A sermon preached before the Right Honorable the Lords and Commons assembled in Parliament at Margarets Church in Westminster, upon Thursday the 18 day of Iuly, 1644 : it being the day of public thanksgiving for the great mercie of God in the happie successe of the forces of both kingdomes neer York, against the enemies of King and Parliament / by Alexander Henderson ...
A SERMON PREACHED Before the Lords and Commons at Margarets Church in Westminster, upon Thursday the 18. of Iuly, 1644. MATTH. 14. 21. And immediately Jesus stretched forth his hand,
A SERMON PREACHED Before the lords and Commons At Margarets Church in Westminster, upon Thursday the 18. of Iuly, 1644. MATTHEW. 14. 21. And immediately jesus stretched forth his hand,
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The Lord hath this day multiplyed his benefits upon us, as the Loaves and Fishes were multiplyed in the hands of the Apostles, in the time of the distribution :
The Lord hath this day multiplied his benefits upon us, as the Loaves and Fish were multiplied in the hands of the Apostles, in the time of the distribution:
for no sooner is the day indicted to give thanks for one favour, but we heare the newes of another, that we may adde more fire, and multiply our Sacrifices.
for no sooner is the day indicted to give thanks for one favour, but we hear the news of Another, that we may add more fire, and multiply our Sacrifices.
One is, because for some time past, where I had occasion to speak in publike, I have been expounding and applying to our present Troubles, this part of the holy History, expressing the dangerous tempest, which tossed the Disciples of Christ at Sea,
One is, Because for Some time past, where I had occasion to speak in public, I have been expounding and applying to our present Troubles, this part of the holy History, expressing the dangerous tempest, which tossed the Disciples of christ At Sea,
herein following the example (beside many other interpreters) of a worthy instrument of Reformation, who in the Idolatrous and bloody times of Queen Mary, did upon this Text, in the evidence and power of the Spirit, write a large Admonition to the Professors of the trueth in England :
herein following the Exampl (beside many other Interpreters) of a worthy Instrument of Reformation, who in the Idolatrous and bloody times of Queen Marry, did upon this Text, in the evidence and power of the Spirit, write a large Admonition to the Professors of the truth in England:
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and leading us toward the ceasing of the winde, and calming of the tempest, I judged them not unfit for the present condition, which God by his mercifull Providence hath brought our affaires into at this time.
and leading us towards the ceasing of the wind, and calming of the tempest, I judged them not unfit for the present condition, which God by his merciful Providence hath brought our affairs into At this time.
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and when he will, he can rebuke the windes, and by his Word make a comfortable calme, that all the three Kingdomes may fall downe and worship him, saying with one minde,
and when he will, he can rebuke the winds, and by his Word make a comfortable Cam, that all the three Kingdoms may fallen down and worship him, saying with one mind,
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for it is a notable and seasonable deliverance out of a great distresse, together with a most powerfull argument to enforce the duty of Thankesgiving, taken from the unworthinesse of the party on whom it is bestowed:
for it is a notable and seasonable deliverance out of a great distress, together with a most powerful argument to enforce the duty of Thanksgiving, taken from the unworthiness of the party on whom it is bestowed:
and to the hill of Frankincense, Cant. 4. 6. In the deliverance of Peter, there be four things observeable, and appliable unto our deliverance. 1. The greatnesse of it, Peter was delivered out of a great danger:
and to the hill of Frankincense, Cant 4. 6. In the deliverance of Peter, there be four things observable, and appliable unto our deliverance. 1. The greatness of it, Peter was Delivered out of a great danger:
even all her living, Mark. 12 43 44. In all our evill actions, it aggravateth our transgression, that w•e who are but dust and •shes, doe sinne against the greatest and goodest God,
even all her living, Mark. 12 43 44. In all our evil actions, it Aggravateth our Transgression, that w•e who Are but dust and •shes, do sin against the greatest and goodest God,
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In the actions of God toward us, both the blessings and deliverances which we receive, are much illustrated and magnified by the circumstances of so great a God, that it is not lawfull for us to endeavour to expresse how great hee is;
In the actions of God towards us, both the blessings and Deliverances which we receive, Are much illustrated and magnified by the Circumstances of so great a God, that it is not lawful for us to endeavour to express how great he is;
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even before vve vvere, and such, even his enemies, and so much, and so greatly, that he spared not his ovvne Sonne to die for us, spared not his ovvne Spirit to dvvell vvith us.
even before we were, and such, even his enemies, and so much, and so greatly, that he spared not his own Son to die for us, spared not his own Spirit to dwell with us.
