Forty sermons upon several occasions by the late reverend and learned Anthony Tuckney ... sometimes master of Emmanuel and St. John's Colledge (successively) and Regius professor of divinity in the University of Cambridge, published according to his own copies his son Jonathan Tuckney ...
THE Creature at best is but finite, so that we may very easily look round about it (and as it is Psal. 119. 96.) see an end of all the perfection of it;
THE Creature At best is but finite, so that we may very Easily look round about it (and as it is Psalm 119. 96.) see an end of all the perfection of it;
whilst he by an eye of faith was looking up to the Sun of righteousness, there was heighth and depth, length and breadth, which he could not comprehend.
while he by an eye of faith was looking up to the Sun of righteousness, there was height and depth, length and breadth, which he could not comprehend.
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And so NONLATINALPHABET latter thoughts proved the better; that, as time was when Christ in himself grew and increased in favour both with God and man.
And so latter thoughts proved the better; that, as time was when christ in himself grew and increased in favour both with God and man.
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and that even when he had lost all for him. To which purpose in these 7th and 8th Verses (which we may call Paul 's Bill of Rates) there are two things very observable.
and that even when he had lost all for him. To which purpose in these 7th and 8th Verses (which we may call Paul is Bill of Rates) there Are two things very observable.
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To express as the strength of his affection, so the setledness of his judgment, that what he said, non excidit imprudenti, was not a rash inconsiderate brag, which afterward upon better thoughts he ate up again;
To express as the strength of his affection, so the settledness of his judgement, that what he said, non excidit imprudenti, was not a rash inconsiderate brag, which afterwards upon better thoughts he ate up again;
and that more confidently NONLATINALPHABET quin etiam certè, an asseveration not more unusual than strong, and expressing his stronger resolution upon further deliberation;
and that more confidently quin etiam certè, an asseveration not more unusual than strong, and expressing his Stronger resolution upon further deliberation;
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no fewer than five Greek Particles put together, and yet no Pleonasm, nor any of them expletive, unless to set forth his fuller certainly and setledness in this particular.
no fewer than five Greek Particles put together, and yet no Pleonasm, nor any of them expletive, unless to Set forth his fuller Certainly and settledness in this particular.
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2. From an NONLATINALPHABET v. 7. what things, or those things to a NONLATINALPHABET v. 8. The indefinite is risen up to an universal, to an All things, not only his Jewish Priviledges, (in the former Verses,) but even to his best Christian Graces, (in this.) Nor did he think that he blasphemed in saying it,
2. From an v. 7. what things, or those things to a v. 8. The indefinite is risen up to an universal, to an All things, not only his Jewish Privileges, (in the former Verses,) but even to his best Christian Graces, (in this.) Nor did he think that he blasphemed in saying it,
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as not altering his judgment, or repenting of his bargain, as sometimes men do of a formerly over-valued novelty, which afterward they have lower and yet wiser thoughts of.
as not altering his judgement, or repenting of his bargain, as sometime men do of a formerly overvalued novelty, which afterwards they have lower and yet Wiser thoughts of.
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For the subject of which Proposition, by the knowledge of Christ Jesus, we are to understand the knowledge of whole Christ, his Person, God, Man, in Himself and Offices, the Prophet, Priest, and King of his Church.
For the Subject of which Proposition, by the knowledge of christ jesus, we Are to understand the knowledge of Whole christ, his Person, God, Man, in Himself and Offices, the Prophet, Priest, and King of his Church.
So that Porphyrie needed not to have pittied Paul 's rare parts, as cast away upon the foolishness of preaching. If I would be a Scholar, I would be a Christian, I would read the Scripture,
So that Porphyry needed not to have pitied Paul is rare parts, as cast away upon the foolishness of preaching. If I would be a Scholar, I would be a Christian, I would read the Scripture,
though I were so graceless as to do it only for the excellency of the matter, the strength of the argument, the variety of choicest stile and story, all in it met together, which I so over-prize in other Authors, though asunder.
though I were so graceless as to do it only for the excellency of the matter, the strength of the argument, the variety of Choicest style and story, all in it met together, which I so overprize in other Authors, though asunder.
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For what are all your fine-spun abstractions, extractions, subtilties, demonstrations to this great mystery, God manifested in the flesh, justified in the spirit, seen of Angels, &c. Here is work for a Doctor Angelicus: study for an Angel.
For what Are all your finespun abstractions, extractions, subtleties, demonstrations to this great mystery, God manifested in the Flesh, justified in the Spirit, seen of Angels, etc. Here is work for a Doctor Angelicus: study for an Angel.
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what an advancement of learning is it to us (whose Eyes you know what the Philosopher compared to) NONLATINALPHABET NONLATINALPHABET, with an unvailed face to behold the glory of the Lord in the glass of the Gospel;
what an advancement of learning is it to us (whose Eyes you know what the Philosopher compared to), with an Unveiled face to behold the glory of the Lord in the glass of the Gospel;
1. Fiducial. And so in Scripture we have knowledge put for faith. Isa. 53. 11. John 17. 3. the knowledge of Faith whereby we apply Christ to our selves,
1. Fiducial. And so in Scripture we have knowledge put for faith. Isaiah 53. 11. John 17. 3. the knowledge of Faith whereby we apply christ to our selves,
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and know him to be ours, as Paul here did, when he saith, the knowledge of Christ Jesus; but he adds my Lord. And so For Christ, v. 7. and For the knowledge of Christ here in the Text are put for the same.
and know him to be ours, as Paul Here did, when he Says, the knowledge of christ jesus; but he adds my Lord. And so For christ, v. 7. and For the knowledge of christ Here in the Text Are put for the same.
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It's a knowledge whereby I gain Christ, v. 8. and have him, and am found in him, v. 9. and not only an ability to conceive and discourse of what is in him, and comes by him;
It's a knowledge whereby I gain christ, v. 8. and have him, and am found in him, v. 9. and not only an ability to conceive and discourse of what is in him, and comes by him;
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for so the Devilish Renegado may be enlightned. Hebr. 6. 4. The Devil himself could say, I know who thou art, the holy one of God, Luke 4. 34. The greatest Scholars have not always been Christs best Friends.
for so the Devilish Renegado may be enlightened. Hebrew 6. 4. The devil himself could say, I know who thou art, the holy one of God, Lycia 4. 34. The greatest Scholars have not always been Christ best Friends.
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Unless thou lookest at Christ with Faith's Eye, the more quick thine is, and the more earnestly thou lookest on him, thou wilst either more despise him,
Unless thou Lookest At christ with Faith's Eye, the more quick thine is, and the more earnestly thou Lookest on him, thou wilt either more despise him,
This knowledge therefore is first fiducial, as appears from v. 7, 8, 9. 2. Experimental, as Interpreters bring that v. 10, 11, &c. That I may know him, &c. which is explained in those following words, NONLATINALPHABET and the power of his resurrection,
This knowledge Therefore is First fiducial, as appears from v. 7, 8, 9. 2. Experimental, as Interpreters bring that v. 10, 11, etc. That I may know him, etc. which is explained in those following words, and the power of his resurrection,
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and the fellowship of his sufferings, such as that woman had that was bealed of her bloudy issue, Mark 5. It is said v. 33. that she knew what was done in her when (as it is v. 30.) virtue had gone out of Christ to her.
and the fellowship of his sufferings, such as that woman had that was bealed of her bloody issue, Mark 5. It is said v. 33. that she knew what was done in her when (as it is v. 30.) virtue had gone out of christ to her.
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And so, Then we know Christ indeed, when we feel virtue coming from him, and find that we have fellowship with him; when whatsoever was in him, was done or suffered by him, is really proved,
And so, Then we know christ indeed, when we feel virtue coming from him, and find that we have fellowship with him; when whatsoever was in him, was done or suffered by him, is really proved,
In point of Justification (as the effect of it, Rom. 4. 25.) by this evidence of his Victory our Consciences are assured that he hath satisfied for our Debts,
In point of Justification (as the Effect of it, Rom. 4. 25.) by this evidence of his Victory our Consciences Are assured that he hath satisfied for our Debts,
This fiducial experimental knowledge of Jesus Christ was that, which he who was caught up to the third Heaven, was all his whole life still further aspiring to,
This fiducial experimental knowledge of jesus christ was that, which he who was caught up to the third Heaven, was all his Whole life still further aspiring to,
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but put substantively to express its substantial excellency, as NONLATINALPHABET Salutare Tuum, Luke 2. 30. to signifie such a saving thing as we want a word to English it.
but put substantively to express its substantial excellency, as Salutare Tuum, Luke 2. 30. to signify such a Saving thing as we want a word to English it.
Such is this, NONLATINALPHABET, or as Photius renders it, NONLATINALPHABET, such an hyperbolical transcendent excellency is there in this knowledge of Christ Jesus our Lord.
Such is this,, or as Photius renders it,, such an hyperbolical transcendent excellency is there in this knowledge of christ jesus our Lord.
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But (more particularly) this NONLATINALPHABET (I conceive) may be Distinctivum speciei, vel Gradûs, signifying the surpassing worth of it in comparison either of other things,
But (more particularly) this (I conceive) may be Distinctivum Speciei, vel Gradûs, signifying the surpassing worth of it in comparison either of other things,
Zanchy thinks this latter, and by this NONLATINALPHABET, this excellency of the knowledge of Christ understands some further and more eminent degree of it, which every Believer had not attained unto, nor Paul himself perfectly.
Zanchy thinks this latter, and by this, this excellency of the knowledge of christ understands Some further and more eminent degree of it, which every Believer had not attained unto, nor Paul himself perfectly.
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For whereas there is a threefold knowledge of Christ, Ex Lege, Ex Evangelio, Ex visione, from the shadows of the Law, the light of the Gospel, and the full Vision in Glory, the second of them is more excellent than the first,
For whereas there is a threefold knowledge of christ, Ex Lege, Ex Evangelio, Ex vision, from the shadows of the Law, the Light of the Gospel, and the full Vision in Glory, the second of them is more excellent than the First,
but the further degrees of it here, and the perfection of it in Heaven he makes account is this, NONLATINALPHABET, the top branch of this Tree of knowledge, or life rather, which therefore as he aspired to v. 10, 11, 12. so here in the Text he accounts all as loss and dung in comparison of.
but the further Degrees of it Here, and the perfection of it in Heaven he makes account is this,, the top branch of this Tree of knowledge, or life rather, which Therefore as he aspired to v. 10, 11, 12. so Here in the Text he accounts all as loss and dung in comparison of.
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but yet crave leave to express mine own thoughts, viz. that its meant of the whole Gospel-fiducial-experimental saving knowledge of Christ, reaching even to the lowest and least degree of it,
but yet crave leave to express mine own thoughts, viz. that its meant of the Whole Gospel-fiducial-experimental Saving knowledge of christ, reaching even to the lowest and least degree of it,
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First, All other things, though otherwise and in themselves of greatest worth and price. Job goeth over all the Lapidaries most precious Jewels, and cannot find its match.
First, All other things, though otherwise and in themselves of greatest worth and price. Job Goes over all the Lapidaries most precious Jewels, and cannot find its match.
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whose incomparable ability joined with his long-studied and dear-bought experience rendred him the ablest Priser of whatever was to be found in the worlds Inventory,
whose incomparable ability joined with his long-studied and dear-bought experience rendered him the Ablest Priser of whatever was to be found in the world's Inventory,
and yet he brings in the same account, Prov. 3. 13, 14, 15. and 20. 15. where you find that Silver, Gold, Rubies, a multitude of them, nay all that you can desire are not once to be compared with it.
and yet he brings in the same account, Curae 3. 13, 14, 15. and 20. 15. where you find that Silver, Gold, Rubies, a multitude of them, nay all that you can desire Are not once to be compared with it.
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And yet this avouched by these two great men, who by reason of their experience and enjoyment could best tell on the one side what the worth of the best things in this World came to.
And yet this avouched by these two great men, who by reason of their experience and enjoyment could best tell on the one side what the worth of the best things in this World Come to.
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To which if you will add a third (that in the mouth of two or three Witnesses, this truth may be more fully established) let it be our Blessed Apostle, who had on the other side as deep an insight into the unsearchable riches of Christ, as any. And he, if he would
To which if you will add a third (that in the Mouth of two or three Witnesses, this truth may be more Fully established) let it be our Blessed Apostle, who had on the other side as deep an insight into the unsearchable riches of christ, as any. And he, if he would
Either wish for others, it's (not that of Austins, that they might have a sight of Christ in the flesh, but) that they might have a spirit of wisdom and revelation in the knowledge of him. Ephes. 1. 17. Or vote for himself.
Either wish for Others, it's (not that of Austins, that they might have a sighed of christ in the Flesh, but) that they might have a Spirit of Wisdom and Revelation in the knowledge of him. Ephesians 1. 17. Or vote for himself.
to be with Christ is his NONLATINALPHABET there (Chap. 1. of this Epistle v. 23.) so, savingly to know him is his NONLATINALPHABET here, that in worth and price infinitely surpasseth all other things.
to be with christ is his there (Chap. 1. of this Epistle v. 23.) so, savingly to know him is his Here, that in worth and price infinitely Surpasses all other things.
But seeing that I am especially dealing with you (Reverend and Beloved) whose more noble and honourable negotiation lies in richer Treasures of Wisdom and Knowledge, Give me leave to apply my self to you, and tell you.
