Cor. 6.11. but you Are washed, but you Are sanctified, but you Are justified by the name of our Lord jesus, and by the Spirit of our God. Unless there be that inward purger and cleanser, the work is not wrought.
This the sons of Sceva found with a mischief, when they adjured those who had evil spirits, by the Name of Jesus, Acts 19.14, 15. The evil spirit answered, Jesus I know, and Paul I know;
This the Sons of Sceva found with a mischief, when they adjured those who had evil spirits, by the Name of jesus, Acts 19.14, 15. The evil Spirit answered, jesus I know, and Paul I know;
but who are ye? And the man who had the evil spirit, prevailed over them. As the Galls having taken Rome, they came upon the Senators, who were invested with their Robes and all Ensignes and shewes of majesty, whom the Galls slew like beasts, whom at first they had looked upon as gods.
but who Are you? And the man who had the evil Spirit, prevailed over them. As the Galls having taken Room, they Come upon the Senators, who were invested with their Robes and all Ensigns and shows of majesty, whom the Galls slew like beasts, whom At First they had looked upon as God's.
What a preposterous inverting and perverting things is this? NONLATINALPHABET, Sursum deorsum, sus { que } deque, turning of things upside down, setting the means above the end, the end below the means; God and his name must serve a turn.
What a preposterous inverting and perverting things is this?, Sursum deorsum, sus { que } deque, turning of things upside down, setting the means above the end, the end below the means; God and his name must serve a turn.
as when he saith, its just, its equal, its true, its right, Jer. 50.7. John 16.2. In nomine Domini incipit omne malum, mischief begins with the name of the Lord, as they said of old, concerning the Popes Bulls.
as when he Says, its just, its equal, its true, its right, Jer. 50.7. John 16.2. In nomine Domini incipit omne malum, mischief begins with the name of the Lord, as they said of old, Concerning the Popes Bulls.
But this taking of Gods name in vain, shall be in vain to them who so take it. For though the hypocrite, by his turning things upside down, may possibly deceive a man, yet God his Maker he cannot deceive.
But this taking of God's name in vain, shall be in vain to them who so take it. For though the hypocrite, by his turning things upside down, may possibly deceive a man, yet God his Maker he cannot deceive.
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And therefore the Lord denounceth a woe to those who seek deep to hide their counsel from the Lord, and their works are in the darkness; and they say, who is seeing us, and who is knowing us? This woe shall be 1. To their work; that shall be frustrate.
And Therefore the Lord Denounceth a woe to those who seek deep to hide their counsel from the Lord, and their works Are in the darkness; and they say, who is seeing us, and who is knowing us? This woe shall be 1. To their work; that shall be frustrate.
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For shall the work say to him that made it, he made me not? or shall the thing framed say to him that framed it, he understood not? 2. And this woe shall be to their present state, which, in requital to their subversion, shall also be changed. Is it not yet a very little while,
For shall the work say to him that made it, he made me not? or shall the thing framed say to him that framed it, he understood not? 2. And this woe shall be to their present state, which, in requital to their subversion, shall also be changed. Is it not yet a very little while,
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as the Jewes had been, through the blessing of God upon it,) and Carmel shall be esteemed a Forest. Whereby the Prophet implyes the conversion of the Heathen unto Christ, whom the Jewes should reject;
as the Jews had been, through the blessing of God upon it,) and Mount carmel shall be esteemed a Forest. Whereby the Prophet Implies the conversion of the Heathen unto christ, whom the Jews should reject;
And what was charged as a crime upon the Apostles, that they turn'd the world upside down, Acts 17.6. had yet a truth in it, when, what was above and high in men, Luke 16.15. so that they called the prowd happy, Malac. 3.15. that is, brought low; and the brother of low degree glorieth NONLATINALPHABET in his height, and the rich NONLATINALPHABET in his abasement, James 1.9, 10. when every valley is filled, and every Mountain and hill is brought down, Luke 3.5. 3. Learn what manner of people, Gods Israel is; no vain and empty men;
And what was charged as a crime upon the Apostles, that they turned the world upside down, Acts 17.6. had yet a truth in it, when, what was above and high in men, Lycia 16.15. so that they called the proud happy, Malachi 3.15. that is, brought low; and the brother of low degree Glorieth in his height, and the rich in his abasement, James 1.9, 10. when every valley is filled, and every Mountain and hill is brought down, Lycia 3.5. 3. Learn what manner of people, God's Israel is; no vain and empty men;
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They have his mercy, his grace, his long suffering, his goodness, his truth in them, that's his name for ever, Exod. 34.7. They have his love in them, John 5. that's his name, 1 John 4.8.16.
They have his mercy, his grace, his long suffering, his Goodness, his truth in them, that's his name for ever, Exod 34.7. They have his love in them, John 5. that's his name, 1 John 4.8.16.
These are the true Esseni which have their name, saith Epiphanius, from Jesse, the father of David. Jesse is the very being it self, without fiction, without hypocrisie.
These Are the true Essenes which have their name, Says Epiphanius, from Jesse, the father of David. Jesse is the very being it self, without fiction, without hypocrisy.
And why then hadst thou rather seem to be, then in earnest and indeed to be, what thou wouldst be thought to be? If the shew and form be so highly esteemed by thee,
And why then Hadst thou rather seem to be, then in earnest and indeed to be, what thou Wouldst be Thought to be? If the show and from be so highly esteemed by thee,
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how much more will the substance it self, if thou knowest it? It is worth our inquiring what name thou bearest, and whether the name of thy God and his Christ;
how much more will the substance it self, if thou Knowest it? It is worth our inquiring what name thou bearest, and whither the name of thy God and his christ;
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our Lords answer was, the blinde see, the lame walk, &c. Many there are, penitent men, disciples of John, who would gladly come to Christ; they enquire after Christ;
our lords answer was, the blind see, the lame walk, etc. Many there Are, penitent men, Disciples of John, who would gladly come to christ; they inquire After christ;
would gladly bear his name: canst thou answer them so? canst thou shew by thy life and works, that thou bearest Christs name? So when the Greeks came to Philip and Andrew, desiring to see Jesus, John 12. Our Lord shewed them himself,
would gladly bear his name: Canst thou answer them so? Canst thou show by thy life and works, that thou bearest Christ name? So when the Greeks Come to Philip and Andrew, desiring to see jesus, John 12. Our Lord showed them himself,
Yet the act of the Magistrate, and of him who slayes another, without laying wait for him, both acts come under the word killing. Which therefore is not adequate and proper to this prohibition before us.
Yet the act of the Magistrate, and of him who slays Another, without laying wait for him, both acts come under the word killing. Which Therefore is not adequate and proper to this prohibition before us.
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2. Spiritual murder is also committed against ones neighbour, Matth. 5.21, 22. 1 John 3.15. 3. There is also a spiritual murder of the divine nature and the Lord Christ, three wayes: 1. In Adam, when his innocent nature in us is murdered, Revel 13.8. 2. In the flesh upon the Cross, 1 Cor. 15.3. 3. In the spirit, so often as his good motions in us are suppressed, Hebr. 6.6.
2. Spiritual murder is also committed against ones neighbour, Matthew 5.21, 22. 1 John 3.15. 3. There is also a spiritual murder of the divine nature and the Lord christ, three ways: 1. In Adam, when his innocent nature in us is murdered, Revel 13.8. 2. In the Flesh upon the Cross, 1 Cor. 15.3. 3. In the Spirit, so often as his good motions in us Are suppressed, Hebrew 6.6.
and the will and purpose of him, who is angry, envious, or malitious, is a murderous will and purpose, although really and in the event, they murder not their neighbour.
and the will and purpose of him, who is angry, envious, or malicious, is a murderous will and purpose, although really and in the event, they murder not their neighbour.
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Even so the wrath, envie, and malice against the Lord and his Christ, may be called murders, although they proceed no further then the perverse will. Ye go about to kill me, saith our Lord, John 8. So Traytors are esteemed and suffer death, according to their will and purpose, although they effect it not.
Even so the wrath, envy, and malice against the Lord and his christ, may be called murders, although they proceed no further then the perverse will. You go about to kill me, Says our Lord, John 8. So Traitors Are esteemed and suffer death, according to their will and purpose, although they Effect it not.
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What reason is there for this? There are in the heart these three notable parts: 1. The Rational, the 2. Concupiscible, and the 3. Irascible; which answers unto these three necessary Offices in a City;
What reason is there for this? There Are in the heart these three notable parts: 1. The Rational, the 2. Concupiscible, and the 3. Irascible; which answers unto these three necessary Offices in a city;
the NONLATINALPHABET the concupiscible, which is the Quaestor or Treasurer, who provides and layes out for what is necessary for the support of the City.
the the concupiscible, which is the Quaestor or Treasurer, who provides and lays out for what is necessary for the support of the city.
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Now if any obstruction or hindrance happen in the execution of the Questors office, then ariseth in the heart NONLATINALPHABET, the irascible, which answers to the Militia and Garrison-souldiers, who remove those impediments and obstructions.
Now if any obstruction or hindrance happen in the execution of the Questors office, then arises in the heart, the irascible, which answers to the Militia and Garrison-soldiers, who remove those impediments and obstructions.
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Howbeit from the exorbitancy of the concupiscible, the appetite inflamed toward something desirable, and hindred from fruition, naturally there is a boyling of the blood about the heart, whence the Questor or Treasurer desires the help of the Militia, the souldery,
Howbeit from the exorbitancy of the concupiscible, the appetite inflamed towards something desirable, and hindered from fruition, naturally there is a boiling of the blood about the heart, whence the Questor or Treasurer Desires the help of the Militia, the soldiery,
yea, ingrossing all things natural, humane and divine; all must serve it, as Psal. 73.9. According to Martin Luther, what they say, must be spoken from Heaven;
yea, engrossing all things natural, humane and divine; all must serve it, as Psalm 73.9. According to Martin Luther, what they say, must be spoken from Heaven;
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so that Gods approbation being given to the simple, harmless, and righteous Abel, wrath, and envie burns against him and all the holy Prophets, from the blood of Abel, to the blood of Zachariah. This inordinate desire,
so that God's approbation being given to the simple, harmless, and righteous Abel, wrath, and envy burns against him and all the holy prophets, from the blood of Abel, to the blood of Zachariah. This inordinate desire,
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and by the Jews at this day, NONLATINALPHABET a destroyer. This we finde, 1 John 3.11, 12. Whence the Greek tongue retains the memory of the first murderers name, NONLATINALPHABET, which signifies to kill.
and by the jews At this day, a destroyer. This we find, 1 John 3.11, 12. Whence the Greek tongue retains the memory of the First murderers name,, which signifies to kill.
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But all that time the Lord was patient and dehorted him, and reasoned with him, If thou do well, shalt thou not be accepted? And if thou doest not well,
But all that time the Lord was patient and dehorted him, and reasoned with him, If thou do well, shalt thou not be accepted? And if thou dost not well,
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This will further appear from Gods different rewards of good or evil works intended and performed. For since God rewards every man according to his works, the reward of good works and the punishment of the evil finished must be greater then of the same intended. God was patient all the time that David was plotting the death of Ʋriah; but when it was effected,
This will further appear from God's different rewards of good or evil works intended and performed. For since God rewards every man according to his works, the reward of good works and the punishment of the evil finished must be greater then of the same intended. God was patient all the time that David was plotting the death of Ʋriah; but when it was effected,
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Hence we learn, that 1. The heart is Murdrorum officina, the flesh-bank, the slaughterhouse, the murdering den, wherein the wicked one slayeth the innocent, Psal. 10.8. 2. A man may possibly be a murderer, who yet layes no violent hands on any.
Hence we Learn, that 1. The heart is Murdrorum officina, the flesh-bank, the slaughterhouse, the murdering den, wherein the wicked one slays the innocent, Psalm 10.8. 2. A man may possibly be a murderer, who yet lays no violent hands on any.
Is he angry with his brother? he is guilty of the judgement, Matth. 5.22. yes, if he be angry, NONLATINALPHABET, without a cause. S. Hierom and S. Augustin both agree, that NONLATINALPHABET without a cause, is not to be found in any old Greek copy;
Is he angry with his brother? he is guilty of the judgement, Matthew 5.22. yes, if he be angry,, without a cause. S. Hieronymus and S. Augustin both agree, that without a cause, is not to be found in any old Greek copy;
4. Yea hence learn the bloody-mindedness of this present generation, what murdering and malitious hearts, full of rancor and hatred they bear one party against another, one man against another.
4. Yea hence Learn the bloody-mindedness of this present generation, what murdering and malicious hearts, full of rancour and hatred they bear one party against Another, one man against Another.
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if to be angry with my brother, be no less then murder; if he, who hates his brother be a murderer, what shall become of me? I have been angry and hated my brother, and spoken despitefully against him, said to him, Racha, called him out of bitterness of spirit, a fool.
if to be angry with my brother, be no less then murder; if he, who hates his brother be a murderer, what shall become of me? I have been angry and hated my brother, and spoken despitefully against him, said to him, Racha, called him out of bitterness of Spirit, a fool.
Cease from wrath; redeem thine envie and malice with love and mercifulness. As all thy doings before were done in malice and hatred, let them now be all done in love and kindness, 1 Cor. 16.14. John 3.21. But alas! thoughts of revenge assault me.
Cease from wrath; Redeem thine envy and malice with love and mercifulness. As all thy doings before were done in malice and hatred, let them now be all done in love and kindness, 1 Cor. 16.14. John 3.21. But alas! thoughts of revenge assault me.
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they rome to take away thy head. The head of every believer is Christ, 1 Cor. 11. If thou consent unto them, thou openest the dore of thy heart, and lettest them in:
they room to take away thy head. The head of every believer is christ, 1 Cor. 11. If thou consent unto them, thou openest the door of thy heart, and Lettest them in:
And both these wayes the Lord Jesus hath been killed. There are who have slain him wilfully Heb. 6.4, 5. and 10.26. There are who slay him ignorantly, who suppress the motions of Christs spirit in themselves, not knowing that they proceed from him.
And both these ways the Lord jesus hath been killed. There Are who have slave him wilfully Hebrew 6.4, 5. and 10.26. There Are who slay him ignorantly, who suppress the motions of Christ Spirit in themselves, not knowing that they proceed from him.
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Such an ignorant manslayer was Paul, who persecuted the Lord Jesus, 1 Tim. 1.13. but he obtained mercy, because he did it ignorantly. Yea, and he is a patern to them that offend. Acts 3.17.
Such an ignorant manslayer was Paul, who persecuted the Lord jesus, 1 Tim. 1.13. but he obtained mercy, Because he did it ignorantly. Yea, and he is a pattern to them that offend. Acts 3.17.
The greatest sin without hatred is pardonable, Deut. 19. The greatest good work without charity is nothing worth, 1 Cor. 13. Yea, in this case, the Lord hath made provision of a refuge, if we have slain the man Christ ignorantly, if we have slain him by our unholy and profane life; we must then fly to Kadesh, that is,
The greatest since without hatred is pardonable, Deuteronomy 19. The greatest good work without charity is nothing worth, 1 Cor. 13. Yea, in this case, the Lord hath made provision of a refuge, if we have slave the man christ ignorantly, if we have slave him by our unholy and profane life; we must then fly to Kadesh, that is,
unto holiness. This counsel the Prophet Esay gives, Esay 1.16, 17, 18. and Daniel to Nebuchadnezzer, Dan. 4.27. This Kadesh is in Galilee, that is, conversion or turning about, Jer. 18.11.
unto holiness. This counsel the Prophet Isaiah gives, Isaiah 1.16, 17, 18. and daniel to Nebuchadnezzar, Dan. 4.27. This Kadesh is in Galilee, that is, conversion or turning about, Jer. 18.11.
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Therefore when S. Peter having told the Jews, that they had crucified the Lord Jesus, he directs them to Galilee, that is, to turn to the Lord, Acts 3.19. This City of refuge is on a Mountain, as the Church of God is. Esay 2.2. a state hard to be attained unto.
Therefore when S. Peter having told the jews, that they had Crucified the Lord jesus, he directs them to Galilee, that is, to turn to the Lord, Acts 3.19. This city of refuge is on a Mountain, as the Church of God is. Isaiah 2.2. a state hard to be attained unto.
not with flesh and blood, &c. Ephes. 6. 2. Yea, we must go about this work early. Therefore the second City of refuge is Shechem, which signifies early. This also is in a Mountain, hard & difficult in ascent;
not with Flesh and blood, etc. Ephesians 6. 2. Yea, we must go about this work early. Therefore the second city of refuge is Shechem, which signifies early. This also is in a Mountain, hard & difficult in ascent;
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Thus doing, we shall come to the third City, even Hebron, the society of all 〈 … 〉 the 〈 … 〉 •••ting our hearts unto the living God, that's Hebron. This is 〈 … 〉 a Mountain, Heb. 12. and in the Tribe of Judah, praysing and glorifying our God, confessing to his name, and singing Hallelujahs for ever.
Thus doing, we shall come to the third city, even Hebron, the society of all 〈 … 〉 the 〈 … 〉 •••ting our hearts unto the living God, that's Hebron. This is 〈 … 〉 a Mountain, Hebrew 12. and in the Tribe of Judah, praising and glorifying our God, confessing to his name, and singing Hallelujahs for ever.
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Yea, the Lord Jesus prayes for his persecutors and murderers. Father, forgive them, &c. This is proper to the Christian spirit, as appears Luke 9.5, 6. they as yet were of a legal spirit. Abels blood cryed from the earth, Zachariah the son of Jehoiada, 2 Chro. 24.22. Jer. 11. •0. and 20.21.
Yea, the Lord jesus prays for his persecutors and murderers. Father, forgive them, etc. This is proper to the Christian Spirit, as appears Lycia 9.5, 6. they as yet were of a Legal Spirit. Abel's blood cried from the earth, Zachariah the son of Jehoiada, 2 Chro 24.22. Jer. 11. •0. and 20.21.
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And S. Stephen, Acts 7. Christs blood of sprinkling speaks better things then that of Abel. This is the strength of the Spirit of Jesus, which rejoyceth in tribulation.
And S. Stephen, Acts 7. Christ blood of sprinkling speaks better things then that of Abel. This is the strength of the Spirit of jesus, which Rejoiceth in tribulation.
So S. Paul prayes for the Colossians, Col. 1.11. that they may be strengthned with all might, according to his glorious power unto all patience and long-suffering with joyfulness.
So S. Paul prays for the colossians, Col. 1.11. that they may be strengthened with all might, according to his glorious power unto all patience and long-suffering with joyfulness.
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The words contain an injunction to parents, and those in place of parents, to transmit and conveigh the Commandements of God unto their sons, and all under their care.
The words contain an injunction to Parents, and those in place of Parents, to transmit and convey the commandments of God unto their Sons, and all under their care.
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1. These same words I am commanding thee this day. 2. These same words which I am commanding thee this day, shall be in or upon thine heart. 3. These same words which I am commanding thee this day, shall be upon thine heart;
1. These same words I am commanding thee this day. 2. These same words which I am commanding thee this day, shall be in or upon thine heart. 3. These same words which I am commanding thee this day, shall be upon thine heart;
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I render them the same words; because there is a double emphasis upon them, NONLATINALPHABET. These same words are either extended unto all the Commandements of God, as often elsewhere, so especially in this Book;
I render them the same words; Because there is a double emphasis upon them,. These same words Are either extended unto all the commandments of God, as often elsewhere, so especially in this Book;
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1. These same words are extended to all the Commandements both affirmative and negative; more specially to those principal precepts of the Decalogue delivered in the former Chapter.
1. These same words Are extended to all the commandments both affirmative and negative; more specially to those principal Precepts of the Decalogue Delivered in the former Chapter.
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in the fifth the duty it self. The Object of our duty is Triunus Deus, the Unity in Trinity; The Lord, that's the Father; our God, that's the Son, Immanuel, God with us;
in the fifth the duty it self. The Object of our duty is Triunus Deus, the Unity in Trinity; The Lord, that's the Father; our God, that's the Son, Immanuel, God with us;
which, being numerical, signifies the LXX Nations, which may be reckoned up, Gen. 10. and are implyed by Moses, Deut. 32.8. which Seventy Nations inhabited the four quarters of the Earth;
which, being numerical, signifies the LXX nations, which may be reckoned up, Gen. 10. and Are employed by Moses, Deuteronomy 32.8. which Seventy nations inhabited the four quarters of the Earth;
These same are the words, which the Lord is commanding, may be understood both wayes, both generally of all the Commandements; and more specially of the first and great Commandement; which comprehends vertually all the rest.
These same Are the words, which the Lord is commanding, may be understood both ways, both generally of all the commandments; and more specially of the First and great Commandment; which comprehends virtually all the rest.
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but indeed a material and real one, between these two expressions, I command, and I am commanding; For the former imports only a present act; the later signifies the continuation of the act. Ye have a like example v. 2. of this Chapter, and very often elsewhere;
but indeed a material and real one, between these two expressions, I command, and I am commanding; For the former imports only a present act; the later signifies the continuation of the act. You have a like Exampl v. 2. of this Chapter, and very often elsewhere;
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Not so the Lord our Lawgiver, as he is called, Esay 33.22. He gives Lawes, and Lawes for publication of those Lawes, and himself is still giving them. Artificers having done their work, they leave it to the care of others whom it concerns;
Not so the Lord our Lawgiver, as he is called, Isaiah 33.22. He gives Laws, and Laws for publication of those Laws, and himself is still giving them. Artificers having done their work, they leave it to the care of Others whom it concerns;
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The Shipwright having made a vessel fit to sail, it concerns him no more, whether it sink or swim. The Husbandman having planted a Vineyard, he leaves it to the weather,
The Shipwright having made a vessel fit to sail, it concerns him no more, whither it sink or swim. The Husbandman having planted a Vineyard, he leaves it to the weather,
Gods people are his Vineyard, Esay 27.2. I the Lord NONLATINALPHABET, Custodiens eam, I am keeping it; I will water it every moment, lest any hurt it, I will keep it night and day. I have planted, Apollo hath watered;
God's people Are his Vineyard, Isaiah 27.2. I the Lord, Custodiens eam, I am keeping it; I will water it every moment, lest any hurt it, I will keep it night and day. I have planted, Apollo hath watered;
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the words are indefinite, NONLATINALPHABET, but God NONLATINALPHABET Dabat, did give, that is, he so gave, as he is yet giving increase. And so the Apostle expresseth himself in the next words,
the words Are indefinite,, but God Dabat, did give, that is, he so gave, as he is yet giving increase. And so the Apostle Expresses himself in the next words,
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Therefore NONLATINALPHABET, he that is planting is not any thing, nor he that is watering, but God who is giving increase. Ye are Gods building, NONLATINALPHABET;
Therefore, he that is planting is not any thing, nor he that is watering, but God who is giving increase. You Are God's building,;
And therefore the Apostle, I commend you, saith he, unto God, and to the word of his grace NONLATINALPHABET able further to buiid you; which Beza turns Superstruere; the Son of God saith, My Father worketh hitherto,
And Therefore the Apostle, I commend you, Says he, unto God, and to the word of his grace able further to buiid you; which Beza turns Superstruere; the Son of God Says, My Father works hitherto,
2. Whence appears the great goodness, love, and care of the Lord our God toward his people, in that he is alwayes instructing, informing, counselling, admonishing, reproving, correcting, chastening, comforting, exhorting, dehorting,
2. Whence appears the great Goodness, love, and care of the Lord our God towards his people, in that he is always instructing, informing, counseling, admonishing, reproving, correcting, chastening, comforting, exhorting, dehorting,
and performing all other acts of a fatherly Lawgiver and Teacher. Who like him? saith Elihu, Job 36.22. That spirit which spake very often to the old Romans, whom therefore they called Locutius, at length lest speaking, when they had built him a Temple.
and performing all other acts of a fatherly Lawgiver and Teacher. Who like him? Says Elihu, Job 36.22. That Spirit which spoke very often to the old Roman, whom Therefore they called Locutius, At length lest speaking, when they had built him a Temple.
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This is very often expressed in the Chald. Paraph. when God is said to say or do something, the Paraphrast adds NONLATINALPHABET or, NONLATINALPHABET or NONLATINALPHABET by his word. Thus Psal. 110.1. The Lord said unto my Lord, sit thou on my right hand;
This is very often expressed in the Chald. Paraph. when God is said to say or do something, the Paraphrast adds or, or by his word. Thus Psalm 110.1. The Lord said unto my Lord, fit thou on my right hand;
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the Thargum hath, the Lord said unto his Word; and Psal. 144.2. where the Hebrew hath, I will trust in him, the Chaldee paraphraseth it, I will trust in his Word. Where it is in the Hebrew, your new Moons and Feasts my soul hateth, the Paraphrast puts, my Word hateth, Esay 1.4. and 45.17. Israel is saved by the Lord, is express in the Chaldee, by the Word of the Lord. So Jer. 1.8. where the Lord saith to the Prophet, I will be with the, the Paraphrast expresseth it, my Word shall be with thee. And many the like.
the Targum hath, the Lord said unto his Word; and Psalm 144.2. where the Hebrew hath, I will trust in him, the Chaldee Paraphraseth it, I will trust in his Word. Where it is in the Hebrew, your new Moons and Feasts my soul hates, the Paraphrast puts, my Word hates, Isaiah 1.4. and 45.17. Israel is saved by the Lord, is express in the Chaldee, by the Word of the Lord. So Jer. 1.8. where the Lord Says to the Prophet, I will be with thee, the Paraphrast Expresses it, my Word shall be with thee. And many the like.
Which it were much to be wished, that they well considered, who confine the eternal Deity of the Son of God unto his temporal dispensation and manifestation in the flesh. Surely they would judge otherwise,
Which it were much to be wished, that they well considered, who confine the Eternal Deity of the Son of God unto his temporal Dispensation and manifestation in the Flesh. Surely they would judge otherwise,
and the infinite works which he hath wrought, whereof S. John speaks, John 21.25. 2. These same words shall be in thine heart, or rather, upon thine heart, NONLATINALPHABET;
and the infinite works which he hath wrought, whereof S. John speaks, John 21.25. 2. These same words shall be in thine heart, or rather, upon thine heart,;
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Martin Luther, and two Low Duch Translations, express this phrase, by Nemen ter herten, which Coverdale turns, take them to heart. The words may be considered as a precept; and so Piscator explains In corde erunt, by Sunto in corde, let them be in your heart;
Martin Luther, and two Low Duch Translations, express this phrase, by Nemen ter herten, which Coverdale turns, take them to heart. The words may be considered as a precept; and so Piscator explains In cord erunt, by Sunto in cord, let them be in your heart;
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and Castellio turns them imperatively, In corde habetote; have ye them in your heart. And they have good reason so to render them, from the parallel place, Deut. 11.18.
and Castellio turns them imperatively, In cord habetote; have you them in your heart. And they have good reason so to render them, from the parallel place, Deuteronomy 11.18.
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and, because the Lord hath said, I will put my Law (or Lawes) in their inward parts (or minde) and I will write it (or them) upon their hearts, Jer. 31.33. Hebr. 8.10. I doubt not to call these same words a promise also.
and, Because the Lord hath said, I will put my Law (or Laws) in their inward parts (or mind) and I will write it (or them) upon their hearts, Jer. 31.33. Hebrew 8.10. I doubt not to call these same words a promise also.
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So that the parts of that distinction, that Ronum is either officii or praemii, good is is either of duty or of reward, may coincidere, meet in one and the same sentence, as here they do.
So that the parts of that distinction, that Ronum is either Officii or praemii, good is is either of duty or of reward, may coincidere, meet in one and the same sentence, as Here they do.
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We have a phrase among us, that such or such a thing is upon our spirits: when we say so, our meaning is, that we have actual and present thoughts of it.
We have a phrase among us, that such or such a thing is upon our spirits: when we say so, our meaning is, that we have actual and present thoughts of it.
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And so these same words are to be understood here to be upon our hearts, and upon our Spirits, when we actually think of them, have them present in our mindes, wills and affections, and are in a readiness to do them.
And so these same words Are to be understood Here to be upon our hearts, and upon our Spirits, when we actually think of them, have them present in our minds, wills and affections, and Are in a readiness to do them.
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and who can say, (for he is a very rare man who can say,) my heart is clean, these same words bring with them the fear of God, Exod. 20.20. Which is clean, Psal. 19. and cleanseth the heart, Ephes. 5.26. and perfects the holyness and purity of it, 2 Cor. 7.1. 4. And whereas there is a kinde of Acidia, as it's called in the School, a deadness and laziness in regard of our cold affections unto any spiritual good, these same words, are NONLATINALPHABET fiery words, such as come out of the fire tryed and proved, Deut. 4.33.
and who can say, (for he is a very rare man who can say,) my heart is clean, these same words bring with them the Fear of God, Exod 20.20. Which is clean, Psalm 19. and Cleanseth the heart, Ephesians 5.26. and perfects the holiness and purity of it, 2 Cor. 7.1. 4. And whereas there is a kind of Acidia, as it's called in the School, a deadness and laziness in regard of our cold affections unto any spiritual good, these same words, Are fiery words, such as come out of the fire tried and proved, Deuteronomy 4.33.
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And therefore they are called a fiery law, Deut. 33.2. Even the law of the spirit, which is as fire, Rom. 8.2. These same fiery words enflame the heart, and make it zealous and ready to every good work.
And Therefore they Are called a fiery law, Deuteronomy 33.2. Even the law of the Spirit, which is as fire, Rom. 8.2. These same fiery words inflame the heart, and make it zealous and ready to every good work.
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5. And least the heart should be transported with an heady zeal without a guide, which is a kind of wild fire, or Ignis fatuus; these same words regulate our zeal, Gal. 4.18. They stere the course of our whole life; and therefore they are said to be our life, Prov. 3.22. 6. And as the naturall heart is seated as a King in the midst of the body;
5. And lest the heart should be transported with an heady zeal without a guide, which is a kind of wild fire, or Ignis fatuus; these same words regulate our zeal, Gal. 4.18. They steer the course of our Whole life; and Therefore they Are said to be our life, Curae 3.22. 6. And as the natural heart is seated as a King in the midst of the body;
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So these same words sit in the heart, and rule it with divine wisdom, and make it a wise and understanding heart. These same words satisfy the soul which is commonly taken for the desire. And because the affections are seated NONLATINALPHABET in the irrational part of the soul, these same words quiet the tumultuous perturbations and passions of the heart. So that when the affections begin to mutany, the love and peace of God empires all differences, according to Col. 3.15.
So these same words fit in the heart, and Rule it with divine Wisdom, and make it a wise and understanding heart. These same words satisfy the soul which is commonly taken for the desire. And Because the affections Are seated in the irrational part of the soul, these same words quiet the tumultuous perturbations and passion of the heart. So that when the affections begin to mutany, the love and peace of God empires all differences, according to Col. 3.15.
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But touching these same words in, or upon the heart, I spake somewhat on Deut. 4.9. Come we now to the transmitting of these same words unto posterity.
But touching these same words in, or upon the heart, I spoke somewhat on Deuteronomy 4.9. Come we now to the transmitting of these same words unto posterity.
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For why should we loose so elegant a metaphore chosen by the spirit of God? For although to whet, be diligently to teach as the phrase is explained, Deut. 11.19.
For why should we lose so elegant a metaphor chosen by the Spirit of God? For although to whet, be diligently to teach as the phrase is explained, Deuteronomy 11.19.
yet is it not the native signification of NONLATINALPHABET the word here is used, which R. Solomon interprets by NONLATINALPHABET to sharpen or whet. And so Luther and Piscator and one low Dutch translation, Tremellius also turns it, acutè ingeres, thou shalt sharply put into,
yet is it not the native signification of the word Here is used, which R. Solomon interprets by to sharpen or whet. And so Luther and Piscator and one low Dutch Translation, Tremellius also turns it, acutè ingeres, thou shalt sharply put into,
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1. By sons whether natural or spiritual, we are to understand such as are to be begotten unto God, by the immortal seed of the word; such are disciples.
1. By Sons whither natural or spiritual, we Are to understand such as Are to be begotten unto God, by the immortal seed of the word; such Are Disciples.
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Jonah is the Syriack contraction of Johanna, as may appear from hence, that whereas our Lord had called Peter, Simon son of Jonah, he calls him thrice, without contraction, Simon son of John; so St. Hierom, Joh. 21.15, 16, 17. Simon fili Johannis. And accordingly Nonnus in his paraphrase, hath those words, thus, NONLATINALPHABET.
Jonah is the Syriac contraction of Johanna, as may appear from hence, that whereas our Lord had called Peter, Simon son of Jonah, he calls him thrice, without contraction, Simon son of John; so Saint Hieronymus, John 21.15, 16, 17. Simon fili joannis. And accordingly Nonnus in his Paraphrase, hath those words, thus,.
One old English Translator, who turns the phrase to whet the commandements upon our children, explains it by exercising them in speaking and hearing, and causing them to practise them in their living.
One old English Translator, who turns the phrase to whet the Commandments upon our children, explains it by exercising them in speaking and hearing, and causing them to practise them in their living.
To whet or sharpen, is to work off the rust and soyl that cleaves to sword, knife or other weapon, tool or instrument, to make it bright, to make it sharp, to set an edge upon it, to make it fit to pierce, and cut. This is done by often and often repetition, by inculcating again and again of these same words. The book of Deuteronomy may have the name from the frequent iterating, repeating, inculcating,
To whet or sharpen, is to work off the rust and soil that cleaves to sword, knife or other weapon, tool or Instrument, to make it bright, to make it sharp, to Set an edge upon it, to make it fit to pierce, and Cut. This is done by often and often repetition, by inculcating again and again of these same words. The book of Deuteronomy may have the name from the frequent iterating, repeating, inculcating,
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and so whetting and sharpening these same words upon the sons of Israel. For howsoever there seems to be a frequent rehearsing of the same things over and over,
and so whetting and sharpening these same words upon the Sons of Israel. For howsoever there seems to be a frequent rehearsing of the same things over and over,
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yet if it be well observed, the main conclusion, that is principally aimed at in that Book, is, that we hearken to the voice of the Lord, obey and do the commandements, which conclusion is inferred by great variety of arguments;
yet if it be well observed, the main conclusion, that is principally aimed At in that Book, is, that we harken to the voice of the Lord, obey and do the Commandments, which conclusion is inferred by great variety of Arguments;
though these same words be Gospel words; and so much is intimated by the often repetition of NONLATINALPHABET Hodie, to day, which answers to NONLATINALPHABET, Heb. 13.8. as NONLATINALPHABET answers to the Law, under which Jesus was a minister, Rom. 15.8. and NONLATINALPHABET, in secula, respects the everlasting Gospel, Rev. 14.6.
though these same words be Gospel words; and so much is intimated by the often repetition of Hodie, to day, which answers to, Hebrew 13.8. as answers to the Law, under which jesus was a minister, Rom. 15.8. and, in secula, respects the everlasting Gospel, Rev. 14.6.
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There is reason for transmitting of these same words unto posterity, whether we consider these same words; or Israel in whose heart these same words are;
There is reason for transmitting of these same words unto posterity, whither we Consider these same words; or Israel in whose heart these same words Are;
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or age, but common and coextensive to all persons, nations and ages. So saith the Prophet, Psalm 119.142. Thy righteousness is an everlasting righteousnses, and thy law is the truth, and ver. 144. the righteousness of thy testimonies is everlasting.
or age, but Common and coextensive to all Persons, Nations and ages. So Says the Prophet, Psalm 119.142. Thy righteousness is an everlasting righteousnses, and thy law is the truth, and ver. 144. the righteousness of thy testimonies is everlasting.
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3. The sons of Israel have an equal share in the promises of God, with their fathers, as being made to them and to their seed for ever; and alike capable they are of Gods image, and the divine nature promoted and advanced by these same words.
3. The Sons of Israel have an equal share in the promises of God, with their Father's, as being made to them and to their seed for ever; and alike capable they Are of God's image, and the divine nature promoted and advanced by these same words.
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But must Israel teach only those same words? Must he whet no other words upon his sons? What think we of tongues and arts and other secular learning? Must Israel sharpen those words upon his sons or not?
But must Israel teach only those same words? Must he whet no other words upon his Sons? What think we of tongues and arts and other secular learning? Must Israel sharpen those words upon his Sons or not?
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And what do these strangers signifie in their mystery, but forraign arts and tongues and other learnings of the strange nations, which Sarah the Lady (as her name imports) may receive into her service; and very serviceable Hagar may be in Abrahams house;
And what do these Strangers signify in their mystery, but foreign arts and tongues and other learning's of the strange Nations, which Sarah the Lady (as her name imports) may receive into her service; and very serviceable Hagar may be in Abrahams house;
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no, nor equalize her self unto her, this servant must not abide in the house always, John 8. When Isaac is born and growen up, Hagar and her son Ishmael must be both thrust out of doors, Galatians 4. Hear what the law saith;
no, nor equalise her self unto her, this servant must not abide in the house always, John 8. When Isaac is born and grown up, Hagar and her son Ishmael must be both thrust out of doors, Galatians 4. Hear what the law Says;
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when thou seest among the captives a beautiful woman, and hast a desire unto her, that thou wouldest have her to wife, Then thou shalt bring her home to thine house;
when thou See among the captives a beautiful woman, and hast a desire unto her, that thou Wouldst have her to wife, Then thou shalt bring her home to thine house;
] As to the literal meaning of these words, what is here turned to pare her nails, is, word for word, make her nails. Now whether to make her nails, be to pare and cut them off, or to let them grow, it is much questioned.
] As to the literal meaning of these words, what is Here turned to pare her nails, is, word for word, make her nails. Now whither to make her nails, be to pare and Cut them off, or to let them grow, it is much questioned.
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And the Translators themselves seem to have been divided concerning this question, since they put the one in the Text, and the other in the margent; but as unhappily, as often elsewhere;
And the Translators themselves seem to have been divided Concerning this question, since they put the one in the Text, and the other in the margin; but as unhappily, as often elsewhere;
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for, beside the reason intimated before, that to make nails, as it is in the Hebrew, is rather to let them grow, then to cut them off; the end here aimed at, viz. to deform the captive maid;
for, beside the reason intimated before, that to make nails, as it is in the Hebrew, is rather to let them grow, then to Cut them off; the end Here aimed At, viz. to deform the captive maid;
as on the contrary, NONLATINALPHABET, to nourish her hair, let it grow, and so to have long hair, is a glory to the woman, as her comely ornament, 1 Cor. 11.6.15.
as on the contrary,, to nourish her hair, let it grow, and so to have long hair, is a glory to the woman, as her comely ornament, 1 Cor. 11.6.15.
Beside, the law saith, ver. 13. she shall put of the rayment of her captivity from her; (wherewith her Amoretto was taken;) then she must be in sordibus, in mourning attire, a full moneth,
Beside, the law Says, ver. 13. she shall put of the raiment of her captivity from her; (wherewith her Amoretto was taken;) then she must be in sordibus, in mourning attire, a full Monn,
and very great danger there is, Ne depereant, id est, perdite ament, lest men court the Handmaid rather then her Mistress, (the divine wisdom to their own destruction.
and very great danger there is, Ne depereant, id est, perdite ament, lest men court the Handmaid rather then her Mistress, (the divine Wisdom to their own destruction.
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Very, needful therefore it is, that the Handmaid be humbled, that the proud Slut be brought under, and that her glory be turned into shame, that she may be made to know her self;
Very, needful Therefore it is, that the Handmaid be humbled, that the proud Slut be brought under, and that her glory be turned into shame, that she may be made to know her self;
And therefore Moses, who was learned in all the wisdom of the Egyptians, Acts 7.22. he was a servant in Gods house, Hebr. 3. And S. Paul a very learned man in Arts and Languages, as appears in all his Epistles, was a servant of God in the Gospel of his Son;
And Therefore Moses, who was learned in all the Wisdom of the egyptians, Acts 7.22. he was a servant in God's house, Hebrew 3. And S. Paul a very learned man in Arts and Languages, as appears in all his Epistles, was a servant of God in the Gospel of his Son;
1. Observe with how great caution, how warily Moses commends the Commandements of God unto Israel, to be conveyed unto their sons; they must be these same words. Moses no doubt foresaw, that there would be a generation who should afterward teach for doctrines the commandements of men;
1. Observe with how great caution, how warily Moses commends the commandments of God unto Israel, to be conveyed unto their Sons; they must be these same words. Moses no doubt foresaw, that there would be a generation who should afterwards teach for doctrines the Commandments of men;
As in the dayes of Christs flesh, yea, and at this day, great account is made of the Sabbath; as if it were indeed the onely Commandement of God, and that extreamly misunderstood;
As in the days of Christ Flesh, yea, and At this day, great account is made of the Sabbath; as if it were indeed the only Commandment of God, and that extremely misunderstood;
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Moses speaks this to thee and me, to every one who hath these same words in his heart, and hath others under his care, who ought to be as his sons. S. Paul wrote not to the Priests, but indifferently to all in like condition with those to whom he saith, Hebr. 5.12.
Moses speaks this to thee and me, to every one who hath these same words in his heart, and hath Others under his care, who ought to be as his Sons. S. Paul wrote not to the Priests, but indifferently to all in like condition with those to whom he Says, Hebrew 5.12.
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NONLATINALPHABET, the things (or words ) which thou hast heard of me by many witnesses, these commit thou to faithful men who shall be able to teach others also.
, the things (or words) which thou hast herd of me by many Witnesses, these commit thou to faithful men who shall be able to teach Others also.
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there must be a conveyance of them unto others, who ought — Vitae lampada tradere, to hand the Lamp of life from age to age, Deut. 4.9. and 11.19.
there must be a conveyance of them unto Others, who ought — Vitae lampada Tradere, to hand the Lamp of life from age to age, Deuteronomy 4.9. and 11.19.
5. How stupid, how dull we are in receiving these same words; Israel must sharpen and whet them, often and often inculcat them, iterate and repeat them again and again,
5. How stupid, how dull we Are in receiving these same words; Israel must sharpen and whet them, often and often inculcat them, iterate and repeat them again and again,
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He must have these same words of God written in his heart, as a living form and Idea or exemplary cause and principle, according to which he must speak, Jer. 23.28. The Prophet with whom a dream is, let him tell his dream;
He must have these same words of God written in his heart, as a living from and Idea or exemplary cause and principle, according to which he must speak, Jer. 23.28. The Prophet with whom a dream is, let him tell his dream;
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as for the Letter only, without the spirit and truth, it is but as the chaff. Now my words, saith our Lord, are spirit and they are life, John 6.63. and what is the chaff to the wheat? what is the letter to the spirit? And the Lord himself is that word, and that spirit, and that life; and unless he be in the heart, and speaks these same words there, what authority hath any man to speak these same words? what else means the Apostle, Gal. 1.15. when God was pleased separating me from my mothers womb, and calling me by his grace, to reveal his Son in me, that I might preach (NONLATINALPHABET, the glad tydings of ) him to the Gentiles, Gal. 1.15.
as for the letter only, without the Spirit and truth, it is but as the chaff. Now my words, Says our Lord, Are Spirit and they Are life, John 6.63. and what is the chaff to the wheat? what is the Letter to the Spirit? And the Lord himself is that word, and that Spirit, and that life; and unless he be in the heart, and speaks these same words there, what Authority hath any man to speak these same words? what Else means the Apostle, Gal. 1.15. when God was pleased separating me from my mother's womb, and calling me by his grace, to reveal his Son in me, that I might preach (, the glad tidings of) him to the Gentiles, Gal. 1.15.
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Of the former of these, David speaks, 1 Chron. 29.18. where, when the people had offered willingly to the Lord, David prayes, Keep for ever, saith he, in the frame or form (wch ours turn, imagination ) of the thoughts of the heart of thy people. The word is NONLATINALPHABET.
Of the former of these, David speaks, 1 Chronicles 29.18. where, when the people had offered willingly to the Lord, David prays, Keep for ever, Says he, in the frame or from (which ours turn, imagination) of the thoughts of the heart of thy people. The word is.
For whereas the heart of the people was willing, and joyful in offering to the Lord, David prayes not for a floting and unsetled imagination, but for a constant, permanent and setled form to be imprinted on their heart. Such is that form of doctrine, Rom. 6.17. that form of sound or rather healing words, 2 Tim. 1.13.
For whereas the heart of the people was willing, and joyful in offering to the Lord, David prays not for a floating and unsettled imagination, but for a constant, permanent and settled from to be imprinted on their heart. Such is that from of Doctrine, Rom. 6.17. that from of found or rather healing words, 2 Tim. 1.13.
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they say really, and in their life and practise, unto God; Depart from us, for we desire not the knowledge of thy wayes, Job 21.14. 2. How justly may this reprove parents, and those whoare in place o• parents, who whet not, inculcate not these same words upon their sons? I doubt not to say it, that some men take more pains and care to teach a Colty to pace or amble, then they do to instruct their sons to walk in the way of Gods Commandements.
they say really, and in their life and practice, unto God; Depart from us, for we desire not the knowledge of thy ways, Job 21.14. 2. How justly may this reprove Parents, and those whoare in place o• Parents, who whet not, inculcate not these same words upon their Sons? I doubt not to say it, that Some men take more pains and care to teach a Colty to pace or amble, then they do to instruct their Sons to walk in the Way of God's commandments.
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What enemies are they to the Church of God, and to the Common-wealth wherein they live, who whet not these same words upon their sons? This is utterly a fault, a great fault among us in this nation, especially in this City.
What enemies Are they to the Church of God, and to the Commonwealth wherein they live, who whet not these same words upon their Sons? This is utterly a fault, a great fault among us in this Nation, especially in this city.
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He rebuked his sons indeed, 1 Sam. 2.23, 24, 25. but softly, but gently, but friendly; that reproof in another mans mouth for a less sin, might have done well;
He rebuked his Sons indeed, 1 Sam. 2.23, 24, 25. but softly, but gently, but friendly; that reproof in Another men Mouth for a less since, might have done well;
For the neglect of this severity, the Lord sware, that the iniquity of Eli's house should not be purg'd with sacrifice nor offering for ever, 1 Sam. 2. 3. But much more to blame are many spiritual parents, who whet not these same words upon their sons. Liceat en•m vobis aurem secretam purgatum { que } personare, non coràm & audiente plebe, sed habitâ veluti ad clerum conciunculâ.
For the neglect of this severity, the Lord sware, that the iniquity of Eli's house should not be purged with sacrifice nor offering for ever, 1 Sam. 2. 3. But much more to blame Are many spiritual Parents, who whet not these same words upon their Sons. Liceat en•m vobis Ear secretam purgatum { que } personare, non coràm & audiente plebe, sed habitâ Veluti ad clerum conciunculâ.
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Vos cujâ potissimùm interest haec ipsa verba in populum fidei vestrae concreditum acuminare. Quin vos prae caeteris eadem, par est, in animo atque in corde habere, haec etiam eadem & facere & docere; quippe qui gregis exemplaria sitis, eidem { que } NONLATINALPHABET, 1 Pet. 5.3. Liceat apud vos his de verbis expostulare paucis atque conqueri, quid in causa sit quòd haec ipsa verba pro concione saepiùs ad populum non habeatis.
Vos cujâ potissimùm Interest haec ipsa verba in Populum fidei Vestrae concreditum acuminare. Quin vos Prae caeteris Same, par est, in animo atque in cord habere, haec etiam Same & facere & docere; quip qui Gregis Exemplaria sitis, Eidem { que }, 1 Pet. 5.3. Liceat apud vos his de verbis expostulare paucis atque conqueri, quid in causa sit quòd haec ipsa verba Pro Consorting saepiùs ad Populum non habeatis.
Quò factum, uti vel perditâ licentia aestuent, & Rantores, quos vocant, evadant, vel omnem planè spem salutis objiciant, fiant { que } NONLATINALPHABET.
Quò factum, uti vel perditâ licentia aestuent, & Rantores, quos Vocant, evadant, vel omnem planè spem Salutis objiciant, fiant { que }.
An non multò rectiùs his ipsis de verbis; de lege per fidem in Christum praestanda, de obedientia, de mortificatione peccati, de vitâ Dei redintegranda & caelitùs acquirenda, &c. An non de istis majori cum fructu sermo haberi potest, ut eo modo populus habeat, quo collimare possit?
an non multò rectiùs his Ipse de verbis; the lege per fidem in Christ praestanda, de obedientia, de mortification peccati, de vitâ Dei redintegranda & caelitùs acquirenda, etc. an non de istis majori cum fructu sermon haberi potest, ut eo modo populus habeat, quo collimare possit?
Quis enim vel tantillùm id facere conabitur, quod nullâ potentiâ, nullâ virtute à Deo datâ, intra hujus vitae cancellos unquam posse fieri arbitratur? Siquidem spes conatûs omnis initium est at { que } fundamentum, quâ semel amotâ, quicquid superstruas omninò corruat, necesse est.
Quis enim vel tantillùm id facere conabitur, quod nullâ potentiâ, nullâ virtute à God datâ, intra hujus vitae Grilles unquam posse fieri arbitratur? Siquidem spes conatûs omnis Initium est At { que } fundamentum, quâ semel amotâ, quicquid superstruas omninò corruat, Necessary est.
Hinc factum uti plurimi frustrà spirituali soboli dent prius operam procreandae, quàm fuerit in ipsis immortale semen, haec ipsa verba. Quod autem si quid inde oriatur boni, non illud hominis operâ velut aequivocâ,
Hinc factum uti Plurimi frustrà Spiritual soboli dent prius Operam procreandae, quàm fuerit in Ipse immortal semen, haec ipsa verba. Quod autem si quid inde oriatur boni, non illud hominis operâ velut aequivocâ,
Quae quis habet intimo in animo, at { que } super { que } in corde agitat, ille uti { que } probabile est, eadem recitare memoritèr, adhibitâ saltem operâ, potest.
Quae quis habet intimo in animo, At { que } super { que } in cord agitat, Isle uti { que } probabile est, Same recitare memoritèr, adhibitâ Saltem operâ, potest.
