Emerai par emeras, Extraordinary dayes, or, Sermons on the most solemn Feasts and fasts throughout the year viz. Christmas-day, Ash-Wednesday, Good Friday, Easter-day, Ascention-day, Whit-Sunday : whereunto are added two other sermons / by John Torbuck ...
But what the blessed Jesus (when he came to visit us in great humility) was not ashamed to undergo for us, we have infinite less reason to be ashamed to own.
But what the blessed jesus (when he Come to visit us in great humility) was not ashamed to undergo for us, we have infinite less reason to be ashamed to own.
God forbid, But that we should glory (with St. Paul ) as in the Cross of Christ, (6. Gal. 14.) so in his Cratch too, the one is in order to the other, (Mysterie of Divinity) the everliving God was born here, to be capable to suffer there; and both for our salvation.
God forbid, But that we should glory (with Saint Paul) as in the Cross of christ, (6. Gal. 14.) so in his Cratch too, the one is in order to the other, (Mystery of Divinity) the everliving God was born Here, to be capable to suffer there; and both for our salvation.
and that only at the Sign of the Manger, Hoc erit signum, this shall be it, saith the Angel, v. 12. To this let us make hast with those in the Text, And they came with hast, &c.
and that only At the Signen of the Manger, Hoc erit signum, this shall be it, Says the Angel, v. 12. To this let us make haste with those in the Text, And they Come with haste, etc.
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Theoph. Excubantes, quasi extra cubare dicas, at { que } adeò sub dio pernoctare Beza) and say the Shepheards being at this time abroad without doors, must needs turn our December Christmas out of doors quite (supposing it improbable, that they would in so cold a part of the year, take up their lodging in the open field ) they must consider the diversities of Climates, and the vigilancy of Countrey-men, when necessity requireth.
Theophanes Excubantes, quasi extra cubare dicas, At { que } adeò sub dio pernoctare Beza) and say the Shepherds being At this time abroad without doors, must needs turn our December Christmas out of doors quite (supposing it improbable, that they would in so cold a part of the year, take up their lodging in the open field) they must Consider the diversities of Climates, and the vigilancy of Countrymen, when necessity requires.
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The great confluence of all sorts of people and strangers at this general tax, v. 1. might make them look about them with the more care and painfulness.
The great confluence of all sorts of people and Strangers At this general Tax, v. 1. might make them look about them with the more care and painfulness.
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The Shepheards did properly seek for and find, (as Bishop Andrews observes) the (b) Chief, (c) Great, and the (d) Good Shepheard (e) of our souls; This blessed Lamb of God (now newly yeaned) that taketh away (f) the sins of the world.
The Shepherds did properly seek for and find, (as Bishop Andrews observes) the (b) Chief, (c) Great, and the (worser) Good Shepherd (e) of our Souls; This blessed Lamb of God (now newly yeaned) that Takes away (f) the Sins of the world.
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God saith of his begotten, Let all the Angels worship him, 1. Heb. 6. which honour as he confers on those glorious Spirits, so in his infinite mercy, he is pleased to allow men likewise, (whose nature he took, 2. Heb. v. 16. and not the others) and amongst these, the most ordinary plain Countrey-men Shepheards.
God Says of his begotten, Let all the Angels worship him, 1. Hebrew 6. which honour as he confers on those glorious Spirits, so in his infinite mercy, he is pleased to allow men likewise, (whose nature he took, 2. Hebrew v. 16. and not the Others) and among these, the most ordinary plain Countrymen Shepherds.
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Christ coming to undertake for us in the meanest con•ition that might be, hath every thing suitable thereto, a homely place for his birth, and homely guests.
christ coming to undertake for us in the Meanest con•ition that might be, hath every thing suitable thereto, a homely place for his birth, and homely guests.
Now we know (blessed Jesus) that thou art (h) he, that should come, not do we look for another, since according to the undeniable Character of the true Messiah (which thou thy self hast given) the (i) poor here have the Gospel Preached unto them.
Now we know (blessed jesus) that thou art (h) he, that should come, not doe we look for Another, since according to the undeniable Character of the true Messiah (which thou thy self hast given) the (i) poor Here have the Gospel Preached unto them.
I pass now from the Inventores, or persons finding, the Shepheards, (they came and found) to the personae inventae, persons found, viz. Mary, and Joseph, and the Babe.
I pass now from the Inventors, or Persons finding, the Shepherds, (they Come and found) to the personae Inventae, Persons found, viz. Marry, and Joseph, and the Babe.
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These be the Parents and the Child; but why Mary before Joseph? the Wife before the Husband? This doth not quit the woman of her duty of sub•ection, 5. Ephes. 22, 23, 24. and wring the staff of Preheminence, Rule, and Authority out of the mans hand, to put it into hers. But perhaps she was found first (though not far one from the other; ) or rather it seems to me,
These be the Parents and the Child; but why Marry before Joseph? the Wife before the Husband? This does not quit the woman of her duty of sub•ection, 5. Ephesians 22, 23, 24. and wring the staff of Pre-eminence, Rule, and authority out of the men hand, to put it into hers. But perhaps she was found First (though not Far one from the other;) or rather it seems to me,
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Which Conception St. Austin makes more plain unto us by the similitude of a Worm, which Christ compares himself to, 22. Psal. 6. I am a worm, saith he, and no man; i. e.
Which Conception Saint Austin makes more plain unto us by the similitude of a Worm, which christ compares himself to, 22. Psalm 6. I am a worm, Says he, and no man; i. e.
not conceived after the manner of men; but as the worm by the heat of the Sun onely, is formed of mud or slime: so Christ was conceived of our flesh, by the secret assistance and operation of the Holy Ghost alone.
not conceived After the manner of men; but as the worm by the heat of the Sun only, is formed of mud or slime: so christ was conceived of our Flesh, by the secret assistance and operation of the Holy Ghost alone.
This Melchisedec without Father, Jesus thus miraculously conceived; Mary yet acts the part of a Mother in bearing and bringing forth this her first born, 5, 6, 7. verses.
This Melchizedek without Father, jesus thus miraculously conceived; Marry yet acts the part of a Mother in bearing and bringing forth this her First born, 5, 6, 7. Verses.
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But as the poor simple man, must needs Saint. Pontius Pilate, because his name was suffered in the Creed, will I (on the contrary) altogether despise Joseph, for being left out.
But as the poor simple man, must needs Saint. Pontius Pilate, Because his name was suffered in the Creed, will I (on the contrary) altogether despise Joseph, for being left out.
Methinks I see the over joy'd Mother smiling upon her heavenly Off-spring: whil'st Joseph admires his Virgin Wife, she busily wrapping and swadling his beauteous body;
Methinks I see thee over joyed Mother smiling upon her heavenly Offspring: whilst Joseph admires his Virgae Wife, she busily wrapping and swaddling his beauteous body;
'Tis Honour over and above sufficient to Joseph only to be husband to her, whose child he durst not own to have begotten, For the Holy Ghost came upon her,
It's Honour over and above sufficient to Joseph only to be husband to her, whose child he durst not own to have begotten, For the Holy Ghost Come upon her,
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and the power of the highest did overshadow her: wherefore that Holy thing which was born of her, is called the Son of God. 1. Luke 35. Which brings me to the Babe, to whom I long indeed to come as the subject matter of this Festival.
and the power of the highest did overshadow her: Wherefore that Holy thing which was born of her, is called the Son of God. 1. Luke 35. Which brings me to the Babe, to whom I long indeed to come as the Subject matter of this Festival.
1. A Saviour, & soter hoc quantum est? saith Tully. How great are the thoughts of a Saviour? if but for the Body? But this is a spiritual Saviour, this Babe 's name is Jesus, because, he saves his people from their sins, 1. Mat. 21. Neither is this salvation in any other. 4. Acts 12. A Saviour, Christ, or Anointed, for of a truth this Holy Child Jesus was Gods special anointed, 4. Acts 27. with the oyle of gladness above his fellows, 45. Psal. 7. i. e.
1. A Saviour, & soter hoc quantum est? Says Tully. How great Are the thoughts of a Saviour? if but for the Body? But this is a spiritual Saviour, this Babe is name is jesus, Because, he saves his people from their Sins, 1. Mathew 21. Neither is this salvation in any other. 4. Acts 12. A Saviour, christ, or Anointed, for of a truth this Holy Child jesus was God's special anointed, 4. Acts 27. with the oil of gladness above his Fellows, 45. Psalm 7. i. e.
3. Christ the Lord. There be Gods many, and Lords many, 1. Cor. 8. ch. 5. But Holy Babe, Thou only art the Lord. There be many Christi Domini, the Lords Christs or anointed,
3. christ the Lord. There be God's many, and lords many, 1. Cor. 8. changed. 5. But Holy Babe, Thou only art the Lord. There be many Christ Domini, the lords Christ or anointed,
17. Rev. 14. The Lord coeternal and coequal with God the Father, begotten of him before all worlds, God of God, very God of very God, saith the Nicene Creed.
17. Rev. 14. The Lord coeternal and coequal with God the Father, begotten of him before all world's, God of God, very God of very God, Says the Nicene Creed.
Such a Lord, that the very Pagan Emperour, 'tis reported by Grotius, lib. 7. c. 2. upon the same day that this Babe was born, forbid any by Edict to call him Lord, That all Lordship might be ascribed to him.
Such a Lord, that the very Pagan Emperor, it's reported by Grotius, lib. 7. c. 2. upon the same day that this Babe was born, forbid any by Edict to call him Lord, That all Lordship might be ascribed to him.
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The Delphick Oracle is said to acknowledge the Deity of this Babe, vid. Balduin. de Cas. Consc. pag. 75. One of the Sybils to prophecy concerning it: Plato to believe it:
The Delphic Oracle is said to acknowledge the Deity of this Babe, vid. Balduin. de Case. Conscience page. 75. One of the Sybil's to prophecy Concerning it: Plato to believe it:
1. Mat. 23. In this word (saith Bishop Andrews Ser. Nat. 9. pag. 75.) is implyed both natures, El signifies Gods cum plenitudine potestatis, God in his full strength and vertue, God with all that ever he can do.
1. Mathew 23. In this word (Says Bishop Andrews Ser. Nat. 9. page. 75.) is employed both nature's, El signifies God's cum Plenitude potestatis, God in his full strength and virtue, God with all that ever he can do.
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Blessed Babe! Well may thy name be called Wonderful, 9. Isaiah 6. what a mysterious Birth is this? where Incomprehensibility is cradled, Eternity hath a beginning, the Rock of ages not a day old, Almightiness made weak, the Word, 1. Jo. 1. not able to speak a word, Immensity (l) whom the Heaven of Heavens cannot contain, but a span long, 2. Lam. 20. He (m) that hath gathered the winds in his fists,
Blessed Babe! Well may thy name be called Wondered, 9. Isaiah 6. what a mysterious Birth is this? where Incomprehensibility is cradled, Eternity hath a beginning, the Rock of ages not a day old, Almightiness made weak, the Word, 1. John 1. not able to speak a word, Immensity (l) whom the Heaven of Heavens cannot contain, but a span long, 2. Lam. 20. He (m) that hath gathered the winds in his fists,
and bound the waters in a garment, who hath established all the ends of the Earth, is himself in a Virgins arms, in clouts, in a stable. The great (n) creatour and (o) preserver of all things, is content to become a Creature, to take Being from her to whom he gave Being: and nourishment from her, to whom he gives sustentation. Blessed is the womb that bare thee,
and bound the waters in a garment, who hath established all the ends of the Earth, is himself in a Virgins arms, in clouts, in a stable. The great (n) creator and (oh) preserver of all things, is content to become a Creature, to take Being from her to whom he gave Being: and nourishment from her, to whom he gives sustentation. Blessed is the womb that bore thee,
(l) 1. K. 8. ch. 27. (m) 30. Pro. 4. (n) 1 Col. 16. (o) v. 7. Oh whether hath thy love for us transported thee, infinitely below thy self in Humiliation, which must needs transport us beyond our selves in admiration of it.
(l) 1. K. 8. changed. 27. (m) 30. Pro 4. (n) 1 Col. 16. (oh) v. 7. O whither hath thy love for us transported thee, infinitely below thy self in Humiliation, which must needs transport us beyond our selves in admiration of it.
1. Take the Holy Ghosts reason, v. 7. there was no room in the Inn. In respect of the meanness of her Husband Joseph, and that the concourse of people was so great:
1. Take the Holy Ghosts reason, v. 7. there was no room in the Inn. In respect of the meanness of her Husband Joseph, and that the concourse of people was so great:
Let them alone, say nothing to them (saith Bishop Andrews in his Ser. of the Nat. 12. p. 110.) when they came to Bethlehem, they would never go to an Inn or Ostrie, but the very best house in the Town,
Let them alone, say nothing to them (Says Bishop Andrews in his Ser. of the Nat. 12. p. 110.) when they Come to Bethlehem, they would never go to an Inn or Ostrei, but the very best house in the Town,
They would have expected a chief person in a chief place, a Lord and Saviour, somewhat Lord and Saviour like, in a Crimson Mantle, in an Ivory-Cradle, &c.
They would have expected a chief person in a chief place, a Lord and Saviour, somewhat Lord and Saviour like, in a Crimson Mantle, in an Ivory-Cradle, etc.
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No fruit will serve us but the reserved tree; no preferment but a Dii eritis, 3. Gen. no Tower but one that shall reach to Heaven, 11. Gen. 4. Now contrary to all this, is Christ's low, common, and despised Manger.
No fruit will serve us but the reserved tree; no preferment but a Gods You will be, 3. Gen. no Tower but one that shall reach to Heaven, 11. Gen. 4. Now contrary to all this, is Christ's low, Common, and despised Manger.
4. This Sign was proper to Shepheards, to give them encouragement for their admission to Christ, this shall be a Sign unto you, v. 12. There will be no Porter to stop the passage, no strict Guard to hinder your access to the Manger.
4. This Signen was proper to Shepherds, to give them encouragement for their admission to christ, this shall be a Signen unto you, v. 12. There will be no Porter to stop the passage, no strict Guard to hinder your access to the Manger.
7. The viler the Sign, the viler sin, that brought him to it, the uncleanness of our hearts brought Christ to such an unclean and noysome Birth-place.
7. The Viler the Signen, the Viler since, that brought him to it, the uncleanness of our hearts brought christ to such an unclean and noisome Birthplace.
8. This Sign might be a Sign that God had a mind (in his infinite Wisdome and Justice) to punish the obstinacy and ingratitude of the Jews, making this Sign of the Manger, the Sign of our Saviour, rather Signum Contradictum, than Creditum: rather spoken against, 2. Luk. 34. than believed: That their haughty spirits were ready to cry out with as great scorn as they 1. Sam. 10 c. 27. How can this man save us? They fancied that the Messias should have a Princely Court at Jerusalem, and never dream't of a Manger.
8. This Signen might be a Signen that God had a mind (in his infinite Wisdom and justice) to Punish the obstinacy and ingratitude of the jews, making this Signen of the Manger, the Signen of our Saviour, rather Signum Contradictum, than Creditum: rather spoken against, 2. Luk. 34. than believed: That their haughty spirits were ready to cry out with as great scorn as they 1. Sam. 10 c. 27. How can this man save us? They fancied that the Messias should have a Princely Court At Jerusalem, and never dreamt of a Manger.