But seeing that I am especially dealing with you (Reverend and beloved) whose more noble and honourable negotiation lies in Richer Treasures of Wisdom and Knowledge, Give me leave to apply my self to you, and tell you.
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2. That this saving knowledge of Christ is signanter said to be NONLATINALPHABET not only of all other things, but of all learning and knowledge the most excellent.
2. That this Saving knowledge of christ is signanter said to be not only of all other things, but of all learning and knowledge the most excellent.
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NONLATINALPHABET — As, before that, Moses his rod and serpent ate up those of the Egyptian Sorcerers. Exod. 7. 12. Such wisdom of Egyyt. The wisdom of the Father unlearns us.
— As, before that, Moses his rod and serpent ate up those of the Egyptian Sorcerers. Exod 7. 12. Such Wisdom of Egypt. The Wisdom of the Father unlearns us.
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and long and long yet may and (God grant) more than ever, which we hope Authority will yet countenance and advance, that our Wars may not end in Barbarism,
and long and long yet may and (God grant) more than ever, which we hope authority will yet countenance and advance, that our Wars may not end in Barbarism,
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and our Sun be turned into darkness whilst our Moon is into bloud, notwithstanding the mad rage of divers brutish men that decry learning because themselves have none,
and our Sun be turned into darkness while our Moon is into blood, notwithstanding the mad rage of diverse brutish men that decry learning Because themselves have none,
For this reason, Prov. 1. 20. called NONLATINALPHABET in the plural number sapientiae, or omnimoda sapientia, all wisdom and knowledge being contained and more than summed up in the saving knowledge of one Christ, that as it pleased the Father NONLATINALPHABET, Ephes. 1. 10. in him to sum up all things,
For this reason, Curae 1. 20. called in the plural number sapientiae, or omnimoda sapientia, all Wisdom and knowledge being contained and more than summed up in the Saving knowledge of one christ, that as it pleased the Father, Ephesians 1. 10. in him to sum up all things,
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so in him also to lay up all the treasures of wisdom and knowledge, Col. 2. 3. so that it would prove no hard task to demonstrate that whatever was choice and eminent in the learning of all Philosophers,
so in him also to lay up all the treasures of Wisdom and knowledge, Col. 2. 3. so that it would prove no hard task to demonstrate that whatever was choice and eminent in the learning of all Philosophers,
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and their several Sects may be found spiritualized and sublimated and infinitely exceeded in the knowledge of Christ. In Comparison of it Aristotles intellectual vertues are but meer fooleries. Platoes NONLATINALPHABET is here overmatched, NONLATINALPHABET.
and their several Sects may be found spiritualized and sublimated and infinitely exceeded in the knowledge of christ. In Comparison of it Aristotle intellectual Virtues Are but mere fooleries. plato's is Here overmatched,.
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Philip. 4. 7. Take notice there of the NONLATINALPHABET of the Text. It passeth all understanding, though spoken but of one parcel of what we know and have by Christ; He being the learned Grecians Alpha and Omega. Revel. 1. 8. Containing more knowledge than all the Letters of their Alphabet put together can express;
Philip. 4. 7. Take notice there of the of the Text. It passes all understanding, though spoken but of one parcel of what we know and have by christ; He being the learned Greeks Alpha and Omega. Revel. 1. 8. Containing more knowledge than all the Letters of their Alphabet put together can express;
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And His Fear (even to that NONLATINALPHABET Deut. 4. 6. that wise and understanding people) both NONLATINALPHABET and NONLATINALPHABET not only the first imperfect beginning,
And His fear (even to that Deuteronomy 4. 6. that wise and understanding people) both and not only the First imperfect beginning,
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Here we meet with that NONLATINALPHABET that substantial knowledge. Prov. 8. 14. and that NONLATINALPHABET, that variegata sapientia. Ephes. 3. 10. both the best ground, and the most curious embroidery; that layeth the substantial ground-work of all our happiness and peace, in the hid but holy and unchangeable Counsel of the eternal God;
Here we meet with that that substantial knowledge. Curae 8. 14. and that, that variegata sapientia. Ephesians 3. 10. both the best ground, and the most curious embroidery; that Layeth the substantial groundwork of all our happiness and peace, in the hid but holy and unchangeable Counsel of the Eternal God;
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till it riseth up at last to glorification. And doth this then fall lower than this, NONLATINALPHABET in the Text. Doth not the knowledge of Christ Jesus our Lord (as our Apostle said in another respect) exceed in glory. More particularly.
till it Riseth up At last to glorification. And does this then fallen lower than this, in the Text. Does not the knowledge of christ jesus our Lord (as our Apostle said in Another respect) exceed in glory. More particularly.
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1. The Author of it, who is God and Christ himself, both objectum and principium intelligendi. Both Word, and Prophet, as well as Sacrifice and Priest. The Adamant polished with its own dust,
1. The Author of it, who is God and christ himself, both Objectum and principium intelligendi. Both Word, and Prophet, as well as Sacrifice and Priest. The Adamant polished with its own dust,
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Matth. 11. 25. NONLATINALPHABET. 1 Cor. 1. 27. makes Babes learned, and even fools wise to salvation. And who will wonder that even Saul is among the Prophets, if God be their Father. 1 Sam. 10, 11, 12, 13. It was no other than the Wonderful Counsellour that could enable a few Fishermen and others whom the learned Greeks would call Barbarians and Idiots to confute and convert a then learned World,
Matthew 11. 25.. 1 Cor. 1. 27. makes Babes learned, and even Fools wise to salvation. And who will wonder that even Saul is among the prophets, if God be their Father. 1 Sam. 10, 11, 12, 13. It was no other than the Wondered Counselor that could enable a few Fishermen and Others whom the learned Greeks would call Barbarians and Idiots to confute and convert a then learned World,
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and to this day poor weak simple-hearted Christians to know that of the mystery of Christ, and the graces and comforts of His Spirit, which many great Clerks are ignorant of.
and to this day poor weak simplehearted Christians to know that of the mystery of christ, and the graces and comforts of His Spirit, which many great Clerks Are ignorant of.
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And all this because they are NONLATINALPHABET, taught of God, and the other NONLATINALPHABET, that have learnt of themselves: And then, by the better master, you may easily judge who is like to prove the better Scholar.
And all this Because they Are, taught of God, and the other, that have learned of themselves: And then, by the better master, you may Easily judge who is like to prove the better Scholar.
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I answer yes: and yet the same Apostle could, Cap. 3. 17. speak of a NONLATINALPHABET, a wisdom from above, and distinguish it from another sort, v. 15. whose spring-head lay lower,
I answer yes: and yet the same Apostle could, Cap. 3. 17. speak of a, a Wisdom from above, and distinguish it from Another sort, v. 15. whose springhead lay lower,
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Or that from him as a teacher by way of common illumination; this from him as our head by the grace of union, in which sense he is said to be made of God to us wisdom. 1 Cor. 1. 30. This immediately infused.
Or that from him as a teacher by Way of Common illumination; this from him as our head by the grace of Union, in which sense he is said to be made of God to us Wisdom. 1 Cor. 1. 30. This immediately infused.
That's donum, that by ordinary means and our own study and industry is acquisitum. Now infused habits exceed them that are acquired: and that knowledge is more full and clear which we have of God's teaching than that which we have of our own learning. Daniel is ten times wiser than all the Magicians, Cap. 1 20. One shower from Heaven will fill our Pools more than many Buckets of our own drawing.
That's Donum, that by ordinary means and our own study and industry is acquisitum. Now infused habits exceed them that Are acquired: and that knowledge is more full and clear which we have of God's teaching than that which we have of our own learning. daniel is ten times Wiser than all the Magicians, Cap. 1 20. One shower from Heaven will fill our Pools more than many Buckets of our own drawing.
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and which of those two are the greater works? And which therefore the more noble study? The former the Philosopher is taken up and puzled with NONLATINALPHABET said Job. Cap. 26. v. 14. what poor short broken ends are they of knowledge which the ablest in those faculties attain to;
and which of those two Are the greater works? And which Therefore the more noble study? The former the Philosopher is taken up and puzzled with said Job. Cap. 26. v. 14. what poor short broken ends Are they of knowledge which the Ablest in those faculties attain to;
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and not dared to contradict) in his Problems chuseth rather to content himself with Queries than to venture upon Resolutions and Determinations. But a greater even in this kind than Aristotle, nay than Solomon is here: and matters of higher speculation, and more Divine Contemplation.
and not dared to contradict) in his Problems chooseth rather to content himself with Queries than to venture upon Resolutions and Determinations. But a greater even in this kind than Aristotle, nay than Solomon is Here: and matters of higher speculation, and more Divine Contemplation.
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Rom. 11. 33. Here are judgments unsearchable! nay riches of grace inscrutable. Ephes. 3. 8. Peace passing understanding. Phil. 4. 7. 7. joy unspeakable. 1 Pet. 1. 8. glory unutterable. 2 Cor. 12. 4. light unapproachable. 1 Tim. 6. 16. here are those NONLATINALPHABET the great things of the law.
Rom. 11. 33. Here Are Judgments unsearchable! nay riches of grace inscrutable. Ephesians 3. 8. Peace passing understanding. Philip 4. 7. 7. joy unspeakable. 1 Pet. 1. 8. glory unutterable. 2 Cor. 12. 4. Light unapproachable. 1 Tim. 6. 16. Here Are those the great things of the law.
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The Apostle hath summed it all up, and calls it NONLATINALPHABET. 1 Tim. 3. 16. a great mystery. He indeed there saith, that it was believed in the world. But it was by them who were above the World, in whom faith exceeded reason,
The Apostle hath summed it all up, and calls it. 1 Tim. 3. 16. a great mystery. He indeed there Says, that it was believed in the world. But it was by them who were above the World, in whom faith exceeded reason,
and humility discovered wisdom in that in which the Greeks proud learning could see nothing but foolishness, so much wiser is the foolishness of God than the wisdom of man: and so much more excellent is the knowledge of Christ than all other learning, by how much he himself, who is the chief lesson learnt by it, excells all other things, who is All in All, and therefore without him all else is just nothing.
and humility discovered Wisdom in that in which the Greeks proud learning could see nothing but foolishness, so much Wiser is the foolishness of God than the Wisdom of man: and so much more excellent is the knowledge of christ than all other learning, by how much he himself, who is the chief Lesson learned by it, excels all other things, who is All in All, and Therefore without him all Else is just nothing.
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and in the end it leads to, which three, the both positive and comparative goodness of any thing is wont to be judged by, which I have not time distinctly and at large to prosecute,
and in the end it leads to, which three, the both positive and comparative Goodness of any thing is wont to be judged by, which I have not time distinctly and At large to prosecute,
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whereas our other greatest wisdom is often vain. 1 Cor. 3. 20. and much of our knowledge, NONLATINALPHABET scientia ventosa, an aiery vapouring wind. Job 15. 2. and many of our studies both in younger and riper years, no better than Elians NONLATINALPHABET, in which we lose our time, and if at last we find not the way to repent of it, may come to lose our selves too.
whereas our other greatest Wisdom is often vain. 1 Cor. 3. 20. and much of our knowledge, scientia ventosa, an airy vapouring wind. Job 15. 2. and many of our studies both in younger and riper Years, no better than Elians, in which we loose our time, and if At last we find not the Way to Repent of it, may come to loose our selves too.
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or we so much puzled as we are sometimes to come to a clear Demonstration. What a clashing was there between the Academicks and Stoicks, about this Quaere. Whether all our knowledge were Science or Opinion? yea,
or we so much puzzled as we Are sometime to come to a clear Demonstration. What a clashing was there between the Academics and Stoics, about this Quaere. Whither all our knowledge were Science or Opinion? yea,
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and in many things that we think we know, how oft is a Pythagorean NONLATINALPHABET, the authority of a fallible master rather than the truth of the lesson, that which our knowledge is lastly resolved into? But here, we have Christ the faithful witness. Revel.
and in many things that we think we know, how oft is a Pythagorean, the Authority of a fallible master rather than the truth of the Lesson, that which our knowledge is lastly resolved into? But Here, we have christ the faithful witness. Revel.
1. 5. the holy Ghost a spirit of truth. John 14. 17. the Scripture a most sure word. 2 Pet. 1. 19. that here to be a Sceptick is to be an Atheist, whilst faith is above Science,
1. 5. the holy Ghost a Spirit of truth. John 14. 17. the Scripture a most sure word. 2 Pet. 1. 19. that Here to be a Sceptic is to be an Atheist, while faith is above Science,
and adheres to that which sense contradicts, comes to an NONLATINALPHABET without contradiction. Heb. 7. 7. to an NONLATINALPHABET without controversie. 1 Tim. 3. 16. nay to a NONLATINALPHABET to a rich full s•il of assurance, without so much as the least stumbling scrupling doubt. Col. 2. 2. 3 It's an experimental knowledge, following upon pardon (They shall know, for I will forgive) Jer. 31. 34. and knowledge by remission.
and adheres to that which sense contradicts, comes to an without contradiction. Hebrew 7. 7. to an without controversy. 1 Tim. 3. 16. nay to a to a rich full s•il of assurance, without so much as the least stumbling Scrutining doubt. Col. 2. 2. 3 It's an experimental knowledge, following upon pardon (They shall know, for I will forgive) Jer. 31. 34. and knowledge by remission.