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And who can meditate upon the preservation and deliverance of Noah, of Ioseph, of Moses, of David, of Daniel, of Ionah, of Peter, of Paul, and many others of old,
And who can meditate upon the preservation and deliverance of Noah, of Ioseph, of Moses, of David, of daniel, of Jonah, of Peter, of Paul, and many Others of old,
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and satisfie themselves in this, that they are delivered, but those that are spirituall, cannot satisfie themselves in the meditation of the Circumstances, with which they are deeply affected.
and satisfy themselves in this, that they Are Delivered, but those that Are spiritual, cannot satisfy themselves in the meditation of the circumstances, with which they Are deeply affected.
There may be three reasons given, why circumstances of this kind are to be observed. 1. Because the Lord God hath a Providence in the smallest things, in things most casuall and contingent,
There may be three Reasons given, why Circumstances of this kind Are to be observed. 1. Because the Lord God hath a Providence in the Smallest things, in things most casual and contingent,
The poorest of the works of Divine dispensation, is abundantly rich in our meditation. 2. There is much manifestation of love to the people of God in circumstances,
The Poorest of the works of Divine Dispensation, is abundantly rich in our meditation. 2. There is much manifestation of love to the people of God in Circumstances,
and they fighting against God. 3. A third Reason may be, because the Lord prepareth matter for a Sacrifice of glory and Thanksgiving to himself, not onely from the great bundles and sheaves of his works,
and they fighting against God. 3. A third Reason may be, Because the Lord Prepareth matter for a Sacrifice of glory and Thanksgiving to himself, not only from the great bundles and sheaves of his works,
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and to the scandall of others, and draweth them forth of many Waters. Psal. 18. 16. 2. The seasonablenesse and opportunity of this Deliverance is manifest by two things;
and to the scandal of Others, and draws them forth of many Waters. Psalm 18. 16. 2. The seasonableness and opportunity of this Deliverance is manifest by two things;
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Hence is it that the Lord, vvho hath appointed time for every thing, and hath made every thing beautifull in his time, keepeth this rule in all his great deliverances:
Hence is it that the Lord, who hath appointed time for every thing, and hath made every thing beautiful in his time, Keepeth this Rule in all his great Deliverances:
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like unto the Miracles of Moses ) for how else should they grow up, and be made ripe for destruction? How should their cup be filled? Hee suffereth also his owne people,
like unto the Miracles of Moses) for how Else should they grow up, and be made ripe for destruction? How should their cup be filled? He suffers also his own people,
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and his owne Cause sometimes to be borne downe, for how else should they be in due time exalted? But all this is nothing else but a preparation for a glorious worke of Justice and Mercy in the end.
and his own Cause sometime to be born down, for how Else should they be in due time exalted? But all this is nothing Else but a preparation for a glorious work of justice and Mercy in the end.
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If men would lay this one parcell of Providence to heart, they would be forced against all their Atheisme, to cry out, Verily there is a reward for the righteous, verily hee is God that judgeth the earth, Psalm. 58. 11.
If men would lay this one parcel of Providence to heart, they would be forced against all their Atheism, to cry out, Verily there is a reward for the righteous, verily he is God that Judgeth the earth, Psalm. 58. 11.
Potiphar committed all that he had to the hand of Ioseph, and kept nothing back from him but his Wife, vvhich made Ioseph to say (and vve in this case may say it upon greater reason) how can I doe this great wickednesse and sinne against God? Gen. 39. 9. He is an Usurper,
Potiphar committed all that he had to the hand of Ioseph, and kept nothing back from him but his Wife, which made Ioseph to say (and we in this case may say it upon greater reason) how can I do this great wickedness and sin against God? Gen. 39. 9. He is an Usurper,
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but let him that glorieth glory in this, that he understandeth and knoweth me that I am the Lord, which exercise loving kindnes, judgement, and righteousnesse in the earth:
but let him that Glorieth glory in this, that he understands and Knoweth me that I am the Lord, which exercise loving kindness, judgement, and righteousness in the earth:
Hence it is observeable that the Godly, such as Hannah, David, and others, speake to God in more familiar termes after they had received the answers of their prayers, then before. Our confidence also is increased.