Lastly, What God hath ordained, (for this Manger, was not left out of the Holy Pages of his eternal, wise decrees, 40. Psa. 28.) what Christ gladly accepted of, 40. Psal. 8. what the Holy Ghost in Scripture testifies, the Angels openly Preached and Sung to, 11, 12, 13. verse, we have no cause at all to be offended at,
Lastly, What God hath ordained, (for this Manger, was not left out of the Holy Pages of his Eternal, wise decrees, 40. Psa. 28.) what christ gladly accepted of, 40. Psalm 8. what the Holy Ghost in Scripture Testifies, the Angels openly Preached and Sung to, 11, 12, 13. verse, we have no cause At all to be offended At,
and brought him forth, whilst he lingred, which implyes that the Kingdom of Heaven suffereth violence, and the violent take it by force, 11. Mat. 12. There is a natural lingring in our pursuit of Heaven.
and brought him forth, while he lingered, which Implies that the Kingdom of Heaven suffers violence, and the violent take it by force, 11. Mathew 12. There is a natural lingering in our pursuit of Heaven.
3. A present, speedy, and swift Acceleration (NONLATINALPHABET is quasi NONLATINALPHABET viam contrahere ) a Contraction of the way by taking up of our feet nimbly.
3. A present, speedy, and swift Acceleration (is quasi viam contrahere) a Contraction of the Way by taking up of our feet nimbly.
Delayes are dangerous; if you ge not now the babe may be gon, and the sign to find him in vain. If we use not timely means, they may in Judgement be taken from us, or prove ineffectual to us.
Delays Are dangerous; if you ge not now the babe may be gone, and the Signen to find him in vain. If we use not timely means, they may in Judgement be taken from us, or prove ineffectual to us.
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Behold now is the accepted time, now is the day of salvation, 2 Cor. 6. c. 2. The Angel begins this dayes news with an Ecce, a Behold tidings of great Joy, A Saviour Christ the Lord, whose Birth this day speaks Peace on Earth; Good will towards men, for which we must render Glory to God on high.
Behold now is the accepted time, now is the day of salvation, 2 Cor. 6. c. 2. The Angel begins this days news with an Ecce, a Behold tidings of great Joy, A Saviour christ the Lord, whose Birth this day speaks Peace on Earth; Good will towards men, for which we must render Glory to God on high.
Let us conclude with the Shepheards on an Eamus, out of hand, ver. 15. Now, let us go to see the thing that is come to pass, which the Lord hath made known unto us.
Let us conclude with the Shepherds on an Eamus, out of hand, ver. 15. Now, let us go to see the thing that is come to pass, which the Lord hath made known unto us.
Seek the Lord whil'st he may be found, 55 Isaiah 6. Call upon him whil'st he is near, and indeed this day he is not far from every one of us, 17 Acts 27. being in his Incarnation, God with us, in our nature.
Seek the Lord whilst he may be found, 55 Isaiah 6. Call upon him whilst he is near, and indeed this day he is not Far from every one of us, 17 Acts 27. being in his Incarnation, God with us, in our nature.
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for what are they but weak & beggarly Elements, 4 Gal. 13. in themselves, yet in them, (as in the Cribb ) we find Christ, and spiritually feed on his Body and Blood, 1 Cor. 10. ch. 16.
for what Are they but weak & beggarly Elements, 4 Gal. 13. in themselves, yet in them, (as in the Crib) we find christ, and spiritually feed on his Body and Blood, 1 Cor. 10. changed. 16.
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Nor could the Church, in her highest rapture, at this blessed Eucharist, think on a fitter Anthem then that of this day to the Cratch. Suddenly on (the Infantem Jacentem in praesepi ) the Bahe in the Manger, follows, gloria in Excelsis, Glory be to God on high, &c. v. 12, 13. who in his infinite love to mankind, brought Christ so low, to be partaker of our nature, that we might be partakers of his divine nature.
Nor could the Church, in her highest rapture, At this blessed Eucharist, think on a fitter Anthem then that of this day to the Cratch. Suddenly on (the Infantem Jacentem in praesepi) the Bahe in the Manger, follows, gloria in Excelsis, Glory be to God on high, etc. v. 12, 13. who in his infinite love to mankind, brought christ so low, to be partaker of our nature, that we might be partakers of his divine nature.
1. Love to God, who when this fulness of time was come, sent his Son, 4. Gal. 4. In this, was manifest the Love of God towards us, 1 Joh. 4. ch. 9.
1. Love to God, who when this fullness of time was come, sent his Son, 4. Gal. 4. In this, was manifest the Love of God towards us, 1 John 4. changed. 9.
2. Love to our selves. Let us have a greater kindness for our nature, (since our Saviour Christ the Lord, hath vouchsafed to dwell therein) then to make it a sink of lusts, and uncleanness.
2. Love to our selves. Let us have a greater kindness for our nature, (since our Saviour christ the Lord, hath vouchsafed to dwell therein) then to make it a sink of Lustiest, and uncleanness.
3. Love to one another, 1 Joh. 4 ch. 11. Beloved if God so loved us, (witness the place where he was found for us this day) we ought also to love one another.
3. Love to one Another, 1 John 4 changed. 11. beloved if God so loved us, (witness the place where he was found for us this day) we ought also to love one Another.
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As we see in the Shepheards Anna, the Prophetess, and all that heard it. Besides, the Communion Canticle, (already mentioned, learn't from the Angelical quire;) our Church borrows hence:
As we see in the Shepherds Anna, the Prophetess, and all that herd it. Beside, the Communion Canticle, (already mentioned, learnt from the Angelical choir;) our Church borrows hence:
It is very meet, right, and our bounden duty, that we should at all times, and in all places give thanks unto thee O Lord, Holy Father, Almighty, Everlasting God.
It is very meet, right, and our bounden duty, that we should At all times, and in all places give thanks unto thee Oh Lord, Holy Father, Almighty, Everlasting God.
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Because thou didst give Jesus Christ, thine only Son, to be born as on this day for us, who by the operation of the Holy Ghost, was made very man of the substance of the Virgin Mary his Mother,
Because thou didst give jesus christ, thine only Son, to be born as on this day for us, who by the operation of the Holy Ghost, was made very man of the substance of the Virgae Marry his Mother,
Whether it be right to hearken unto men, more than unto God, Judge ye. Our Text is our Saviours plain and positive Assertion: The other but the discontented Vulgars •vil, surmise and say so. John came neither eating nor drinking and they say he hath a Devil.
Whither it be right to harken unto men, more than unto God, Judge you. Our Text is our Saviors plain and positive Assertion: The other but the discontented Vulgars •vil, surmise and say so. John Come neither eating nor drinking and they say he hath a devil.
We know the Devil prevailed over our first Parents, (a) Eating, and entred Judas, after the (b) Sop; but he could effect nothing on Christ, (c) fasting and hungry. (a) 3. Gen. (b) 13. Jo. 27. (c) 3. Mat.
We know the devil prevailed over our First Parents, (a) Eating, and entered Judas, After the (b) Sop; but he could Effect nothing on christ, (c) fasting and hungry. (a) 3. Gen. (b) 13. John 27. (c) 3. Mathew
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Sinful and unclean excess feasts Satan, intimated by the Evil spirits (e) importunacy, to possess the greedy Swine. (e) 5. Mar. 12. In the words you may consider two parts.
Sinful and unclean excess feasts Satan, intimated by the Evil spirits (e) importunacy, to possess the greedy Swine. (e) 5. Mar. 12. In the words you may Consider two parts.
To denote the multitude of powers, they are said to make up a (f) Kingdom, a (g) Synagogue, a (h) Legion. (f) 11. Luk. 18. (g) 3. Rev. 9. (h) 5. Mar. 9. The great Belzebub can command thousands of his Ministers (if God permit) to vex and trouble us:
To denote the multitude of Powers, they Are said to make up a (f) Kingdom, a (g) Synagogue, a (h) Legion. (f) 11. Luk. 18. (g) 3. Rev. 9. (h) 5. Mar. 9. The great Belzebub can command thousands of his Ministers (if God permit) to vex and trouble us:
as appears by their several seizing (the word once given) on their several preys in that great herd, containing about (l) two thousand, (k) 5. Mar. 8. (l) verse 13. A multitude of Daemons (as one observes) without violence to their natures, may lodge in the Body of one man;
as appears by their several seizing (the word once given) on their several preys in that great heard, containing about (l) two thousand, (k) 5. Mar. 8. (l) verse 13. A multitude of Daemons (as one observes) without violence to their nature's, may lodge in the Body of one man;
But wherever this throng of Feinds did bestow themselves, whether in or about one man, Gods bounty was never the less in suffering them to possess no more;
But wherever this throng of Fiend did bestow themselves, whither in or about one man, God's bounty was never the less in suffering them to possess no more;
This kind are noted for a sort of bold, abusive, most extraordinary fierce and cruel Devils. That valued not a bare (n) Apostolical command, that ceased not to shew their malice, in the (o) face of Christ himself;
This kind Are noted for a sort of bold, abusive, most extraordinary fierce and cruel Devils. That valued not a bore (n) Apostolical command, that ceased not to show their malice, in the (oh) face of christ himself;
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Oft times casting him into the fire, and into the waters, 9 Mark 23. Seeking Extremities to destroy him, without the least pity or respect on a (s) child, and an (t) onely child. (n) 9 Luk. 40. (o) ver. 42. (p) 9 Mar. 18. (q) 9 Luk. 39. (r) 9 Mar. 20. (s) 9 Mar. 21. (t) 9 Luk. 38.
Oft times casting him into the fire, and into the waters, 9 Mark 23. Seeking Extremities to destroy him, without the least pity or respect on a (s) child, and an (tO) only child. (n) 9 Luk. 40. (oh) ver. 42. (p) 9 Mar. 18. (q) 9 Luk. 39. (r) 9 Mar. 20. (s) 9 Mar. 21. (tO) 9 Luk. 38.
1. Because Christ hath coupled them, and what God hath joyned together, let not man put asunder, 19 Mat. 6. 2. It was the Custome of the Church of old, to Joyn them, as we see in (u) David, in (w) Esther, the (x) Israelites, (y) Daniel, in Anna, 2 Luk. 37. So in the Epistle appointed for this day the Proclamation goes.
1. Because christ hath coupled them, and what God hath joined together, let not man put asunder, 19 Mathew 6. 2. It was the Custom of the Church of old, to Join them, as we see in (u) David, in (w) Esther, the (x) Israelites, (y) daniel, in Anna, 2 Luk. 37. So in the Epistle appointed for this day the Proclamation Goes.
(z) Sanctifie a Fast, gather the People, and let the Priests say, spare thy people O Lord. (u) 2 Sam. 12.22. 75 Psal. 13. (w) 4 Ch. 16. (x) 20 Judg. 26. (y) 10 Ch. 3. (z) 2 Joel 15, 16, 17. 3. 'Tis the present practice of our Church. On our Wednesdayes and Fridayes, Dayes of Abstinence (for the Bridegrooms taking away ) (grounded on the command of our Saviour, see Mr. Browning on that text, p. 176, 177.) (2 Mark 20.) to his Disciples that then they should fast in those dayes ) our Church enjoyns, NONLATINALPHABET. 12. Act. 5. Instant, earnest Prayer, peculiarly applyed to the Letany, Id. p. 148. as the Eastern Church testifies.
(z) Sanctify a Fast, gather the People, and let the Priests say, spare thy people Oh Lord. (u) 2 Sam. 12.22. 75 Psalm 13. (w) 4 Christ 16. (x) 20 Judges 26. (y) 10 Christ 3. (z) 2 Joel 15, 16, 17. 3. It's the present practice of our Church. On our Wednesdays and Fridays, Days of Abstinence (for the Bridegrooms taking away) (grounded on the command of our Saviour, see Mr. Browning on that text, p. 176, 177.) (2 Mark 20.) to his Disciples that then they should fast in those days) our Church enjoins,. 12. Act. 5. Instant, earnest Prayer, peculiarly applied to the Letany, Id. p. 148. as the Eastern Church Testifies.
Prayer may prevail without Fasting, but Fasting without Prayer, is to small effect, and when they both joyn together, they make the strongest assault on Heaven as can be.
Prayer may prevail without Fasting, but Fasting without Prayer, is to small Effect, and when they both join together, they make the Strongest assault on Heaven as can be.
Wherefore the Servants of God, (in their highest concerns) would not separate them. 8 Ezr. 21.13 Act. 3.14 Act. 23. Prayer and Fasting render us most acceptable unto God, and like unto the Angels.
Wherefore the Servants of God, (in their highest concerns) would not separate them. 8 Ezra 21.13 Act. 3.14 Act. 23. Prayer and Fasting render us most acceptable unto God, and like unto the Angels.
5. Papagr. 23. p. 23.) are those Calves of mens lips, 14 Hos. 3. Those most gracious and sweet odours, 5 Rev. 8. Those rich presents and gifts which being carried up into Heaven, do best testifie our dutiful affection,
5. Papagr. 23. p. 23.) Are those Calves of men's lips, 14 Hos. 3. Those most gracious and sweet odours, 5 Rev. 8. Those rich presents and Gifts which being carried up into Heaven, do best testify our dutiful affection,
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notwithstanding thus much we know, the Saints in Heaven that they Pray, and therefore Prayer being a work common to the Church as well Triumphant as militant, a work common unto men with Angels, what should we think but so much of our lives is coelestial and divine,
notwithstanding thus much we know, the Saints in Heaven that they Pray, and Therefore Prayer being a work Common to the Church as well Triumphant as militant, a work Common unto men with Angels, what should we think but so much of our lives is celestial and divine,
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Again Fasting, saith St. Chrysostome Ser. de Jejunio, Tom. 5. is an imitating or following the very Angels in Heaven, so far forth as we are able, &c. Fasting is the life of Angels, so St. Ambrose, Tom. 4. de Jejun. cap. 3. p. 239. Qui jejunat Angelorum ritu vivit, &c. St. Basil Hom. de Jejun.
Again Fasting, Says Saint Chrysostom Ser. de Jejunio, Tom. 5. is an imitating or following the very Angels in Heaven, so Far forth as we Are able, etc. Fasting is the life of Angels, so Saint Ambrose, Tom. 4. de Jejun. cap. 3. p. 239. Qui Jejunit Angels ritu vivit, etc. Saint Basil Hom. de Jejun.
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5. Prayer from Fasting cannot be sundred, for what is Fasting it self, but silent Prayer? where in our Humility (without which vocal supplication is but an empty sound) God effectually reads our wishes,
5. Prayer from Fasting cannot be sundered, for what is Fasting it self, but silent Prayer? where in our Humility (without which vocal supplication is but an empty found) God effectually reads our wishes,
and the peices of a broken spirit, are to him pleasing and prevalent Petitions, 51 Psa. 17. A broken and a contrite heart O Lord thou wilt not despise.
and the Pieces of a broken Spirit, Are to him pleasing and prevalent Petitions, 51 Psa. 17. A broken and a contrite heart Oh Lord thou wilt not despise.
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Fullress creates drowsiness, we have an Eminent instance of this in the Disciples, 26 Mat. 40, 41.43. who after Supper, could not (would they never so fain) keep their Eyes open.
Fullress creates drowsiness, we have an Eminent instance of this in the Disciples, 26 Mathew 40, 41.43. who After Supper, could not (would they never so fain) keep their Eyes open.