Luke 1. 77. and joined with sense. Philip. 1. 9. so that we see the promised Land, not as in a Map, but as Travellers that have been there with the Samaritans. John 4. 42. we believe not because others have told us (which yet most mens knowledge of Christ is resolved into) but upon our own knowledge, and that knowledge upon our sense and experience, as Job, I have heard of thee by the hearing of the ear,
Lycia 1. 77. and joined with sense. Philip. 1. 9. so that we see the promised Land, not as in a Map, but as Travellers that have been there with the Samaritans. John 4. 42. we believe not Because Others have told us (which yet most men's knowledge of christ is resolved into) but upon our own knowledge, and that knowledge upon our sense and experience, as Job, I have herd of thee by the hearing of the ear,
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and in which the mind doth fully acquiesce, as Aristotle saith, Intellectus est in quiete. In other studies the mind is restless, and its disquisitions endless;
and in which the mind does Fully acquiesce, as Aristotle Says, Intellectus est in quiet. In other studies the mind is restless, and its disquisitions endless;
but here meeting with an infinite God, and his infinite wisdom, justice and mercy in Christ, the largest Vessel is filled up to the brim in this Ocean;
but Here meeting with an infinite God, and his infinite Wisdom, Justice and mercy in christ, the Largest Vessel is filled up to the brim in this Ocean;
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Solomon in all his other Enquiries, confessed he dealt with folly and madness, and in the close found nothing but vanity and vexation, so that he comes to hate all his labour, and to repent of all his pains;
Solomon in all his other Enquiries, confessed he dealt with folly and madness, and in the close found nothing but vanity and vexation, so that he comes to hate all his labour, and to Repent of all his pains;
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I acknowledge indeed that a serious student in other arts takes great content in that very search, and much more in the finding out of some truth, which lay in the dark,
I acknowledge indeed that a serious student in other arts Takes great content in that very search, and much more in the finding out of Some truth, which lay in the dark,
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and he was much set upon, and this not only in more solid Demonstrations (and then Archimedes as well apaid Cries out with his NONLATINALPHABET) but sometimes even in some minim Criticism, as I remember the learned Casaubon in his Annotations upon Athaeneus hitting (as he thought) upon the true notion of a certain Greek Word, professeth that the content that he found therein,
and he was much Set upon, and this not only in more solid Demonstrations (and then Archimedes as well paid Cries out with his) but sometime even in Some minim Criticism, as I Remember the learned Casaubon in his Annotations upon Athaeneus hitting (as he Thought) upon the true notion of a certain Greek Word, Professes that the content that he found therein,
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what is such a word to the Essential Word of God! what is Archimedes his Cylinder to Jesus Christ? or what's his NONLATINALPHABET to the satisfaction of the Spouse sick (not of other questions, as 1 Tim. 6. 4. but) of love. Cant. 3. 4. when she had found her lost Saviour!
what is such a word to the Essential Word of God! what is Archimedes his Cylinder to jesus christ? or what's his to the satisfaction of the Spouse sick (not of other questions, as 1 Tim. 6. 4. but) of love. Cant 3. 4. when she had found her lost Saviour!
If it be so pleasant a thing, to see the Sun. Eccles. 11. 7. what is it to behold the sun of Righteousness? If the top of Heavens joys be from an open-faced Vision,
If it be so pleasant a thing, to see the Sun. Eccles. 11. 7. what is it to behold the sun of Righteousness? If the top of Heavens Joys be from an open-faced Vision,
then, even these glimpses, though but as in a glass, and through the Lattess, sets the ravished Soul on the highest Pinacle of content and comfort, which it can be here lifted up to.
then, even these glimpses, though but as in a glass, and through the Latter, sets the ravished Soul on the highest Pinnacle of content and Comfort, which it can be Here lifted up to.
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The wise man is profitable to himself (saith Eliphaz, Job 22. 2.) and here, Qui fructuosa, non qui multa scit, sapit, which made Lactantius adventure upon a bold comparison between the vulgar Idiot,
The wise man is profitable to himself (Says Eliphaz, Job 22. 2.) and Here, Qui fructuosa, non qui Multa scit, sapit, which made Lactantius adventure upon a bold comparison between the Vulgar Idiot,
and the great Scholar, & made him bold to conclude, Plus sapit interdum vulgus, quia tantum quantum opus est sapit, because the one knows though but little,
and the great Scholar, & made him bold to conclude, Plus sapit Interdum vulgus, quia Tantum quantum opus est sapit, Because the one knows though but little,
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not to be fluttering about every thing, as the Butterfly about every flower, and so be something in every thing, and nothing to purpose in any thing, but (as Plato in his Theages well shews) to know my NONLATINALPHABET,
not to be fluttering about every thing, as the Butterfly about every flower, and so be something in every thing, and nothing to purpose in any thing, but (as Plato in his Theages well shows) to know my,
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I this is properly good knowledge. Psal. 119. 66. and in this above all the saving knowledge of Christ excells. The fruit of the tree of knowledge had this double bait of pleasure and profit.
I this is properly good knowledge. Psalm 119. 66. and in this above all the Saving knowledge of christ excels. The fruit of the tree of knowledge had this double bait of pleasure and profit.
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Our sins by his sufferings. No way for the more full searching of our bloudy wound comparable to the considering that Plaister of his bloud, which was shed to heal it.
Our Sins by his sufferings. No Way for the more full searching of our bloody wound comparable to the considering that Plaster of his blood, which was shed to heal it.
Our Duty. We have no stronger inducement, nor fairer Copy of doing and suffering, than to consider what our Lord Jesus Christ hath done and suffered before us, and for us.
Our Duty. We have no Stronger inducement, nor Fairer Copy of doing and suffering, than to Consider what our Lord jesus christ hath done and suffered before us, and for us.
2. A second benefit of this knowledge is, that it's a transforming knowledge. 2 Cor. 3. 18. whilst we are looking into the glass, we are changed into the image. Intellectus fit idem cum objecto.
2. A second benefit of this knowledge is, that it's a transforming knowledge. 2 Cor. 3. 18. while we Are looking into the glass, we Are changed into the image. Intellectus fit idem cum objecto.
The Eye and man is made like that he looks on. Here, as in the story of the brazen serpent, a look heals, and the man (with Nebuchadnezzar. Dan. 4. 34, 36.) ceaseth to be a beast, when he comes to his understanding.
The Eye and man is made like that he looks on. Here, as in the story of the brazen serpent, a look heals, and the man (with Nebuchadnezzar. Dan. 4. 34, 36.) ceases to be a beast, when he comes to his understanding.
This knowledge and wisdom joins practice with notion, and moral vertues with intellectual, is not it self only Heavenly and spiritual. Col. 1. 9. pure and peaceable. Jam. 3. 17. but (which is more) makes us so.
This knowledge and Wisdom joins practice with notion, and moral Virtues with intellectual, is not it self only Heavenly and spiritual. Col. 1. 9. pure and peaceable. Jam. 3. 17. but (which is more) makes us so.
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Rom. 1. 21, 22. &c. how brutish the most knowing Heathens had then proved, as after-ages and Authors do hold forth their greatest Philosophers defiled with foulest Lusts, not Socrates himself exempted.
Rom. 1. 21, 22. etc. how brutish the most knowing heathens had then proved, as Afterages and Authors do hold forth their greatest Philosophers defiled with Foulest Lustiest, not Socrates himself exempted.
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truly oft-times the light they have is so far from directing them in the way, that by it they take advantage to run the more out of it, like them. 2 Pet. 2. 21, 22. that proved Dogs and Swine for filth and rage,
truly ofttimes the Light they have is so Far from directing them in the Way, that by it they take advantage to run the more out of it, like them. 2 Pet. 2. 21, 22. that proved Dogs and Swine for filth and rage,
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or desperately mad against Christ than they who have been enlightned to see only so much of Christ as to make their soar eyes smart, and themselves fret and blaspheme.
or desperately mad against christ than they who have been enlightened to see only so much of christ as to make their soar eyes smart, and themselves fret and Blaspheme.
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3. In particular, this is an humbling knowledge, which to be said of any other knowledge would be little less than contradictio in adjecto, for Paul saith, Knowledge puffs up. 1 Cor. 8. 1. who himself had a prick in the flesh to prick that Bladder, that it might not swell with abundance of Revelations. 2 Cor. 12. 7. Other things,
3. In particular, this is an humbling knowledge, which to be said of any other knowledge would be little less than Contradiction in Adjecto, for Paul Says, Knowledge puffs up. 1 Cor. 8. 1. who himself had a prick in the Flesh to prick that Bladder, that it might not swell with abundance of Revelations. 2 Cor. 12. 7. Other things,
and worse of thy self, as Job when he seeth God, he abhors himself. Cap. 42. 4, 5. Peter knowing it was the Lord that was present, casts himself down into the Sea. John 21. 7. and the Saints and Angels in Heaven whilst they have nearest access,
and Worse of thy self, as Job when he sees God, he abhors himself. Cap. 42. 4, 5. Peter knowing it was the Lord that was present, Cast himself down into the Sea. John 21. 7. and the Saints and Angels in Heaven while they have nearest access,
4. Fourthly, and last of all, (which is the upshot of all) this is a saving knowledge, that makes us wise to salvation. 2 Tim. 3. 15. 1. That makes us pleasing to God. Hebr. 11. 6. and justifieth us before God.
4. Fourthly, and last of all, (which is the upshot of all) this is a Saving knowledge, that makes us wise to salvation. 2 Tim. 3. 15. 1. That makes us pleasing to God. Hebrew 11. 6. and Justifieth us before God.
so he (who useth to resist the proud) hath a controversie especially with them (with the wise men of Edom. Obad. v. 7, 8.) and accordingly is wont purposely to set himself to befool such Ahitophels in their Counsels, and to take such Foxes in their own craftiness, that so he may cast down those NONLATINALPHABET. 2 Cor. 10. 4, 5. that he may bring all into Captivity to the obedience of Christ.
so he (who uses to resist the proud) hath a controversy especially with them (with the wise men of Edom. Obadiah v. 7, 8.) and accordingly is wont purposely to Set himself to befool such Ahithophel in their Counsels, and to take such Foxes in their own craftiness, that so he may cast down those. 2 Cor. 10. 4, 5. that he may bring all into Captivity to the Obedience of christ.
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Deut. 32. 29. accounts it the highest point of wisdom to consider the latter end, herein above all appears most eminently this NONLATINALPHABET, the supereminency of this saving knowledge of Christ. That it layeth in for death, and provideth for eternity.
Deuteronomy 32. 29. accounts it the highest point of Wisdom to Consider the latter end, herein above all appears most eminently this, the supereminency of this Saving knowledge of christ. That it Layeth in for death, and Provideth for eternity.
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And so notwithstanding all those former sparks (more precious than those of Diamonds) he may then lie down with sorrow. (Isa. 50. 11.) with this Motto on his Study-Door.
And so notwithstanding all those former sparks (more precious than those of Diamonds) he may then lie down with sorrow. (Isaiah 50. 11.) with this Motto on his Study-Door.
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when other far more learned men are at their wits end: that in mine evening I may have light. Zech. 14. 7. whilst others far more sharp-sighted stumble in that dark entry into outer darkness for ever.
when other Far more learned men Are At their wits end: that in mine evening I may have Light. Zechariah 14. 7. while Others Far more sharp-sighted Stumble in that dark entry into outer darkness for ever.
O give me that sweet Bird that will sing in such a Winter, that lamp of a wise Virgin, that will burn clear at midnight; that torch which will not light my body to the Grave,
O give me that sweet Bird that will sing in such a Winter, that lamp of a wise Virgae, that will burn clear At midnight; that torch which will not Light my body to the Grave,
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when my bodily eye grows dim, and upon my eyelids sits the gloomy shadow of death. I may then lift up an Eye of faith with Steven at the very point of Death.
when my bodily eye grows dim, and upon my eyelids sits the gloomy shadow of death. I may then lift up an Eye of faith with Steven At the very point of Death.
as it is related of Oecolampadius, upon his Death-Bed, being asked whether the light of the Candle troubled him, laying his hand on his breast said, Hîc abunde lucis est, or with Laurentius. At Nox mea tenebras non habet.
as it is related of Oecolampadius, upon his Death-Bed, being asked whither the Light of the Candle troubled him, laying his hand on his breast said, Hîc abunde lucis est, or with Laurentius. At Nox mea Darkness non habet.
and when the dying body smells now of the Earth to which it is sinking, the Divine Soul (ut in rogo Imperatorum) savours of Heaven, to which it is ascending with a farewel-faith,
and when the dying body smells now of the Earth to which it is sinking, the Divine Soul (ut in Ask Emperor) savours of Heaven, to which it is ascending with a farewel-faith,
I close mine eyes to see my Saviour, and like old Simeon lay down my head in my Fathers bosom, with his Nunc dimittis. Now Lord let thy servant depart in peace,
I close mine eyes to see my Saviour, and like old Simeon lay down my head in my Father's bosom, with his Nunc Dimittis. Now Lord let thy servant depart in peace,
2. The price that our Apostle was chearfully willing to come up to, that he might compass it, NONLATINALPHABET, he accounted all things loss, that he might gain it.
2. The price that our Apostle was cheerfully willing to come up to, that he might compass it,, he accounted all things loss, that he might gain it.
