The character of a formall professor in religion preached in two sermons at St. Chads Church in Salop, Jan. 11, 1661, on 2 Tim. 3, 5 / by Tho. Porter ...
THE Apostle in the beginning of this Chapter dischargeth a warning piece to Timothy, and to us in him, to take notice, that corrupt men should arise, and were then arising in the bosom of the Church, ver. 1. which corrupted men are described, 1. By the effects that they should work, perillous times, or troublesome; for the hearts of the godly should be troubled, either with fear, not knowing what counsel to take, or course to follow:
THE Apostle in the beginning of this Chapter dischargeth a warning piece to Timothy, and to us in him, to take notice, that corrupt men should arise, and were then arising in the bosom of the Church, ver. 1. which corrupted men Are described, 1. By the effects that they should work, perilous times, or troublesome; for the hearts of the godly should be troubled, either with Fear, not knowing what counsel to take, or course to follow:
this last is not the least, (a sin more grievous then all the rest in Chrysostoms judgement) bringing up the Rere; Having a Form — A Form: Some read Information:
this last is not the least, (a since more grievous then all the rest in Chrysostom judgement) bringing up the Rear; Having a From — A From: some read Information:
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DOCTRINE. There are some that have a Form of Godliness, but deny the Power thereof. This will be cleared and confirmed by answering these ensuing Questions. 1. What Godliness is?
DOCTRINE. There Are Some that have a From of Godliness, but deny the Power thereof. This will be cleared and confirmed by answering these ensuing Questions. 1. What Godliness is?
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1. Negatively. 1. Not a natural inclination to that which is naturally good by constitution: as a man of a sanguine constitution is not so subject to sadness but cheerfulness.
1. Negatively. 1. Not a natural inclination to that which is naturally good by constitution: as a man of a sanguine constitution is not so Subject to sadness but cheerfulness.
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For though in one sense we are very prone to all evil, and backward to all good, Gen. 6. 5. with Rom. 11. 29. yet in another sense, we may be truly said to be naturally prone to some good, Mat. 19. 12. — There are some Eunuchs so which are born from their mothers womb: i e.
For though in one sense we Are very prove to all evil, and backward to all good, Gen. 6. 5. with Rom. 11. 29. yet in Another sense, we may be truly said to be naturally prove to Some good, Mathew 19. 12. — There Are Some Eunuchs so which Are born from their mother's womb: i e.
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of a frigid constitution of body, and so unapt for generation, and therefore enabled to live unmarried. 2. Nor a meer moral qualification acquired by acts and industry, as temperance, patience, meekness, justice;
of a frigid constitution of body, and so unapt for generation, and Therefore enabled to live unmarried. 2. Nor a mere moral qualification acquired by acts and industry, as temperance, patience, meekness, Justice;
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yet to his smart and shame understood this literally) but in Pauls sence, 1 Cor 9. 27. who by moderate dyet, prayer and fasting did attain the gift of continency.
yet to his smart and shame understood this literally) but in Paul's sense, 1 Cor 9. 27. who by moderate diet, prayer and fasting did attain the gift of continency.
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As there is a moral integrity asserted by Abimelech an Heathen Prince, Gen. 20. 5. and approved by God, v. 6. so there is a spiritual integrity which Job was resolved to maintain to his dying day, Chap. 27. 5. between which there is a vast difference: so it is here.
As there is a moral integrity asserted by Abimelech an Heathen Prince, Gen. 20. 5. and approved by God, v. 6. so there is a spiritual integrity which Job was resolved to maintain to his dying day, Chap. 27. 5. between which there is a vast difference: so it is Here.
Only mark, that which is called chastity in the Heathens, is called Holiness in Christians, twice in 1 Thess. 4. 4, 7. as if it were no small piece of Sanctification in them. 2. Affirmatively.
Only mark, that which is called chastity in the heathens, is called Holiness in Christians, twice in 1 Thess 4. 4, 7. as if it were no small piece of Sanctification in them. 2. Affirmatively.
It is an holy disposition wrought by the Spirit of God, whereby the Soul is enabled to act religiously toward God and man in the whole conversation in some measure.
It is an holy disposition wrought by the Spirit of God, whereby the Soul is enabled to act religiously towards God and man in the Whole Conversation in Some measure.
That which is here rendred godliness, is translated holiness, Acts 3. 12. where the same word is used. 2. Wrought by the Spirit of God) John 1. 13. which were born not of blood (that is, of natural generation) nor of the will of the flesh, (that is, not by the power of corrupted will) nor of the will of man (of any motion or indowment of the best moral heroical man) but of God, viz. of the Spirit of God, by whom we are said to be wrought to the self same thing, 2 Cor. 5. 5. as Stone and Wood are hewed and squared by Masons and Carpenters for the building. 3. The Soul;
That which is Here rendered godliness, is translated holiness, Acts 3. 12. where the same word is used. 2. Wrought by the Spirit of God) John 1. 13. which were born not of blood (that is, of natural generation) nor of the will of the Flesh, (that is, not by the power of corrupted will) nor of the will of man (of any motion or endowment of the best moral heroical man) but of God, viz. of the Spirit of God, by whom we Are said to be wrought to the self same thing, 2 Cor. 5. 5. as Stone and Wood Are hewed and squared by Masons and Carpenters for the building. 3. The Soul;
Habits (whether infused or acquired) enable the soul to act, as in the eye, the faculty of seeing enables for the act of seeing. 5. Religiously, i. e. suitably to godly principles. 6. Toward God:
Habits (whither infused or acquired) enable the soul to act, as in the eye, the faculty of seeing enables for the act of seeing. 5. Religiously, i. e. suitably to godly principles. 6. Towards God:
so godliness is taken for the inward and outward acts of his Worship. Tit. 2. 12. Soberly in respect of our selves, righteously in respect of our neighbours,
so godliness is taken for the inward and outward acts of his Worship. Tit. 2. 12. Soberly in respect of our selves, righteously in respect of our neighbours,
Godliness in reference to the First Table, and honesty in reference to the Second Table. 7. And towards man ] 1 Tim. 6, 6. Godliness with contentment, which holds forth the whole duty of man, Eccl. 12. 13. 8. In the whole conversation ] as here 2 Tim. 3. 12. They that will live godly in Christ, 2 Pet. 3. 11. in all holy conversation and godliness;
Godliness in Referente to the First Table, and honesty in Referente to the Second Table. 7. And towards man ] 1 Tim. 6, 6. Godliness with contentment, which holds forth the Whole duty of man, Ecclesiastes 12. 13. 8. In the Whole Conversation ] as Here 2 Tim. 3. 12. They that will live godly in christ, 2 Pet. 3. 11. in all holy Conversation and godliness;
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and the threads through the cloth, so godliness runs through the whole conversation, 1 Thess. 5. 23. The God of Peace sanctifie you wholly. 9. In some measure ] Our state here is imperfect, 1 Cor. 13. 9.