Quod autem si horum verborum fuerit memor, cur eadem libris inscripta semper habet ob oculos in pulpito, haud aliter ad populum concionaturus? Certè si haec eadem prae manibus essent, uti fierent à nobis unicè;
Quod autem si horum verborum fuerit memor, cur Same Books inscripta semper habet ob Eyes in pulpito, haud aliter ad Populum concionaturus? Certè si haec Same Prae manibus essent, uti fierent à nobis unicè;
si prae pedibus ut in iisdem ambularemus, quod sanctus ait Paulus, Ephes. 2.10. si perinde curae nobis essent (Tertulliani vox est) uti diu noctu { que } meditationi essent, haud uti { que } necesse esset è libro eadem populo praelegere.
si Prae pedibus ut in iisdem ambularemus, quod Sanctus ait Paulus, Ephesians 2.10. si Perinde Curae nobis essent (Tertullian vox est) uti Diu noctu { que } meditationi essent, haud uti { que } Necessary esset è libro Same populo praelegere.
Nostrum enim est (viri fratres,) uti scribas decet ad regnum Dei eruditos, è thesauro nostro nova & vetera depromere, fontem aque viventis in animo intimo possidere.
Nostrum enim est (viri Brothers,) uti Scribes Deceit ad Kingdom Dei Eruditos, è Thesauro nostro nova & Veteran depromere, fontem aque viventis in animo intimo possidere.
Nimirum aliàs cuivis est è plebe admodum proclive dicere: Hem, bellum concionatorculum! Legit ut Clericus. E fonte non exhaurit, at exantlat è cisterna.
Nimirum alias cuivis est è plebe admodum proclive dicere: Hem, bellum concionatorculum! Legit ut Clericus. E Fonte non exhaurit, At exantlat è cisterna.
Quantum infudit aquae, tantum, nihil quicquam amplius, ne guttulam quidem effundit; haud facturus ipse, fontem si penitùs haberet in seipso ad vitam aeternam prosilientem.
Quantum infudit Water, Tantum, nihil quicquam Amplius, ne guttulam quidem Effundit; haud Facturus ipse, fontem si penitùs haberet in Seipso ad vitam aeternam prosilientem.
Sic enim NONLATINALPHABET ebullire at { que } adeò coquere significat veluti sacrificium cibarium in sar tagine mixtum oleo, Domino { que } offeren dum.
Sic enim ebullire At { que } adeò coquere significat Veluti Sacrificium cibarium in sar tagine mixtum oleo, Domino { que } offeren dum.
Quòd autem si fuerit aetate provectiori probro datum, quantò illud erit juveni magis? Cui memoria non deficit, at ipse suae, suâ segnitiâ, deficit memoriae. Dicam clariùs: illis esto peccatum:
Quòd autem si fuerit Age provectiori probro datum, quantò illud erit juveni magis? Cui memoria non deficit, At ipse suae, suâ segnitiâ, deficit Memoriae. Dicam clariùs: illis esto peccatum:
At { que } inde arduum non erit memoritèr eadem in linguam nostram ebullire. Nimitum si ••r nostrum hisce verbis imbuatur, spiritus in spiritum auditorum spiritualia eructabit.
At { que } inde arduum non erit memoritèr Same in Linguam nostram ebullire. Nimitum si ••r nostrum hisce verbis imbuatur, spiritus in spiritum auditorum spiritualia eructabit.
At si divinitùs tamen haec ipsa non fuerint animis nostris inscripta verba, nihil ipsa penitùs divinae virtutis, nihil energiae quicquam sunt habitura.
At si divinitùs tamen haec ipsa non fuerint animis nostris inscripta verba, nihil ipsa penitùs Divinae virtue, nihil energiae quicquam sunt habitura.
Ita fiet, uti, qui loquimur, NONLATINALPHABET, pro { que } ut ipse spiritus eloqui dat, eloquamur, Acts 2.4. 1 Pet. 4.11. At à Clero tandem sermonem ad populum convertamus. O Israel!
Ita fiet, uti, qui loquimur,, Pro { que } ut ipse spiritus eloqui that, eloquamur, Acts 2.4. 1 Pet. 4.11. At à Clero tandem sermonem ad Populum convertamus. Oh Israel!
These same words, for want of use, are become even rusty: they have been laid by, and out of the way, as unprofitable and useless things are cast into a corner,
These same words, for want of use, Are become even rusty: they have been laid by, and out of the Way, as unprofitable and useless things Are cast into a corner,
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and he tels Shaphan of it, as of a strange thing. The book of the Law had been lost all the reign of Manasseh and Amon, Cum blattis tinis, it lay among the Worms and Moths;
and he tells Shaphan of it, as of a strange thing. The book of the Law had been lost all the Reign of Manasses and Amon, Cum blattis tinis, it lay among the Worms and Moths;
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But when Josiah, the fire and spirit of the Lord rules, (that's Josiah ) then Hilkiah, that Divinae particula aurae, that portion of the Lord in us, findes the book of the Law, and brings it out of the dust,
But when Josiah, the fire and Spirit of the Lord rules, (that's Josiah) then Hilkiah, that Divinae Particula aurae, that portion of the Lord in us, finds the book of the Law, and brings it out of the dust,
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In the dayes of Josiah (the fire and spirit of the Lord) the law of the spirit of life that is in Christ Jesus our Lord, its furbished and made bright.
In the days of Josiah (the fire and Spirit of the Lord) the law of the Spirit of life that is in christ jesus our Lord, its furbished and made bright.
It comes out of Sion; its sharpned and made fit to pierce and cut, Hebr. 4.12. these same words are sharp to prick unto the heart: and as a two edged sword to cut off the known sin and the false righteousness, both the outward and inward iniquity, the filthiness both of flesh and spirit. And blessed be the Lord!
It comes out of Sion; its sharpened and made fit to pierce and Cut, Hebrew 4.12. these same words Are sharp to prick unto the heart: and as a two edged sword to Cut off the known since and the false righteousness, both the outward and inward iniquity, the filthiness both of Flesh and Spirit. And blessed be the Lord!
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there are in these dayes of Josiah, in the dayes of the spirit, some who are pricked to the heart, with these same sharp words, Acts 2.37. who have suffered unto blood, striving against sin;
there Are in these days of Josiah, in the days of the Spirit, Some who Are pricked to the heart, with these same sharp words, Acts 2.37. who have suffered unto blood, striving against since;
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And these are, as Noah and his family were, before the deluge. O Israel! save thy self from the untoward generation while the preaching of Gods true righteousness lasteth.
And these Are, as Noah and his family were, before the deluge. Oh Israel! save thy self from the untoward generation while the preaching of God's true righteousness lasteth.
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and many, no doubt, had received these same words; as for Josiah himself, let them who say, that these same words are impossibie, read, and be ashamed to read, what effect they had in him, v. 25. He turnd to the Lord with all his heart,
and many, no doubt, had received these same words; as for Josiah himself, let them who say, that these same words Are impossibie, read, and be ashamed to read, what Effect they had in him, v. 25. He turned to the Lord with all his heart,
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Notwithstanding, maugre all that glorious reformation, mark what the Scripture saith, ver. 26. Nevertheless the Lord turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the (NONLATINALPHABET) wrathful provocations wherewith Manasseh had wrathfully provoked him.
Notwithstanding, maugre all that glorious Reformation, mark what the Scripture Says, ver. 26. Nevertheless the Lord turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, Because of all the () wrathful provocations wherewith Manasses had wrathfully provoked him.
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And may not we justly expect, that, for the sin of Manasseh, for our forgetfulness of these same words, the fierceness of Gods great wrath will be kindled against us also? If the real reformation of Josiah could not avert the anger of the Lord, shall our hypocritical and pretended reformation turn his wrath away? The Lord will not cleanse him who takes his Name in vain, as hath been shewen.
And may not we justly expect, that, for the since of Manasses, for our forgetfulness of these same words, the fierceness of God's great wrath will be kindled against us also? If the real Reformation of Josiah could not avert the anger of the Lord, shall our hypocritical and pretended Reformation turn his wrath away? The Lord will not cleanse him who Takes his Name in vain, as hath been shown.
And will he convert them, or give them repentance who continue in their sins, and in contempt of these same words? The Prophet assures us from the Lord;
And will he convert them, or give them Repentance who continue in their Sins, and in contempt of these same words? The Prophet assures us from the Lord;
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For three transgressions of Judah and for four, I will not turn them or cause them to repent; because they have despised the law of the Lord, and not kept the Commandements; but their eyes have caused them to erre after which their fathers have walked. Such traditional lies (NONLATINALPHABET) have caused our Judah to erre;
For three transgressions of Judah and for four, I will not turn them or cause them to Repent; Because they have despised the law of the Lord, and not kept the commandments; but their eyes have caused them to err After which their Father's have walked. Such traditional lies () have caused our Judah to err;
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Let us believe in the mighty power of our God, who will enable us to do all these same words, Phil. 4.13. and write them in our hearts, Hebr. 8.10. Let us believe the doctrine of the old holy Fathers; who taught, that, if any one should say, that God commands any thing impossible, let him be accursed.
Let us believe in the mighty power of our God, who will enable us to do all these same words, Philip 4.13. and write them in our hearts, Hebrew 8.10. Let us believe the Doctrine of the old holy Father's; who taught, that, if any one should say, that God commands any thing impossible, let him be accursed.
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Let us unbelieve the traditions received from our forefathers of yesterday, who taught their sons a Lesson quite contrary to these same words; and let us say with that believing Father, Mark 9.24 Lord!
Let us unbelieve the traditions received from our Forefathers of yesterday, who taught their Sons a lesson quite contrary to these same words; and let us say with that believing Father, Mark 9.24 Lord!
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This is the doctrine of the holy Church received from the antient holy Fathers. And this doctrine hath been delivered unto this Church, whose sons we are, in many of her Homilies, and her pious Liturgie.
This is the Doctrine of the holy Church received from the ancient holy Father's. And this Doctrine hath been Delivered unto this Church, whose Sons we Are, in many of her Homilies, and her pious Liturgy.
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And thou shalt consume all the people which the Lord thy God shall deliver thee. ] The words are a command, or in another respect, a promise touching the disposing of those nations, which the Lord would give into the power of Israel.
And thou shalt consume all the people which the Lord thy God shall deliver thee. ] The words Are a command, or in Another respect, a promise touching the disposing of those Nations, which the Lord would give into the power of Israel.
According to which, Ainsworth turns the words, Thou shalt eat up all the peoples, &c. Its true, there is analogie between NONLATINALPHABET, to consume and sustain, and NONLATINALPHABET to eat: yet they have their different significations.
According to which, Ainsworth turns the words, Thou shalt eat up all the peoples, etc. Its true, there is analogy between, to consume and sustain, and to eat: yet they have their different significations.
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For to consume is a degree of evil beyond eating up and devouring. NONLATINALPHABET, Gal. 5.15. which S. Hierom turns, Quodsi invicem mordetis & comeditis, videte ne ab invicem consumamini.
For to consume is a degree of evil beyond eating up and devouring., Gal. 5.15. which S. Hieronymus turns, Quodsi invicem mordetis & comeditis, Videte ne ab invicem consumamini.
Howbeit, since the Spirit of God thought meet to express it self by eating, not consuming; is it not reasonable Sequi Deum? Thus the metaphore is borrowed either from evil beasts, as Gen. 49.9. or from fire, wch devoureth.
Howbeit, since the Spirit of God Thought meet to express it self by eating, not consuming; is it not reasonable Sequi God? Thus the metaphor is borrowed either from evil beasts, as Gen. 49.9. or from fire, which devoureth.
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Howbeit, its literally true of certain people in Africa, who eat up their enemies, the Locusts; which were allowed the Jewes as a clean food, Levit. 11. whereon John Baptist fed, Matth. 3.
Howbeit, its literally true of certain people in Africa, who eat up their enemies, the Locusts; which were allowed the Jews as a clean food, Levit. 11. whereon John Baptist fed, Matthew 3.
For remedy of such mistakes, (which seem light and slight to a careless Reader, not so to him who precisely and seriously considers what he reads, ) it were to be wished, that every word,
For remedy of such mistakes, (which seem Light and slight to a careless Reader, not so to him who precisely and seriously considers what he reads,) it were to be wished, that every word,
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For the Psalmist complains to the Lord, that the ungodly eat up his people, Psal. 14.4. Have all the workers of iniquity not known? eating up my people, as they eat bread. So these Nations are said to be bread for Israel, Numb. 14.9.
For the Psalmist complains to the Lord, that the ungodly eat up his people, Psalm 14.4. Have all the workers of iniquity not known? eating up my people, as they eat bred. So these nations Are said to be bred for Israel, Numb. 14.9.
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as the Ox licketh up the grass of the field, Numb. 22.4. which Balaam confirmes, Chap. 24.8. Whence also Amalek hath his name, Populus lambens, a people licking up their enemies. Compare Psal. 79.7. Mich. 3.2, 3. 1. Let the people of God take notice of his gratious promise unto his Church here signified by Israel, who must lick and eat up their enemies.
as the Ox licketh up the grass of the field, Numb. 22.4. which balaam confirms, Chap. 24.8. Whence also Amalek hath his name, Populus lambens, a people licking up their enemies. Compare Psalm 79.7. Mich. 3.2, 3. 1. Let the people of God take notice of his gracious promise unto his Church Here signified by Israel, who must lick and eat up their enemies.
And this the Lord speaks by the mouth of his Churches enemies, Numb. 22.4. Moab saith, Now shall NONLATINALPHABET Ecclesia, the Church or Congregation lick up all round about us.
And this the Lord speaks by the Mouth of his Churches enemies, Numb. 22.4. Moab Says, Now shall Ecclesia, the Church or Congregation lick up all round about us.
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for it shall certainly come to pass, according to that history of future time, 2 Esdr. 13.) v. 6. The Governours of Judah shall be like an Hearth of fire among the wood, and like a Torch of fire in a sheaf;
for it shall Certainly come to pass, according to that history of future time, 2 Ezra 13.) v. 6. The Governors of Judah shall be like an Hearth of fire among the wood, and like a Torch of fire in a sheaf;
or if desperately obstinate and incorrigible, that of the Prophet Esay 60.12. shall take place; The Nation and Kingdom that will not serve thee, shall perish;
or if desperately obstinate and incorrigible, that of the Prophet Isaiah 60.12. shall take place; The nation and Kingdom that will not serve thee, shall perish;
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viz. That the body of sin be destroyed, that the kingdom of Satan, Sin and Death be abolished, Rom. 6.6. and that the Kingdom of God may come and be raised up in us, Dan. 9.24. This is typified by the burning up the sin offering and burnt offering, and by the destruction of the seven Nations figuring the seven capital sins according to Lyra, and diverse of the Antients whom he followeth.
viz. That the body of since be destroyed, that the Kingdom of Satan, since and Death be abolished, Rom. 6.6. and that the Kingdom of God may come and be raised up in us, Dan. 9.24. This is typified by the burning up the since offering and burned offering, and by the destruction of the seven nations figuring the seven capital Sins according to Lyra, and diverse of the Ancients whom he follows.
Behold, the eyes of the Lord God, are NONLATINALPHABET in regnum peccati, upon the kingdom of sin, and I will destroy it from off the face of the earth, Dan. 7.14. Mat. 6.10.
Behold, the eyes of the Lord God, Are in Kingdom peccati, upon the Kingdom of since, and I will destroy it from off the face of the earth, Dan. 7.14. Mathew 6.10.
Believe the faithful and valiant Spies and witnesses of God, Jehoshua (the Lord the Saviour) and Caleb (the hearty and couragious man, according to the heart of God;) these will assure us, that we are well able to overcome,
Believe the faithful and valiant Spies and Witnesses of God, Joshua (the Lord the Saviour) and Caleb (the hearty and courageous man, according to the heart of God;) these will assure us, that we Are well able to overcome,
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If we be thus strong in the Lord, the Lord will strengthen us, Psal. 31.24. and the Lord Jesus will take away the sin, John 1.29. and the wicked shall perish, and the enemies of the Lord shall be as the pretiousness of Lambs, they shall consume into smoke, Psalm 37.20.
If we be thus strong in the Lord, the Lord will strengthen us, Psalm 31.24. and the Lord jesus will take away the since, John 1.29. and the wicked shall perish, and the enemies of the Lord shall be as the preciousness of Lambs, they shall consume into smoke, Psalm 37.20.
For so the Altar of Christs patience, consumes and eats up the Sacrifices: Therefore the Altar is called Ariel, that is, the Lion of God, Ezech. 43.16. which devours the flesh of sin which is laid upon it.
For so the Altar of Christ patience, consumes and eats up the Sacrifices: Therefore the Altar is called Ariel, that is, the lion of God, Ezekiel 43.16. which devours the Flesh of since which is laid upon it.
And thus the spiritual enemies of the Lord, and his people, are consumed by the fire and spirit of love burning on the Altar, the patience of Jesus Christ.
And thus the spiritual enemies of the Lord, and his people, Are consumed by the fire and Spirit of love burning on the Altar, the patience of jesus christ.
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For should he pray here against the sinners, that they should not be, how could he pray for them in the words next following? Let them know, that the Lord ruleth in Jacob,
For should he pray Here against the Sinners, that they should not be, how could he pray for them in the words next following? Let them know, that the Lord Ruleth in Jacob,
and raising up our heavenly meditations: like that, Psal. 9.16. Higgaion, or medidation. Selah. Even so, O Lord, impower us by thy mortifying spirit, Rom. 8.13. which may kill, eat up, and consume all the wicked populacy, all the seven nations the deadly sins, (which will otherwise eat up and consume us.
and raising up our heavenly meditations: like that, Psalm 9.16. Higgaion, or medidation. Selac. Even so, Oh Lord, empower us by thy mortifying Spirit, Rom. 8.13. which may kill, eat up, and consume all the wicked populacy, all the seven Nations the deadly Sins, (which will otherwise eat up and consume us.
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These words are a summary comprehension of the peopses duty to their God, inferred from the consideration of his goodness in renewing the Law, continuance of the Priesthood, and adding thereto the Levites.
These words Are a summary comprehension of the peopses duty to their God, inferred from the consideration of his Goodness in renewing the Law, Continuance of the Priesthood, and adding thereto the Levites.
Whence the words before us are deduced as a conclusion. The 1. And, is here collective, as gathering all the promises together, conclusive and illative,
Whence the words before us Are deduced as a conclusion. The 1. And, is Here collective, as gathering all the promises together, conclusive and illative,
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If for our better understanding of these words, we take in the two following verses, which depend upon the two former, we shall finde that this Paragraph hath two parts: 1. NONLATINALPHABET, a Request or Desire: 2. NONLATINALPHABET, a Rendring of a reason for that Desire and Request.
If for our better understanding of these words, we take in the two following Verses, which depend upon the two former, we shall find that this Paragraph hath two parts: 1., a Request or Desire: 2., a Rendering of a reason for that Desire and Request.
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In the former, which is NONLATINALPHABET, the Request and Desire, is the NONLATINALPHABET, the thing desired and requested, and the end why it is requested and desired.
In the former, which is, the Request and Desire, is the, the thing desired and requested, and the end why it is requested and desired.
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The common effect of both these holy affections, is keeping Gods Commandements and Statutes. 2. The End aimed at in all this, is either Cujus, as they call it, for which the request is made, that is, for good; or Cui, for whose sake, and for whose benefit, this duty unto God, is requested for thee.
The Common Effect of both these holy affections, is keeping God's commandments and Statutes. 2. The End aimed At in all this, is either Cujus, as they call it, for which the request is made, that is, for good; or Cui, for whose sake, and for whose benefit, this duty unto God, is requested for thee.
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2. The NONLATINALPHABET or reason of this Request and Desire, is either negative implicitly set down; not that the Lord needs thee, O Israel, or any thing of thine;
2. The or reason of this Request and Desire, is either negative implicitly Set down; not that the Lord needs thee, Oh Israel, or any thing of thine;
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the earth also, with all that therein is. 2. Positive and express, the affection of God toward the holy Fathers, only the Lord did cleave unto thy Fathers to love them:
the earth also, with all that therein is. 2. Positive and express, the affection of God towards the holy Father's, only the Lord did cleave unto thy Father's to love them:
out of which, he chose their children above all other people. Which was the special grace of Christ toward his Church, Ephes. 1.3, 4, 5. Ye perceive by this Analyse, that the Text is Oratio argumentosa, a speech full of Arguments, and may afford manifold Axioms of greatest regard.
out of which, he chosen their children above all other people. Which was the special grace of christ towards his Church, Ephesians 1.3, 4, 5. You perceive by this Analyse, that the Text is Oratio argumentosa, a speech full of Arguments, and may afford manifold Axioms of greatest regard.
Gods Requests are, that, 1. Israel fear the Lord their God. 2. That Israel walk in all his wayes. 3. That Israel love him. 4. That Israel serve the Lord their God with all their heart,
God's Requests Are, that, 1. Israel Fear the Lord their God. 2. That Israel walk in all his ways. 3. That Israel love him. 4. That Israel serve the Lord their God with all their heart,
and with all their soul. 5. That Israel keep the Commandements of the Lord and his Statutes. 6. The Lord requires all these of Israel. 7. Moses requstes or commands all these this day. 8. The Lord requests nothing more,
and with all their soul. 5. That Israel keep the commandments of the Lord and his Statutes. 6. The Lord requires all these of Israel. 7. Moses requstes or commands all these this day. 8. The Lord requests nothing more,
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because fear and reverence properly belongs to his soveraignty and supream Majesty, Mal. 1.6. For it is the property of Saviraigns to expect reverence from their Subjects.
Because Fear and Reverence properly belongs to his sovereignty and supreme Majesty, Malachi 1.6. For it is the property of Saviraigns to expect Reverence from their Subject's.
And therefore this fear of the Lord appertains ad primam mensuram divinitatis, quae janua est ad intrandum in palatium Regis, to the first measure of the Deity, which is the gate and in-let into the Palace of the great King, saith Georgius Ʋenetus, out of the antient Divines.
And Therefore this Fear of the Lord appertains and primam mensuram divinitatis, Quae janua est ad intrandum in Palatium Regis, to the First measure of the Deity, which is the gate and inlet into the Palace of the great King, Says George Ʋenetus, out of the ancient Divines.
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Hence it is, that this fear of the Lord, is said by David, to be the beginning of divine Wisdom, Psal. 111.10. which is confirmed by his wise son Solomon, Prov. 1.7. Here is then the first service of the Lord, and his first Request unto Israel;
Hence it is, that this Fear of the Lord, is said by David, to be the beginning of divine Wisdom, Psalm 111.10. which is confirmed by his wise son Solomon, Curae 1.7. Here is then the First service of the Lord, and his First Request unto Israel;
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but they may be reduced unto three. 1. There is a way of Gods Commandements, Psal. 119.1. O the blessednesses of the perfect in the way, walking in the Law of the Lord, wherein they walk who fear the Lord.
but they may be reduced unto three. 1. There is a Way of God's commandments, Psalm 119.1. Oh the Blessednesses of the perfect in the Way, walking in the Law of the Lord, wherein they walk who Fear the Lord.
2. There is a way of faith, which is Christ: For so the Lord saith of himself, I am the way, John 14.6. and Christ and faith in him, are promiscuously taken sometime, as 2 Cor. 13.5.
2. There is a Way of faith, which is christ: For so the Lord Says of himself, I am the Way, John 14.6. and christ and faith in him, Are promiscuously taken sometime, as 2 Cor. 13.5.
Gal. 3.23, 24, 25. And this is the way of the Gospel. 3. There is a way of love, a most excellent way, 1 Cor. 12.31. NONLATINALPHABET, and yet I declare unto you a way, Secundum excellentiam, according to eminency and excellency. What that way is, the Apostle shewes in the following Chapter;
Gal. 3.23, 24, 25. And this is the Way of the Gospel. 3. There is a Way of love, a most excellent Way, 1 Cor. 12.31., and yet I declare unto you a Way, Secundum excellentiam, according to eminency and excellency. What that Way is, the Apostle shows in the following Chapter;
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If I speak with the tongues of men and Angels, but have not love (or charity, ) &c. Whereby its evident, that Archbishop Stephen Langhton, who divided the Scriptures into Chapters, though elsewhere very happily most what;
If I speak with the tongues of men and Angels, but have not love (or charity,) etc. Whereby its evident, that Archbishop Stephen Langhton, who divided the Scriptures into Chapters, though elsewhere very happily most what;
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For the Apostle in the last verse of the twelfth Chapter, begins a new argument or subject distinct, by way of excellency, from the former part of that Chapter, which he prosecutes Chap. 13. This is the third way, the way of love, the way of the everlasting Gospel, Matth. 24.14. Revel. 14.6.
For the Apostle in the last verse of the twelfth Chapter, begins a new argument or Subject distinct, by Way of excellency, from the former part of that Chapter, which he prosecutes Chap. 13. This is the third Way, the Way of love, the Way of the everlasting Gospel, Matthew 24.14. Revel. 14.6.
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1. Whence it appears, that the fear of the Lord, is only a soveraign and effectual preservative against sin, according to that of the Wiseman, The fear of the Lord driveth out sin, and wrath, Ecclus. 1.26.
1. Whence it appears, that the Fear of the Lord, is only a sovereign and effectual preservative against since, according to that of the Wiseman, The Fear of the Lord drives out since, and wrath, Ecclus 1.26.
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2. The Lord expecteth of Israel, an universal obedience, a walking in all his wayes; obedience of fear, Exod. 20.20. Obedience of faith, Rom. 1.5. and 16.26.
2. The Lord Expects of Israel, an universal Obedience, a walking in all his ways; Obedience of Fear, Exod 20.20. obedience of faith, Rom. 1.5. and 16.26.
And obedience of love or charity, 1 Pet. 1.22. So Hierom read NONLATINALPHABET: and so he rendred the words, Animas vestras castificantes in obedientia charitatis;
And Obedience of love or charity, 1 Pet. 1.22. So Hieronymus read: and so he rendered the words, Animas Vestras castificantes in obedientia charitatis;
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For the Apostle having spoken of faith and hope, two of the Theological vertues, v. 21. he proceeds to the third, which is charity, ver. 22. 1. Whence they are justly to be reproved who have all the wayes of the Lord propounded unto them to walk in, yet choose rather to walk in a way not good, after their own thoughts, Esay 65.2. 2. Such as pick and choose one or other of Gods wayes to walk in, especially such as seems to them to be most smooth and easie.
For the Apostle having spoken of faith and hope, two of the Theological Virtues, v. 21. he proceeds to the third, which is charity, ver. 22. 1. Whence they Are justly to be reproved who have all the ways of the Lord propounded unto them to walk in, yet choose rather to walk in a Way not good, After their own thoughts, Isaiah 65.2. 2. Such as pick and choose one or other of God's ways to walk in, especially such as seems to them to be most smooth and easy.
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or, which amounts to the same, of impossibility for them to walk in; and choose to themselves that way which they call the Gospel; as if Christs walking in the way of the Law, excused them from walking in it;
or, which amounts to the same, of impossibility for them to walk in; and choose to themselves that Way which they call the Gospel; as if Christ walking in the Way of the Law, excused them from walking in it;
Yea, full as much obedience, and as tedious travailing there is, in the way of the Gospel, as in that of the Law; as will appear to him who shall consider these Scriptures advisedly, Matth. 5.17.18.19.20.48. and 7.14. 2 Cor. 7.1. Col. 4.12. beside many others to be named in due place.
Yea, full as much Obedience, and as tedious travailing there is, in the Way of the Gospel, as in that of the Law; as will appear to him who shall Consider these Scriptures advisedly, Matthew 5.17.18.19.20.48. and 7.14. 2 Cor. 7.1. Col. 4.12. beside many Others to be nam in due place.
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These are they, of whom the Apostle saith, that they turn the grace of our God into lasciviousness. These are spots in our feasts of charity, feasting with you, feeding themselves without fear. Enoch the seventh from Adam (NONLATINALPHABET) prophesied unto these.
These Are they, of whom the Apostle Says, that they turn the grace of our God into lasciviousness. These Are spots in our feasts of charity, feasting with you, feeding themselves without Fear. Enoch the seventh from Adam () prophesied unto these.
So far are these from walking in all Gods most holy wayes, that they dare affirm, ( Os blasphemum & impudens! O blasphemous and bold-faced men!) that the most holy God walks with them in all their most unholy and most unclean wayes.
So Far Are these from walking in all God's most holy ways, that they Dare affirm, (Os blasphemum & impudens! Oh blasphemous and boldfaced men!) that the most holy God walks with them in all their most unholy and most unclean ways.
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Now as the first and second Request make up the first service of God, viz. the service of fear, Exod. 20.20. out of which, we walk in all the wayes of the Lord:
Now as the First and second Request make up the First service of God, viz. the service of Fear, Exod 20.20. out of which, we walk in all the ways of the Lord:
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But the time will come, when the service of love, shall cast out the fear, 1 John 4.18. viz. that fear which hath torment (or punishment, NONLATINALPHABET.) But as for the filial and reverential fear, that endures for ever, Psal. 19.9.
But the time will come, when the service of love, shall cast out the Fear, 1 John 4.18. viz. that Fear which hath torment (or punishment,.) But as for the filial and reverential Fear, that endures for ever, Psalm 19.9.
though the spirits of men be made perfect, and perfectly partakers of the divine nature; yet none of these, no, not all these together can make the creature its Creator. Although the will of God be done perfectly in earth, even as it is done in heaven; yet this standing compleat in all the will of God;
though the spirits of men be made perfect, and perfectly partakers of the divine nature; yet none of these, no, not all these together can make the creature its Creator. Although the will of God be done perfectly in earth, even as it is done in heaven; yet this standing complete in all the will of God;
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The two later wheels of the Chariot, though they run as fast as the two former, yet can they never overtake the former; they must still follow; they must ever come behinde.
The two later wheels of the Chariot, though they run as fast as the two former, yet can they never overtake the former; they must still follow; they must ever come behind.
For obedience unto all the Commandements of God, proceeds from the two fore-mentioned principles, fear and love. Whence it is, that the keeping of Gods Commandements, issueth sometime from fear, as Eccles. 12.13. Let us hear the conclusion of the whole matter, Fear God and keep his Commandements.
For Obedience unto all the commandments of God, proceeds from the two forementioned principles, Fear and love. Whence it is, that the keeping of God's commandments, issueth sometime from Fear, as Eccles. 12.13. Let us hear the conclusion of the Whole matter, fear God and keep his commandments.
Wherein NONLATINALPHABET in NONLATINALPHABET the End, is a Capital letter, importing the End at which the whole word aimeth, under the first dispensation, the service of the fear of the Lord;
Wherein in the End, is a Capital Letter, importing the End At which the Whole word aimeth, under the First Dispensation, the service of the Fear of the Lord;
viz. that, out of that fear of the Lord, we should keep his Commandements. Sometime the keeping of Gods Commandements, is said to proceed from Love. So, Deut. 5.10. the Lord saith, I am NONLATINALPHABET doing mercy to thousands, to the lovers of me, and keeping my Commandements.
viz. that, out of that Fear of the Lord, we should keep his commandments. Sometime the keeping of God's commandments, is said to proceed from Love. So, Deuteronomy 5.10. the Lord Says, I am doing mercy to thousands, to the lovers of me, and keeping my commandments.
As Israel is loving God and keeping his Commandements, so the Lord is concurring with his continued and collateral act of doing mercy unto those who are loving him, and keeping his Commandements.
As Israel is loving God and keeping his commandments, so the Lord is concurring with his continued and collateral act of doing mercy unto those who Are loving him, and keeping his commandments.
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And as Solomon said of the first dispensation, that the End of every word hath been heard, Fear God, &c. So S. Paul saith of the third Dispensation, 1 Tim. 1.5.
And as Solomon said of the First Dispensation, that the End of every word hath been herd, fear God, etc. So S. Paul Says of the third Dispensation, 1 Tim. 1.5.
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But whereas he is here so named with relation and application unto Isaac, we finde him called absolutely The Fear, Psal. 76.11. Vow and pay to the Lord your God, all round about him;
But whereas he is Here so nam with Relation and application unto Isaac, we find him called absolutely The fear, Psalm 76.11. Voelli and pay to the Lord your God, all round about him;
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let them bring a gift NONLATINALPHABET, to The Fear, which in the former part of the verse is called The Lord. Thus he so honoureth the service of love, that he is styled absolutely by the name Love, 1 John 4.8.
let them bring a gift, to The fear, which in the former part of the verse is called The Lord. Thus he so Honoureth the service of love, that he is styled absolutely by the name Love, 1 John 4.8.
Come we now to NONLATINALPHABET, the Lords requesting these of Israel. The word here used, is NONLATINALPHABET, which signifies to intreat, ask, petition for, desire;
Come we now to, the lords requesting these of Israel. The word Here used, is, which signifies to entreat, ask, petition for, desire;
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Yea, it imports the lowest degree of petitioning; as to beg, Prov. 20.4. Its commonly used when men petition for any thing of God, as, 1 Sam. 1.17.20.27.
Yea, it imports the lowest degree of petitioning; as to beg, Curae 20.4. Its commonly used when men petition for any thing of God, as, 1 Sam. 1.17.20.27.
& 12, 13. and often elsewhere. Whence NONLATINALPHABET signifies a petition put up unto God, Job 6.8. Psal. 20.5. This word, our Translators turn here by Require; What doth the Lord Require of thee? Which is not properly rendred;
& 12, 13. and often elsewhere. Whence signifies a petition put up unto God, Job 6.8. Psalm 20.5. This word, our Translators turn Here by Require; What does the Lord Require of thee? Which is not properly rendered;
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And it is commonly the act of an inferiour, who intreats and petitions for some thing, by prayer, of his Superiour; and the foot of a Petition, is therefore called the prayer of it.
And it is commonly the act of an inferior, who intreats and petitions for Some thing, by prayer, of his Superior; and the foot of a Petition, is Therefore called the prayer of it.
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2. Poscimus pro imperio, we command with authority; and it is the act of a Superiour, who commands somewhat by authority to be done by his inferiour under his power.
2. Poscimus Pro Imperial, we command with Authority; and it is the act of a Superior, who commands somewhat by Authority to be done by his inferior under his power.
as in that usual form of speech, We will and require, we require and command, &c. Now although the most high God have soveraigne authority and independent right unto his creatures, especially to man; in whom he hath a manifold right, of 1. Creation; 2. Preservation, (which is a continuing and perpetuating creation;) 3. Covenant; 4. Forefeiture; 5. Redemption, and 6. New Covenunt; of which I have spoken heretofore particularly;
as in that usual from of speech, We will and require, we require and command, etc. Now although the most high God have sovereign Authority and independent right unto his creatures, especially to man; in whom he hath a manifold right, of 1. Creation; 2. Preservation, (which is a Continuing and perpetuating creation;) 3. Covenant; 4. Forfeiture; 5. Redemption, and 6. New Covenunt; of which I have spoken heretofore particularly;
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He hath all authority, all right, beyond all compare, yet he deigns to petition for that which he hath independent right and authority to command and require of his Israel.
He hath all Authority, all right, beyond all compare, yet he deigns to petition for that which he hath independent right and Authority to command and require of his Israel.
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We are therefore Ambassadours for Christ, NONLATINALPHABET, tanquam Deo precante, or, exhortante, as God praying you, (so Beza ) or, exhorting you, (so Pagnin, ) we beseech you, &c. The word is in the Participle present, The Lord is praying, is exhorting you, by us.
We Are Therefore ambassadors for christ,, tanquam God precante, or, exhortante, as God praying you, (so Beza) or, exhorting you, (so Pagnin,) we beseech you, etc. The word is in the Participle present, The Lord is praying, is exhorting you, by us.
and how extream needful these are for us. 2. He loves exceedingly our immortal souls, which being come forth from God, whose off-spring we are, Acts 17.28. and by sin separated from God, he would not that our immortal souls should perish in sin and death:
and how extreme needful these Are for us. 2. He loves exceedingly our immortal Souls, which being come forth from God, whose offspring we Are, Acts 17.28. and by since separated from God, he would not that our immortal Souls should perish in since and death:
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And therefore he labours their return unto him, by all means, both by fear, whereby we may depart from the sin; and by lave, whereby we may be reunited and adjoyned unto him and his righteousness.
And Therefore he labours their return unto him, by all means, both by Fear, whereby we may depart from the since; and by lave, whereby we may be Reunited and adjoined unto him and his righteousness.
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But why does the Lord thus continually sollicit us hereunto, entreating and beseeching us daily to be reconciled unto him? He knowes the daily necessity of his Israel in all successive generations.
But why does the Lord thus continually solicit us hereunto, entreating and beseeching us daily to be reconciled unto him? He knows the daily necessity of his Israel in all successive generations.
and to keep his Commandements and his Statutes. These are NONLATINALPHABET, the things which are Gods, Matth. 22.21. These, and such as these are the debts which we confess and acknowledge, that we owe, when we pray the Lord to forgive them, Matth. 6.12.
and to keep his commandments and his Statutes. These Are, the things which Are God's, Matthew 22.21. These, and such as these Are the debts which we confess and acknowledge, that we owe, when we pray the Lord to forgive them, Matthew 6.12.
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2. Hence also it appears, that Israel detains these dues and debts from his God, and aliens them, to whom Israel is not indebted, Rom. 8.12. We have given his fear unto men, Esay 51.12, 13. which is his due, and he claims it, Mal. 1.6. A Son honoreth his father, and a servant his Lord. If then I be a father, where is mine honour? And if I be a Lord, where is my fear? saith the Lord of hosts.
2. Hence also it appears, that Israel detains these dues and debts from his God, and aliens them, to whom Israel is not indebted, Rom. 8.12. We have given his Fear unto men, Isaiah 51.12, 13. which is his endue, and he claims it, Malachi 1.6. A Son Honoureth his father, and a servant his Lord. If then I be a father, where is mine honour? And if I be a Lord, where is my Fear? Says the Lord of hosts.
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both, 1. Because [ Master ] is doubtful, as answering to Magister, and NONLATINALPHABET, John. 13.13, 14. 2. Its the same also with Herus NONLATINALPHABET, which hath relation to any private and obscure family;
both, 1. Because [ Master ] is doubtful, as answering to Magister, and, John. 13.13, 14. 2. Its the same also with Herus, which hath Relation to any private and Obscure family;
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We have served our own lusts, and the idols of our own hearts, all the other gods, and have not served the one and only true God, with all our heart and with all our soul.
We have served our own Lustiest, and the Idols of our own hearts, all the other God's, and have not served the one and only true God, with all our heart and with all our soul.
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We have detained the truth in unrighteousness, and the power of our God in pretence of impotency and weakness; So that we have not obeyed the voice of the Lord our God, to walk in his lawes which he set before us.
We have detained the truth in unrighteousness, and the power of our God in pretence of impotency and weakness; So that we have not obeyed the voice of the Lord our God, to walk in his laws which he Set before us.
3. The most eminent and highest degree of Majesty and the very meanest and lowest degree of humility, are not NONLATINALPHABET, they may well consist and stand together.
3. The most eminent and highest degree of Majesty and the very Meanest and lowest degree of humility, Are not, they may well consist and stand together.
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for what is his right, it will not misbeseem the greatest Monarchs and Potentates upon earth, to petition and supplicate their subjects for their right.
for what is his right, it will not misbeseem the greatest Monarchs and Potentates upon earth, to petition and supplicate their subject's for their right.
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When, maugre all the conspiracy and opposition of the Kings and Rulers of the earth, the Lord had set his King upon his holy hill of Sion, he gives serious warning, Be wise now therefore, O yee Kings, be instructed (or, chasten your selves; ) yee Judges of the earth.
When, maugre all the Conspiracy and opposition of the Kings and Rulers of the earth, the Lord had Set his King upon his holy hill of Sion, he gives serious warning, Be wise now Therefore, Oh ye Kings, be instructed (or, chasten your selves;) ye Judges of the earth.
and that some mistaking their honourable and holy calling, to be made Kings and Priests unto God, Revel. 1.6. would forget their duty to Kings and Potentates on earth.
and that Some mistaking their honourable and holy calling, to be made Kings and Priests unto God, Revel. 1.6. would forget their duty to Kings and Potentates on earth.
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And therefore the Apostle exhorts Titus to remember them, or put them in mind (NONLATINALPHABET) to be subject to principalities and powers, to be obedient, Tit. 3.1. Which also the Lord foretells unto Esdras, that there should be inconstabilitio unsetledness (not sedition, as our Translators turn that word,) among men; and invading one another;
And Therefore the Apostle exhorts Titus to Remember them, or put them in mind () to be Subject to principalities and Powers, to be obedient, Tit. 3.1. Which also the Lord foretells unto Ezra, that there should be inconstabilitio unsettledness (not sedition, as our Translators turn that word,) among men; and invading one Another;
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that they would not regard their Kings and Princes; and the course of their actions should stand in their power, 2. Esd. 15.16. which we finde in part to be fulfilled.
that they would not regard their Kings and Princes; and the course of their actions should stand in their power, 2. Esd 15.16. which we find in part to be fulfilled.
Hence they are justly to be blamed, who, out of their humane providence and voluntary humility, will not allow the great God so demit, empty, and abase himself, as to petition, and entreat; but, out of the pride of their own hearts, they dispense and fashion the dealings of God with men, and they will have him onely Require and command, not request and entreat, as here he doth.
Hence they Are justly to be blamed, who, out of their humane providence and voluntary humility, will not allow the great God so demit, empty, and abase himself, as to petition, and entreat; but, out of the pride of their own hearts, they dispense and fashion the dealings of God with men, and they will have him only Require and command, not request and entreat, as Here he does.
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but will have such expressions of Gods, or Christs dwelling in his Saints and people, to be understood of the Influence of Gods graces. Thus when the Lord saith, I dwell in the high and holy, even with him who is of a contrite and humble spirit, to revive the spirit of the humble and to revive the heart of the contrite ones.
but will have such expressions of God's, or Christ Dwelling in his Saints and people, to be understood of the Influence of God's graces. Thus when the Lord Says, I dwell in the high and holy, even with him who is of a contrite and humble Spirit, to revive the Spirit of the humble and to revive the heart of the contrite ones.
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This in-dwelling of God, must, according to these mens doctrin, be understood of the influence of Gods grace. And the like meaning they will have of that speach of the Prophet, O Lord!
This indwelling of God, must, according to these men's Doctrine, be understood of the influence of God's grace. And the like meaning they will have of that speech of the Prophet, O Lord!
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Thou hast been a dwelling for us in generation, and generation, that must be by the influence of his grace. So they understand, Joh. 14.23. and many like Scriptures.
Thou hast been a Dwelling for us in generation, and generation, that must be by the influence of his grace. So they understand, John 14.23. and many like Scriptures.
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Thus the most gratious and endeering expressions of Gods and Christs favourable presence, being and abiding in us, and with us, are eluded and made void by their influence, a term knowen in Astrology, but denyed to be in nature, of late dayes, by men of like spirit with those;
Thus the most gracious and endearing expressions of God's and Christ favourable presence, being and abiding in us, and with us, Are eluded and made void by their influence, a term known in Astrology, but denied to be in nature, of late days, by men of like Spirit with those;
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as Jacob said, the Lord was in this place, and I knew not, Gen. 28.16. And Iohn Baptist tells the Priests and Levites sent unto him, Joh. 1.26. NONLATINALPHABET, He hath stood in the midst of you, whom ye have not known.
as Jacob said, the Lord was in this place, and I knew not, Gen. 28.16. And John Baptist tells the Priests and Levites sent unto him, John 1.26., He hath stood in the midst of you, whom you have not known.
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Thus at this day, men of John Baptists dispensation, tell the Priests and Levites, that Christ hath long been in them, yea, crucified in them, Gal. 3.1. which our Translators turn, among you; the words are, NONLATINALPHABET, crucified in you. And know ye not your selves that Christ Jesus is in you, except ye be reprobates? 2 Cor. 13.5.
Thus At this day, men of John Baptists Dispensation, tell the Priests and Levites, that christ hath long been in them, yea, Crucified in them, Gal. 3.1. which our Translators turn, among you; the words Are,, Crucified in you. And know you not your selves that christ jesus is in you, except you be Reprobates? 2 Cor. 13.5.
But these men are too high to learn any thing of Johns Disciples, they have otherwise learnd Christ, whom they understand only either according to his humane person and history;
But these men Are too high to Learn any thing of Johns Disciples, they have otherwise learned christ, whom they understand only either according to his humane person and history;
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To whom God would make known, what is the riches of the glory of this mystery in the Gentiles, which is NONLATINALPHABET, Christ in you the hope of glory:
To whom God would make known, what is the riches of the glory of this mystery in the Gentiles, which is, christ in you the hope of glory:
for expectation of a mystery, its still a mysterie to these men; and reputed no more, then the influence of Christs grace, Col. 1.27. The Heathen Poets had a better and more clear understanding of the Divine Presence, then these men:
for expectation of a mystery, its still a mystery to these men; and reputed no more, then the influence of Christ grace, Col. 1.27. The Heathen Poets had a better and more clear understanding of the Divine Presence, then these men:
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How is this to be understood, but by his essential and beingly presence? For although that old verse Enter, praesenter, Deus hîc & ubi { que } potenter, seem to distinguish the omnipresence of Gods power, from his essence and being, yet where ever his power is, he himself is essentially present. That rule in Metaphysicks may convince them of this:
How is this to be understood, but by his essential and beingly presence? For although that old verse Enter, praesenter, Deus hîc & ubi { que } potenter, seem to distinguish the omnipresence of God's power, from his essence and being, yet where ever his power is, he himself is essentially present. That Rule in Metaphysics may convince them of this:
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that, if the divine presence be with every creature, how much more with that which is NONLATINALPHABET, The creature, Mark 16.15. Col. 1.23. and compendium and breviate of all the creatures? And if he be essentially present with that creature, how much more doth he afford his gracious presence (and not only the presence of his grace, ) unto those his excellent ones who are partakers of his divine nature, 2 Pet. 1.4. and his new creatures? 2 Cor. 5.17.
that, if the divine presence be with every creature, how much more with that which is, The creature, Mark 16.15. Col. 1.23. and compendium and breviate of all the creatures? And if he be essentially present with that creature, how much more does he afford his gracious presence (and not only the presence of his grace,) unto those his excellent ones who Are partakers of his divine nature, 2 Pet. 1.4. and his new creatures? 2 Cor. 5.17.
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whereas some of them despightfully term others different in judgment from them, Sadducees, they themselves may be thought to differ little from Epicureans, (if what is said of them, be true) that they confine the divine essence, within the heavenly bodies;
whereas Some of them despitefully term Others different in judgement from them, Sadducees, they themselves may be Thought to differ little from Epicureans, (if what is said of them, be true) that they confine the divine essence, within the heavenly bodies;
And however they pretend modesty and high thoughts of God, they are doubtless a daring generation. For what boldness, what presumption is it, to adde unto Gods words? Prov. 30.6.
And however they pretend modesty and high thoughts of God, they Are doubtless a daring generation. For what boldness, what presumption is it, to add unto God's words? Curae 30.6.
If they say, it is no addition, but only an explication. Surely explication of Scripture (especially such as is of so great moment as this is, touching the being of God and Christ and his spirit in us, ) ought to be taken out of Scripture, (which, I am confident, they are never able to do,) not out of their own imagination, and as they think good;
If they say, it is no addition, but only an explication. Surely explication of Scripture (especially such as is of so great moment as this is, touching the being of God and christ and his Spirit in us,) ought to be taken out of Scripture, (which, I am confident, they Are never able to do,) not out of their own imagination, and as they think good;
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As when Christ is called Immanuel God with us: that he is NONLATINALPHABET the indwelling deity. That the Kingdom of God NONLATINALPHABET, is inwardly within you. That the people of God are partakers of the divine nature, 2. Pet. 1.4. That Christ, by himself is making the purging of our sins, Hebr. 1.3. And many the like.
As when christ is called Immanuel God with us: that he is the indwelling deity. That the Kingdom of God, is inwardly within you. That the people of God Are partakers of the divine nature, 2. Pet. 1.4. That christ, by himself is making the purging of our Sins, Hebrew 1.3. And many the like.
What they say, that it is presumption to think, that God and Christ should be in his Saints, (as the Scripture often holds forth,) unless understood according to their influence; that it is against our modesty to judg that God should entreat and request any thing of Israel, which he should rather require and command. Whether to understand Gods word NONLATINALPHABET as he hath left it to his Church;
What they say, that it is presumption to think, that God and christ should be in his Saints, (as the Scripture often holds forth,) unless understood according to their influence; that it is against our modesty to judge that God should entreat and request any thing of Israel, which he should rather require and command. Whither to understand God's word as he hath left it to his Church;
Surely the onely-wise God can best determin, what is the NONLATINALPHABET the decorum, and what expressions may best become himself, in his dealing with his Israel.
Surely the Only wise God can best determine, what is the the decorum, and what expressions may best become himself, in his dealing with his Israel.
But the entreaties of Princes are interpretative their commands; their Requests are their Requirings. And therefore, what the Lord here entreats or, is entreating.
But the entreaties of Princes Are interpretative their commands; their Requests Are their Requirings. And Therefore, what the Lord Here entreats or, is entreating.
But sin, iniquity and obstinacy in sin brings in rigour and austerity, yea, wrath and fury, which is no genuine property of our God, who saith, Fury is not in me, Esay 27.4. and 28.21. vengeance is his strange work, his strange act, which when he executes, he puts on his armour, Esay 59.17.
But since, iniquity and obstinacy in since brings in rigour and austerity, yea, wrath and fury, which is no genuine property of our God, who Says, Fury is not in me, Isaiah 27.4. and 28.21. vengeance is his strange work, his strange act, which when he executes, he puts on his armour, Isaiah 59.17.
And therefore, since è malis moribus, ortaesunt bonae leges, good lawes arise from, and suppose ill manners of men; hence it is, that they are propounded imperatively, and have their due and respective sanctions by punishments annexed.
And Therefore, since è malis moribus, ortaesunt bonae leges, good laws arise from, and suppose ill manners of men; hence it is, that they Are propounded imperatively, and have their due and respective sanctions by punishments annexed.
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And the Magistrate, in such case, is more feared then God himself. Which was wisely considered by John Fisher Bishop of Rochester, who composed the local statutes of Christs Colledge in Cambridge; in the Chapter de visitatore, he hath these, or the like words;
And the Magistrate, in such case, is more feared then God himself. Which was wisely considered by John Fisher Bishop of Rochester, who composed the local statutes of Christ College in Cambridge; in the Chapter de visitatore, he hath these, or the like words;
He therefore softens the Commands of Moses, by his own entreaties; and, lest his own Requests should be thought too much indulgence, they are somewhat straitned by Mose's commands.