In the handling the former part the last time I endeavoured as I was able (though infinitely under its worth) to hold forth and commend to you the supereminent excellency of the saving knowledge of Christ above all other things, and all other knowledge whatsoever.
In the handling the former part the last time I endeavoured as I was able (though infinitely under its worth) to hold forth and commend to you the supereminent excellency of the Saving knowledge of christ above all other things, and all other knowledge whatsoever.
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But as (they say) the Jews are now wont, when ever they build an House to leave some part of it imperfect in reference to Jerusalems ruins which they would remember,
But as (they say) the jews Are now wont, when ever they built an House to leave Some part of it imperfect in Referente to Jerusalems ruins which they would Remember,
the half of our Solomons glory will never be told. Here the most copious and fluent Orator must close his imperfect speech with a Dicebam instead of a Dixi, and draw the Curtain of silence over those NONLATINALPHABET, which he cannot draw and set out to the life.
the half of our Solomons glory will never be told. Here the most copious and fluent Orator must close his imperfect speech with a Dicebam instead of a i have said, and draw the Curtain of silence over those, which he cannot draw and Set out to the life.
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And yet it's good digging deeper in such golden Mines, and another hour would be well spent in viewing and admiring that infinite excellency, which in Heaven we shall be adoring to Eternity.
And yet it's good digging Deeper in such golden Mines, and Another hour would be well spent in viewing and admiring that infinite excellency, which in Heaven we shall be adoring to Eternity.
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And therefore for this time let us rather draw the net to the shore, and in the second applicatory part of the Text see what we have taken, or whether our selves rather be so taken with an holy admiration and desire of it, that with our Apostle we can be willing to suffer the loss of all for it.
And Therefore for this time let us rather draw the net to the shore, and in the second applicatory part of the Text see what we have taken, or whither our selves rather be so taken with an holy admiration and desire of it, that with our Apostle we can be willing to suffer the loss of all for it.
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First, How low should the consideration of it lay even Scholars of the highest form in their thoughts and estimate of all their other knowledge in comparison of it!
First, How low should the consideration of it lay even Scholars of the highest from in their thoughts and estimate of all their other knowledge in comparison of it!
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Yea by how much more exactly the Astronomer by his instrument can take the height of Sun or Star, by so much the more fully he apprehends at what a wonderful distance he and the highest Mountain of the whole Earth is under it.
Yea by how much more exactly the Astronomer by his Instrument can take the height of Sun or Star, by so much the more Fully he apprehends At what a wondered distance he and the highest Mountain of the Whole Earth is under it.
O that the consideration of this high transcending excellency of the knowledge of Christ might help us (though not to low thoughts of learning yet) to more lowly thoughts of our selves notwithstanding all our other knowledge, that the dazeling brightness of the sun of Righteousness might at least so far blind us,
O that the consideration of this high transcending excellency of the knowledge of christ might help us (though not to low thoughts of learning yet) to more lowly thoughts of our selves notwithstanding all our other knowledge, that the dazzling brightness of the sun of Righteousness might At least so Far blind us,
as to hide pride from us: pride, which is the great learned mans greatest and dangerousest snare, in which by reason of his learning and knowledge he is easiliest taken, and by which he is most of all hindred from this more excellent knowledge of Jesus Christ.
as to hide pride from us: pride, which is the great learned men greatest and dangerousest snare, in which by reason of his learning and knowledge he is easiliest taken, and by which he is most of all hindered from this more excellent knowledge of jesus christ.
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for the King of Tyre to be as wise as Daniel, and not to be as proud as Lucifer, NONLATINALPHABET, knowledge puffs up saith the Apostle, 1 Cor. 8. 1. and usually the more aiery and empty the knowledge is, it makes the bladder swell the more.
for the King of Tyre to be as wise as daniel, and not to be as proud as Lucifer,, knowledge puffs up Says the Apostle, 1 Cor. 8. 1. and usually the more airy and empty the knowledge is, it makes the bladder swell the more.
The Devil is a very knowing and a very proud Creature. The most learned Philosophers and wisest Statesmen amongst the Heathen, have been noted for pride;
The devil is a very knowing and a very proud Creature. The most learned Philosophers and Wisest Statesmen among the Heathen, have been noted for pride;
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Rom. 14. 3. The supercilium with which the great Rabbies despised the poor ignorant people that knew not the punctilioes of the law. John 7. 49. and the Typhus of many of our great Criticks, who account themselves the greatest (if not the only Scholars) plainly shew, that as it was an hand of pride which was lift up at first to the tree of knowledge, so it is a fruit, which hath been very ready to grow upon that tree ever since.
Rom. 14. 3. The supercilium with which the great Rabbies despised the poor ignorant people that knew not the Punctilioes of the law. John 7. 49. and the Typhus of many of our great Critics, who account themselves the greatest (if not the only Scholars) plainly show, that as it was an hand of pride which was lift up At First to the tree of knowledge, so it is a fruit, which hath been very ready to grow upon that tree ever since.
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whilst with one eye he is soaring aloft in highest speculations, at the same time he could look so low as to see himself and all other learning nothing, but folly in comparison of this more excellent knowledge, because as pride first is the Scholars special snare, in which he is easiliest taken. So
while with one eye he is soaring aloft in highest speculations, At the same time he could look so low as to see himself and all other learning nothing, but folly in comparison of this more excellent knowledge, Because as pride First is the Scholars special snare, in which he is easiliest taken. So
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Nay that he resists them. James 4. 6. and what advance can Balaam make when an Angel, can these when God stands to resist them? The Apostle in his Epistles to the Romans and Corinthians, fully shews,
Nay that he resists them. James 4. 6. and what advance can balaam make when an Angel, can these when God Stands to resist them? The Apostle in his Epistles to the Romans and Corinthians, Fully shows,
as some expound those three words, NONLATINALPHABET NONLATINALPHABET, he brought to nought all their wisdom, that as learned and profound as they were, NONLATINALPHABET, when they professed themselves wise, they became fools, when they proved so proud as to account the Gospel foolishness; and notwithstanding all their depth and solidity they became most vain, vanished quite away into meer emptiness, were swoln empty Bladders. — NONLATINALPHABET.
as Some expound those three words,, he brought to nought all their Wisdom, that as learned and profound as they were,, when they professed themselves wise, they became Fools, when they proved so proud as to account the Gospel foolishness; and notwithstanding all their depth and solidity they became most vain, vanished quite away into mere emptiness, were swollen empty Bladders. —.
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in the wisdom of God, by wisdom could not come to the knowledge of God; but proved most vain and corrupt when they endeavoured to be most accurate, as its observed, that Aristotle speaks more wide of God in his Acroamaticks than in his Exotericks, and in after-times how dull and arid some Schoolmen and other Writers are in the more spiritual truths about Jesus Christ and the Power of Godliness, who were most subtle and acute in other speculations:
in the Wisdom of God, by Wisdom could not come to the knowledge of God; but proved most vain and corrupt when they endeavoured to be most accurate, as its observed, that Aristotle speaks more wide of God in his Acroamatics than in his Exotericks, and in Aftertimes how dull and arid Some Schoolmen and other Writers Are in the more spiritual truths about jesus christ and the Power of Godliness, who were most subtle and acute in other speculations:
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the saving knowledge of a crucified Christ suting best with that Christian heart, in which proud conceits of these carnal excellencies are crucified, and God delighting to give grace to the humble, and promising the meek that he will teach them his ways.
the Saving knowledge of a Crucified christ suiting best with that Christian heart, in which proud conceits of these carnal excellencies Are Crucified, and God delighting to give grace to the humble, and promising the meek that he will teach them his ways.
I am sure the more lowly the heart is, the higher pitch it riseth to of the saving knowledg of him, who bad us learn of him to be meek and lowly, presently after he had thanked his Father that he had hid those things from the wise and prudent,
I am sure the more lowly the heart is, the higher pitch it Riseth to of the Saving knowledge of him, who bad us Learn of him to be meek and lowly, presently After he had thanked his Father that he had hid those things from the wise and prudent,
and a like simple-hearted lowliness of spirit is yet and will ever be a great help to make the best Scholar, especially in this piece of learning of the excellent knowledge of Jesus Christ, who is ever ready to teach them most, who acknowledge themselves to know least,
and a like simplehearted lowliness of Spirit is yet and will ever be a great help to make the best Scholar, especially in this piece of learning of the excellent knowledge of jesus christ, who is ever ready to teach them most, who acknowledge themselves to know least,
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because he acknowledged he was more brutish than any man. Prov. 30. 2. Some think he was Ithiel and Ʋcal 's Tutour, who are there mentioned. That I cannot say.
Because he acknowledged he was more brutish than any man. Curae 30. 2. some think he was Ithiel and Ʋcal is Tutor, who Are there mentioned. That I cannot say.
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But this I may, that a man of his humble temper is the fittest Scholar for Jesus Christ, who (as others think) is signified by that Ithiel and Ʋcal; so that we have not more need to be studious,
But this I may, that a man of his humble temper is the Fittest Scholar for jesus christ, who (as Others think) is signified by that Ithiel and Ʋcal; so that we have not more need to be studious,
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Pride may possibly prick us on to learn other things, but it's an humble heart only that knowing its own blindness and darkness sends a man to School that he may learn Jesus Christ;
Pride may possibly prick us on to Learn other things, but it's an humble heart only that knowing its own blindness and darkness sends a man to School that he may Learn jesus christ;
for selfulness (as an intus existens) hinders us from taking in the fulness of Christ, as the Jews going about to establish their own righteousness did not submit to the righteousness of God.
for selfulness (as an intus existens) hinders us from taking in the fullness of christ, as the jews going about to establish their own righteousness did not submit to the righteousness of God.
Rom. 10. 3. and the thoughts of their own freedom hindred them from accepting true liberty by Christ. John 8. 33. so conceit of our own learning and wisdom so prepossesseth the heart, that it prejudiceth it against the saving knowledge of Christ,
Rom. 10. 3. and the thoughts of their own freedom hindered them from accepting true liberty by christ. John 8. 33. so conceit of our own learning and Wisdom so prepossesseth the heart, that it prejudiceth it against the Saving knowledge of christ,
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so that his Gospel to the learned Greek is no better than foolishness. 1 Cor. 1. 23. and with the great Rabbies they are but the cursed Ideots which know not the law, who believe in Christ.
so that his Gospel to the learned Greek is no better than foolishness. 1 Cor. 1. 23. and with the great Rabbies they Are but the cursed Idiots which know not the law, who believe in christ.
being diametrically opposite to the main Principles of that NONLATINALPHABET, which therefore stands out in Enmity against them. Rom. 8. 7. and because it looks at them as silly and poor low notions, fit only for mean and low spirits and apprehensions, doth not more hate them than despise them,
being diametrically opposite to the main Principles of that, which Therefore Stands out in Enmity against them. Rom. 8. 7. and Because it looks At them as silly and poor low notions, fit only for mean and low spirits and apprehensions, does not more hate them than despise them,
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or that a very learned and great-read man (as Paul even in the judgment of his Enemies, in this kind us { que } ad invidiam, rarely eminent) for him. 1 Cor. 2. 1. to preach not so loftily as to give Felix occasion to say, that much learning made him mad:
or that a very learned and great-read man (as Paul even in the judgement of his Enemies, in this kind us { que } ad invidiam, rarely eminent) for him. 1 Cor. 2. 1. to preach not so loftily as to give Felix occasion to say, that much learning made him mad:
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but so plainly, as other learned men might count it the foolishness of preaching, here is always a trial, and too often a snare, which he is a happy man, that is not taken in.
but so plainly, as other learned men might count it the foolishness of preaching, Here is always a trial, and too often a snare, which he is a happy man, that is not taken in.
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Isa. 5. 21. proclaims it the greatest folly to trust to our own wisdom. Prov. 28. 26. warns us not to lean to our own understanding. Prov. 3. 5. nay chargeth us to be fools that we may be wise.
Isaiah 5. 21. proclaims it the greatest folly to trust to our own Wisdom. Curae 28. 26. warns us not to lean to our own understanding. Curae 3. 5. nay charges us to be Fools that we may be wise.
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To undervalue learning, No, but to shew of how little worth it is in comparison of the learning of Christ; not (as the Devil blasphemously suggested to Eve) because God envieth us knowledge,
To undervalue learning, No, but to show of how little worth it is in comparison of the learning of christ; not (as the devil blasphemously suggested to Eve) Because God Envieth us knowledge,
Job 8. 9. that as natural men we do not, nay we cannot know them. 1 Cor. 2. 14. and when they are so hid from us, should not pride be hid from us to? when God asks Job, where is the place of darkness.
Job 8. 9. that as natural men we do not, nay we cannot know them. 1 Cor. 2. 14. and when they Are so hid from us, should not pride be hid from us to? when God asks Job, where is the place of darkness.
How extreamly ignorant greatest Scholars have been of the things of God? The wise men of the East, (whatever they were called before) began then to be truly wise when they came to seek after Christ.
How extremely ignorant greatest Scholars have been of the things of God? The wise men of the East, (whatever they were called before) began then to be truly wise when they Come to seek After christ.