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and this indisposition of the flesh (whilst we are in the Body) hath too much influence on the soul, be it in it self never so willing and well minded, 26 Mat. 41. 7 Rom. 18. Surfeiting degrades the •ody to a Bestial sluggishness, whilst abstinence (as much as in it lyes) advanceth it self to the nature of a Soul, (a nobler substance then to be nourished by perishing meats, Joh. 6.27.) and makes it more suitable to that spiritual Body, 1 Cor. 15.44. wherewith she shall be clad in Heaven, in order to a perfect vigorous and active devotion.
and this indisposition of the Flesh (while we Are in the Body) hath too much influence on the soul, be it in it self never so willing and well minded, 26 Mathew 41. 7 Rom. 18. Surfeiting degrades the •ody to a Bestial sluggishness, while abstinence (as much as in it lies) Advanceth it self to the nature of a Soul, (a Nobler substance then to be nourished by perishing Meats, John 6.27.) and makes it more suitable to that spiritual Body, 1 Cor. 15.44. wherewith she shall be clad in Heaven, in order to a perfect vigorous and active devotion.
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2. The more we deny our selves, the more God delights to own us, 1 Sam. 15. ch. 17. and our suit; and where can this be done better than by fasting? wherein we acknowledge our selves most unworthy of any of his blessings:
2. The more we deny our selves, the more God delights to own us, 1 Sam. 15. changed. 17. and our suit; and where can this be done better than by fasting? wherein we acknowledge our selves most unworthy of any of his blessings:
3. The sence of want in Fasting makes us the more liable to pity others, and so the more capable of pity our selves, according to Christs gracious promise;
3. The sense of want in Fasting makes us the more liable to pity Others, and so the more capable of pity our selves, according to Christ gracious promise;
Lastly, Fasting is the last and utmost means we can use, to procure audience to our most earnest requests amidst our dreadfullest calamities, prescribed by God himself, with a gracious promise of success, 2 Joel 12. Turn ye unto me (saith he Lord) with fasting, and with weeping,
Lastly, Fasting is the last and utmost means we can use, to procure audience to our most earnest requests amid our Dreadfullest calamities, prescribed by God himself, with a gracious promise of success, 2 Joel 12. Turn you unto me (Says he Lord) with fasting, and with weeping,
If some measure of miraculous faith, vers. 20. together with an address to Heaven, be not sufficient to effect a conquest on the worser Devils; all that is left to be added to these is Fasting, and that doth it.
If Some measure of miraculous faith, vers. 20. together with an address to Heaven, be not sufficient to Effect a conquest on the Worse Devils; all that is left to be added to these is Fasting, and that does it.
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1. Partial, and here I mean not the Judaical distinction of meats, nor Heathenish niceness, nor Papistical Superstition, nor Heretical prohibitions, nor meer Physical or Political abstinence for Healths sake,
1. Partial, and Here I mean not the Judaical distinction of Meats, nor Heathenish niceness, nor Papistical Superstition, nor Heretical prohibitions, nor mere Physical or Political abstinence for Healths sake,
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But I mean a refraining from some delicate meats, such as was Daniel 's Fast, 10 c. 3. and John the Baptists, who in respect of his courser diet, 3 Mat. 4. was said to come, neither eating nor drinking. As if this Heavenly Preacher and pattern of penitency, this (vox clamantis in deserto) this voice in the wilderness, (3 Mat. 1, 2, 3, 4.) stood no more in need of corporal means, whereby to subsist,
But I mean a refraining from Some delicate Meats, such as was daniel is Fast, 10 c. 3. and John the Baptists, who in respect of his courser diet, 3 Mathew 4. was said to come, neither eating nor drinking. As if this Heavenly Preacher and pattern of Penitency, this (vox Clamantis in Deserto) this voice in the Wilderness, (3 Mathew 1, 2, 3, 4.) stood no more in need of corporal means, whereby to subsist,
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Which abstinence is to no other end than • pious Castigation of the Body, for the furtherance of the Soul, 1 Cor. 9. c. 27. For the Inward man may be renewed, though the outward man decay; 2 Cor. 4. c. 16. A weak Body may lodge a soul in good health and prosperous plight,
Which abstinence is to no other end than • pious Castigation of the Body, for the furtherance of the Soul, 1 Cor. 9. c. 27. For the Inward man may be renewed, though the outward man decay; 2 Cor. 4. c. 16. A weak Body may lodge a soul in good health and prosperous plighted,
2. Totall Abstinence, is from all food whatever for a time, and this is either Extraordinary, seen in Moses 1 K. 19. ch. 18. Elias, 4 Mat. 2. Christ;
2. Total Abstinence, is from all food whatever for a time, and this is either Extraordinary, seen in Moses 1 K. 19. changed. 18. Elias, 4 Mathew 2. christ;
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It cannot enter into me, how denying our selves flesh only, and gormondizing variety of Fish (most curiously and exactly Cook'd) with the best wines, &c. can be counted Fasting, since we reckon these the most choice and courtly entertainments.
It cannot enter into me, how denying our selves Flesh only, and gormandizing variety of Fish (most curiously and exactly Cooked) with the best wines, etc. can be counted Fasting, since we reckon these the most choice and courtly entertainments.
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2. Religious Fasting, is an Abstinence from all pleasure and ordinary labour, in this sense we must sanctifie a Fast, 2 Joel 16. as the Sabboth. 20 Exod. 8, 9. 1. From pleasure. Let the Bridegroom go forth of his Chamber, and the Bride out of her Closet.
2. Religious Fasting, is an Abstinence from all pleasure and ordinary labour, in this sense we must sanctify a Fast, 2 Joel 16. as the Sabbath. 20 Exod 8, 9. 1. From pleasure. Let the Bridegroom go forth of his Chamber, and the Bride out of her Closet.
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so then especially) from beholding vanity. The Ears from mirth and Musick, the Body from case and bravery, we see this in David 's Fast, 2 Sam. 12. c. 16.20.
so then especially) from beholding vanity. The Ears from mirth and Music, the Body from case and bravery, we see this in David is Fast, 2 Sam. 12. c. 16.20.
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2. Labour; Would we know what makes our Fasts slighted? Behold in the day of your fast ye find pleasure and exact all your labours. 58 Isa. 3. 3. Religious Fasting, must be accompanied with works of Justice, and mercy, 58. Isaiah 6.7.
2. Labour; Would we know what makes our Fasts slighted? Behold in the day of your fast you find pleasure and exact all your labours. 58 Isaiah 3. 3. Religious Fasting, must be accompanied with works of justice, and mercy, 58. Isaiah 6.7.
Is not this the Fast that I have chosen, &c. 4. Religious Fasting is accompanied with a oynt and unanimous sending up our praises to Heaven in a general Congregation met together in the place of Gods publick worship, 1 Joel 14. Sanctifie ye a Fast, gather the Elders and all the Inhabitants of the Land, into the house of the Lord your God.
Is not this the Fast that I have chosen, etc. 4. Religious Fasting is accompanied with a oint and unanimous sending up our praises to Heaven in a general Congregation met together in the place of God's public worship, 1 Joel 14. Sanctify you a Fast, gather the Elders and all the Inhabitants of the Land, into the house of the Lord your God.
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as disappointing the expectation, If there be no funeral, what means these mourning weeds? If no internal Mortification, what meant this specious shew of it?
as disappointing the expectation, If there be no funeral, what means these mourning weeds? If not internal Mortification, what meant this specious show of it?
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Hence open prophaness is preserred before secret Hypocrisie. The Publicans and Harlots before Scribes & Phaerisces, 21 Mat. 31. The Renting of the Heart, rather than the garments God looks at, and commands sincere conversion with Fasting, 2 Joel 12. Convertimini.
Hence open profaneness is preferred before secret Hypocrisy. The Publicans and Harlots before Scribes & Phaerisces, 21 Mathew 31. The Renting of the Heart, rather than the garments God looks At, and commands sincere conversion with Fasting, 2 Joel 12. Convertimini.
This godly sorrow, intimated by our External humiliation; this sorrow of Repentance not to be repented of, 2 Cor. 7. c. 10. Behold, vers. 11. what Indignation it ought to work in us,
This godly sorrow, intimated by our External humiliation; this sorrow of Repentance not to be repented of, 2 Cor. 7. c. 10. Behold, vers. 11. what Indignation it ought to work in us,
yea what revenge against sin, what carefulness, what fear of offending any more, yea what zeal, yes what vehement desire of better obedience, that we may in all things be approved of God in our Fasting.
yea what revenge against since, what carefulness, what Fear of offending any more, yea what zeal, yes what vehement desire of better Obedience, that we may in all things be approved of God in our Fasting.
But methinks by this I he ar some ready to cry out, what doth this Babler mean? He hath been all this while doing just nothing, nothing to his Text, for how doth he prove Fafting to cast out Devils, and that the worser sort:
But methinks by this I he Are Some ready to cry out, what does this Babbler mean? He hath been all this while doing just nothing, nothing to his Text, for how does he prove Fafting to cast out Devils, and that the Worse sort:
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p. 116.) makes that Legion of Devils 5. Mar. 9. to be no other than depraved affections, and Christ calls sinful suggestions in Peter, Satan, 16 Mat. 2, 3. And indeed to speak the truth, Sin is worse to us than Satan, for all the Devils in Hell, armed with their highest spight and malice, cannot hurt us without it.
p. 116.) makes that Legion of Devils 5. Mar. 9. to be no other than depraved affections, and christ calls sinful suggestions in Peter, Satan, 16 Mathew 2, 3. And indeed to speak the truth, since is Worse to us than Satan, for all the Devils in Hell, armed with their highest spite and malice, cannot hurt us without it.
and to this end, (like an Innocent Bird in the talons of a rapacious Vulture ) he was transported by him to as dangerous pracipices. The pinacle of the Temple, 4 Mat. 5. and the exceeding high mountain, vers. 8. yet had no power to mischief him,
and to this end, (like an Innocent Bird in the talons of a rapacious Vulture) he was transported by him to as dangerous pracipices. The pinnacle of the Temple, 4 Mathew 5. and the exceeding high mountain, vers. 8. yet had no power to mischief him,
p. 114. that the Jews Apostacie chiefly abounding in the Country of the Gadarens, made those parts above others so obnoxious, to be so cruelly pestered with the Infernal crue.
p. 114. that the jews Apostasy chiefly abounding in the Country of the Gadarenes, made those parts above Others so obnoxious, to be so cruelly pestered with the Infernal crew.
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To speak proper, Sin is the only Devil to be condemned, for all our sufferings from the Devil; for we look at the efficient not the instrument; it with much a doe can be esteemed a cause in Philosophie.
To speak proper, since is the only devil to be condemned, for all our sufferings from the devil; for we look At the efficient not the Instrument; it with much a doe can be esteemed a cause in Philosophy.
In a Malefactor punished, we neither blame the Judge nor Executioner, but the Offence; nor in the impious possessed, can we justlie inveigh against God, nor the Tormentors so much as the Transgression.
In a Malefactor punished, we neither blame the Judge nor Executioner, but the Offence; nor in the impious possessed, can we justly inveigh against God, nor the Tormentors so much as the Transgression.
In this affliction, he cannot go beyond the bounds of Justice, 18 Gen. 25. nor they beyond their Commission from him, Ep. Jud. 6. who hath reserved them in Chains for ever.
In this affliction, he cannot go beyond the bounds of justice, 18 Gen. 25. nor they beyond their Commission from him, Epistle Jud. 6. who hath reserved them in Chains for ever.
By all that hath been said, I conclude, if Fasting kills sin, as hath been shewed, it subdues Satan, and that in the worst kind, Hoc genus, &c. This kind goeth not out but by Prayer and Fasting,
By all that hath been said, I conclude, if Fasting kills since, as hath been showed, it subdues Satan, and that in the worst kind, Hoc genus, etc. This kind Goes not out but by Prayer and Fasting,
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2. The Corrective Censure due to sin, Excommunication, is a Delivering to Satan, 1 Cor. 5. c. 5. rendring men (as one observes) to have their bodies miserably perplexed by him.
2. The Corrective Censure due to since, Excommunication, is a Delivering to Satan, 1 Cor. 5. c. 5. rendering men (as one observes) to have their bodies miserably perplexed by him.
Now what acquits us from this dreadful judgment but Prayer and Fasting? the necessarie Concomitants of true Repentance, 2 Joel 12, 13, 14. The only way to procure our pardon and absolution, 18 Ezek. 21, 22.
Now what acquits us from this dreadful judgement but Prayer and Fasting? the necessary Concomitants of true Repentance, 2 Joel 12, 13, 14. The only Way to procure our pardon and absolution, 18 Ezekiel 21, 22.
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The proper business of out Fast this day begun, was in the primitive Church to receive the penitent, &c. Euseb. lib. 5. Hist, Eccles. cap. 24. This day is ordered the Commination to be read, so full of threatnings to sin, (whereto we all say Amen.) Invitations to repentance, proffers of mercie, Prayers for amendment, with solemn Fasting, Weeping, and Mourning, that I cannot but methinks rejoyce to see Satan here fall like lightning, 10 Luk. 18. and his works so abominated (my charitie gives me to believe) in this real Humiliation;
The proper business of out Fast this day begun, was in the primitive Church to receive the penitent, etc. Eusebius lib. 5. Hist, Eccles. cap. 24. This day is ordered the Commination to be read, so full of threatenings to since, (whereto we all say Amen.) Invitations to Repentance, proffers of mercy, Prayers for amendment, with solemn Fasting, Weeping, and Mourning, that I cannot but methinks rejoice to see Satan Here fallen like lightning, 10 Luk. 18. and his works so abominated (my charity gives me to believe) in this real Humiliation;
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viz. The lusts of the Flesh, the lusts of the Eie, and the pride of life; (the whole temptations of the Prince of the world ) lie buried in an Holie abstinence from all sumptuous fare, pleasing sighs, and gaie clothing.
viz. The Lustiest of the Flesh, the Lustiest of the Eye, and the pride of life; (the Whole temptations of the Prince of the world) lie buried in an Holy abstinence from all sumptuous fare, pleasing sighs, and gay clothing.
Though Repentance is alwaies requisite, yet hath there not in all ages, upon occasion, been daies wholly set apart for the solemn celebration hereof with publick Fasting?
Though Repentance is always requisite, yet hath there not in all ages, upon occasion, been days wholly Set apart for the solemn celebration hereof with public Fasting?
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And doth it not consist in Regal Authoritie, to appoint those daies? as we see in Ahab, 1 Kings 21. c. 8. which Fast was proclaimed I doubt not but by a lawful power in him,
And does it not consist in Regal authority, to appoint those days? as we see in Ahab, 1 Kings 21. c. 8. which Fast was proclaimed I doubt not but by a lawful power in him,
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Yet why not now? not only upon many civil designs useful, but upon many divine considerations suitable; now we may learn from the Crane, Swallow, and Turtle to know our proper seasons of turning, 8 Jer. 7. Now, saith Bishop Andrews, all things turn; the year; from about this time, the new one takes date.
Yet why not now? not only upon many civil designs useful, but upon many divine considerations suitable; now we may Learn from the Crane, Swallow, and Turtle to know our proper seasons of turning, 8 Jer. 7. Now, Says Bishop Andrews, all things turn; the year; from about this time, the new one Takes date.
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Every thing thus turning, it would not be amiss would it put man in mind of turning too unto the Lord, 2 Joel 12. Therefore also, now saith the Lord, turn ye unto me with all your heart, with fasting, &c. This time our Church religiously allots for a deep meditation on Christ's infinite passion, and the very thoughts of this blessed Bridegrooms taking away, aptlie fits us for a time of fasting and mourning, according to our Saviours injunction, in those daies shall ye fast.
Every thing thus turning, it would not be amiss would it put man in mind of turning too unto the Lord, 2 Joel 12. Therefore also, now Says the Lord, turn you unto me with all your heart, with fasting, etc. This time our Church religiously allots for a deep meditation on Christ's infinite passion, and the very thoughts of this blessed Bridegrooms taking away, aptly fits us for a time of fasting and mourning, according to our Saviors injunction, in those days shall you fast.