and the threads through the cloth, so godliness runs through the Whole Conversation, 1 Thess 5. 23. The God of Peace sanctify you wholly. 9. In Some measure ] Our state Here is imperfect, 1 Cor. 13. 9.
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Answ. There is a substantial form, Phil. 2. 6, 7. The form of God, the form of man, that is, true God and true man for substance. 2. An accidental form, Mark 16. 12. Christ appeared in another form.
Answer There is a substantial from, Philip 2. 6, 7. The from of God, the from of man, that is, true God and true man for substance. 2. an accidental from, Mark 16. 12. christ appeared in Another from.
1. A Principle of grace and holiness, which is called a well of water, John 4. 14. an ingrafted word, Jam. 1. 21. an incorruptible seed, 1 Pet. 1. 23. the Spirit that dwels in us, 1 Cor. 3. 16. an abiding seed, 1 John 3. 5. an unction, 1 John 2. 27. a root implanted, Matth. 13. 21. Job. 19. 28. the life of God, Eph. 4. 17. the Image of God, Col. 3. 10. the Divine Nature, 2 Pet. 1. 4. A bare Picture of a man,
1. A Principle of grace and holiness, which is called a well of water, John 4. 14. an ingrafted word, Jam. 1. 21. an incorruptible seed, 1 Pet. 1. 23. the Spirit that dwells in us, 1 Cor. 3. 16. an abiding seed, 1 John 3. 5. an unction, 1 John 2. 27. a root implanted, Matthew 13. 21. Job. 19. 28. the life of God, Ephesians 4. 17. the Image of God, Col. 3. 10. the Divine Nature, 2 Pet. 1. 4. A bore Picture of a man,
a Formalist doth not, Isa. 53. 2. He hears as the Learned, Isa. 50 4. He smells a sweet favour in Christs Name, Cant. 1. 3. He tasts how gracious the Lord is, 1 Pet. 2. 3, 1. But contrarily, he that hath but a face, is like these Idols, Psal. 135. 16, 17. they have eyes but see not, &c. Living and dead branches are in Christ by profession,
a Formalist does not, Isaiah 53. 2. He hears as the Learned, Isaiah 50 4. He smells a sweet favour in Christ Name, Cant 1. 3. He tastes how gracious the Lord is, 1 Pet. 2. 3, 1. But contrarily, he that hath but a face, is like these Idols, Psalm 135. 16, 17. they have eyes but see not, etc. Living and dead branches Are in christ by profession,
True, some works may be done by a Formal Professor, but such as are called dead works, Heb. 9. 14. because there is no life in them, as you shall hear anon.
True, Some works may be done by a Formal Professor, but such as Are called dead works, Hebrew 9. 14. Because there is no life in them, as you shall hear anon.
3. The Property, which is strictly called Power, that is, the vigour, vivacity, vertue, efficacy of both, 1 Cor. 4. 20. The Kingdom of God is not in word but in power, 1 Thes. 1. 5. Not in word only, but in power.
3. The Property, which is strictly called Power, that is, the vigour, vivacity, virtue, efficacy of both, 1 Cor. 4. 20. The Kingdom of God is not in word but in power, 1 Thebes 1. 5. Not in word only, but in power.
The power of godliness is in some respect like Christ, that riseth with healing under his wings, Mal. 4. 2. that secretly and insensibly sends forth a vertue to dry up (in some measure) the bloody issue of sin, Mark 5. 29, 30. That is an observable place, Joh. 10. 10. I am come that they might have life,
The power of godliness is in Some respect like christ, that Riseth with healing under his wings, Malachi 4. 2. that secretly and insensibly sends forth a virtue to dry up (in Some measure) the bloody issue of since, Mark 5. 29, 30. That is an observable place, John 10. 10. I am come that they might have life,
and then the sense is, that they might have life, not meerly a life (for so hath the prisoner and the sick man) but a sound, vigorous, and comfortable life.
and then the sense is, that they might have life, not merely a life (for so hath the prisoner and the sick man) but a found, vigorous, and comfortable life.
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and sad transgression, as with David, Psal. 51. If Christians should not sometimes have dead hearts, they would have proud hearts: But this is not ordinary.
and sad Transgression, as with David, Psalm 51. If Christians should not sometime have dead hearts, they would have proud hearts: But this is not ordinary.