1 Cor. 1. 21. nay, Noctuae Athenas. In Athens it self was an Altar but to the unknown God, whom ye ignorantly worship, said Paul. Act 17. 23 But was it not a bold part of him to brand those University-men with Ignorance, who most abounded with knowledge? Or, was it not rather strange that to them that were so studious and inquisitive after news, v. 21. God's Creation of the World, and Christ, and the Resurrection (the three first great Letters in every Christians Primier) should be NONLATINALPHABET strange things, v. 20. thinking (as some of ours have observed) that whilst he preached, NONLATINALPHABET (v. 18.) the former had been a new God, the latter a new strange Goddess, which he had propounded to them to be put into their Calendar.
1 Cor. 1. 21. nay, Noctuae Athenas. In Athens it self was an Altar but to the unknown God, whom you ignorantly worship, said Paul. Act 17. 23 But was it not a bold part of him to brand those University men with Ignorance, who most abounded with knowledge? Or, was it not rather strange that to them that were so studious and inquisitive After news, v. 21. God's Creation of the World, and christ, and the Resurrection (the three First great Letters in every Christians Primier) should be strange things, v. 20. thinking (as Some of ours have observed) that while he preached, (v. 18.) the former had been a new God, the latter a new strange Goddess, which he had propounded to them to be put into their Calendar.
But it's no news that Christ and the true God should be mistaken for a strange God to such as are strangers from God, though never so well acquainted with other literature, of whom is too often verified what Lucan said of the Dryades. Solis nôsse Deos & coeli sydera vobis, Aut solis nescire datur.
But it's no news that christ and the true God should be mistaken for a strange God to such as Are Strangers from God, though never so well acquainted with other literature, of whom is too often verified what Lucan said of the Dryades. Solis nôsse Gods & coeli sydera vobis, Or solis Not know datur.
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even by grace we know but in part. 1 Cor. 13. 9. are but tender-eyed Leah's, and therefore have need of Christ's Eye-salve, that we may better discern his beauty and our own deformity.
even by grace we know but in part. 1 Cor. 13. 9. Are but tender-eyed Leah's, and Therefore have need of Christ's Eyesalve, that we may better discern his beauty and our own deformity.
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When nearest, we are far from a full view, and when gotten highest, this NONLATINALPHABET is so far above us, that if duly considered would lay us low in thoughts of our own underling lowness,
When nearest, we Are Far from a full view, and when got highest, this is so Far above us, that if duly considered would lay us low in thoughts of our own underling lowness,
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5. This I only add, that those whom God hath lifted up and advanced to highest abilities and serviceableness in his Church, he hath been wont first to lay low in their own Eyes, taken them off from their own Legs, let them see how brutish. Prov. 30. 2. and how childish. Jer. 1. 6. they are in themselves, able to know little and to do nothing, that he being acknowledged to be All, he may have all the praise;
5. This I only add, that those whom God hath lifted up and advanced to highest abilities and serviceableness in his Church, he hath been wont First to lay low in their own Eyes, taken them off from their own Legs, let them see how brutish. Curae 30. 2. and how childish. Jer. 1. 6. they Are in themselves, able to know little and to do nothing, that he being acknowledged to be All, he may have all the praise;
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to be sure we purchase this wisdom at any rate, for seeing its such supereminent knowledge, we certainly are fools so long as we leave it out of the bargain;
to be sure we purchase this Wisdom At any rate, for seeing its such supereminent knowledge, we Certainly Are Fools so long as we leave it out of the bargain;
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Psal. 90. 12. and according to Solomon 's direction, above all gettings to get understanding. Prov. 4. 7. what a greedy but yet holy Covetousness doth St. Austin commend to us in that expression of his, Capiat quis { que } quod potest in quantum potest, qui non potest, nutriat, cor ut possit, &c. that every one should take what he can,
Psalm 90. 12. and according to Solomon is direction, above all gettings to get understanding. Curae 4. 7. what a greedy but yet holy Covetousness does Saint Austin commend to us in that expression of his, Capita quis { que } quod potest in quantum potest, qui non potest, nutriat, cor ut possit, etc. that every one should take what he can,
as much as ever he can, and he that is weak should labour to grow up to more strength, that at last he may carry away more than now he can, was it a NONLATINALPHABET that the man was sick of;
as much as ever he can, and he that is weak should labour to grow up to more strength, that At last he may carry away more than now he can, was it a that the man was sick of;
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that the more he ate the more he hungred? No, but a spiritual appetite of a divine object, that, (as fire the most spiritual Element, the more its fed the more it burns,
that the more he ate the more he hungered? No, but a spiritual appetite of a divine Object, that, (as fire the most spiritual Element, the more its fed the more it burns,
for however in some other Cases (whilst we follow our own conceits) we may be overwise. Eccles. 7. 16. and too much learning hath made some men mad: yet I am sure the more we have learnt of Christ, the more are we able (with Paul) to speak the words of truth and soberness.
for however in Some other Cases (while we follow our own conceits) we may be overwise. Eccles. 7. 16. and too much learning hath made Some men mad: yet I am sure the more we have learned of christ, the more Are we able (with Paul) to speak the words of truth and soberness.
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or of going and getting too fast or too far, when Paul who very far advanced, professeth he had not attained. Philip. 3. 12, 13. 2. But the danger on the contrary is in falling short, and it's just so much of eternal life, as it is of the saving knowledge of Jesus Christ. John 17. 3. Ignorance being Satan's blind, which he sets up in our way to life;
or of going and getting too fast or too Far, when Paul who very Far advanced, Professes he had not attained. Philip. 3. 12, 13. 2. But the danger on the contrary is in falling short, and it's just so much of Eternal life, as it is of the Saving knowledge of jesus christ. John 17. 3. Ignorance being Satan's blind, which he sets up in our Way to life;
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What mischief other sins do us by their greater atrocity and more deadly guilt, the same ignorance doth (it may be) by leading of us blindfold into the worst of them;
What mischief other Sins do us by their greater atrocity and more deadly guilt, the same ignorance does (it may be) by leading of us blindfold into the worst of them;
And so Solomon 's Proverb that brings this blind-folded man erring from the way of understanding, leaveth him in the Congregation of the dead (Prov. 21. 16.) as in an irrecoverable, hopeless condition.
And so Solomon is Proverb that brings this blindfolded man erring from the Way of understanding, Leaveth him in the Congregation of the dead (Curae 21. 16.) as in an irrecoverable, hopeless condition.
Hos. 4. 6. and that of Elihu. Job 36. 12. where to die without knowledge is threatned as that which sealeth upon us the bottomless pit, so as never to see or take hold of the paths of light and life,
Hos. 4. 6. and that of Elihu. Job 36. 12. where to die without knowledge is threatened as that which Sealeth upon us the bottomless pit, so as never to see or take hold of the paths of Light and life,
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I only add that the desperateness of this danger is aggravated, when this ignorance is affected, when we are willingly ignorant. 2 Pet. 3. 5. as we do not know, so we will not understand. Psal. 82. 5. not only simply blind that we cannot, put froward, and so wink with our eyes,
I only add that the desperateness of this danger is aggravated, when this ignorance is affected, when we Are willingly ignorant. 2 Pet. 3. 5. as we do not know, so we will not understand. Psalm 82. 5. not only simply blind that we cannot, put froward, and so wink with our eyes,
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Job 21. 14. Now of all others these froward fools hating of knowledge the Scripture looks at as a most dangerous, saith that this their peevish turning away will slay them. Prov. 1. 32. that whilst they hate wisdom, they love death. Prov. 8. 36. and their bidding God depart now will be answered with a Depart from me ye cursed at the last day.
Job 21. 14. Now of all Others these froward Fools hating of knowledge the Scripture looks At as a most dangerous, Says that this their peevish turning away will slay them. Curae 1. 32. that while they hate Wisdom, they love death. Curae 8. 36. and their bidding God depart now will be answered with a Depart from me you cursed At the last day.
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be pleased to consider that Ignorance of Christ is so much willingly and wilfully affected, as the proffers of Christ, and the means and opportunities of the true and saving knowing of him and acquaintance with him are neglected. Now our opportunities in this kind are fair and our advantages great;
be pleased to Consider that Ignorance of christ is so much willingly and wilfully affected, as the proffers of christ, and the means and opportunities of the true and Saving knowing of him and acquaintance with him Are neglected. Now our opportunities in this kind Are fair and our advantages great;
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we had therefore need have our eyes in our head to look about us, that we prove not like Solomon 's fool, that hath a price in his hand, but wants a heart to improve it. 1. As men.
we had Therefore need have our eyes in our head to look about us, that we prove not like Solomon is fool, that hath a price in his hand, but Wants a heart to improve it. 1. As men.
For a man without knowledge is unmanned and become a beast. Psal. 49. 20. Anaxagoras said he was born coelum & solem intueri, to eye the Sun and heaven. Poor man!
For a man without knowledge is unmanned and become a beast. Psalm 49. 20. Anaxagoras said he was born coelum & solemn intueri, to eye the Sun and heaven. Poor man!
and it will be too low if it be not as high as God in Jesus Christ, who stooped so low as to become man, that man in and by him might come to know and enjoy God.
and it will be too low if it be not as high as God in jesus christ, who stooped so low as to become man, that man in and by him might come to know and enjoy God.
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He is NONLATINALPHABET, John 1. 1. and therefore it is the most Divine Reason to believe in him the light which inlightneth every man that cometh into the world. v. 9. and therefore let the Prince of darkness shut his eyes to this light.
He is, John 1. 1. and Therefore it is the most Divine Reason to believe in him the Light which Enlighteneth every man that comes into the world. v. 9. and Therefore let the Prince of darkness shut his eyes to this Light.
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2. Especially as we are Christian men, in the clear mirrour of the Gospel of Christ, it's expected that with open face we at least should come to a more full view of the beauty and glorious excellency of the knowledge of Christ.
2. Especially as we Are Christian men, in the clear mirror of the Gospel of christ, it's expected that with open face we At lest should come to a more full view of the beauty and glorious excellency of the knowledge of christ.
and so little learnt? sol manè fenestras, and are our eyes yet shut? Nay doth the Gospels Noonday sun shine? and are we yet in darkness? like Austins. Caeci in sole positi!
and so little learned? sol manè fenestras, and Are our eyes yet shut? Nay does the Gospels Noonday sun shine? and Are we yet in darkness? like Austins. Caeci in sole Position!
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If our Gospel be hid, its hid in them that are lost, whose Eyes the God of this World hath blinded. As men, especially as Christian men ours had need to be enlightned.
If our Gospel be hid, its hid in them that Are lost, whose Eyes the God of this World hath blinded. As men, especially as Christian men ours had need to be enlightened.
and if it were no shame to some of the Philosophers in old age to go to School to learn that which they had not before studied, let it not be deemed a disparagement to the gravest,
and if it were no shame to Some of the Philosophers in old age to go to School to Learn that which they had not before studied, let it not be deemed a disparagement to the Gravest,
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But whether young, and so have but few years past, or old and so have but few behind to number, it concerns us all so to number them, that both sorts apply our hearts to wisdom.
But whither young, and so have but few Years past, or old and so have but few behind to number, it concerns us all so to number them, that both sorts apply our hearts to Wisdom.
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Psal. 90. 12. whether young or old, as University men, as learned men it especially concerns us (as such) to learn Christ, that we may be made wise to salvation: for is it not pitty that they who know so much of other things should know so little of Jesus Christ? to be among those great wise men of the world.
Psalm 90. 12. whither young or old, as university men, as learned men it especially concerns us (as such) to Learn christ, that we may be made wise to salvation: for is it not pity that they who know so much of other things should know so little of jesus christ? to be among those great wise men of the world.
Psal. 2. 10. and yet for want of kissing the Son to perish from the way, v. 12. periti but perituri: a thousand pities that such rare polished pieces, such curious carved Mercurial Statues should have their end to be burnt in the fire that never goeth out.
Psalm 2. 10. and yet for want of kissing the Son to perish from the Way, v. 12. Periti but perituri: a thousand pities that such rare polished Pieces, such curious carved Mercurial Statues should have their end to be burned in the fire that never Goes out.
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that your other learning will be an introduction to lead you as the Star did the wise men to Christ. Matth. 2. an under-step to lift up your desires and endeavours to this NONLATINALPHABET, this eminently transcendent knowledge of Christ Jesus our Lord.
that your other learning will be an introduction to led you as the Star did the wise men to christ. Matthew 2. an under-step to lift up your Desires and endeavours to this, this eminently transcendent knowledge of christ jesus our Lord.
1. (From what hath been before said) Be humble if you would be wise, and learn to know your selves, if indeed you would ever know Christ. The Laodicean Angel, when he thought and said he was rich, was poor and blind, and stood in need of Christs eye-salve. Revel. 3. 17, 18. By not knowing the plague of our own heart we come not acquainted with the Physician. But by being sensible of our own darkness we come better to see how marvellous the light of the Sun of righteousness is, that can illuminate it.
1. (From what hath been before said) Be humble if you would be wise, and Learn to know your selves, if indeed you would ever know christ. The Laodicean Angel, when he Thought and said he was rich, was poor and blind, and stood in need of Christ eyesalve. Revel. 3. 17, 18. By not knowing the plague of our own heart we come not acquainted with the physician. But by being sensible of our own darkness we come better to see how marvellous the Light of the Sun of righteousness is, that can illuminate it.
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A fruitful conversing with them that are acquainted with Christ by what we shall both see of him in them and hear from them is a great advantage to our better knowing of him.