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Now, we are to look upon him, whom we have pierced, with a more earnest and fixed eye, we cannot but mourn, and that bitterlie, (for our lusts which have done it) without these, all the Devils in Hell could not,
Now, we Are to look upon him, whom we have pierced, with a more earnest and fixed eye, we cannot but mourn, and that bitterly, (for our Lustiest which have done it) without these, all the Devils in Hell could not,
and therefore we must, I think, conclude these, the worst; to tame which, Christ tells us, the only way in the Text, Prayer and Fasting; this kind, goeth not forth but by Prayer and Fasting.
and Therefore we must, I think, conclude these, the worst; to tame which, christ tells us, the only Way in the Text, Prayer and Fasting; this kind, Goes not forth but by Prayer and Fasting.
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THIS week was ancientlie called NONLATINALPHABET, the Great week, every day whereof is marked with blood; the full Historie of our Saviours Passion; this the Church thought fit, saith Chrysostom, that it might sink deeper into us, affect us nearer, wring us and sting us more and stronger, till it makes Christs sufferings in some measure ours, drawing from us, according to his Agonie sweat, 21 Luk. 44. NONLATINALPHABET, Bloudy tears, Bloud and water in abundance, both from heart and eyes, making our morning some what suitable, to his Heaviness and exceeding sorrow of Soul;
THIS Week was anciently called, the Great Week, every day whereof is marked with blood; the full History of our Saviors Passion; this the Church Thought fit, Says Chrysostom, that it might sink Deeper into us, affect us nearer, wring us and sting us more and Stronger, till it makes Christ sufferings in Some measure ours, drawing from us, according to his Agony sweat, 21 Luk. 44., Bloody tears, Blood and water in abundance, both from heart and eyes, making our morning Some what suitable, to his Heaviness and exceeding sorrow of Soul;
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for the removing (if it might be) of this bitter Cup. He fell on his face and Prayed saying, O my Father, &c. Our Text divides it self into 2 parts. 1. Christs Supplication. 2. Submission.
for the removing (if it might be) of this bitter Cup. He fell on his face and Prayed saying, Oh my Father, etc. Our Text divides it self into 2 parts. 1. Christ Supplication. 2. Submission.
1 Christs Supplication, wherein you have his earnest Petition to God for the passing of this Cup, if possible, implying three things. 1. The Bitterness of the Cup. 2. Christs sensibleness hereof. 3. The difficultie of its passing.
1 Christ Supplication, wherein you have his earnest Petition to God for the passing of this Cup, if possible, implying three things. 1. The Bitterness of the Cup. 2. Christ sensibleness hereof. 3. The difficulty of its passing.
This Cup, whoso hath tasted but one sup of it in the sence of Gods frowns to his particular sins, may perhaps guess somewhat of its insufferableness to be drank clear off, for the sins of the whole world.
This Cup, whoso hath tasted but one sup of it in the sense of God's frowns to his particular Sins, may perhaps guess somewhat of its insufferableness to be drank clear off, for the Sins of the Whole world.
This Cup, wherein is squeezed the whole vintage of Gods fury, due to the transgressions of all mankind, This cup must our Redeemer take down, dregs and all,
This Cup, wherein is squeezed the Whole vintage of God's fury, due to the transgressions of all mankind, This cup must our Redeemer take down, dregs and all,
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1. Exquisite tortures of Bodie. His head was digged with thorns, his back furrowed with the whip, 39 Psal. 3. His hands and feet torn with vails, his side & heart pierced with the Spear, for us he endures the painful, shameful, lingring, cursed death of the Cross.
1. Exquisite tortures of Body. His head was dug with thorns, his back furrowed with the whip, 39 Psalm 3. His hands and feet torn with vails, his side & heart pierced with the Spear, for us he endures the painful, shameful, lingering, cursed death of the Cross.
2. Unspeakable pangs of Soul, witness that strange distillation in the Garden, on the very thoughts of this cup, 22 Luk. 44. what wonderful inflammation, 1 Lam. 13. fire in his bones, proceeding no doubt from the dreadful anguish of his Soul, 14 Mar. 34. caused in him this unheard of melting? A sweat of great drops of blood showring down his body, in a cold night,
2. Unspeakable pangs of Soul, witness that strange distillation in the Garden, on the very thoughts of this cup, 22 Luk. 44. what wondered inflammation, 1 Lam. 13. fire in his bones, proceeding no doubt from the dreadful anguish of his Soul, 14 Mar. 34. caused in him this unheard of melting? A sweat of great drops of blood showering down his body, in a cold night,
At this hour what his seelings were, it is dangerous to define, saith Reverend Bishop Andrews in his second Sermon on the Passion, p. 354. we know them not, we may be too bold to determine them.
At this hour what his seelings were, it is dangerous to define, Says Reverend Bishop Andrews in his second Sermon on the Passion, p. 354. we know them not, we may be too bold to determine them.
Such were the unspeakable distresses, torments, and terrours of Christs soul, before, and then especially when he hung on the Cross, witness that doleful crie of My God, my God,
Such were the unspeakable Distresses, torments, and terrors of Christ soul, before, and then especially when he hung on the Cross, witness that doleful cry of My God, my God,
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May not then NONLATINALPHABET, This cup well make our Saviour crie out? O my Father, &c. 2. This Cup is aggravated by weighing the person that was to drink it.
May not then, This cup well make our Saviour cry out? Oh my Father, etc. 2. This Cup is aggravated by weighing the person that was to drink it.
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Call it not immodesty in her sex, or only a ridiculous and superstitious credulity to an idle dream; (but impute it rather to a good zeal raised in her by some extraordinarie Revelation) that Pilate 's Wife should send such a charge, in his behalf, to her Husband on the Bench, saying, have thou nothing to do with that Just man, 27 Mat. 19.
Call it not immodesty in her sex, or only a ridiculous and superstitious credulity to an idle dream; (but impute it rather to a good zeal raised in her by Some extraordinary Revelation) that Pilate is Wife should send such a charge, in his behalf, to her Husband on the Bench, saying, have thou nothing to do with that Just man, 27 Mathew 19.
nor yet Herod, ver, 15, no, nor the Devil himself, 14 Jo. 30. Let him be Crucified lay the envious Rabble, nor can they shew any sence for it, (why what evil hath he done?) but a rash and lowder crucifigatur, let him be Crucified.
nor yet Herod, for, 15, no, nor the devil himself, 14 John 30. Let him be crucified lay the envious Rabble, nor can they show any sense for it, (why what evil hath he done?) but a rash and Louder crucifigatur, let him be crucified.
2. He was a noble Personage of the Race Royal, descended from Kings, 1 Mat. 2 Luke 4. 3. He was, (and I can go no further) God himself: The creature so miraculously Sympathizing, with its mighty Creatour, in that great Eclipse and Earthquake at his passion, 27 Mat. 45, 51.54. makes the Centurion cry out, truly this was the Son of God.
2. He was a noble Personage of the Raze Royal, descended from Kings, 1 Mathew 2 Lycia 4. 3. He was, (and I can go no further) God himself: The creature so miraculously Sympathizing, with its mighty Creator, in that great Eclipse and Earthquake At his passion, 27 Mathew 45, 51.54. makes the Centurion cry out, truly this was the Son of God.
What will you say? did our Saviour then, did he suffer such extremities, he that was God himself? must the Lord of life and glory, in whose presence, there is fulness of Joy, 16 Ps. 11. submit to a full draught of all Infamy, pain and death? 2 Phil. 6, 7, 8. If as the person is, the passion be, this argues again the bitterness of NONLATINALPHABET, this cup.
What will you say? did our Saviour then, did he suffer such extremities, he that was God himself? must the Lord of life and glory, in whose presence, there is fullness of Joy, 16 Ps. 11. submit to a full draught of all Infamy, pain and death? 2 Philip 6, 7, 8. If as the person is, the passion be, this argues again the bitterness of, this cup.
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1. Ʋnaccompanied (alone) of the people there was none with him, 63 Isa. 3. His dearest •isciples at this instant, they all forsook him and fled, v. 56. If Peter follovv, it shall be far enough off, v. 58. If he come into the Court vvhere his Master is arraigned, abused, &c. It shall be with a great deal of strangeness, protesting with Oaths and Imprecations, that he doth not know the man, v. 72.74.
1. Ʋnaccompanied (alone) of the people there was none with him, 63 Isaiah 3. His dearest •isciples At this instant, they all forsook him and fled, v. 56. If Peter follow, it shall be Far enough off, v. 58. If he come into the Court where his Master is arraigned, abused, etc. It shall be with a great deal of strangeness, protesting with Oaths and Imprecations, that he does not know the man, v. 72.74.
2. Unpitied, from that nature he took, and undertook for, (Man) They for whom he became bound, became his Executioners, They, for whom he drank this bitter cup, put it into his hands;
2. Unpitied, from that nature he took, and undertook for, (Man) They for whom he became bound, became his Executioners, They, for whom he drank this bitter cup, put it into his hands;
among these a Table friend betraies him, 13 Jo. 18. with as great pretence of kindness, a Hail Master, and a kiss, v. 49. Had it been an Enemy had done this, 55 Psal. 12. it might have been borne but a (NONLATINALPHABET) Thou my familiar acquaintance, makes it intolerable.
among these a Table friend betrays him, 13 John 18. with as great pretence of kindness, a Hail Master, and a kiss, v. 49. Had it been an Enemy had done this, 55 Psalm 12. it might have been born but a () Thou my familiar acquaintance, makes it intolerable.
and beyond all humanity, mocks and derides him, in the height of his pains on the Cross, 27 Mat. 38, 39, &c. with Railing wagging their heads, and desperate provocations, vah tu, 15 Mark 26. Ah thou wretch!
and beyond all humanity, mocks and derides him, in the height of his pains on the Cross, 27 Mathew 38, 39, etc. with Railing wagging their Heads, and desperate provocations, vah tu, 15 Mark 26. Ah thou wretch!
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as if some Savage Beast only were baited, not the Son of God suffering, here is insulting and triumphing, all helping forward, NONLATINALPHABET, this Cup, aggravating its bitterness.
as if Some Savage Beast only were baited, not the Son of God suffering, Here is insulting and triumphing, all helping forward,, this Cup, aggravating its bitterness.
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2. Christ drinks this cup unpitied from God himself, as testifies the forementioned cry of Eli, Eli, &c. My God, my God, &c. Implying that God had for the time (shewing his extream anger due to our sins, which Christ now took upon him) withdrawn from him the sence,
2. christ drinks this cup unpitied from God himself, as Testifies the forementioned cry of Eli, Eli, etc. My God, my God, etc. Implying that God had for the time (showing his extreme anger due to our Sins, which christ now took upon him) withdrawn from him the sense,
but an immediate yielding up the Ghost, 27 Mat. 50. This, like the most gross and deadly poyson, lies at the bottom of the cup: at this dismal and pitiful exclamation, the Sun swounds, the Earth trembles, the Rocks rent, the Temple flies asunder, Jesus expires.
but an immediate yielding up the Ghost, 27 Mathew 50. This, like the most gross and deadly poison, lies At the bottom of the cup: At this dismal and pitiful exclamation, the Sun swounds, the Earth trembles, the Rocks rend, the Temple flies asunder, jesus expires.
1. The Reality of Christs Humane nature, See Bishop Hall 's Paraphrase on the Text, That only was it, did shrink at this cup, for though Christ, God, suffered,
1. The Reality of Christ Humane nature, See Bishop Hall is paraphrase on the Text, That only was it, did shrink At this cup, for though christ, God, suffered,
yet it could not be as God. St. Austin demonstrates this at large, Sicut Philosoph. &c. Epist. 102. pag. 295. 2. The sense of this cup, Sets forth Christs graces.
yet it could not be as God. Saint Austin demonstrates this At large, Sicut Philosoph. etc. Epistle 102. page. 295. 2. The sense of this cup, Sets forth Christ graces.
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did admirably set off the graces of Christ (wherein he became a pattern for our imitation) in humility, patience, faith, constancy, &c. All these are more seen,
did admirably Set off the graces of christ (wherein he became a pattern for our imitation) in humility, patience, faith, constancy, etc. All these Are more seen,
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when pain and affliction searcheth us so deep, and •ings us so vehemently, than when by any forced generosity, stoutness of spirit, or any natural or Artificial helps whatsoever, we bear against the sence thereof.
when pain and affliction Searches us so deep, and •ings us so vehemently, than when by any forced generosity, stoutness of Spirit, or any natural or Artificial helps whatsoever, we bear against the sense thereof.
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3. This sence shews the Realitie of Christs sufferings; for indeed without this they cannot properly be called sufferings. They seem not much otherwise,
3. This sense shows the Reality of Christ sufferings; for indeed without this they cannot properly be called sufferings. They seem not much otherwise,
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and detestableness of his usurping Competitor, Satan, who, like a hard Master, exacts of his vassals cruel services, cutting, slashing, destroying themselves.
and detestableness of his usurping Competitor, Satan, who, like a hard Master, exacts of his vassals cruel services, cutting, slashing, destroying themselves.
For this God spared not his own, only begotten, beloved Son, 8 Ro. 32. in whom with a miraculous voice from heaven he testifies, was all his joy, delight, and pleasure, 3 Mat. 17.
For this God spared not his own, only begotten, Beloved Son, 8 Ro. 32. in whom with a miraculous voice from heaven he Testifies, was all his joy, delight, and pleasure, 3 Mathew 17.
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and that in the highest degree, as he becomes the greatest sinner in the world, by imputation, 53 Isaiah 6. for if he will be surety, he takes upon him the person of the debtor, and the debt is made his. Sin then must not be any slight or inconsiderable matter, which put the Son of God so to it.
and that in the highest degree, as he becomes the greatest sinner in the world, by imputation, 53 Isaiah 6. for if he will be surety, he Takes upon him the person of the debtor, and the debt is made his. since then must not be any slight or inconsiderable matter, which put the Son of God so to it.
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but on condition of repentance and amendment, Jesus saves his people, not in, but from their sins, 1 Mat. 21. we must be sanctified if we hope for Redemption and Salvation by his blood, 1 Cor. 1. c. 30.5 Eph. 25, 26, 27. 1 Jo. 3 c. 2, 3. 7. The sense of Christs sufferings, gives us the greater sense of a full and compleat satisfaction thereby made to God for sin.
but on condition of Repentance and amendment, jesus saves his people, not in, but from their Sins, 1 Mathew 21. we must be sanctified if we hope for Redemption and Salvation by his blood, 1 Cor. 1. c. 30.5 Ephesians 25, 26, 27. 1 John 3 c. 2, 3. 7. The sense of Christ sufferings, gives us the greater sense of a full and complete satisfaction thereby made to God for since.
Sin hath already spit its utmost venom in that bitter cup which Christ so sensibly drank of. One drop of this blood of God, 20 Acts 28. cannot but make infinite attonement;
since hath already spit its utmost venom in that bitter cup which christ so sensibly drank of. One drop of this blood of God, 20 Acts 28. cannot but make infinite atonement;
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Christs blood hath a voice 12 Heb. 24. and every Groan a louder accent in it to cry for mercy. The more pain he endured, the more pity and pardon he commands for us, whom God made a Saviour, perfect through sufferings, 2 Heb. 10.
Christ blood hath a voice 12 Hebrew 24. and every Groan a Louder accent in it to cry for mercy. The more pain he endured, the more pity and pardon he commands for us, whom God made a Saviour, perfect through sufferings, 2 Hebrew 10.