He Therefore softens the Commands of Moses, by his own entreaties; and, lest his own Requests should be Thought too much indulgence, they Are somewhat straitened by Mose's commands.
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Yea, such is the intimacy of his friend-ship with his Israel, that, as friends have mutual power one over the other, he vouchsafes to Israel, power over himself, as Israels name imports:
Yea, such is the intimacy of his friendship with his Israel, that, as Friends have mutual power one over the other, he vouchsafes to Israel, power over himself, as Israel's name imports:
and as Israel entreats his God, so God interchangeably entreats his Israel. Yea, and as the Lord commands Israel, so (a wonderful dignation, and condescent! ) he gives power to Israel, to command himself, Esay 45.11. 2. It is in Israels power, or may be obtained by faith and prayer, to fear the Lord his God; to walk in his wayes; to love him;
and as Israel entreats his God, so God interchangeably entreats his Israel. Yea, and as the Lord commands Israel, so (a wondered dignation, and condescend!) he gives power to Israel, to command himself, Isaiah 45.11. 2. It is in Israel's power, or may be obtained by faith and prayer, to Fear the Lord his God; to walk in his ways; to love him;
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And the Apostle knew, what power he had, when he told the Philipians, that he was able to do all things through Christ inwardly enabling him, Phil. 4.13.
And the Apostle knew, what power he had, when he told the Philippians, that he was able to do all things through christ inwardly enabling him, Philip 4.13.
The Lord is most wise and most righteous, and would injoyn no more, nor request any more, nor would his servant Moses require more in the name of the Lord,
The Lord is most wise and most righteous, and would enjoin no more, nor request any more, nor would his servant Moses require more in the name of the Lord,
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but these duties named? Does the Lord request or require no more? Are there not 248 affirmative Precepts in the Law, answerable to the same number of bones in a mans body? which also import the strengths and powers of the inward man, to be perfected by the Commandements of God.
but these duties nam? Does the Lord request or require no more? are there not 248 affirmative Precepts in the Law, answerable to the same number of bones in a men body? which also import the strengths and Powers of the inward man, to be perfected by the commandments of God.
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And therefore when the Lord was now about to give Abraham his name, ) which contains in the letters of it the same number,) the Lord saith unto him, walk before me, and be perfect, Gen. 17.1. Implying, that he had given him strength to obey all the affirmative precepts, as indeed he did:
And Therefore when the Lord was now about to give Abraham his name,) which contains in the letters of it the same number,) the Lord Says unto him, walk before me, and be perfect, Gen. 17.1. Implying, that he had given him strength to obey all the affirmative Precepts, as indeed he did:
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and by like spiritual ligatures the strengthes and powers of the inward man are united and bound together, Ephes. 4.26. Col. 2.19. that, when the powers of the inward man are united, and bone joyned unto its bone, the spirit may enter into the body so joyned together, Ezech. 37.10. and the whole man may be compleated and perfected;
and by like spiritual ligatures the strength's and Powers of the inward man Are united and bound together, Ephesians 4.26. Col. 2.19. that, when the Powers of the inward man Are united, and bone joined unto its bone, the Spirit may enter into the body so joined together, Ezekiel 37.10. and the Whole man may be completed and perfected;
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when men rest from their own workes, and work the works of God, even in that acceptable year of the Lord, figured by the like number of dayes, 365. The Lord having given so many affirmative and negative Commandements, he contracts them unto ten, which are the Decalogue, or ten better known then practised Commandements of God;
when men rest from their own works, and work the works of God, even in that acceptable year of the Lord, figured by the like number of days, 365. The Lord having given so many affirmative and negative commandments, he contracts them unto ten, which Are the Decalogue, or ten better known then practised commandments of God;
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Only, thus much we may note, that as the multitude of sins occasioned the multitude of precepts; so God in mercy, contracts the number of his lawes, according as his people cease from their sinnes.
Only, thus much we may note, that as the multitude of Sins occasioned the multitude of Precepts; so God in mercy, contracts the number of his laws, according as his people cease from their Sins.
Now whereas this book of Deuteronomy was called by the learned Jewes, NONLATINALPHABET, the Book of Reproofs or Rebukes, the people being probably amended by their rebukes, according to Prov. 15.32. He who is obedient to reproof, is possessing an heart; that is, getting understanding.
Now whereas this book of Deuteronomy was called by the learned Jews,, the Book of Reproofs or Rebukes, the people being probably amended by their rebukes, according to Curae 15.32. He who is obedient to reproof, is possessing an heart; that is, getting understanding.
And, upon supposal of Israels increase and improvement of their obedience, the Lord diminisheth the number of his Commandements. Whence it is, that we read, that the Commandements reduced unto four. Zach. 8.16.17. These are the things or words which ye shall do. 1. Speak yee every man truth to his neighbour.
And, upon supposal of Israel's increase and improvement of their Obedience, the Lord diminisheth the number of his commandments. Whence it is, that we read, that the commandments reduced unto four. Zach 8.16.17. These Are the things or words which you shall do. 1. Speak ye every man truth to his neighbour.
2. Judg truth and the judgment of peace in your gates. 3. And let none of you think evill, against his neighbour, in his heart. 4. And love ye not an oath of falshood. For all these are things which I hate.
2. Judge truth and the judgement of peace in your gates. 3. And let none of you think evil, against his neighbour, in his heart. 4. And love you not an oath of falsehood. For all these Are things which I hate.
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Which yet another Prophet abbridgeth unto three, Mich. 6.8. He hath shewed unto thee, O man, what is good, and what is the Lord seeking of thee (or from thee) but 1. To do judgement, 2. To love mercy;
Which yet Another Prophet Abridges unto three, Mich. 6.8. He hath showed unto thee, Oh man, what is good, and what is the Lord seeking of thee (or from thee) but 1. To do judgement, 2. To love mercy;
but NONLATINALPHABET imports discoursing and reasoning, ) this is the first and great Commandement. But NONLATINALPHABET (which our Translators turn and, ) the second is like unto it, 2. Thou shalt love thy neighbour as thy self.
but imports discoursing and reasoning,) this is the First and great Commandment. But (which our Translators turn and,) the second is like unto it, 2. Thou shalt love thy neighbour as thy self.
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as it is notoriously known, like the Pharisees of our dayes, pretended much to the first Table and the love of God; but little regarded the second Table, and the love of their neighbour. Wherefore out Lord having satisfied the Pharisees question touching the first and great Commandement, The love of God; NONLATINALPHABET, unexpectedly he infers the second; The love of our neighbour, which our Lord knew to be more needful for the Pharisees as it is for those of the same faction in our dayes.
as it is notoriously known, like the Pharisees of our days, pretended much to the First Table and the love of God; but little regarded the second Table, and the love of their neighbour. Wherefore out Lord having satisfied the Pharisees question touching the First and great Commandment, The love of God;, unexpectedly he infers the second; The love of our neighbour, which our Lord knew to be more needful for the Pharisees as it is for those of the same faction in our days.
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This was the reason why our Lord directed the Pharisaical yong man to the duties of the second Table only, Matth. 19.18, 19. Mark 10.19. The Commandements can be but once more contracted, viz. unto one;
This was the reason why our Lord directed the Pharisaical young man to the duties of the second Table only, Matthew 19.18, 19. Mark 10.19. The commandments can be but once more contracted, viz. unto one;
even love, out of a pure heart, and a good conscience, and faith unfeigned, 1 Tim. 1.5. and that which advanceth the chief good, even thy good, O Israel!
even love, out of a pure heart, and a good conscience, and faith unfeigned, 1 Tim. 1.5. and that which Advanceth the chief good, even thy good, Oh Israel!
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That God would not request, nor Moses require these duties of us, but for their own great advantage. Whereas indeed the end whereat all these aime, which the Lords entreates, and Moses's commands tend unto, is NONLATINALPHABET for Good; at which all things indeed aim, or, ought to aim; Finis & bonum convertuntur;
That God would not request, nor Moses require these duties of us, but for their own great advantage. Whereas indeed the end whereat all these aim, which the lords entreats, and Moses's commands tend unto, is for Good; At which all things indeed aim, or, ought to aim; Finis & bonum convertuntur;
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Whence it appears, that the obedience to the Commandements of God, is comprehended in true self-love,; For as the beginning of the Christian Religion, is self-denial, denial of the false self-love, Luke 9.23.
Whence it appears, that the Obedience to the commandments of God, is comprehended in true Self-love,; For as the beginning of the Christian Religion, is self-denial, denial of the false Self-love, Lycia 9.23.
and with all our soul, and keep his Commandements and his Statutes for good for our selves. What an easie precept is it, Love thy self? And that's the end of this Text.
and with all our soul, and keep his commandments and his Statutes for good for our selves. What an easy precept is it, Love thy self? And that's the end of this Text.
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Does the Lord entreat us, petition us, yea, beg all this of us, and that for good, for our own good, O Israel? Does Moses command all this, this day? Let us command our selves to obey what Moses commands. Let us, with all readiness and alacrity, grant, what the Lord requests of us.
Does the Lord entreat us, petition us, yea, beg all this of us, and that for good, for our own good, Oh Israel? Does Moses command all this, this day? Let us command our selves to obey what Moses commands. Let us, with all readiness and alacrity, grant, what the Lord requests of us.
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but that the immortal soul broken off from the living God, intensely and vehemently desires to be reunited unto Him her true Original. This the Prophet David well expresseth Psal. 42.1.
but that the immortal soul broken off from the living God, intensely and vehemently Desires to be Reunited unto Him her true Original. This the Prophet David well Expresses Psalm 42.1.
as the Hinde. And thirst is yet more intense and eager, when that beast is chased and hunted. Whence Christ Psal. 22. in the tittle, is compared to the Hinde compassed about with Doggs, Ver. 16. And most justly may the living God the fountain of living waters, Jer. 2.13. and 17.13. elicit and draw forth the height of our most intense affection.
as the Hind. And thirst is yet more intense and eager, when that beast is chased and hunted. Whence christ Psalm 22. in the tittle, is compared to the Hind compassed about with Dogs, Ver. 16. And most justly may the living God the fountain of living waters, Jer. 2.13. and 17.13. elicit and draw forth the height of our most intense affection.
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how much more ought Israel to meet his God with humble petitions and prayers? That the Lord would knit our heart unto him, that we may fear his name, and walk in his wayes.
how much more ought Israel to meet his God with humble petitions and Prayers? That the Lord would knit our heart unto him, that we may Fear his name, and walk in his ways.
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That the Lord will be pleased to circumcise our heart to love the Lord our God, and serve him with all our heart and with all our soul, Deut. 30.6. O Israel!
That the Lord will be pleased to circumcise our heart to love the Lord our God, and serve him with all our heart and with all our soul, Deuteronomy 30.6. O Israel!
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Even with that honour which cometh of God onely, Joh. 5.44. Which is Jesus Christ our Lord, 1 Pet. 2.7. To whom be all honour, fear, and love, and service, and obedience, now and for evermore! Amen,
Even with that honour which comes of God only, John 5.44. Which is jesus christ our Lord, 1 Pet. 2.7. To whom be all honour, Fear, and love, and service, and Obedience, now and for evermore! Amen,
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as if the yong Lamb for the Passeover, were here changed into a grown Sheep, or an Ox; which at first was instituted by the Lord, to be a Lamb or Kid of the first year, Exod. 12-3. 5.
as if the young Lamb for the Passover, were Here changed into a grown Sheep, or an Ox; which At First was instituted by the Lord, to be a Lamb or Kid of the First year, Exod 12-3. 5.
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If the houshold be too little for the Lamb, let him and his neighbour next unto his house, take it, according to the number of the souls, &c. Beside, the Lamb for the Passeover, was not ordained for the filling of their bellies, but for a thankful memorial of their deliverance out of Egypt;
If the household be too little for the Lamb, let him and his neighbour next unto his house, take it, according to the number of the Souls, etc. Beside, the Lamb for the Passover, was not ordained for the filling of their bellies, but for a thankful memorial of their deliverance out of Egypt;
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that the heart might be established with grace, and not with meats; NONLATINALPHABET, in which they who have been walking, (or conversant, ) have not been profited.
that the heart might be established with grace, and not with Meats;, in which they who have been walking, (or conversant,) have not been profited.
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But why then are Sheep and Oxen, here added, if they be not the Passeover, or a part of it? I answer, The Lords Sacrifices were to be offered in their appointed times.
But why then Are Sheep and Oxen, Here added, if they be not the Passover, or a part of it? I answer, The lords Sacrifices were to be offered in their appointed times.
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Thus the daily burnt offering was commanded to be offered day by day continually, Exod. 29.38. — 42. Yet beside the daily burnt offering, other Sacrifices were offered; which distinguished from it;
Thus the daily burned offering was commanded to be offered day by day continually, Exod 29.38. — 42. Yet beside the daily burned offering, other Sacrifices were offered; which distinguished from it;
as we read expresly, Numb. 28. where the continual burnt offering is again enjoyn'd, ver. 3. — 8. But every Sabbath day had its proper service and offering, ver. 9. which yet did not discontinue,
as we read expressly, Numb. 28. where the continual burned offering is again enjoined, ver. 3. — 8. But every Sabbath day had its proper service and offering, ver. 9. which yet did not discontinue,
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nor yet was it co-incident with the daily burnt offering, but distinguiwed from it, ver. 10. This is the burnt offering of every Sabbath, beside the continual burnt offering, and his drink-offering.
nor yet was it coincident with the daily burned offering, but distinguiwed from it, ver. 10. This is the burned offering of every Sabbath, beside the continual burned offering, and his Drink-offering.
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The like is observable in the oblations at the beginnings of the moneths, ver. 11. which were offered beside the continual burnt offering, ver. 15. So in the day of the first fruits, ver. 26. the Sacrifices proper to that day must be beside the continual burnt offering, ver. 31. The like may be noted in the solemnity of the Passeover it self;
The like is observable in the Oblations At the beginnings of the months, ver. 11. which were offered beside the continual burned offering, ver. 15. So in the day of the First fruits, ver. 26. the Sacrifices proper to that day must be beside the continual burned offering, ver. 31. The like may be noted in the solemnity of the Passover it self;
So likewise was the service and duty of that day, sacred from the proper services and offerings of the feast of unleavened bread: For so ver. 16. on the fourteenth day of the first moneth, is the Passeover of the Lord.
So likewise was the service and duty of that day, sacred from the proper services and offerings of the feast of unleavened bred: For so for. 16. on the fourteenth day of the First Monn, is the Passover of the Lord.
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And in the fifteenth day of this moneth, is the feast, according to the first institution, Exod. 12.14, 15. So that on the fourteenth day the Paskal Lamb only was slain and eaten;
And in the fifteenth day of this Monn, is the feast, according to the First Institution, Exod 12.14, 15. So that on the fourteenth day the Passover Lamb only was slave and eaten;
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but on the feast of unleavened bread, beginning on the fifteenth day, and continuing seven days, were Sacrifices offered of Bullocks, Rams, and Lambs, Numb. 28.18. — 24. Whence its evident, that where Moses saith, Thou shalt sacrifice the Passeover, of the flock and of the herd;
but on the feast of unleavened bred, beginning on the fifteenth day, and Continuing seven days, were Sacrifices offered of Bullocks, Rams, and Lambs, Numb. 28.18. — 24. Whence its evident, that where Moses Says, Thou shalt sacrifice the Passover, of the flock and of the heard;
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Hitherto we have considered the Law and rule of the Passeover. Practise and example will best expound that Law and Rule, which we finde 2 Chron. 30.15.
Hitherto we have considered the Law and Rule of the Passover. practice and Exampl will best expound that Law and Rule, which we find 2 Chronicles 30.15.
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Where its said, that they killed the Passeover on the fourteenth day of the second moneth, ( Num. 9.10.11.) And the Priests and the Levites were ashamed and sanctified themselves,
Where its said, that they killed the Passover on the fourteenth day of the second Monn, (Num. 9.10.11.) And the Priests and the Levites were ashamed and sanctified themselves,
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First, they are said to have killed the Passeover; then the Priests and Levites ashamed (of their uncleanness) brought in the burnt offerings into the house of the Lord;
First, they Are said to have killed the Passover; then the Priests and Levites ashamed (of their uncleanness) brought in the burned offerings into the house of the Lord;
which must be understood of those offered in the feast of unleavened bread: For we read of no other prescribed in the Passeover, but one Lamb or Kid; and this Rite and Ceremony is said to have been performed according to the law of Moses the man of God, 2 Chron. 13.15, 16.
which must be understood of those offered in the feast of unleavened bred: For we read of no other prescribed in the Passover, but one Lamb or Kid; and this Rite and Ceremony is said to have been performed according to the law of Moses the man of God, 2 Chronicles 13.15, 16.
nor in all the dayes of the Kings of Israel, nor of the Kings of Judah, 2 Kings 23.22. This Passeover is related more particularly, 2 Chron. 35.1. — 19. where express mention is made of killing the Passeover in the fourteenth day of the first moneth, ver. 1. which consisted of Lambs and kids, according to Exod. 12. The King also is said, beside the Passeover offerings, to have given to the people 3000 Bullocks, ver. 7. And the Princes are said to have done the like where the Passeover is killed on the fourteenth day, ver. 1.11.
nor in all the days of the Kings of Israel, nor of the Kings of Judah, 2 Kings 23.22. This Passover is related more particularly, 2 Chronicles 35.1. — 19. where express mention is made of killing the Passover in the fourteenth day of the First Monn, ver. 1. which consisted of Lambs and kids, according to Exod 12. The King also is said, beside the Passover offerings, to have given to the people 3000 Bullocks, ver. 7. And the Princes Are said to have done the like where the Passover is killed on the fourteenth day, ver. 1.11.
for ver. 13. they rosted the Passeover (which is said before to consist of Lambs and Kids, v. 7.) with fire, according to the Ordinance: But the other holy offerings sod they in Pots, and in Cauldrons, and in Pans.
for ver. 13. they roasted the Passover (which is said before to consist of Lambs and Kids, v. 7.) with fire, according to the Ordinance: But the other holy offerings sod they in Pots, and in Cauldrons, and in Pans.
By all which, it appears, that, although mention be made of the flock and the herd, yet by these are not to be understood the Passeover, (which was offered by it self) but the offerings annexed thereunto in the feast of unleavened bread, v. 17. I could wish therefore, that [ of ] were left out, and the words read thus;
By all which, it appears, that, although mention be made of the flock and the heard, yet by these Are not to be understood the Passover, (which was offered by it self) but the offerings annexed thereunto in the feast of unleavened bred, v. 17. I could wish Therefore, that [ of ] were left out, and the words read thus;
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Thou shalt therefore sacrifice the Passeover unto the Lord thy God, Sheep and Ox. Thus the Greek Interpreters render the words, NONLATINALPHABET, Sheep and Oxen. So Munster, Ovem & Bovem;
Thou shalt Therefore sacrifice the Passover unto the Lord thy God, Sheep and Ox. Thus the Greek Interpreters render the words,, Sheep and Oxen. So Munster, Ovem & Bovem;
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All this might have been a kinde of Rationale divinorum, or, a Directory to the Levitical ceremonial service of the Passeover; but what is it unto us? It is an Essay towards the amendment of the last English Translation of the Bible;
All this might have been a kind of Rationale Divinorum, or, a Directory to the Levitical ceremonial service of the Passover; but what is it unto us? It is an Essay towards the amendment of the last English translation of the bible;
Surely beside the commemoration of our Lords death, who is our true Passeover, or Paskal Lamb, the Spirit of God requires of us, that we offer up also our spiritual Sacrifices.
Surely beside the commemoration of our lords death, who is our true Passover, or Passover Lamb, the Spirit of God requires of us, that we offer up also our spiritual Sacrifices.
Its also called our Passeover, as being given to us, 1 Cor. 5.7. Now its a worn saying, Omne beneficium postulat officium, Every benefit requires an answerable duty.
Its also called our Passover, as being given to us, 1 Cor. 5.7. Now its a worn saying, Omne beneficium postulat officium, Every benefit requires an answerable duty.
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For God set forth this Lamb a propitiation through faith in his blood for a declaration of his righteousness for the passing over the sinnes formerly committed, by the forbearance of God,
For God Set forth this Lamb a propitiation through faith in his blood for a declaration of his righteousness for the passing over the Sins formerly committed, by the forbearance of God,
for a declaration of his righteousness at this time, that he may be just, and making him just who is out of the faith of Jesus, Rom. 3.25, 26. Which divine ceremony requires also a duty at our hands; but with a difference.
for a declaration of his righteousness At this time, that he may be just, and making him just who is out of the faith of jesus, Rom. 3.25, 26. Which divine ceremony requires also a duty At our hands; but with a difference.
For the same rite was diversly performed, 1. By those who came newly out of Egypt; and 2. By those who were come into the holy Land, Exod. 12.52. 1. By those who were now going out of Egypt, the Feast of unleavened bread was kept, which figured sincerity and truth, 1 Cor. 5.7, 8. and was required out of the Passeover. Purge out of you the old leaven, that ye may be a new lump, as ye are unleavened: For even Christ our Passeover is sacrificed (or slain) for us:
For the same rite was diversely performed, 1. By those who Come newly out of Egypt; and 2. By those who were come into the holy Land, Exod 12.52. 1. By those who were now going out of Egypt, the Feast of unleavened bred was kept, which figured sincerity and truth, 1 Cor. 5.7, 8. and was required out of the Passover. Purge out of you the old leaven, that you may be a new lump, as you Are unleavened: For even christ our Passover is sacrificed (or slave) for us:
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Therefore let us keep the Feast, not with old leaven, neither with the leaven of malice (or naughtiness ) and wickedness, but with the unleavened breads (NONLATINALPHABET) of sincerity and truth.
Therefore let us keep the Feast, not with old leaven, neither with the leaven of malice (or naughtiness) and wickedness, but with the unleavened breads () of sincerity and truth.
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This sincerity and truth was required in those who were coming out of Egypt; and is of those who are coming forth of the straits of sin, the spiritual Egypt, Mich. 7.19.
This sincerity and truth was required in those who were coming out of Egypt; and is of those who Are coming forth of the straits of since, the spiritual Egypt, Mich. 7.19.
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Howbeit, this sincerity of endeavour is not all the whole duty which is required of those who keep the feast of unleavened bread: much less is it the perfection of the Christians duty;
Howbeit, this sincerity of endeavour is not all the Whole duty which is required of those who keep the feast of unleavened bred: much less is it the perfection of the Christians duty;
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as our Translators usually render what is in the holy Text, [ perfection or perfect, ] by sincerity and sincere and upright, as Psalm 18.23. or else, mislead the credulous Reader by putting one or other in the margent, as Gen. 17.1. and often elsewhere.
as our Translators usually render what is in the holy Text, [ perfection or perfect, ] by sincerity and sincere and upright, as Psalm 18.23. or Else, mislead the credulous Reader by putting one or other in the margin, as Gen. 17.1. and often elsewhere.
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The feast of unleavened bread was alwayes adjoyn'd unto the Passeover. And the sincerity and truth alwayes answereth unto the Lamb slain, even in the childehood; and while Israel is a childe, and the Lord loves him,
The feast of unleavened bred was always adjoined unto the Passover. And the sincerity and truth always Answers unto the Lamb slave, even in the childhood; and while Israel is a child, and the Lord loves him,
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But Israel, though he must ever be sincere, yet not alwayes a childe, but must grow up unto him in all things, who is the Head, even Christ, Ephes. 4.14, 15. This is that which the Apostle prayes for, in behalf of the Philippians, That their love might abound yet more and more in acknowledgement and in all sense, that they might approve, (or try ) things that are excellent, (or, which differ, and so might have the true Discrimen honestorum & turpium, the discerning between things honest and dishonest; and have their senses exercised for the discerning of good and evil, Hebr. 5.14. ) that they might be sincere and without offence, unto the day of Jesus Christ;
But Israel, though he must ever be sincere, yet not always a child, but must grow up unto him in all things, who is the Head, even christ, Ephesians 4.14, 15. This is that which the Apostle prays for, in behalf of the Philippians, That their love might abound yet more and more in acknowledgement and in all sense, that they might approve, (or try) things that Are excellent, (or, which differ, and so might have the true Discrimen honestorum & turpium, the discerning between things honest and dishonest; and have their Senses exercised for the discerning of good and evil, Hebrew 5.14.) that they might be sincere and without offence, unto the day of jesus christ;
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when there is a Period put, not unto the sincerity, which must continue, but to the childehood; for the childe growes up and becomes fruitful and profitable:
when there is a Period put, not unto the sincerity, which must continue, but to the childhood; for the child grows up and becomes fruitful and profitable:
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therefore to the yong Paskal Lamb in the feast of unleavened bread, is added the grown sheep most fruitful, and profitable, and meek, and harmless. And therefore the Apostle having prayed that they might be sincere until the day of Jesus Christ, Phil. 1.9, 10. adds presently, filled with the fruits of righteousness which are by Jesus Christ to the glory and praise of God.
Therefore to the young Passover Lamb in the feast of unleavened bred, is added the grown sheep most fruitful, and profitable, and meek, and harmless. And Therefore the Apostle having prayed that they might be sincere until the day of jesus christ, Philip 1.9, 10. adds presently, filled with the fruits of righteousness which Are by jesus christ to the glory and praise of God.
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And of this growth are or ought to be, the common sort of believers in Jesus Christ. Which antiently were called NONLATINALPHABET, Laiks, according to Clemens in his Epistle to the Corinthians, to name no other testimony of the Fathers.
And of this growth Are or ought to be, the Common sort of believers in jesus christ. Which anciently were called, Laiks, according to Clemens in his Epistle to the Corinthians, to name no other testimony of the Father's.
There is also another sort of Believers in Jesus Christ, who grow up as Calves in the stall, that they may become strong Oxen, Mal. 4.2. who, in the spiritual old age of the divine wisdom, tread down the wicked. Senilis Bos fortiter figit pedem;
There is also Another sort of Believers in jesus christ, who grow up as Calves in the stall, that they may become strong Oxen, Malachi 4.2. who, in the spiritual old age of the divine Wisdom, tread down the wicked. Senilis Bos fortiter figit pedem;
and become multiplyed into ten thousands in our streets, (where our Translators leave out the Participle ) that our Oxen may be NONLATINALPHABET loaden with flesh,
and become multiplied into ten thousands in our streets, (where our Translators leave out the Participle) that our Oxen may be loaded with Flesh,
or fatted, or able to bear the burdens of the weak, Rom. 15.1. where the word signifying Oxen, NONLATINALPHABET imports also Teachers, (which ours turn Dukes, Gen. 36.21.29.30.) Job 33.33. & 35.11. Whence S. Paul accordingly applyes that of Moses, Deut. 25.4. Thou shalt not muzle the Ox in his treading out corn, 1 Cor. 9.9. Doth God take care of Oxen? or saith he it altogether for our sakes? for our sakes it was written;
or fatted, or able to bear the burdens of the weak, Rom. 15.1. where the word signifying Oxen, imports also Teachers, (which ours turn Dukes, Gen. 36.21.29.30.) Job 33.33. & 35.11. Whence S. Paul accordingly Applies that of Moses, Deuteronomy 25.4. Thou shalt not muzle the Ox in his treading out corn, 1 Cor. 9.9. Does God take care of Oxen? or Says he it altogether for our sakes? for our sakes it was written;
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This is the labour of the strong Oxen, who tread out the pure grain of the Spirit, out of the husk of the letter. According to which, the Wiseman saith, NONLATINALPHABET, where there are not Oxen (or, Teachers ) the Crib is clean;
This is the labour of the strong Oxen, who tread out the pure grain of the Spirit, out of the husk of the Letter. According to which, the Wiseman Says,, where there Are not Oxen (or, Teachers) the Crib is clean;
but greatness of increase is in the strength of the Ox, Prov. 14.4. 1. Hence it appears, that the acceptable Sacrifices of Sheep and Oxen, suppose the Sacrifice of the Lamb. All our services offered unto God, have their tincture and vertue from Christs oblation.
but greatness of increase is in the strength of the Ox, Curae 14.4. 1. Hence it appears, that the acceptable Sacrifices of Sheep and Oxen, suppose the Sacrifice of the Lamb. All our services offered unto God, have their tincture and virtue from Christ oblation.
Whence it is, that the offerings on the Sabbath, new Moons, and first-fruits, they pre-require the continual burnt offering of the Lamb, Numb. 28. And it is by him, that we offer the Sacrifice of praise to God continually, Hebr. 13.15.
Whence it is, that the offerings on the Sabbath, new Moons, and Firstfruits, they prerequire the continual burned offering of the Lamb, Numb. 28. And it is by him, that we offer the Sacrifice of praise to God continually, Hebrew 13.15.
And, because Christ our Passeover is sacrificed for us, therefore we must keep the feast, 1 Cor. 5.7, 8. 2. The Sacrifice of the Lamb, infers and requires our spiritual Sacrifices. This argument is of more general consideration.
And, Because christ our Passover is sacrificed for us, Therefore we must keep the feast, 1 Cor. 5.7, 8. 2. The Sacrifice of the Lamb, infers and requires our spiritual Sacrifices. This argument is of more general consideration.
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and Religion hath its name from that tye of Gods goodness upon us, whereby we are Religati, obliged and bound unto suitable and grateful obedience, which our conscience elicites and drawes from us.
and Religion hath its name from that tie of God's Goodness upon us, whereby we Are Religati, obliged and bound unto suitable and grateful Obedience, which our conscience elicites and draws from us.
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For, whereas it is the dictate of nature, saith the Orator, Dei proprium esse, servare & benefacere, that it is Gods property, to save from evil, and to do good, the acknowledgement of this divine grace and favour, inclines us and puts us upon some way or other, whereby we may shew our thankfulness. Whence it is, that the Philisopher saith, NONLATINALPHABET, Nature teacheth us to sacrifice.
For, whereas it is the dictate of nature, Says the Orator, Dei proprium esse, servare & benefacere, that it is God's property, to save from evil, and to do good, the acknowledgement of this divine grace and favour, inclines us and puts us upon Some Way or other, whereby we may show our thankfulness. Whence it is, that the Philosopher Says,, Nature Teaches us to sacrifice.
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But since God hath made known his will in his Word, it appears to him who duely considers it, that Religion, especially that of the Christians, is wholly practical, even in every Article of the Christian faith, and requires our conformity thereunto.
But since God hath made known his will in his Word, it appears to him who duly considers it, that Religion, especially that of the Christians, is wholly practical, even in every Article of the Christian faith, and requires our conformity thereunto.
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it mindes us of being obedient unto the pure doctrine and doing the will of our Father who is in heaven, out of which, Christ is born; so that every one of us, who believe and obey, may be the Mother of Christ, Matth. 12.50. that he may be formed in us, and we conformed unto him, Gal. 4.19.
it minds us of being obedient unto the pure Doctrine and doing the will of our Father who is in heaven, out of which, christ is born; so that every one of us, who believe and obey, may be the Mother of christ, Matthew 12.50. that he may be formed in us, and we conformed unto him, Gal. 4.19.
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As he arose, so we may arise with him; and as he ascended, we also may seek the things chat are above, where Christ is at the right hand of God, Col. 3.1. where we may sit with him in heavenly things, in Christ Jesus.
As he arose, so we may arise with him; and as he ascended, we also may seek the things chat Are above, where christ is At the right hand of God, Col. 3.1. where we may fit with him in heavenly things, in christ jesus.
For the love of Christ constraineth us judging this thing, That, if one be dead for all, therefore all were dead; And he died for all, that the living may no more live unto themselves,
For the love of christ constrains us judging this thing, That, if one be dead for all, Therefore all were dead; And he died for all, that the living may no more live unto themselves,
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they are Sacrifices unto God, as that painful Ox, S. Paul, who laboured more then his fellowes, he was offered up unto God as a Sacrifice, or rather as a Drink-offering, Phil. 2.17. 2 Tim. 4.6.
they Are Sacrifices unto God, as that painful Ox, S. Paul, who laboured more then his Fellows, he was offered up unto God as a Sacrifice, or rather as a Drink-offering, Philip 2.17. 2 Tim. 4.6.
And all the Lords Labourers, as they receive their strength from God, so they spend it in his service, and are spent and offered up as Sacrifices unto God,
And all the lords Labourers, as they receive their strength from God, so they spend it in his service, and Are spent and offered up as Sacrifices unto God,
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as we read, that Herod the King laid on hands to vex certain (eminent ones) of the Church. (So I render NONLATINALPHABET, eminent ones, according to Gal. 2.6.
as we read, that Herod the King laid on hands to vex certain (eminent ones) of the Church. (So I render, eminent ones, according to Gal. 2.6.
So he requires a proportionable improvement of what he gives, of every one as he is able; Non eadem à summo minimo { que } not the same of the greatest and least; a Lamb-like innocency and fincerity from the weakest;
So he requires a proportionable improvement of what he gives, of every one as he is able; Non Same à Summo minimo { que } not the same of the greatest and least; a Lamblike innocency and sincerity from the Weakest;
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from those who are better growen, a fruitfulness and profitableness; such are the Sheep of the true Shepherd, John 10. He requires an helpfulness and cooperation with himself, of those who are his strong Oxen, 1 Cor. 3.9. that they break up the fallow grounds, and tread out the corn; and when they have done all, to suffer as Lambs, Sheep and Oxen;
from those who Are better grown, a fruitfulness and profitableness; such Are the Sheep of the true Shepherd, John 10. He requires an helpfulness and cooperation with himself, of those who Are his strong Oxen, 1 Cor. 3.9. that they break up the fallow grounds, and tread out the corn; and when they have done all, to suffer as Lambs, Sheep and Oxen;
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in that he made Christ the spotless and innocent Lamb to be sin, (or an offering for sin ) not having known sin, that we might be made the righteousness of God in him.
in that he made christ the spotless and innocent Lamb to be since, (or an offering for since) not having known since, that we might be made the righteousness of God in him.
At quis vituperat? But who dispraiseth him? said one to him, who made a long Oration in the praise of Hercules. These can well make large Panegyrical Orations of what God hath done, and what Christ hath suffered for them;
At quis vituperat? But who dispraiseth him? said one to him, who made a long Oration in the praise of Hercules. These can well make large Panegyrical Orations of what God hath done, and what christ hath suffered for them;
but meantime they consider not, nor acknowledge, that they themselves have crucified and slain that innocent Lamb, in Sodom and Egypt, Revel. 11.8. and 13.8. even Christ crucified NONLATINALPHABET, Gal. 3.1. in you, by the secret sin, and the open and manifest sin.
but meantime they Consider not, nor acknowledge, that they themselves have Crucified and slave that innocent Lamb, in Sodom and Egypt, Revel. 11.8. and 13.8. even christ Crucified, Gal. 3.1. in you, by the secret since, and the open and manifest since.
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and therefore the condition on Gods part depends on performance of another condition on mans part, which ye have v. 9. If thou shalt keep all these Commandements.
and Therefore the condition on God's part depends on performance of Another condition on men part, which you have v. 9. If thou shalt keep all these commandments.
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namely, that which is required on mans part, that the Lord might perform the condition on his part, To enlarge their coast; and so the three other Cities might be built.
namely, that which is required on men part, that the Lord might perform the condition on his part, To enlarge their coast; and so the three other Cities might be built.
whether the Creator having once in the beginning, put an NONLATINALPHABET, Impetus, or, principle of motion, into his creature, that were sufficient for the perpetual motion of every respective creature, according to its kinde:
whither the Creator having once in the beginning, put an, Impetus, or, principle of motion, into his creature, that were sufficient for the perpetual motion of every respective creature, according to its kind:
Or, whether the perpetual concourse of the Creator be needful to the motion of every respective creature. This later hath been more generally received in the School.
Or, whither the perpetual concourse of the Creator be needful to the motion of every respective creature. This later hath been more generally received in the School.
and therefore he stands in great need of divine concourse continually reclaiming him, recalling him, requiring and commanding him, entreating and requesting him, exciting and exhorting him dayly, while it is called to day, continually every way winning upon him, to regain him unto his love.
and Therefore he Stands in great need of divine concourse continually reclaiming him, recalling him, requiring and commanding him, entreating and requesting him, exciting and exhorting him daily, while it is called to day, continually every Way winning upon him, to regain him unto his love.
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2. Besides, the Lords continual claim, as I have formerly shewen, preserves his right. This discovers mans wonderful apostasie from the love of his God;
2. Beside, the lords continual claim, as I have formerly shown, preserves his right. This discovers men wondered apostasy from the love of his God;
What our Translators here turn [ all these Commandements to do them ] in the plural, is in the singular number only in these words, NONLATINALPHABET, All that Commandement to do it. Where NONLATINALPHABET and NONLATINALPHABET are emphatical, importing the excellency of that Commandement, and demonstrative and pointing at that Commandement here intended,
What our Translators Here turn [ all these commandments to do them ] in the plural, is in the singular number only in these words,, All that Commandment to do it. Where and Are emphatical, importing the excellency of that Commandment, and demonstrative and pointing At that Commandment Here intended,
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that they should not take notice of the singular number, this Commandement, which would have directed them to the first and great Commandement in the next words.
that they should not take notice of the singular number, this Commandment, which would have directed them to the First and great Commandment in the next words.
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as Pagnin, Vatablus, Castellio, Tremellius, Munster, the Tigurin Bible, Piscator, and of our English, Ainsworth, who with one consent read the words to one effect, Thou shalt keep all that Commandement to do it; viz. to love the Lord thy God, &c. Herein we must inquire, 1. What it is, to keep that Commandement; which is the duty here commanded;
as Pagnin, Vatablus, Castellio, Tremellius, Munster, the Tigurine bible, Piscator, and of our English, Ainsworth, who with one consent read the words to one Effect, Thou shalt keep all that Commandment to do it; viz. to love the Lord thy God, etc. Herein we must inquire, 1. What it is, to keep that Commandment; which is the duty Here commanded;
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for so to keep the Commandement, is to do the Commandement. Sometime they are distinguished; and the former is in order to the later, as Gen. 18.19. Deut. 4.6. and 5.1. Ye shall learn them, and keep to do them.
for so to keep the Commandment, is to do the Commandment. Sometime they Are distinguished; and the former is in order to the later, as Gen. 18.19. Deuteronomy 4.6. and 5.1. You shall Learn them, and keep to do them.
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That ye may perceive it to be no other, ye may consider the man on whom God first works, to be moved by the spirit of bondage, under which he lives in fear, Rom. 8. Fear takes away half the understanding from servants, saith Plato, out of Homer. Yea, Timor minuit, it takes away half their strength.
That you may perceive it to be no other, you may Consider the man on whom God First works, to be moved by the Spirit of bondage, under which he lives in Fear, Rom. 8. fear Takes away half the understanding from Servants, Says Plato, out of Homer. Yea, Timor minuit, it Takes away half their strength.
This was figured by the Porch of the Temple; whence they are called NONLATINALPHABET, as Acts 10.2. and 13.16.26. 2. There is an obedience of faith, Rom. 1. and 16. This was figured by the holy. Lastly, there is an obedience of charity, 1 Pet. 1.1. Castificantes — sub obedientia charitatis:
This was figured by the Porch of the Temple; whence they Are called, as Acts 10.2. and 13.16.26. 2. There is an Obedience of faith, Rom. 1. and 16. This was figured by the holy. Lastly, there is an Obedience of charity, 1 Pet. 1.1. Castificantes — sub obedientia charitatis:
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When Faith and Hope have an end, 1 Cor. 13. ult. The true light, the resurrection, and the everlasting life. The new birth, the new heaven and earth wherein righteousness dwels, the kingdom of God and his righteousness;
When Faith and Hope have an end, 1 Cor. 13. ult. The true Light, the resurrection, and the everlasting life. The new birth, the new heaven and earth wherein righteousness dwells, the Kingdom of God and his righteousness;
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That we may the better understand the generality and integrity of this duty, I shall refer you to our Lords Commentary upon this Commandement, Matth. 22.37.
That we may the better understand the generality and integrity of this duty, I shall refer you to our lords Commentary upon this Commandment, Matthew 22.37.
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Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy minde: which words commend unto us the generality and integrity of this duty, even all this Commandement, as considerable extensively and intensively. 1. Extensively, in regard of parts; and so we ought to love the Lord our God with heart, soul, and minde. 2. Intensively, in regard of degrees, with the utmost degree of all these parts; we ought to love the Lord our God,
Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind: which words commend unto us the generality and integrity of this duty, even all this Commandment, as considerable extensively and intensively. 1. Extensively, in regard of parts; and so we ought to love the Lord our God with heart, soul, and mind. 2. Intensively, in regard of Degrees, with the utmost degree of all these parts; we ought to love the Lord our God,
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and so to keep all this Commandement to do it, with all our heart, with all our soul; and as it is in S. Luke, with all our strength, and with all our minde.
and so to keep all this Commandment to do it, with all our heart, with all our soul; and as it is in S. Lycia, with all our strength, and with all our mind.
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Doubt. 1. But how can we love the Lord our God so intensively and extensively, and keep all this Commandement to do it? God is immense, unmeasurable, and infinite.
Doubt. 1. But how can we love the Lord our God so intensively and extensively, and keep all this Commandment to do it? God is immense, unmeasurable, and infinite.
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How then can we so keep all this Commandement, to love the Lord our God with all our heart, with all our minde, with all our soul, and with all our strength? Beloved!
How then can we so keep all this Commandment, to love the Lord our God with all our heart, with all our mind, with all our soul, and with all our strength? beloved!
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as the Wiseman intimates, v. 9. Better is the sight of the eyes then the wandring of the desire. Yea, by reason of the unsatiable and infinite appetite, the eye is not satisfied with seeing,
as the Wiseman intimates, v. 9. Better is the sighed of the eyes then the wandering of the desire. Yea, by reason of the unsatiable and infinite appetite, the eye is not satisfied with seeing,
So that by how much the soul desires God more, by so much the more it may desire him. And by how much the more it loves God, by so much the more it may love him.
So that by how much the soul Desires God more, by so much the more it may desire him. And by how much the more it loves God, by so much the more it may love him.
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and the soul was made according to his image, and for this end, to know and love him: and, till it so do, it rambles and wanders about the creatures, and is never satisfied.
and the soul was made according to his image, and for this end, to know and love him: and, till it so doe, it rambles and wanders about the creatures, and is never satisfied.
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if thou shalt keep NONLATINALPHABET even all that Commandement. And therefore whereas the Jews had four Sections of the Law, in more religious observation; 1. Exod. 13.3. touching their coming forth of the land of Egypt.
if thou shalt keep even all that Commandment. And Therefore whereas the jews had four Sectis of the Law, in more religious observation; 1. Exod 13.3. touching their coming forth of the land of Egypt.
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2. Verse 11. — 16. concerning the destruction of the first-born. 3. Deut. 6.4. — 9. touching the property and service of God. 4. Deut. 11.13. concerning the former and the later rain.
2. Verse 11. — 16. Concerning the destruction of the firstborn. 3. Deuteronomy 6.4. — 9. touching the property and service of God. 4. Deuteronomy 11.13. Concerning the former and the later rain.
That which the first recited of all these four parts ofthe Law, was this Commandement touching the love of the Lord our God.
That which the First recited of all these four parts of START ITALICS Law ITALICS was START ITALICS ITALICS touching START ITALICS love of the Lord our God
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yet NONLATINALPHABET, I shew you a way secundùm excellentiam, a way according to excellency, a most excellent way. But what that is, Stephen Langton, who divided the holy Scripture into Chapters, rendred obscure, by dividing the Apostles testimony of that exultent way, from that excellent way it self, in the following Chapt.
yet, I show you a Way secundùm excellentiam, a Way according to excellency, a most excellent Way. But what that is, Stephen Langton, who divided the holy Scripture into Chapters, rendered Obscure, by dividing the Apostles testimony of that exultent Way, from that excellent Way it self, in the following Chapter
3. To keep all this one Commandement, is virtually and radically to keep all the Commandements. So much the Lord implyes in the body of the Decalogue, Exod. 20.6. they that love me and keep my Commandements.
3. To keep all this one Commandment, is virtually and radically to keep all the commandments. So much the Lord Implies in the body of the Decalogue, Exod 20.6. they that love me and keep my commandments.
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Yea, S. John tels us, that this is the love of God, that we keep his Commandements, 1 John 5.3. 4. Note hence the integrity of Gods will and Commandement, requiring a like intire obedience of us.
Yea, S. John tells us, that this is the love of God, that we keep his commandments, 1 John 5.3. 4. Note hence the integrity of God's will and Commandment, requiring a like entire Obedience of us.
hence it is, that man having lost his integrity, and fallen into manifold sins and strayings from his God, there was a necessity of a manifold Law, to follow the man,
hence it is, that man having lost his integrity, and fallen into manifold Sins and strayings from his God, there was a necessity of a manifold Law, to follow the man,
and search him out in his manifold aberrations and wandrings. According to which, we may understand the Prophet Hos. 8.12. I have written to him NONLATINALPHABET, which our Translators turn, the great things; Arias Montanus, Praecipua, the chief things; Pagnin, Honorabilia, the honourable things;
and search him out in his manifold aberrations and wanderings. According to which, we may understand the Prophet Hos. 8.12. I have written to him, which our Translators turn, the great things; Arias Montanus, Principal, the chief things; Pagnin, Honorabilia, the honourable things;
Whence we may justly reprove a wicked generation of men, who being exhorted to keep the Commandement to this end to do it, they limit the will of the Holy One of Israel.
Whence we may justly reprove a wicked generation of men, who being exhorted to keep the Commandment to this end to do it, they limit the will of the Holy One of Israel.
And, whereas the Lord commands us to keep all that Commandement, to love him with all our heart, minde, soul, and strength, they love him with their minde only.
And, whereas the Lord commands us to keep all that Commandment, to love him with all our heart, mind, soul, and strength, they love him with their mind only.
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For the Apostle saith of himself, or of one in that state, The good that I will, (NONLATINALPHABET) I do not; but the evil which I will not, that I do.
For the Apostle Says of himself, or of one in that state, The good that I will, () I do not; but the evil which I will not, that I do.
And, I finde therefore a law that evil lies neer me being willing to do good, (NONLATINALPHABET) & diverse other places in that Rom. 7. The words, ye perceive, are turnd,
And, I find Therefore a law that evil lies near me being willing to do good, () & diverse other places in that Rom. 7. The words, you perceive, Are turned,
and, whereas he hath such a good will to the good, and so delights in it, and so hates the evil, to do that evil, its captivity, its misery, its death, its a body of death unto him.
and, whereas he hath such a good will to the good, and so delights in it, and so hates the evil, to do that evil, its captivity, its misery, its death, its a body of death unto him.
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And therefore he complaines, Wretched man that I am, who shall deliver me from the body of this death? And he hath answer (according to the antient reading of S. Ambrose, Origen, S. Hierom, S. Augustin, and others,
And Therefore he complains, Wretched man that I am, who shall deliver me from the body of this death? And he hath answer (according to the ancient reading of S. Ambrose, Origen, S. Hieronymus, S. Augustin, and Others,
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Is it thus with this perverse and sinful generation, who pretend a minde and good will to serve the Law of God? Does not their life declare them? Does not their practice plainly speak, what their minde and will is? Does not the shew of their countenance testifie against them? or rather,
Is it thus with this perverse and sinful generation, who pretend a mind and good will to serve the Law of God? Does not their life declare them? Does not their practice plainly speak, what their mind and will is? Does not the show of their countenance testify against them? or rather,
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as it is in the Hebrew, does not the acknowledgement of their faces answer against them? Do they not declare their sin like Sodom? they hide it not. Wo unto their soul;
as it is in the Hebrew, does not the acknowledgement of their faces answer against them? Do they not declare their since like Sodom? they hide it not. Woe unto their soul;
Be we exhorted, O Israel, to keep and do all this Commandement, to love the Lord our God with all our heart, soul, minde, and strength. Let us not hearken to that objection of unbelieving and lazy men, which hath more of will then reason in it, that this Commandement is impossible.
Be we exhorted, Oh Israel, to keep and do all this Commandment, to love the Lord our God with all our heart, soul, mind, and strength. Let us not harken to that objection of unbelieving and lazy men, which hath more of will then reason in it, that this Commandment is impossible.
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But if the command had been reserved for another life, it would not have been prescribed in this, Eccles. 9.10. Acts 5.20. No, nor have been said to be fulfilled in this;
But if the command had been reserved for Another life, it would not have been prescribed in this, Eccles. 9.10. Acts 5.20. No, nor have been said to be fulfilled in this;
If the Saints of God, if Josiah, if David thus loved the Lord their God, under the dispensation of the Law, when the Lord gave a more scanty measure of his spirit, how much more is the same duly expected of us? Zach. 12.8.
If the Saints of God, if Josiah, if David thus loved the Lord their God, under the Dispensation of the Law, when the Lord gave a more scanty measure of his Spirit, how much more is the same duly expected of us? Zach 12.8.
If they under the Law, loved the Lord with all their strength when the Law was weak; how much more is expected of us under the Gospel? what the Law could not do, &c. Rom. 8.3. Now if ever, NONLATINALPHABET.
If they under the Law, loved the Lord with all their strength when the Law was weak; how much more is expected of us under the Gospel? what the Law could not do, etc. Rom. 8.3. Now if ever,.
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Certainly, by how much the more the Spirit and power of God is vouchsafed unto us, by so much the more we should perform this Commandement, to love the Lord with all our heart, soul, minde and strength.
Certainly, by how much the more the Spirit and power of God is vouchsafed unto us, by so much the more we should perform this Commandment, to love the Lord with all our heart, soul, mind and strength.
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Surely, if the Lord require obedience unto all that Commandement, so as to love the Lord our God with all these, the Lord allowes no place at all, no room within us for any iniquity.
Surely, if the Lord require Obedience unto all that Commandment, so as to love the Lord our God with all these, the Lord allows no place At all, no room within us for any iniquity.
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The Church, which is signified by the Kings Daughter, is all glorious within, Psal. 45.13. All that is within me, bless his holy Name, Psal. 103.1. Whose cause then do they undertake to defend, for whom do they plead, for God or Baal, for Christ or Belial, who say, That sin must remain in us? The Lord Jesus Christ tells thee, that thou shalt love the Lord thy God with all thy heart, &c. They say, That this cannot be done.