A fruitful conversing with them that Are acquainted with christ by what we shall both see of him in them and hear from them is a great advantage to our better knowing of him.
As in Universities there is an air of learning, and in them Colledges and Societies founded and erected, that by the Conferences and Lectures of learned men we might gain more knowledge in several Arts and Faculties,
As in Universities there is an air of learning, and in them Colleges and Societies founded and erected, that by the Conferences and Lectures of learned men we might gain more knowledge in several Arts and Faculties,
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so in the Church of God where he is so much known. Psal. 76. 1. in that School of Christ the Communion of Saints; if rightly ordered and improved, there is a strong breathing of the spirit, where, by others knowledge and experiences conferred and communicated, we may come to know much more of him than (it may be) we should ever have done by our own.
so in the Church of God where he is so much known. Psalm 76. 1. in that School of christ the Communion of Saints; if rightly ordered and improved, there is a strong breathing of the Spirit, where, by Others knowledge and experiences conferred and communicated, we may come to know much more of him than (it may be) we should ever have done by our own.
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If thou wouldst be rich, thou wouldst receive a Jewel from a weak hand, and therefore if either thou beest wise or wouldst be wise, Converse with them that are made wise to salvation, with them most, of whom we may gain most,
If thou Wouldst be rich, thou Wouldst receive a Jewel from a weak hand, and Therefore if either thou Best wise or Wouldst be wise, Converse with them that Are made wise to salvation, with them most, of whom we may gain most,
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4. Nay learn by teaching, and get by giving, for that's one way better to see and know Christ and our selves, by shewing and holding him out to others.
4. Nay Learn by teaching, and get by giving, for that's one Way better to see and know christ and our selves, by showing and holding him out to Others.
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2. In publick administrations let such as God hath fitted and called, as they are more desirous to know, be more careful to preach Jesus Christ. They have his promise for their incouragement NONLATINALPHABET.
2. In public administrations let such as God hath fitted and called, as they Are more desirous to know, be more careful to preach jesus christ. They have his promise for their encouragement.
And therefore although I am very far from either countenancing the Lay-Preachers of our days, who pretending most to the knowledge of Christ, are such Ministers of the spirit that they have all good letters in abomination.
And Therefore although I am very Far from either countenancing the Lay-Preachers of our days, who pretending most to the knowledge of christ, Are such Ministers of the Spirit that they have all good letters in abomination.
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Or, from hastning others that are of themselves too hasty to fly from the University before they be fledg'd, whom not God's call but their own self-conceit and oftentimes penury makes Preachers,
Or, from hastening Others that Are of themselves too hasty to fly from the university before they be fledged, whom not God's call but their own self-conceit and oftentimes penury makes Preachers,
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Or, from the least undervaluing of the Blessed Advantages which by continuance in the University, such as wait for a call from God, do in the mean time enjoy of storing up knowledge as of other things,
Or, from the least undervaluing of the Blessed Advantages which by Continuance in the university, such as wait for a call from God, do in the mean time enjoy of storing up knowledge as of other things,
so especially of Jesus Christ, that when called forth, like good Scribes instructed unto the Kingdom of Heaven, they may bring out of their treasure things both new and old. Matth. 13. 52.
so especially of jesus christ, that when called forth, like good Scribes instructed unto the Kingdom of Heaven, they may bring out of their treasure things both new and old. Matthew 13. 52.
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and so vexatio dat intellectum, NONLATINALPHABET, that some could then say with Ignatius, NONLATINALPHABET, whatever I learnt before, I began then to be Christs Disciple.
and so Vexation that Intellectum,, that Some could then say with Ignatius,, whatever I learned before, I began then to be Christ Disciple.
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4. They have in that their great work (for which none is sufficient) frequent occasions of seeing and acknowledging their great weakness and emptiness,
4. They have in that their great work (for which none is sufficient) frequent occasions of seeing and acknowledging their great weakness and emptiness,
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and thereby Christ is engaged to teach them, as Paul was therefore comforted of God, that with those consolations he might better comfort his people. 2 Cor. 1. 4. Teach that you may learn.
and thereby christ is engaged to teach them, as Paul was Therefore comforted of God, that with those consolations he might better Comfort his people. 2 Cor. 1. 4. Teach that you may Learn.
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Philip was sent to preach Christ to the Eunuch when he was at his Book. Act 8. 26, 28. and when Mary is weeping and seeking, Christ appears to her, John 20. 13, 14, 15. Seek therefore if you would find; and study Christ if you would know him, view him as you use to do him whom you would know,
Philip was sent to preach christ to the Eunuch when he was At his Book. Act 8. 26, 28. and when Marry is weeping and seeking, christ appears to her, John 20. 13, 14, 15. Seek Therefore if you would find; and study christ if you would know him, view him as you use to do him whom you would know,
and it were well if some that were more gtown up were wholly freed from. But this is one kind of having fellowship with the unfruitful works of darkness:
and it were well if Some that were more gtown up were wholly freed from. But this is one kind of having fellowship with the unfruitful works of darkness:
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For the Books which for the present we read are wont to leave a tincture and impression upon the spirit of the Reader, especially if his judgment be weak,
For the Books which for the present we read Are wont to leave a tincture and impression upon the Spirit of the Reader, especially if his judgement be weak,
as Paul had in the thorn in his flesh, when he had before been caught up to Paradise, as Hierom saith, Ama scientiam scripturarum, & vitia carnis non amabis.
as Paul had in the thorn in his Flesh, when he had before been caught up to Paradise, as Hieronymus Says, Ama scientiam scripturarum, & Vices carnis non amabis.
3. All vain and idle studies, such were those sciences falsly so called. 1 Tim. 6. 20. about Genealogies and questions, and those old Wives Fables in the Apostles times, answerable to which are our Romanza's, too many of our silly Pamphlets,
3. All vain and idle studies, such were those sciences falsely so called. 1 Tim. 6. 20. about Genealogies and questions, and those old Wives Fables in the Apostles times, answerable to which Are our Romanza's, too many of our silly Pamphlets,
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and (let none be displeased if I add) not a few of our Criticks minutiae and argutiae, no better than as Elian called some of the great Artists pretty little curious knacks, NONLATINALPHABET, which shallow and light heads take up as Jet doth straws instead of what is more solid and substantial like Solomon 's, NONLATINALPHABET.
and (let none be displeased if I add) not a few of our Critics minutiae and argutiae, no better than as Elian called Some of the great Artists pretty little curious knacks,, which shallow and Light Heads take up as Jet does straws instead of what is more solid and substantial like Solomon is,.
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Prov. 21. 6. a vanity tossed to and fro of them that seek death, very feathers which we break our arm with, by throwing them with our whole might, make our spirits vain if not profane,
Curae 21. 6. a vanity tossed to and from of them that seek death, very Feathers which we break our arm with, by throwing them with our Whole might, make our spirits vain if not profane,
and so far from helping us to this, NONLATINALPHABET, this substantial knowledge of Christ, that many of the plainest and strongest Scripture-proofs of the Doctrine of Christ are attempted to be evaded and enervated by these bold Criticisms.
and so Far from helping us to this,, this substantial knowledge of christ, that many of the Plainest and Strongest Scripture proofs of the Doctrine of christ Are attempted to be evaded and enervated by these bold Criticisms.
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as men grow mad having their eyes long set open against the Sun. This tree of knowledge, a forbidden fruit, which yet we have an itch and licorish appetite after,
as men grow mad having their eyes long Set open against the Sun. This tree of knowledge, a forbidden fruit, which yet we have an itch and licorish appetite After,
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whilst by being thankfully content with what God in Scripture reveals of Christ and his will, we should be wise to sobriety. Rom. 12. 3. But for Gods secrets, Eorum fides salutem affert, Periculum Inquisitio, as Hesychius speaks.
while by being thankfully content with what God in Scripture reveals of christ and his will, we should be wise to sobriety. Rom. 12. 3. But for God's secrets, Their fides salutem affert, Periculum Inquisition, as Hesychius speaks.
1. Let this be the first Caveat in our learning to know Christ, that we lay aside these and such like studies that either in their own nature estrange us from him,
1. Let this be the First Caveat in our learning to know christ, that we lay aside these and such like studies that either in their own nature estrange us from him,
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1. Either for time, in spending it so wholly on them that there's none left for those duties in which we should more immediately acquaint our selves with Christ.
1. Either for time, in spending it so wholly on them that there's none left for those duties in which we should more immediately acquaint our selves with christ.
Many a close student who hath stinted himself to study so many hours a day, hath (it may be) forgotten to put into the account one half hour to pray and read the Scripture, which is such a leaning to our own understanding, that we acknowledge not God. Prov. 3. 5, 6. a proud Atheistical self sufficiency,
Many a close student who hath stinted himself to study so many hours a day, hath (it may be) forgotten to put into the account one half hour to pray and read the Scripture, which is such a leaning to our own understanding, that we acknowledge not God. Curae 3. 5, 6. a proud Atheistical self sufficiency,
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when our other studies so wholly take up our time, that our addresses to Christ are either wholly excluded or curtailed, he who is thereby so much undervalued cannot but be very much offended.
when our other studies so wholly take up our time, that our Addresses to christ Are either wholly excluded or curtailed, he who is thereby so much undervalved cannot but be very much offended.
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and mean while never know what Paul 's NONLATINALPHABET in the fourteenth verse of this Chapter means, never acquainted with that giving all diligence which the Apostle Peter calls for in clearing up our interest in Christ,
and mean while never know what Paul is in the fourteenth verse of this Chapter means, never acquainted with that giving all diligence which the Apostle Peter calls for in clearing up our Interest in christ,
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Solomon indeed would have thee whatever (in thy ordinary calling) thy hand finds to do that thou do it, NONLATINALPHABET with thy might, but NONLATINALPHABET.
Solomon indeed would have thee whatever (in thy ordinary calling) thy hand finds to do that thou do it, with thy might, but.
Such an one David offered to God. 2 Sam. 6. 14. where it's said, that NONLATINALPHABET and v. 16. NONLATINALPHABET, words that both in their rise signify strength, and duplicated words to express his double diligence and earnestness, putting out all his strength, when it is before the Lord, according to the Apostles general injunction,
Such an one David offered to God. 2 Sam. 6. 14. where it's said, that and v. 16., words that both in their rise signify strength, and duplicated words to express his double diligence and earnestness, putting out all his strength, when it is before the Lord, according to the Apostles general injunction,
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though we should not be slothful in any other service, yet we should be then especially fervent in spirit, when it is in serving the Lord. Rom. 12. 12. This NONLATINALPHABET, might justly challenge an NONLATINALPHABET in our diligence, to be as much more intent in studying of him,
though we should not be slothful in any other service, yet we should be then especially fervent in Spirit, when it is in serving the Lord. Rom. 12. 12. This, might justly challenge an in our diligence, to be as much more intent in studying of him,
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But yet as I would not have Abulensis dispute so long as to forget his Creed, so nor other greatest Students in their well-furnished Libraries to want a Bible,
But yet as I would not have Abulensis dispute so long as to forget his Creed, so nor other greatest Students in their well-furnished Libraries to want a bible,
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but sure Christ was less known both then and now too, when by our Anti-Scripturists their spirit (not Gods) is so cried up that the Scriptures are decried,
but sure christ was less known both then and now too, when by our Antiscripturists their Spirit (not God's) is so cried up that the Scriptures Are decried,
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But for us that would not be so over-wise, but wise to sobriety and salvation, as the wise men had their Star, Matth. 2. so let the holy Scriptures be ever ours to lead us to Christ.
But for us that would not be so overwise, but wise to sobriety and salvation, as the wise men had their Star, Matthew 2. so let the holy Scriptures be ever ours to led us to christ.
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Psal. 73. 16, 17. and the Spouse is directed to the Shepherds Tents if she would find her beloved. Cant. 1. 8. And this though we be never so able and wise.
Psalm 73. 16, 17. and the Spouse is directed to the Shepherd's Tents if she would find her Beloved. Cant 1. 8. And this though we be never so able and wise.
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For wisdoms Proclamation is not only who so is simple, and he that wanteth understanding, let him turn in hither, as Prov. 9. 4. But Hear my words, O ye wise,
For wisdoms Proclamation is not only who so is simple, and he that Wants understanding, let him turn in hither, as Curae 9. 4. But Hear my words, Oh you wise,
Job 34. 2, 10. The wisest may hear and increase knowledge. Prov. 1. 5. 9. 9. especially in the knowledge of Jesus Christ, the oldest and wisest may yet live and learn, it being the fault of those foolish women, not that they were always learning but that they never took out their Lesson in coming to the knowledge of the truth.
Job 34. 2, 10. The Wisest may hear and increase knowledge. Curae 1. 5. 9. 9. especially in the knowledge of jesus christ, the oldest and Wisest may yet live and Learn, it being the fault of those foolish women, not that they were always learning but that they never took out their lesson in coming to the knowledge of the truth.
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Thou who in a strange place wilst sometimes ask and learn the way of a simple man or a young Child, disdain not to learn more of Christ of the simplest,
Thou who in a strange place wilt sometime ask and Learn the Way of a simple man or a young Child, disdain not to Learn more of christ of the simplest,
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though thou beest a man of God, yet herein according to that in the Prophet, let even a Child lead thee. Thus study other things, but the Scriptures most.
though thou Best a man of God, yet herein according to that in the Prophet, let even a Child led thee. Thus study other things, but the Scriptures most.