Lastly, The sense of Christs sufferings, makes him experimentally sensible of ours, draws from him the greater compassion and succour towards us under them, 4 Heb. 15. 3 Heb. 18. We have not an high Priest that cannot be touched with the feeling of our Infirmities, but one merciful and tender, the more ready to refresh us in afflictions and death it self,
Lastly, The sense of Christ sufferings, makes him experimentally sensible of ours, draws from him the greater compassion and succour towards us under them, 4 Hebrew 15. 3 Hebrew 18. We have not an high Priest that cannot be touched with the feeling of our Infirmities, but one merciful and tender, the more ready to refresh us in afflictions and death it self,
for those sighs and fears himself felt at the drinking of this bitter cup, which amazingly startled him and made him so earnestly cry out O my Father, &c.
for those sighs and fears himself felt At the drinking of this bitter cup, which amazingly startled him and made him so earnestly cry out Oh my Father, etc.
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The stain of sin cannot be washed off, but by blood, 9 Heb. 22. now what the blood of Bulls and of Goats could not do, the blood of the Son of God must.
The stain of since cannot be washed off, but by blood, 9 Hebrew 22. now what the blood of Bulls and of Goats could not do, the blood of the Son of God must.
Thus it is written in the Volume of his Fathers everlasting councel, 10 Heb. 4, 5, 6. if you will too curiously enquire the reason, take St. Austins answer, Ipsum interroga me scire licet quòd ità, cur ità non licet:
Thus it is written in the Volume of his Father's everlasting council, 10 Hebrew 4, 5, 6. if you will too curiously inquire the reason, take Saint Austins answer, Ipsum interroga me Scire licet quòd ità, cur ità non licet:
Notwithstanding whatsoever hardship this beloved Son underwent in this cup, it argues the highest love of God imaginable, to suffer, and of him to drink it, and gives us all this cheerful confidence, that he who hath not withheld his Son, but delivered him up, in this manner for us, can with him deny us nothing, 8 Ro. 32.
Notwithstanding whatsoever hardship this Beloved Son underwent in this cup, it argues the highest love of God imaginable, to suffer, and of him to drink it, and gives us all this cheerful confidence, that he who hath not withheld his Son, but Delivered him up, in this manner for us, can with him deny us nothing, 8 Ro. 32.
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Again Christs suffering on the Cross, was suitable to mans sinning; ut per l'gnum erigeret lapsum in ligno Theod. Ut fieret crucifixione quae erat genus mortis Maledictum maledictio pro nobis St. Austin, 3 Gal. 13. that as by the Tree came Death, by the same should come life. That by his Crucifixion, which was a cursed kind of death, he might be made a curse for us, to redeem us from the curse of the Law; for it is written, Cursed is every one that hangeth on a Tree, 21 Deut. 23.
Again Christ suffering on the Cross, was suitable to men sinning; ut per l'gnum erigeret lapsum in ligno Theod. Ut fieret crucifixione Quae erat genus mortis Maledictum Malediction Pro nobis Saint Austin, 3 Gal. 13. that as by the Tree Come Death, by the same should come life. That by his Crucifixion, which was a cursed kind of death, he might be made a curse for us, to Redeem us from the curse of the Law; for it is written, Cursed is every one that hangs on a Tree, 21 Deuteronomy 23.
Finally on the Cross, extensis utris { que } manibus (as one observes) vocationem tàm gentium quàm Judaeorum significaret, by stretching out of both arms at widest, he shews forth most gracious proffers of embracing both Jews and Gentiles.
Finally on the Cross, extensis utris { que } manibus (as one observes) vocationem tàm gentium quàm Judaeorum significaret, by stretching out of both arms At Widest, he shows forth most gracious proffers of embracing both jews and Gentiles.
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2. In the text you have as Christs Petition, O my Father, &c. so his submission; Nevertheless, not as I will, What we learn in his Prayer. but as thou wilt.
2. In the text you have as Christ Petition, Oh my Father, etc. so his submission; Nevertheless, not as I will, What we Learn in his Prayer. but as thou wilt.
3. Watchfulness, verse 38. Watch with me; fervency, in his Prayer he sweat great drops of blood, 22 Luke 44. Frequency, he went away and prayed the second and third time, v. 42.44. 4. Brevity and a form, the second and third time, he said the same words v. 42.44. which were not many.
3. Watchfulness, verse 38. Watch with me; fervency, in his Prayer he sweat great drops of blood, 22 Luke 44. Frequency, he went away and prayed the second and third time, v. 42.44. 4. Brevity and a from, the second and third time, he said the same words v. 42.44. which were not many.
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Compare our Text with vers. 42. whereas Christ here Prayes earnestly, if it be possible, &c. (as if he had had, some secret intelligence from heaven, that it could not be ) he alters it thus, ver. 42. O my Father if this Cup may not pass, &c.
Compare our Text with vers. 42. whereas christ Here Prays earnestly, if it be possible, etc. (as if he had had, Some secret intelligence from heaven, that it could not be) he alters it thus, ver. 42. Oh my Father if this Cup may not pass, etc.
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But the assumed nature, subject to humane infirmities, beginning to startle at this cup, Christ will bring in subjection to Gods will. Since it is thy will (O my Father) in thine infinite wisdom to order this cup for mans redemption.
But the assumed nature, Subject to humane infirmities, beginning to startle At this cup, christ will bring in subjection to God's will. Since it is thy will (Oh my Father) in thine infinite Wisdom to order this cup for men redemption.
It is a most terrible cup indeed, witness those strange fears which possess me on the very thought of it, making me cry out O my Father, if it be possible, pity thy dear Son,
It is a most terrible cup indeed, witness those strange fears which possess me on the very Thought of it, making me cry out Oh my Father, if it be possible, pity thy dear Son,
and let it pass! Nevertheless, not what I will, according to the weak motions of my frail flesh; but as thou wilt, according to thine eternal purpose, in the working of mans salvation, vers. 42. If this cup may not pass from me,
and let it pass! Nevertheless, not what I will, according to the weak motions of my frail Flesh; but as thou wilt, according to thine Eternal purpose, in the working of men salvation, vers. 42. If this cup may not pass from me,
The matter and manner of this report, which doubtless was with abundance of Joy, as witnesses their great hast v. 23. to bring it so many miles, v. 13. at night, v. 29, 30. late,
The matter and manner of this report, which doubtless was with abundance of Joy, as Witnesses their great haste v. 23. to bring it so many miles, v. 13. At night, v. 29, 30. late,
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Some prejudiced Persons, as they did all his other Actions, of casting out Devils, feeding the multitudes in the wilderness, rai•ing the dead, imputing these to some delusion, Witchcraft, or Sorcerie;
some prejudiced Persons, as they did all his other Actions, of casting out Devils, feeding the Multitudes in the Wilderness, rai•ing the dead, imputing these to Some delusion, Witchcraft, or Sorcery;
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and as they might say (as one observes in Dr. Moore 's Myst. of Godliness, p. 138.) of that great Eclipse of the Sun, at Christs Passion, that some delusive spirits might intercept that light, in favour of him the great Magician, (whom they thought just to crucifie betwixt those two other Malefactors, quasi latronum pessimus (saith one) as the worst of the three) the same might say, that the same spirits might open his Sepulchre, carry him away,
and as they might say (as one observes in Dr. Moore is Myst. of Godliness, p. 138.) of that great Eclipse of the Sun, At Christ Passion, that Some delusive spirits might intercept that Light, in favour of him the great Magician, (whom they Thought just to crucify betwixt those two other Malefactors, quasi Robbers pessimus (Says one) as the worst of the three) the same might say, that the same spirits might open his Sepulchre, carry him away,
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when, and so far as they please, and therefore God would not permit them to add so irresistable credit, to the whole Ministry of Christ, by this last miracle,
when, and so Far as they please, and Therefore God would not permit them to add so irresistible credit, to the Whole Ministry of christ, by this last miracle,
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especially now, at such a time; (when through the foregoing Prophecies, concerning him, and his late Testimony of himself, in his life) all so expected it.
especially now, At such a time; (when through the foregoing Prophecies, Concerning him, and his late Testimony of himself, in his life) all so expected it.
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4. Every thing look'd exactly like a real Resurrection, 28 Mat. v. 2, 3, 4. The watch felt the Earthquake in their own fearful shaking, saw the Angel roll the Stone from the Sepulchre, 20 Jo. c. 21. Peter looks into the Sepulchre, finds no Body of Christ there.
4. Every thing looked exactly like a real Resurrection, 28 Mathew v. 2, 3, 4. The watch felt the Earthquake in their own fearful shaking, saw the Angel roll the Stone from the Sepulchre, 20 John c. 21. Peter looks into the Sepulchre, finds no Body of christ there.
Christ himself immediately after appears to his Disciples, eat and drank with them, they felt his flesh, put their fingers into his wounds, what greater demonstration could there be to convince any indifferent men, of the reality of his Resurrection?
christ himself immediately After appears to his Disciples, eat and drank with them, they felt his Flesh, put their fingers into his wounds, what greater demonstration could there be to convince any indifferent men, of the reality of his Resurrection?
5. Those Miracles he did while he was alive, being so genuine and reall, as they were, must needs beget faith in the unprejudiced, that his Resurrection was real also, the same power in him, that raised Lazarus four dayes dead, 11 Jo. 39. could as easily raise himself, the third day.
5. Those Miracles he did while he was alive, being so genuine and real, as they were, must needs beget faith in the unprejudiced, that his Resurrection was real also, the same power in him, that raised Lazarus four days dead, 11 John 39. could as Easily raise himself, the third day.
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There must be good words, large money, v. 12. and a fair promise of securing their necks, v. 14. e're they can prevail with the Souldiers to blaze abroad such an improbable story.
There must be good words, large money, v. 12. and a fair promise of securing their necks, v. 14. ever they can prevail with the Soldiers to blaze abroad such an improbable story.
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Say they did sleep, how could they tell who stole him? or how could they once imagine it to be the Disciples? What had they more courage for their Lord dead,
Say they did sleep, how could they tell who stole him? or how could they once imagine it to be the Disciples? What had they more courage for their Lord dead,
so bigg, 16 Mar. 3, 4. no ordinary strength could, so sealed, 27 Mat. 26. the greatest durst not remove it, till the Angels are commanded to become Porters to their rising Lord, 28 Mat. 2. and Preachers of him to us, v. 6. He is risen. The Lord is risen indeed.
so big, 16 Mar. 3, 4. no ordinary strength could, so sealed, 27 Mathew 26. the greatest durst not remove it, till the Angels Are commanded to become Porters to their rising Lord, 28 Mathew 2. and Preachers of him to us, v. 6. He is risen. The Lord is risen indeed.
Object. How comes it to pass, the chief Priests and Rulers being so necessarily convicted of Christs Resurrection from the Souldiers, 28 Mat. 11. did not yield to confess it?
Object. How comes it to pass, the chief Priests and Rulers being so necessarily convicted of Christ Resurrection from the Soldiers, 28 Mathew 11. did not yield to confess it?
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What a blurr had it been to them to have Crucified their Messiah with their own hands, had they owned him for such? For had they known him saith St. Paul, they would never have done it, 1 Cor. 2.8. now that such knowing men should not know him, you shall never know by their after-acknowledging him.
What a blurr had it been to them to have crucified their Messiah with their own hands, had they owned him for such? For had they known him Says Saint Paul, they would never have done it, 1 Cor. 2.8. now that such knowing men should not know him, you shall never know by their after-acknowledging him.
2. Obj. If the Lo•d be risen indeed, hath virally actuated that very body that lay in the Grave, what means his appearing and disappearing at pleasure,
2. Object If the Lo•d be risen indeed, hath virally actuated that very body that lay in the Grave, what means his appearing and disappearing At pleasure,
and coming to his Disciples when the doors were shut? this is rather spiritlike, v. 37. than suitable to the nature of a real body, v. 39. flesh and bones.
and coming to his Disciples when the doors were shut? this is rather spiritlike, v. 37. than suitable to the nature of a real body, v. 39. Flesh and bones.
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then that Angels and Spirits condensate their vehicles, into the visibility, and palpability of a Terrestrial body, the same numerical matter still remaining in both.
then that Angels and Spirits condensate their vehicles, into the visibility, and palpability of a Terrestrial body, the same numerical matter still remaining in both.
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2. Christ hereby might discover the pure refined nature, and spiritual agility of our bodies after the Resurrection, when they shall be made like unto his glorious Body, 3 Phil. 21. 3. Christ hereby shewed he was not constantly to be resident with us in his corporal presence;
2. christ hereby might discover the pure refined nature, and spiritual agility of our bodies After the Resurrection, when they shall be made like unto his glorious Body, 3 Philip 21. 3. christ hereby showed he was not constantly to be resident with us in his corporal presence;
Sometimes he appears and suffers himself to be handled by his Disciples, to demonstrate to their sence the truth of his Resurrection who were to be zealous asserters,
Sometime he appears and suffers himself to be handled by his Disciples, to demonstrate to their sense the truth of his Resurrection who were to be zealous asserters,
and yet have believed, 20 Joh. 29. So much now for the NONLATINALPHABET, Surrexit verè, the reality of Christs resurrection. The Lord is risen indeed. The benefit hereof follows, as
and yet have believed, 20 John 29. So much now for the, Surrexit verè, the reality of Christ resurrection. The Lord is risen indeed. The benefit hereof follows, as
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and so was he raised too by his own power, not by anothers vertue; like him who revived at the touching of Elisha's bonds, 2 K. 13. c. 21. 2 Jo. 19, 21. and 10 c. 18.
and so was he raised too by his own power, not by another's virtue; like him who revived At the touching of Elisha's bonds, 2 K. 13. c. 21. 2 John 19, 21. and 10 c. 18.
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He is risen indeed. His, was a real resurrection from death, for they left him not, till they had his very heart blood out, 19 Jo 34. no delusive awakening from a Lethargie, or some ob-stupifying disease.
He is risen indeed. His, was a real resurrection from death, for they left him not, till they had his very heart blood out, 19 John 34. no delusive awakening from a Lethargy, or Some ob-stupifying disease.
2. The Reality of Christs Resurrection, is the only confirmation of our faith, in him to be the true Messiah, ve•se 21. •his day decided him to be the Redeemer of Israel, 1 Cor. 15. c. 14.17. If Christ be not risen then is our Preaching vain and your faith is vain also, ye are yet in your sins, grievous consequences;
2. The Reality of Christ Resurrection, is the only confirmation of our faith, in him to be the true Messiah, ve•se 21. •his day decided him to be the Redeemer of Israel, 1 Cor. 15. c. 14.17. If christ be not risen then is our Preaching vain and your faith is vain also, you Are yet in your Sins, grievous consequences;
but the Lord is risen indeed, and we may now stand under his arms, and make this bold challenge with the Apostle, 8 Ro. 38. who is he that condemneth? It is Christ that died,
but the Lord is risen indeed, and we may now stand under his arms, and make this bold challenge with the Apostle, 8 Ro. 38. who is he that Condemneth? It is christ that died,
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3. Christs Resurrection assures us of ours, 27 Mat. 53. after this, many dead bodies of the Saints appeared alive, 1 Cor. 5. c. 20. Now is Christ risen from the dead and become the first fruits of them that slept;
3. Christ Resurrection assures us of ours, 27 Mathew 53. After this, many dead bodies of the Saints appeared alive, 1 Cor. 5. c. 20. Now is christ risen from the dead and become the First fruits of them that slept;
Holy Job seeing Easter, as Abraham did Christmas-day, 8 Jo. 56. (many hundred years before they were) by faith; cheerfully concludes his Resurrection, from the Resurrection of his Redeemer, 19 ch. 25. Victurum me certâ fide credo, liberâ vo•e profiteor,
Holy Job seeing Easter, as Abraham did Christmas day, 8 John 56. (many hundred Years before they were) by faith; cheerfully concludes his Resurrection, from the Resurrection of his Redeemer, 19 changed. 25. Victurum me certâ fide credo, liberâ vo•e profiteor,
with assured faith I believe, and with free courage confess, that rise I shall, in as much as my Redeemer shall rise, who is to dye by the hands of wicked men;
with assured faith I believe, and with free courage confess, that rise I shall, in as much as my Redeemer shall rise, who is to die by the hands of wicked men;
saith St. Gregory on these very words. Eâdem catenâ revincta est Christi Resurrectio & nostra. Christs Resurrection and ours are linked with one and the same chain.