Hence it is observable that the Godly, such as Hannah, David, and Others, speak to God in more familiar terms After they had received the answers of their Prayers, then before. Our confidence also is increased.
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No man maketh conscience of prayer, or endeavoureth to pray aright, but hee maketh also conscience and endeavoureth to observe the answer of his prayers.
No man makes conscience of prayer, or endeavoureth to pray aright, but he makes also conscience and endeavoureth to observe the answer of his Prayers.
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Sometimes the present answer of prayer, is no other but the continuance of the spirit of prayer, which still helpeth our infirmities and maketh intercession for us, Rom 8. 26. Sometimes our prayer returneth into our bosome, Psal. 35. 13. where we finde the peace of God which passeth all understanding, to keepe our hearts and mindes through Christ Iesus, Phil. 4. 7 ▪ Sometimes we have no other answer,
Sometime the present answer of prayer, is no other but the Continuance of the Spirit of prayer, which still Helpeth our infirmities and makes Intercession for us, Rom 8. 26. Sometime our prayer returns into our bosom, Psalm 35. 13. where we find the peace of God which passes all understanding, to keep our hearts and minds through christ Iesus, Philip 4. 7 ▪ Sometime we have no other answer,
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Where we may observe, that beside the wide difference betwixt beleevers and unbeleevers, which is a difference in kind (faith elevating a beleever far above naturall men and unbeleevers,
Where we may observe, that beside the wide difference betwixt believers and unbelievers, which is a difference in kind (faith elevating a believer Far above natural men and unbelievers,
but now when the winde is boysterous, which was the lesser temptation, his faith proveth weak, which was a Progstick of that which came to passe in his deniall afterward .
but now when the wind is boisterous, which was the lesser temptation, his faith Proves weak, which was a Progstick of that which Come to pass in his denial afterwards.
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thus the faith of the Apostles, while they knew not the Resurrection of Christ, the faith of Rachab, the woman of Samaria, and many others who knew but few of the mysteries of faith, was but a weake faith:
thus the faith of the Apostles, while they knew not the Resurrection of christ, the faith of Rahab, the woman of Samaria, and many Others who knew but few of the Mysteres of faith, was but a weak faith:
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as he hath faith he beleeveth and adhereth to the truth of the word, and in distresse prayeth and cryeth with Peter, Lord save mee ▪ But as his faith is weakned by temptations and difficulties apprehended by naturall sense and carnall reason, which is the wisdome of the world,
as he hath faith he Believeth and adhereth to the truth of the word, and in distress Prayeth and Cries with Peter, Lord save me ▪ But as his faith is weakened by temptations and difficulties apprehended by natural sense and carnal reason, which is the Wisdom of the world,
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and an enemy to the receiving of the wisdome of God, hee doubteth, hee wavereth, hee staggereth ▪ through a mixture of unbeliefe, which certainely is the work of the flesh, whatsoever Papists say to the contrary in commendation of doubting:
and an enemy to the receiving of the Wisdom of God, he doubteth, he wavereth, he staggereth ▪ through a mixture of unbelief, which Certainly is the work of the Flesh, whatsoever Papists say to the contrary in commendation of doubting:
and yet such is the goodnes and grace of our Lord Iesus Christ, that in this night of darknes, in this winter season, he looketh at the root under the ground,
and yet such is the Goodness and grace of our Lord Iesus christ, that in this night of darkness, in this winter season, he looks At the root under the ground,
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and thereupon, hee that breaketh not the bruised reed, and quencheth not the smoaking flax, doth deliver his owne children, which maketh them afterward when they recover their strengths, to thinke shame of themselves,
and thereupon, he that breaks not the Bruised reed, and quenches not the smoking flax, does deliver his own children, which makes them afterwards when they recover their strengths, to think shame of themselves,
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The word of doubting (as some have searched into the nature of it) is borrowed from a ballance or paire of weights, the scales whereof move and waver up and downe inconstantly.
The word of doubting (as Some have searched into the nature of it) is borrowed from a balance or pair of weights, the scales whereof move and waver up and down inconstantly.