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2. Study much but pray more: for this wisdom must be got by asking, James 1. 5. as it must be digged for. Prov. 2. 4. so it must be cried after v. 3. NONLATINALPHABET. Thou must give, or (as some render it) consecrate thy voice in loudest cries and earnestess prayers for such a Boon.
2. Study much but pray more: for this Wisdom must be god by asking, James 1. 5. as it must be dug for. Curae 2. 4. so it must be cried After v. 3.. Thou must give, or (as Some render it) consecrate thy voice in Loudest cries and earnestess Prayers for such a Boon.
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Solomon the wisest man that ever was came to it this way, 1 King 3. 9. And David that was little short of him, at least in this part of Divinest Learning:
Solomon the Wisest man that ever was Come to it this Way, 1 King 3. 9. And David that was little short of him, At least in this part of Divinest Learning:
Dan. 8. 18, 19, 10. 9. but Zechariah must look up. Zech. 1. 18. and Ezekiel must be lifted up. Ezek. 8. 3. 40. 2. if he would see a Vision, and John must come up to Heaven if he would have a Revelation. Revel. 4. 1. Brightman prayed much when he commented on that Book,
Dan. 8. 18, 19, 10. 9. but Zechariah must look up. Zechariah 1. 18. and Ezekielem must be lifted up. Ezekiel 8. 3. 40. 2. if he would see a Vision, and John must come up to Heaven if he would have a Revelation. Revel. 4. 1. Brightman prayed much when he commented on that Book,
God is the Father of lights. James 1. 17. Christ the true light. John 1. 9. 8. 12. (Ille lux, nos lumina dicimur, ut oculi lumina) and the Holy Ghost is the spirit of wisdom and Revelation.
God is the Father of lights. James 1. 17. christ the true Light. John 1. 9. 8. 12. (Isle lux, nos lumina dicimur, ut oculi lumina) and the Holy Ghost is the Spirit of Wisdom and Revelation.
Psal. 36. 3. but as in one place its said, Nisi credideritis non intelligetis, so in another its added, Nos credidimus, & cognovimus, we know by believing,
Psalm 36. 3. but as in one place its said, Nisi credideritis non intelligetis, so in Another its added, Nos credidimus, & cognovimus, we know by believing,
1. First, make sure to be in Christ (as in the Text Christ Jesus my Lord) we are in him, and then we have understanding, 1 John 5. 20. when in the light, then inlightned,
1. First, make sure to be in christ (as in the Text christ jesus my Lord) we Are in him, and then we have understanding, 1 John 5. 20. when in the Light, then enlightened,
2. When once in him, endeavour with all Care and Conscience to walk on in the fear of His Name, in obedience to his Will, in a course of Holiness and Righteousness before him,
2. When once in him, endeavour with all Care and Conscience to walk on in the Fear of His Name, in Obedience to his Will, in a course of Holiness and Righteousness before him,
For Obedience. Keep and do, for this is your wisdom and understanding saith Moses. Deut. 4. 6, 7. and if a man will do, he shall know saith our Saviour. John 7. 17. Here,
For obedience. Keep and do, for this is your Wisdom and understanding Says Moses. Deuteronomy 4. 6, 7. and if a man will do, he shall know Says our Saviour. John 7. 17. Here,
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as in other things, we learn by practising, and come to know by doing. Let not our Scholars be like the Athenians, of whom its said, Scire quidem quid deceat, sed negligere.
as in other things, we Learn by practising, and come to know by doing. Let not our Scholars be like the Athenians, of whom its said, Scire quidem quid deceat, sed negligere.
The secret of the Lord is with the Righteous saith Solomon. Prov. 3. 32. Seminate justitiam, & illuminate vobis lumen scientiae. So the LXX. would make the Prophet speak.
The secret of the Lord is with the Righteous Says Solomon. Curae 3. 32. Seminate justitiam, & illuminate vobis lumen scientiae. So the LXX. would make the Prophet speak.
Hos. 10. 12. As light is sown for the Righteous, so the light of this saving knowledge of Christ is sown in a way of righteousness. So David ends his Psalm and I my Sermon.
Hos. 10. 12. As Light is sown for the Righteous, so the Light of this Saving knowledge of christ is sown in a Way of righteousness. So David ends his Psalm and I my Sermon.
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and as it were standing upon the highest round of this Jacob 's Ladder, by this his example he saith to us, as the voice from heaven did to John. Revel. 4. 1. Come up hither. And therefore Sursum Corda, that our Souls were indeed on the Wing,
and as it were standing upon the highest round of this Jacob is Ladder, by this his Exampl he Says to us, as the voice from heaven did to John. Revel. 4. 1. Come up hither. And Therefore Sursum Corda, that our Souls were indeed on the Wing,
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All of them very great words and magni animi. Blest Noble Soul, to which a despised Christ is of so great worth, that in comparison of him all other greatest things are less than nothing!
All of them very great words and magni animi. Blessed Noble Soul, to which a despised christ is of so great worth, that in comparison of him all other greatest things Are less than nothing!
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as he here in the Text, who accounted so meanly of himself as the least of the Apostles, and less than the least of all Saints: yet so highly of Christ, that he accounts nothing of worth without him,
as he Here in the Text, who accounted so meanly of himself as the least of the Apostles, and less than the least of all Saints: yet so highly of christ, that he accounts nothing of worth without him,
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nay all loss for him. And that you may not conceive him herein to brag and vapour, confider a little his particular words and expressions, which I have in part touched before,
nay all loss for him. And that you may not conceive him herein to brag and vapour, confider a little his particular words and expressions, which I have in part touched before,
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and at how high a rate he valued this invaluable transcendent excellent knowledge of him. And to this purpose Consider we. 1. The Emphatical significancy of his words in themselves. 2. His doubling and multiplying of them. 3. How he riseth in his expressions,
and At how high a rate he valued this invaluable transcendent excellent knowledge of him. And to this purpose Consider we. 1. The Emphatical significancy of his words in themselves. 2. His doubling and multiplying of them. 3. How he Riseth in his expressions,
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Here's such a cluster of words, as we cannot grasp, or the best Grecian well tell how to express in English, as Tully said the word NONLATINALPHABET could not be expressed in Latin. No fewer than five Greek Particles crowded together, the more fully to express not so much the strength of the asseveration as of his affection.
Here's such a cluster of words, as we cannot grasp, or the best Grecian well tell how to express in English, as Tully said the word could not be expressed in Latin. No fewer than five Greek Particles crowded together, the more Fully to express not so much the strength of the asseveration as of his affection.
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2. NONLATINALPHABET I account ] upon his serious and diligent casting up the account. He sets this down at the foot of it. NONLATINALPHABET. Non dubito; Duco, Judico.
2. I account ] upon his serious and diligent casting up the account. He sets this down At the foot of it.. Non dubito; Duco, Judico.
But doth he not over-lash? as he called his Book Jesuitica liberalitas in their full mouthed Ʋniversalis, Omnis, Nullus, Semper, Nunquam, &c. or is he not a careless inconsiderate Prodigal that will thus venture and lose all at one cast before he had viewed,
But does he not overlash? as he called his Book Jesuitica liberalitas in their full mouthed Ʋniversalis, Omnis, Nullus, Semper, Never, etc. or is he not a careless inconsiderate Prodigal that will thus venture and loose all At one cast before he had viewed,
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Not only that which he would willingly lose for Christ, but which (some of them in themselves and all of them in point of confidence in them) would be loss with a witness,
Not only that which he would willingly loose for christ, but which (Some of them in themselves and all of them in point of confidence in them) would be loss with a witness,
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but none at all to lose them all for Christ. 5. Nor hath he yet given them a title low enough: and therefore to NONLATINALPHABET he adds NONLATINALPHABET.
but none At all to loose them all for christ. 5. Nor hath he yet given them a title low enough: and Therefore to he adds.
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Some rendring it Quisquiliae, some Retrimenta, some Stercora, some NONLATINALPHABET, fit for those Dogs, v. 2. (as Zanchy) suffice it for us to know, that on all hands it signifieth such things as are,
some rendering it Quisquiliae, Some Retrimenta, Some Stercora, Some, fit for those Dogs, v. 2. (as Zanchy) suffice it for us to know, that on all hands it signifies such things as Are,
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6th. Place, holding forth Christs comparative incomparable worth, and his answerable estimate and valuation of it in his NONLATINALPHABET: and NONLATINALPHABET.
6th. Place, holding forth Christ comparative incomparable worth, and his answerable estimate and valuation of it in his: and.
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but there's an NONLATINALPHABET, a supereminent excellency in Christ, and if they be loss, then though he should lose them all and win Christ, he accounts himself to be a wonderful gainer.
but there's an, a supereminent excellency in christ, and if they be loss, then though he should loose them all and win christ, he accounts himself to be a wondered gainer.
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and if you will take in the seventh verse, you have them thrice in two, to express that as when the dreams were doubled, the thing was certain, Gen. 41. 32. So when his words here are doubled and trebled,
and if you will take in the seventh verse, you have them thrice in two, to express that as when the dreams were doubled, the thing was certain, Gen. 41. 32. So when his words Here Are doubled and trebled,
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3. To this purpose is likewise further to be observed, ut crescit, surgit oratio, how he riseth in his speech by six steps one after another, till he come to the height of both expression and affection together.
3. To this purpose is likewise further to be observed, ut crescit, Surgit oratio, how he Riseth in his speech by six steps one After Another, till he come to the height of both expression and affection together.
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1. From an NONLATINALPHABET, yea but v. 7. to an NONLATINALPHABET, quin etiam certè, yea but verily in this verse, not veruntamen, as the vulgar, which is corrigentis, but qui nimò, quod est amplificantis;
1. From an, yea but v. 7. to an, quin etiam certè, yea but verily in this verse, not Veruntamen, as the Vulgar, which is corrigentis, but qui nimò, quod est amplificantis;
He is risen to a greater certainty and setledness of resolution. 2. From an NONLATINALPHABET, v. 7. those things to a NONLATINALPHABET, the indefinite is proved an Universal.
He is risen to a greater certainty and settledness of resolution. 2. From an, v. 7. those things to a, the indefinite is proved an Universal.
3. From an NONLATINALPHABET (in the 7th verse) in the time past to an NONLATINALPHABET twice repeated in this verse in the present tense. I did and I do.
3. From an (in the 7th verse) in the time passed to an twice repeated in this verse in the present tense. I did and I do.
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He did account them loss, and which is more, he doth account them dung, that there is no loss in the losing of things so vile and contemptible. 5. From an NONLATINALPHABET to an NONLATINALPHABET.
He did account them loss, and which is more, he does account them dung, that there is no loss in the losing of things so vile and contemptible. 5. From an to an.
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I did account them loss, yea and I have lost them. What in our judgment we may undervalue, that by reason of our lust we may not be willing to part with.
I did account them loss, yea and I have lost them. What in our judgement we may undervalue, that by reason of our lust we may not be willing to part with.
But his judgment and practice, his hand and his heart went together, he had actually lost that which his judgment told him in comparison of Christ was not worth keeping.
But his judgement and practice, his hand and his heart went together, he had actually lost that which his judgement told him in comparison of christ was not worth keeping.
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6. From a NONLATINALPHABET to an NONLATINALPHABET, what sometimes was gain, was now become loss, v. 7. and on the contrary, Christ who was before accounted loss is now become the only gain; And that although won with the loss of all that was formerly accounted gain. For whom I have suffered the loss of all things,
6. From a to an, what sometime was gain, was now become loss, v. 7. and on the contrary, christ who was before accounted loss is now become the only gain; And that although wone with the loss of all that was formerly accounted gain. For whom I have suffered the loss of all things,
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so he here tells you how enlarged it is towards Jesus Christ, that whereas Quintilian reckons up but four kinds of amplification, Incrementum, Comparatio, Ratiocinatio, and Congeries, of these four the Apostle spends at least three in this one verse, in which he expresseth the incomparable excellency of Christ, both in himself and in his esteem above all things that may come in competition with him.
so he Here tells you how enlarged it is towards jesus christ, that whereas Quintilian reckons up but four Kinds of amplification, Incrementum, Comparison, Ratiocinatio, and Congeries, of these four the Apostle spends At least three in this one verse, in which he Expresses the incomparable excellency of christ, both in himself and in his esteem above all things that may come in competition with him.
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In which he hath set us a very fair Copy to write after him, that we with him in our deliberate judgment and practice, may account all loss and dung that we may gain Christ.
In which he hath Set us a very fair Copy to write After him, that we with him in our deliberate judgement and practice, may account all loss and dung that we may gain christ.
And that we may do so the better, it will be best for us to consider what particulars are contained under this Universal NONLATINALPHABET, what these All Things are which he so undervalues in comparison of Christ Jesus his Lord. They were.
And that we may do so the better, it will be best for us to Consider what particulars Are contained under this Universal, what these All Things Are which he so undervalues in comparison of christ jesus his Lord. They were.
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Of the stock of Israel, of the Tribe of Benjamin, an Hebrew of the Hebrews, v. 5. 2. (Which followed upon the former) the outward enjoyment of God's Ordinances. Circumcised the eight day.