The Church, which is signified by the Kings Daughter, is all glorious within, Psalm 45.13. All that is within me, bless his holy Name, Psalm 103.1. Whose cause then do they undertake to defend, for whom do they plead, for God or Baal, for christ or Belial, who say, That since must remain in us? The Lord jesus christ tells thee, that thou shalt love the Lord thy God with all thy heart, etc. They say, That this cannot be done.
But hath not Christ suffered, leaving as an example, &c. 1 Pet. 2.21. and 4.1. Object. Hath not Christ paid the ransom and made the atonement? Tis true;
But hath not christ suffered, leaving as an Exampl, etc. 1 Pet. 2.21. and 4.1. Object. Hath not christ paid the ransom and made the atonement? This true;
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A great Prince payes a Ransom for a multitude of Captives: Howbeit, thus he indents with them, that they shall ever afterward relinquish and leave their Prison,
A great Prince pays a Ransom for a multitude of Captives: Howbeit, thus he indents with them, that they shall ever afterwards relinquish and leave their Prison,
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and served sin and iniquity, And He, upon the like terms, agrees with us, that we should no more serve sin, Rom. 6. but that we being delivered out of the hands of our enemies, should serve him in holiness and righteousness before him, all the dayes of our life, Luke 1.74, 75.
and served sin and iniquity, And He, upon the like terms, agrees with us, that we should no more serve since, Rom. 6. but that we being Delivered out of the hands of our enemies, should serve him in holiness and righteousness before him, all the days of our life, Lycia 1.74, 75.
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why is not the love of the Lord our God with all our heart, & c? Via quâ currendum, but Scopus the mark whither we must run? Its impossible, say they, by reason of the infirmities of this life, alwayes actually to think of God,
why is not the love of the Lord our God with all our heart, & c? Via quâ currendum, but Scope the mark whither we must run? Its impossible, say they, by reason of the infirmities of this life, always actually to think of God,
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And what they say, that it is not the way, but the end of the way, surely a Traveller who walkes on in the right way, it is not needful, that, every step he takes, he should think of the end of his journey; but its enough, that he keep on in the right way toward his journeys end. And therefore holy David doubted not to resolve, I will run the way of thy Commandements,
And what they say, that it is not the Way, but the end of the Way, surely a Traveller who walks on in the right Way, it is not needful, that, every step he Takes, he should think of the end of his journey; but its enough, that he keep on in the right Way towards his journeys end. And Therefore holy David doubted not to resolve, I will run the Way of thy commandments,
And it is very observable, when the Lord gives this precept touching the love of God with all our heart, &c. Matth. 22.37. He doth not cite the words out of Exodus, wherein is contained the Law out of Mount Sinai; but he quotes them out of Deut. 6.5.
And it is very observable, when the Lord gives this precept touching the love of God with all our heart, etc. Matthew 22.37. He does not Cite the words out of Exodus, wherein is contained the Law out of Mount Sinai; but he quotes them out of Deuteronomy 6.5.
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Besides, since the nature of this Commandement, is such, that, without it, eternal life cannot be obtained, surely our God would not have prescribed this precept to be done in this life, if it had been to be reserved for another life.
Beside, since the nature of this Commandment, is such, that, without it, Eternal life cannot be obtained, surely our God would not have prescribed this precept to be done in this life, if it had been to be reserved for Another life.
And the Lawyer returned answer, out of Deut. 6.5. Thou shalt love the Lord thy God with all thy heart, &c. Our Saviour then answers to this question, ver. 28. This do, and thou shalt live. Now, Beloved, consider advisedly;
And the Lawyer returned answer, out of Deuteronomy 6.5. Thou shalt love the Lord thy God with all thy heart, etc. Our Saviour then answers to this question, ver. 28. This do, and thou shalt live. Now, beloved, Consider advisedly;
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if eternal life be possible to be obtained, it must also be possible to perform the condition, whereby it may be obtained; which is, to love the Lord our God with all our heart, &c. If otherwise the means be impossible, the end also must be impossible whereby that end should be obtained;
if Eternal life be possible to be obtained, it must also be possible to perform the condition, whereby it may be obtained; which is, to love the Lord our God with all our heart, etc. If otherwise the means be impossible, the end also must be impossible whereby that end should be obtained;
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And the Wiseman confirmes it, when he saith, the man loves nothing better, Eccles. 36.22. Why a man loves that which is fair and beautiful, is a blinde mans question.
And the Wiseman confirms it, when he Says, the man loves nothing better, Eccles. 36.22. Why a man loves that which is fair and beautiful, is a blind men question.
2. A second object lovely, or the Formale objecti, is NONLATINALPHABET, to be loved. So that if one discerned love in another, toward him, he must be inclined to love him again as naturally,
2. A second Object lovely, or the Formal Object, is, to be loved. So that if one discerned love in Another, towards him, he must be inclined to love him again as naturally,
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Whence it is a good rule, (and would God we all observed it!) Ut ameris amabilis esto; that thou mayest be beloved, (as every one would be,) be loving, amiable, lovely, and courteous;
Whence it is a good Rule, (and would God we all observed it!) Ut ameris amabilis esto; that thou Mayest be Beloved, (as every one would be,) be loving, amiable, lovely, and courteous;
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as conscious of their own desormity compared with Gods beauty. From his beauty, what ever is beautiful in any kinde, receives its beauty. And to love this most beautiful object, renders him that loves it, like unto it;
as conscious of their own deformity compared with God's beauty. From his beauty, what ever is beautiful in any kind, receives its beauty. And to love this most beautiful Object, renders him that loves it, like unto it;
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but rather he appears more deformed. But he who loves the Lord with all his heart, &c. He becomes like unto him, 1 John 3.2. Amor transform at amantem in rem amatam.
but rather he appears more deformed. But he who loves the Lord with all his heart, etc. He becomes like unto him, 1 John 3.2. Amor transform At amantem in remembering amatam.
This comeliness the Lord imparts unto all those who behold him and love his appearance and manifestation of himself in them, Ezech. 16. We all behold as in a Glass the glory of the Lord and are transformed into the same image, &c. 2 Cor. 3.18. What they falsly said of Helena, that she was so fair, that she was worth all that ten years war undertaken for her sake, is most true of the beauty in God;
This comeliness the Lord imparts unto all those who behold him and love his appearance and manifestation of himself in them, Ezekiel 16. We all behold as in a Glass the glory of the Lord and Are transformed into the same image, etc. 2 Cor. 3.18. What they falsely said of Helena, that she was so fair, that she was worth all that ten Years war undertaken for her sake, is most true of the beauty in God;
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its worth all our labour, all our warring, all our mortification for his sake, Romans 8.36. The second object is to be beloved; and this is eminent also in God.
its worth all our labour, all our warring, all our mortification for his sake, Romans 8.36. The second Object is to be Beloved; and this is eminent also in God.
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So that, if the eyes of our understanding were opened, how could we be but ravished with the love of our God? Ut se habet simpliciter ad simpliciter, ita magis ad magis & maximè ad maximè;
So that, if the eyes of our understanding were opened, how could we be but ravished with the love of our God? Ut se habet simpliciter ad simpliciter, ita magis ad magis & maximè ad maximè;
then most amiable and lovely is he, who is the best. Amor meus pondus animae meae, My love is the weight of my soul, saith S. Augustine. Whence is it, that all and every creature inclines to the proper place: the Fowles unto the Air, the Fishes unto the Sea, the Stone to the centre? is it not that these are their rest? Tell me, who ever thou art, in what creature hast thou ever found a true, solid,
then most amiable and lovely is he, who is the best. Amor meus pondus Spirits meae, My love is the weight of my soul, Says S. Augustine. Whence is it, that all and every creature inclines to the proper place: the Fowls unto the Air, the Fish unto the Sea, the Stone to the centre? is it not that these Are their rest? Tell me, who ever thou art, in what creature hast thou ever found a true, solid,
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Let me appeal to the experience of the Amaretto, whether he soon lothe not that which he most loved. The example of Amnon, 2 Sam. 13. is of large extent, ver. 2. He was so vexed, that he fell sick for his sister Tamar, and waxed lean from day to day.
Let me appeal to the experience of the Amaretto, whither he soon loath not that which he most loved. The Exampl of Amnon, 2 Sam. 13. is of large extent, ver. 2. He was so vexed, that he fell sick for his sister Tamar, and waxed lean from day to day.
When he had enjoyed her, he hated her exceedingly, so that the hatred wherewith he hated her, was greater then the love wherewith he had loved her, v. 15.
When he had enjoyed her, he hated her exceedingly, so that the hatred wherewith he hated her, was greater then the love wherewith he had loved her, v. 15.
and in his presence is the fulness of joy, and at his right hand, pleasures for ever more, Psalm 16.11. This Commandement is said to be the first, by our Saviour, Mat. 22. and that both in regard of the Lawgiver; and in respect of man, to whom the Law is given. 1. In regard of the Lawgiver, he is the first and chief good. Since therefore love is naturally carried unto goodness, and first in order of dignity unto the first and chief good, there is good reason why we should first love him;
and in his presence is the fullness of joy, and At his right hand, pleasures for ever more, Psalm 16.11. This Commandment is said to be the First, by our Saviour, Mathew 22. and that both in regard of the Lawgiver; and in respect of man, to whom the Law is given. 1. In regard of the Lawgiver, he is the First and chief good. Since Therefore love is naturally carried unto Goodness, and First in order of dignity unto the First and chief good, there is good reason why we should First love him;
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and consequently that this should be the first Commandement. Yea, first it is in order of intention, or the end which the Lawgiver aims at, and that's love, 1 Tim. 1.5. The end of the Commandement is love.
and consequently that this should be the First Commandment. Yea, First it is in order of intention, or the end which the Lawgiver aims At, and that's love, 1 Tim. 1.5. The end of the Commandment is love.
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nor love, nor hope, nor fear, nor joy; no affection at all toward that, whereof there is first no knowledge; nor can we love, desire, hope in, or fear God, unless first we know him;
nor love, nor hope, nor Fear, nor joy; no affection At all towards that, whereof there is First no knowledge; nor can we love, desire, hope in, or Fear God, unless First we know him;
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yet this is to be understood in order of time. As for the order of intention which God aimes at, he would not, that the man should rest in a contemplative knowledge of himself, but that he should be affected according to his knowledge, which must cease;
yet this is to be understood in order of time. As for the order of intention which God aims At, he would not, that the man should rest in a contemplative knowledge of himself, but that he should be affected according to his knowledge, which must cease;
and that it is Prima mensura divinitatis, the first measure of the Deity, yet this is to be understood in regard of the mans fallen estate. For fear of punishment had never been,
and that it is Prima Mensura divinitatis, the First measure of the Deity, yet this is to be understood in regard of the men fallen estate. For Fear of punishment had never been,
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unless first sin had entred into the World, as appears, Gen. 3. Yea, and initial fear makes way for love, as a serviceable means for that end; which being obtained and perfected, as being principally intended, fear is cast out, as being used only as a means to obtain the end, with which it cannot consist;
unless First since had entered into the World, as appears, Gen. 3. Yea, and initial Fear makes Way for love, as a serviceable means for that end; which being obtained and perfected, as being principally intended, Fear is cast out, as being used only as a means to obtain the end, with which it cannot consist;
And therefore the Wiseman saith, that fear is the beginning of love, Ecclus. 25.12. 2. In regard of man, to whom this Law is given, this Commandement is first; and that in respect 1. Of mans obligation to act; and 2. In respect of his principle of action. 1. Gods work of creation and preservation, whereby he prevents the man, layes the first obligation and tye upon the man, to love and to be thankful unto his God;
And Therefore the Wiseman Says, that Fear is the beginning of love, Ecclus 25.12. 2. In regard of man, to whom this Law is given, this Commandment is First; and that in respect 1. Of men obligation to act; and 2. In respect of his principle of actium. 1. God's work of creation and preservation, whereby he prevents the man, lays the First obligation and tie upon the man, to love and to be thankful unto his God;
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but love. For howsoever faith be the fundamental saving principle, yet that works not but by love, Gal. 5.6. Which principle we finde in the promulgation of the Law, Exod. 20.5, 6. And the same method our Lord observes in the Gospel, John 14.15.
but love. For howsoever faith be the fundamental Saving principle, yet that works not but by love, Gal. 5.6. Which principle we find in the Promulgation of the Law, Exod 20.5, 6. And the same method our Lord observes in the Gospel, John 14.15.
Now if charity be the end, that is, the perfection of the Commandement, then is it the first and chief principle, out of which obedience to the Commandements, must proceed;
Now if charity be the end, that is, the perfection of the Commandment, then is it the First and chief principle, out of which Obedience to the commandments, must proceed;
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As this is the first Commandement, so it is also called by our Lord the great Commandement. And whereas a thing is said to be great, Quantitate molis, or, quantitate virtutis, in regard of bulk, or power and vertue, this later way, this Commandement is said to be great, or, the greatest, according to S. Hierom, by reason of the vertue, power, and efficacy of it;
As this is the First Commandment, so it is also called by our Lord the great Commandment. And whereas a thing is said to be great, Quantitate Molis, or, quantitate virtue, in regard of bulk, or power and virtue, this later Way, this Commandment is said to be great, or, the greatest, according to S. Hieronymus, by reason of the virtue, power, and efficacy of it;
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1. In regard of the subject; whoever thus loves God with all his heart, his heart and minde must be enabled thereunto by the Spirit of God, 1 Tim. 1.5. It is the first fruit and strength of the Spirit, Gal. 5.22.
1. In regard of the Subject; whoever thus loves God with all his heart, his heart and mind must be enabled thereunto by the Spirit of God, 1 Tim. 1.5. It is the First fruit and strength of the Spirit, Gal. 5.22.
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And the Lord so circumciseth his heart, that he may so love him with all his heart, and with all thy soul, and keep the Commandements and live, Deut. 30.6.
And the Lord so Circumciseth his heart, that he may so love him with all his heart, and with all thy soul, and keep the commandments and live, Deuteronomy 30.6.
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For so we desire, rejoyce in, fear, hope for, grieve for, &c. some thing which we love; such is the divine love to all other graces. The Spirit of God in this great wheel actuates and moves all the other graces. Yea,
For so we desire, rejoice in, Fear, hope for, grieve for, etc. Some thing which we love; such is the divine love to all other graces. The Spirit of God in this great wheel actuates and moves all the other graces. Yea,
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and this divine love swallowes up all other inferiour affections, all other love, concupiscence, and desire. As the Serpent of Moses devoured all the Serpents of the Egyptian Magicians.
and this divine love Swallows up all other inferior affections, all other love, concupiscence, and desire. As the Serpent of Moses devoured all the Serpents of the Egyptian Magicians.
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He loves his neighbour out of his love of God, even as he loves himself, that is, in order unto God. So he loves his neighbour, that he is of one heart, and one soul with his neighbour, Acts 4.32.
He loves his neighbour out of his love of God, even as he loves himself, that is, in order unto God. So he loves his neighbour, that he is of one heart, and one soul with his neighbour, Acts 4.32.
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Yea, howsoever many other duties are enjoyned us, beside this Commandement, yet this of all the rest is the greatest, and most excellent, 1 Cor. 12. ult. and that for two reasons.
Yea, howsoever many other duties Are enjoined us, beside this Commandment, yet this of all the rest is the greatest, and most excellent, 1 Cor. 12. ult. and that for two Reasons.
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How then canst thou love thy God, when thou sayest, thy heart cannot be pure? And how can thy faith be unfeigned, when thou believest not, that thou art able to love the Lord thy God with all thy heart?
How then Canst thou love thy God, when thou Sayest, thy heart cannot be pure? And how can thy faith be unfeigned, when thou Believest not, that thou art able to love the Lord thy God with all thy heart?
2. Love will suffer nothing to intervene, or separate us from the party we love, that may hinder our union. Love knits, unites, and makes one, NONLATINALPHABET, that which is continued, is one.
2. Love will suffer nothing to intervene, or separate us from the party we love, that may hinder our Union. Love knits, unites, and makes one,, that which is continued, is one.
Our love unto God unites us, and makes us one with him, according to our Saviours prayer, John 17.21. and that of the Apostle, he who is joyned unto the Lord, is one Spirit, 1 Cor. 6.17. Such love of our God, will not endure any mixture of what is contrary to our God.
Our love unto God unites us, and makes us one with him, according to our Saviors prayer, John 17.21. and that of the Apostle, he who is joined unto the Lord, is one Spirit, 1 Cor. 6.17. Such love of our God, will not endure any mixture of what is contrary to our God.
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How then canst thou say, thou lovest the Lord thy God with all thy heart and all thy soul, and keepest all that Commandement, when yet thou knowest, that thou lovest thy pleasures more then thou lovest thy God? when thou knowest, thou lovest the world and the things of this world? Ye Adulterers and Adulteresses!
How then Canst thou say, thou Lovest the Lord thy God with all thy heart and all thy soul, and Keepest all that Commandment, when yet thou Knowest, that thou Lovest thy pleasures more then thou Lovest thy God? when thou Knowest, thou Lovest the world and the things of this world? You Adulterers and Adulteresses!
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NONLATINALPHABET. Whosoever therefore will be a friend of the world, is made an enemy of God. Wouldst thou believe thy wife, should she say, she loved thee,
. Whosoever Therefore will be a friend of the world, is made an enemy of God. Wouldst thou believe thy wife, should she say, she loved thee,
It puts us upon the love of our neighbour; Love works no evil to his neighbour, Rom. 13.10. Ad populum Phaleras — Away with all trappings and false pretences of love, without the reality of it!
It puts us upon the love of our neighbour; Love works no evil to his neighbour, Rom. 13.10. Ad Populum Phaleras — Away with all trappings and false pretences of love, without the reality of it!
Good discourse and holy conference proceeding from a life worthy of God, and a heart and soul which loves God, is an edge which pierceth to the assimilating of others unto it self.
Good discourse and holy conference proceeding from a life worthy of God, and a heart and soul which loves God, is an edge which pierces to the assimilating of Others unto it self.
and indeed would seem to be the onely people of God, and to know all things knowable. They are indeed the true Amorites; great Talkers and most bitter men in their invectives against all, who are not of their opinion, (as no wise man is;) And therefore we may know, that they have not the love of God in them.
and indeed would seem to be the only people of God, and to know all things knowable. They Are indeed the true amorites; great Talkers and most bitter men in their invectives against all, who Are not of their opinion, (as no wise man is;) And Therefore we may know, that they have not the love of God in them.
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They have a knowing knowledge, or such as reflects upon it self, as the Apostle saith, we know, that we all have knowledge. This knowledge puffs men up and makes them proud;
They have a knowing knowledge, or such as reflects upon it self, as the Apostle Says, we know, that we all have knowledge. This knowledge puffs men up and makes them proud;
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but charity edifies, 1 Cor. 8.1.2. That knowing knowledge is the dust, the food of the Serpentine generation, according to their doom, Gen. 3.14. which the Prophet Esay 65.25. tells us, must be fulfilled in these last dayes;
but charity Edifies, 1 Cor. 8.1.2. That knowing knowledge is the dust, the food of the Serpentine generation, according to their doom, Gen. 3.14. which the Prophet Isaiah 65.25. tells us, must be fulfilled in these last days;
Therefore Jehu cuts off and destroyes the knowing knowledge; so the Chald. Paraphrast renders 2 Kings 9.8. Every one that pisseth against the wall, all the knowing knowledge; which excludes the love of God. For so the true Jehu, who is NONLATINALPHABET, Qui est, a type of Christ, Hebr. 1.12.
Therefore Jehu cuts off and Destroys the knowing knowledge; so the Chald. Paraphrast renders 2 Kings 9.8. Every one that pisseth against the wall, all the knowing knowledge; which excludes the love of God. For so the true Jehu, who is, Qui est, a type of christ, Hebrew 1.12.
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Thou art He; for so NONLATINALPHABET Notat aliquid divinitatis, saith Galatinus; it imports somewhat of the Divinity. And therefore Scaliger, having reckoned up many names of God, concludes them all with Ipse, He. This spiritual Jehu destroyes all the false, the knowing disobedient knowledge, which is the true spiritual, inward Antichrist, and consumes him with the spirit of his mouth,
Thou art He; for so Notat Aliquid divinitatis, Says Galatinus; it imports somewhat of the Divinity. And Therefore Scaliger, having reckoned up many names of God, concludes them all with Ipse, He. This spiritual Jehu Destroys all the false, the knowing disobedient knowledge, which is the true spiritual, inward Antichrist, and consumes him with the Spirit of his Mouth,
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and destroyes him with the brightness of his coming, or presence, 2 Thes. 2.8. And therefore Moses the man of God prayes, Psal. 90.12. that the Lord would teach him to number his dayes, that he might bring unto him a wise heart (so the words signifie) not a wise, not a subtil, crafty head, not a strong head-piece, as they call it.
and Destroys him with the brightness of his coming, or presence, 2 Thebes 2.8. And Therefore Moses the man of God prays, Psalm 90.12. that the Lord would teach him to number his days, that he might bring unto him a wise heart (so the words signify) not a wise, not a subtle, crafty head, not a strong headpiece, as they call it.
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For the advancement of this divine and eternal life and kingdom of God, there are who point us unto faith only. But beside it, many other graces are necessary, 2 Pet. 1. and above all, charity.
For the advancement of this divine and Eternal life and Kingdom of God, there Are who point us unto faith only. But beside it, many other graces Are necessary, 2 Pet. 1. and above all, charity.
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It is equally pretious faith with that which the Apostles themselves had. And yet, saith he, Adde in that your faith, vertue; but in that vertue, knowledge; but in that knowledge, temperance;
It is equally precious faith with that which the Apostles themselves had. And yet, Says he, Add in that your faith, virtue; but in that virtue, knowledge; but in that knowledge, temperance;
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but in that brotherly kindness, charity or common love to God and men, 2 Pet. 1.1. — 7. There is a kinde of Acidia or spiritual slothfulness, which would cause us lazily to sit down in faith alone without this train of graces following it;
but in that brotherly kindness, charity or Common love to God and men, 2 Pet. 1.1. — 7. There is a kind of Acidia or spiritual slothfulness, which would cause us lazily to fit down in faith alone without this train of graces following it;
and, which is worse, dangerously misunderstand the very foundation, the true Christian faith. Which S. Peter foreseeing, adde, saith he, in your pretious faith, vertue (or prowess and courage) therein the lazy soul would rest;
and, which is Worse, dangerously misunderstand the very Foundation, the true Christian faith. Which S. Peter Foreseeing, add, Says he, in your precious faith, virtue (or prowess and courage) therein the lazy soul would rest;
but, saith the Apostle, adde in that your vertue, knowledge, that is, experimental knowledge, that what we believed, through vertue & prowess, is found possible.
but, Says the Apostle, add in that your virtue, knowledge, that is, experimental knowledge, that what we believed, through virtue & prowess, is found possible.
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For these things being and abounding, make you neither barren nor unfruitful towards the knowledge or acknowledgement (NONLATINALPHABET) of our Lord and Saviour Jesus Christ.
For these things being and abounding, make you neither barren nor unfruitful towards the knowledge or acknowledgement () of our Lord and Saviour jesus christ.
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The Lord direct your hearts into the love of God and the patience (or expectation ) of Christ! 2 Thess. 3.5. Thou shalt not see thy brothers Asse or his Ox fall down by the way, and hide thy self from them.
The Lord Direct your hearts into the love of God and the patience (or expectation) of christ! 2 Thess 3.5. Thou shalt not see thy Brother's Ass or his Ox fallen down by the Way, and hide thy self from them.
Wherein the Hebrew elegancy imports and supposes a cooperation in the brother, or neighbour, the owner of the Asse and Ox; and the like reason there is of his Sheep, Horse, mule, or other beast. Which the Samaritan version expresseth.
Wherein the Hebrew elegancy imports and supposes a cooperation in the brother, or neighbour, the owner of the Ass and Ox; and the like reason there is of his Sheep, Horse, mule, or other beast. Which the Samaritan version Expresses.
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What the Hebrew text hath, NONLATINALPHABET, cum illo, with him, is not neglected by the LXX, where we read, NONLATINALPHABET, with him; nor by the Samaritan, Syriac, or Arabic versions;
What the Hebrew text hath,, cum illo, with him, is not neglected by the LXX, where we read,, with him; nor by the Samaritan, Syriac, or Arabic versions;
when he teacheth us to love our enemies, to bless those who are cursing us, to do good to those who are hating us, and to pray for those who are using us despightfully, and persecuting us, Matth. 5.44.
when he Teaches us to love our enemies, to bless those who Are cursing us, to do good to those who Are hating us, and to pray for those who Are using us despitefully, and persecuting us, Matthew 5.44.
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3. These and such like actions tend much to the melting of enmity and hatred into love and favour. For there is no greater incentive unto love, then preventing love.
3. These and such like actions tend much to the melting of enmity and hatred into love and favour. For there is no greater incentive unto love, then preventing love.
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The Lord Jesus Christ deals so with his brethren, (He is not ashamed to call us so, Hebr. 2.11.) He could not, he cannot see the humanity fallen to the ground,
The Lord jesus christ deals so with his brothers, (He is not ashamed to call us so, Hebrew 2.11.) He could not, he cannot see the humanity fallen to the ground,
and cleaving to the earth, and minding earthly things, embracing Dunghils, Lam. 4.5. (to such the solemn Feasts are compared, Mal. 2.3. and all ceremonial services;
and cleaving to the earth, and minding earthly things, embracing Dunghills, Lam. 4.5. (to such the solemn Feasts Are compared, Malachi 2.3. and all ceremonial services;
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Yea, in the fallen Ox and Asse there is a principle of life and power toward the raising of it self. And how much better principle is there in the fallen believing man toward the raising of himself to a more eminent life? For otherwise all exhortations, dehortations, reproofs, in a word, all Gods dealings with fallen men, would be in vain and to no purpose.
Yea, in the fallen Ox and Ass there is a principle of life and power towards the raising of it self. And how much better principle is there in the fallen believing man towards the raising of himself to a more eminent life? For otherwise all exhortations, dehortations, reproofs, in a word, all God's dealings with fallen men, would be in vain and to no purpose.
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Except the Lord of hosts had left unto us a seed, we should have been as Sodom, and should have been made like unto Gomorrha, Rom. 9.29. This divine seed lives, when all, what is temporal and earthly, is dead;
Except the Lord of hosts had left unto us a seed, we should have been as Sodom, and should have been made like unto Gomorrha, Rom. 9.29. This divine seed lives, when all, what is temporal and earthly, is dead;
There is remaining in the grain of Wheat now dead, an active principle of life, the Balsamum naturale, the natural and radical balsum, which recals and raiseth up the plant to life, and multiplyes it, John 12.24.
There is remaining in the grain of Wheat now dead, an active principle of life, the Balsamum natural, the natural and radical balsum, which recalls and Raiseth up the plant to life, and multiplies it, John 12.24.
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But, that this may be done, the Lord calls upon us to plough up our fallow grounds, to mortifie our earthly members. To die daily unto sin; for that's implyed in the next words, he that loves his life, shall lose it, &c.
But, that this may be done, the Lord calls upon us to plough up our fallow grounds, to mortify our earthly members. To die daily unto since; for that's employed in the next words, he that loves his life, shall loose it, etc.
Also, that we believe in the mighty power of God who raiseth the dead. And by this faith, we are raised unto life; as the Apostle testifies of the Colossians, wherein also ye are raised by faith in the operative power of God having raised him from the dead, Col. 2.12.
Also, that we believe in the mighty power of God who Raiseth the dead. And by this faith, we Are raised unto life; as the Apostle Testifies of the colossians, wherein also you Are raised by faith in the operative power of God having raised him from the dead, Col. 2.12.
How justly therefore are many of this present generation to be blamed? who being fallen into sins of intemperancy, incontinency, injustice, oppression, violence, impiety and profaneness, lie still like arrant Beasts, and continue in them;
How justly Therefore Are many of this present generation to be blamed? who being fallen into Sins of intemperancy, incontinency, injustice, oppression, violence, impiety and profaneness, lie still like arrant Beasts, and continue in them;
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and expect a time, when they shall receive such an irresistable power of grace, as shall enforce them to arise out of the slow of their sins, unto righteousness; whether they will or not.
and expect a time, when they shall receive such an irresistible power of grace, as shall enforce them to arise out of the slow of their Sins, unto righteousness; whither they will or not.
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But surely the grace of God does not work with violence; but gently and sweetly, according to the fabrick of mans heart, which God the maker of it, best knowes;
But surely the grace of God does not work with violence; but gently and sweetly, according to the fabric of men heart, which God the maker of it, best knows;
And therefore when this grace is withstood and resisted, the Lord complains, as Matth. 23.27. O Jerusalem, how often would I, and ye would not? &c. And Acts 7. O ye stiff-necked and uncircumcised of heart, ye do alwayes resist the Holy Ghost, &c. And Esay 65.2, 3. I have stretched out my hands all the day to a rebellious people, &c. Ezech. 18.31. Cast away from you all your transgressions, &c. Why will ye die, & c? John 5.34. These things I say unto you, that ye may be saved, &c. ye will not come unto me, that ye may have life. Esay 5.4.
And Therefore when this grace is withstood and resisted, the Lord complains, as Matthew 23.27. O Jerusalem, how often would I, and you would not? etc. And Acts 7. O you Stiffnecked and uncircumcised of heart, you do always resist the Holy Ghost, etc. And Isaiah 65.2, 3. I have stretched out my hands all the day to a rebellious people, etc. Ezekiel 18.31. Cast away from you all your transgressions, etc. Why will you die, & c? John 5.34. These things I say unto you, that you may be saved, etc. you will not come unto me, that you may have life. Isaiah 5.4.
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But we never read of any compulsion or force used to compel men to obedience. For that should be contrary to Gods creation in the framing of mans heart;
But we never read of any compulsion or force used to compel men to Obedience. For that should be contrary to God's creation in the framing of men heart;
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as shall make them even against their wills, to deny their ungodliness and worldly lusts, &c. and after this compulsion, the only wise God shall reward them with everlasting bliss and salvation.
as shall make them even against their wills, to deny their ungodliness and worldly Lustiest, etc. and After this compulsion, the only wise God shall reward them with everlasting bliss and salvation.
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But what promise, what word of God hast thou to hope in, who livest in thy disobedience, and contrary to the Commandement of God? he who hopes for the grace that shall be revealed, &c. he purifies himself as God is pure, 1 John 3.3. The grace of God to the fallen man, supposeth a power in him to receive it, and so to comply with it, that he receive it not in vain, 2 Cor. 6.1. Our brother raiseth us up with us. Otherwise, should we lie still in our fall, and expect, that he should raise us up without us, it would be great folly and vain presumption, and would prove us as much without understanding, as the Asse or Ox, or Horse or Mule, Psal. 32.9. Which was intended by that in the Fable, of the Carter, whose Wain was laid fast in a Bog; he cryed out, Hercules help me: But he was well answered;
But what promise, what word of God hast thou to hope in, who Livest in thy disobedience, and contrary to the Commandment of God? he who hope's for the grace that shall be revealed, etc. he Purifies himself as God is pure, 1 John 3.3. The grace of God to the fallen man, Supposeth a power in him to receive it, and so to comply with it, that he receive it not in vain, 2 Cor. 6.1. Our brother Raiseth us up with us. Otherwise, should we lie still in our fallen, and expect, that he should raise us up without us, it would be great folly and vain presumption, and would prove us as much without understanding, as the Ass or Ox, or Horse or Mule, Psalm 32.9. Which was intended by that in the Fable, of the Carter, whose Wain was laid fast in a Bog; he cried out, Hercules help me: But he was well answered;
Wherefore brethren, if any man be prevented or surprized in a fall, or fault, ye who are spiritual and strong, restore such an one with the Spirit of meekness, Gal. 6.1. We are commanded to raise up our brothers beast with him; how much more our brother himself? So let us bear one anothers burdens.
Wherefore brothers, if any man be prevented or surprised in a fallen, or fault, you who Are spiritual and strong, restore such an one with the Spirit of meekness, Gal. 6.1. We Are commanded to raise up our Brother's beast with him; how much more our brother himself? So let us bear one another's burdens.
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Arise thou who art sleeping, and stand up from the dead, and Christ shall enlighten thee, Ephes. 5.14. Believe not that seducing spirit of unbelief, which would perswade us, that we have no power to arise from our fall.
Arise thou who art sleeping, and stand up from the dead, and christ shall enlighten thee, Ephesians 5.14. Believe not that seducing Spirit of unbelief, which would persuade us, that we have no power to arise from our fallen.
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To this seducing spirit, the wicked man gives heed, and believeth not to return out of darkness, and is waited for by the sword, Job 15.22. Such a spirit were they acted by, who render NONLATINALPHABET, when we were yet without strength, Rom. 5.6.
To this seducing Spirit, the wicked man gives heed, and Believeth not to return out of darkness, and is waited for by the sword, Job 15.22. Such a Spirit were they acted by, who render, when we were yet without strength, Rom. 5.6.
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which is only, we being weak. To be without strength, is a total deprivation, and takes away all ability toward the raising of our selves, when our brother would raise us with us, we helping and working together with him, though we be yet but weak. Which yet implyes some strength: As the good Samaritan found,
which is only, we being weak. To be without strength, is a total deprivation, and Takes away all ability towards the raising of our selves, when our brother would raise us with us, we helping and working together with him, though we be yet but weak. Which yet Implies Some strength: As the good Samaritan found,
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That good Samaritan drawes us with the cords of a man, even with loving kindness. Its heavie drawing at a dead weight. Let us be coming, yielding, complying, stirring up the graces of God in us,
That good Samaritan draws us with the cords of a man, even with loving kindness. Its heavy drawing At a dead weight. Let us be coming, yielding, complying, stirring up the graces of God in us,
For Facienti quod in se est, Deus non deest, God is not wanting to him, who is doing what lieth in him, who is not wanting to himself. Arise, be doing;
For Facienti quod in se est, Deus non deest, God is not wanting to him, who is doing what lies in him, who is not wanting to himself. Arise, be doing;
if we shall first understand, that, it is not generally true, though many conceive it to be so, that our Lord, in his most divine Sermon on the Mount, intended only the confutation of the Pharisees false glosses, and mis-interpretations of Gods Law: For it is evident, that both the first and second instances, Mat. 5. v. 21. — 30. are no other then the very Law of God, in the sixth and seventh Commandements.
if we shall First understand, that, it is not generally true, though many conceive it to be so, that our Lord, in his most divine Sermon on the Mount, intended only the confutation of the Pharisees false Glosses, and misinterpretations of God's Law: For it is evident, that both the First and second instances, Mathew 5. v. 21. — 30. Are not other then the very Law of God, in the sixth and seventh commandments.
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That, whereas the Lawes against murder and adultery, in the letter, were understood onely to restrain the outward act; our Lord shewes, that these Lawes reach even to the heart also.
That, whereas the Laws against murder and adultery, in the Letter, were understood only to restrain the outward act; our Lord shows, that these Laws reach even to the heart also.
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and that the three first of those verses, are but only the Antecedent of a Connex Axiom; and the fourth verse the Consequent, and that which makes the sentence full.
and that the three First of those Verses, Are but only the Antecedent of a Connex Axiom; and the fourth verse the Consequent, and that which makes the sentence full.
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For whereas ver. 1. the Translators render the words Imperatively, by way of precept, Then let him write her a bill of divorcement, NONLATINALPHABET, the very same words meet us again ver. 3. which yet they turn not Imperatively, as before;
For whereas ver. 1. the Translators render the words Imperatively, by Way of precept, Then let him write her a bill of divorcement,, the very same words meet us again for. 3. which yet they turn not Imperatively, as before;
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and it come to pass, that she finde no favour in his eyes, because, &c. and (if) he write her a bill of divorcement, &c. and (if) she go, and be another mans:
and it come to pass, that she find no favour in his eyes, Because, etc. and (if) he write her a bill of divorcement, etc. and (if) she go, and be Another men:
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and if the later husband hate her, &c. or, if the later husband die, &c. (all which are parts of the Antecedent; then) her former husband, who sent her away, may not take her again to be his wife, &c. So that all the three first verses are but a condition of the Antecedent in order to the consequent; a supposition of somewhat which possibly might be;
and if the later husband hate her, etc. or, if the later husband die, etc. (all which Are parts of the Antecedent; then) her former husband, who sent her away, may not take her again to be his wife, etc. So that all the three First Verses Are but a condition of the Antecedent in order to the consequent; a supposition of somewhat which possibly might be;
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And that this is the main scope of this Law, That the former husband may not take his wife again, which hath been the wife of another man, its clear by the Prophet Jeremies reference unto this very text, Jer. 3.1.
And that this is the main scope of this Law, That the former husband may not take his wife again, which hath been the wife of Another man, its clear by the Prophet Jeremies Referente unto this very text, Jer. 3.1.
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and become another mans, shall he return unto her again? shall not the land be greatly polluted? where we read no command, that a man should put away his wife. But only that a man having put away his wife, and she become another mans, he must not receive her again.
and become Another men, shall he return unto her again? shall not the land be greatly polluted? where we read no command, that a man should put away his wife. But only that a man having put away his wife, and she become Another men, he must not receive her again.
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Only from supposition, that a man having put away his wife, and given her a bill of divorcement, hence they collected, that a man might put away his wife. How witty men are in misconstruing the Law of God, to make it suit with their own corrupt wills?
Only from supposition, that a man having put away his wife, and given her a bill of divorcement, hence they collected, that a man might put away his wife. How witty men Are in misconstruing the Law of God, to make it suit with their own corrupt wills?
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Our Lord discovers this fallacious collection of the Scribes and Pharisees, Matth. 5.31. It hath been said, If a man put away his wife, let him give her a bill of divorce. But by whom was it so said, or to whom? In the former instances, which our Lord gives, we have NONLATINALPHABET:
Our Lord discovers this fallacious collection of the Scribes and Pharisees, Matthew 5.31. It hath been said, If a man put away his wife, let him give her a bill of divorce. But by whom was it so said, or to whom? In the former instances, which our Lord gives, we have:
Our Lord tells us as much, Matth. 19.8. That because of the hardness of their hearts, Moses had suffered them to put awuy their wives; but, from the beginning, it was not so:
Our Lord tells us as much, Matthew 19.8. That Because of the hardness of their hearts, Moses had suffered them to put awuy their wives; but, from the beginning, it was not so:
Therefore he saith not, NONLATINALPHABET, as formerly, it was said to them of old time, or, the Antients, Thou shalt not commit adultery, &c. but it was not said to,
Therefore he Says not,, as formerly, it was said to them of old time, or, the Ancients, Thou shalt not commit adultery, etc. but it was not said to,
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Where the Prophet speaking of the very same argument, he puts first NONLATINALPHABET, which our Translators turn, They say, or, in the margent, saying; whereby is implyed that this was not said from the beginning, but since the hearts of men have been hardned by unbelief and disobedience.
Where the Prophet speaking of the very same argument, he puts First, which our Translators turn, They say, or, in the margin, saying; whereby is employed that this was not said from the beginning, but since the hearts of men have been hardened by unbelief and disobedience.
yea, whether a man be bound even in the case of adultery, to put away his wife. Our Lord, Matth. 5.32. rather permits divorcement, in that case, then commands it. So that 1. We do not read any Law of God enjoyning the wronged man so to do. 2. Besides, God is a witness of mutual faith plighted one to other.
yea, whither a man be bound even in the case of adultery, to put away his wife. Our Lord, Matthew 5.32. rather permits divorcement, in that case, then commands it. So that 1. We do not read any Law of God enjoining the wronged man so to do. 2. Beside, God is a witness of mutual faith plighted one to other.
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She is thy companion and the wife of thy covenant. It is thy covenant, and the Lotd is witness to it. 3. The Lord hates putting away, Mal. 2.16. and we ought not to do the thing that he hates, Jer. 14.4. 4. Though it be true, that adultery is a capital crime, and to be punished by the Judges, Job 31.11. that is, If the business be brought before them and proved.
She is thy Companion and the wife of thy Covenant. It is thy Covenant, and the Lord is witness to it. 3. The Lord hates putting away, Malachi 2.16. and we ought not to do the thing that he hates, Jer. 14.4. 4. Though it be true, that adultery is a capital crime, and to be punished by the Judges, Job 31.11. that is, If the business be brought before them and proved.
whether thou mayest gain thy wife? 1 Cor. 7.16.) or put her away, without noyse, without publick shame, more privately, by bill of divorce. We finde not, that Jacob put away his wife, or handmaid (which was a secondary wife) whom Reuben had abused.
whither thou Mayest gain thy wife? 1 Cor. 7.16.) or put her away, without noise, without public shame, more privately, by bill of divorce. We find not, that Jacob put away his wife, or handmaid (which was a secondary wife) whom Reuben had abused.
And Joseph in his ignorance, suspecting his espoused wife to have been an adulteress, being NONLATINALPHABET, that is, a merciful man, he would not make her a publick example,
And Joseph in his ignorance, suspecting his espoused wife to have been an adulteress, being, that is, a merciful man, he would not make her a public Exampl,
He took the Jewes, he takes us Gentiles, to be his Spouse. Thy Maker is thine husband, Esay 54.5. What Adulterers, what Adulteresses have we been, yea, yet are we!
He took the Jews, he Takes us Gentiles, to be his Spouse. Thy Maker is thine husband, Isaiah 54.5. What Adulterers, what Adulteresses have we been, yea, yet Are we!
how unchaste, how unfaithful to our husband? The Lord aggravates this great sin, Ezech. 16. Jer. 3.2. Lift up thine eyes to the High-places, and see where thou hast not been lien with, &c. See Chap. 5.7. and 13.26, 27. Notwithstanding all this, mark what the Lord saith, Esay 50.1.
how unchaste, how unfaithful to our husband? The Lord aggravates this great since, Ezekiel 16. Jer. 3.2. Lift up thine eyes to the High-places, and see where thou hast not been lain with, etc. See Chap. 5.7. and 13.26, 27. Notwithstanding all this, mark what the Lord Says, Isaiah 50.1.
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Where is the bill of your mothers divorcement? And though a man having put away his wife, he must not receive her, yet return to me, saith the Lord, Jer. 3.
Where is the bill of your mother's divorcement? And though a man having put away his wife, he must not receive her, yet return to me, Says the Lord, Jer. 3.
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How justly therefore are they to be blamed, who cause divorcement and separation between man and wife? Such I mean, who make unequal mariages either between themselves,
How justly Therefore Are they to be blamed, who cause divorcement and separation between man and wife? Such I mean, who make unequal marriages either between themselves,
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or their children, or other relations? These, while they intend to lay a lasting foundation of love, friendship and union between persons and families, even these unwittingly are the cause of greatest breach, dissention, and disagreement. What else shall we judge of those who make mariages only out of wordly respects,
or their children, or other relations? These, while they intend to lay a lasting Foundation of love, friendship and Union between Persons and families, even these unwittingly Are the cause of greatest breach, dissension, and disagreement. What Else shall we judge of those who make marriages only out of wordly respects,
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as wealth, honour, or high place? without any consideration of that, which ought first of all to be lookt into, the fear and love of God, and Christian education adorning it.
as wealth, honour, or high place? without any consideration of that, which ought First of all to be looked into, the Fear and love of God, and Christian education adorning it.
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and what ever else can be wished, yet contracts and unions made between some parties so unequally yoked together, ordinarily incense and kindle dissensious and differences between themselves,
and what ever Else can be wished, yet contracts and unions made between Some parties so unequally yoked together, ordinarily incense and kindle dissensious and differences between themselves,
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Let covetous, proud, and ambitious parents think seriously of this, who ingage their children in perpetual bonds of unequal mariages, to begin a kinde of hell upon earth; which, without Gods great mercy, will never have an end.
Let covetous, proud, and ambitious Parents think seriously of this, who engage their children in perpetual bonds of unequal marriages, to begin a kind of hell upon earth; which, without God's great mercy, will never have an end.
and therefore the power of contracting it, hath been devolved from the minister to the civil Magistrate; though S. Paul calls it NONLATINALPHABET, a great mystery, Ephes. 5..32.
and Therefore the power of contracting it, hath been devolved from the minister to the civil Magistrate; though S. Paul calls it, a great mystery, Ephesians 5..32.
But such mariages as these are, can scarce be termed civil; and therefore indeed they are more fit to be published among the rable in the market-place, then among the Saints in that which (according to the new reformation of words ) is called the meeting place.
But such marriages as these Are, can scarce be termed civil; and Therefore indeed they Are more fit to be published among the rabble in the marketplace, then among the Saints in that which (according to the new Reformation of words) is called the meeting place.
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Mystice. There is a lawful and necessary divorcement to be made between us and our sinful thoughts; which spiritually are signified by a wife. Thus Eve and the Thoughts are compared, 2 Cor. 11.2, 3. These are the femal part of the man,
Mystice. There is a lawful and necessary divorcement to be made between us and our sinful thoughts; which spiritually Are signified by a wife. Thus Eve and the Thoughts Are compared, 2 Cor. 11.2, 3. These Are the female part of the man,
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Howbeit, if she prove unquiet, if she be a Skold, (such are the false-accusing thoughts;) if she be vain and idle, of such the Apostle speaks, 1 Tim. 5.13. NONLATINALPHABET, not only idle, but tatlers also and busiebodies; if she be a Slut, (unclean thoughts,) its the Wisemans advise, Cut her off from thy flesh, and let her go, Ecclus. 25.26. The Lord, though he hate putting away, Malac. 2.16. yet he reproves us, that we admit such idle Huzzies into our bosoms;
Howbeit, if she prove unquiet, if she be a Skold, (such Are the false-accusing thoughts;) if she be vain and idle, of such the Apostle speaks, 1 Tim. 5.13., not only idle, but Tattlers also and Busybodies; if she be a Slut, (unclean thoughts,) its the Wiseman's Advice, cut her off from thy Flesh, and let her go, Ecclus 25.26. The Lord, though he hate putting away, Malachi 2.16. yet he reproves us, that we admit such idle Huzzies into our bosoms;
How long NONLATINALPHABET wilt thou cause thy vain thoughts to lodge in thee? Jer. 4.14. Of this Moses may be understood in the place before us, Deut. 24.1.
How long wilt thou cause thy vain thoughts to lodge in thee? Jer. 4.14. Of this Moses may be understood in the place before us, Deuteronomy 24.1.
If the husband finde NONLATINALPHABET, Nuditatem verbi, the nakedness or uncleanness of the word. What is the uncleanness of the word? There is a pure and holy word;
If the husband find, Nuditatem verbi, the nakedness or uncleanness of the word. What is the uncleanness of the word? There is a pure and holy word;
The Commandement of the Lord is pure, Psalm 19.8. There is a word also of Belial, saith the Wiseman, even the word of Antichrist, which opposeth and exalts it self against God and whatsoever is of God and Christ in us;
The Commandment of the Lord is pure, Psalm 19.8. There is a word also of Belial, Says the Wiseman, even the word of Antichrist, which Opposeth and exalts it self against God and whatsoever is of God and christ in us;
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A word clothed about with death; God grant it be not found in the heritage of Jacob! Ecclus. 23.12. Our Lord speaks of NONLATINALPHABET, a word of fornication, Matth. 5.32. which is in and comes out of the heart, Mat. 15.19. This is the Harlot which is to be divorced: O let it not be found lodging in us.
A word clothed about with death; God grant it be not found in the heritage of Jacob! Ecclus 23.12. Our Lord speaks of, a word of fornication, Matthew 5.32. which is in and comes out of the heart, Mathew 15.19. This is the Harlot which is to be divorced: Oh let it not be found lodging in us.
as becomes such a Consort, holy and without blame before him in love, Ephes. 1.4. Let there be no word of fornication, no uncleanness in us; So will he own us for his Spouse and say, Thou art my people; and we shall say, Thou art my God, Hos. 2.23. Then shall his brothers wife come unto him in the presence of the Elders, and loose his shooe from off his foot, and spit in his face;
as becomes such a Consort, holy and without blame before him in love, Ephesians 1.4. Let there be no word of fornication, no uncleanness in us; So will he own us for his Spouse and say, Thou art my people; and we shall say, Thou art my God, Hos. 2.23. Then shall his Brother's wife come unto him in the presence of the Elders, and lose his shoe from off his foot, and spit in his face;
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In which Paragraph we have the Law and the sanction of it. 1. The Law is, that, in that case, the deceased husbands brother (or next kinsman) shall raise up seed unto his brother;
In which Paragraph we have the Law and the sanction of it. 1. The Law is, that, in that case, the deceased Husbands brother (or next kinsman) shall raise up seed unto his brother;
and the reason of that Law, from the end of it. 2. The sanction and ratifying of that Law by punishment of him who should refuse to raise up seed unto his brother;
and the reason of that Law, from the end of it. 2. The sanction and ratifying of that Law by punishment of him who should refuse to raise up seed unto his brother;
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For there is not, nor hath been any nation under Heaven, so prevented and informed with precepts of civil conversation and good manners, nor more abounding with examples of well nurtured and behaved persons of both Sexes,
For there is not, nor hath been any Nation under Heaven, so prevented and informed with Precepts of civil Conversation and good manners, nor more abounding with Examples of well nurtured and behaved Persons of both Sexes,
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And therefore it may be much doubted, whether such a behaviour were not unseemly and unbecoming this Israelitish woman; and unsuitable to other holy Lawes; and unworthy of the God of Israel, the Author and giver of those Lawes,
And Therefore it may be much doubted, whither such a behaviour were not unseemly and unbecoming this Israelitish woman; and unsuitable to other holy Laws; and unworthy of the God of Israel, the Author and giver of those Laws,
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Beside, whereas Spittle is an excrement of the first concoction, to be bespattered with it, its a great disparagement and indignity to the man, as Esay 50.6. our Lord saith, I hid not my face from shame and spitting.
Beside, whereas Spittle is an excrement of the First concoction, to be bespattered with it, its a great disparagement and indignity to the man, as Isaiah 50.6. our Lord Says, I hid not my face from shame and spitting.