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when men destroy in practice what they hold out in profession, as Tit. 1. 16. but in works they deny him, which they dare not do perhaps with their mouths;
when men destroy in practice what they hold out in profession, as Tit. 1. 16. but in works they deny him, which they Dare not do perhaps with their mouths;
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Thus an ancient Writer saith, that as he is worse then an infidel, (l) that joyns not a good conversation (which is a character and badge of a Disciple of Christ) to knowledge, faith, and baptism;
Thus an ancient Writer Says, that as he is Worse then an infidel, (l) that joins not a good Conversation (which is a character and badge of a Disciple of christ) to knowledge, faith, and Baptism;
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4. Why have some the form of godliness, and deny the power? For the better understanding, I shall shew you: 1. Why some have but a Form. 2. Why they deny the power. 3. Why both together.
4. Why have Some the from of godliness, and deny the power? For the better understanding, I shall show you: 1. Why Some have but a Form 2. Why they deny the power. 3. Why both together.
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though all Israel rang of their lewdness. See 1 Sam. 2. 13. &c. 2. Because of the Clamour of a natural conscience if awake (though never so ignorant and injudicious) which doth egg on to Religion:
though all Israel rang of their Lewdness. See 1 Sam. 2. 13. etc. 2. Because of the Clamour of a natural conscience if awake (though never so ignorant and injudicious) which does egg on to Religion:
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Now being rash & indiscreet, they imagine forms will bring them to heaven, and therefore will do no more, being as here (ver. 8.) men of corrupt minds, reprobate, that is, void of judgement, concerning the faith,
Now being rash & indiscreet, they imagine forms will bring them to heaven, and Therefore will do no more, being as Here (ver. 8.) men of corrupt minds, Reprobate, that is, void of judgement, Concerning the faith,
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Naturally men are desirous to be accounted good (and are too well conceited of themselves) especially when Religion is in credit, some take it up as a fashion.
Naturally men Are desirous to be accounted good (and Are too well conceited of themselves) especially when Religion is in credit, Some take it up as a fashion.
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The Shechemites are content to be circumcised for the love of Dinah, and esteem with her kindred, Gen. 34. 24. So did they of whom the Apostle speaks, Gal. 6. 12. make a fair shew;
The Shechemites Are content to be circumcised for the love of Dinah, and esteem with her kindred, Gen. 34. 24. So did they of whom the Apostle speaks, Gal. 6. 12. make a fair show;
the word signifies hardly, and its used thrice in Act. 27. 7, 8, 16. in that dangerous voyage of Paul in the Ship. The soul of the righteous with much difficultie, through winds and waves, is brought into the Haven of Heaven. Luke 13. 22. strive, i. e.
the word signifies hardly, and its used thrice in Act. 27. 7, 8, 16. in that dangerous voyage of Paul in the Ship. The soul of the righteous with much difficulty, through winds and waves, is brought into the Haven of Heaven. Luke 13. 22. strive, i. e.
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so we must deny our selves, Matth. 16. 24. If any man will be my disciple (in power as well inform, in truth as well as in title) let him deny himself: An hard Lesson!
so we must deny our selves, Matthew 16. 24. If any man will be my disciple (in power as well inform, in truth as well as in title) let him deny himself: an hard lesson!
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While Paul was a Pharisee, a Formal Professor, he was quiet, but now when he was turned on Christs side, every Tavern rings of Paul, every tongue talks of him reproachfully.
While Paul was a Pharisee, a Formal Professor, he was quiet, but now when he was turned on Christ side, every Tavern rings of Paul, every tongue talks of him reproachfully.
There was another man, that asked Christ the way to eternal life, when Christ bad him sell all, &c. the young man went away sorrowfull at that hard saying;
There was Another man, that asked christ the Way to Eternal life, when christ bade him fell all, etc. the young man went away sorrowful At that hard saying;
The gates of hell, that is, the power and policy of Satan (for power and policy were in the gates, where the persons in Judicatory were wont to meet and sit) may assail,
The gates of hell, that is, the power and policy of Satan (for power and policy were in the gates, where the Persons in Judicatory were wont to meet and fit) may assail,
though not prevail. Pharaoh mustered up his Army, when Israel was gone out of Egypt, and were marching towards Canaan. Pyrats will not set upon an empty Pinnace,
though not prevail. Pharaoh mustered up his Army, when Israel was gone out of Egypt, and were marching towards Canaan. Pirates will not Set upon an empty Pinnace,
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but out of base fear and diffidence, least they should want in their old age, kept back part of the price, being said therefore to be filled with Satan:
but out of base Fear and diffidence, lest they should want in their old age, kept back part of the price, being said Therefore to be filled with Satan:
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3. The Wise dispensation of God, who doth justly punish a number of men that live within the pale of the Church, giving them up to Satan, and to their own naughty hearts to be deluded with new forms, that he might avenge himself on them for neglecting the seasons of grace,
3. The Wise Dispensation of God, who does justly Punish a number of men that live within the pale of the Church, giving them up to Satan, and to their own naughty hearts to be deluded with new forms, that he might avenge himself on them for neglecting the seasons of grace,
There is a faith unfeigned, 1 Tim. 1. 5. a Love without dissimulation, Rom. 12. 9. wisdom without hypocrisie, Jam. 3. 17. an obedience from the heart, Rom. 6. 17. 2. The goodness and excellency of Religion, because the worst of men will have the form of it.
There is a faith unfeigned, 1 Tim. 1. 5. a Love without dissimulation, Rom. 12. 9. Wisdom without hypocrisy, Jam. 3. 17. an Obedience from the heart, Rom. 6. 17. 2. The Goodness and excellency of Religion, Because the worst of men will have the from of it.