Says Saint Gregory on these very words. Eâdem catenâ revincta est Christ Resurrection & nostra. Christ Resurrection and ours Are linked with one and the same chain.
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Now we may insult over death, 1 Cor. 15. ch. 55. since Christ risen thence, hath given death it self it's deaths wound, 13 Hosea 14. O Death! I will be thy Death.
Now we may insult over death, 1 Cor. 15. changed. 55. since christ risen thence, hath given death it self it's death's wound, 13 Hosea 14. Oh Death! I will be thy Death.
Well may then be rehearsed with abundance of joy, a Surrexit Dominus, the Lord is risen, since such infinite benefit doth arise to us from his Resurrection.
Well may then be rehearsed with abundance of joy, a Surrexit Dominus, the Lord is risen, since such infinite benefit does arise to us from his Resurrection.
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Then is he risen indeed to us, when our affections are risen with him, 3 Coloss. 1, 2. Christs Resurrection must work in us a Resurrection to grace, 6 Rom. 11. before it can work for us a Resurrection to Glory, 20 Rev. 6. Blessed and Holy is he, that hath part in the first Resurrection, on whom the second death shall have no power.
Then is he risen indeed to us, when our affections Are risen with him, 3 Coloss. 1, 2. Christ Resurrection must work in us a Resurrection to grace, 6 Rom. 11. before it can work for us a Resurrection to Glory, 20 Rev. 6. Blessed and Holy is he, that hath part in the First Resurrection, on whom the second death shall have no power.
with the same haste as Peter and John, 20. Jo. 3, 4. the same care, v. 11. constancy, and rapture of Joy, v. 16. as Mary; by the same means as the Disciples in the verse following our Text, viz. Breaking of Bread, in the Sacrament.
with the same haste as Peter and John, 20. John 3, 4. the same care, v. 11. constancy, and rapture of Joy, v. 16. as Marry; by the same means as the Disciples in the verse following our Text, viz. Breaking of Bred, in the Sacrament.
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for Innocencies sake. 3. Thirdly, in that he hath foyled a common enemy, for amityes sake. 4. Fourthly, in that he hath wiped away the Ignominie of his fall, with the glory of his Ri••ng again, for Vertue and Valours sake:
for Innocencies sake. 3. Thirdly, in that he hath foiled a Common enemy, for amities sake. 4. Fourthly, in that he hath wiped away the Ignominy of his fallen, with the glory of his Ri••ng again, for Virtue and Valours sake:
'Tis the peculiar faith of a Christian to believe Christ Risen, (Mortuum esse Christum pagani etiam credunt, resurrexisse verò, propriafides est Christianorum.
It's the peculiar faith of a Christian to believe christ Risen, (Mortuum esse Christ Pagani etiam credunt, resurrexisse verò, propriafides est Christians.
FIFTH SERMON ON Holy-Thursday, OR The Ascension. 4 Ephes. 10. He that descended, is the same also that ascended up, far above all Heavens, that he might fill all things.
FIFTH SERMON ON Holy-Thursday, OR The Ascension. 4 Ephesians 10. He that descended, is the same also that ascended up, Far above all Heavens, that he might fill all things.
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He that descended, is the same also that ascended, &c. This the Apostle speaks of Christ, v. 7, 8. in his Exposition on that Prophetical Psalm the 68. proper for this day.
He that descended, is the same also that ascended, etc. This the Apostle speaks of christ, v. 7, 8. in his Exposition on that Prophetical Psalm the 68. proper for this day.
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His Descent we have already treated, from Heaven to the Earth, the lowest part of the world, at his Incarnation; from the surface of the Earth, into the Bowels thereof (the grave) at his passion.
His Descent we have already treated, from Heaven to the Earth, the lowest part of the world, At his Incarnation; from the surface of the Earth, into the Bowels thereof (the grave) At his passion.
He that thought it no robbery to be equal with God, took to him humane nature and in it the form of a Servant, submitted himself to shame pain, mortality, was Crucified, Dead,
He that Thought it no robbery to be equal with God, took to him humane nature and in it the from of a Servant, submitted himself to shame pain, mortality, was crucified, Dead,
Now He that descended thus, hath as many lifts of his ascension till he came to the highest pitch can be, Mark, the tearms of his rise, He ascended up, far, above, all Heavens.
Now He that descended thus, hath as many lifts of his Ascension till he Come to the highest pitch can be, Mark, the terms of his rise, He ascended up, Far, above, all Heavens.
1. The Person Ascending. He that descended, ipse est, is the same also that ascended. 2. The ascent, longè supra omnes caelos, up far above all heavens. 3. The End of it.
1. The Person Ascending. He that descended, ipse est, is the same also that ascended. 2. The ascent, long supra omnes caelos, up Far above all heavens. 3. The End of it.
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(saith St. Austin ) St. Paul here shews the way and manner of Christs Ascending (which must be ours) by Descending first, v. 9. He makes his deep Humiliation the cause of his Exaltation, 2 Phil. 8, 9. He humbled himself unto death,
(Says Saint Austin) Saint Paul Here shows the Way and manner of Christ Ascending (which must be ours) by Descending First, v. 9. He makes his deep Humiliation the cause of his Exaltation, 2 Philip 8, 9. He humbled himself unto death,
even the death of the Cross, wherefore God also hath highly exalted him. Mans nature is aspiring and ascending, loves to be uppermost, 23 Mat. 6.7. This we find not only in the Scribes and Pharisees, but in the Disciples themselves, altum sapimus omnes, all would be above:
even the death of the Cross, Wherefore God also hath highly exalted him. men nature is aspiring and ascending, loves to be uppermost, 23 Mathew 6.7. This we find not only in the Scribes and Pharisees, but in the Disciples themselves, altum sapimus omnes, all would be above:
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Ascending before Descending is Diabolical and dangerous, this made Angels Devils, Ep. Jud. 6. ruined our first Parents, 3 Gen. He that exalteth himself shall be abased, 23 Mat. 12. Pride being our fall the only way of recovering our selves is Humility, 20 Mat. 26, 27. whereof Christ gives him an Example, 13 Joh. 13, 14, 15. who is there very diligent with his Towel and his Bason, washing his Disciples feet, lower he could not well stoop.
Ascending before Descending is Diabolical and dangerous, this made Angels Devils, Epistle Jud. 6. ruined our First Parents, 3 Gen. He that Exalteth himself shall be abased, 23 Mathew 12. Pride being our fallen the only Way of recovering our selves is Humility, 20 Mathew 26, 27. whereof christ gives him an Exampl, 13 John 13, 14, 15. who is there very diligent with his Towel and his Basin, washing his Disciples feet, lower he could not well stoop.
It argues too much sensuality and Carnality to be (with Zebedee 's Children) 20 Mat. v. 21, 22. all upon raigning, without any thought of affliction: The way to Heaven is through tribulation, to eternal life, through death, 24 Luke 26. If we would come where the Captain of our Salvation is arrived, we must tread in the same steps, sufferings: The Servant is not greater than his Lord, 20 Jo. 16. and therefore should be content with the same fashion of Ascending, by Descending. He that descended, &c. 2. This Descending (the lower it is) puts the greater admiration and lustre on Ascending;
It argues too much sensuality and Carnality to be (with Zebedee is Children) 20 Mathew v. 21, 22. all upon reigning, without any Thought of affliction: The Way to Heaven is through tribulation, to Eternal life, through death, 24 Lycia 26. If we would come where the Captain of our Salvation is arrived, we must tread in the same steps, sufferings: The Servant is not greater than his Lord, 20 John 16. and Therefore should be content with the same fashion of Ascending, by Descending. He that descended, etc. 2. This Descending (the lower it is) puts the greater admiration and lustre on Ascending;
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A rich heir apparent to the Crown, advanced strait to his lawful Throne, causeth not such astonishment as when taken from the worst and basest condition.
A rich heir apparent to the Crown, advanced strait to his lawful Throne, Causes not such astonishment as when taken from the worst and Basest condition.
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(The Ascent, being considered in reference to the Descent, ) the lower the Descent hath digged, the higher must necessarily the Ascent be reckoned from it.
(The Ascent, being considered in Referente to the Descent,) the lower the Descent hath dug, the higher must necessarily the Ascent be reckoned from it.
This going up on high, 68 Psal. 18. whence St. Paul here quotes his Ascent, will (saith Bishop Andrews in his 7th. Sermon on Whitsun. p. 668.) bear fair sences.
This going up on high, 68 Psalm 18. whence Saint Paul Here quotes his Ascent, will (Says Bishop Andrews in his 7th. Sermon on Whitsun. p. 668.) bear fair Senses.
It may be interpreted of Moses Ascending up into Mount Sinai, in the literal sense. 2. Of Davids Ascending up with the Ark into Mount Sion in the Analogical sence, 2 Sam. 5 ch. 3. Of Gods triumphing over his Churches enemies, in the Moral sence. Or 4. Of Christs Ascending in a Prophetical sence.
It may be interpreted of Moses Ascending up into Mount Sinai, in the literal sense. 2. Of Davids Ascending up with the Ark into Mount Sion in the Analogical sense, 2 Sam. 5 changed. 3. Of God's triumphing over his Churches enemies, in the Moral sense. Or 4. Of Christ Ascending in a Prophetical sense.
'Tis not only some high mountain as they thought of Elias. (2 K 2. c. 16. Pelion upon Ossa will not reach it, 'tis NONLATINALPHABET above the Heavens, quite out of Sight, 1 Acts 9. NONLATINALPHABET ab NONLATINALPHABET video dicitur, NONLATINALPHABET.
It's not only Some high mountain as they Thought of Elias. (2 K 2. c. 16. Pelion upon Ossa will not reach it, it's above the Heavens, quite out of Sighed, 1 Acts 9. ab video dicitur,.
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Here we shall pass by (as not worthy our stay) the Sophistry of some persons who (•s Beza observes) denying supra coelos esse locum that there is any place above the Heavens, would attribute to Christ, Corpus NONLATINALPHABET a Body not circumscribed, and so unbody his Body (as I may say) ascribing to it (the property of a divine Essence only) omnipresence: would not this somewhat befriend Transubstantiation?
Here we shall pass by (as not worthy our stay) the Sophistry of Some Persons who (•s Beza observes) denying supra Coelos esse locum that there is any place above the Heavens, would attribute to christ, Corpus a Body not circumscribed, and so unbody his Body (as I may say) ascribing to it (the property of a divine Essence only) omnipresence: would not this somewhat befriend Transubstantiation?
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But to deny Christ pure and perfect man, (which we must do,) if we thus wrong him of his Hamane Body, were Spem nostram à fundamentis convellere So Beza. To destroy the foundation of all our Christian hope.
But to deny christ pure and perfect man, (which we must do,) if we thus wrong him of his Hamane Body, were Spem nostram à Fundamentis convellere So Beza. To destroy the Foundation of all our Christian hope.
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With the same Body that was passive, buffetted, bruised, buried, with the same Body material, (flesh and bones) organical, palpable, visible, 24 Luk. 29. Behold, saith Christ by all this, It is Ipse Ego, I my self) He ascended up, far above all Heavens.
With the same Body that was passive, buffeted, Bruised, buried, with the same Body material, (Flesh and bones) organical, palpable, visible, 24 Luk. 29. Behold, Says christ by all this, It is Ipse Ego, I my self) He ascended up, Far above all Heavens.
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The same that after his Resurrection, retained the Print of the Nails, and the wound of the Spear in his Side, 20 Jo. 2.7. is by him carried up into Heaven, where he is set down, with it, on the right hand of God, i. e.
The same that After his Resurrection, retained the Print of the Nails, and the wound of the Spear in his Side, 20 John 2.7. is by him carried up into Heaven, where he is Set down, with it, on the right hand of God, i. e.
Christum scimus verum hominem fuisse, nec esse disisse, ac pro indè finitnm corpus, finitam animam habere, scimus in coelos ascendisse gloriae Patris socium, &c. Beza. So much for the Ascent.
Christ scimus verum hominem Fuisse, nec esse disisse, ac Pro indè finitnm corpus, finitam animam habere, scimus in Coelos ascendisse Glory Patris Socium, etc. Beza. So much for the Ascent.
NONLATINALPHABET, signifies to fulfil: That he might fulfill all that was foresaid of him, and all that is or should be requisite for the full glorification of the Church.
, signifies to fulfil: That he might fulfil all that was foresaid of him, and all that is or should be requisite for the full glorification of the Church.
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He riding in triumph into Heaven, like a glorious Victor, made an open shew of these spoils, 2 Col. 15. disarming Sin of its condemning power, 8 Ro. 3. cancelled the terrible Hand-writing of the Law that was against us, 2 Col. 14. slew Death by being sl•in by it, He trod out the sting of this Adder, 1 Cor. 15. c. 55. 91 Psal. 13. He trambled on the Dragon the Devil, 12 Rev. 19. Bruising his head with his victorious Heel. 3 Gen. 15. 2. To give Gifts unto men.
He riding in triumph into Heaven, like a glorious Victor, made an open show of these spoils, 2 Col. 15. disarming since of its condemning power, 8 Ro. 3. canceled the terrible Handwriting of the Law that was against us, 2 Col. 14. slew Death by being sl•in by it, He trod out the sting of this Adder, 1 Cor. 15. c. 55. 91 Psalm 13. He trambled on the Dragon the devil, 12 Rev. 19. Bruising his head with his victorious Heel. 3 Gen. 15. 2. To give Gifts unto men.
The former Act spoke the valour of his Triumph, This the Bounty, that, shewed his Greatness, this, his Goodness, v. 8. When He ascended up on High, He led Captivity Captive, and gave Gifts unto men.
The former Act spoke the valour of his Triumph, This the Bounty, that, showed his Greatness, this, his goodness, v. 8. When He ascended up on High, He led Captivity Captive, and gave Gifts unto men.
When he was taken out of Sight, 1 Acts 9. especially, at such a distance, up far above all Heavens, we might have been apt to have concluded, out of sight out of mind, Pharaohs chief Butlers readvance made him forget Joseph, 3 Gen. 13, 14.23.
When he was taken out of Sighed, 1 Acts 9. especially, At such a distance, up Far above all Heavens, we might have been apt to have concluded, out of sighed out of mind, Pharaohs chief Butlers readvance made him forget Joseph, 3 Gen. 13, 14.23.
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But the height of Christs place, doth not make him unmindful of us, he remembers us in his Kingdom, 23 Luke 42. and from thence sends us rich presents gifts,
But the height of Christ place, does not make him unmindful of us, he remembers us in his Kingdom, 23 Lycia 42. and from thence sends us rich presents Gifts,
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and graces, Temporal and Spiritual blessings, 1 Ephes. 3. for whatever we receive as a pledge of Gods greatest love towards us must be through his mercy in Christ.
and graces, Temporal and Spiritual blessings, 1 Ephesians 3. for whatever we receive as a pledge of God's greatest love towards us must be through his mercy in christ.