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Wee have another word Marke 11. 23. which signifieth to dispute or debate, because they who doubt have a dispute and debate of adverse parties within themselves,
we have Another word Mark 11. 23. which signifies to dispute or debate, Because they who doubt have a dispute and debate of adverse parties within themselves,
Christ opposeth to the one the danger of sinking, and to the other his Word and hand, that so the soul may be reduced to the stability and subsistence of Faith.
christ Opposeth to the one the danger of sinking, and to the other his Word and hand, that so the soul may be reduced to the stability and subsistence of Faith.
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First, if it had pleased the Lord to turne his hand against us, which was stretched out for us against our enemies, the Name of God had been dishonoured, our Armies had been destroyed,
First, if it had pleased the Lord to turn his hand against us, which was stretched out for us against our enemies, the Name of God had been dishonoured, our Armies had been destroyed,
the Enemy had exalted himselfe to the top of his pride, and had designed like Belshazzar and his Nobles, to make themselves merry with the spoiles of the people of God, who,
the Enemy had exalted himself to the top of his pride, and had designed like Belshazzar and his Nobles, to make themselves merry with the spoils of the people of God, who,
specially that when they were almost lost in the opinion of many of themselves, the Lord brought the wheele about upon the enemy so marvellously, that it is a wonder, that so many (although they had been naked men) could have fallen by the sword in so few houres.
specially that when they were almost lost in the opinion of many of themselves, the Lord brought the wheel about upon the enemy so marvellously, that it is a wonder, that so many (although they had been naked men) could have fallen by the sword in so few hours.
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He hath heard us since the beginning of our Supplications, he hath given grace to continue in humiliation and Prayer, he hath many times returned our prayer into our bosome, he hath made his grace sufficient for us to uphold us,
He hath herd us since the beginning of our Supplications, he hath given grace to continue in humiliation and Prayer, he hath many times returned our prayer into our bosom, he hath made his grace sufficient for us to uphold us,
The first we may learne from that which followeth, verse 33. Then they which were in the Ship, came and worshipped him ▪ saying, Of a truth thou art the Sonne of God.
The First we may Learn from that which follows, verse 33. Then they which were in the Ship, Come and worshipped him ▪ saying, Of a truth thou art the Son of God.
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They who before, through the hardnesse of their hearts, had not considered the Miracle of the Loaves, Marke ▪ 6. 52 ▪ did by this miraculous worke know him,
They who before, through the hardness of their hearts, had not considered the Miracle of the Loaves, Mark ▪ 6. 52 ▪ did by this miraculous work know him,
The Lord doth what, and by whom he will, and whom the Lord honoureth, it becometh us to honour, which if we grudge to doe, the Lord will honour them the more.
The Lord does what, and by whom he will, and whom the Lord Honoureth, it Becometh us to honour, which if we grudge to do, the Lord will honour them the more.
and they also with us, fall downe before Christ our Saviour, and great Deliverer, and with one heart and voice, say and sing, Of a truth thou art the Son of God;
and they also with us, fallen down before christ our Saviour, and great Deliverer, and with one heart and voice, say and sing, Of a truth thou art the Son of God;
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The humility of Gideon, in answering the pride of Ephraim, was no lesse commendable, then his courage against Midian, when hee said unto them, What have I done now in comparison of you? is not the gleaning of the grapes of Ephraim, better then the vintage of Abiezer? It was the wisedome of Scipio the Roman Generall,
The humility of gideon, in answering the pride of Ephraim, was no less commendable, then his courage against Midian, when he said unto them, What have I done now in comparison of you? is not the gleaning of the grapes of Ephraim, better then the vintage of Abiezer? It was the Wisdom of Scipio the Roman General,
when two of his Souldiers contended about the Crowne (due to him who first scal'd the walles) so hotly, that the whole Army was in danger to be devided,