Men may hate in heart to be reformed in their life, when yet they take Gods Covenant in their mouths, Psal. 50. 16, 17. 3. Wherein the excellency of Religion lies, not in the form, but in the power of godliness;
Men may hate in heart to be reformed in their life, when yet they take God's Covenant in their mouths, Psalm 50. 16, 17. 3. Wherein the excellency of Religion lies, not in the from, but in the power of godliness;
Religion consists not in profession, but in power and practice, Jam. 1. 26. 27. If any man seem to be religious and bridleth not his tongue — this mans religion is in vain.
Religion consists not in profession, but in power and practice, Jam. 1. 26. 27. If any man seem to be religious and bridleth not his tongue — this men Religion is in vain.
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Pure Religion — is to visit the fatherless, &c. Faith without works is dead, Jam. 2. 17. Col. 2. 23. a shew of wisdom — But the power of Religion is the substance and sinews, as Theoph. calls it.
Pure Religion — is to visit the fatherless, etc. Faith without works is dead, Jam. 2. 17. Col. 2. 23. a show of Wisdom — But the power of Religion is the substance and sinews, as Theophanes calls it.
Of four sorts of ground, there was but one good, Mat. 13. 8. 23. & 7. 47, 48. The kingdom of heaven is like a Net that gathers bad as well as good fish.
Of four sorts of ground, there was but one good, Mathew 13. 8. 23. & 7. 47, 48. The Kingdom of heaven is like a Net that gathers bad as well as good Fish.
2. There are such even in Gospel times (if this may be distinguished from the former) ver. 1. in the last days, that is, in Gospel-times of the New-Testament.
2. There Are such even in Gospel times (if this may be distinguished from the former) for. 1. in the last days, that is, in Gospel times of the New testament.
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But this is not currant if you read, 1 Joh. 2. 18. the last time (twice in that verse) and Jam. 5. 3. Ye have heaped up treasure together for the last dayes.
But this is not currant if you read, 1 John 2. 18. the last time (twice in that verse) and Jam. 5. 3. You have heaped up treasure together for the last days.
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Some conceive these words are to be referred to the 18. particulars aforementioned, Men shall be lovers of themselves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankfull (and which is strange) unholy, ver. 2. and yet have a form of godliness, without natural affection;
some conceive these words Are to be referred to the 18. particulars aforementioned, Men shall be lovers of themselves, covetous, boaster's, proud, blasphemers, disobedient to Parents, unthankful (and which is strange) unholy, ver. 2. and yet have a from of godliness, without natural affection;
truce-breakers, false accusers, (Divels as the word signifies) &c. ver. 3. and yet have a form — Traytors, &c. ver. 4. and yet have a form of godliness.
Truce-breakers, false accusers, (Devils as the word signifies) etc. for. 3. and yet have a from — Traitors, etc. ver. 4. and yet have a from of godliness.
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Such were those Israelites who are called Rulers of Sodom, and people of Gomorrha, Isa. 1. 10. to 16. Such were they mentioned, Jer. 7. 9, 10. Who did steal, murder, commit adultery, swear falsely,
Such were those Israelites who Are called Rulers of Sodom, and people of Gomorrha, Isaiah 1. 10. to 16. Such were they mentioned, Jer. 7. 9, 10. Who did steal, murder, commit adultery, swear falsely,
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and Love, to which you may well add grace, of which shews are not only allowed but commanded, Matth. 5. 16. Let your light so shine, &c. Phil. 2. 16. holding forth the word of life, as the Admiral-ship holds out its Lanthorn behind, that the rest of the Fleet in a foggy day or dark night, may steer their course accordingly, 1 Pet. 2. 9. that ye should shew forth the praises (or vertues) of him. But to be a shell without a kernel (as they say of Halifax-nuts) that is naught.
and Love, to which you may well add grace, of which shows Are not only allowed but commanded, Matthew 5. 16. Let your Light so shine, etc. Philip 2. 16. holding forth the word of life, as the Admiralship holds out its Lantern behind, that the rest of the Fleet in a foggy day or dark night, may steer their course accordingly, 1 Pet. 2. 9. that you should show forth the praises (or Virtues) of him. But to be a shell without a kernel (as they say of Halifax-nuts) that is nought.
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Therefore the Spirit is called the Spirit of bondage, Rom, 8. 15. because it is the work of the Spirit to convince a sinner of his bondage to sin, Satan,
Therefore the Spirit is called the Spirit of bondage, Rom, 8. 15. Because it is the work of the Spirit to convince a sinner of his bondage to since, Satan,
Look the Title of the 30th Plalm, at the dedication of the house of David teaching us, that our houses should be little Sanctuaries and Oratories for the Worship of God.
Look the Title of the 30th Plalm, At the dedication of the house of David teaching us, that our houses should be little Sanctuaries and Oratories for the Worship of God.
even unto me? when you did eat and drink, did ye not eat for your selves and drink for your selves? It should be to Gods glory, 1 Cor. 10. 31. that is the ultimate end.
even unto me? when you did eat and drink, did you not eat for your selves and drink for your selves? It should be to God's glory, 1 Cor. 10. 31. that is the ultimate end.
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He looks asquint at his own credit, profit, &c. as those slaunting Preachers did, Phil. 1. 15, 16. or •s Israel, who was an empty Vine, bringing forth fruit to her self, being the plenty was bestowed on their Altars (as next words shew) and so on themselves.
He looks asquint At his own credit, profit, etc. as those slanting Preachers did, Philip 1. 15, 16. or •s Israel, who was an empty Vine, bringing forth fruit to her self, being the plenty was bestowed on their Altars (as next words show) and so on themselves.
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The Countryman, said, A match Sir, (hear what follows with pitty and patience, and not with laughter and irreverence) When he was come to the middle of the Lords Prayer, he said.