3. To prepare a place for all that believe in him, 14 Jo. 1, 2. This blessed Harbinger, 6 Heb. 20. is gone before in our flesh, to take possession for us of our Heavenly Mansions, most glorious certainly,
3. To prepare a place for all that believe in him, 14 John 1, 2. This blessed Harbinger, 6 Hebrew 20. is gone before in our Flesh, to take possession for us of our Heavenly Mansions, most glorious Certainly,
The Head is not compleat without its members, 5 Eph. 23. nor the Bridegroom without his Bride, 2 Mar. 19, 20. Christ therefore shall undoubtedly unite to himself his Body Mystical, and take to the same place his beloved beauteous Spouse; She shall be brought to the King (her Husband) in raiment of needle-work, with gladness and rejoycing shall she be brought into the Kings Palace. 45 Psal. 14, 15. What Christ prayes for 17 Joh. 24. himself is also able to perform, (wheree're the man dwells he may Command his wife ) none can detain the Church from cohabiting with her Lord in Heaven.
The Head is not complete without its members, 5 Ephesians 23. nor the Bridegroom without his Bride, 2 Mar. 19, 20. christ Therefore shall undoubtedly unite to himself his Body Mystical, and take to the same place his Beloved beauteous Spouse; She shall be brought to the King (her Husband) in raiment of needlework, with gladness and rejoicing shall she be brought into the Kings Palace. 45 Psalm 14, 15. What christ prays for 17 John 24. himself is also able to perform, (wherever the man dwells he may Command his wife) none can detain the Church from cohabiting with her Lord in Heaven.
As all Christs undertakings in the flesh, his Birth, Death, Resurrection, he was Born for us, 9 Isa. 6. 2 Luk. 11. Dyed for us, 4 Ro. 25. Rose again for us;
As all Christ undertakings in the Flesh, his Birth, Death, Resurrection, he was Born for us, 9 Isaiah 6. 2 Luk. 11. Died for us, 4 Ro. 25. Rose again for us;
4. To send the Comforter down unto his Church, 16 Jo. 7. It is expedient for you, &c. There lyes an expedience that Holy Thursday should preceed Pentecost; Christ must go before the Holy Ghost can come down;
4. To send the Comforter down unto his Church, 16 John 7. It is expedient for you, etc. There lies an expedience that Holy Thursday should precede Pentecost; christ must go before the Holy Ghost can come down;
by shewing great ••gns and wonders, now had Christ stayed, they might have att•ibuted these to him, which had been an impeachment of the others divinity, but Christ ascending, all such immaginations cease. 2. On Christs part.
by showing great ••gns and wonders, now had christ stayed, they might have att•ibuted these to him, which had been an impeachment of the Others divinity, but christ ascending, all such Imaginations cease. 2. On Christ part.
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that he might fill all things, by his Spirit, (which he could not by his Body ) that he might be present with every particular member of his dispersed Church;
that he might fill all things, by his Spirit, (which he could not by his Body) that he might be present with every particular member of his dispersed Church;
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thus is he with all Christians in all places, at all times even unto the end of the world, 28 Mat. 20. See Piscator on the Text, Hoc Sophistae Ubiquitar•s sic exponunt, quasi diceret Paulus:
thus is he with all Christians in all places, At all times even unto the end of the world, 28 Mathew 20. See Piscator on the Text, Hoc Sophistae Ubiquitar•s sic exponunt, quasi diceret Paulus:
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Sed Apostolus se ipse declarat duobus versibus sequentibus ex quorum Collatione perspicitur, Apostolum hoc velle dicere Christum ascendisse in coelum ut indè misso spiritu sancto, impleret illius donis omnia Ecclesiae membra.
Said Apostles se ipse Declarat duobus versibus sequentibus ex quorum Collation perspicitur, Apostolum hoc velle dicere Christ ascendisse in coelum ut indè Misso spiritu sancto, impleret Illius donis omnia Ecclesiae membra.
Again, (say they) Christ withdrew his Bodily presence, to draw us off from sence or fleshly fondness of him, which his nearest and dearest followers were too much prone to,
Again, (say they) christ withdrew his Bodily presence, to draw us off from sense or fleshly fondness of him, which his nearest and dearest followers were too much prove to,
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The Disciples are upon building of Tabernacles for his stay in the flesh. As if in that only consisted the Co summation of their happiness, 17 Mat. 4. Mary would fain be embracing him with a carnal contract, 20 Jo. 17. which Christ strives to beat her off from, with a Noli me tangere, touch me not, putting her in mind nereupon of his Ascension. After that he sends his Spirit, whereby we are to apprehend him spiritually;
The Disciples Are upon building of Tabernacles for his stay in the Flesh. As if in that only consisted the Co Summation of their happiness, 17 Mathew 4. Marry would fain be embracing him with a carnal contract, 20 John 17. which christ strives to beatrice her off from, with a Noli me tangere, touch me not, putting her in mind nereupon of his Ascension. After that he sends his Spirit, whereby we Are to apprehend him spiritually;
Seeing the invisible by faith, (which the mo•e abstract from sence ) the more notable blessing it hath pronounced to it, 20 Jo. 29. Blessed are they hat have not seen, and yet have believed.
Seeing the invisible by faith, (which the mo•e abstract from sense) the more notable blessing it hath pronounced to it, 20 John 29. Blessed Are they hat have not seen, and yet have believed.
Lastly, The Fathers stick not to say, that at Christs Ascension, before the Coming of the Holy Ghost, it was necessary that he should withdraw himself (for some time as to his Bodily ) so his Spiritual presence likewise.
Lastly, The Father's stick not to say, that At Christ Ascension, before the Coming of the Holy Ghost, it was necessary that he should withdraw himself (for Some time as to his Bodily) so his Spiritual presence likewise.
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1. That the Disciples growing faint and tepid (whilst he was with them) should now become more vigilant and watchful after him, on the sense of the loss of him,
1. That the Disciples growing faint and tepid (while he was with them) should now become more vigilant and watchful After him, on the sense of the loss of him,
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2. That they might grow less carnally secure in their thoughts of keeping him, who were apt to presume upon a non moveber, 30 Psal. 7. a never be moved, though I dye with thee will I not deny thee, saith Peter, 26 Mat. 35. and all the rest, yet we find the contrary, v. 56.
2. That they might grow less carnally secure in their thoughts of keeping him, who were apt to presume upon a non moveber, 30 Psalm 7. a never be moved, though I die with thee will I not deny thee, Says Peter, 26 Mathew 35. and all the rest, yet we find the contrary, v. 56.
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3. The consideration hereof, as also the sence of their necessary falling into sin (without Christs Spiritual presence) drives them to humility a fit posture to invite the Holy Ghosts Descent and abode, 57. Isai. 15.
3. The consideration hereof, as also the sense of their necessary falling into since (without Christ Spiritual presence) drives them to humility a fit posture to invite the Holy Ghosts Descent and Abided, 57. Isaiah 15.
9 Heb. 24. 8 Ro. 34. &c. 1 Jo. 2. c. 1. 8 Rev. 3. Now we may come with boldness unto the Throne of grace, 4 Heb. ult. since we h•ve such a prevailing friend in the Court of Heaven; whatsoever you shall ask the Father, in my name, he shall give it you, 16 Jo. 22. Blessed Jesus! we will not robb thee of thy Mediatorship, interceed for us still,
9 Hebrew 24. 8 Ro. 34. etc. 1 John 2. c. 1. 8 Rev. 3. Now we may come with boldness unto the Throne of grace, 4 Hebrew ult. since we h•ve such a prevailing friend in the Court of Heaven; whatsoever you shall ask the Father, in my name, he shall give it you, 16 John 22. Blessed jesus! we will not rob thee of thy Mediatorship, intercede for us still,
as thou didst once on earth, 17 Jo. 23. That where thou art, there we may be also, whil'st we are here, let our Souls, our affections be above, 3 Col. 2. and hereafter receive us, both Souls and Bodies, unto that unspeakable glory, thou now enjoyest with thy Father, where thou art ascended up, far above all Heavens.
as thou didst once on earth, 17 John 23. That where thou art, there we may be also, whilst we Are Here, let our Souls, our affections be above, 3 Col. 2. and hereafter receive us, both Souls and Bodies, unto that unspeakable glory, thou now enjoyest with thy Father, where thou art ascended up, Far above all Heavens.
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2. The Restitution of Estates gratìs. Both these are effects of Christs Ascension, (which we have lately treated) 4. Ephes. 8. When he ascended up on high, he led Captivity captive, and gave gifts unto men.
2. The Restitution of Estates gratìs. Both these Are effects of Christ Ascension, (which we have lately treated) 4. Ephesians 8. When he ascended up on high, he led Captivity captive, and gave Gifts unto men.
Our Text is an Execration, wherin you have, First, The Person Execrating, Peter. Peter said, 2. The Person Execrated Simon Magus, v. 20. Peter saith unto him. 3. The Execration it self. Thy money perish with thee.
Our Text is an Execration, wherein you have, First, The Person Execrating, Peter. Peter said, 2. The Person Execrated Simon Magus, v. 20. Peter Says unto him. 3. The Execration it self. Thy money perish with thee.
1. The Person Execrating, Peter, who might well take on him this Authority, having generally with the rest of the Apostles, (20. Joh. 23) and particularly by himself (16. Mat. 18.) received the power of the Keyes,
1. The Person Execrating, Peter, who might well take on him this authority, having generally with the rest of the Apostles, (20. John 23) and particularly by himself (16. Mathew 18.) received the power of the Keys,
as Ministers, Priests, or Preachers (as witnesses their preceeding Mission, 20. Joh. 21. and Inspiration peculiar to this Office, v. 22) was to be derived from them, to all who should lawfully succeed in the same function.
as Ministers, Priests, or Preachers (as Witnesses their preceding Mission, 20. John 21. and Inspiration peculiar to this Office, v. 22) was to be derived from them, to all who should lawfully succeed in the same function.
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Wherefore at our entring into Holy Orders, together with Preaching the Word, we receive this Commission; The Form is, Receive the Holy Ghost, whosesoever sins ye remit, they are remitted unto them,
Wherefore At our entering into Holy Order, together with Preaching the Word, we receive this Commission; The From is, Receive the Holy Ghost, whosesoever Sins you remit, they Are remitted unto them,
or Ministers, but ordinarily, in the remitting, or retaining of sins) he hath been pleased to appoint, That the Ʋpper-house, Heaven, should concurre with the proceedings of the Lower-house, the Pastors of his Church on Earth, 18. Mat. 18. Verily I say unto you, whatsoever ye shall bind on earth, shall be bound in heaven,
or Ministers, but ordinarily, in the remitting, or retaining of Sins) he hath been pleased to appoint, That the Ʋpper-house, Heaven, should concur with the proceedings of the Lower-house, the Pastors of his Church on Earth, 18. Mathew 18. Verily I say unto you, whatsoever you shall bind on earth, shall be bound in heaven,
2. The Person Execrated, Simon Magus, a notable Sorcerer, v. 9. It is reported that in Claudius Caesar's time there was a Statue set upon in Rome in Honour of him with this blasphemous inscription, Simoni Deo sancto, Justin Mart. Apol. 2. of his blasphemies write Euseb. Iren. Epiph. Of his strange things he did, relates Egesip. lib. 1. c. 2. and Nicephor. lib. 2. cap. 22.27.
2. The Person Execrated, Simon Magus, a notable Sorcerer, v. 9. It is reported that in Claudius Caesar's time there was a Statue Set upon in Room in Honour of him with this blasphemous inscription, Simony God sancto, Justin Mart. Apollinarian 2. of his Blasphemies write Eusebius Iren Epiphany Of his strange things he did, relates Agesip. lib. 1. c. 2. and Nicephor. lib. 2. cap. 22.27.
He was Deified of the people, v. 10. afterwards a specious Professour, Baptized, admiring the Apostles signes and wonders, v. 13. yet is not his heart right with God, v. 21. He embraceth the •aith,
He was Deified of the people, v. 10. afterwards a specious Professor, Baptised, admiring the Apostles Signs and wonders, v. 13. yet is not his heart right with God, v. 21. He Embraceth the •aith,
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When Simon saw that through laying on of the Apostles hands the Holy Ghost was given, v. 18. for this power, v. 19. (not questioning but to make his Market of it again) He offered them money: But Peter said unto him, Thy money perish with thee, &c.
When Simon saw that through laying on of the Apostles hands the Holy Ghost was given, v. 18. for this power, v. 19. (not questioning but to make his Market of it again) He offered them money: But Peter said unto him, Thy money perish with thee, etc.
so Judas is called, 17. Joh. 12. NONLATINALPHABET, The son of Perdition, and Gods final Judgment on the wicked is styled (NONLATINALPHABET, 2 Peter 3.7.) The Perdition of ungodly men.
so Judas is called, 17. John 12., The son of Perdition, and God's final Judgement on the wicked is styled (, 2 Peter 3.7.) The Perdition of ungodly men.
and was baptized into, v. 13. (which his blasphemous, and vile proffers, did too openly demonstrate) is by the great Apostle Saint Peter (who as before hath been said, had received the power of Binding, 16 Mat. 18) condemned as one Excommunicate from the Fellowship of the Spirit, v. 21. Thou hast neither part nor lot in this matter, and Retained in sin, v. 23. Thou art in the gall of bitterness,
and was baptised into, v. 13. (which his blasphemous, and vile proffers, did too openly demonstrate) is by the great Apostle Saint Peter (who as before hath been said, had received the power of Binding, 16 Mathew 18) condemned as one Excommunicate from the Fellowship of the Spirit, v. 21. Thou hast neither part nor lot in this matter, and Retained in since, v. 23. Thou art in the Gall of bitterness,
Both these intimate Gods wrath on notorious Sinners, which when inflicted, Riches perish, fail, stand us in no stead at all. 11 Prov. 4. 7 Ezec. 19. Thy money perish with thee.
Both these intimate God's wrath on notorious Sinners, which when inflicted, Riches perish, fail, stand us in no stead At all. 11 Curae 4. 7 Ezekiel 19. Thy money perish with thee.
God inflict on thee some temporal punishment, thy Purse shall not be able to help, which they say come to pass accordingly, by the breaking of his limbs on his pretended flight to heaven, thereby discovering his fallacious Art, and so dying.
God inflict on thee Some temporal punishment, thy Purse shall not be able to help, which they say come to pass accordingly, by the breaking of his limbs on his pretended flight to heaven, thereby discovering his fallacious Art, and so dying.
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See Egisippus lib. 3. de excidio Hierosolimitano, cap 2, Torauebatur Magus Arostoli gratia &c. Decidat Domine, sic tamen ut nihil se potuisse vivens recognoscat,
See Egisippus lib. 3. de excidio Hierosolimitano, cap 2, Torauebatur Magus Arostoli Gratia etc. Decidat Domine, sic tamen ut nihil se potuisse Living recognoscat,
& statim in voce Petri, implicatis remigiis alarum quas sumpserat, corruit nec exanimatus est, sed fracto debiliato { que } crure Aritiam concessit at { que }, ibi mortuus est.
& Immediately in voce Petri, implicatis remigiis alarm quas sumpserat, Corruit nec exanimatus est, sed fracto debiliato { que } crure Aritiam concessit At { que }, There Mortuus est.