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and the reason is given, lest thy brother should seem vile unto thee, or NONLATINALPHABET should be vile in thine eyes. Wherefore it seems not probable, that the most holy God would prescribe such an act,
and the reason is given, lest thy brother should seem vile unto thee, or should be vile in thine eyes. Wherefore it seems not probable, that the most holy God would prescribe such an act,
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Yea, this disgrace and despight is so much the greater, in that it should proceed from the Woman, and from her who desired to be the consort unto this man;
Yea, this disgrace and despite is so much the greater, in that it should proceed from the Woman, and from her who desired to be the consort unto this man;
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and to submit her self unto him as her Lord, as Sarah called Abraham, 1 Pet. 3.6. Besides, as in salutation with an holy kiss, as of old, Rom. 16.16. a signe of love and reverence is expressed, when the breath, soul, and spirit seems to be communicated;
and to submit her self unto him as her Lord, as Sarah called Abraham, 1 Pet. 3.6. Beside, as in salutation with an holy kiss, as of old, Rom. 16.16. a Signen of love and Reverence is expressed, when the breath, soul, and Spirit seems to be communicated;
so on the contraty, by such rude and unseemly greeting, as spitting in the face, the excrementitious filth is cast out as a signe of greatest scorn, hatred, loathing, and contempt.
so on the contraty, by such rude and unseemly greeting, as spitting in the face, the excrementitious filth is cast out as a Signen of greatest scorn, hatred, loathing, and contempt.
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that since a disgrace was intended unto the person of him who refused to perform this office of love unto his deceased brother or kinsman, the dishonour should not seem to be placed,
that since a disgrace was intended unto the person of him who refused to perform this office of love unto his deceased brother or kinsman, the dishonour should not seem to be placed,
Yet, because NONLATINALPHABET may as well be turn'd before him, in his sight, or, in his presence, as our Translators also turn it, Deut. 4.37. He brought thee NONLATINALPHABET in his sight, with his mighty power, out of Egypt: and Chap. 11.25. There shall no man stand NONLATINALPHABET before you. The same phrase may, and for the avoiding of so great inconveniencies, ought to be so turn'd;
Yet, Because may as well be turned before him, in his sighed, or, in his presence, as our Translators also turn it, Deuteronomy 4.37. He brought thee in his sighed, with his mighty power, out of Egypt: and Chap. 11.25. There shall no man stand before you. The same phrase may, and for the avoiding of so great inconveniences, ought to be so turned;
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I confess, the NONLATINALPHABET, the indecorum, uncomeliness and ugliness of the fact, caused me to suspect, that all was not right; though herein the Translators follow all the old English that I have seen, their predecessors and precedents.
I confess, the, the indecorum, uncomeliness and ugliness of the fact, caused me to suspect, that all was not right; though herein the Translators follow all the old English that I have seen, their predecessors and precedents.
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as Tremellius, who renders the words, Spuet ante faciem ejus, she shall spit before his face. And the Tigurin Bible, hath, Spuat coram eo, let her spit before him. And the learned Jewes so understood the phrase;
as Tremellius, who renders the words, Spuet ante Face His, she shall spit before his face. And the Tigurine bible, hath, Spuat coram eo, let her spit before him. And the learned Jews so understood the phrase;
Meantime we cannot but hence take notice, how basely the wisdom, righteousness, and holiness, the Son, the Christ of God, hath bin reputed and dealt withal in the ungodly world;
Meantime we cannot but hence take notice, how basely the Wisdom, righteousness, and holiness, the Son, the christ of God, hath been reputed and dealt withal in the ungodly world;
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which was accomplished in his NONLATINALPHABET, fore-sufferings; as the Evangelist records it, Matth. 26.67. and 27.30. Men look for some nasty hole, some sluttish corner or other, to spit in; whence an unmannerly fellow spit in a Philosophers face; & excused it, saying, it was the foulest place about the house.
which was accomplished in his, fore-sufferings; as the Evangelist records it, Matthew 26.67. and 27.30. Men look for Some nasty hold, Some sluttish corner or other, to spit in; whence an unmannerly fellow spit in a Philosophers face; & excused it, saying, it was the Foulest place about the house.
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Yet our Lord the very wisdom and righteousness of God it self hath been accounted by the evil world NONLATINALPHABET, from NONLATINALPHABET, that is, NONLATINALPHABET, Conspuendus, one worthy to be spit upon;
Yet our Lord the very Wisdom and righteousness of God it self hath been accounted by the evil world, from, that is,, Conspuendus, one worthy to be spit upon;
Note here the kindness and love of God unto men, how gratiously he condescends to comply with man in his natural affections. Men naturally love their children; the continuance of their names among men;
Note Here the kindness and love of God unto men, how graciously he condescends to comply with man in his natural affections. Men naturally love their children; the Continuance of their names among men;
the propagation of their family, &c. And the Philosopher could say, if the separated soules take care for any thing, it is for the good and welfare of their posterity. Thus 2 Sam. 7.11, 12, 16. see how kindly David accepted this at the Lords hand, v. 18.19.
the propagation of their family, etc. And the Philosopher could say, if the separated Souls take care for any thing, it is for the good and welfare of their posterity. Thus 2 Sam. 7.11, 12, 16. see how kindly David accepted this At the lords hand, v. 18.19.
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Mysticè. As for the mystical understanding of this Law; we finde an NONLATINALPHABET and graphical exemplification of it, in the history of Ruth, Chap. 1.5.
Mysticè. As for the mystical understanding of this Law; we find an and graphical exemplification of it, in the history of Ruth, Chap. 1.5.
Who is this brother that is dead? who else but Christ, who is not ashamed to call us brethren, Hebr. 2.11. He is dead; Mahlon died in Moab, Moab is a patre Diabolo, as the Antients give the etymon. Sinful men are of their father the Devil, John 8. And while we are sinners, Christ dies, Rom. 5.8.
Who is this brother that is dead? who Else but christ, who is not ashamed to call us brothers, Hebrew 2.11. He is dead; Mahlon died in Moab, Moab is a patre Diabolo, as the Ancients give the etymon. Sinful men Are of their father the devil, John 8. And while we Are Sinners, christ die, Rom. 5.8.
For he is wounded of our transgressions, and bruised of our iniquities, Esay 53.5. And therefore he is said to be crucified in Sodom and Egypt, Rev. 11.8. while we are weak, and cannot withstand the temptations unto sin, and while Christ is weak in us, he is crucified in weakness, 2 Cor. 13.4. that's Mahlon, which signifies infirmity and weakness. Thus the holy seed is sowen in weakness, 1 Cor. 15.43. The Lord hath his inheritance given him by his Father, Psa. 2.8. A large one;
For he is wounded of our transgressions, and Bruised of our iniquities, Isaiah 53.5. And Therefore he is said to be Crucified in Sodom and Egypt, Rev. 11.8. while we Are weak, and cannot withstand the temptations unto since, and while christ is weak in us, he is Crucified in weakness, 2 Cor. 13.4. that's Mahlon, which signifies infirmity and weakness. Thus the holy seed is sown in weakness, 1 Cor. 15.43. The Lord hath his inheritance given him by his Father, Psa. 2.8. A large one;
The Lords Name is to be be raised up, upon his inheritance: His people are to be called after his Name; they are his inheritance. They are his Spouse. But she is barren, and brings him no children in the dayes of his flesh.
The lords Name is to be be raised up, upon his inheritance: His people Are to be called After his Name; they Are his inheritance. They Are his Spouse. But she is barren, and brings him no children in the days of his Flesh.
But his Apostles (whom he calls his brethren, John 20.17.) these raise up seed unto their brother by the uncorruptible seed the Word of God, 1 Cor. 4.15. Gal. 1.19.
But his Apostles (whom he calls his brothers, John 20.17.) these raise up seed unto their brother by the uncorruptible seed the Word of God, 1 Cor. 4.15. Gal. 1.19.
And these raise up their brothers name upon his inheritance, his Church which is called, not after their names, but after the name of their brother, Acts 11.26. they are called Christians, Psal. 72.17. His Name shall be continued. The Hebrew word is NONLATINALPHABET.
And these raise up their Brother's name upon his inheritance, his Church which is called, not After their names, but After the name of their brother, Acts 11.26. they Are called Christians, Psalm 72.17. His Name shall be continued. The Hebrew word is.
Whence I cannot see how that practice can be justified out of the Word of God, that Christians should call themselves after the names of men, and say, they are of such or such a ones Church.
Whence I cannot see how that practice can be justified out of the Word of God, that Christians should call themselves After the names of men, and say, they Are of such or such a ones Church.
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But the Apostle interprets this the peoples weakness, Chap. 3.3, 4. Are ye not carnal, and walk NONLATINALPHABET, according to man, the earthly, the carnal man?
But the Apostle interprets this the peoples weakness, Chap. 3.3, 4. are you not carnal, and walk, according to man, the earthly, the carnal man?
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Paul and Barnabas gathered not Churches to themselves, but themselves were gathered to the Church, Acts 11.26. they assembled themselves with the Church.
Paul and Barnabas gathered not Churches to themselves, but themselves were gathered to the Church, Acts 11.26. they assembled themselves with the Church.
his name Filiabitur, shall be continued by succession of many sons, (the children which God hath given him, Hebr. 2.3.) before the Sun. And men NONLATINALPHABET shall bless themselves in him;
his name Filiabitur, shall be continued by succession of many Sons, (the children which God hath given him, Hebrew 2.3.) before the Sun. And men shall bless themselves in him;
A Syrian ready to perish was my father, and he went down into Egypt, &c. ] This the Israelite, who brought his Basket of first-fruits, must say before the Lord. But must he say that before the Lord which is untrue? And does Moses teach him to say that which is untrue,
A Syrian ready to perish was my father, and he went down into Egypt, etc. ] This the Israelite, who brought his Basket of Firstfruits, must say before the Lord. But must he say that before the Lord which is untrue? And does Moses teach him to say that which is untrue,
before the Lord? Surely Jacob, who is here meant, was not a Syrian, but born in the holy land, Gen. 25.11.24, &c. Unless a man should be that countryman whither he came as a stranger,
before the Lord? Surely Jacob, who is Here meant, was not a Syrian, but born in the holy land, Gen. 25.11.24, etc. Unless a man should be that countryman whither he Come as a stranger,
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as Jacob did to Laban, Gen. 29. The Syrian therefore here meant is Laban. And he really did persecute Jacob, Gen. 3.1. whom the Israelite here calls his father.
as Jacob did to Laban, Gen. 29. The Syrian Therefore Here meant is Laban. And he really did persecute Jacob, Gen. 3.1. whom the Israelite Here calls his father.
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NONLATINALPHABET, Laban the Syrian sought to destroy my father, &c. From this Lesson which the Lawgiver taught the people, we may learn some profitable instruction for our selves.
, Laban the Syrian sought to destroy my father, etc. From this lesson which the Lawgiver taught the people, we may Learn Some profitable instruction for our selves.
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when they had entred into the Holy Land, and had taken possession of it, he teaches them to lay their Foundation low in the depth of Humility, confessing not only their own,
when they had entered into the Holy Land, and had taken possession of it, he Teaches them to lay their Foundation low in the depth of Humility, confessing not only their own,
And Jacob, however by the Lord surnamed Israel, and great in the estimation of others, Joh. 4.12. yet he acknowledgeth himself small, Gen. 32.10. I am little in regard of all thy mercies, and all that truth, which thou hast performed unto thy servant.
And Jacob, however by the Lord surnamed Israel, and great in the estimation of Others, John 4.12. yet he acknowledgeth himself small, Gen. 32.10. I am little in regard of all thy Mercies, and all that truth, which thou hast performed unto thy servant.
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How great was David in Gods account? yet in his own, he scarce knew himself, he was so little: and therefore he asks God, Who am I, O Lord, and what is mine house, that thou hast brought me hitherto? And he acknowledgeth, from what obscure imployment, he had his rise, unto the Kingdom, even from keeping Sheep; which yet was a kinde of introduction unto a like Shepherdie, that he might be the more expert NONLATINALPHABET, a Shepherd of the peoples. He chose David his servant, and took him from the sheepfolds, from after the Ewes great with yong.
How great was David in God's account? yet in his own, he scarce knew himself, he was so little: and Therefore he asks God, Who am I, Oh Lord, and what is mine house, that thou hast brought me hitherto? And he acknowledgeth, from what Obscure employment, he had his rise, unto the Kingdom, even from keeping Sheep; which yet was a kind of introduction unto a like Shepherdie, that he might be the more expert, a Shepherd of the peoples. He chosen David his servant, and took him from the sheepfolds, from After the Ewes great with young.
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lost in Egypt under the tyranny of Pharaoh; lost, in his own apprehensions, in his passage out of Egypt. But when we cryed unto the Lord, he had compassion on us,
lost in Egypt under the tyranny of Pharaoh; lost, in his own apprehensions, in his passage out of Egypt. But when we cried unto the Lord, he had compassion on us,
For hereby men are made and kept lowly, even in the height whether of temporal, or spiritual estate, when they can say, with him, NONLATINALPHABET, from how little, to how great! This consideration made and kept the great Apostle humble, so that he could say, NONLATINALPHABET, I am the least of the Apostles, and not worthy to be called an Apostle, 1 Cor. 15.9.
For hereby men Are made and kept lowly, even in the height whither of temporal, or spiritual estate, when they can say, with him,, from how little, to how great! This consideration made and kept the great Apostle humble, so that he could say,, I am the least of the Apostles, and not worthy to be called an Apostle, 1 Cor. 15.9.
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Yea, if the glorious company of the Apostles were too great and glorious for him to be accounted though but the least of them, he shrowds himself among the Saints. And lest peradventure the very least of the Saints should be too great for him to be compared withal, he makes a word of his own (for I read it no where else,
Yea, if the glorious company of the Apostles were too great and glorious for him to be accounted though but the least of them, he shrowds himself among the Saints. And lest Peradventure the very lest of the Saints should be too great for him to be compared withal, he makes a word of his own (for I read it not where Else,
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nor is it, I believe, elsewhere to be found) to signifie his least littleness; To me, saith he, NONLATINALPHABET less then the least of all Saints, this grace was given, &c. Ephes. 3.8.
nor is it, I believe, elsewhere to be found) to signify his least littleness; To me, Says he, less then the least of all Saints, this grace was given, etc. Ephesians 3.8.
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And if thus he seem not little enough, he calls himself just nothing, 2 Cor. 12.11. He well remembred, that he was, not persecuted, but which was infinitely worse, that he persecuted the Church of God, 1 Cor. 15.9. that he was a blasphemer and a persecutor, and injurious, 1 Tim. 1.13. A second Lesson we may learn from hence;
And if thus he seem not little enough, he calls himself just nothing, 2 Cor. 12.11. He well remembered, that he was, not persecuted, but which was infinitely Worse, that he persecuted the Church of God, 1 Cor. 15.9. that he was a blasphemer and a persecutor, and injurious, 1 Tim. 1.13. A second lesson we may Learn from hence;
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and what manner of persons the Apostle calls grievous Wolves, Acts 20.29. and what manner of men they are, whom he means, when he warns the Philippians to beware of Dogs, Phil. 3.2. Mystice. But this persecution may be neerer haply then we are aware of.
and what manner of Persons the Apostle calls grievous Wolves, Acts 20.29. and what manner of men they Are, whom he means, when he warns the Philippians to beware of Dogs, Philip 3.2. Mystice. But this persecution may be nearer haply then we Are aware of.
Surely as any man becomes more like unto Jacob (who was NONLATINALPHABET a perfect man, Gen. 25.27.) he shall have experience of Syrians or Aramites pursuing and persecuting him.
Surely as any man becomes more like unto Jacob (who was a perfect man, Gen. 25.27.) he shall have experience of Syrians or Aramites pursuing and persecuting him.
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For what is NONLATINALPHABET but sublimity, or height of pride? somewhat that is NONLATINALPHABET, high in men? Pride is a Worm that often breeds even in the trees of Righteousness.
For what is but sublimity, or height of pride? somewhat that is, high in men? Pride is a Worm that often breeds even in the trees of Righteousness.
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And by how much it is the more inward, its the more dangerous persecutor. Pride is deceitful, Obad. v. 3. And therefore Aram also signifies deceit; and deceit is accompanied with cursing, Ps. 10.7. and Aram signifies also cursing. And all these are covered with a Mantle of Hypocrisie, a white vail of pretended piety.
And by how much it is the more inward, its the more dangerous persecutor. Pride is deceitful, Obadiah v. 3. And Therefore Aram also signifies deceit; and deceit is accompanied with cursing, Ps. 10.7. and Aram signifies also cursing. And all these Are covered with a Mantle of Hypocrisy, a white Vail of pretended piety.
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Go on in thine humility, and thy simplicity, O thou Israelite indeed, in whom there is no guile, John 1. The Lord hath not beheld iniquity in (such a) Jacob; neither hath he seen perverseness in (such an) Israel.
Go on in thine humility, and thy simplicity, Oh thou Israelite indeed, in whom there is no guile, John 1. The Lord hath not beheld iniquity in (such a) Jacob; neither hath he seen perverseness in (such an) Israel.
He can rebuke and restrain the persecuter, as he checkt and restrained Laban the Syrian persecuting Jacob thy father, Gen. 31.29. What though Laban be a Wizard? it was confessed by Balaam, Labans countreyman the Syrian, That there is no enchantment against Jacob, neither is there any divination against Israel, Numb. 23.23. Remember what Balak King of Moab consulted, and what Balaam the son of Beeor answered him, Mich. 6.5. ( Balak is the destroyer, and Balaam the false Prophet which devours the people, as the false Prophets do, 2 Cor. 11.20. the son of Beor the Beast, ) Remember how the Lord thy God turn'd the Curse to a Blessing, Deut. 23.5. that ye may know NONLATINALPHABET Justitias, the righteousnesses or mercies of the Lord.
He can rebuke and restrain the Persecutor, as he checked and restrained Laban the Syrian persecuting Jacob thy father, Gen. 31.29. What though Laban be a Vizard? it was confessed by balaam, Labans countryman the Syrian, That there is no enchantment against Jacob, neither is there any divination against Israel, Numb. 23.23. remember what Balak King of Moab consulted, and what balaam the son of Beeor answered him, Mich. 6.5. (Balak is the destroyer, and balaam the false Prophet which devours the people, as the false prophets do, 2 Cor. 11.20. the son of Beor the Beast,) remember how the Lord thy God turned the Curse to a Blessing, Deuteronomy 23.5. that you may know Justitias, the Righteousness or Mercies of the Lord.
For there is a double blessing pronounced by the Lord Jesus, (who is NONLATINALPHABET, Blessings, Psal. 21.6.) upon his persecuted ones, Mat. 5.10, 11, 12. For as we are called unto suffering, so likewise are we called unto a blessing, to a double blessing for our sufferings, 1 Pet. 2.20, 21. that we render not evil for evil, or rayling for rayling, but contrariwise blessing, knowing that we are hereunto called that we should inherit a blessing, 1 Pet. 3.9. which the Lord vouchsafe to all his persecuted ones, through him who is the Blessings, and Son of the Blessed, Jesus Christ our Lord!
For there is a double blessing pronounced by the Lord jesus, (who is, Blessings, Psalm 21.6.) upon his persecuted ones, Mathew 5.10, 11, 12. For as we Are called unto suffering, so likewise Are we called unto a blessing, to a double blessing for our sufferings, 1 Pet. 2.20, 21. that we render not evil for evil, or railing for railing, but contrariwise blessing, knowing that we Are hereunto called that we should inherit a blessing, 1 Pet. 3.9. which the Lord vouchsafe to all his persecuted ones, through him who is the Blessings, and Son of the Blessed, jesus christ our Lord!
and keep his Commandements, and his Statutes, and his Judgements, &c. 2. Death and evil, if our heart turn away and we shall be drawn away, and worship other gods, and serve them, &c. I read the words, according to the Hebrew text, thus.
and keep his commandments, and his Statutes, and his Judgments, etc. 2. Death and evil, if our heart turn away and we shall be drawn away, and worship other God's, and serve them, etc. I read the words, according to the Hebrew text, thus.
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If thine heart turn itself away, and thou wilt not obey, and thou be driven away, and worship other gods and serve them, I denounce unto you this day, that perishing ye shall perish, that is, by little and little, or by degrees ye shall perish.
If thine heart turn itself away, and thou wilt not obey, and thou be driven away, and worship other God's and serve them, I denounce unto you this day, that perishing you shall perish, that is, by little and little, or by Degrees you shall perish.
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This text may be considered in it self absolutely, or with reference to the words before injoyning the love of God and walking in his wayes: But if, &c. The words are a serious commination, denuntiation, or threatning of judgement upon condition and supposition of sin. 1. In aversione, turning away, not hearing, not obeying.
This text may be considered in it self absolutely, or with Referente to the words before enjoining the love of God and walking in his ways: But if, etc. The words Are a serious commination, denunciation, or threatening of judgement upon condition and supposition of since. 1. In aversion, turning away, not hearing, not obeying.
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Now because in every serious conditional threatning, a possibility of offending is supposed, the Antecedent of this connex or conditional Axiom, will afford us these divine Truths. 1. That its possible, the heart may turn it self away from God. 2. That the people of God may not hear or obey God.
Now Because in every serious conditional threatening, a possibility of offending is supposed, the Antecedent of this connex or conditional Axiom, will afford us these divine Truths. 1. That its possible, the heart may turn it self away from God. 2. That the people of God may not hear or obey God.
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3. That they may be driven away from the true God. 4. That they may worship and serve other gods. 5. That they may be so driven from the true God, that they may worship other gods and serve them. 6. If the heart turn it self away, if the people of God obey him not, if they be driven away, and worship other gods and serve them, the Lord denounceth unto them, that perishing they shall perish.
3. That they may be driven away from the true God. 4. That they may worship and serve other God's. 5. That they may be so driven from the true God, that they may worship other God's and serve them. 6. If the heart turn it self away, if the people of God obey him not, if they be driven away, and worship other God's and serve them, the Lord Denounceth unto them, that perishing they shall perish.
The heart is sometime taken more specially for the affective part of the soul; and so it is distinguished from the minde and from the will, Matth. 22.37.
The heart is sometime taken more specially for the affective part of the soul; and so it is distinguished from the mind and from the will, Matthew 22.37.
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Sometime its taken more generally for all the parts of the soul, and the whole inward man, all that is within us, Mark 7.21, 22. compar'd with Matth. 15.19, 20. We may understand the heart here largely, as the affective part following the dictate and determination of the understanding.
Sometime its taken more generally for all the parts of the soul, and the Whole inward man, all that is within us, Mark 7.21, 22. compared with Matthew 15.19, 20. We may understand the heart Here largely, as the affective part following thee dictate and determination of the understanding.
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The reason of this is evident, 1. From the precedent words, where life, and good, and death, and evil are set before us, whereunto the heart may indifferently turn it self.
The reason of this is evident, 1. From the precedent words, where life, and good, and death, and evil Are Set before us, whereunto the heart may indifferently turn it self.
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And 2. the Lord having made man after his own image, left him in the hand of his own counsel. Ecclus. 15.14. — 17. Before men (NONLATINALPHABET) is life and death and whether him liketh shall be given unto him.
And 2. the Lord having made man After his own image, left him in the hand of his own counsel. Ecclus 15.14. — 17. Before men () is life and death and whither him liketh shall be given unto him.
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2. The heart may decline, may turn it self away even from the Summum Bonum, even the chief good, while it is Non clarè cognitum, not yet clearly understood.
2. The heart may decline, may turn it self away even from the Summum Bonum, even the chief good, while it is Non clarè cognitum, not yet clearly understood.
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Hence we may note a decision and determination of that great question controverted by Philosophers and Divines, concerning the NONLATINALPHABET, the Principale; or,
Hence we may note a decision and determination of that great question controverted by Philosophers and Divines, Concerning the, the Principal; or,
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So NONLATINALPHABET signifies, not to be drawn away, as it is here turn'd, but to be driven away. And so our Translators themselves turn the word, Deut. 4.19. and 22.1. Thou shalt not see thy brothers Ox or his Sheep go astray; the word is the same we have in question, NONLATINALPHABET, Impulsos, so Arias Montanus, driven away.
So signifies, not to be drawn away, as it is Here turned, but to be driven away. And so our Translators themselves turn the word, Deuteronomy 4.19. and 22.1. Thou shalt not see thy Brother's Ox or his Sheep go astray; the word is the same we have in question,, Impulsos, so Arias Montanus, driven away.
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So the Disciples were affraid when they saw Jesus walking on the Sea, and said, He was a Spirit; or rather indeed a fansie, NONLATINALPHABET, Matth. 14.26.
So the Disciples were afraid when they saw jesus walking on the Sea, and said, He was a Spirit; or rather indeed a fancy,, Matthew 14.26.
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Thus the Devil deceived and drove away our first parents from their God when he perswaded them that he envied them their happiness. But more of this anon.
Thus the devil deceived and drove away our First Parents from their God when he persuaded them that he envied them their happiness. But more of this anon.
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The word NONLATINALPHABET signifies other, and also after; implying, that the other god is after Him who is NONLATINALPHABET the one and only true God. So that the other gods are whatsoever the heart of man turns unto, obeyes, and is driven unto, when it turns from and obeyes not, but is driven from the only true God.
The word signifies other, and also After; implying, that the other god is After Him who is the one and only true God. So that the other God's Are whatsoever the heart of man turns unto, obeys, and is driven unto, when it turns from and obeys not, but is driven from the only true God.
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as 1. NONLATINALPHABET To bow down the head especially, with some other part of the body. 2. NONLATINALPHABET, To bow the knee. 3. NONLATINALPHABET, To prostrate and cast down the whole body; which comprehends the other two;
as 1. To bow down the head especially, with Some other part of the body. 2., To bow the knee. 3., To prostrate and cast down the Whole body; which comprehends the other two;
The Lord being now about to send his people to Chaldea, whither he had already sent some of them, furnishes them with an answer to those who should tempt them to worship other gods, Jer. 10.11.
The Lord being now about to send his people to Chaldea, whither he had already sent Some of them, furnishes them with an answer to those who should tempt them to worship other God's, Jer. 10.11.
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This is written in the Chaldee, and this only, of all the Prophesie of Jeremiah: Which therefore the Chald. Paraph. saith, was a Copy of the Epistle which Jeremiah wrote into Babylon, that the Jews if tempted to worship their gods, might speak to them in their own language:
This is written in the Chaldee, and this only, of all the Prophesy of Jeremiah: Which Therefore the Chald. Paraph. Says, was a Copy of the Epistle which Jeremiah wrote into Babylon, that the jews if tempted to worship their God's, might speak to them in their own language:
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The gods that neither can give rain from Heaven, nor cause the fruit to grow out of the Earth, they and their worshippers shall perish from the Earth, and from under these Heavens.
The God's that neither can give rain from Heaven, nor cause the fruit to grow out of the Earth, they and their worshippers shall perish from the Earth, and from under these Heavens.
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What is the true separation which the Lord our God requires of us, 2 Cor. 6. What else but the cleansing our selves and putting away all our strange gods? Gen. 39. 2 Cor. 6. See a vast difference between the worshippers of the one and only God, and the servants of other gods.
What is the true separation which the Lord our God requires of us, 2 Cor. 6. What Else but the cleansing our selves and putting away all our strange God's? Gen. 39. 2 Cor. 6. See a vast difference between the worshippers of the one and only God, and the Servants of other God's.
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The Rich mans Wealth, his Mammon, is taken away, &c. he despairs and dies; as Aristotle saith, Despair is the cause of NONLATINALPHABET, self-murder, and worldly sorrow causeth death.
The Rich men Wealth, his Mammon, is taken away, etc. he despairs and die; as Aristotle Says, Despair is the cause of, self-murder, and worldly sorrow Causes death.
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God staines the pride of all glory, and brings into contempt all the honourable of the Earth, Esay 23.9. The dishonoured man sinks in desparation, and is lost.
God stains the pride of all glory, and brings into contempt all the honourable of the Earth, Isaiah 23.9. The dishonoured man sinks in Desperation, and is lost.
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The Wine is taken from the Drunkard, Joel 1.5. Awake ye Drunkards and weep and houl all ye drinkers of wine; because of the Wine: for it is cut off from your mouth.
The Wine is taken from the Drunkard, Joel 1.5. Awake you Drunkards and weep and houl all you drinkers of wine; Because of the Wine: for it is Cut off from your Mouth.
So ye finde the women, Ezech. 8.14. There sate at the North-gate Women weeping for Tammuz, that is, for Adonis, as the Latin Fathers commonly understand it;
So you find the women, Ezekiel 8.14. There sat At the North gate Women weeping for Tammuz, that is, for Adonis, as the Latin Father's commonly understand it;
or, as others, Osiris; for their NONLATINALPHABET, their pleasure and voluptuousness, their belly which is their god, they have not, wherewith to worship it.
or, as Others, Osiris; for their, their pleasure and voluptuousness, their belly which is their god, they have not, wherewith to worship it.
The heart cannot be removed from what it extreamly loved, without grief, yea, great grief. Ye have taken away my gods; and what have I more? Judges 18.24. Micha had a house of gods, which the Tribe of Dan took away.
The heart cannot be removed from what it extremely loved, without grief, yea, great grief. You have taken away my God's; and what have I more? Judges 18.24. Micah had a house of God's, which the Tribe of Dan took away.
When the judgements of the jealous God are in the land, and upon all our gods, (as he executed judgement upon the gods of the land of Egypt; ) when the Danites (the judgements of God) plunder us of all our gods, is it not time, high time to have a God, that cannot be taken away from us? Such an only God have the true worshippers, Esay 5.13.17.
When the Judgments of the jealous God Are in the land, and upon all our God's, (as he executed judgement upon the God's of the land of Egypt;) when the Danites (the Judgments of God) plunder us of all our God's, is it not time, high time to have a God, that cannot be taken away from us? Such an only God have the true worshippers, Isaiah 5.13.17.
When the false gods, and their worshippers are removed, then shall the Lambs, the innocent, blameless ones, feed NONLATINALPHABET according to the Word. Nebuzaradan left of the poor of the land to be Vine-dressers and Husbandmen, 2 Kings 25.12. Zeph. 3.11. Mal. 3.18. with 4.1, 2.
When the false God's, and their worshippers Are removed, then shall the Lambs, the innocent, blameless ones, feed according to the Word. Nebuzaradan left of the poor of the land to be Vine-dressers and Husbandmen, 2 Kings 25.12. Zephaniah 3.11. Malachi 3.18. with 4.1, 2.
Those who have more gods then the one and only God, are hence justly reproved of this great sin, whereof were and are guilty both Romani and Romanenses the older and later Rome.
Those who have more God's then the one and only God, Are hence justly reproved of this great since, whereof were and Are guilty both Romani and Romanenses the older and later Room.
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but is not thine the same? Alas! (beloved!) this is Malum epidemicum. NONLATINALPHABET is a common evil to the Gentiles, to the Papists, to the Protestants, any thoughts, wills, affections, actions, works, due to God, and aliened from God unto the Creature, makes a man a worshipper of another God.
but is not thine the same? Alas! (Beloved!) this is Malum epidemicum. is a Common evil to the Gentiles, to the Papists, to the Protestants, any thoughts, wills, affections, actions, works, due to God, and aliened from God unto the Creature, makes a man a worshipper of Another God.
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Am I, saith he, in Gods stead, who who hath withheld from thee the fruit of thy womb? Gen. 30.12. Am I a God to kill and make alive, that I should cure Naaman of his leprosie? so Joram said, having rent his clothes, 2 Kings 5.7.
Am I, Says he, in God's stead, who who hath withheld from thee the fruit of thy womb? Gen. 30.12. Am I a God to kill and make alive, that I should cure Naaman of his leprosy? so Jhoram said, having rend his clothes, 2 Kings 5.7.
So Paul and Barnabas rent their clothes when the Lystrians would have done sacrifice unto them, Acts 14.14. The Apostle tells us, that all things befell the antient people, in types and figures, and were written for our example. And therefore it is more then probable, that we may finde the same false gods among us.
So Paul and Barnabas rend their clothes when the Lystrians would have done sacrifice unto them, Acts 14.14. The Apostle tells us, that all things befell the ancient people, in types and figures, and were written for our Exampl. And Therefore it is more then probable, that we may find the same false God's among us.
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We condemn Salomon for worshipping Ashteroth and Baalim. Even to this day we worship Ashteroth the goddess of the Zidonians, 1 Kings 11. and that with as much solemnity as ever, that is, wealth and riches, we worship Mammon: And though our Lord hath told us, that we cannot,
We condemn Solomon for worshipping Ashtaroth and Baalim. Even to this day we worship Ashtaroth the goddess of the Zidonians, 1 Kings 11. and that with as much solemnity as ever, that is, wealth and riches, we worship Mammon: And though our Lord hath told us, that we cannot,
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They had many Titles of Honour; but we Clergie and Lay, Priests and People can be as proud as they, without any titles of honour, and like the Cynik, tread down Plato's pride, with greater pride of our own.
They had many Titles of Honour; but we Clergy and Lay, Priests and People can be as proud as they, without any titles of honour, and like the Cynic, tread down Plato's pride, with greater pride of our own.
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We have our Baal Perazim, the god of Divisions; and therefore the Lord threatens to deal with us, in this time of the overflowing scourge, as he dealt in Mount Perazim, Esay 28. We have our Baal Berith, Judges 9.4.
We have our Baal Perazim, the god of Divisions; and Therefore the Lord threatens to deal with us, in this time of the overflowing scourge, as he dealt in Mount Perazim, Isaiah 28. We have our Baal Berith, Judges 9.4.
and though the Apostle tells us, there is no agreement between Christ and Belial; yet we are resolved to make them agree, 2 Cor. 6.15. We worship Chemosh the god of the Moabites, and serve him together with the true and only God:
and though the Apostle tells us, there is no agreement between christ and Belial; yet we Are resolved to make them agree, 2 Cor. 6.15. We worship Chemosh the god of the Moabites, and serve him together with the true and only God:
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Chemosh is Quasi palpans, Flattery; which is judged to be the same with NONLATINALPHABET, Rom. 13.13. which the Scholiast on Aristophanes tells us was a Tavern-deity, and wont to be worshipped with drinking after Supper; Night-meetings;
Chemosh is Quasi palpans, Flattery; which is judged to be the same with, Rom. 13.13. which the Scholiast on Aristophanes tells us was a Tavern-deity, and wont to be worshipped with drinking After Supper; Night-meetings;
I may call them the Clubbing; when men supple one another with Wine, & flatter one another into good bargains. This is a compendious way of worshipping Mammon, Ashteroth, Bacchus, and Chemosh all at once.
I may call them the Clubbing; when men supple one Another with Wine, & flatter one Another into good bargains. This is a compendious Way of worshipping Mammon, Ashtaroth, Bacchus, and Chemosh all At once.
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And least any order of men should be exempt from this NONLATINALPHABET, we worship Mercury, and have gotten many Mercuries; gods of words, 1 Cor. 2.4. We have Nebo, when the Prophets set themselves up for gods, NONLATINALPHABET, the Poet calls it.
And lest any order of men should be exempt from this, we worship Mercury, and have got many Mercuries; God's of words, 1 Cor. 2.4. We have Nebo, when the prophets Set themselves up for God's,, the Poet calls it.
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For do we think, our God is more offended with the title of those false gods, or the worship of them in spirit and truth? with the names, or the things themselves? He himself suffers the names of these and many more false gods in holy Scripture,
For doe we think, our God is more offended with the title of those false God's, or the worship of them in Spirit and truth? with the names, or the things themselves? He himself suffers the names of these and many more false God's in holy Scripture,
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While we fall short of the end of our creation, the glory of God, it is by reason of some false god or other whom we have in our heart; so much the Apostle implyes, Rom. 3.23. All have sinned, NONLATINALPHABET, (the word answers to NONLATINALPHABET) they come short or after the glory of God.
While we fallen short of the end of our creation, the glory of God, it is by reason of Some false god or other whom we have in our heart; so much the Apostle Implies, Rom. 3.23. All have sinned,, (the word answers to) they come short or After the glory of God.
So that there is, beside that gross outward idolatry, one more subtil, spiritual, and inward. Such are those Idols or Images imagined and conceived in opinion;
So that there is, beside that gross outward idolatry, one more subtle, spiritual, and inward. Such Are those Idols or Images imagined and conceived in opinion;
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They have found out many inventions, Eccles. 7. ult. For whereas the outward idolatry seemed to be too gross and palpable to deceive the world any longer, Satan obtruded upon men an inward kinde of idolatry more subtil and refined.
They have found out many Inventions, Eccles. 7. ult. For whereas the outward idolatry seemed to be too gross and palpable to deceive the world any longer, Satan obtruded upon men an inward kind of idolatry more subtle and refined.
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For after the Synagoga magna had quite discountenanced outward Idols, calling Baal Bosheth, Bethel Bethaven, Beelzebub Beelzebul, &c. Instead of these, the Elders of the Jews chose other Images, Mark 7.1. — 7. And such as these are many Idols of later time;
For After the Synagoga Magna had quite discountenanced outward Idols, calling Baal Bosheth, Bethel Bethaven, Beelzebub Beelzebub, etc. Instead of these, the Elders of the jews chosen other Images, Mark 7.1. — 7. And such as these Are many Idols of later time;
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Yea, if such Idol-makers get power into their hands, they force others to the worship of their Idols, even with fear of death; like Nebuchadnezzar, Dan. 3.6. Whoso falls not down and worships, shall be cast into the midst of a burning fiery furnace.
Yea, if such Idol-makers get power into their hands, they force Others to the worship of their Idols, even with Fear of death; like Nebuchadnezzar, Dan. 3.6. Whoso falls not down and worships, shall be cast into the midst of a burning fiery furnace.
Of this the Prophet, Esay 66.5. Your brethren that hate you, that cast you out, for my names sake, say, Let the Lord be glorified, and think in so doing, they do God good service, Ier. 50.7. We offend not, because they have sinned against the Lord.
Of this the Prophet, Isaiah 66.5. Your brothers that hate you, that cast you out, for my names sake, say, Let the Lord be glorified, and think in so doing, they do God good service, Jeremiah 50.7. We offend not, Because they have sinned against the Lord.
Our Lord forewarns his Disciples of this, and many of them have experienced the truth of it, John 16.2. The time cometh, that whosoever killeth you, he shall think, that he offereth a gift unto God.
Our Lord forewarns his Disciples of this, and many of them have experienced the truth of it, John 16.2. The time comes, that whosoever kills you, he shall think, that he Offereth a gift unto God.
and the Moon, and the Stars, the whole host of the heavens, NONLATINALPHABET and thou be driven (so our Translators turn the word there) to worship them and serve them, &c. The reason why tis possible, that the people of God, may be driven to worship and serve other gods, may appear from the danger of the other gods; To have them, endangers the worship of them.
and the Moon, and the Stars, the Whole host of the heavens, and thou be driven (so our Translators turn the word there) to worship them and serve them, etc. The reason why this possible, that the people of God, may be driven to worship and serve other God's, may appear from the danger of the other God's; To have them, endangers the worship of them.
and making Idols, adds, thou shalt not bow down thy self to them nor serve them. Ducit enim & affectu quodam infirmo rapit infirma corda mortalium formae similitudo, &c. For the likeness of form wins upon the affections,
and making Idols, adds, thou shalt not bow down thy self to them nor serve them. Ducit enim & affectu Quodam infirmo rapit infirma Corda mortalium Formae similitudo, etc. For the likeness of from wins upon the affections,
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It suits neither with his Wisdom, nor with his Justice, that he should drive men to that, from which, by so many Motives and Arguments, in his Word, he withdrawes them.
It suits neither with his Wisdom, nor with his justice, that he should drive men to that, from which, by so many Motives and Arguments, in his Word, he withdraws them.
but from the drift and impetuousness of their own perverse will? So Luther, and Piscator, If thou lettest thy self be driven, &c. Accordingly the Apostles phrase is;
but from the drift and impetuousness of their own perverse will? So Luther, and Piscator, If thou Lettest thy self be driven, etc. Accordingly the Apostles phrase is;
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NONLATINALPHABET, ye know, that when ye were Gentiles, ye were carried away, or, driven away (NONLATINALPHABET) to the dumb idols, according as ye were lead, 1 Cor. 12.2. Who carried them, or drove them? There is no doubt, but they had their Drivers of Religion as well as we have;
, you know, that when you were Gentiles, you were carried away, or, driven away () to the dumb Idols, according as you were led, 1 Cor. 12.2. Who carried them, or drove them? There is no doubt, but they had their Drivers of Religion as well as we have;
as they who use all arguments to perswade men to the worship of their gods. But no Counsel in the world can enforce or drive any man to embrace or follow it,
as they who use all Arguments to persuade men to the worship of their God's. But no Counsel in the world can enforce or drive any man to embrace or follow it,
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They who affirm this or the like Positions, they are accounted Free-willers, as if this were the name of some old Sect or Heresie. Whereas indeed to will or nill the same thing,
They who affirm this or the like Positions, they Are accounted Freewillers, as if this were the name of Some old Sect or Heresy. Whereas indeed to will or nill the same thing,
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A man is driven like a beast from the one and only God, to other false gods; from the worship and serving of God, to the service and worship of Idols.
A man is driven like a beast from the one and only God, to other false God's; from the worship and serving of God, to the service and worship of Idols.
And because the heart is so moveable even from the chief good, let us pray to the Lord to fix our hearts, and knit them unto himself, that we may fear his Name.
And Because the heart is so movable even from the chief good, let us pray to the Lord to fix our hearts, and knit them unto himself, that we may Fear his Name.
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When our heart is strengthened and confirmed in the good, we may then every one sing with holy David, My heart is fixed, O Lord, my heart is fixed, I will sing,
When our heart is strengthened and confirmed in the good, we may then every one sing with holy David, My heart is fixed, Oh Lord, my heart is fixed, I will sing,
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when he has summoned his Auditors and witnesses, he reproves them of their sin by discovering the disparity and unlikeness of the people unto that patern, according to which they were made,
when he has summoned his Auditors and Witnesses, he reproves them of their since by discovering the disparity and unlikeness of the people unto that pattern, according to which they were made,
which, to make sense, must necessarily be supplyed; Because there is neither sense nor sentence, neither truth nor falsehood without a Verb. Yet are not Verbs to be multiplyed beyond necessity.
which, to make sense, must necessarily be supplied; Because there is neither sense nor sentence, neither truth nor falsehood without a Verb. Yet Are not Verbs to be multiplied beyond necessity.
The word here turnd a Rock, is NONLATINALPHABET which hath NONLATINALPHABET Emphatical, and NONLATINALPHABET extraordinary great, and exceeding the quantity of the other letters.
The word Here turned a Rock, is which hath Emphatical, and extraordinary great, and exceeding the quantity of the other letters.
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The Rabbins understand by NONLATINALPHABET God, (as the LXX render it NONLATINALPHABET both here, and v. 30.) but with reference unto his vengeance for sin upon those who transgress his Law.
The Rabbis understand by God, (as the LXX render it both Here, and v. 30.) but with Referente unto his vengeance for since upon those who transgress his Law.
The Lord Jesus Christ may be understood to be the perfect work of the Father, both 1. By eternal generation, NONLATINALPHABET the off-shining of his glory;
The Lord jesus christ may be understood to be the perfect work of the Father, both 1. By Eternal generation, the off-shining of his glory;
And in those wayes the man ought to have walked; and Christ himself is NONLATINALPHABET, that way, John 14.6. A God of Truth, or God Truth, that is, Christ is that Truth, John 14.6. And it is prophesied of him, Esay 65.16. that he who blesseth himself in the Earth, shall bless himself NONLATINALPHABET in the God Amen as Christ is called, Revel. 3.14.
And in those ways the man ought to have walked; and christ himself is, that Way, John 14.6. A God of Truth, or God Truth, that is, christ is that Truth, John 14.6. And it is prophesied of him, Isaiah 65.16. that he who Blesses himself in the Earth, shall bless himself in the God Amen as christ is called, Revel. 3.14.
God is just and righteous; and in righteousness was the man made according to Gods image, even in righteousness & holiness of Truth, Ephes. 4.24. God is right or upright. And God made the man right or upright, NONLATINALPHABET, Eccles. 7.29.
God is just and righteous; and in righteousness was the man made according to God's image, even in righteousness & holiness of Truth, Ephesians 4.24. God is right or upright. And God made the man right or upright,, Eccles. 7.29.
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When the Foster-fathers, Mothers, or Nurses, had lost their children, they sought them, and discovered them by certain marks, which they call'd NONLATINALPHABET.
When the Foster-fathers, Mother's, or Nurse's, had lost their children, they sought them, and discovered them by certain marks, which they called.
but they were all gon out of the way, they are corrupt, and have done abominable things, Psal. 14. He looked for NONLATINALPHABET judgement, and behold NONLATINALPHABET, a Scab, a Spot of Leprosie; and for NONLATINALPHABET, righteousness, and behold NONLATINALPHABET a cry; the Spirit of God abhors not such elegant Paranomasia's and Allusions, Esay 5.7.
but they were all gone out of the Way, they Are corrupt, and have done abominable things, Psalm 14. He looked for judgement, and behold, a Scab, a Spot of Leprosy; and for, righteousness, and behold a cry; the Spirit of God abhors not such elegant Paranomasia's and Allusions, Isaiah 5.7.
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the true image of God corrupted and marred instead of the righteousness of God, he findes spots, blemishes, & defilements; in lieu of Gods rectitude & uprightness he finds obliquity crockedness & perverseness.
the true image of God corrupted and marred instead of the righteousness of God, he finds spots, blemishes, & defilements; in lieu of God's rectitude & uprightness he finds obliquity crockedness & perverseness.
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The words are in the Singular number, NONLATINALPHABET, He hath corrupted himself. Howbeit, since the people of Israel, are here understood as a collective of many, the Scripture speaks both wayes,
The words Are in the Singular number,, He hath corrupted himself. Howbeit, since the people of Israel, Are Here understood as a collective of many, the Scripture speaks both ways,
whether we should understand NONLATINALPHABET directly, and so understand God, as Hierom turns the words, Peccaverunt illi, they have sinned unto or against him, that is, God,
whither we should understand directly, and so understand God, as Hieronymus turns the words, Peccaverunt illi, they have sinned unto or against him, that is, God,
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as by corrupting his Covenant. Or, whether we should understand NONLATINALPHABET reflexly and reciprocally, as our Translators render it, They have corrupted themselves; or,
as by corrupting his Covenant. Or, whither we should understand reflexly and reciprocally, as our Translators render it, They have corrupted themselves; or,
But more especially, the word signifies to sin and commit iniquity; and therefore the LXX turn it by NONLATINALPHABET to do unjustly, as Moses speaking of this corrupt people, Deut. 31.29. I know that ye will utterly corrupt your selves, the LXX turn it, NONLATINALPHABET, ye will do very unjustly.
But more especially, the word signifies to sin and commit iniquity; and Therefore the LXX turn it by to do unjustly, as Moses speaking of this corrupt people, Deuteronomy 31.29. I know that you will utterly corrupt your selves, the LXX turn it,, you will do very unjustly.
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And yet more particularly by this corruption, a more particular sin is to be understood, and that's Idolatry; as Exod. 32.7. Thy people have corrupted themselves;
And yet more particularly by this corruption, a more particular since is to be understood, and that's Idolatry; as Exod 32.7. Thy people have corrupted themselves;
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This corruption spreads far, and extends it self to the mindes and thoughts of men; for so we read of men of corrupt mindes, 2 Tim. 3.8. and thence to their words, Eph. 4.29. and to their doings, Ezek. 16.47.
This corruption spreads Far, and extends it self to the minds and thoughts of men; for so we read of men of corrupt minds, 2 Tim. 3.8. and thence to their words, Ephesians 4.29. and to their doings, Ezekiel 16.47.
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The Philosophers define corruption a substantial mutation, a change of the nature, which is opposite and contrary to generation, the other substantial mutation.
The Philosophers define corruption a substantial mutation, a change of the nature, which is opposite and contrary to generation, the other substantial mutation.
And if we apply it unto our present business, it's a change of the man from his true manlike nature, Eccles. 12.13. viz. from the fear of God, and keeping His Commandments, from the truth, righteousness, holyness, and uprightness of God.
And if we apply it unto our present business, it's a change of the man from his true manlike nature, Eccles. 12.13. viz. from the Fear of God, and keeping His commandments, from the truth, righteousness, holiness, and uprightness of God.
so your thoughts (NONLATINALPHABET) should be corrupted from the simplicity that is in Christ, 2 Cor. 11.3. The thoughts corrupt the life, the will, and affections;
so your thoughts () should be corrupted from the simplicity that is in christ, 2 Cor. 11.3. The thoughts corrupt the life, the will, and affections;
and so we read that the old man is corrupt by deceitful lusts, Ephes. 4.22. 1. Take notice by what foul names the holy Scripture represents our sins unto us,
and so we read that the old man is corrupt by deceitful Lustiest, Ephesians 4.22. 1. Take notice by what foul names the holy Scripture represents our Sins unto us,
as here under the name of corruption; so 2 Pet. 2.19. and in the fore-named Chapter by mire and vomit; afterwards in the Text, by spots and blemishes, crookedness and perverseness, elsewhere by the menstruous cloth of an unclean Woman, putrefaction of sores, the excremont of a man, Prov. 30.12.
as Here under the name of corruption; so 2 Pet. 2.19. and in the forenamed Chapter by mire and vomit; afterwards in the Text, by spots and blemishes, crookedness and perverseness, elsewhere by the menstruous cloth of an unclean Woman, putrefaction of sores, the excremont of a man, Curae 30.12.
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And scarce shall we meet with any thing odious to our fansie, from which sin borrows not a name, to shew how the Lord hates it, and would also, that we should hate it.
And scarce shall we meet with any thing odious to our fancy, from which since borrows not a name, to show how the Lord hates it, and would also, that we should hate it.
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2. Corruption supposeth integrity: For whatsoever is corrupted, was at first sound and whole; whatsoever is fallen, it sometime stood: If man therefore be corrupted, he was sometime whole and sound.
2. Corruption Supposeth integrity: For whatsoever is corrupted, was At First found and Whole; whatsoever is fallen, it sometime stood: If man Therefore be corrupted, he was sometime Whole and found.