The Countryman, said, A match Sir, (hear what follows with pity and patience, and not with laughter and irreverence) When he was come to the middle of the lords Prayer, he said.
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He that hath the power of godliness, indeavours to keep his heart close to God in duty, 2. Sam. 7. 27. thy servant hath found in his heart to pray this Prayer, that is to say, he hath gathered together all his thoughts and affections,
He that hath the power of godliness, endeavours to keep his heart close to God in duty, 2. Sam. 7. 27. thy servant hath found in his heart to pray this Prayer, that is to say, he hath gathered together all his thoughts and affections,
and with the woman pours out tears, Luke 7. 38. to admiration. Behold Earth waters Heaven, whereas Heaven was wont to water the Earth, as Chrysologus said.
and with the woman pours out tears, Lycia 7. 38. to admiration. Behold Earth waters Heaven, whereas Heaven was wont to water the Earth, as Chrysologus said.
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But if that Clause is to be refer'd to Prayer, There is no necessity to understand it of Christs reciting the selfsame words, as is observed to my hand;
But if that Clause is to be referred to Prayer, There is no necessity to understand it of Christ reciting the selfsame words, as is observed to my hand;
and then the meaning is, that Jesus Christ did in Prayer press and urge his Father with the same Reason or Argument, the third time, not that he used the self-same words in a stinted Form. And had Christ the form of godliness and not the power? This is little less then blasphemy.
and then the meaning is, that jesus christ did in Prayer press and urge his Father with the same Reason or Argument, the third time, not that he used the selfsame words in a stinted Form And had christ the from of godliness and not the power? This is little less then blasphemy.
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2. Though the Lords Prayer be a form of Prayer, (as I will not deny) yet it hath not been (and I suppose cannot be) proved, that the Apostles ever used it, as such.
2. Though the lords Prayer be a from of Prayer, (as I will not deny) yet it hath not been (and I suppose cannot be) proved, that the Apostles ever used it, as such.
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and of singing Psalms in the publick Assembly, &c. but my Design is to shew the weakness and falshood of that Assertion, not long since delivered in a great Congregation, as aforesaid.
and of singing Psalms in the public Assembly, etc. but my Design is to show the weakness and falsehood of that Assertion, not long since Delivered in a great Congregation, as aforesaid.
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1. Sets out himself of purpose to the shew, doing his work of purpose to be seen of men, (when as he might conceal the knowledge of them) and that for the applause of the World, not for the approbation of God;
1. Sets out himself of purpose to the show, doing his work of purpose to be seen of men, (when as he might conceal the knowledge of them) and that for the applause of the World, not for the approbation of God;
Our Chronicles and Histories tell us, that Cardinal Campegius an Italian, being joyned in Commission for the Pope with our Cardinal Wolsey, about the Divorce of Hen. 8.) arrived at Calais, but Wolsey hearing his arrival was with an equipage not so Court-like as he desired,
Our Chronicles and Histories tell us, that Cardinal Campegius an Italian, being joined in Commission for the Pope with our Cardinal wolsey, about the Divorce of Hen. 8.) arrived At Calais, but wolsey hearing his arrival was with an equipage not so Courtlike as he desired,
and loth that his own pomp should be shamed by the others poverty, caused him to stay there, till he sent him more splendid accommodations (at least in outward shew) But as the Cardinals Mules passed Cheapside, they out of unruliness happend to break the Trunks they carryed, which were found full of nothing but emptiness,
and loath that his own pomp should be shamed by the Others poverty, caused him to stay there, till he sent him more splendid accommodations (At least in outward show) But as the Cardinals Mules passed Cheapside, they out of unruliness happened to break the Trunks they carried, which were found full of nothing but emptiness,
now he hath the power of godliness (if he be a Preacher) that is like Christ in measure, Mark 1. 22. he taught them with authority, and not as the Scribes;
now he hath the power of godliness (if he be a Preacher) that is like christ in measure, Mark 1. 22. he taught them with Authority, and not as the Scribes;
For he saith concerning himself, Phil. 3. 6. — touching the righteousness which is in the Law blameless, (according to the Pharisees Gloss, which confined the Righteousness of the Law to externals) Now Prayer is a part of that Righteousness,
For he Says Concerning himself, Philip 3. 6. — touching the righteousness which is in the Law blameless, (according to the Pharisees Gloss, which confined the Righteousness of the Law to externals) Now Prayer is a part of that Righteousness,
3. He Stands more on Rites than on Religion, more on the shadow than the body, more on the circumstance than on the substance of Religion, more on humane Inventions then on divine Institutions;
3. He Stands more on Rites than on Religion, more on the shadow than the body, more on the circumstance than on the substance of Religion, more on humane Inventions then on divine Institutions;
As the formal Pharisees stood more on outward washing than holy walking, on the Tradition of the Elders, more then the Truth and Latitude of Gods Commands.
As the formal Pharisees stood more on outward washing than holy walking, on the Tradition of the Elders, more then the Truth and Latitude of God's Commands.
Without breach of charity, we judge the Papists generally to have but a Form, not daring to eat an Egge in Lent, &c. yet make no bones of neglecting the Word, prophaning the Sabboth,
Without breach of charity, we judge the Papists generally to have but a From, not daring to eat an Egg in Lent, etc. yet make no bones of neglecting the Word, profaning the Sabbath,
Socrates said, God will be worshipped with that kind of worship he himself hath commanded; and Cicero said, He will not be worshipped with Superstition but with Piety.
Socrates said, God will be worshipped with that kind of worship he himself hath commanded; and Cicero said, He will not be worshipped with Superstition but with Piety.