Or Thy Money perish with thee (without repentance) be thou doomed to eternal damnation, this is called Perishing too, 2 Cor. 2.15. 1 Cor. 1.18. In this First perishing, (thy bodily pain) pereat Argentum, let thy Money be at a losse; (as indeed it shall) not able to relieve thee;
Or Thy Money perish with thee (without Repentance) be thou doomed to Eternal damnation, this is called Perishing too, 2 Cor. 2.15. 1 Cor. 1.18. In this First perishing, (thy bodily pain) pereat Argentum, let thy Money be At a loss; (as indeed it shall) not able to relieve thee;
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Much less, if by obstinate and impenitential persevering in sin, thou shalt incurr the latter perishing; perfect and perpetual Torment, both of soul and body, at the great and terrible day of the Lord, 2 Pet. 3.10.
Much less, if by obstinate and impenitential persevering in since, thou shalt incur the latter perishing; perfect and perpetual Torment, both of soul and body, At the great and terrible day of the Lord, 2 Pet. 3.10.
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Then, pereat Argentum, Money shall run to nothing, at the general Conflagration, for as the old world by Water perished, v. 6. so must this by Fire, v. 7. 4. The Reason of the Execration;
Then, pereat Argentum, Money shall run to nothing, At the general Conflagration, for as the old world by Water perished, v. 6. so must this by Fire, v. 7. 4. The Reason of the Execration;
2. 'Tis Gods special Gift NONLATINALPHABET The Gift of God, The Gift of all Gifts, not Datum, (as Bp. Andr. distinguisheth in serm. 14. on Whitsun. pag. 748.) any worldly good thing,
2. It's God's special Gift The Gift of God, The Gift of all Gifts, not Datum, (as Bishop Andrew Distinguisheth in sermon. 14. on Whitsun. page. 748.) any worldly good thing,
In this Gift are contained all the excellencies of nature, and grace. 1. Of Nature, such as Reason, Knowledge, Understanding, Arts, Policy, Government, Stength, Courage, &c.
In this Gift Are contained all the excellencies of nature, and grace. 1. Of Nature, such as Reason, Knowledge, Understanding, Arts, Policy, Government, Strength, Courage, etc.
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Every drop of this Ointment, (this Water ) precious, 1 Joh. 2.27. 7 Joh. 38. Every spark of this Fire, beautiful, 2 Acts 3. Every gale of this Wind perfumed, v. 2. O si donum Descires, (saith our Saviour, 4 Joh. 10.) if we knew but this Gift, (which cannot be but by receiving it, 2. Rev. 17.) how sho••d we prize it!
Every drop of this Ointment, (this Water) precious, 1 John 2.27. 7 John 38. Every spark of this Fire, beautiful, 2 Acts 3. Every gale of this Wind perfumed, v. 2. Oh si Donum Descires, (Says our Saviour, 4 John 10.) if we knew but this Gift, (which cannot be but by receiving it, 2. Rev. 17.) how sho••d we prize it!
In this Gift, God formerly gave Apostles, Prophets, Evangelists, verse 11. The Gift of Healing, Miracles, &c. And in this Gift, God still gives us Pastors, and Teachers, for these we keep this Holy-day (saith Bp. Andrewes ) and so ought to have for them, more then a Working-day accompt.
In this Gift, God formerly gave Apostles, prophets, Evangelists, verse 11. The Gift of Healing, Miracles, etc. And in this Gift, God still gives us Pastors, and Teachers, for these we keep this Holiday (Says Bishop Andrews) and so ought to have for them, more then a Working-day account.
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nor can we Pray as we ought, except the Spirit help us, 8 Rom. 26. The Gift of God, Eternal Life, (through Jesus Christ) is Communicated to us by the Gift of the Spirit:
nor can we Pray as we ought, except the Spirit help us, 8 Rom. 26. The Gift of God, Eternal Life, (through jesus christ) is Communicated to us by the Gift of the Spirit:
for though Christ on his part, hath finished the work of our Redemption, 19 Joh. 30. by setting his hand to it, (his undertakings on the Cross,) yet this deed, is not forcible to us without the seal, 4 Eph. 30. and witness of his Spirit, 8 Rom. 16. In this Gist, God giveth peace to the dissenting, 4 Eph. 3. instruction to the ignorant, 14 Joh. 26. guidance to the erronious, 16 Joh. 13. comfort to the disconsolate, verse 6, 7. memory to the forgetful, 14 Joh. 26. To speak all at once, in this Gift God giveth us rich discoveries of himself, 1 Cor. 2.11. nay Himself withal, hereby the Almighty dwells among us, 68 Psal. 18. see Bp. Hall 's Paraph, on the place.
for though christ on his part, hath finished the work of our Redemption, 19 John 30. by setting his hand to it, (his undertakings on the Cross,) yet this deed, is not forcible to us without the seal, 4 Ephesians 30. and witness of his Spirit, 8 Rom. 16. In this Gist, God gives peace to the dissenting, 4 Ephesians 3. instruction to the ignorant, 14 John 26. guidance to the erroneous, 16 John 13. Comfort to the disconsolate, verse 6, 7. memory to the forgetful, 14 John 26. To speak all At once, in this Gift God gives us rich discoveries of himself, 1 Cor. 2.11. nay Himself withal, hereby the Almighty dwells among us, 68 Psalm 18. see Bishop Hall is Paraph, on the place.
2. The Holy Ghost now being so Infinitely Inestimable a Gift of God, (as you have heard) what a horrid sin must it needs be, to think, it may be purchased with money?
2. The Holy Ghost now being so Infinitely Inestimable a Gift of God, (as you have herd) what a horrid since must it needs be, to think, it may be purchased with money?
A Gift (be it what it will) as a Gift, 'tis absurd to value it, much more to put a temporal and corruptible price upon an incorruptible and Eternal purchase:
A Gift (be it what it will) as a Gift, it's absurd to valve it, much more to put a temporal and corruptible price upon an incorruptible and Eternal purchase:
The Holy Ghost, the third person in the Trinity, is peculiarly termed Holy, for that besides the holiness of Nature, (in which respect the Father and the Son are also holy) his Office is, to Sanctify the Church of God, to whom it agreeth in a speciall manner;
The Holy Ghost, the third person in the Trinity, is peculiarly termed Holy, for that beside the holiness of Nature, (in which respect the Father and the Son Are also holy) his Office is, to Sanctify the Church of God, to whom it agreeth in a special manner;
Where this 1. Spirit of holyness is breathed into any man it creates in him a life of holyness, (and as the natural Spirit doth) at the heart it will beat, at the mouth it will breath, at the pulse it will be felt.
Where this 1. Spirit of holiness is breathed into any man it creates in him a life of holiness, (and as the natural Spirit does) At the heart it will beatrice, At the Mouth it will breath, At the pulse it will be felt.
In the heart it will cause new thoughts, new desires, sanè novum supervenisse spiritum, nova desideria demonstram, saith St. Bernard. In the mouth, new talke new communication, in the hands works of new obedience.
In the heart it will cause new thoughts, new Desires, sanè novum supervenisse spiritum, nova Desire demonstram, Says Saint Bernard. In the Mouth, new talk new communication, in the hands works of new Obedience.
These are the effects of that new Spirit, (the holy Ghost) God promised to give 36. Ezek. 26. This Spirit when it makes a new creature, it begins at the heart, as the heart (they say) in any Animal, is primum vivens & ultimum moriens lives first and dies last.) It Sanctifies the heart from all inward defilements, 15. Mat. 19. the Lips from evil speaking, 4. Ephes. 31. the Hands from any unlawful actions, 2 Pet. 2.8.
These Are the effects of that new Spirit, (the holy Ghost) God promised to give 36. Ezekiel 26. This Spirit when it makes a new creature, it begins At the heart, as the heart (they say) in any Animal, is primum Living & ultimum moriens lives First and die last.) It Sanctifies the heart from all inward defilements, 15. Mathew 19. the Lips from evil speaking, 4. Ephesians 31. the Hands from any unlawful actions, 2 Pet. 2.8.
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And as by Sanctity of life we may judge of the receiving this Inestimable Gift, (for this Dov, will not light on Carrion, This Water will cleanse, this fire will refine, this wind will fan thorowly, a clean box it must be, that is to hold this Ointment. )
And as by Sanctity of life we may judge of the receiving this Inestimable Gift, (for this Dov, will not Light on Carrion, This Water will cleanse, this fire will refine, this wind will fan thoroughly, a clean box it must be, that is to hold this Ointment.)
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the less we think of our selves, the higher esteem God hath of us, (a meek and quiet spirit is with him of great Price) 1 Pet. 3. c. 4. to whom he sends this rich present, the Holy Ghost, 4 James 6. 3. By Boldiness in suffering for Christ, this we see in the Apostles, Peter and John, 4 Acts 8.13.
the less we think of our selves, the higher esteem God hath of us, (a meek and quiet Spirit is with him of great Price) 1 Pet. 3. c. 4. to whom he sends this rich present, the Holy Ghost, 4 James 6. 3. By Boldiness in suffering for christ, this we see in the Apostles, Peter and John, 4 Acts 8.13.
4. By charity, 4 James 5. Do you think that the Spirit of God (saith the Apostle) which we profess to have dwelling in us lusteth to envy? (so Bishop Hall in his Paraph. on the place) This fire from Heaven, 2 Acts 3. is to melt us into pity, not like that mentioned, 9 Luke 54. to destroy presently all who dislike us:
4. By charity, 4 James 5. Do you think that the Spirit of God (Says the Apostle) which we profess to have Dwelling in us Lusteth to envy? (so Bishop Hall in his Paraph. on the place) This fire from Heaven, 2 Acts 3. is to melt us into pity, not like that mentioned, 9 Lycia 54. to destroy presently all who dislike us:
Lastly, Where this Gift is received, the love of God hereby so shed abroad in the heart, 5 Rom. 5. will necessarily run out at the mouth in all joyful Expressions of gratitude, saying, Thanks be unto God for his unspeakable Gift, 2 Cor. 9. c. 15. This effect it wrought on the Gentiles on whom it was poured out, 10 Acts 46. they presently found new Tongues to magnifie God.
Lastly, Where this Gift is received, the love of God hereby so shed abroad in the heart, 5 Rom. 5. will necessarily run out At the Mouth in all joyful Expressions of gratitude, saying, Thanks be unto God for his unspeakable Gift, 2 Cor. 9. c. 15. This Effect it wrought on the Gentiles on whom it was poured out, 10 Acts 46. they presently found new Tongues to magnify God.
1. By Prayer. 'Tis called the Spirit of Supplication, 12 Zech. 10. not only because it helps our infirmities in Prayer, 8 Rom. 26. but also by it, it is attained;
1. By Prayer. It's called the Spirit of Supplication, 12 Zechariah 10. not only Because it helps our infirmities in Prayer, 8 Rom. 26. but also by it, it is attained;
we draw in this Holy Breath, 20 Joh. 22. by opening our mouths in Petitioning to God for it, 11 Luke 13. 2. By Hearing. Thus St. Peter 's Auditory, 2 Acts 1. and Cornelius and his Family received it.
we draw in this Holy Breath, 20 John 22. by opening our mouths in Petitioning to God for it, 11 Lycia 13. 2. By Hearing. Thus Saint Peter is Auditory, 2 Acts 1. and Cornelius and his Family received it.
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The Lord was found most chiefly in the Voice, 1 King. 19. c. 12. His Spirit is an Instructive Word, 30 Isa. 21. and descends (as on this day) in Tongues, 2 Acts 3. 3. By the Sacraments. The Spirit of God moveth upon the Water in Baptisme, and necessarily accompanieth the Body and Blood of Christ, in the Lords Supper, 2 Act. 38. Repent and be baptized, and ye shall receive the Gift of the Holy Ghost.
The Lord was found most chiefly in the Voice, 1 King. 19. c. 12. His Spirit is an Instructive Word, 30 Isaiah 21. and descends (as on this day) in Tongues, 2 Acts 3. 3. By the Sacraments. The Spirit of God moves upon the Water in Baptism, and necessarily accompanieth the Body and Blood of christ, in the lords Supper, 2 Act. 38. repent and be baptised, and you shall receive the Gift of the Holy Ghost.
now, if the breath and the spirit be all one, 20 Joh. 22. so is the breath and life, 2 Gen. 7. and the spirit and the life, 6 Joh. 63. They then that can make Christ a Body in the Eucharist, must make him his spirit too,
now, if the breath and the Spirit be all one, 20 John 22. so is the breath and life, 2 Gen. 7. and the Spirit and the life, 6 John 63. They then that can make christ a Body in the Eucharist, must make him his Spirit too,
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since they cannot be severed, (for (saith Bishop Andrews ) The flesh that was conceived by the Holy Ghost, this is never without the Holy Ghost by whom it was conceived) and so they can do more for him, than they can for themselves; for who can give himself life,
since they cannot be severed, (for (Says Bishop Andrews) The Flesh that was conceived by the Holy Ghost, this is never without the Holy Ghost by whom it was conceived) and so they can do more for him, than they can for themselves; for who can give himself life,
or Being? No, the Body and Blood of Christ, (whereby we receive his Spirit) are verily and indeed (saith our Church-Catechism) taken of the faithful, (spiritually, not by sence, 2 Cor. 5. c. 16.) in the Lords Supper.
or Being? No, the Body and Blood of christ, (whereby we receive his Spirit) Are verily and indeed (Says our Church-Catechism) taken of the faithful, (spiritually, not by sense, 2 Cor. 5. c. 16.) in the lords Supper.
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Thus is our Soul refreshed by his flesh, in the bread, and his blood, in the wine; and ever with this blood there runneth an Artery with plenty of Spirit in it:
Thus is our Soul refreshed by his Flesh, in the bred, and his blood, in the wine; and ever with this blood there Runneth an Artery with plenty of Spirit in it:
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and the assurance of Gods love? now she hath received a fresh life of devotion, whereby she casts off her old corruptions, resolves upon new obedience,
and the assurance of God's love? now she hath received a fresh life of devotion, whereby she Cast off her old corruptions, resolves upon new Obedience,
which though it cannot be found in the Veins of the richest Mines (not to be purchased with Money ) yet here it is to be found in the streams of Christs blood, and that we may so find it, God of his infinite mercy grant, &c. FINIS.
which though it cannot be found in the veins of the Richest Mines (not to be purchased with Money) yet Here it is to be found in the streams of Christ blood, and that we may so find it, God of his infinite mercy grant, etc. FINIS.
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Ex hôe loco decemur quòd eos qui segregantur, & ab Ecclesiastieo corpore seperantur, in vadit Diabolus eos gratiâ destitutos in veniens. Theod. in locum.
Ex hôe loco decemur quòd eos qui segregantur, & ab Ecclesiastieo corpore seperantur, in vadit Diabolus eos gratiâ destitutos in veniens. Theod. in locum.
Ursin Cat. pag. 509. Though some expound it of his local descent thither, alledging notable reasons. See Day 's L•ct. 7th. on the Creed, p. 140. 2. Consider the person that drank this cup.
Ursin Cat. page. 509. Though Some expound it of his local descent thither, alleging notable Reasons. See Day is L•ct. 7th. on the Creed, p. 140. 2. Consider the person that drank this cup.
There is about mans heart (they say) a Skin called Pericardium, containing in it water, which cools and moistens the heart, lest it should be scorched with continual motion, this skin once pierced man cannot live.
There is about men heart (they say) a Skin called Pericardium, containing in it water, which cools and moistens the heart, lest it should be scorched with continual motion, this skin once pierced man cannot live.