when two of his Soldiers contended about the Crown (due to him who First scaled the walls) so hotly, that the Whole Army was in danger to be divided,
and praise, when each party from self-love, taketh the first place unto himself, or from partiality, giveth it to him whom he affecteth, that he who unanimously hath the second voice, is to be preferred before all:
and praise, when each party from Self-love, Takes the First place unto himself, or from partiality, gives it to him whom he affects, that he who unanimously hath the second voice, is to be preferred before all:
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If a Generall of an Army should examine his chief Commanders, who next themselves did best in battell, it were like that he who had the second voice, were of the greatest merit:
If a General of an Army should examine his chief Commanders, who next themselves did best in battle, it were like that he who had the second voice, were of the greatest merit:
that emulation hath place in the greatest and most magnanimous spirits, that hee maketh them to covet and seek after the best gifts, that it affecteth the minde with griefe, not because another is unworthy of that which he hath, (for that is indignation) nor because another hath that which himself wanteth, (for that is envie) but because thou wantest that which another hath, which beseemeth thee to have no lesse then him,
that emulation hath place in the greatest and most magnanimous spirits, that he makes them to covet and seek After the best Gifts, that it affects the mind with grief, not Because Another is unworthy of that which he hath, (for that is Indignation) nor Because Another hath that which himself Wants, (for that is envy) but Because thou Wantest that which Another hath, which beseems thee to have no less then him,
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As when a Godly man is grieved, that with other Martyrs of Christ, for whose constancy in the Truth he rejoyceth, he hath not also been partaker of the glory of Martyrdome:
As when a Godly man is grieved, that with other Martyrs of christ, for whose constancy in the Truth he Rejoiceth, he hath not also been partaker of the glory of Martyrdom:
Or when a Souldier is grieved, that with his fellow-souldiers, whose courage and successe he congratulates, he had not a hand in the glorious victory against the enemy.
Or when a Soldier is grieved, that with his fellow-soldiers, whose courage and success he congratulates, he had not a hand in the glorious victory against the enemy.
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I denie not, but such a pure emulation may be found in regenerate hearts, and that there may be somewhat like unto it in a Themistocles, that could not sleep when he began to think of the Trophees of Miltiades .
I deny not, but such a pure emulation may be found in regenerate hearts, and that there may be somewhat like unto it in a Themistocles, that could not sleep when he began to think of the Trophies of Miltiades.
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there is one kind of it like unto that in Ioshua. Numb. 11. 27, 28. and in the Disciples of Christ, Mark. 9. 38 ▪ and in the Disciples of Iohn, Ioh. 3. 26. We are not free of this kind of envy.
there is one kind of it like unto that in Ioshua. Numb. 11. 27, 28. and in the Disciples of christ, Mark. 9. 38 ▪ and in the Disciples of John, John 3. 26. We Are not free of this kind of envy.
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One is of those that cannot admit an equall, that would engrosse all alone, Mat. 20. 11. Acts 13. 44. Another of those that cannot permit any to be preferred unto them,
One is of those that cannot admit an equal, that would engross all alone, Mathew 20. 11. Acts 13. 44. another of those that cannot permit any to be preferred unto them,
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as in Cain, Gen. 4. 3. 4. In the brethren of Ioseph, Acts 7. 9. In Miriam, Num. 12. 2. In Saul, 1 Sam. 18. It was foolishnesse in the women and people,
as in Cain, Gen. 4. 3. 4. In the brothers of Ioseph, Acts 7. 9. In Miriam, Num. 12. 2. In Saul, 1 Sam. 18. It was foolishness in the women and people,
yet it was truth in the Nobles of the Medes and Persians, Daniel 6. 4. 5. The Scribes, Pharises, Sadduces and people of the Jews, Matth. 23. 13. Acts 5. 17. Acts 13. 44. 45.
yet it was truth in the Nobles of the Medes and Persians, daniel 6. 4. 5. The Scribes, Pharisees, Sadducees and people of the jews, Matthew 23. 13. Acts 5. 17. Acts 13. 44. 45.