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4. He sticks in the work done (as he strives not to do it in an holy manner) Thus Micah said, Josh. 17. 13. Now know I, that the Lord will do me good, seeing I have a Levite to be my Priest:
4. He sticks in the work done (as he strives not to do it in an holy manner) Thus micah said, Josh. 17. 13. Now know I, that the Lord will do me good, seeing I have a Levite to be my Priest:
as if nothing had been wanting in this establishment of a worship, but a lawfull Minister (as the Levites were) whereas there was a defect in all, in the Institution without command, approbation and promise of God, in the place, means and idolatrous Ceremonies;
as if nothing had been wanting in this establishment of a worship, but a lawful Minister (as the Levites were) whereas there was a defect in all, in the Institution without command, approbation and promise of God, in the place, means and idolatrous Ceremonies;
And then in the Ministy of the Word, v. 3. I said to the Watchmen, Saw ye him whom my Soul loveth? The Communion without Christ is but a sorry Communion to a gracious heart.
And then in the Ministry of the Word, v. 3. I said to the Watchmen, Saw you him whom my Soul loves? The Communion without christ is but a sorry Communion to a gracious heart.
careful to exceed and excel others, as Overseers of great works, who are most eminent in skil and knowledge, or as Professors of some Art and Science.
careful to exceed and excel Others, as Overseers of great works, who Are most eminent in skill and knowledge, or as Professors of Some Art and Science.
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See his own confession, Acts 22. 3, 4. Gal. 1. 13, 14. I persecuted (said he) the Church of God, where note (by the way) that the Church is to be taken in a larger sense then for one particular Congregation, meeting together ordinarily for participation of Gods Ordinances,
See his own Confessi, Acts 22. 3, 4. Gal. 1. 13, 14. I persecuted (said he) the Church of God, where note (by the Way) that the Church is to be taken in a larger sense then for one particular Congregation, meeting together ordinarily for participation of God's Ordinances,
If the fire of grace break out in any house, how many are ready to bring their bucket to quench it? Now as 1 John 4. 20. He that loveth not his brother whom he hath seen,
If the fire of grace break out in any house, how many Are ready to bring their bucket to quench it? Now as 1 John 4. 20. He that loves not his brother whom he hath seen,
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how can he love God whom he hath not seen? So he that cannot indure the power of godliness, in a wife, child, servant, neighbour, &c. how can he imagine that he hath it in himself?
how can he love God whom he hath not seen? So he that cannot endure the power of godliness, in a wife, child, servant, neighbour, etc. how can he imagine that he hath it in himself?
It is said of Arch Bishop Bancroft, that he fell foul on Mr. Paul Bayne (a man eminent in Learning and Piety) for a little black edging on his cuffs, threatning to lay him by the heels for it,
It is said of Arch Bishop Bancroft, that he fell foul on Mr. Paul Bayne (a man eminent in Learning and Piety) for a little black edging on his cuffs, threatening to lay him by the heels for it,
compared therefore to whited Tombs, Matth. 23. 27, 28. which indeed appear beautiful outward, but are indeed full of dead mens bones and of all uncleanness;
compared Therefore to whited Tombs, Matthew 23. 27, 28. which indeed appear beautiful outward, but Are indeed full of dead men's bones and of all uncleanness;
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So do these also outwardly appear righteous unto men, but within are full of — iniquity, Psal. 5. 9. — their inward part is very wickedness (in the abstract) See a rowsing Scripture, Job 20. 12, 13. Wickedness is sweet in his mouth, he hides it under his tongue, he spares it not, he forsakes it not,
So do these also outwardly appear righteous unto men, but within Are full of — iniquity, Psalm 5. 9. — their inward part is very wickedness (in the abstract) See a rousing Scripture, Job 20. 12, 13. Wickedness is sweet in his Mouth, he hides it under his tongue, he spares it not, he forsakes it not,
Where a beloved sin (unrepented of) is compared to a piece of Sugar-candy, that is rouled in the mouth and under the Tongue, which the man by no means will spit out.
Where a Beloved since (unrepented of) is compared to a piece of Sugarcandy, that is rolled in the Mouth and under the Tongue, which the man by no means will spit out.
Oh do not with Ixion imbrace a cloud instead of Juno! Be not like those Lorraine Witches deluded by the Devil, who received withered Leaves in stead of pieces of gold, having a mist cast before their eyes by Satan, that old Juggler!
O do not with Ixion embrace a cloud instead of Juno! Be not like those Lorraine Witches deluded by the devil, who received withered Leaves in stead of Pieces of gold, having a missed cast before their eyes by Satan, that old Juggler!
Is. 1. 11. To what purpose is the multitude of your Sacrifices to me (said God to the formal Jews) I delight not in the blood of Bulls or of Lambs or of he-Goats;
Is. 1. 11. To what purpose is the multitude of your Sacrifices to me (said God to the formal jews) I delight not in the blood of Bulls or of Lambs or of he-Goats;
v. 12. When ye come to appear before me, who required this at your hands to tread my Courts? (when yet he himself required it) v. 13. Bring no more vain oblations to me, incense is an abomination to me;
v. 12. When you come to appear before me, who required this At your hands to tread my Courts? (when yet he himself required it) v. 13. Bring no more vain Oblations to me, incense is an abomination to me;
He that made heaven and earth, seems to overlook all other things and persons, and casts a loving look on him that is poor, — that hath the power of Godliness.
He that made heaven and earth, seems to overlook all other things and Persons, and Cast a loving look on him that is poor, — that hath the power of Godliness.