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The generations of the World were healthful, and there is no poyson of corruption or destruction in them, Wisd. 1.14. This was no doubt, an honorable estate wherewithal the Man was invested, even with Christ, the honor that cometh of God onely, Iohn 5.44. 1 Pet. 2.7.
The generations of the World were healthful, and there is no poison of corruption or destruction in them, Wisdom 1.14. This was no doubt, an honourable estate wherewithal the Man was invested, even with christ, the honour that comes of God only, John 5.44. 1 Pet. 2.7.
But man being in this Honor, understood not, but became like the Beasts that perish, Psalm 49.12, 20. Whence wicked men are called Wolves, Dogs, Foxes, Bears, Lions, &c. as acting according to the bestial principle of life.
But man being in this Honour, understood not, but became like the Beasts that perish, Psalm 49.12, 20. Whence wicked men Are called Wolves, Dogs, Foxes, Bears, Lions, etc. as acting according to the bestial principle of life.
and the reason is, because being yet intire and uncorrupt, he is the best; and therefore being corrupted he is the very worst; Corruptio optimi est pessima, the corruption of that which is the best, is the worst of all.
and the reason is, Because being yet entire and uncorrupt, he is the best; and Therefore being corrupted he is the very worst; corruption Optimi est pessima, the corruption of that which is the best, is the worst of all.
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How dangerous a companion is a wicked man unto another? Can he love another who hates himself? can he preserve another, who destroyes himself? Yet its strange,
How dangerous a Companion is a wicked man unto Another? Can he love Another who hates himself? can he preserve Another, who Destroys himself? Yet its strange,
how carefully men shun one who hath the Poul disease, or the Plague, or some other infectious malady; yet fear not intimate conversation with men of corrupt mindes, yea, life, and manners. Yea we are wont to warn our children,
how carefully men shun one who hath the Poul disease, or the Plague, or Some other infectious malady; yet Fear not intimate Conversation with men of corrupt minds, yea, life, and manners. Yea we Are wont to warn our children,
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How much more are they to blame who corrupt and destroy others, whether in body or soul. The Spirit of God is so tender of the natural life that it allowes not a will or affection toward the taking it away from another.
How much more Are they to blame who corrupt and destroy Others, whither in body or soul. The Spirit of God is so tender of the natural life that it allows not a will or affection towards the taking it away from Another.
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Cursed be he that taketh (or is taking in the Participle) a reward to smite or slay the soul, the innocent blood, or, blood of the innocent; so that the soul and innocent blood, or blood of the innocent should be joyn'd by Apposition. So we read them put together, Gen. 9.4.
Cursed be he that Takes (or is taking in the Participle) a reward to smite or slay the soul, the innocent blood, or, blood of the innocent; so that the soul and innocent blood, or blood of the innocent should be joined by Apposition. So we read them put together, Gen. 9.4.
The words are better understood by apposition without the supplement; but flesh in or with (NONLATINALPHABET) the life or soul thereof, the blood thereof, ye shall not eat.
The words Are better understood by apposition without the supplement; but Flesh in or with () the life or soul thereof, the blood thereof, you shall not eat.
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If the natural life be so pretious, how much more pretious is the spiritual life? The word is NONLATINALPHABET, which signifies the soul. And how little is it regarded by most men how they corrupt others by their lewd examples, by corrupt doings, Ezech. 20.44. by corrupt communication, by wicked counsels? What a brand is that upon the name and memory of Jeroboam, that he made Israel to sin.
If the natural life be so precious, how much more precious is the spiritual life? The word is, which signifies the soul. And how little is it regarded by most men how they corrupt Others by their lewd Examples, by corrupt doings, Ezekiel 20.44. by corrupt communication, by wicked Counsels? What a brand is that upon the name and memory of Jeroboam, that he made Israel to since.
How neerly does this concern those, who, by their office and place, are to give ghostly counsel unto others? How dreadful will their account be, who take reward to slay the souls that should not dye? and save the souls alive, that should not live, by their lying to Gods people who hear their lyes, Ezech. 13.19.
How nearly does this concern those, who, by their office and place, Are to give ghostly counsel unto Others? How dreadful will their account be, who take reward to slay the Souls that should not die? and save the Souls alive, that should not live, by their lying to God's people who hear their lies, Ezekiel 13.19.
How careful and watchful are men, especially over any one in relation unto them, if by deep melancholy, or Vi morbi, by force of a disease, he attempt to lay violent hands upon himself:
How careful and watchful Are men, especially over any one in Relation unto them, if by deep melancholy, or Vi Morbi, by force of a disease, he attempt to lay violent hands upon himself:
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but how many wilfully corrupt and destroy themselves, how many are NONLATINALPHABET, self-murderers, soul-murderers, their own and others? Yet such a Cainish generation we live in, that almost every man thinks it strange, that he should be his brothers keeper, Gen. 4.9. when yet in the creation God gave every man commandement concerning his neighbour, Ecclus. 17.14. These are the corrupting sons, Esay 1.24. who plunge themselves and others in the pit of corruption. Let us endeavour to get out of this pit.
but how many wilfully corrupt and destroy themselves, how many Are, self-murderers, Soul-murderers, their own and Others? Yet such a Cainish generation we live in, that almost every man thinks it strange, that he should be his Brother's keeper, Gen. 4.9. when yet in the creation God gave every man Commandment Concerning his neighbour, Ecclus 17.14. These Are the corrupting Sons, Isaiah 1.24. who plunge themselves and Others in the pit of corruption. Let us endeavour to get out of this pit.
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one wiser then the rest, advised them for the present to leave off that question, and rather to finde means how they might get out Surely all have sinned, and are come short of the glory of God.
one Wiser then the rest, advised them for the present to leave off that question, and rather to find means how they might get out Surely all have sinned, and Are come short of the glory of God.
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But how shall corruption inherit incorruption, 1 Cor. 15.50. We cannot otherwise receive incorruption and immortality, unless we be united (by Faith, Hope, and Love, ) unto incorruption and immortality, saith Irenaeus. Faith in the operative power of God, raiseth us up from the dead, Col. 2.12. Without this Faith, corrupt men abide in the pit of corruption, who will not believe to return out of darkness, Job 15.22.
But how shall corruption inherit incorruption, 1 Cor. 15.50. We cannot otherwise receive incorruption and immortality, unless we be united (by Faith, Hope, and Love,) unto incorruption and immortality, Says Irnaeus. Faith in the operative power of God, Raiseth us up from the dead, Col. 2.12. Without this Faith, corrupt men abide in the pit of corruption, who will not believe to return out of darkness, Job 15.22.
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yet the word in the Psalm is in the plural number; Thou wilt not suffer NONLATINALPHABET thy merciful ones to see corruption, as being understood also of those who are Christs,
yet the word in the Psalm is in the plural number; Thou wilt not suffer thy merciful ones to see corruption, as being understood also of those who Are Christ,
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and raised with him, Per motum antityprae, by conformity unto their Head, from death to life, from corruption unto incorruption, without spot and blameless; whereby they are declared to be the sons of God; as they, who corrupt themselves, are not:
and raised with him, Per motum antityprae, by conformity unto their Head, from death to life, from corruption unto incorruption, without spot and blameless; whereby they Are declared to be the Sons of God; as they, who corrupt themselves, Are not:
This is the depravation of the second divine character and image of God, his righteousness; which is stained by the spot of iniquity. The word Spot is but once in the Hebrew text: which is, NONLATINALPHABET:
This is the depravation of the second divine character and image of God, his righteousness; which is stained by the spot of iniquity. The word Spot is but once in the Hebrew text: which is,:
I doubt not but herein, as elsewhere, our Translators did NONLATINALPHABET, and were much biassed by their private opinion; That there must some spot remain in the sons of God. For by this Translation, they strongly intimate, That there are different spots, some of Gods Sons, others of the Heathen. As expresly some have explained these words, by distinguishing two kindes of spots, the one of infirmity, the other of malignity.
I doubt not but herein, as elsewhere, our Translators did, and were much biased by their private opinion; That there must Some spot remain in the Sons of God. For by this translation, they strongly intimate, That there Are different spots, Some of God's Sons, Others of the Heathen. As expressly Some have explained these words, by distinguishing two Kinds of spots, the one of infirmity, the other of malignity.
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As some out of these words, NONLATINALPHABET, which we turn, abominable idolatries, they have hence distinguished idolatries into two sorts, some abominable, others not abominable; whereas indeed NONLATINALPHABET is a common adjunct unto all idolatry. This fraudulent collection some have observed, who yet will not see the like done by themselves and others of their party,
As Some out of these words,, which we turn, abominable idolatries, they have hence distinguished idolatries into two sorts, Some abominable, Others not abominable; whereas indeed is a Common adjunct unto all idolatry. This fraudulent collection Some have observed, who yet will not see the like done by themselves and Others of their party,
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As also in respect of the inheritance undefiled whereunto the Father hath begotten them, 1 Pet. 1.3.4. and which they cannot enter into who are defiled, Revel. 21.27. Observe hence, what an excellent people are the true and genuine sons of God. They are without spot and blameless, 2 Pet. 3. These sons do Patrizare, they are like their Father, holy as he is holy; pure as he is pure; merciful as their heavenly Father is merciful. For so the Lord is NONLATINALPHABET, which the LXX turn NONLATINALPHABET of great mercy. And the sons of God are NONLATINALPHABET merciful ones; which yet our Translators often turn Saints. O love the Lord, all ye his Saints. Here and elsewhere our Translation hath Saints, whereas the word NONLATINALPHABET properly signifies mercifull men; and the word Saints hath a more proper Hebrew word NONLATINALPHABET which answers to it.
As also in respect of the inheritance undefiled whereunto the Father hath begotten them, 1 Pet. 1.3.4. and which they cannot enter into who Are defiled, Revel. 21.27. Observe hence, what an excellent people Are the true and genuine Sons of God. They Are without spot and blameless, 2 Pet. 3. These Sons do Patronize, they Are like their Father, holy as he is holy; pure as he is pure; merciful as their heavenly Father is merciful. For so the Lord is, which the LXX turn of great mercy. And the Sons of God Are merciful ones; which yet our Translators often turn Saints. Oh love the Lord, all you his Saints. Here and elsewhere our translation hath Saints, whereas the word properly signifies merciful men; and the word Saints hath a more proper Hebrew word which answers to it.
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The like mis-translation we meet with 2 Chro. 6.41. Let thy Saints rejoyce in goodness, the word is NONLATINALPHABET, merciful. So Psal. 16.10. and 37.28. and 43.1.
The like mistranslation we meet with 2 Chro 6.41. Let thy Saints rejoice in Goodness, the word is, merciful. So Psalm 16.10. and 37.28. and 43.1.
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What should be the reason of this? I fear we may without breach of charity suspect that herein our Translators did side with a party not so zealous as they ought to be for mercy and good works;
What should be the reason of this? I Fear we may without breach of charity suspect that herein our Translators did side with a party not so zealous as they ought to be for mercy and good works;
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Yea, the same men will not scruple the naming of some men Saints and holy ones, (especially of their own party,) even while they are yet only in agone, fighting the good fight of faith;
Yea, the same men will not scruple the naming of Some men Saints and holy ones, (especially of their own party,) even while they Are yet only in ago, fighting the good fight of faith;
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yet will they not allow the most eminent sons of God, the same title, no not after they have fought the good fight, and finished their course; but think it superstition at least, to call the Evangelists and Apostles, S. Matthew, S. Mark, S. Luke, S. John, S. Peter, S. Paul, &c. What an injury is this to the spirits of righteous men, when they have attained unto the most eminent degree of Sanctity, even to perfection, Hebr. 12.23.
yet will they not allow the most eminent Sons of God, the same title, no not After they have fought the good fight, and finished their course; but think it Superstition At least, to call the Evangelists and Apostles, S. Matthew, S. Mark, S. Luke, S. John, S. Peter, S. Paul, etc. What an injury is this to the spirits of righteous men, when they have attained unto the most eminent degree of Sanctity, even to perfection, Hebrew 12.23.
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Hereby they may justly be reproved, who plead for their spots and staines, and alleage for themselves, that they must be defiled with them, while they live here: but when then shall they be cleansed from them? cleansed they must be;
Hereby they may justly be reproved, who plead for their spots and stains, and allege for themselves, that they must be defiled with them, while they live Here: but when then shall they be cleansed from them? cleansed they must be;
Besides, they attribute more to their own natural death, then they do to the death of Christ and our conformity thereunto. For the Scripture saith, Rom. 8.13.
Beside, they attribute more to their own natural death, then they do to the death of christ and our conformity thereunto. For the Scripture Says, Rom. 8.13.
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If ye, by the Spirit, shall mortifie the deeds of the body, ye shall live. But where read we of any purging by the natural death at the end of this life?
If you, by the Spirit, shall mortify the Deeds of the body, you shall live. But where read we of any purging by the natural death At the end of this life?
If therefore the spots cannot be washed out in this life, nor at the end of this life, it must then follow, that there must be a time, after this life, & before we enter into the holy City, when these spots shall be washed out. And when and where must that be, but in Purgatory?
If Therefore the spots cannot be washed out in this life, nor At the end of this life, it must then follow, that there must be a time, After this life, & before we enter into the holy city, when these spots shall be washed out. And when and where must that be, but in Purgatory?
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But the reliques of sin, they say, must remain; yea, and God will have them to remain in us, to abase us and humble us, lest we should be proud. Where, I wonder, have these men learned this secret will of God.
But the Relics of since, they say, must remain; yea, and God will have them to remain in us, to abase us and humble us, lest we should be proud. Where, I wonder, have these men learned this secret will of God.
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As if he would not that we should be without spot, lest we should be spotted. Doubtless these men fear most where no fear is; and they are altogether fearless, where the most fear is. They fear to be without spot, lest they should be proud; whereas,
As if he would not that we should be without spot, lest we should be spotted. Doubtless these men Fear most where no Fear is; and they Are altogether fearless, where the most Fear is. They Fear to be without spot, lest they should be proud; whereas,
O take heed and look diligently, lest any root of bitterness springing up trouble you, and thereby many be defiled, Heb. 12.15. He that neglects small things shall fall by little and little, Ecclus. 19.1.
O take heed and look diligently, lest any root of bitterness springing up trouble you, and thereby many be defiled, Hebrew 12.15. He that neglects small things shall fallen by little and little, Ecclus 19.1.
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And for whom do these men plead? for the Lord, or for Baal, their own ruling lusts? for the most holy God, or for the unclean Devil? for Christ or Belial? Let Baal plead for himself.
And for whom do these men plead? for the Lord, or for Baal, their own ruling Lustiest? for the most holy God, or for the unclean devil? for christ or Belial? Let Baal plead for himself.
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But they implead others (who would willingly wash out their spots with the water of the Word, Ephes. 5.) as Hereticks, men of corrupt and erroneous judgements, dangerous men.
But they implead Others (who would willingly wash out their spots with the water of the Word, Ephesians 5.) as Heretics, men of corrupt and erroneous Judgments, dangerous men.
and casts a flood of reproaches after her, Rev. 12. They tell a story of an Ethiopian woman which brought forth a white childe; whom therefore the most condemned to death before her cause was heard.
and Cast a flood of Reproaches After her, Rev. 12. They tell a story of an Ethiopian woman which brought forth a white child; whom Therefore the most condemned to death before her cause was herd.
since Phantasia habet opera realia, the phansie hath real effects, this woman in her conception looked upon that picture, which thereby might form and bring forth a white childe.
since Phantasia habet opera realia, the fancy hath real effects, this woman in her conception looked upon that picture, which thereby might from and bring forth a white child.
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St. Paul hath determined this controversy long a go, 2 Cor. 3. He speakes of himself together with the holy Church; we all beholding as in a glass, the glory of the Lord NONLATINALPHABET, with his, that is, Christs open face (in opposition to Moses, with his face covered, ver. 13.) we are transformed, into the same image from glory unto glory.
Saint Paul hath determined this controversy long a go, 2 Cor. 3. He speaks of himself together with the holy Church; we all beholding as in a glass, the glory of the Lord, with his, that is, Christ open face (in opposition to Moses, with his face covered, ver. 13.) we Are transformed, into the same image from glory unto glory.
Hath not Christ so loved his Church, that he hath given himself for it, that he might sanctifie and cleanse it with the washing of water by the Word, that he might present it unto himself a glorious Church not having spot (of deformity) or wrinkle (of the old man) or any such thing,
Hath not christ so loved his Church, that he hath given himself for it, that he might sanctify and cleanse it with the washing of water by the Word, that he might present it unto himself a glorious Church not having spot (of deformity) or wrinkle (of the old man) or any such thing,
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Nullum tempus occurrit Regi; No long time can prescribe unto the King Christ, but that he may cleanse his Spouse. But alas! Long custome is another nature;
Nullum Tempus occurrit King; No long time can prescribe unto the King christ, but that he may cleanse his Spouse. But alas! Long custom is Another nature;
mine habitual spots are as indelible and fixt in me, as blackness in the Ethiopian and spots in the Leopard. And can the Ethiopian change his skin, or the Leopard his spots? Jer. 13. Thou complainest very much of thy sin;
mine habitual spots Are as indelible and fixed in me, as blackness in the Ethiopian and spots in the Leopard. And can the Ethiopian change his skin, or the Leopard his spots? Jer. 13. Thou complainest very much of thy since;
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For what else, what greater boon could the blind man desire then that he might receive his sight? Our Lord well knew, that many love darkness more then light. He knew that some men love the lusts of their eyes, better then their eyes.
For what Else, what greater boon could the blind man desire then that he might receive his sighed? Our Lord well knew, that many love darkness more then Light. He knew that Some men love the Lustiest of their eyes, better then their eyes.
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and foreknew, that many then were, and would be in aftertime, yea, and are at this day, who have had their infirmities as long, yea longer then that man;
and foreknew, that many then were, and would be in aftertime, yea, and Are At this day, who have had their infirmities as long, yea longer then that man;
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So they call their habitual sins, their infirmities, which they love so well that they desire not to be made whole. Therefore our Lord inquires into the mans will. For without the mans will, Christ may will, and no cure be wrought:
So they call their habitual Sins, their infirmities, which they love so well that they desire not to be made Whole. Therefore our Lord inquires into the men will. For without the men will, christ may will, and no cure be wrought:
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But with the mans will the greatest cure may be wrought, even of habitual and customary sins: Jer. 13.23. The peoples sins were as fixt as blackness to the Ethiopian, and spots to the Leopard.
But with the men will the greatest cure may be wrought, even of habitual and customary Sins: Jer. 13.23. The peoples Sins were as fixed as blackness to the Ethiopian, and spots to the Leopard.
And these spots the foulest, adulteries, neighings, leaudness of whoredom and abominations on the hills in the fields, &c. Those spots were of the deepest die; yet the Lord required of Jerusalem onely her will toward the cure of them, Wilt thou not be made clean? When shall it once be?
And these spots the Foulest, adulteries, neighings, leaudness of whoredom and abominations on the hills in the fields, etc. Those spots were of the Deepest die; yet the Lord required of Jerusalem only her will towards the cure of them, Wilt thou not be made clean? When shall it once be?
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even his mark of love even unto enemies, Mat. 5.44. His mark of mercy and pity, Ecclus. 4.10. Blameless and harmless (or, sincere or simple) the sons of God NONLATINALPHABET, Immaculati, without spot, (so NONLATINALPHABET answers to NONLATINALPHABET a spot ) in a crooked and perverse nation, or rather generation, (NONLATINALPHABET, as they render the word in the text,) Phil. 2.15. That's the third and last Axiom.
even his mark of love even unto enemies, Mathew 5.44. His mark of mercy and pity, Ecclus 4.10. Blameless and harmless (or, sincere or simple) the Sons of God, Immaculati, without spot, (so answers to a spot) in a crooked and perverse Nation, or rather generation, (, as they render the word in the text,) Philip 2.15. That's the third and last Axiom.
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These words NONLATINALPHABET in their metaphorical sense as here used have like signification one to other: and both import subtilty, oblique, crooked, and perverse dealing among men: Howbeit they have their difference;
These words in their metaphorical sense as Here used have like signification one to other: and both import subtlety, oblique, crooked, and perverse dealing among men: Howbeit they have their difference;
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for the former signifies oblique and crooked, which the LXX turn NONLATINALPHABET, a crooked generation. The later imports the same crooked generation, to be perverted and depraved,
for the former signifies oblique and crooked, which the LXX turn, a crooked generation. The later imports the same crooked generation, to be perverted and depraved,
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and accordingly tis rendred by the Greek Interpreters, NONLATINALPHABET a perverse generation. But although the words have like signification of wresting, writhing, depraving, yet should not the Translators have inverted and perverted the genuine order of the words,
and accordingly this rendered by the Greek Interpreters, a perverse generation. But although the words have like signification of wresting, writhing, depraving, yet should not the Translators have inverted and perverted the genuine order of the words,
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which errour they corrected, Phil. 2.15. Where we have, the same words in the Greek, NONLATINALPHABET, which our Translators render in the midst of a crooked and perverse nation, or rather generation.
which error they corrected, Philip 2.15. Where we have, the same words in the Greek,, which our Translators render in the midst of a crooked and perverse Nation, or rather generation.
The two former characters of this wicked people, do not necessarily imply a spreading beyond themselves; He corrupted himself, not another: so the Chald. Paraphrast;
The two former characters of this wicked people, do not necessarily imply a spreading beyond themselves; He corrupted himself, not Another: so the Chald. Paraphrast;
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But when this people are called a crooked and perverse generation, the Hebrew words import craft and subtilty to circumvent and deceive others; so Mich. 3.9. They make crooked what is straight, which elegant opposition is lost in our Translation.
But when this people Are called a crooked and perverse generation, the Hebrew words import craft and subtlety to circumvent and deceive Others; so Mich. 3.9. They make crooked what is straight, which elegant opposition is lost in our translation.
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But since both these words signify crooked, and are accordingly rendred by the LXX, the former, in the text and elsewhere, the later, Prov. 8.8. its needfull that we inquire what's here meant by crooked. Privations are known by their habits, and deprivations by their integrity and soundness. That therefore we may know, what's meant by crooked, we must know what is straight, because, Rectum est judex sui & obliqui;
But since both these words signify crooked, and Are accordingly rendered by the LXX, the former, in the text and elsewhere, the later, Curae 8.8. its needful that we inquire what's Here meant by crooked. Privations Are known by their habits, and deprivations by their integrity and soundness. That Therefore we may know, what's meant by crooked, we must know what is straight, Because, Rectum est Judge sui & obliqui;
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as a straight way inclines neither to the right hand nor to the left; as we read it described by Moses, Num. 20.17. Deut. 2.27. The rule of this Rectitude is the word of God, which is Right, Psal. 19.8. and 33.4.
as a straight Way inclines neither to the right hand nor to the left; as we read it described by Moses, Num. 20.17. Deuteronomy 2.27. The Rule of this Rectitude is the word of God, which is Right, Psalm 19.8. and 33.4.
And his word is conformable to himself who is right, Deut. 32.4. In this rectitude and uprightness the upright God made and set man at the first, Eceles. 7.29.
And his word is conformable to himself who is right, Deuteronomy 32.4. In this rectitude and uprightness the upright God made and Set man At the First, Eceles. 7.29.
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Hence we may understand what is obliquety and crookedness, namely, an aversion and deflexion, from that original straightness rectitude and uprightness in our God.
Hence we may understand what is obliquety and crookedness, namely, an aversion and deflexion, from that original straightness rectitude and uprightness in our God.
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And this crookedness is framed by a rule, which is iniquity, lawlesness and irregularity. For as rectitude and uprightness is compared to a straight way; so is iniquity, to by-wayes, crooked and erroneous wayes:
And this crookedness is framed by a Rule, which is iniquity, lawlessness and irregularity. For as rectitude and uprightness is compared to a straight Way; so is iniquity, to byways, crooked and erroneous ways:
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So the Divill the crooked Serpent deleuded man and brought him to the bent of his will, in the degeneration. God made man upright; but they have found out many inventions, Eccles. 7.29. Whence appears the reason why this generation became crooked and perverse. For although the heart it self perverts it self, (as hath been shewen on Deut. 30.17.) yet this comes not to pass without a Tempter declining and bending the man to his will.
So the devil the crooked Serpent deleuded man and brought him to the bent of his will, in the degeneration. God made man upright; but they have found out many Inventions, Eccles. 7.29. Whence appears the reason why this generation became crooked and perverse. For although the heart it self perverts it self, (as hath been shown on Deuteronomy 30.17.) yet this comes not to pass without a Tempter declining and bending the man to his will.
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Nor is he in vain called NONLATINALPHABET, the Tempter, Matth. 4.3. It is his business, and he is fitted for it, being a subtil Serpent full of windings and turnings, and insinuations; full of mischief, or readiness and easiness to do mischief (NONLATINALPHABET) whence Elymas is called the Devils childe, Acts 13.10. He hath also his instruments and ministers, 2 Cor. 11.14, 15. not only such as are in his ordinary service, as Sorcerers and Wizzards, whereof one ye read of in the place now named;
Nor is he in vain called, the Tempter, Matthew 4.3. It is his business, and he is fitted for it, being a subtle Serpent full of windings and turnings, and insinuations; full of mischief, or readiness and easiness to do mischief () whence Elymas is called the Devils child, Acts 13.10. He hath also his Instruments and Ministers, 2 Cor. 11.14, 15. not only such as Are in his ordinary service, as Sorcerers and Wizards, whereof one you read of in the place now nam;
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but his great designe is to gain to his party and service, some of Gods Ministers. And because Levi was in reputation for holiness, the Law of truth was in his mouth,
but his great Design is to gain to his party and service, Some of God's Ministers. And Because Levi was in reputation for holiness, the Law of truth was in his Mouth,
If Satan can perswade a Levite to corrupt the covenant of Levi, and so gain a Levite unto his side, to do his work, to turn men and decline them from righteousness to iniquity, then what mischief may not the Devil and the Priest do? And too often he gets this advantage;
If Satan can persuade a Levite to corrupt the Covenant of Levi, and so gain a Levite unto his side, to do his work, to turn men and decline them from righteousness to iniquity, then what mischief may not the devil and the Priest do? And too often he gets this advantage;
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whence he has gotten himself a name, and is called Leviathan, the piercing Serpent, and again, Leviathan the crooked Serpent, Esay 27.1. that is, of NONLATINALPHABET and NONLATINALPHABET, Levi the Priest, and the Dragon. These two joynd are abundantly sufficient to make a crooked and perverse generation, Incurvas interam animas et coelestium inanes;
whence he has got himself a name, and is called Leviathan, the piercing Serpent, and again, Leviathan the crooked Serpent, Isaiah 27.1. that is, of and, Levi the Priest, and the Dragon. These two joined Are abundantly sufficient to make a crooked and perverse generation, Incurvas interam animas et Coelestial inanes;
1. Whence we may learn, by the rule of contraries, what maner of people are the sons of God. As the Devills children are the crooked generation, as Elymas the Sorcerer is called the son of the Devill, because he went about to turn the deputy from the faith, Act. 13, 8.9.10.
1. Whence we may Learn, by the Rule of contraries, what manner of people Are the Sons of God. As the Devils children Are the crooked generation, as Elymas the Sorcerer is called the son of the devil, Because he went about to turn the deputy from the faith, Act. 13, 8.9.10.
So Gods sons are generatio rectorum, the generation of the upright, Psal. 112.2. being such as turn sinners from the errour of their way, Jam. 5.20. and turn many unto righteousness, Dan. 12.3.
So God's Sons Are generatio rectorum, the generation of the upright, Psalm 112.2. being such as turn Sinners from the error of their Way, Jam. 5.20. and turn many unto righteousness, Dan. 12.3.
2. Hence we gather, what is the Heathenish life, where-with this people were corrupted and spotted; and so pronounced not to be the sons of God, but a crooked and perverse generation. That life consists in craft and cunning, to circumvent and deceive:
2. Hence we gather, what is the Heathenish life, wherewith this people were corrupted and spotted; and so pronounced not to be the Sons of God, but a crooked and perverse generation. That life consists in craft and cunning, to circumvent and deceive:
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That the will of the Gentiles consists in lasciviousness, lusts, excess of wine, &c. Both parts of this Heathenish life, too many of this City live, yet think themselves,
That the will of the Gentiles consists in lasciviousness, Lustiest, excess of wine, etc. Both parts of this Heathenish life, too many of this city live, yet think themselves,
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and would be accounted by others very good Christians, although their spot declares evidently that they are not Gods sons, but Gentiles or Heathens, a crooked and perverse generation.
and would be accounted by Others very good Christians, although their spot declares evidently that they Are not God's Sons, but Gentiles or heathens, a crooked and perverse generation.
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3. Hence we learn, that it is no good reason, wherewithal yet many sooth and flatter themselves, into a good opinion of that way of religion wherein they walk, that it is Orthodox and sound, pure, undefiled, and upright; when yet its corrupt, spotted and impure, crooked and perverse. That such there are, the Wiseman assures us, Prov. 30.12. There is a generation, that is pure in their own eyes;
3. Hence we Learn, that it is no good reason, wherewithal yet many sooth and flatter themselves, into a good opinion of that Way of Religion wherein they walk, that it is Orthodox and found, pure, undefiled, and upright; when yet its corrupt, spotted and impure, crooked and perverse. That such there Are, the Wiseman assures us, Curae 30.12. There is a generation, that is pure in their own eyes;
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though we commit that which the world calls Sacriledge, yet we abhor Idols, Rom. 2.22. And as for merit by good works, we conscientiously abstain from them;
though we commit that which the world calls Sacrilege, yet we abhor Idols, Rom. 2.22. And as for merit by good works, we conscientiously abstain from them;
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Its possible, that men of contrary minds and opposite wayes in Religion, may neither of them walk in Gods way, which is the right way; yea, they may both be crooked and perverse generations.
Its possible, that men of contrary minds and opposite ways in Religion, may neither of them walk in God's Way, which is the right Way; yea, they may both be crooked and perverse generations.
Ye read, that Ephraim was against Manasseh, and Manasseh against Ephraim; and both together against Judah, which alone was in the Right, Esay 9.21. and therefore both the other must be in the wrong. The Pharisees were against the Saducies, and the Saducies against the Pharisees, Matth. 22.23. — 40. Acts 23.6, 7, 8.9. and both against Christ who is That way, John 14.6. that one straight way to life.
You read, that Ephraim was against Manasses, and Manasses against Ephraim; and both together against Judah, which alone was in the Right, Isaiah 9.21. and Therefore both the other must be in the wrong. The Pharisees were against the Sadducees, and the Sadducees against the Pharisees, Matthew 22.23. — 40. Acts 23.6, 7, 8.9. and both against christ who is That Way, John 14.6. that one straight Way to life.
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But crooked lines may be infinite between the same two termes. And the like we may say of the true religion and undefiled; that it is but one, but one upright way: And blessed are the perfect in the way who are walking in the Law of the Lord.
But crooked lines may be infinite between the same two terms. And the like we may say of the true Religion and undefiled; that it is but one, but one upright Way: And blessed Are the perfect in the Way who Are walking in the Law of the Lord.
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4. The Lord owns not his own people and nation corrupted, spotted, crooked, and perverted; but reputes them as Gentiles and Heathen; their spot is not of his sons;
4. The Lord owns not his own people and Nation corrupted, spotted, crooked, and perverted; but reputes them as Gentiles and Heathen; their spot is not of his Sons;
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they are a crooked and perverse generation. For why? It is the Gentiles and Heathenish life, that makes Gentiles and Heathen, be they otherwise of what nation or people soever they may be.
they Are a crooked and perverse generation. For why? It is the Gentiles and Heathenish life, that makes Gentiles and Heathen, be they otherwise of what Nation or people soever they may be.
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Yea, the perverted people are called after the names of those nations, whose lives and manners they imitated. So Esay 1.10. the Princes of the Jewes are called Rulers of Sodom, and the nation, the people of Gomorrha. And Ezech. 16.3. The birth and the nativity of Jerusalem is said to be of the land of Canaan;
Yea, the perverted people Are called After the names of those Nations, whose lives and manners they imitated. So Isaiah 1.10. the Princes of the Jews Are called Rulers of Sodom, and the Nation, the people of Gomorrha. And Ezekiel 16.3. The birth and the Nativity of Jerusalem is said to be of the land of Canaan;
their Father an Amorite, their Mother an Hittite. Yea, the Israelites, who usually are called NONLATINALPHABET, the people, and people of God, when they lost their rectitude, uprightness, and conformity to the one and only God,
their Father an Amorite, their Mother an Hittite. Yea, the Israelites, who usually Are called, the people, and people of God, when they lost their rectitude, uprightness, and conformity to the one and only God,
Ye, saith S. Peter, are a chosen generation, a royal Priesthood, an holy nation, a peculiar people, that ye should shew forth the vertues or praises of him, who hath called us out of darkness to his mervailous light.
You, Says S. Peter, Are a chosen generation, a royal Priesthood, an holy Nation, a peculiar people, that you should show forth the Virtues or praises of him, who hath called us out of darkness to his marvelous Light.
1. And why may we not exhort the crooked and perverse generation to repentance? why may not they hope to return to their Primitive rectitude and uprightness? There is a promise left, that the crooked shall become straight, Esay 40.4. alwayes provided, that they admit the doctrine of Repentance and amendment of life: For to such penitent ones John Baptist brings that promise, that NONLATINALPHABET, that the crooked things shall become a straight and plain way.
1. And why may we not exhort the crooked and perverse generation to Repentance? why may not they hope to return to their Primitive rectitude and uprightness? There is a promise left, that the crooked shall become straight, Isaiah 40.4. always provided, that they admit the Doctrine of Repentance and amendment of life: For to such penitent ones John Baptist brings that promise, that, that the crooked things shall become a straight and plain Way.
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For, as with the merciful, the Lord will be merciful, and with the perfect man, he will be perfect, and with the pure, he will be pure; so with the perverse, he will be cross, wrestle and strive to overcome him; so NONLATINALPHABET properly signifies:
For, as with the merciful, the Lord will be merciful, and with the perfect man, he will be perfect, and with the pure, he will be pure; so with the perverse, he will be cross, wrestle and strive to overcome him; so properly signifies:
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This is the method of the divine wisdom in converting the man, observed by the Son of Syrac, Ecclus. 4.17. &c. At the first she will walk with him (not by crooked wayes, as our Translators turn NONLATINALPHABET,
This is the method of the divine Wisdom in converting the man, observed by the Son of Syracuse, Ecclus 4.17. etc. At the First she will walk with him (not by crooked ways, as our Translators turn,
and torment him with her discipline, until she may trust his soul, and try him NONLATINALPHABET Justificationibus suis, with her justifications, or Laws which make righteous. Then will she return by the straight way unto him, and comfort him,
and torment him with her discipline, until she may trust his soul, and try him Justificationibus suis, with her justifications, or Laws which make righteous. Then will she return by the straight Way unto him, and Comfort him,
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But if he go wrong, she will utterly forsake him, (NONLATINALPHABET) and deliver him (NONLATINALPHABET into the hands) into the power of his own fall or ruin, NONLATINALPHABET.
But if he go wrong, she will utterly forsake him, () and deliver him (into the hands) into the power of his own fallen or ruin,.
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O that the crooked and perverse generation would consider this, and take to heart this advise of the Wiseman and other counsel of his, in that excellent Book: So shall they experimentally know that what is crooked, may be made straight; yea, that he, whom, the just God leaves in his wilful hardness and impenitency, his crookedness and perverseness, and so may be said to make him crooked, even him now become penitent and relenting, the merciful God can again make straight and upright, according to the promise, Esay 40.4. Luke 3.5. 2. Meantime, let the new converts be exhorted to save themselves, o•, be saved (NONLATINALPHABET, Salvamini ) from the crooked generation, according to S. Peters counsel, Acts 2.40.
Oh that the crooked and perverse generation would Consider this, and take to heart this Advice of the Wiseman and other counsel of his, in that excellent Book: So shall they experimentally know that what is crooked, may be made straight; yea, that he, whom, the just God leaves in his wilful hardness and impenitency, his crookedness and perverseness, and so may be said to make him crooked, even him now become penitent and relenting, the merciful God can again make straight and upright, according to the promise, Isaiah 40.4. Lycia 3.5. 2. Meantime, let the new converts be exhorted to save themselves, o•, be saved (, Salvamini) from the crooked generation, according to S. Peter's counsel, Acts 2.40.
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3. And ye, who have attained unto a greater measure of light and strength, continue ye blameless and harmless the sons of God, without spot, in a crooked and perverse generation;
3. And you, who have attained unto a greater measure of Light and strength, continue you blameless and harmless the Sons of God, without spot, in a crooked and perverse generation;
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Direct and strengthen and turn many unto righteousness. So shall ye shine as the Stars for ever and ever, Dan. 12.3. Who is wise, and he shall understand these things? prudent, and he shall know them experimentally? (so the LXX turn NONLATINALPHABET by NONLATINALPHABET) For the wayes of the Lord are right, and the just shall walk in them;
Direct and strengthen and turn many unto righteousness. So shall you shine as the Stars for ever and ever, Dan. 12.3. Who is wise, and he shall understand these things? prudent, and he shall know them experimentally? (so the LXX turn by) For the ways of the Lord Are right, and the just shall walk in them;
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There is no necessity for a Wise and Just man to sin. SERMON XVIII. Eccles. 7. ver. 19, 20. Wisdom strengtheneth the wise, more then ten mighty men which are in the City;
There is no necessity for a Wise and Just man to since. SERMON XVIII. Eccles. 7. ver. 19, 20. Wisdom strengtheneth the wise, more then ten mighty men which Are in the city;
THE Wiseman, ver. 15. discovers unto us a NONLATINALPHABET, an hidden and unknown kinde of divine providence, which ignorant men account little less then an irregularity;
THE Wiseman, ver. 15. discovers unto us a, an hidden and unknown kind of divine providence, which ignorant men account little less then an irregularity;
There is a just man that perisheth in his righteousness, &c. Whereupon he gives advise to avoid extreams of both kindes. 1. That NONLATINALPHABET, that Summum jus, that rigour and too much severity of Justice, ver. 16. which while we go about to decline, we must not run into the other extream, ver. 17. Be not overmuch wicked, &c. 2. But alas,
There is a just man that Perishes in his righteousness, etc. Whereupon he gives Advice to avoid extremes of both Kinds. 1. That, that Summum jus, that rigour and too much severity of justice, ver. 16. which while we go about to decline, we must not run into the other extreme, ver. 17. Be not overmuch wicked, etc. 2. But alas,
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Ye have a brief Analyse and Paraphrase of the neighbour words, that lead to my Text. Come we now to the divine truths contained in it; and they are these.
You have a brief Analyse and paraphrase of the neighbour words, that led to my Text. Come we now to the divine truths contained in it; and they Are these.
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1. Wisdom strengthens the wise. 2. Wisdom strengthens the wise, more then ten mighty men in the City. 3. There is not a just man upon earth that doth good and may not sin. 4. Although the wisdom so strengthen,
1. Wisdom strengthens the wise. 2. Wisdom strengthens the wise, more then ten mighty men in the city. 3. There is not a just man upon earth that does good and may not sin. 4. Although the Wisdom so strengthen,
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and a pure stream flowing from the glory of the Almighty, the brightness of the everlasting light, &c. Wisd. 7.25, 26. Which description declares, that the true wisdom is not such as the Philosophers have delivered it unto the world;
and a pure stream flowing from the glory of the Almighty, the brightness of the everlasting Light, etc. Wisdom 7.25, 26. Which description declares, that the true Wisdom is not such as the Philosophers have Delivered it unto the world;
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NONLATINALPHABET. And they will have it consist in knowledge. But it is evident by that description of the Wiseman, that wisdom is no acquisite habit, nor consists it only in knowledge, though of the highest things.
. And they will have it consist in knowledge. But it is evident by that description of the Wiseman, that Wisdom is no acquisite habit, nor consists it only in knowledge, though of the highest things.
And the Scripture places Wisdom not in the Brain, but in the Heart, 1 King. 3.12. Psal. 90.12. By Wisdom then we must here understand the Spirit of wisdom which is Christ; and thus, Deut. 34.9. Joshuah is said to be full of the Spirit of wisdom. Esay 11.2. There shall rest upon him the Spirit of wisdom. For this, S. Paul prayes, Ephes. 1.17. And Wisd. 1.4.
And the Scripture places Wisdom not in the Brain, but in the Heart, 1 King. 3.12. Psalm 90.12. By Wisdom then we must Here understand the Spirit of Wisdom which is christ; and thus, Deuteronomy 34.9. Joshua is said to be full of the Spirit of Wisdom. Isaiah 11.2. There shall rest upon him the Spirit of Wisdom. For this, S. Paul prays, Ephesians 1.17. And Wisdom 1.4.
2. The word we turn to strengthen, is NONLATINALPHABET, to make firm, solid, and strong: Which is transferred from outward and visible, to invisible and inward things:
2. The word we turn to strengthen, is, to make firm, solid, and strong: Which is transferred from outward and visible, to invisible and inward things:
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and Apoll• watereth, but God gave the increase. They go from strength to strength, Psal. 84.7. Stablish, strengthen, settle you, 1 Pet. 5.10. The reason is evident from that NONLATINALPHABET, self-sufficiency & NONLATINALPHABET, that operative power of the divine-wisdom in those who have it in them.
and Apoll• Waters, but God gave the increase. They go from strength to strength, Psalm 84.7. Establish, strengthen, settle you, 1 Pet. 5.10. The reason is evident from that, self-sufficiency &, that operative power of the divine-wisdom in those who have it in them.
Since therefore Christ is the true wisdom, he must be in those whom he makes wise and strengthens by his wisdom, and will be found of all that seek him, Prov. 8.17. Obs. 2. A great diversity, and a broad difference between humane fear, and the fear of God, which the Wiseman here calls wisdom. Humane fear abates mens courage;
Since Therefore christ is the true Wisdom, he must be in those whom he makes wise and strengthens by his Wisdom, and will be found of all that seek him, Curae 8.17. Obs. 2. A great diversity, and a broad difference between humane Fear, and the Fear of God, which the Wiseman Here calls Wisdom. Humane Fear abates men's courage;
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Obs. 3. Hence it followes, that a wise man is a valiant man. The Wiseman tells us so much expresly, Prov. 24.5. A wise man is strong, yea, a man of knowledge encreaseth strength.
Obs. 3. Hence it follows, that a wise man is a valiant man. The Wiseman tells us so much expressly, Curae 24.5. A wise man is strong, yea, a man of knowledge increases strength.
Solomon knew this from his father Davids example, Psal. 27.1. Such a valiant man was S. Paul, Rom. 8.35. &c. who shall separate us from the love of Christ? shall tribulation or distress, &c. In all these things we are more then Conquerours.
Solomon knew this from his father Davids Exampl, Psalm 27.1. Such a valiant man was S. Paul, Rom. 8.35. etc. who shall separate us from the love of christ? shall tribulation or distress, etc. In all these things we Are more then Conquerors.
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For Solomon having spoken of the fear of God, which is the beginning of wisdom, he presently saith, NONLATINALPHABET, This wisdom, namely, the fear of God, strengtheneth the wise.
For Solomon having spoken of the Fear of God, which is the beginning of Wisdom, he presently Says,, This Wisdom, namely, the Fear of God, strengtheneth the wise.
Obs. 5. This resolves a great doubt, which might be made, by comparing the speech of the Wiseman, Ecclus. 24.21. where the Wisdom saith, They that eat me, shall yet be hungry, and they that drink me, shall yet be thirsty: Whereas John 4.14. Whosoever, saith the wisdom of God, drinketh of the water that I shall give him, shall never thirst, &c. And 6.35. He that cometh to me, shall never hunger, &c. Whence its evident, the former words are to be understood of the former and lower degree of wisdom; and the later of the consummate and perfect wisdom, called NONLATINALPHABET wisdoms, able to make us wise unto salvation, 2 Tim. 3.15. The wisdom of the just, Luke 1.17. Which justly reproves our great unthankfulness unto the Lord Jesus our Saviour and Deliverer, who saves and delivers us out of the hands of our enemies;
Obs. 5. This resolves a great doubt, which might be made, by comparing the speech of the Wiseman, Ecclus 24.21. where the Wisdom Says, They that eat me, shall yet be hungry, and they that drink me, shall yet be thirsty: Whereas John 4.14. Whosoever, Says the Wisdom of God, Drinketh of the water that I shall give him, shall never thirst, etc. And 6.35. He that comes to me, shall never hunger, etc. Whence its evident, the former words Are to be understood of the former and lower degree of Wisdom; and the later of the consummate and perfect Wisdom, called wisdoms, able to make us wise unto salvation, 2 Tim. 3.15. The Wisdom of the just, Lycia 1.17. Which justly reproves our great unthankfulness unto the Lord jesus our Saviour and Deliverer, who saves and delivers us out of the hands of our enemies;
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who redeems us from iniquity, from the curse of the Law, from the wrath of God, 1 Thess. 1.10. from eternal death, from him who hath the power of death, Hebr. 2. Yet who returns thanks? Solomon tels us a Story, Eccles. 9.14. of a little City delivered by a poor wise man.
who redeems us from iniquity, from the curse of the Law, from the wrath of God, 1 Thess 1.10. from Eternal death, from him who hath the power of death, Hebrew 2. Yet who returns thanks? Solomon tells us a Story, Eccles. 9.14. of a little city Delivered by a poor wise man.
This is the true Nebuchadnezzar, he who straightneth and besiegeth judgement; the wicked compassing about the righteous, &c. Habac. 1. v. 2, 3, 4. wch causeth Jerusalem to mourn & make lamentation.
This is the true Nebuchadnezzar, he who straighteneth and besiegeth judgement; the wicked compassing about the righteous, etc. Habakkuk 1. v. 2, 3, 4. which Causes Jerusalem to mourn & make lamentation.
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This King of all the children of pride, Job 41.34. This Prince of this World, sets all the World against this little City. All that is in this World, the lusts of the flesh, &c. all temptations unto sin;
This King of all the children of pride, Job 41.34. This Prince of this World, sets all the World against this little city. All that is in this World, the Lustiest of the Flesh, etc. all temptations unto since;
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all occasions of sin, &c. He summons his Servants, all Tyrants, Hereticks, the Wisemen, and wisdom of the world, and the wisdom of the flesh. Ye read of such a straight siege, Revel. 20.8. when the City is so little and so few to defend it, it seems it might easily be taken.
all occasions of since, etc. He summons his Servants, all Tyrants, Heretics, the Wise men, and Wisdom of the world, and the Wisdom of the Flesh. You read of such a straight siege, Revel. 20.8. when the city is so little and so few to defend it, it seems it might Easily be taken.
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How much more when the Prince of this World comes and begirts it with all the power of this World? This City, the poor Wiseman, who for our sakes became poor, delivers,
How much more when the Prince of this World comes and begirts it with all the power of this World? This city, the poor Wiseman, who for our sakes became poor, delivers,
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These words of the Wiseman present us with the pirase of Wisdom compared with Strength and Authority. For so NONLATINALPHABET here used signifies one that's strong and powerful; whence the Arabians and Turks call their Governours Soldans or Sultans, that is, men of power and authority, mighty men.
These words of the Wiseman present us with the pirase of Wisdom compared with Strength and authority. For so Here used signifies one that's strong and powerful; whence the Arabians and Turks call their Governors Sultans or Sultans, that is, men of power and Authority, mighty men.
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but as we often in common speech, use a definite number for an indefinite; as Castellio here, Decies tantum, ten times as much, that is, many times. And the reason is,
but as we often in Common speech, use a definite number for an indefinite; as Castellio Here, Decies Tantum, ten times as much, that is, many times. And the reason is,
because, the number Ten is the boundary, beyond which we number not, but by repeating. Hence it is that NONLATINALPHABET, that signifies Ten, is from NONLATINALPHABET to contain; because it comprehends all numbers.
Because, the number Ten is the boundary, beyond which we number not, but by repeating. Hence it is that, that signifies Ten, is from to contain; Because it comprehends all numbers.
And the Lord, saith he, was tempted so often by his people, Numb. 14.22. Thus Matth. 25.1. ye read of Ten instead of the whole number of the Church: and diverse the like.
And the Lord, Says he, was tempted so often by his people, Numb. 14.22. Thus Matthew 25.1. you read of Ten instead of the Whole number of the Church: and diverse the like.
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because, Wisdom both originally and formally, is concrete with power and might: and therefore whatsoever strength can do alone, that also can Wisdom do & more.
Because, Wisdom both originally and formally, is concrete with power and might: and Therefore whatsoever strength can do alone, that also can Wisdom do & more.
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Therefore Wisdom is described the breath of the power of God, and a pure efflux from the glory of the Almighty, Wisd. 7.25. And formally the same Christ is the wisdom of God, and the power of God, 1 Cor. 1. which is the second necessary for our spiritual war.
Therefore Wisdom is described the breath of the power of God, and a pure efflux from the glory of the Almighty, Wisdom 7.25. And formally the same christ is the Wisdom of God, and the power of God, 1 Cor. 1. which is the second necessary for our spiritual war.
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For she teacheth Temperance, Prudence, Justice, and Fortitude, which are such things that men can have nothing more profitable in their life, which are the four Cardinall Vertues known and famous among the wise Heathen.
For she Teaches Temperance, Prudence, justice, and Fortitude, which Are such things that men can have nothing more profitable in their life, which Are the four Cardinal Virtues known and famous among the wise Heathen.
Obs. 1. If that wisdom which is the fear of God, and but the beginning of wisdom, as its often called, be yet stronger then many mighty men, how much more strong is the progress and increase of divine wisdom in faith which overcomes the world? 1 John 5.4.
Obs. 1. If that Wisdom which is the Fear of God, and but the beginning of Wisdom, as its often called, be yet Stronger then many mighty men, how much more strong is the progress and increase of divine Wisdom in faith which overcomes the world? 1 John 5.4.
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Yea, how much more strong is that mighty power of love which is God himself? 1 John 4.8.16. The last enemy that shall be destroyed is Death, 1 Cor. 15. And love is strong as death it self, Cant. 8.6.
Yea, how much more strong is that mighty power of love which is God himself? 1 John 4.8.16. The last enemy that shall be destroyed is Death, 1 Cor. 15. And love is strong as death it self, Cant 8.6.