Because the smallest injurie, where kindnes is deserved and expected, and much more envie, is judged to be ingratitude, which is acknowledged by all, who know the nature of it, to be a manifest injurie,
Because the Smallest injury, where kindness is deserved and expected, and much more envy, is judged to be ingratitude, which is acknowledged by all, who know the nature of it, to be a manifest injury,
The best remedy for such, is the right embracing of one true Religion, and religiously to remember their Covenant, by which they are joyned to Jesus Christ,
The best remedy for such, is the right embracing of one true Religion, and religiously to Remember their Covenant, by which they Are joined to jesus christ,
Setting aside therefore with the Disciples all Emulation and Envie, all Admiration and Adoration of men, Let us follow the example of the Apostles in that twofold dutie performed by them:
Setting aside Therefore with the Disciples all Emulation and Envy, all Admiration and Adoration of men, Let us follow the Exampl of the Apostles in that twofold duty performed by them:
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They have not spoken amisse, who conceave that there be foure parts of the Morall worship of God, according to the parts of the first and great Commandment, Thou shalt love the Lord thy God with all thy heart,
They have not spoken amiss, who conceive that there be foure parts of the Moral worship of God, according to the parts of the First and great Commandment, Thou shalt love the Lord thy God with all thy heart,
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And who is it that beholding the power of Christ in the greatnes of the Deliverance, the wisedome of Christ in the seasonablenesse of the Deliverance, the jealousie of Christ, who will not give his glory to another, in the sensiblenesse of his hand in working it, the truth of Christ in hearing prayer according to his promise,
And who is it that beholding the power of christ in the greatness of the Deliverance, the Wisdom of christ in the seasonableness of the Deliverance, the jealousy of christ, who will not give his glory to Another, in the sensibleness of his hand in working it, the truth of christ in hearing prayer according to his promise,
and that hee had looked upon their affliction, Then they bowed their heads and worshipped, Exod. 4. 31. After that the Lord had spoken to Moses of the Religion of the Passeover,
and that he had looked upon their affliction, Then they bowed their Heads and worshipped, Exod 4. 31. After that the Lord had spoken to Moses of the Religion of the Passover,
and the smiting of the first borne of Egypt, The people bowed the head and worshipped, Exod. 12. 27. When Iehoshaphat upon his Fast and Prayer heard from the Spirit of the Lord, which came upon Ichaziel, that the Lord was to fight for Iudah, and that they were onely to stand still and see the Salvation of the Lord, he bowed his head with his face to the ground,
and the smiting of the First born of Egypt, The people bowed the head and worshipped, Exod 12. 27. When Jehoshaphat upon his Fast and Prayer herd from the Spirit of the Lord, which Come upon Ichaziel, that the Lord was to fight for Iudah, and that they were only to stand still and see the Salvation of the Lord, he bowed his head with his face to the ground,
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and all Iudah and the Inhabitants of Ierusalem fell before the Lord worshipping the Lord, 2. Chron. 20. 18. At the restoring of Religion and cleansing of the house of God, the King and all that were present with him, bowed themselves and worshipped, 2. Chron. 29. 29. And shall not wee when the Lord hath visited us,
and all Iudah and the Inhabitants of Ierusalem fell before the Lord worshipping the Lord, 2. Chronicles 20. 18. At the restoring of Religion and cleansing of the house of God, the King and all that were present with him, bowed themselves and worshipped, 2. Chronicles 29. 29. And shall not we when the Lord hath visited us,
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when he is about the restoring of Religion, and the cleansing and building of his Temple, shall not we in all feare and reverence fall downe and adore before him, acknowledging his Soveraignitie and our owne basenes and unworthines? Let the whole Church Militant and Triumphant, the twenty foure Elders,
when he is about the restoring of Religion, and the cleansing and building of his Temple, shall not we in all Fear and Reverence fallen down and adore before him, acknowledging his Sovereignty and our own baseness and unworthiness? Let the Whole Church Militant and Triumphant, the twenty foure Elders,
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and the foure living creatures, men and angels, fall downe and worship him that liveth for ever and ever, saying, Blessing, honour, glory and power, be unto him that sits upon the Throne,
and the foure living creatures, men and Angels, fallen down and worship him that lives for ever and ever, saying, Blessing, honour, glory and power, be unto him that sits upon the Throne,
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as if no other truth were to be confest of him, but because that maine and fundamentall truth was then controverted and denyed by Seducers and Antichrists.
as if not other truth were to be confessed of him, but Because that main and fundamental truth was then controverted and denied by Seducers and Antichrists.
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The Lord requireth of each one of us according to our place and calling, that wee confesse and give our testimonie unto such truths as are most called in question.
The Lord requires of each one of us according to our place and calling, that we confess and give our testimony unto such truths as Are most called in question.