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If thou hast but a Form of godliness, thou art in danger to lose all thy praings — hearings, fastings, receivings of the Lords Supper, &c. All the Prayers thou hast said, all the Sermons thou hast heard, all the Chapters thou hast read, all the Fasts thou hast kept, all the Sacraments thou hast received, &c. And what an unutterable and intolerable loss will this be? I may say and allude to Psal. 39. 6. Surely every man walketh in a vain shew — so most men live in a vain form of Religion;
If thou hast but a From of godliness, thou art in danger to loose all thy praings — hearings, Fastings, receivings of the lords Supper, etc. All the Prayers thou hast said, all the Sermons thou hast herd, all the Chapters thou hast read, all the Fasts thou hast kept, all the Sacraments thou hast received, etc. And what an unutterable and intolerable loss will this be? I may say and allude to Psalm 39. 6. Surely every man walks in a vain show — so most men live in a vain from of Religion;
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or I may say on better grounds, and (I hope) with a better heart, Matth. 26. 8. To what purpose is all this waste? The Swan was in the Law rejected for Sacrifice,
or I may say on better grounds, and (I hope) with a better heart, Matthew 26. 8. To what purpose is all this waste? The Swan was in the Law rejected for Sacrifice,
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3. The Damnation you are obnoxious unto, Luke 20. 47. Who for a shew make long Prayers, the same shall receive greater damnation, with Matth. 23. 14. for a pretence make long Prayer,
3. The Damnation you Are obnoxious unto, Lycia 20. 47. Who for a show make long Prayers, the same shall receive greater damnation, with Matthew 23. 14. for a pretence make long Prayer,
for Solomon made a long Prayer at the Dedication of the Temple, and so did they in a solemn day of humiliation, spending the fourth part of the day in confession and supplication, &c. and our Saviour Christ himself continued all night in Prayer to God, Luke 6. 12. but great Devotion was pretended,
for Solomon made a long Prayer At the Dedication of the Temple, and so did they in a solemn day of humiliation, spending the fourth part of the day in Confessi and supplication, etc. and our Saviour christ himself continued all night in Prayer to God, Lycia 6. 12. but great Devotion was pretended,
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when grievous Destruction was intended, when they did colour their foul sins with fair shews, the strength of their iniquities with the length of Prayer.
when grievous Destruction was intended, when they did colour their foul Sins with fair shows, the strength of their iniquities with the length of Prayer.
These formal Pharisees did palliate their covetousness and cruelty with seeming Piety, devouring whole houses (there was their covetousness) and of widdows (which could not relieve themselves) there is their cruelty;
These formal Pharisees did palliate their covetousness and cruelty with seeming Piety, devouring Whole houses (there was their covetousness) and of Widows (which could not relieve themselves) there is their cruelty;
1. Give credit to the Doctrine delivered, and that meer profession will not bring a Soul to Salvation, Matth. 7. 21. Not every one that saith, Lord, Lord, shall enter into the Kingdom of Heaven — yea though he prayes with a seeming zeal, as the doubling of the word, (Lord, Lord) seems to import.
1. Give credit to the Doctrine Delivered, and that mere profession will not bring a Soul to Salvation, Matthew 7. 21. Not every one that Says, Lord, Lord, shall enter into the Kingdom of Heaven — yea though he prays with a seeming zeal, as the doubling of the word, (Lord, Lord) seems to import.
Judas gave a kiss to Christ, yet is gone to his own place, i. e. to Hell, Acts 1. 25. For I do not think, that the clause of that vers. is to be referred to Matthias, (as some would have it) for then the words foregoing, must be put in a Parenthesis (which is uncouch) and that by place is understood his Province, office,
Judas gave a kiss to christ, yet is gone to his own place, i. e. to Hell, Acts 1. 25. For I do not think, that the clause of that vers. is to be referred to Matthias, (as Some would have it) for then the words foregoing, must be put in a Parenthesis (which is uncouch) and that by place is understood his Province, office,
indued or cloathed — this word answers that Hebrew word in Judg. 6. 34. which the Septuagint translate cloathed: At Jerusalem the Gospel began to be preached, v. 47. according to that Gospel-Prophet, Is. c. 2. 3. — Out of Zion shall go forth the Law,
endued or clothed — this word answers that Hebrew word in Judges 6. 34. which the septuagint translate clothed: At Jerusalem the Gospel began to be preached, v. 47. according to that Gospel-Prophet, Is. c. 2. 3. — Out of Zion shall go forth the Law,
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and yet we are allowed to pray for the Spirit, and God hath promised to give the Spirit to them that pray, Luke 11. 13. — Much more shall the Heavenly Father give the Spirit to them that ask him.
and yet we Are allowed to pray for the Spirit, and God hath promised to give the Spirit to them that pray, Lycia 11. 13. — Much more shall the Heavenly Father give the Spirit to them that ask him.