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and righteousness and holiness, Job 36. He is mighty in strength and wisdom; Yea, he is all things, Col. 3.11. and in whom are hid all the treasures of this wisdom and plenipotence of power.
and righteousness and holiness, Job 36. He is mighty in strength and Wisdom; Yea, he is all things, Col. 3.11. and in whom Are hid all the treasures of this Wisdom and plenipotence of power.
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Obs. 3. The divine wisdom is of more power and force then all humane wisdom and strength. This appears by the examples of holy men, not trained up in Trades, Arts,
Obs. 3. The divine Wisdom is of more power and force then all humane Wisdom and strength. This appears by the Examples of holy men, not trained up in Trades, Arts,
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As Joseph no States-man, Paul no Mariner, yet able to out-vie them, to out-shoot them in their own Bow. The like we may truly say of the divine wisdom in regard of all humane power and might. What is the most glorious pretence of using might and power? Is it not the cause of Religion? the building up and defence of pure religion? Does not the Wiseman tell us here, that wisdom strengthens the wise more then ten mighty men that are in the City? And therefore what ye read, Zach. 4.6. spoken of the material Temple, the building of it, not by might nor by power; and the same is most true if understood of the spiritual Temple the Church of God. All the Zelots in all Ages they have found that by their tyranny, all that could be effected, was but to make many Hypocrites like themselves:
As Joseph no Statesman, Paul no Mariner, yet able to outvie them, to outshoot them in their own Bow. The like we may truly say of the divine Wisdom in regard of all humane power and might. What is the most glorious pretence of using might and power? Is it not the cause of Religion? the building up and defence of pure Religion? Does not the Wiseman tell us Here, that Wisdom strengthens the wise more then ten mighty men that Are in the city? And Therefore what you read, Zach 4.6. spoken of the material Temple, the building of it, not by might nor by power; and the same is most true if understood of the spiritual Temple the Church of God. All the Zealots in all Ages they have found that by their tyranny, all that could be effected, was but to make many Hypocrites like themselves:
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But to build up the Church of God of living stones, it is the work of divine wisdom which reaches from end to end strongly, and disposes all things sweetly, Wisd. 8.8.
But to built up the Church of God of living stones, it is the work of divine Wisdom which reaches from end to end strongly, and disposes all things sweetly, Wisdom 8.8.
And therefore when the Lord appeared to Eliah, now zealous of Gods glory, who might seem to pray for fire from Heaven, to destroy Jezabel, 1 Kings 19.11. The Lord was neither in the strong winde, nor earthquake, nor fire, but in a still voice.
And Therefore when the Lord appeared to Elijah, now zealous of God's glory, who might seem to pray for fire from Heaven, to destroy Jezebel, 1 Kings 19.11. The Lord was neither in the strong wind, nor earthquake, nor fire, but in a still voice.
And let them take notice of this, who like James and John, even out of zeal for God and Christ, wish for fire from Heaven to consume their supposed enemies, the wisdom of God tells them, They know not of what spirit they are, Luke 9.55.
And let them take notice of this, who like James and John, even out of zeal for God and christ, wish for fire from Heaven to consume their supposed enemies, the Wisdom of God tells them, They know not of what Spirit they Are, Lycia 9.55.
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then all the power of men and Angels. When all the guardian Angels say, We have healed Babylon, and she was not healed, &c. Jer. 52.9. then descends the great Physitian of souls into the Church which is in Babylon, saith S. Peter, and he undertakes the cure of this issue of blood, wherewith the Church hath so long been wasted;
then all the power of men and Angels. When all the guardian Angels say, We have healed Babylon, and she was not healed, etc. Jer. 52.9. then descends the great physician of Souls into the Church which is in Babylon, Says S. Peter, and he undertakes the cure of this issue of blood, wherewith the Church hath so long been wasted;
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when so many Formulae concordiae, so many Books of Articles, so many Confessions of Faith, so many Catechisms, so many Liturgies and Directories, so many Forms of godliness, so many Counsels, so many Assemblies, when such infinite varieties of Medicines have been applyed,
when so many Formulae Concordiae, so many Books of Articles, so many Confessions of Faith, so many Catechisms, so many Liturgies and Directories, so many Forms of godliness, so many Counsels, so many Assemblies, when such infinite varieties of Medicines have been applied,
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then the vertue of the divine wisdom drawn out of him by an operative faith, that works the cure, that scales the City of the mighty, Prov. 21.22. This is that one poor Wiseman who saves the City, Eccles. 9. Ye read, 2 Sam. 23.8. that the chief of all the Captains about David, was Tachmoni; he sat upon the Seat or Throne, a Principal man no doubt, who is called Jashobeam, 1 Chron. 11.11. A man ye hardly read of any where else.
then the virtue of the divine Wisdom drawn out of him by an operative faith, that works the cure, that scales the city of the mighty, Curae 21.22. This is that one poor Wiseman who saves the city, Eccles. 9. You read, 2 Sam. 23.8. that the chief of all the Captains about David, was Tachmoni; he sat upon the Seat or Throne, a Principal man no doubt, who is called Jashobeam, 1 Chronicles 11.11. A man you hardly read of any where Else.
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This speakes strong consolation to the simple soul, wise and yet but weak, and ambitious of an higher and more eminent degree of divine wisdom: In which case, David speakes, Psal. 42.1.
This speaks strong consolation to the simple soul, wise and yet but weak, and ambitious of an higher and more eminent degree of divine Wisdom: In which case, David speaks, Psalm 42.1.
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and as we cannot hasten our natural age, but childhood must have it's time, and youth it's time, &c. So must the spirituall ages have their times and successions also:
and as we cannot hasten our natural age, but childhood must have it's time, and youth it's time, etc. So must the spiritual ages have their times and successions also:
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So doth the Sun of righteousnes by few or many reuolutions on the souls of those who feare God, make some children of a few dayes, some youngmen of more, some oldmen and full of dayes;
So does the Sun of righteousness by few or many revolutions on the Souls of those who Fear God, make Some children of a few days, Some Young men of more, Some oldmen and full of days;
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Meantime while we are yet in our nonage let us hunger and thirst after a greater degree of wisdom, as Prav. 30.1. The words of Agur, and in the Vul. Lat. Verba congregantis & vomentis, first the wisman he gathers, then powrs out, as Ecclis. 39.1. — 6. Get we therefore wisdom, and with all our getting, get we understanding. By prayer to the Lord, Salomon obtained wisdom, 1 Kings 3. Jam. 1. This prayer is the prayer onely of the righteous man, Eccles. 2.26.
Meantime while we Are yet in our nonage let us hunger and thirst After a greater degree of Wisdom, as Prav. 30.1. The words of Agur, and in the Vul. Lat. Verba congregantis & vomentis, First the wisman he gathers, then Powers out, as Ecclis. 39.1. — 6. Get we Therefore Wisdom, and with all our getting, get we understanding. By prayer to the Lord, Solomon obtained Wisdom, 1 Kings 3. Jam. 1. This prayer is the prayer only of the righteous man, Eccles. 2.26.
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Ax. 3. For there is not a just man upon earth that doth good, &c. These words beside their absolute consideration, look NONLATINALPHABET forward and backward,
Ax. 3. For there is not a just man upon earth that does good, etc. These words beside their absolute consideration, look forward and backward,
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There is no just man upon earth, who may do good, or, who doth good and may not sin. The reason of this translation is to be understood from the Tens in the Hebrew, which is here the second future; For,
There is no just man upon earth, who may do good, or, who does good and may not sin. The reason of this Translation is to be understood from the Tens in the Hebrew, which is Here the second future; For,
Thus much all men learned in that tongue, acknowledge; and our own Translators also elsewhere, as Gen. 3.2. NONLATINALPHABET, which ours render, we may eat of the fruit of the Trees of the Garden, Esay 49.15. NONLATINALPHABET, Can a woman forget her childe, & c? they NONLATINALPHABET, may forget. According to this Hebrism, our Lord speaks, Matth. 24.35. Heaven and Earth NONLATINALPHABET shall pass away, that is, they may rather pass away then my word may pass away. And many the like.
Thus much all men learned in that tongue, acknowledge; and our own Translators also elsewhere, as Gen. 3.2., which ours render, we may eat of the fruit of the Trees of the Garden, Isaiah 49.15., Can a woman forget her child, & c? they, may forget. According to this Hebrism, our Lord speaks, Matthew 24.35. Heaven and Earth shall pass away, that is, they may rather pass away then my word may pass away. And many the like.
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and from the context of the 20 verse with v. 19. 1. That Solomon speaks of such a Just man as is under the first dispensation, that of the Father, which is the fear of God; a mutable and imperfect estate, will appear to you,
and from the context of the 20 verse with v. 19. 1. That Solomon speaks of such a Just man as is under the First Dispensation, that of the Father, which is the Fear of God; a mutable and imperfect estate, will appear to you,
if ye shall be pleased to consider, that, whereas the Wisemans intent in this book, is, to discover the bliss and happiness of man, answerable to that dispensation under which, he himself and that generation lived, he proceeds first negatively by removing the vain opinion of many, who place their true happiness some in Knowledge, others in Pleasure, others in Honour, others in Wealth. All these rejected;
if you shall be pleased to Consider, that, whereas the Wiseman's intent in this book, is, to discover the bliss and happiness of man, answerable to that Dispensation under which, he himself and that generation lived, he proceeds First negatively by removing the vain opinion of many, who place their true happiness Some in Knowledge, Others in Pleasure, Others in Honour, Others in Wealth. All these rejected;
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2. He proceeds positively, affirming, that the chief good, bliss, and happiness consists in the fear of God, Chap. 12.13. with which assertion he concludes this book. Thus Job 28.28.
2. He proceeds positively, affirming, that the chief good, bliss, and happiness consists in the Fear of God, Chap. 12.13. with which assertion he concludes this book. Thus Job 28.28.
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Now although this be true, yet this is to be restrained unto the first dispensation, which is inchoative wisdom and righteousness, as it appeareth by the description of it, where its said to be the beginning of wisdom. For there is no doubt but the righteousness of faith far transcends that of fear, as we shall shew anon.
Now although this be true, yet this is to be restrained unto the First Dispensation, which is inchoative Wisdom and righteousness, as it appears by the description of it, where its said to be the beginning of Wisdom. For there is no doubt but the righteousness of faith Far transcends that of Fear, as we shall show anon.
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They therefore who are conformable unto Gods Law, are just, as Noah, Gen. 7.1. Zachariah and Elizabeth, Luke 1.6. Lot, 2 Pet. 2.8. But, its said, Psal. 143.2. In thy sight shall no man living be justified; the like, Rom. 3.20. Gal. 2.10. Resp. There is a Legal and Evangelical justice or righteousness. Which yet are not so distinguished, that the Legal righteousness is performed by the mans own strength; which the Pharisees endeavouring to establish, fell short of the righteousness of God, Rom. 10.3.
They Therefore who Are conformable unto God's Law, Are just, as Noah, Gen. 7.1. Zachariah and Elizabeth, Lycia 1.6. Lot, 2 Pet. 2.8. But, its said, Psalm 143.2. In thy sighed shall no man living be justified; the like, Rom. 3.20. Gal. 2.10. Resp. There is a Legal and Evangelical Justice or righteousness. Which yet Are not so distinguished, that the Legal righteousness is performed by the men own strength; which the Pharisees endeavouring to establish, fell short of the righteousness of God, Rom. 10.3.
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But the Evangelical and Gospel-righteousness is wrought by the power of Christ in us, Rom. 8.3, 4. what the Law could not do, &c. Now because there are three degrees of those who are in Christ, Children, Young men, and Old men, 1 John 2. there is a justice proportionable unto these. 1. That of the Childe which is here understood. 2. That of the Yong man,
But the Evangelical and Gospel righteousness is wrought by the power of christ in us, Rom. 8.3, 4. what the Law could not do, etc. Now Because there Are three Degrees of those who Are in christ, Children, Young men, and Old men, 1 John 2. there is a Justice proportionable unto these. 1. That of the Child which is Here understood. 2. That of the Young man,
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The reason is from consideration of the God of our righteousness, he is the God of order; and therefore as he works his works in the outward world not all at once,
The reason is from consideration of the God of our righteousness, he is the God of order; and Therefore as he works his works in the outward world not all At once,
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but gradually and successively, from weak beginnings, as we say, Natura non facit saltum: so he works his works in the inward world, not NONLATINALPHABET not altogether, he makes his entrance into his greatest works with small and weak beginnings, Mark 4.26. — 32. 2. Reason also may appear in regard of the just man himself;
but gradually and successively, from weak beginnings, as we say, Nature non facit saltum: so he works his works in the inward world, not not altogether, he makes his Entrance into his greatest works with small and weak beginnings, Mark 4.26. — 32. 2. Reason also may appear in regard of the just man himself;
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and therefore he is said to be upon earth, There is not a just man upon earth, &c. And this is the earthly which is of Gods making whose image we bear before we bear the image of the heavenly, 1. Cor. 15. And therefore our Lord who spake to Nicodemus concerning baptism of water and the Spirit, saith, he told him of of earthly things, Joh. 3.12.
and Therefore he is said to be upon earth, There is not a just man upon earth, etc. And this is the earthly which is of God's making whose image we bear before we bear the image of the heavenly, 1. Cor. 15. And Therefore our Lord who spoke to Nicodemus Concerning Baptism of water and the Spirit, Says, he told him of of earthly things, John 3.12.
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1. Hence then we learn how untrue and in consequent collections and inferences are made from this and such like places as this is misunderstood, viz. That the most righteous man •hat is,
1. Hence then we Learn how untrue and in consequent collections and inferences Are made from this and such like places as this is misunderstood, viz. That the most righteous man •hat is,
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For we read 1. Cor. 2.8. That there were some perfect men among whom the Apostles spake wisdom. He had taught the Corinthians Christ and him crucified;
For we read 1. Cor. 2.8. That there were Some perfect men among whom the Apostles spoke Wisdom. He had taught the Corinthians christ and him Crucified;
but because they were capable of no greater mysteries; and therefore he fed them with Milk, 1 Cor. 3. those greater mysteries, which he calls wisdom, he spake among those which were perfect. If any except and say, that by perfect men, he means no other then such Christian men as the Corinthians were, to whom he wrote;
but Because they were capable of no greater Mysteres; and Therefore he fed them with Milk, 1 Cor. 3. those greater Mysteres, which he calls Wisdom, he spoke among those which were perfect. If any except and say, that by perfect men, he means no other then such Christian men as the Corinthians were, to whom he wrote;
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surely he would not call those perfect men, whom in the next Chapter he calls babes and carnal, that is, rude and imperfect. Besides if Christians at large, as the Corinthians here, were called perfect, then they who are not Christians should be called imperfect: But that's absurd;
surely he would not call those perfect men, whom in the next Chapter he calls babes and carnal, that is, rude and imperfect. Beside if Christians At large, as the Corinthians Here, were called perfect, then they who Are not Christians should be called imperfect: But that's absurd;
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To this purpose they bring Rom. 7.14. inferring thence, that even justified persons come short of that exact and perfect obedience which the Law requireth:
To this purpose they bring Rom. 7.14. inferring thence, that even justified Persons come short of that exact and perfect Obedience which the Law requires:
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or that next following, Rom. 8. they may perceive, that a just man in his riper age at fuller growth hath the righteousness of the Law fulfilled in him, Rom. 8.2, 3, 4. that the Law of the spirit of life which is in Christ Jesus our Lord hath made him free from the law of sin and death, &c. Unto all which, we may adde, that by the Earth, and upon the Earth, we are to understand the earthly condition of sin, &c. the unregenerate estate, Jer. 17.13.
or that next following, Rom. 8. they may perceive, that a just man in his riper age At fuller growth hath the righteousness of the Law fulfilled in him, Rom. 8.2, 3, 4. that the Law of the Spirit of life which is in christ jesus our Lord hath made him free from the law of since and death, etc. Unto all which, we may add, that by the Earth, and upon the Earth, we Are to understand the earthly condition of since, etc. the unregenerate estate, Jer. 17.13.
they that depart from thee shall be written in the earth. Col. 3. Mortifie your members on the earth. And it is most true of these, that there is not one to be found among them that doth good and sinneth not.
they that depart from thee shall be written in the earth. Col. 3. Mortify your members on the earth. And it is most true of these, that there is not one to be found among them that does good and Sinneth not.
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an unstable unsetled righteousness. This was the common state of the Jewes in the time of the law, of which also Salomon speakes, 1. King. 8.46. 2. Chron. 6.36. and St. James, 3.2. and St. John, 1. Joh. 1.8. This imitable state was figured by Kadeshbarnea, the unsetled and unstable holynes of the childhood;
an unstable unsettled righteousness. This was the Common state of the Jews in the time of the law, of which also Solomon speaks, 1. King. 8.46. 2. Chronicles 6.36. and Saint James, 3.2. and Saint John, 1. John 1.8. This imitable state was figured by Kadesh-barnea, the unsettled and unstable holiness of the childhood;
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wherein so many sinned, Num. 32.7. — 11. Such a righteous man falls seaven times, saith Salomon, Prov. 24.16. viz. into afflictions, but he comes out of them again;
wherein so many sinned, Num. 32.7. — 11. Such a righteous man falls seaven times, Says Solomon, Curae 24.16. viz. into afflictions, but he comes out of them again;
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Obs. 2. Take notice hence, that there are diverse degrees of righteousness, proportionable to the different dispensations of the Father, Son, and Spirit.
Obs. 2. Take notice hence, that there Are diverse Degrees of righteousness, proportionable to the different dispensations of the Father, Son, and Spirit.
There is a righteousness which we may call initial or that whereunto the new converts are turned, Dan. 12.3. John the Baptist came in this way of righteousness, Matth. 21.32. He that feareth God and worketh this righteousness is accepted of God, Acts 10.35.
There is a righteousness which we may call initial or that whereunto the new converts Are turned, Dan. 12.3. John the Baptist Come in this Way of righteousness, Matthew 21.32. He that fears God and works this righteousness is accepted of God, Acts 10.35.
Thus Cornelius was a righteous man, Acts 10.22. 2. There is a justice or righteousness of faith in Jesus Christ, Rom. 5.1. 3. There is a fulfilling of all righteousness, when that which is perfect, cometh, according to 1 Cor. 13.10. Obs. 3. Hence then observe, how causelesly and without any ground, the pious endeavours of good men, are damped and blunted by misunderstanding this and such like places of Scripture as this is;
Thus Cornelius was a righteous man, Acts 10.22. 2. There is a Justice or righteousness of faith in jesus christ, Rom. 5.1. 3. There is a fulfilling of all righteousness, when that which is perfect, comes, according to 1 Cor. 13.10. Obs. 3. Hence then observe, how causelessly and without any ground, the pious endeavours of good men, Are damped and blunted by misunderstanding this and such like places of Scripture as this is;
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because the Scripture witnesses that some there are who do no iniquity, Psal. 119.1, 2, 3. Blessed are the undefiled, or rather the perfect, NONLATINALPHABET, &c. They also who do no iniquity, they walk in his wayes: and 106.3. Blessed are they that keep judgement, and do righteousness at all times.
Because the Scripture Witnesses that Some there Are who do no iniquity, Psalm 119.1, 2, 3. Blessed Are the undefiled, or rather the perfect,, etc. They also who do no iniquity, they walk in his ways: and 106.3. Blessed Are they that keep judgement, and do righteousness At all times.
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Such an one was Abraham, Gen. 26.25. Isaac and Jacob. Such was Josiah, 2 Kings 23. Zachariah and Elizabeth, Luke 1. For if such there were not, were there no such righteous men upon earth, these and such like speeches were gratis dicta, spoken in vain.
Such an one was Abraham, Gen. 26.25. Isaac and Jacob. Such was Josiah, 2 Kings 23. Zachariah and Elizabeth, Lycia 1. For if such there were not, were there no such righteous men upon earth, these and such like Speeches were gratis dicta, spoken in vain.
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for so, there is not a man, but he hath sinned, Christ alone excepted, Rom. 3. all have sinned, 1 John 1. ult. the last by which he explains ver. 8. But this is to be taken of the spiritual old age, wherein the Saints are flourishing and bring forth fruit,
for so, there is not a man, but he hath sinned, christ alone excepted, Rom. 3. all have sinned, 1 John 1. ult. the last by which he explains for. 8. But this is to be taken of the spiritual old age, wherein the Saints Are flourishing and bring forth fruit,
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& shew that the Lord is righteous, Psal. 92.14, 15. For Abraham not conscious of sin, humbles himself from consideration of his earthly mold, saith Chrysostom in Gen. 18.
& show that the Lord is righteous, Psalm 92.14, 15. For Abraham not conscious of since, humbles himself from consideration of his earthly mould, Says Chrysostom in Gen. 18.
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Obs. 4. Hence then we may understand the facility, proneness, and easiness of our nature to commit sin: since even a just man under the fear of God, may possibly sometime turn out of the path of Gods Commandements,
Obs. 4. Hence then we may understand the facility, proneness, and easiness of our nature to commit since: since even a just man under the Fear of God, may possibly sometime turn out of the path of God's commandments,
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Obs. 5. Hence we learn a broad difference between a just man, who, through weakness and ignorance, may sin; and such wicked men who do Wichen turn away voluntarily from the holy Commandements, and wilfully commit sin.
Obs. 5. Hence we Learn a broad difference between a just man, who, through weakness and ignorance, may sin; and such wicked men who do Wichen turn away voluntarily from the holy commandments, and wilfully commit since.
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These are NONLATINALPHABET workers of iniquity who are not known or acknowledged of God: The other who fall, through ignorance and weakness, and repent of it, obtain mercy;
These Are workers of iniquity who Are not known or acknowledged of God: The other who fallen, through ignorance and weakness, and Repent of it, obtain mercy;
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and the strong and spiritual have a command to restore such as these are, Gal. 6.1. Obs. 6. Hence we have a ground and object of clemency and mercy towards the greatest part of men, who commonly proceed no further in the way of righteousness then the first dispensation of it under the fear of God, or at the furthest to a weak faith in Christ, and that mistaken. And therefore we ought, upon this consideration, to be prone and ready to pardon and forgive injuries. To be easily reconciled unto our enimies.
and the strong and spiritual have a command to restore such as these Are, Gal. 6.1. Obs. 6. Hence we have a ground and Object of clemency and mercy towards the greatest part of men, who commonly proceed no further in the Way of righteousness then the First Dispensation of it under the Fear of God, or At the furthest to a weak faith in christ, and that mistaken. And Therefore we ought, upon this consideration, to be prove and ready to pardon and forgive injuries. To be Easily reconciled unto our enemies.
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It's the very argument upon which we beg remission of our sinns. And upon which termes, the Lord forgives us our trespasses. Alas! Humanum est errare, labi, decipi.
It's the very argument upon which we beg remission of our Sins. And upon which terms, the Lord forgives us our Trespasses. Alas! Humanum est errare, labi, decipi.
And let us take heed, least we, who conceive our selves more wise, more able, and under an higher dispensation, least we also sin, Gal. 6.1. Considering thy self, lest thou also be tempted.
And let us take heed, lest we, who conceive our selves more wise, more able, and under an higher Dispensation, lest we also since, Gal. 6.1. Considering thy self, lest thou also be tempted.
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And how much more doth he in the third? 1 Joh. 2. 1. This justly reproves those who, because the Scripture here saith, that a just man under the lowest dispensation possibly may sin;
And how much more does he in the third? 1 John 2. 1. This justly reproves those who, Because the Scripture Here Says, that a just man under the lowest Dispensation possibly may sin;
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as errare, labi, decipi peccare, to erre, to slip, to fall, to miss the mark &c. 2. Those who with great rigor and severity, in correcting the errors and faults of men, rip up all their sin to the life and aggrevate all to the utmost;
as errare, labi, decipi Peccare, to err, to slip, to fallen, to miss the mark etc. 2. Those who with great rigor and severity, in correcting the errors and Faults of men, rip up all their sin to the life and aggrevate all to the utmost;
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If a Land fowl, as a Hen fall into the water, O how long shall it be before it is dry? But if a Water fowl, as a Goose fall into the water, she does but shake her tail,
If a Land fowl, as a Hen fallen into the water, Oh how long shall it be before it is dry? But if a Water fowl, as a Goose fallen into the water, she does but shake her tail,
And such difference we commonly put between the fals of others and those of our own party. If he differ from us in judgement, that's crime enough, to aggravate his least fault. But if he be one of our Geese, (all our Geese are Swans,) then we can easily impute righteousness enough to him to save him, though he be Profundatus in peccato, drown'd in destruction and perdition.
And such difference we commonly put between the falls of Others and those of our own party. If he differ from us in judgement, that's crime enough, to aggravate his least fault. But if he be one of our Geese, (all our Geese Are Swans,) then we can Easily impute righteousness enough to him to save him, though he be Profundatus in Peccato, drowned in destruction and perdition.
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such was that of Peter, Matth. 14.30. The boysterous wind endanger us, that we well nigh sink by despair. But thou believest in God the Father; believe also in Christ the Son. Faith in God without faith in Christ, cannot hinder the soul from sinking into despair. Therefore Jesus Christ is called our hope, 1 Tim. 1.1.
such was that of Peter, Matthew 14.30. The boisterous wind endanger us, that we well High sink by despair. But thou Believest in God the Father; believe also in christ the Son. Faith in God without faith in christ, cannot hinder the soul from sinking into despair. Therefore jesus christ is called our hope, 1 Tim. 1.1.
And therefore till Christ comes, the children are, all their life time, subject to bondage and fear, Hebr. 2.15. Till that faith comes, we are under a Schoolmaster, Gal. 3.24.
And Therefore till christ comes, the children Are, all their life time, Subject to bondage and Fear, Hebrew 2.15. Till that faith comes, we Are under a Schoolmaster, Gal. 3.24.
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And let us pray for that Just and Perfect One, who works all our works in us, Esay 26. that as he hath begun a good work in us, so that he will throughly perfect it (NONLATINALPHABET) until the day of Jesus Christ, Phil. 1.6. Even so come Lord Jesus! Revel. 22.20.
And let us pray for that Just and Perfect One, who works all our works in us, Isaiah 26. that as he hath begun a good work in us, so that he will thoroughly perfect it () until the day of jesus christ, Philip 1.6. Even so come Lord jesus! Revel. 22.20.
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Contrary Principles Mutual impediments. SERMON XIX. Gal. 5. ver. 17. The flesh lusteth against the spirit, and the spirit lusteth against the flesh, and these are contrary one to the other:
Contrary Principles Mutual impediments. SERMON XIX. Gal. 5. ver. 17. The Flesh Lusteth against the Spirit, and the Spirit Lusteth against the Flesh, and these Are contrary one to the other:
2. Or, from some defect in us. As for the Scripture it self, it is NONLATINALPHABET, 2 Tim. 3.16. of divine inspiration, and dictated unto the Pen-men of it, by the holy Ghost;
2. Or, from Some defect in us. As for the Scripture it self, it is, 2 Tim. 3.16. of divine inspiration, and dictated unto the Penmen of it, by the holy Ghost;
2. The difficulty may proceed from some defect in us, as being yet unconverted and averse from God, and his wayes, according to that of Dan. 9.13. We have not turned from our iniquities, that we might understand the truth.
2. The difficulty may proceed from Some defect in us, as being yet unconverted and averse from God, and his ways, according to that of Dan. 9.13. We have not turned from our iniquities, that we might understand the truth.
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Obedience is that Mother-grace, Genetrix omnium virtutum, as Hierom calls it, that which brings forth all other vertues, that which sets the eye to see, the ear to hear, the heart to think, the memory to record, the mouth to speak, the foot to walk, the hand to work, the whole man to do that,
obedience is that Mother grace, Genetrix omnium Virtues, as Hieronymus calls it, that which brings forth all other Virtues, that which sets the eye to see, the ear to hear, the heart to think, the memory to record, the Mouth to speak, the foot to walk, the hand to work, the Whole man to do that,
And my Text among diverse other perverted Scriptures, is wont to be alleadged against obedience unto the will of God, so that this Mother-grace cannot bring forth the fruites of the spirit; because the children are come to the birth and there is no strength to bring forth.
And my Text among diverse other perverted Scriptures, is wont to be alleged against Obedience unto the will of God, so that this Mother grace cannot bring forth the fruits of the Spirit; Because the children Are come to the birth and there is no strength to bring forth.
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Before we come to the particular handling of these words, let us analyse them, or as much of them as will make up a compleate sense; and thereby we shall see, what the words so read in our last Translation, will amount unto.
Before we come to the particular handling of these words, let us analyse them, or as much of them as will make up a complete sense; and thereby we shall see, what the words so read in our last translation, will amount unto.
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The Apostle having propounded the law of neighbourly love, ver 14. which they transgressed, ver. 15. The Apostle ver. 16. propounds an expedient for removal of it,
The Apostle having propounded the law of neighbourly love, for 14. which they transgressed, ver. 15. The Apostle ver. 16. propounds an expedient for removal of it,
an exhortation to walk in the spirit, which exhortation he enforces by this motive; If ye walk in the spirit, ye shall not fullfill the lusts of the flesh.
an exhortation to walk in the Spirit, which exhortation he inforces by this motive; If you walk in the Spirit, you shall not fulfil the Lustiest of the Flesh.
The effect of these contraries fighting one with the other, is here concluded, according to this translation, a downright contradiction to what the Apostle before had exhorted unto.
The Effect of these contraries fighting one with the other, is Here concluded, according to this Translation, a downright contradiction to what the Apostle before had exhorted unto.
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He exhorted them to walk in the spirit, and told them, that so doing, they should not fullfill the lusts of the flesh. Which spirit and flesh, so contending, it comes to pass, that ye cannot do the things which ye would;
He exhorted them to walk in the Spirit, and told them, that so doing, they should not fulfil the Lustiest of the Flesh. Which Spirit and Flesh, so contending, it comes to pass, that you cannot do the things which you would;
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to lead up his men, and exhort them to be valiant, and take a Fort; and promise them a great reward, if they take it; as Caleb promised, that he, who should subdue Kiriath-Sepher, and take it, to him he would give Achsah his daughter to wife, Josh. 15.16.
to led up his men, and exhort them to be valiant, and take a Fort; and promise them a great reward, if they take it; as Caleb promised, that he, who should subdue Kiriath-Sepher, and take it, to him he would give Achsah his daughter to wife, Josh. 15.16.
Walk in the Spirit, and ye shall not fulfill the lusts of the flesh; for the flesh lusts against the Spirit, and the Spirit lusts against the flesh, that ye cannot do the things that ye would.
Walk in the Spirit, and you shall not fulfil the Lustiest of the Flesh; for the Flesh Lustiest against the Spirit, and the Spirit Lustiest against the Flesh, that you cannot do the things that you would.
Wherefore, since it is most unreasonable to think, that the Apostle being taught by the Spirit of God, would reason so absurdly, let us enquire into the true meaning of the words;
Wherefore, since it is most unreasonable to think, that the Apostle being taught by the Spirit of God, would reason so absurdly, let us inquire into the true meaning of the words;
Walk in the Spirit, and ye shall not fulfill the lusts of the flesh: For the flesh lusteth against the Spirit: But the Spirit lusteth against the flesh (but these are contrary one to other) that ye may not do the things that ye would.
Walk in the Spirit, and you shall not fulfil the Lustiest of the Flesh: For the Flesh Lusteth against the Spirit: But the Spirit Lusteth against the Flesh (but these Are contrary one to other) that you may not do the things that you would.
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According to the judgment of the best Critick, that I know, these words, (These are contrary the one to the other,) are to be put in a parenthesis, and then, from the lusting of the Spirit, will follow, that ye may not do the things of the flesh which ye would do.
According to the judgement of the best Critic, that I know, these words, (These Are contrary the one to the other,) Are to be put in a parenthesis, and then, from the lusting of the Spirit, will follow, that you may not do the things of the Flesh which you would do.
But what difference is there between this Translation and the other? 1. In our last Translation we have NONLATINALPHABET a knowne note of diversity rendred, and, as known a Conjunction copulative: and these two render different kinds of Axioms,
But what difference is there between this translation and the other? 1. In our last translation we have a known note of diversity rendered, and, as known a Conjunction copulative: and these two render different Kinds of Axioms,
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The flesh lusts against the Spirit; and the Spirit lusts against the flesh, that's a copulate. The flesh lusts against the Spirit; but the Spirit lusts against the flesh, that's a discret Axiom.
The Flesh Lustiest against the Spirit; and the Spirit Lustiest against the Flesh, that's a copulate. The Flesh Lustiest against the Spirit; but the Spirit Lustiest against the Flesh, that's a discreet Axiom.
For the Spirit so, and for this end lusteth against the flesh, NONLATINALPHABET, that ye may not do the things that ye would, according to the lusting of the flesh. And thus the Greek words ought to be rendred,
For the Spirit so, and for this end Lusteth against the Flesh,, that you may not do the things that you would, according to the lusting of the Flesh. And thus the Greek words ought to be rendered,
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whereas all our printed English Translations turn it [ cannot. ] If any man think this a small difference, let him suspend his judgement till I speak of it in its due place.
whereas all our printed English Translations turn it [ cannot. ] If any man think this a small difference, let him suspend his judgement till I speak of it in its due place.
The Apostle ver. 16. propounds a Precept. In the Text we have 1. The difficulty of that precept; the flesh lusteth. 2. The possibility notwithstanding that difficulty. Ye may. Wherein we have these Axioms.
The Apostle ver. 16. propounds a Precept. In the Text we have 1. The difficulty of that precept; the Flesh Lusteth. 2. The possibility notwithstanding that difficulty. You may. Wherein we have these Axioms.
1. What is meant by the flesh; and 2. The lusts of the flesh; and 3. What is meant by the Spirit. I will not trouble you with the manifold meaning of this word flesh. Only by the flesh, we are here to understand the old corrupt Adam; so what Rom. 6.6. our Apostle calls crucifying the old man, that in the same Apostles phrase, Gal. 5.24. is called crucifying the flesh with the affections and lusts.
1. What is meant by the Flesh; and 2. The Lustiest of the Flesh; and 3. What is meant by the Spirit. I will not trouble you with the manifold meaning of this word Flesh. Only by the Flesh, we Are Here to understand the old corrupt Adam; so what Rom. 6.6. our Apostle calls crucifying the old man, that in the same Apostles phrase, Gal. 5.24. is called crucifying the Flesh with the affections and Lustiest.
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The lusting of the flesh therefore is not only that of the lower appetite which we call the concupiscible; but that also of the irascible is here to be understood,
The lusting of the Flesh Therefore is not only that of the lower appetite which we call the concupiscible; but that also of the irascible is Here to be understood,
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as appears by comparing v. 15. If ye bite and devour one another, &c. Yea, the immoderate lusts of the superiour appetite are here also to be understood.
as appears by comparing v. 15. If you bite and devour one Another, etc. Yea, the immoderate Lustiest of the superior appetite Are Here also to be understood.
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The lusting of the flesh against the Spirit, what is it, but desiring what is contrary to the desires and lustings of the Spirit. The flesh desires things fleshly, which are contrary to the desires of the Spirit, which are of things spiritual and heavenly. As by the flesh the old Adam is to be understood;
The lusting of the Flesh against the Spirit, what is it, but desiring what is contrary to the Desires and lustings of the Spirit. The Flesh Desires things fleshly, which Are contrary to the Desires of the Spirit, which Are of things spiritual and heavenly. As by the Flesh the old Adam is to be understood;
The reason of this is from the mistake and seducing of the fansie: For the fansie being part of the first Adam, flesh and blood, and informed with a living soul, and being sensual, earthly,
The reason of this is from the mistake and seducing of the fancy: For the fancy being part of the First Adam, Flesh and blood, and informed with a living soul, and being sensual, earthly,
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which howsoever according to original rectitude, it propends to good, and that B•num bonestum, the honest good, and is subject to the rational appetite, and so to right reason, as the Philosopehr teacheth,
which howsoever according to original rectitude, it propends to good, and that B•num bonestum, the honest good, and is Subject to the rational appetite, and so to right reason, as the Philosopehr Teaches,
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and right reason to the Law of God; yet having declined from that first integrity, unto the sensible, present, and delightful good, which most-what is disjoyn'd from the true and honest good, becomes more and more prone to evil; and drawes to it, the rational appetite, the will, yea the reason it self, the NONLATINALPHABET, the Rudder of the soul; as he that's sinking, will lay hold,
and right reason to the Law of God; yet having declined from that First integrity, unto the sensible, present, and delightful good, which mostwhat is disjoined from the true and honest good, becomes more and more prove to evil; and draws to it, the rational appetite, the will, yea the reason it self, the, the Rudder of the soul; as he that's sinking, will lay hold,
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Obs. 1. Here is an evident argument and proof of mans fall. Here is opposition made against the Spirit of God. Surely Gods work was perfect: and all that he made, was very good, Gen. 1. And therefore that excellent work, man cannot be said to come thus imperfect out of Gods hand.
Obs. 1. Here is an evident argument and proof of men fallen. Here is opposition made against the Spirit of God. Surely God's work was perfect: and all that he made, was very good, Gen. 1. And Therefore that excellent work, man cannot be said to come thus imperfect out of God's hand.
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No, he was made upright, but he had a fall, as ye read, 2 Sam. 4.4. that Mephibosheth fell out of his Nurses armes, and be came lame, (poor man;) of both his feet.
No, he was made upright, but he had a fallen, as you read, 2 Sam. 4.4. that Mephibosheth fell out of his Nurse's arms, and be Come lame, (poor man;) of both his feet.
What is the Nurse but providence, which supported the man and bare him in hir armes of mercy and judgment, comands and prohebitions, Gen. 2. But out of her armes the man fell, and is lame on both his feet, his NONLATINALPHABET his concupiscible and irascible affections, which are the feet which carry the soul whithersoever it goes.
What is the Nurse but providence, which supported the man and bore him in his arms of mercy and judgement, commands and prohebitions, Gen. 2. But out of her arms the man fell, and is lame on both his feet, his his concupiscible and irascible affections, which Are the feet which carry the soul whithersoever it Goes.
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I say, in some measure; Wisdom 7.27. Thus the Galathians had received the Spirit, Gal. 3.2. Proportionably to their age, which was the childhood, Gal. 4.19. In whom yet the flesh lusted against the Spirit.
I say, in Some measure; Wisdom 7.27. Thus the Galatians had received the Spirit, Gal. 3.2. Proportionably to their age, which was the childhood, Gal. 4.19. In whom yet the Flesh lusted against the Spirit.
And these are said to be carnall, and to walk NONLATINALPHABET, according to the first Adam or the old man, ver. 3. Obs. 3 The lusts of the flesh are first;
And these Are said to be carnal, and to walk, according to the First Adam or the old man, ver. 3. Obs. 3 The Lustiest of the Flesh Are First;
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then that which is spiritual. 1 Cor. 15. 4 Observe the reason of that impetuousnes and violence of passions wherewithall the carnall man is lead or driven;
then that which is spiritual. 1 Cor. 15. 4 Observe the reason of that impetuousness and violence of passion wherewithal the carnal man is led or driven;
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the flesh lusteth against the Spirit; Esau thinks he shall die, if he have not his Mess of Pottage, Gen. 25. 5. Observe how poor and beggerly the carnall man is, how he wants all temporall things.
the Flesh Lusteth against the Spirit; Esau thinks he shall die, if he have not his Mess of Pottage, Gen. 25. 5. Observe how poor and beggarly the carnal man is, how he Wants all temporal things.
6 Hence note the deplorable condition of all those who have not the Spirit of God, to give check, and curb to their exorbitant and unruly affections and lusts.
6 Hence note the deplorable condition of all those who have not the Spirit of God, to give check, and curb to their exorbitant and unruly affections and Lustiest.
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Axiom 2. The Spirit lusts against the flesh. What Spirit is here to be understood? Surely according to the difference of men, answer is here to be made.
Axiom 2. The Spirit Lustiest against the Flesh. What Spirit is Here to be understood? Surely according to the difference of men, answer is Here to be made.
whence it is, that, by nature he does the things of the law, Rom. 2. But the Apostle wrote here unto the Galathians, who had received the Spirit of God in some measure as appeares, Gal. 3.2. The reason is, that it may give check to the natural motions.
whence it is, that, by nature he does the things of the law, Rom. 2. But the Apostle wrote Here unto the Galatians, who had received the Spirit of God in Some measure as appears, Gal. 3.2. The reason is, that it may give check to the natural motions.
When notwithstanding he breaks the hedg, and committes a trespass, and builds up himself with strong reasonings, 2 Cor. 10. Edom shall build, saith the Lord,
When notwithstanding he breaks the hedge, and Committees a trespass, and builds up himself with strong reasonings, 2 Cor. 10. Edom shall built, Says the Lord,
So that he who sins freely and without remorse or cheek, hath broken through manifold lets and hindrances, hath broken the hedg of providence about him and is a great trespasser.
So that he who Sins freely and without remorse or cheek, hath broken through manifold lets and hindrances, hath broken the hedge of providence about him and is a great trespasser.
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Wherefore take heed that we be not deceived with the error of the wicked, who, contrary to the lusting of the Spirit, follow the lusts of their flesh, and for a short and momentary seeming present good, part with the incorruptible and eternal good.
Wherefore take heed that we be not deceived with the error of the wicked, who, contrary to the lusting of the Spirit, follow the Lustiest of their Flesh, and for a short and momentary seeming present good, part with the incorruptible and Eternal good.
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The parties contending Satan the father of lies, the son of perdition, and the Spirit of error, against the God and father of Jesus Christ, the true God, the Son the Saviour, and the Spirit of truth. Here are flesh and it's lusts contending against the Spirit and the will of God.
The parties contending Satan the father of lies, the son of perdition, and the Spirit of error, against the God and father of jesus christ, the true God, the Son the Saviour, and the Spirit of truth. Here Are Flesh and it's Lustiest contending against the Spirit and the will of God.
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Here is engaged darkness against light, death against life. Reason against reason, will against will. It is NONLATINALPHABET, a war wherein the parties can never be reconciled:
Here is engaged darkness against Light, death against life. Reason against reason, will against will. It is, a war wherein the parties can never be reconciled:
But what do they quarrel for? NONLATINALPHABET, not for a toy or trifle; no, the Harlot Iniquity hunts for the pretious soul; the business concerns life, thy life, yea, the eternal life, the life of God.
But what do they quarrel for?, not for a toy or trifle; no, the Harlot Iniquity hunt's for the precious soul; the business concerns life, thy life, yea, the Eternal life, the life of God.
yet most men account them their dearest friends. The wills and lustings of the Spirit are indeed our nearest friends; yet are these accounted by most men, their greatest enemies. The man carries his most malitious enemies and his best friends about him;
yet most men account them their dearest Friends. The wills and lustings of the Spirit Are indeed our nearest Friends; yet Are these accounted by most men, their greatest enemies. The man carries his most malicious enemies and his best Friends about him;
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his sinful flesh with the lusts of it, the Evil one, the Boutefeu and Incendiary who blows the fire of concupiscence to kindle his lusts and appetites in the sinful flesh. He has also Christ and his Spirit revealing and requiring and enabling to do the will of God.
his sinful Flesh with the Lustiest of it, the Evil one, the Boutefeu and Incendiary who blows the fire of concupiscence to kindle his Lustiest and appetites in the sinful Flesh. He has also christ and his Spirit revealing and requiring and enabling to do the will of God.
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There is an old tradition, that one of the Thieves crucified with our Lord, was an Egyptian, a black Thief; this was the Evil Thief; the other an Edomite, a red Thief, whom they call the good Thief. The former, the black Thief, the Egyptian, the sin, perished; the Edomite, the first man of the Earth, was saved.
There is an old tradition, that one of the Thieves Crucified with our Lord, was an Egyptian, a black Thief; this was the Evil Thief; the other an Edomite, a read Thief, whom they call the good Thief. The former, the black Thief, the Egyptian, the since, perished; the Edomite, the First man of the Earth, was saved.
These things works the mortifying spirit of the Lord Jesus, Rom. 8.13. This justly reproves those who follow their own carnal lusts, against the dictates of their own reason which perswades the contrary;
These things works the mortifying Spirit of the Lord jesus, Rom. 8.13. This justly reproves those who follow their own carnal Lustiest, against the dictates of their own reason which persuades the contrary;
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and approved it that it was good; yet he chose to live on this side Jordan; he was taken with Id bruti, that was good for cattle, Numb. 32. What can companions of Fools hope, or such as follow their foolish lusts, but destruction? Prov. 13.20. Not only the Fools, but also the companion of Fools shall be destroyed.
and approved it that it was good; yet he chosen to live on this side Jordan; he was taken with Id Bruti, that was good for cattle, Numb. 32. What can Sodales of Fools hope, or such as follow their foolish Lustiest, but destruction? Curae 13.20. Not only the Fools, but also the Companion of Fools shall be destroyed.
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And that especially in two things: 1. Whether [ cannot ] or [ may not ] be the better translation. 2. What's here meant by the things that we would do.
And that especially in two things: 1. Whither [ cannot ] or [ may not ] be the better Translation. 2. What's Here meant by the things that we would do.
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As to the first, we must know, that there is no Verb in the Greek Text here, that answers to cannot or may not; but that is only a signe of a Mood in our English tongue,
As to the First, we must know, that there is no Verb in the Greek Text Here, that answers to cannot or may not; but that is only a Signen of a Mood in our English tongue,
NONLATINALPHABET. Secondly, what are the things that we would do? where the Text saith, The Spirit lusteth against the flesh, that ye cannot or may not do the things that ye would. Surely either both the things which both flesh and Spirit lust for; or, some one of them.
. Secondly, what Are the things that we would do? where the Text Says, The Spirit Lusteth against the Flesh, that you cannot or may not do the things that you would. Surely either both the things which both Flesh and Spirit lust for; or, Some one of them.
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If both the things which the flesh and Spirit lust for, then, by reason of the contrarietys of flesh and Spirit, a man comes off hardly in the performing the lusts either of the flesh or of the Spirit. He cannot or may not freely do the things that he would, which the flesh lusts for,
If both the things which the Flesh and Spirit lust for, then, by reason of the contrarietys of Flesh and Spirit, a man comes off hardly in the performing the Lustiest either of the Flesh or of the Spirit. He cannot or may not freely do the things that he would, which the Flesh Lustiest for,
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but that neither of these can be here meant, will appear by two reasons. 1. Both these interpretations overthrow the Apostles exhortation; which is this;
but that neither of these can be Here meant, will appear by two Reasons. 1. Both these interpretations overthrow the Apostles exhortation; which is this;
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2. A second reason may be taken from the scope, intention, and purpose of the Apostle, who having exhorted us to walk in the Spirit, and promised that thereby we should not fulfill the lusts of the flesh; he moves a doubt;
2. A second reason may be taken from the scope, intention, and purpose of the Apostle, who having exhorted us to walk in the Spirit, and promised that thereby we should not fulfil the Lustiest of the Flesh; he moves a doubt;
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The flesh lusts against the Spirit, which doubt he presently removes saying, but the Spirit lusts against the flesh, that ye may not do the things that ye would.
The Flesh Lustiest against the Spirit, which doubt he presently removes saying, but the Spirit Lustiest against the Flesh, that you may not do the things that you would.
The flesh lusts against the Spirit; but the Spirit lusts against the flesh, that ye cannot do the things (spiritual things, say they) which ye would do.
The Flesh Lustiest against the Spirit; but the Spirit Lustiest against the Flesh, that you cannot do the things (spiritual things, say they) which you would do.
What a derogation is this from the Spirit of God, that the same Spirit lusting against the flesh, should make us that we cannot do the spiritual things that we would? Which is the very meaning of the words if so understood;
What a derogation is this from the Spirit of God, that the same Spirit lusting against the Flesh, should make us that we cannot do the spiritual things that we would? Which is the very meaning of the words if so understood;
2. By the things that ye would, must here be understood, the things which the flesh lusts after, as may hence appear to the judicious reader, because this clause, [ That ye may not do the things that ye would, ] is joyned to the lusting of the Spirit: which therefore lusts, NONLATINALPHABET, that ye may not do the things that ye would, viz, which the flesh lusts to do.
2. By the things that you would, must Here be understood, the things which the Flesh Lustiest After, as may hence appear to the judicious reader, Because this clause, [ That you may not do the things that you would, ] is joined to the lusting of the Spirit: which Therefore Lustiest,, that you may not do the things that you would, videlicet, which the Flesh Lustiest to do.
So that hence its clear, what are here the things that we would. What else but the lusts of the flesh? Which if we understand here, the words will suit exceeding well with the Apostles exhortation;
So that hence its clear, what Are Here the things that we would. What Else but the Lustiest of the Flesh? Which if we understand Here, the words will suit exceeding well with the Apostles exhortation;
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For the flesh, tis true, lusts against the Spirit; But the Spirit lusts against the flesh, that ye may not do the things of the flesh which ye would do.
For the Flesh, this true, Lustiest against the Spirit; But the Spirit Lustiest against the Flesh, that you may not do the things of the Flesh which you would do.
The flesh and Spirit are contrary one against the other, whence it comes to passe that he who lives according to the Spirit, he cannot live according to the flesh. Though he make no good use of this his observation.
The Flesh and Spirit Are contrary one against the other, whence it comes to pass that he who lives according to the Spirit, he cannot live according to the Flesh. Though he make no good use of this his observation.
Obj. But some man will say, are not, may not, and cannot, one and the same thing? Even children can tell us, that they are both signes of the potentiall mood. I answer they are so.
Object But Some man will say, Are not, may not, and cannot, one and the same thing? Even children can tell us, that they Are both Signs of the potential mood. I answer they Are so.
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I have power or authority. Now who knowes not, that these are two disparate principles of action, which may be separated one from other? As in the Greek, NONLATINALPHABET and NONLATINALPHABET.
I have power or Authority. Now who knows not, that these Are two disparate principles of actium, which may be separated one from other? As in the Greek, and.
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Walk in the Spirit. This is the Apostles exhortation, ver. 16. To walke in the Spirit, is to live in the Spirit; walking is a progressive motion a proceeding from vertue to vertue.
Walk in the Spirit. This is the Apostles exhortation, ver. 16. To walk in the Spirit, is to live in the Spirit; walking is a progressive motion a proceeding from virtue to virtue.