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At this time it is required of the Honourable Houses of Parliament, that they give unto Jesus this testimonie, which is a necessary consequent of the testimonie of the Apostles:
At this time it is required of the Honourable Houses of Parliament, that they give unto jesus this testimony, which is a necessary consequent of the testimony of the Apostles:
because gratitude procureth the continuance of favour, as ingratitude, not seeing and discerning favours neere unto us, moveth the Lord to remove them, that we may behold them afarre off.
Because gratitude procureth the Continuance of favour, as ingratitude, not seeing and discerning favours near unto us, moves the Lord to remove them, that we may behold them afar off.
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and the darknes of the night was approaching, and when they met with a stormy and contrary winde, it never so much as entred into their hearts to turne backe againe.
and the darkness of the night was approaching, and when they met with a stormy and contrary wind, it never so much as entered into their hearts to turn back again.
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As a wilde stocke, when a sprigg of good fruit is graffed in it, bringeth forth fruit according to the nature of the tree, from which the graffe was taken,
As a wild stock, when a sprig of good fruit is graffed in it, brings forth fruit according to the nature of the tree, from which the graft was taken,
The occasionall and particular commands of Christ, for such a time, and upon such occasions, must be obeyed, no lesse then universall and perpetuall commands,
The occasional and particular commands of christ, for such a time, and upon such occasions, must be obeyed, no less then universal and perpetual commands,
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The examples of Abraham, Gen. 22. of Moses, Num. 20. 8. of Saul. 1 Sam. 15. of Ahab, 1 Kings 20. of the two men, whereof the one did wound, the other refused to wound the Prophet. 1 King ▪ 20. of Iehu, 2 Kings 10. of Amaziah, 2 Chron. 25. and of many others, are evidences of this truth.
The Examples of Abraham, Gen. 22. of Moses, Num. 20. 8. of Saul. 1 Sam. 15. of Ahab, 1 Kings 20. of the two men, whereof the one did wound, the other refused to wound the Prophet. 1 King ▪ 20. of Iehu, 2 Kings 10. of Amaziah, 2 Chronicles 25. and of many Others, Are evidences of this truth.
And because nothing doth the Lord at this time more require, then the Reformation of Religion, which is long and earnestly expected at your hands by all the godly;
And Because nothing does the Lord At this time more require, then the Reformation of Religion, which is long and earnestly expected At your hands by all the godly;
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But I beleeve the contrary to be true, that the policie which Ieroboam and the Jewes used in the time of Christ, Ioh. 11. a case not unlike unto ours, brought this same very evill upon them, which they feared,
But I believe the contrary to be true, that the policy which Jeroboam and the Jews used in the time of christ, John 11. a case not unlike unto ours, brought this same very evil upon them, which they feared,
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Luther used to say, that three things would prove mightie hinderances to Christian religion. 1. Forgetfulnes of the worke of God. 2. Security, which he found prevailing already in his time,
Luther used to say, that three things would prove mighty hindrances to Christian Religion. 1. Forgetfulness of the work of God. 2. Security, which he found prevailing already in his time,
For unto those dayes the children of Israel did burne incense to it ▪ and he called it Nehushtan, 2. Kings 18. 4. This hee did in the first year of his Raigne, in the first moneth, and suddenly 2. Chron. 29. 3. and 36. Hee cared neither for the Philistines,
For unto those days the children of Israel did burn incense to it ▪ and he called it Nehushtan, 2. Kings 18. 4. This he did in the First year of his Reign, in the First Monn, and suddenly 2. Chronicles 29. 3. and 36. He cared neither for the philistines,
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but (which was all his policy) he trusted in the Lord God of Israel, 2. Kings 18. 5. Some conceive that because I am a stranger, I may speake more freely then others;
but (which was all his policy) he trusted in the Lord God of Israel, 2. Kings 18. 5. some conceive that Because I am a stranger, I may speak more freely then Others;
Yet this much I may say, that there be three things which seeme very strange to mee. 1. That any should be found to speake against all the Reformed Churches,