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as, those that do deny Original Sin, who yet, with Nepthali give goodly words, Gen. 48. 21. and by good words and fair speeches deceive the hearts of the simple, Rom. 16. 18. I would be loth to be uncharitable,
as, those that do deny Original since, who yet, with Naphtali give goodly words, Gen. 48. 21. and by good words and fair Speeches deceive the hearts of the simple, Rom. 16. 18. I would be loath to be uncharitable,
They are strangers to the power of godliness, that are strangers to the power of Original corruption. 2. Civil honest men, that are deadly Enemies to the power of Religion, whose character you may find in Prov. 30. 13. There is a generation that are pure in their own eyes,
They Are Strangers to the power of godliness, that Are Strangers to the power of Original corruption. 2. Civil honest men, that Are deadly Enemies to the power of Religion, whose character you may find in Curae 30. 13. There is a generation that Are pure in their own eyes,
and yet not washed from their filthiness, from excrementitial filth, as the word signifies. 3. That upstart Generation of late Quakers, who have the knack of railing and reviling Gods Ministers and people;
and yet not washed from their filthiness, from excrementitial filth, as the word signifies. 3. That upstart Generation of late Quakers, who have the knack of railing and reviling God's Ministers and people;
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4. Profane men, who carry the black brand of sin and Hell in their face and forehead, who profess themselves to be Christians (and take it in snuf if they be reputed otherwise) when they live like Pagans:
4. Profane men, who carry the black brand of since and Hell in their face and forehead, who profess themselves to be Christians (and take it in snuff if they be reputed otherwise) when they live like Pagans:
So multitudes, multitudes, (of them that have but a Form of Devotion) in the valley of vision, in the Church and Land, where preaching hath been vouchsafed so long;
So Multitudes, Multitudes, (of them that have but a From of Devotion) in the valley of vision, in the Church and Land, where preaching hath been vouchsafed so long;
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The close of the verse in my Text is, from such turn awy. The old Latin hath it, shun them — converse not with them, in a needless and familiar manner,
The close of the verse in my Text is, from such turn awy. The old Latin hath it, shun them — converse not with them, in a needless and familiar manner,
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By this it is evident, that Paul doth not only speak of future time, but shews, that in that present Age such kind of Formalists (whom he doth here decipher) should not be,
By this it is evident, that Paul does not only speak of future time, but shows, that in that present Age such kind of Formalists (whom he does Here decipher) should not be,
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Beware therefore of Dogs, that though they have a form of Religion, yet are covetous, v. 2. with Is. 56. 10. — greedy Dogs, that can never have enough.
Beware Therefore of Dogs, that though they have a from of Religion, yet Are covetous, v. 2. with Is. 56. 10. — greedy Dogs, that can never have enough.
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when their lives are bad, or are not conversant bona side in the Gospel, the work of the Lord, Beware of the Concision, who urging the Ceremonial Law, constraining others to be circumcised, Gal. 6. 12. to cut off the fore-skin of the flesh, when themselves were cutters and renters of the Churches of Christ.
when their lives Are bad, or Are not conversant Bona side in the Gospel, the work of the Lord, Beware of the Concision, who urging the Ceremonial Law, constraining Others to be circumcised, Gal. 6. 12. to Cut off the foreskin of the Flesh, when themselves were cutters and renters of the Churches of christ.
Therefore listen to that grave serious and seasonable counsel, Mic. 7. 5. Trust ye not in a friend, put ye not confidence in a guide, keep the door of thy mouth from her that lyeth in thy bosom.
Therefore listen to that grave serious and seasonable counsel, Mic. 7. 5. Trust you not in a friend, put you not confidence in a guide, keep the door of thy Mouth from her that lies in thy bosom.
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No bands of Relation can hold them in, but they will discover themselves to be Lyons and Tygers, &c. Who were they that had a hand in persecuting Paul and Barnabas but the Devout women? Acts 13. 50. or Religious women, who were Jewish Proselytes ignorant of Christ,
No bans of Relation can hold them in, but they will discover themselves to be Lyons and Tigers, etc. Who were they that had a hand in persecuting Paul and Barnabas but the Devout women? Acts 13. 50. or Religious women, who were Jewish Proselytes ignorant of christ,
Lastly, This may comfort true Nathanaels in whose spirit there is no predominant guile, who (through free grace,) have the Form and Power of Godliness too, in some measure.
Lastly, This may Comfort true Nathanaels in whose Spirit there is no predominant guile, who (through free grace,) have the From and Power of Godliness too, in Some measure.
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NONLATINALPHABET — Quia Evangelistae notanter dicunt Christum 2a & 3a vice eundem sermonem in precibus suis dixisse, ex eo immote colligitur, VARIATIS precum verbis, scepum & sensum eorum fuisse cundem & in varium. Gerhard. Harm. c. 2. ▪ p. 23.
— Quia Evangelist Notanter dicunt Christ 2a & 3a vice eundem sermonem in precibus suis dixisse, ex eo immote colligitur, VARIATIS precum verbis, scepum & sensum Their Fuisse cundem & in Varium. Gerhard. Harm. c. 2. ▪ p. 23.
Nam NONLATINALPHABET proprie sonat humile virgulium haud repens, vixque in terra appareus. Gembr. in lot. Myricam etiam significat quae est herba humilis, spreta & abjecta. Mercer.
Nam Properly Sonnet humile virgulium haud repens, vixque in terra appareus. Gembr. in lot. Myricam etiam significat Quae est herba Humilis, Spreta & abjecta. Mercer.
Such as formerly took up Christianity as the Court-fashion, now left it; and whom Ethelherts smiles had made Converts, Eadbald's frowns quickly made Apostates Full. Church. Hist. Cent. 7. b. 2. p. 70.
Such as formerly took up Christianity as the Court-fashion, now left it; and whom Ethelherts smiles had made Converts, Eadbald's frowns quickly made Apostates Full. Church. Hist. Cent. 7. b. 2. p. 70.
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Significatur eventus scelera ipsius justo Dei judicio consecutus. Proprium, i. o. quia ipsi melius conveniebat quam Apostolica functio. H. Grot. in loc.
Signify eventus scelera Himself Justo Dei Judicio Having obtained. Proprium, i. oh. quia ipsi Better conveniebat quam Apostolica Functio. H. Grot. in loc.
See Riber. loc. Parentes & propinqui credentium omnia jura sanguinis & necessitudinis violabant, non solum odio novae Religionis, sed ut periculum suum vitantes.
See River. loc. Parents & propinqui credentium omnia jura Blood & necessitudinis violabant, non solum odio novae Religion, sed ut periculum suum vitantes.