To do the lusts of the flesh, is to do the devills work, Joh. 8. And they who do his work, he will be sure to pay them their wages. The very best issue and event, that the fulfilling of our lusts, possibly can have, is repentance; and that's Gods gift whom we offend, 2 Tim. 2.
To do the Lustiest of the Flesh, is to do the Devils work, John 8. And they who do his work, he will be sure to pay them their wages. The very best issue and event, that the fulfilling of our Lustiest, possibly can have, is Repentance; and that's God's gift whom we offend, 2 Tim. 2.
How can we walk in the Spirit, unless we have the Spirit, wherein we should walk? How can we walk in the Spirit, unless the Spirit of the Lord be in us, to teach us the way wherei• we should walk? Many signes may discover this unto us,
How can we walk in the Spirit, unless we have the Spirit, wherein we should walk? How can we walk in the Spirit, unless the Spirit of the Lord be in us, to teach us the Way wherei• we should walk? Many Signs may discover this unto us,
I shall name one or too, where the Spirit of the Lord is, its fruitfull; it is an active Spirit; it brings forth the fruit of the Spirit, love, joy, peace, &c. Gal. 5.22.
I shall name one or too, where the Spirit of the Lord is, its fruitful; it is an active Spirit; it brings forth the fruit of the Spirit, love, joy, peace, etc. Gal. 5.22.
Now what fruits are brought forth in thee, where the Spirit of the Lord is, there is libertie, 2 Cor. 3.17. That's it we long for; that's it we boast of. But here is the question;
Now what fruits Are brought forth in thee, where the Spirit of the Lord is, there is liberty, 2 Cor. 3.17. That's it we long for; that's it we boast of. But Here is the question;
whether it be liberty from thraldom and captivitie under sin and Satan, and compulsion of the law; and a power, without hindrance, freely to do the Lords will:
whither it be liberty from thraldom and captivity under since and Satan, and compulsion of the law; and a power, without hindrance, freely to do the lords will:
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We read of two towns built by Sheerah the daughter of Ephraim, Beth-horon the nether and the upper. These towns she built, when it went ill with hir fathers house, 1 Chron. 23.24.
We read of two Towns built by Sheerah the daughter of Ephraim, Beth-horon the neither and the upper. These Towns she built, when it went ill with his Father's house, 1 Chronicles 23.24.
which Sheerah the flesh with hir evill affections and lusts buildeth. But Solomon, 2 Cron. 8.5. Is recorded to have built Beth-horon the upper and Beth-horon the neither. First the upper and then the nether. This is the work of the true Salomon even Christ our peace, Ephes. 2.14.
which Sheerah the Flesh with his evil affections and Lustiest builds. But Solomon, 2 Cron. 8.5. Is recorded to have built Beth-horon the upper and Beth-horon the neither. First the upper and then the neither. This is the work of the true Solomon even christ our peace, Ephesians 2.14.
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And that's Saelomon and the Prince of peace. He gives the true liberty, John 8.36. both to the upper and the nether Beth-horon; For if the Son make you free, then are ye free indeed. He builds the upper Beth-horon, even the glorious liberty of the Sons of God, in the right injoyment of spirituall and heavenly things; and the nether Beth-horen, a liberty for the right use of things below.
And that's Saelomon and the Prince of peace. He gives the true liberty, John 8.36. both to the upper and the neither Beth-horon; For if the Son make you free, then Are you free indeed. He builds the upper Beth-horon, even the glorious liberty of the Sons of God, in the right enjoyment of spiritual and heavenly things; and the neither Beth-horen, a liberty for the right use of things below.
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ye are called to liberty, only not to liberty for an occasion to the flesh; but let us pray to the Lord for his holy Spirit, that Spirit of liberty, which may lust again the flesh, and give check thereunto;
you Are called to liberty, only not to liberty for an occasion to the Flesh; but let us pray to the Lord for his holy Spirit, that Spirit of liberty, which may lust again the Flesh, and give check thereunto;
which may teach us the way of the Lord, that we may walk, not after the flesh, but after the Spirit; which may renew us in the spirit of our minde; which may mortifie in us the deeds of the body;
which may teach us the Way of the Lord, that we may walk, not After the Flesh, but After the Spirit; which may renew us in the Spirit of our mind; which may mortify in us the Deeds of the body;
but he declares, whither he and they had ascended, and invites us all to the participation and communication of the same bliss and happiness with them, v. 1. — 4. For the eminent Saints of God are in an NONLATINALPHABET, a state above the envie of others;
but he declares, whither he and they had ascended, and invites us all to the participation and communication of the same bliss and happiness with them, v. 1. — 4. For the eminent Saints of God Are in an, a state above the envy of Others;
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This Declaration premised, the Apostle foresaw, that three Objections would be made against his invitation. 1. That it was possible they might have communion with God, yet want holiness.
This Declaration premised, the Apostle foresaw, that three Objections would be made against his invitation. 1. That it was possible they might have communion with God, yet want holiness.
and are to whom he wrote, NONLATINALPHABET, little children. The result of all this, is; That, would we hear the living Word, which was from the beginning;
and Are to whom he wrote,, little children. The result of all this, is; That, would we hear the living Word, which was from the beginning;
Wherein we have 1. A supposition of a false Position that some said, they had no sin. 2. A reason of that false Position, which is, self-deceipt; want of truth.
Wherein we have 1. A supposition of a false Position that Some said, they had no since. 2. A reason of that false Position, which is, self-deceipt; want of truth.
1. In the first of these, we must enquire, 1. What sin is, and what here meant. 2. What it is to have, or not to have sin. 3. Who are meant by [ we ] in the Text. If we say, we have no sin, &c. 1. Sin is described by our Apostle, Chap. 3.4.
1. In the First of these, we must inquire, 1. What since is, and what Here meant. 2. What it is to have, or not to have since. 3. Who Are meant by [ we ] in the Text. If we say, we have no since, etc. 1. since is described by our Apostle, Chap. 3.4.
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So Aquinas. Lastly, others will have concupiscence to be meant here, which is called according to the Apostle Peccatum peccans, Rom. 7.13.17. so S. Augustine.
So Aquinas. Lastly, Others will have concupiscence to be meant Here, which is called according to the Apostle Peccatum peccans, Rom. 7.13.17. so S. Augustine.
2. What is it to have no sin? what else but either to deny that they have committed sin, as our Apostle varies the phrase, ver. 10. If we say, we have not sinned.
2. What is it to have no since? what Else but either to deny that they have committed since, as our Apostle Varies the phrase, ver. 10. If we say, we have not sinned.
or that he is the Author of sin; a vain imagination, Psal. 21.11. or they lay the blame upon nature: but falso de natura sua conqueritur humanum genus, mankinde falsely complains of their nature, saith one of the Antients. Or, upon the Devil;
or that he is the Author of since; a vain imagination, Psalm 21.11. or they lay the blame upon nature: but False de Nature sua conqueritur humanum genus, mankind falsely complains of their nature, Says one of the Ancients. Or, upon the devil;
but they act not upon the soul or will, which is the original of sin. But almost all make Adam the Archplagiary, who hath brought us all into bondage.
but they act not upon the soul or will, which is the original of since. But almost all make Adam the Archplagiary, who hath brought us all into bondage.
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But [ we ] is taken sometimes Collectivè, as including all and every one; sometime Hortativè, with exception of some, according to that figure, which the Rhetoricians call NONLATINALPHABET:
But [ we ] is taken sometime Collectivè, as including all and every one; sometime Hortativè, with exception of Some, according to that figure, which the Rhetoricians call:
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As when he who teacheth, reproves, exhorts, &c. puts himself into the number of those whom he teaches, reproves, exhorts, &c. And so it is taken here.
As when he who Teaches, reproves, exhorts, etc. puts himself into the number of those whom he Teaches, reproves, exhorts, etc. And so it is taken Here.
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Is it not ordinary for Masters of families, Tutours, or other Governours, to speak thus to those under their charge, we must leave off this drunkenness, this gluttony, this idleness, &c. though the Governours themselves be not guilty of any of these sins? It is true, you'l say;
Is it not ordinary for Masters of families, Tutors, or other Governors, to speak thus to those under their charge, we must leave off this Drunkenness, this gluttony, this idleness, etc. though the Governors themselves be not guilty of any of these Sins? It is true, You'll say;
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But does the Scripture speak so? you shall judge; What think you of S. James? Chap. 3.9. With the tongue, saith he, we bless God; and therewithal curse we men.
But does the Scripture speak so? you shall judge; What think you of S. James? Chap. 3.9. With the tongue, Says he, we bless God; and therewithal curse we men.
What think you? Did S. James an Apostle of singular and eminent piety, did he curse men? If ye doubt of S. James, what think you of Nehemiah? His example, I doubt not, will satisfie any reasonable man, Nehem. 5.10. I pray you, saith he, let us leave off this usury.
What think you? Did S. James an Apostle of singular and eminent piety, did he curse men? If you doubt of S. James, what think you of Nehemiah? His Exampl, I doubt not, will satisfy any reasonable man, Nehemiah 5.10. I pray you, Says he, let us leave off this Usury.
Did Nehemiah think you, burden the poor people with usury? Will you hear him speak for himself, v. 7.8. I was very angry when I heard the peoples cry and their words, and I thought in my minde, (or, my heart took counsel in me) and I rebuked the Princes, &c. And I said, we according to our ability, have redeemed our brethren the Jewes, which were sold unto the Heathen;
Did Nehemiah think you, burden the poor people with Usury? Will you hear him speak for himself, v. 7.8. I was very angry when I herd the peoples cry and their words, and I Thought in my mind, (or, my heart took counsel in me) and I rebuked the Princes, etc. And I said, we according to our ability, have redeemed our brothers the Jews, which were sold unto the Heathen;
— 27. But cannot this speech be true of S. John and his fellow Apostles, in any sense? Yes, no doubt, in some sense it may be spoken truly by S. John and all the holy Apostles,
— 27. But cannot this speech be true of S. John and his fellow Apostles, in any sense? Yes, no doubt, in Some sense it may be spoken truly by S. John and all the holy Apostles,
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How then, I marvail, do they come to be Saints? Sure I am, its said of Job, in all this Job sinned not; and again, in all this Job sinned not, &c. To say nothing of Abraham, Isaac, Jacob, Joseph, David, Josiah, Zachary, and Elizabeth, &c. What reason is there that almost universally, both the antient and later Writers, out of this place especially, plead, in good earnest, for sin, and say, that it is impossible, but that we must have sin.
How then, I marvel, do they come to be Saints? Sure I am, its said of Job, in all this Job sinned not; and again, in all this Job sinned not, etc. To say nothing of Abraham, Isaac, Jacob, Joseph, David, Josiah, Zachary, and Elizabeth, etc. What reason is there that almost universally, both the ancient and later Writers, out of this place especially, plead, in good earnest, for since, and say, that it is impossible, but that we must have since.
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Yea, and whereas Tertullian, and after him, Carthusian, understand the place of venial sin, Lyra will have it to be understood of mortal sin also.
Yea, and whereas Tertullian, and After him, Carthusian, understand the place of venial since, Lyram will have it to be understood of Mortal since also.
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Yea, S. Austin will have the place understood of virgins and those who live the most blameless life, yea, of all Christians. Bonaventure saith that no man knowes, that he has no sin, but by the revelation of Gods Spirit.
Yea, S. Austin will have the place understood of Virgins and those who live the most blameless life, yea, of all Christians. Bonaventure Says that no man knows, that he has no since, but by the Revelation of God's Spirit.
But I doubt whether many of them had laid hold upon the eternal life, so far as to have attained unto the dispensation of the Spirit. And therefore we may beleive, that they speake, many of them their own experiences,
But I doubt whither many of them had laid hold upon the Eternal life, so Far as to have attained unto the Dispensation of the Spirit. And Therefore we may believe, that they speak, many of them their own experiences,
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That we may the better understand this, we must know, that sin against God, is considerable according to the three dispensasions of the Father, Son, and Spirit.
That we may the better understand this, we must know, that since against God, is considerable according to the three dispensasions of the Father, Son, and Spirit.
For so God is a Spirit and spiritually minded, and opposite unto man, who is flesh and blood, and fleshly and ungodly minded. And man, on his part, would never return,
For so God is a Spirit and spiritually minded, and opposite unto man, who is Flesh and blood, and fleshly and ungodly minded. And man, on his part, would never return,
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and knowes not, or duly considers not, that this goodness of God •eads him to repentance, Rom. 2.4. This is the sin against the Father, which, upon repentance, at the teaching of John, is forgiven unto men.
and knows not, or duly considers not, that this Goodness of God •eads him to Repentance, Rom. 2.4. This is the sin against the Father, which, upon Repentance, At the teaching of John, is forgiven unto men.
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But when now we are by the discipline of the Father brought unto the Son, and look on him whom we have pierced, who hath suffered for our sins, the death of the Cross;
But when now we Are by the discipline of the Father brought unto the Son, and look on him whom we have pierced, who hath suffered for our Sins, the death of the Cross;
Whereas therefore little notice hath been taken, and in these dayes much less, of the three dispensations and states of men in the Father, Son, and Spirit;
Whereas Therefore little notice hath been taken, and in these days much less, of the three dispensations and states of men in the Father, Son, and Spirit;
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and are now brought unto the Son, and grown so strong in him, that they overcome the evil one; these at length attain to the old age in the Spirit, and experimentally know him who is from the beginning.
and Are now brought unto the Son, and grown so strong in him, that they overcome the evil one; these At length attain to the old age in the Spirit, and experimentally know him who is from the beginning.
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For who is there that does not acknowledge, that communion and fellowship with God and Christ is possible? which yet cannot be, while men walk in darkness.
For who is there that does not acknowledge, that communion and fellowship with God and christ is possible? which yet cannot be, while men walk in darkness.
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Do not all agree, that its possible we may be partakers of the divine nature? We have the promise of God for it, 2 Pet. 1.4. which yet cannot be until we have escaped the corruption that is in the world through lust.
Do not all agree, that its possible we may be partakers of the divine nature? We have the promise of God for it, 2 Pet. 1.4. which yet cannot be until we have escaped the corruption that is in the world through lust.
Is not the Lord Jesus Christ our example for this very end, 1 Pet. 2.20, 21. They therefore are much to blame, who abuse this Scripture, which S. John applyes to little children in Christ, 1 John 2.1. and extend it even unto all Christians, in all their spiritual ages. And whereas the Apostle makes use of it, to express presumption, there are who abuse it to harden men and make them despair even to be saved from their sins.
Is not the Lord jesus christ our Exampl for this very end, 1 Pet. 2.20, 21. They Therefore Are much to blame, who abuse this Scripture, which S. John Applies to little children in christ, 1 John 2.1. and extend it even unto all Christians, in all their spiritual ages. And whereas the Apostle makes use of it, to express presumption, there Are who abuse it to harden men and make them despair even to be saved from their Sins.
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except that which is indeed no part of holy Scripture, That the most righteous man that is, sins seven times a day. They mean, Prov. 24.16. which we are taught to sing, in the Complaint of a sinner, and tell the God of truth an untruth. For in the place named, there is no mention of falling into sin, but into misery and affliction, and that not seven times a day, but only seven times;
except that which is indeed no part of holy Scripture, That the most righteous man that is, Sins seven times a day. They mean, Curae 24.16. which we Are taught to sing, in the Complaint of a sinner, and tell the God of truth an untruth. For in the place nam, there is no mention of falling into since, but into misery and affliction, and that not seven times a day, but only seven times;
Thus men are by little and little drawn out of the kingdom of darkness, into the light of life; whereas such speeches as these, In many things we offend all,
Thus men Are by little and little drawn out of the Kingdom of darkness, into the Light of life; whereas such Speeches as these, In many things we offend all,
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If we say we have no sin, &c. Though true, if rightly used, they plunge men, more and more in darkness, insomuch that they beleive not that they can come out of darkness, Job. 15.22. Come we to the Second Point;
If we say we have no since, etc. Though true, if rightly used, they plunge men, more and more in darkness, insomuch that they believe not that they can come out of darkness, Job. 15.22. Come we to the Second Point;
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Their Reason, who so say, They who say, they have no sin, deceive themselves. The word we turn deceive, is NONLATINALPHABET, which properly signifies to seduce and lead out of the way.
Their Reason, who so say, They who say, they have no since, deceive themselves. The word we turn deceive, is, which properly signifies to seduce and led out of the Way.
When they obtrude themselves upon us, as if they were naturall unto us. But because these are so grosse, that they cannot deceive all, the grand impostor covers them with appearances of righteousness, as, 1. By sole and onely hearing and not doing. 2. By doing and not beleiving. 3. By beleiving and not obeying.
When they obtrude themselves upon us, as if they were natural unto us. But Because these Are so gross, that they cannot deceive all, the grand impostor covers them with appearances of righteousness, as, 1. By sole and only hearing and not doing. 2. By doing and not believing. 3. By believing and not obeying.
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while they obey not the truth, Gal. 3.1. 2. By doing and not believing. Thus the Jew going about to establish his own righteousness, hath not submitted himself to the righeousness of God:
while they obey not the truth, Gal. 3.1. 2. By doing and not believing. Thus the Jew going about to establish his own righteousness, hath not submitted himself to the Righteousness of God:
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But S. Paul and S. James are solidly reconciled, if the judicious Reader well consider; (and it is worth his consideration,) what S. Paul saith, which our Translators have not truely rendred in these words, knowing that a man is not Justified by the works of the law, but by the faith of Jesus Christ, Gal. 2.16.
But S. Paul and S. James Are solidly reconciled, if the judicious Reader well Consider; (and it is worth his consideration,) what S. Paul Says, which our Translators have not truly rendered in these words, knowing that a man is not Justified by the works of the law, but by the faith of jesus christ, Gal. 2.16.
A man is not justified by the works of the law, NONLATINALPHABET, si non, or, nisi, unless by the faith of Jesus Christ. All other reconciliation is unsatisfactory.
A man is not justified by the works of the law,, si non, or, nisi, unless by the faith of jesus christ. All other reconciliation is unsatisfactory.
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and that the Father hath accepted Christs righteousness for theirs; so that now they have no sin at all. Surely, to believe that God accepts Christs sufferings and death for ours, without our conformable sufferings and death, is to believe a lye.
and that the Father hath accepted Christ righteousness for theirs; so that now they have no since At all. Surely, to believe that God accepts Christ sufferings and death for ours, without our conformable sufferings and death, is to believe a lie.
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And, if we suffer with him, that we may also be glorified with him, Rom. 8.17. 4. They who say, they have no sin, deceive themselves by obeying, but not continuing in their obedience.
And, if we suffer with him, that we may also be glorified with him, Rom. 8.17. 4. They who say, they have no since, deceive themselves by obeying, but not Continuing in their Obedience.
that is, they who continue in the faith to the end, the same shall be saved, Rom. 2. They who by patient continuance in well doing, &c. They who trust in the Lord, shall be as Mount Sion; that is, continue in the faith, not for a day or two.
that is, they who continue in the faith to the end, the same shall be saved, Rom. 2. They who by patient Continuance in well doing, etc. They who trust in the Lord, shall be as Mount Sion; that is, continue in the faith, not for a day or two.
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whereas that false position, Once a Saint and alwayes a Saint renders men secure, so that they perfect not holiness in the fear of God, 2 Cor. 7.1. nor work out their own salvation with fear and trembling, Phil. 2.12.
whereas that false position, Once a Saint and always a Saint renders men secure, so that they perfect not holiness in the Fear of God, 2 Cor. 7.1. nor work out their own salvation with Fear and trembling, Philip 2.12.
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5. They who say, they have no sin, deceive themselves by a good will, or a pretence of a good will, instead of the deed. It is true, that God accepts the will for the deed, namely,
5. They who say, they have no since, deceive themselves by a good will, or a pretence of a good will, instead of the deed. It is true, that God accepts the will for the deed, namely,
when the deed cannot be done. For it may so come to pass, that a believer, upon his first act of faith elicited, may be suddenly surprized and taken away,
when the deed cannot be done. For it may so come to pass, that a believer, upon his First act of faith elicited, may be suddenly surprised and taken away,
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before he can compleat his will by being obedient, and doing the deed. I will not question the possibility of this hypothesies; because I dare not shorten his arm, with whom all things are possible; nor dare I straiten his bowels, whose mercies are over all his works.
before he can complete his will by being obedient, and doing the deed. I will not question the possibility of this hypothesies; Because I Dare not shorten his arm, with whom all things Are possible; nor Dare I straiten his bowels, whose Mercies Are over all his works.
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So that I believe, the good God would accept of such a good will for the deed it self, and esteem of such a believer, according to what he hath, not according to what he hath not.
So that I believe, the good God would accept of such a good will for the deed it self, and esteem of such a believer, according to what he hath, not according to what he hath not.
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Why? because such an one virtually harbours in his heart a full purpose of well doing, if God afford him opportunity so to do. For completa voluntas pro facto aestimatur, a compleat will is accounted for the deed.
Why? Because such an one virtually harbours in his heart a full purpose of well doing, if God afford him opportunity so to do. For Completa Voluntas Pro facto aestimatur, a complete will is accounted for the deed.
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This self-love blindes them that they discern not their own self-deceit, and so become such as are fit to be deceived by the grand Impostor, being disposed thereunto by the deceitfuluess of sin, 2 Thess. 2.10.
This Self-love blinds them that they discern not their own self-deceit, and so become such as Are fit to be deceived by the grand Impostor, being disposed thereunto by the deceitfuluess of since, 2 Thess 2.10.
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Obs. 1. Hence it appears, that, although there he manifold Seducers and deceivers, yet the most dangerous deceiver, without which we cannot be deceived, is every mans own self.
Obs. 1. Hence it appears, that, although there he manifold Seducers and deceivers, yet the most dangerous deceiver, without which we cannot be deceived, is every men own self.
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Obs. 2. The most dangerous deceit of all other, is, for a man to walk in darkness; yet to imagine himself to have fellowship with the light; To have sin, yet to flatter himself, that he hath none. The onely way to be undeceived, is to beleive and obey unto the end.
Obs. 2. The most dangerous deceit of all other, is, for a man to walk in darkness; yet to imagine himself to have fellowship with the Light; To have since, yet to flatter himself, that he hath none. The only Way to be undeceived, is to believe and obey unto the end.
yea, such they thought Christ himself the truth it self to be, Matth. 27.63. Yea that he was the most notorious of all others, NONLATINALPHABET, that deceiver:
yea, such they Thought christ himself the truth it self to be, Matthew 27.63. Yea that he was the most notorious of all Others,, that deceiver:
Yet the same men with full consent, credit and yield themselves to be seduced and deceived by the lusts of errour. O that men could so far suspect themselves,
Yet the same men with full consent, credit and yield themselves to be seduced and deceived by the Lustiest of error. Oh that men could so Far suspect themselves,
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What is here meant by truth? Thy Law is the truth, Psal. 119.142. By the Law, is the knowledge of sin. That discovers, reproves, corrects, and chastens us for our sins.
What is Here meant by truth? Thy Law is the truth, Psalm 119.142. By the Law, is the knowledge of since. That discovers, reproves, corrects, and chastens us for our Sins.
They were not properly spoken of S. John, or his fellow Apostles, as I have proved by reasons, I think, demonstrative they were spoken figuratively by a NONLATINALPHABET, they were spoken to the spiritual little children, who, no doubt, are principally here meant.
They were not properly spoken of S. John, or his fellow Apostles, as I have proved by Reasons, I think, demonstrative they were spoken figuratively by a, they were spoken to the spiritual little children, who, no doubt, Are principally Here meant.
The evill one well knowes, that if such a state be beleived possible, wherein all sin being subdued, men may performe exact obedience unto God, such as that estate is whereunto S. John and his fellow Apostles had attained,
The evil one well knows, that if such a state be believed possible, wherein all since being subdued, men may perform exact Obedience unto God, such as that estate is whereunto S. John and his fellow Apostles had attained,
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And therefore he hath endeavoured mainly, and made it his work to perswade men, that it is impossible but that they must have sin while they live in this world.
And Therefore he hath endeavoured mainly, and made it his work to persuade men, that it is impossible but that they must have since while they live in this world.
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so to do? And who will fly youthfull lusts, according to the Apostles counsel? Who will fly from sin as from a Serpent, as the wise man advises us,
so to do? And who will fly youthful Lustiest, according to the Apostles counsel? Who will fly from since as from a Serpent, as the wise man advises us,
if he be perswaded, that there is no spirituall power given him from above, so to do? By this meanes, all exhortations, admonitions, &c. Shall be in vaine,
if he be persuaded, that there is no spiritual power given him from above, so to do? By this means, all exhortations, admonitions, etc. Shall be in vain,
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but the evill one hath in all ages, endeavoured to win to this perswasion of impossibilitie, learned men, and men of reputation, for pietie and holyness of life. For by corrupting those, he gaines multitudes unto his party, by their authority.
but the evil one hath in all ages, endeavoured to win to this persuasion of impossibility, learned men, and men of reputation, for piety and holiness of life. For by corrupting those, he gains Multitudes unto his party, by their Authority.
NONLATINALPHABET, Christ turned with a countenance composed to severity, as (that word signifies) he said unto Peter, (even to him whom he had called Blessed, ver. 17.) Get the behinde me Satan. He who gives us such counsell, acts the devills the enemies part, under the vizard of a friend. He is an offence unto us,
, christ turned with a countenance composed to severity, as (that word signifies) he said unto Peter, (even to him whom he had called Blessed, ver. 17.) Get thee behind me Satan. He who gives us such counsel, acts the Devils the enemies part, under the vizard of a friend. He is an offence unto us,
And therefore one of the Antients of great name, wrote unto Pope Innocent, who had greatest power in the universal Church, to advise him, That it was altogether impossble in this life to be without sin.
And Therefore one of the Ancients of great name, wrote unto Pope Innocent, who had greatest power in the universal Church, to Advice him, That it was altogether impossible in this life to be without since.
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Because, saith he, all men ought to pray, Forgive us our sins, as we are taught in the Lords Prayer to say, Forgive us our trespasses, &c. And if we pray for forgiveness of them, we must be guilty of them. I answer;
Because, Says he, all men ought to pray, Forgive us our Sins, as we Are taught in the lords Prayer to say, Forgive us our Trespasses, etc. And if we pray for forgiveness of them, we must be guilty of them. I answer;
our Lord Jesus teaches us to pray for forgiveness of sins, not only in particular, but also in general. For although our sin, and failings be many, by reason of our ignorance and weakness,
our Lord jesus Teaches us to pray for forgiveness of Sins, not only in particular, but also in general. For although our sin, and failings be many, by reason of our ignorance and weakness,
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and vouchsafe the forgiveness of them, 1 John 2.12. yet the plenary and full remission of sins, is given, upon the ratifying of the new and second Covenant, Jer. 31.31, 32, 33, 34. and 33.8. Hebr. 8.8. — 13. In which places, the last clause of the Covenant, is, the remission of sins, as being last accomplished. This was figured by the Jubile, as it is spiritually interpreted;
and vouchsafe the forgiveness of them, 1 John 2.12. yet the plenary and full remission of Sins, is given, upon the ratifying of the new and second Covenant, Jer. 31.31, 32, 33, 34. and 33.8. Hebrew 8.8. — 13. In which places, the last clause of the Covenant, is, the remission of Sins, as being last accomplished. This was figured by the Jubilee, as it is spiritually interpreted;
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Esay 61.1, 2. liberty to the captives, &c. Our Lord — NONLATINALPHABET or Brother and Redeemer applyes it to himself, Luke 4.18. — 21. This day, saith he, this Scripture is fulfilled in your ears;
Isaiah 61.1, 2. liberty to the captives, etc. Our Lord — or Brother and Redeemer Applies it to himself, Lycia 4.18. — 21. This day, Says he, this Scripture is fulfilled in your ears;
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and while they were yet subject unto many failings; and therefore our Apostle saith, 1 John 2.12. I write to you little children, that your sins are forgiven you through his Name.
and while they were yet Subject unto many failings; and Therefore our Apostle Says, 1 John 2.12. I write to you little children, that your Sins Are forgiven you through his Name.
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And although S. John in the text say, that, if we say, we have no sin, &c. and teach us confession of sin; yet is that onely figurative by a NONLATINALPHABET,
And although S. John in the text say, that, if we say, we have no since, etc. and teach us Confessi of since; yet is that only figurative by a,
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And in reason when they have obtained what they prayed for, why should they longer pray for it? Now the Lord Jesus hath promised, that whatsoever we ask the Father in his Name, he will give us.
And in reason when they have obtained what they prayed for, why should they longer pray for it? Now the Lord jesus hath promised, that whatsoever we ask the Father in his Name, he will give us.
If therefore we ask remission and forgiveness of sins, in his Name, we shall obtain what we pray for. But when? Without doubt in the time of this mortal life.
If Therefore we ask remission and forgiveness of Sins, in his Name, we shall obtain what we pray for. But when? Without doubt in the time of this Mortal life.
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but that the Law may be fulfilled by the power of Christ and his Spirit? For what the Law could not do, in that it was weak through the flesh, God sent his Son, &c. Rom. 8.3.
but that the Law may be fulfilled by the power of christ and his Spirit? For what the Law could not do, in that it was weak through the Flesh, God sent his Son, etc. Rom. 8.3.
But the lusting flesh is dead in the obedient and regenerate souls. 2. The Spirit lusts against the flesh, that we may not do the things that we would, according to the flesh, as those words ought to be read, Gal. 5.16, 17. Obj. 4. If we should attain to such an estate, we should not need the mercy of God. I answer; that followes not:
But the lusting Flesh is dead in the obedient and regenerate Souls. 2. The Spirit Lustiest against the Flesh, that we may not do the things that we would, according to the Flesh, as those words ought to be read, Gal. 5.16, 17. Object 4. If we should attain to such an estate, we should not need the mercy of God. I answer; that follows not:
So they, who have obtained mercy of God, that they are healed of their spiritual diseases, they need not the same mercy in regard of the same diseases; because that mercy of Christ is fulfilled in the spiritual cure of their maladies.
So they, who have obtained mercy of God, that they Are healed of their spiritual diseases, they need not the same mercy in regard of the same diseases; Because that mercy of christ is fulfilled in the spiritual cure of their maladies.
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But whereas these men will allow the Physitian, his honour, for perfecting his Patients bodily cure, they will not allow the greatest Physitian of souls, his honour, who comes with healing in his wings, that he should be able to make a man every whit whole, and perfectly cured of his spiritual diseases.
But whereas these men will allow the physician, his honour, for perfecting his Patients bodily cure, they will not allow the greatest physician of Souls, his honour, who comes with healing in his wings, that he should be able to make a man every whit Whole, and perfectly cured of his spiritual diseases.
and becomes as one with us; Sic oculos, sic ille manûs, sic or a ferebat; because the children are partakers of flesh and blood, he takes part of the same.
and becomes as one with us; Sic Eyes, sic Isle manûs, sic or a ferebat; Because the children Are partakers of Flesh and blood, he Takes part of the same.
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Obs. 3. Hence we perceive how falsly some speak concerning the life and actions of Gods Saints, that they sin in all and every thing they do, and think, and speak.
Obs. 3. Hence we perceive how falsely Some speak Concerning the life and actions of God's Saints, that they since in all and every thing they do, and think, and speak.
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Obs. 4. We have hence matter enough to humble us, if we consider our fore-past life, our prevaricating nature, our many frailties and weaknesses, until the God of peace make us perfect in every good work, to do his will, working in us what is pleasing in his sight, through Jesus Christ our Lord, Hebr. 13.21. Such is the wisdom of the Lord Jesus;
Obs. 4. We have hence matter enough to humble us, if we Consider our forepast life, our prevaricating nature, our many frailties and Weaknesses, until the God of peace make us perfect in every good work, to do his will, working in us what is pleasing in his sighed, through jesus christ our Lord, Hebrew 13.21. Such is the Wisdom of the Lord jesus;
For when he gives S. Peter his charge, his first and principal care is of his Lambs. S. Paul had learned this lesson exactly, and practised it most wisely and discreetly in his Epistle to the Romans, Chap. 7. where he, who is described as a childe, the Apostle takes upon himself;
For when he gives S. Peter his charge, his First and principal care is of his Lambs. S. Paul had learned this Lesson exactly, and practised it most wisely and discreetly in his Epistle to the Roman, Chap. 7. where he, who is described as a child, the Apostle Takes upon himself;
For although he had wisdom, secret and hidden truth to impart unto perfect men, 1 Cor. 2.8. yet he behaved himself towards them, according to their capacity.
For although he had Wisdom, secret and hidden truth to impart unto perfect men, 1 Cor. 2.8. yet he behaved himself towards them, according to their capacity.
He could not speak unto them as unto spiritual, but as unto carnal even, as unto babes in Christ, 1 Cor. 3.1, 2. This the Apostle did Ex professo, 1 Cor. 4.6. and 9.19.22.
He could not speak unto them as unto spiritual, but as unto carnal even, as unto babes in christ, 1 Cor. 3.1, 2. This the Apostle did Ex professo, 1 Cor. 4.6. and 9.19.22.
These things Brethren, I have in a figure transferred to my self and to Apollo, for your sakes. And 9.22. To the weak became I as weak, that I might gain the weak; I am made all things to all men, that I might by all means save some. So S. James, Chap. 3.1.2. My brethren, be not many Masters, knowing that we shall receive the greater condemnation.
These things Brothers, I have in a figure transferred to my self and to Apollo, for your sakes. And 9.22. To the weak became I as weak, that I might gain the weak; I am made all things to all men, that I might by all means save Some. So S. James, Chap. 3.1.2. My brothers, be not many Masters, knowing that we shall receive the greater condemnation.
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and therewith curse we men. And S. John useth the same NONLATINALPHABET and condescent unto his little children, if we say, we have no sin, we deceive our selves,
and therewith curse we men. And S. John uses the same and condescend unto his little children, if we say, we have no since, we deceive our selves,
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and Mr. William Parker published a Treatise upon the same argument, entituled A Revindication of the possibility of a total mortification of sin in this life;
and Mr. William Parker published a Treatise upon the same argument, entitled A Revindication of the possibility of a total mortification of since in this life;
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Now that we and many thousands more, in this and other nations, may not be thought Insanire sine ratione, to differ from others in these points of doctrine without good reason, I thought fit to annex hereunto a brief Catalogue cursorily gathered, of such Scriptures as NONLATINALPHABET and expresly, or per evolutionem terminorum, interpretativè, by short and easie interpretation, speak the same things;
Now that we and many thousands more, in this and other Nations, may not be Thought Insanity sine ratione, to differ from Others in these points of Doctrine without good reason, I Thought fit to annex hereunto a brief Catalogue cursorily gathered, of such Scriptures as and expressly, or per evolutionem Of Terms, interpretativè, by short and easy Interpretation, speak the same things;
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Or else commends those who have been examples of these in their generations, or have prayed for these, which must be in faith of obtaining them, or otherwise endeavouring after these;
Or Else commends those who have been Examples of these in their generations, or have prayed for these, which must be in faith of obtaining them, or otherwise endeavouring After these;
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Or, by some other testimony, the Lord hath given his approbation to these truths, and to those who lived, or shall live them. Now that Catalogue speaks thus. Gen. 6.9. Noah was a just man perfect in his generation. Noah walked with God. Gen. 17.1.
Or, by Some other testimony, the Lord hath given his approbation to these truths, and to those who lived, or shall live them. Now that Catalogue speaks thus. Gen. 6.9. Noah was a just man perfect in his generation. Noah walked with God. Gen. 17.1.
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Jacob was a perfect man NONLATINALPHABET which Ours turn a plain man. Gen. 26.5. Abraham obeyed my voice, and kept my charge, my Commandements, my Statutes, and my Lawes. Exod. 24.3.7.8.
Jacob was a perfect man which Ours turn a plain man. Gen. 26.5. Abraham obeyed my voice, and kept my charge, my commandments, my Statutes, and my Laws. Exod 24.3.7.8.
neither shall you diminish from it, that ye may keep the Commandements of the Lord your God, which I command you. And Chap. 12.32. What thing soever I command you, observe to do it, &c. and Chap. 28.14.
neither shall you diminish from it, that you may keep the commandments of the Lord your God, which I command you. And Chap. 12.32. What thing soever I command you, observe to do it, etc. and Chap. 28.14.
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And thou shalt return and obey the voice of the Lord and do all his Commandements, which I command thee this day. Josh. 8.35. There was not a word of all that Moses commanded which Joshua read not before all the congregation of Israel. Judges 5.31. Let them who love him, be as the Sun when he goeth forth in his might. 1 Kings 15.5.
And thou shalt return and obey the voice of the Lord and do all his commandments, which I command thee this day. Josh. 8.35. There was not a word of all that Moses commanded which joshua read not before all the congregation of Israel. Judges 5.31. Let them who love him, be as the Sun when he Goes forth in his might. 1 Kings 15.5.
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Because David did that which was right in the eyes of the Lord, and turned not aside from any thing that he commanded him all the dayes of his life, save only in the matter of Ʋriah the Hittite.
Because David did that which was right in the eyes of the Lord, and turned not aside from any thing that he commanded him all the days of his life, save only in the matter of Ʋriah the Hittite.
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Whose name was Job, and that man was perfect and upright. Chap. 8.20. Behold God will not cast away a perfect man, &c. Chap. 27.5. God forbid that I should justifie you till I die, I will not remove my integrity from me. The word is NONLATINALPHABET my perfection. Psal. 15.2. He that walketh uprightly (the word is NONLATINALPHABET perfect ) and worketh righteousness, and speaketh the truth in his heart. Psal. 17.3.5.
Whose name was Job, and that man was perfect and upright. Chap. 8.20. Behold God will not cast away a perfect man, etc. Chap. 27.5. God forbid that I should justify you till I die, I will not remove my integrity from me. The word is my perfection. Psalm 15.2. He that walks uprightly (the word is perfect) and works righteousness, and speaks the truth in his heart. Psalm 17.3.5.
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and have not wickedly departed from my God, for all his judgements were before me, &c. I was also upright (Heb. NONLATINALPHABET perfect ) before him, &c.
and have not wickedly departed from my God, for all his Judgments were before me, etc. I was also upright (Hebrew perfect) before him, etc.
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Verse 32. It is God that girdeth me with strength, and maketh my way perfect. Psal. 19.7. The Law of the Lord is perfect converting the soul: the testimony of the Lord is sure, making wise the simple.
Verse 32. It is God that Girdeth me with strength, and makes my Way perfect. Psalm 19.7. The Law of the Lord is perfect converting the soul: the testimony of the Lord is sure, making wise the simple.
then shall I be upright, and I shall be innocent from the great transgression, (the word is NONLATINALPHABET perfect. Psal. 24.4. He that hath clean hands, and a pure heart;
then shall I be upright, and I shall be innocent from the great Transgression, (the word is perfect. Psalm 24.4. He that hath clean hands, and a pure heart;
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Heb. NONLATINALPHABET perfection: I have trusted also in the Lord, I shall not slide. 37.18. The Lord knoweth the dayes of the upright (Heb. NONLATINALPHABET perfect: and their inheritance shall be for ever. 41.12.
Hebrew perfection: I have trusted also in the Lord, I shall not slide. 37.18. The Lord Knoweth the days of the upright (Hebrew perfect: and their inheritance shall be for ever. 41.12.
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And as for me, thou upholdest me in mine integrity: (Hebr. perfection; ) and settest me before thy face for ever. 45.13. The Kings daughter is all glorious within;
And as for me, thou upholdest me in mine integrity: (Hebrew perfection;) and settest me before thy face for ever. 45.13. The Kings daughter is all glorious within;
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and renew a right spirit within me. 64.4. That they may shoot in secret at the perfect: suddenly do they shoot at him, and fear not. 66.18. If I regard iniquity in my heart, the Lord will not hear me. 68.21.
and renew a right Spirit within me. 64.4. That they may shoot in secret At the perfect: suddenly do they shoot At him, and Fear not. 66.18. If I regard iniquity in my heart, the Lord will not hear me. 68.21.
So he fed them according to the integrity (Heb. perfection of his heart, and guided them by the skilfulness of his hands. Psal. 82.4.8. Arise O God, judge the earth:
So he fed them according to the integrity (Hebrew perfection of his heart, and guided them by the skilfulness of his hands. Psalm 82.4.8. Arise Oh God, judge the earth:
who walk in the law of the Lord, Blessed are they that keep his testimonies, that seek him with the whole heart. They also do no iniquity: they walk in his wayes.
who walk in the law of the Lord, Blessed Are they that keep his testimonies, that seek him with the Whole heart. They also do no iniquity: they walk in his ways.
I have kept thy precepts, and thy testimonies: for all my wayes are before thee. Psal. 130.8. And he shall redeem Israel from all his iniquities. 138.8. The Lord will perfect that which concerneth me:
I have kept thy Precepts, and thy testimonies: for all my ways Are before thee. Psalm 130.8. And he shall Redeem Israel from all his iniquities. 138.8. The Lord will perfect that which concerns me:
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V. 21. For the upright shall dwell in the land, and the perfect shall remain in it. Prov. 4.18. The path of the just is as the shining light, that shineth more and more unto the perfect day. Prov. 10.9. He that walketh uprightly, (Heb. in perfection ) walketh surely:
V. 21. For the upright shall dwell in the land, and the perfect shall remain in it. Curae 4.18. The path of the just is as the shining Light, that shines more and more unto the perfect day. Curae 10.9. He that walks uprightly, (Hebrew in perfection) walks surely:
but he that perverteth his wayes, shall be known. V. 29. The way of the Lord is strength to the upright. Heb. to the perfect. Prov. 11.3. The integrity, (Heb. the perfection ) of the upright shall guide them.
but he that perverteth his ways, shall be known. V. 29. The Way of the Lord is strength to the upright. Hebrew to the perfect. Curae 11.3. The integrity, (Hebrew the perfection) of the upright shall guide them.
Better is the poor that walketh in his integrity, (Heb. in his perfection, ) then he that is perverse in his lips, and is a fool. Prov. 20.7. The just man walketh in his integrity: (Heb. in his perfection ) his children are blessed after him. Prov. 28.6.
Better is the poor that walks in his integrity, (Hebrew in his perfection,) then he that is perverse in his lips, and is a fool. Curae 20.7. The just man walks in his integrity: (Hebrew in his perfection) his children Are blessed After him. Curae 28.6.
but the upright, Heb. the perfect, shall have good things in possession. V. 18. Whoso walketh uprightly, (Heb. perfectly ) shall be saved: but he, &c. Prov. 29.10. The blood-thirsty hate the upright, (Heb. the perfect: ) but the just seek his soul. Cant. 4.7. Thou art all fair my love, there is no spot in thee. Cant. 5.2. I sleep, but my heart waketh:
but the upright, Hebrew the perfect, shall have good things in possession. V. 18. Whoso walks uprightly, (Hebrew perfectly) shall be saved: but he, etc. Curae 29.10. The bloodthirsty hate the upright, (Hebrew the perfect:) but the just seek his soul. Cant 4.7. Thou art all fair my love, there is no spot in thee. Cant 5.2. I sleep, but my heart waketh:
it is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled: Heb. my perfect one. Cant. 6.9. My dove, my undefiled, (Heb. my perfect one ) is but one:
it is the voice of my Beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled: Hebrew my perfect one. Cant 6.9. My dove, my undefiled, (Hebrew my perfect one) is but one:
and in Jerusalem, and before his antients gloriously. Esay 26.3. Thou wilt keep him in perfect peace whose minde is staid on thee, because he trusteth in thee. Esay 38.3.
and in Jerusalem, and before his ancients gloriously. Isaiah 26.3. Thou wilt keep him in perfect peace whose mind is stayed on thee, Because he Trusteth in thee. Isaiah 38.3.
let them return unto thee, but return not thou unto them. Jer. 33.8. And I will cleanse them from all their iniquity, whereby they have sinned against me:
let them return unto thee, but return not thou unto them. Jer. 33.8. And I will cleanse them from all their iniquity, whereby they have sinned against me:
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and desolate, and ruined Cities, are become fenced, and are inhabited. Hos. 14.8. Ephraim shall say, what have I to do any more with Idols? Amos 5.10. They hate him that rebuketh in the gate:
and desolate, and ruined Cities, Are become fenced, and Are inhabited. Hos. 14.8. Ephraim shall say, what have I to do any more with Idols? Amos 5.10. They hate him that Rebuketh in the gate:
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he will subdue our iniquities, and thou wilt cast all their sins into the depth of the Sea. Malach. 4.4. Remember ye the Law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgements.
he will subdue our iniquities, and thou wilt cast all their Sins into the depth of the Sea. Malachi 4.4. remember you the Law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and Judgments.
2 Esdras 39, 40. Which are departed from the shadow of the world, & have received glorious garments of the Lord. 40. Take thy number, O Sion, and shut up those of thine that are clothed in white, which have fulfilled the law of the Lord.
2 Ezra 39, 40. Which Are departed from the shadow of the world, & have received glorious garments of the Lord. 40. Take thy number, Oh Sion, and shut up those of thine that Are clothed in white, which have fulfilled the law of the Lord.
For almes doth deliver from death, and shall purge away all sin. Those that exercise almes and righteousness, shall be filled with life. Wisd. 1.4. For into a malitious soul wisdom shall not enter:
For alms does deliver from death, and shall purge away all since. Those that exercise alms and righteousness, shall be filled with life. Wisdom 1.4. For into a malicious soul Wisdom shall not enter:
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nor dwel in the body that is subject to sin. Chap. 4.13. He being made perfect in a short time, fulfilled a long time. 16. Thus the righteous that is dead shall condemn the ungodly which are living;
nor dwell in the body that is Subject to since. Chap. 4.13. He being made perfect in a short time, fulfilled a long time. 16. Thus the righteous that is dead shall condemn the ungodly which Are living;
for the sin of those that were slain. Matth. 3.12. Whose fan is in his hand, and he shall throughly purge his floor, and gather his wheat into the garner:
for the since of those that were slave. Matthew 3.12. Whose fan is in his hand, and he shall thoroughly purge his floor, and gather his wheat into the garner:
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or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least Commandements, and shall teach men so, he shall be called the least in the kingdom of heaven:
or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever Therefore shall break one of these lest commandments, and shall teach men so, he shall be called the least in the Kingdom of heaven:
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For I say unto you, that except your righteousness shall exceed the righteousness of the Scribes and Pharises, ye shall in no case enter into the kingdom of heaven.
For I say unto you, that except your righteousness shall exceed the righteousness of the Scribes and Pharisees, you shall in no case enter into the Kingdom of heaven.
V. 48. Be ye therefore perfect, even as your father, which is in heaven, is perfect. Chap. 7.18. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
V. 48. Be you Therefore perfect, even as your father, which is in heaven, is perfect. Chap. 7.18. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
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Blessed is he that cometh in the Name of the Lord, Hosanna in the highest. Matth. 28.20. Teaching them to observe all things whatsoever I have commanded you:
Blessed is he that comes in the Name of the Lord, Hosanna in the highest. Matthew 28.20. Teaching them to observe all things whatsoever I have commanded you:
That the righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 1 Cor. 2.6. We speak wisdom among them that are perfect. v. 16. We have the minde of Christ. 2 Cor. 7.1. Let us cleanse our selves from all filthiness of flesh and spirit, perfecting holiness in the fear of God. Phil. 1.6. That he which hath been beginning a good work in you, will throughly finish it until the day of Jesus Christ. Phil. 4.13.
That the righteousness of the Law might be fulfilled in us, who walk not After the Flesh, but After the Spirit. 1 Cor. 2.6. We speak Wisdom among them that Are perfect. v. 16. We have the mind of christ. 2 Cor. 7.1. Let us cleanse our selves from all filthiness of Flesh and Spirit, perfecting holiness in the Fear of God. Philip 1.6. That he which hath been beginning a good work in you, will thoroughly finish it until the day of jesus christ. Philip 4.13.
I can do all things through Christ enabling me. Col. 1.25. Whereof I am made a minister, according to the dispensation of God, which is given to me for you, to fulfil the word of God.
I can do all things through christ enabling me. Col. 1.25. Whereof I am made a minister, according to the Dispensation of God, which is given to me for you, to fulfil the word of God.
V. 28. Whom we preach, warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus. Chap. 4.12. Epaphras, alwayes labouring fervently for you in prayers, that ye may stand perfect and compleat in all the will of God. 1 Thess. 4.1.
V. 28. Whom we preach, warning every man, and teaching every man in all Wisdom, that we may present every man perfect in christ jesus. Chap. 4.12. Epaphras, always labouring fervently for you in Prayers, that you may stand perfect and complete in all the will of God. 1 Thess 4.1.
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how ye ought to walk, and to please God, so ye would abound more and more. Chap. 5.23. The Ʋery God of peace sanctifie you wholly, and your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.
how you ought to walk, and to please God, so you would abound more and more. Chap. 5.23. The Ʋery God of peace sanctify you wholly, and your Whole Spirit and soul and body be preserved blameless unto the coming of our Lord jesus christ.
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But let patience have her perfect work, that ye may be perfect and and entire, wanting nothing. 2 Pet. 3.14. Be diligent that ye may be found of him in peace, without spot, and blameless. 1 John 2.1.
But let patience have her perfect work, that you may be perfect and and entire, wanting nothing. 2 Pet. 3.14. Be diligent that you may be found of him in peace, without spot, and blameless. 1 John 2.1.
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My little children, these things write I unto you, that ye sin not, &c. Chap. 4.17. Herein is love with us made perfect, that we may have boldness in the day of judgement;
My little children, these things write I unto you, that you sin not, etc. Chap. 4.17. Herein is love with us made perfect, that we may have boldness in the day of judgement;
all which being opened, hold forth and evidence the very same things. Nor ought this to seem strange, since God himself is with us in the work; as appears, 2 Cor. 13.11.
all which being opened, hold forth and evidence the very same things. Nor ought this to seem strange, since God himself is with us in the work; as appears, 2 Cor. 13.11.
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for reproof, for correction, for instruction in righteousness, THAT the man of God may be perfect, throughly furnished to every good work. 1 Pet. 5.10.
for reproof, for correction, for instruction in righteousness, THAT the man of God may be perfect, thoroughly furnished to every good work. 1 Pet. 5.10.