Yet this much I may say, that there be three things which seem very strange to me. 1. That any should be found to speak against all the Reformed Churches,
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and to draw Disciples after them, unlesse they had great evidence of Scripture, or convincing reasons for the novations which they would introduce. 2. Although some such arise,
and to draw Disciples After them, unless they had great evidence of Scripture, or convincing Reasons for the novations which they would introduce. 2. Although Some such arise,
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and scattered into so many Sects and divisions, which is a great scandall to Religion, a great sin and shame to such a people, a spirituall judgement in it selfe,
and scattered into so many Sects and divisions, which is a great scandal to Religion, a great since and shame to such a people, a spiritual judgement in it self,
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and was afraid, which made him begin to sinke, and there can be no full and through Obedience, without faith and confidence. Two things are necessary for this. 1. Self-deniall,
and was afraid, which made him begin to sink, and there can be no full and through obedience, without faith and confidence. Two things Are necessary for this. 1. Self-denial,
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but a receiving of a Doctrine sent from God, as Divine, and sent from him. The other word is more, NONLATINALPHABET Syr. Obsignavit, conclusit, hath set to his Seal:
but a receiving of a Doctrine sent from God, as Divine, and sent from him. The other word is more, Syr. Obsignavit, conclusit, hath Set to his Seal:
when the word is used of God toward us, wee know the meaning, but when it is ascribed unto us in relation to God and his truth, it expresseth the testing of our conscience on the truth of God:
when the word is used of God towards us, we know the meaning, but when it is ascribed unto us in Relation to God and his truth, it Expresses the testing of our conscience on the truth of God:
Then she that is mine enemie shall see it, and shame shall cover her, which said unto me, Where is the Lord thy God? Mic. 7. 9, 10. Woe is me, for my hurt, my wound is grievous: but I said,
Then she that is mine enemy shall see it, and shame shall cover her, which said unto me, Where is the Lord thy God? Mic. 7. 9, 10. Woe is me, for my hurt, my wound is grievous: but I said,
but I have troubled you too much already, and therefore I shall only desire, that the recent proof of the mercy of God in our deliverance, may be added to your Calendar of former deliverances, to make your experience the stronger, that your hope and confidence may be the stronger for all time to come. FINIS.
but I have troubled you too much already, and Therefore I shall only desire, that the recent proof of the mercy of God in our deliverance, may be added to your Calendar of former Deliverances, to make your experience the Stronger, that your hope and confidence may be the Stronger for all time to come. FINIS.
Quid aliud ••t Christum sequi in atrium pontisicis quam super eisdem fluctibus ambulare cum Christo? et quid aliud erat tentatio Ancillae quam ventus adversarius? et quid aliud tentatio ex timore, quam hic submertio ex timore? Musculus, in Matth. 14.
Quid Aliud ••t Christ sequi in atrium pontisicis quam super eisdem fluctibus Ambulare cum Christ? et quid Aliud erat Tentatio Ancillae quam ventus Adversarius? et quid Aliud Tentatio ex Timore, quam hic submertio ex Timore? Musculus, in Matthew 14.
Quid ergo est qd. Iudaei dicu •t cum virum quidem Dei & Prophetam fuisse, filium vero Dei non fuisse? Si filius Dei non fuit, certe neque vir Dei, neque Propheta fuit, cum non fit viri Dei ad exhibitum honorem divinitatis conticescere ▪ Qui• dicat cum Caesarianum esse pr•bum ac ge•ui•um Caesari fidelem, qui honorem Casari •o•• comp••entem ob. a•um non repudi•ver•t, sed ag•ovoris? Muscul. in Matth. 14.
Quid ergo est quoth. Judea Due •t cum virum quidem Dei & Prophetam Fuisse, Son vero Dei non Fuisse? Si filius Dei non fuit, certain neque vir Dei, neque Propheta fuit, cum non fit viri Dei ad exhibitum Honor divinitatis conticescere ▪ Qui• dicat cum Caesarianum esse pr•bum ac ge•ui•um Caesari Fidelium, qui Honor Casari •o•• comp••entem ob. a•um non repudi•ver•t, sed ag•ovoris? Muscul. in Matthew 14.
Charitum num•r•s signific•t •r•• actus distinctos in beneficiis, dare, aeccipere referee; carum nomen affectus quibus in benefice a••, &c. Heming. de lege na•.
Charitum num•r•s signific•t •r•• actus distinctos in Benefits, Dare, aeccipere referee; carum Nome affectus quibus in benefice a••, etc. Heming. de lege na•.