Of the stock of Israel, of the Tribe of Benjamin, an Hebrew of the Hebrews, v. 5. 2. (Which followed upon the former) the outward enjoyment of God's Ordinances. Circumcised the eight day.
3. All his moral, best works, and legal performances, though with all zeal and accurateness, as touching the Law, a Pharisee: Concerning zeal persecuting the Church:
3. All his moral, best works, and Legal performances, though with all zeal and accurateness, as touching the Law, a Pharisee: Concerning zeal persecuting the Church:
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and what have I more? But Paul now no longer a Pharisee, but become an Apostle of Jesus Christ hath something more besides all that, which he is willing to lose for Christ. And that is.
and what have I more? But Paul now no longer a Pharisee, but become an Apostle of jesus christ hath something more beside all that, which he is willing to loose for christ. And that is.
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Omnia, quae & nunc Christianus & Apostolus ago & habeo, as Zanchy upon the Text, which he sufficiently makes out to be here included, both from the universal NONLATINALPHABET,
Omnia, Quae & nunc Christian & Apostles ago & habeo, as Zanchy upon the Text, which he sufficiently makes out to be Here included, both from the universal,
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NONLATINALPHABET, as Chrysostom. And he further explains himself on the ninth verse following, that in this NONLATINALPHABET he contained his own righteousness of the Law, which he rejected for the righteousness of God by Faith.
, as Chrysostom. And he further explains himself on the ninth verse following, that in this he contained his own righteousness of the Law, which he rejected for the righteousness of God by Faith.
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and his free will before Conversion he did attain to, and so might call his own (as our Adversaries contend) but all that even by the power of grace he attained in obedience to the law;
and his free will before Conversion he did attain to, and so might call his own (as our Adversaries contend) but all that even by the power of grace he attained in Obedience to the law;
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but in regard of our confidence in them, as to pardon and acceptance with God: not in point of sanctification, but of justification, which the Apostle is here speaking to.
but in regard of our confidence in them, as to pardon and acceptance with God: not in point of sanctification, but of justification, which the Apostle is Here speaking to.
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Non necesse habuit Paulus se abdicásse à tribu suâ, & à genere Abrahae, fieri { que } allophylum ut fieret Christianus, non debuit ex casto impudicus, ex sobrie intemperans, &c. as Calvin speaks.
Non Necessary Habuit Paulus se abdicásse à Tribu suâ, & à genere Abraham, fieri { que } allophylum ut fieret Christian, non Debt ex casto Impudicus, ex Sobriety Intemperate, etc. as calvin speaks.
Paul did not quite cast away divers of the other things mentioned which were of less value, much less inherent righteousness and good works in a gracious conversation:
Paul did not quite cast away diverse of the other things mentioned which were of less valve, much less inherent righteousness and good works in a gracious Conversation:
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Partly in way of comparison, NONLATINALPHABET (as the Greek Fathers speak) he undervalues them in comparison with Christ, NONLATINALPHABET, he as it were coutemns the less in comparison of the greater, NONLATINALPHABET, as Theodoret expresseth it.
Partly in Way of comparison, (as the Greek Father's speak) he undervalues them in comparison with christ,, he as it were coutemns the less in comparison of the greater,, as Theodoret Expresses it.
And this especially in point of Justification, for so to rely upon them for acceptance with God would not only comparatively but positively be the greatest loss, as keeping us from Christ, who is the greatest gain, which the Apostles words plainly speak,
And this especially in point of Justification, for so to rely upon them for acceptance with God would not only comparatively but positively be the greatest loss, as keeping us from christ, who is the greatest gain, which the Apostles words plainly speak,
which yet he might have bidden as fair for as another, as being born in Tarsus of Cilicia, no mean City, so himself of no mean esteem and accomplishments, NONLATINALPHABET, one of the most exquisite sect.
which yet he might have bidden as fair for as Another, as being born in Tarsus of Cilicia, no mean city, so himself of no mean esteem and accomplishments,, one of the most exquisite sect.
Gal. 1. 14. he had got the start of many of his Schoolfellows, so that his rare abilities occasioned the High Priests before his Conversion to make use of him.
Gal. 1. 14. he had god the start of many of his Schoolfellows, so that his rare abilities occasioned the High Priests before his Conversion to make use of him.
Act. 22. 5. and after his Conversion, made the Heathen his Enemies envy him, and even Porphyrie pitty him that such a rare piece should be (as he conceived) cast away in such a foolish way as he thought Christianity was.
Act. 22. 5. and After his Conversion, made the Heathen his Enemies envy him, and even Porphyry pity him that such a rare piece should be (as he conceived) cast away in such a foolish Way as he Thought Christianity was.
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so that instead of his former ease and liberty, nothing but bonds and imprisonments and all misery abode him. Act. 20. 23. 2 Cor. 11. 23, 24, &c. and instead of his former singular esteem, he takes part with the rest of the Apostles to be accounted the filth and off-scouring of the World. 1 Cor. 4. 13.
so that instead of his former ease and liberty, nothing but bonds and imprisonments and all misery Abided him. Act. 20. 23. 2 Cor. 11. 23, 24, etc. and instead of his former singular esteem, he Takes part with the rest of the Apostles to be accounted the filth and offscouring of the World. 1 Cor. 4. 13.
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So that whereas (in the former head of things) only his confidence in them was lost, here both Confidence and the things too were lost, and yet he no loser:
So that whereas (in the former head of things) only his confidence in them was lost, Here both Confidence and the things too were lost, and yet he no loser:
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To be alike affected to all these things in comparison of Christ, and that we may gain Christ, to account them all loss and dung, and accordingly when God calls, actually to lose some of them,
To be alike affected to all these things in comparison of christ, and that we may gain christ, to account them all loss and dung, and accordingly when God calls, actually to loose Some of them,
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however good and useful and profitable soever otherwise they are or may be, yet in this case they are (in the sense before explained) to be accounted loss that we may gain Christ.
however good and useful and profitable soever otherwise they Are or may be, yet in this case they Are (in the sense before explained) to be accounted loss that we may gain christ.
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For Christs sake his profit was lost, whilst he served him in much Poverty, Hunger and thirst, cold and nakedness, that he was fain to send from Rome as far as to Ephesus for a Cloak to cover it.
For Christ sake his profit was lost, while he served him in much Poverty, Hunger and thirst, cold and nakedness, that he was fain to send from Room as Far as to Ephesus for a Cloak to cover it.
but that for Christs sake he took pleasure in infirmities. And as for honour and repute he had learnt in the cause of Christ to digest evil report as well as good, to be accounted amongst the filth and off-scouring of the World:
but that for Christ sake he took pleasure in infirmities. And as for honour and repute he had learned in the cause of christ to digest evil report as well as good, to be accounted among the filth and offscouring of the World:
whilst he desired to know nothing but Christ Jesus and him Crucified, he is content that the Corinthians shall account him a fool and that Felix shall call him a mad man, such a dunghil was the world to him,
while he desired to know nothing but christ jesus and him crucified, he is content that the Corinthians shall account him a fool and that Felix shall call him a mad man, such a dunghill was the world to him,
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But especially in the times of the Gospel, when the unsearchable riches of Christ were more revealed, in the very dawning of the morning this Phosphorus shined so bright, that the Magi came from a far Country, took a tedious and dangerous journey and ran the hazard of proclaiming him King under the Tyrants Nose.
But especially in the times of the Gospel, when the unsearchable riches of christ were more revealed, in the very dawning of the morning this Phosphorus shined so bright, that the Magi Come from a Far Country, took a tedious and dangerous journey and ran the hazard of proclaiming him King under the Tyrants Nose.
and none but a Judas accounted it too costly to anoint even the feet of the anointed Messiah. What an honour did they account it to suffer shame for Christ? Act. 5. 41. How ambitious of disgrace? How greedy of gain by losing all for him? They loved not their lives unto death. (Rev. 12. 11.) is but a NONLATINALPHABET.
and none but a Judas accounted it too costly to anoint even the feet of the anointed Messiah. What an honour did they account it to suffer shame for christ? Act. 5. 41. How ambitious of disgrace? How greedy of gain by losing all for him? They loved not their lives unto death. (Rev. 12. 11.) is but a.
we envy them not their Aureola, who on those higher stilts could thus easily stride over the highest Mountains in this World to get to their Saviour in that other.
we envy them not their Aureola, who on those higher stilts could thus Easily stride over the highest Mountains in this World to get to their Saviour in that other.
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The voice of the Crier in the Wilderness that first proclaimed Christ, blasted as so much withering grass all the glory of the Creature. Isa. 40. 6. That eye and heart that (as the Prophet speaks) before was not, but for Covetousness, &c. is now so unmoveably fixt on Christ, that then at least it overlooks all else, and eyeth him only.
The voice of the Crier in the Wilderness that First proclaimed christ, blasted as so much withering grass all the glory of the Creature. Isaiah 40. 6. That eye and heart that (as the Prophet speaks) before was not, but for Covetousness, etc. is now so unmovably fixed on christ, that then At least it overlooks all Else, and eyeth him only.
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However it is with any of us now (and I know not why after our more acquaintance with Christ we should less love him) I am sure if any of us ever savingly knew him, there was once a time,
However it is with any of us now (and I know not why After our more acquaintance with christ we should less love him) I am sure if any of us ever savingly knew him, there was once a time,
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and that was in the day of our espousals and Conversion, before we came fully to enjoy him, that we then above all did most highly value him. One drop of his blood;
and that was in the day of our espousals and Conversion, before we Come Fully to enjoy him, that we then above all did most highly valve him. One drop of his blood;
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It was then, that as in the entrance into Canaan. Joshua did hang up all those Kings before the Sun, so we all Competitors with Christ before him the sun of righteousness; loftiest thoughts, pleasingest lusts, choicest contentments were mortified for part in a dying Saviour.
It was then, that as in the Entrance into Canaan. joshua did hang up all those Kings before the Sun, so we all Competitors with christ before him the sun of righteousness; Loftiest thoughts, pleasingest Lustiest, Choicest contentment's were mortified for part in a dying Saviour.
And, as Elisha when (upon a Call) he followed Elijah, and Matthew, Christ, they left all, its said in both places that they then made a feast: but it was a Funeral and a Marriage Feast in one:
And, as Elisha when (upon a Call) he followed Elijah, and Matthew, christ, they left all, its said in both places that they then made a feast: but it was a Funeral and a Marriage Feast in one:
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2. And so much the more it is, or (at least) should be in after more full and glorious enlargements, upon communion with Christ the new born babe that upon hungring and thirsting hath once tasted that God is gracious, more gladly layeth aside all else,
2. And so much the more it is, or (At least) should be in After more full and glorious enlargements, upon communion with christ the new born babe that upon hungering and thirsting hath once tasted that God is gracious, more gladly Layeth aside all Else,
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and then Christ to the Believer is indeed precious. 1 Pet. 2. 1. 2, 3, 7. What are all the treasures of the World to those unsearchable Riches which we there find in Christ? what dull, insipid, sowr stuff are all the Earths sweets to the least tast of the sweetness of Christ in peace of Conscience,
and then christ to the Believer is indeed precious. 1 Pet. 2. 1. 2, 3, 7. What Are all the treasures of the World to those unsearchable Riches which we there find in christ? what dull, insipid, sour stuff Are all the Earth's sweets to the least taste of the sweetness of christ in peace of Conscience,
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and joy of the Holy Ghost? most glorious and unspeakable? All the glazing light of the Worlds splendor is meer darkness to the least warm bright beam darted into our Souls from the sun of righteousness.
and joy of the Holy Ghost? most glorious and unspeakable? All the glazing Light of the World's splendour is mere darkness to the least warm bright beam darted into our Souls from the sun of righteousness.
3. Or in case upon our playing the wantons in that Sun-shine, we be before we are aware gotten into the gloomy shade of some uncomfortable desertion, Christs worth is most sadly felt and seen in the dark,
3. Or in case upon our playing the wantons in that Sunshine, we be before we Are aware got into the gloomy shade of Some uncomfortable desertion, Christ worth is most sadly felt and seen in the dark,
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when he lieth restless on the bed of languishing, and the deserted Spouse when looking besides all else so sadly, asketh, But saw you him whom my soul loveth? as plainly tells you at what rates she would again recover her now lost beloveds presence and Company.
when he lies restless on the Bed of languishing, and the deserted Spouse when looking beside all Else so sadly, asks, But saw you him whom my soul loves? as plainly tells you At what rates she would again recover her now lost beloveds presence and Company.
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1. All the Worlds enjoyments are in themselves (and so the more we experiment them the more we find them to be) lying, yea vexatious vanities (as one said) the matter of them Nothing,
1. All the World's enjoyments Are in themselves (and so the more we experiment them the more we find them to be) lying, yea vexatious vanities (as one said) the matter of them Nothing,
and the form a lie. But do you all think, and let them that have had most and longest experience say, Is there not fulness in Christ? And is not a full Fountain better than a broken Cistern.
and the from a lie. But do you all think, and let them that have had most and longest experience say, Is there not fullness in christ? And is not a full Fountain better than a broken Cistern.
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As the looking towards the Temple which was (as I said) a type of Christ, was a remedy against all maladies. 1 King. 8 against plague, famine, v. 37, 38. war. v. 33. 44. So Christs Robe is large enough to cover all our nakedness,
As the looking towards the Temple which was (as I said) a type of christ, was a remedy against all maladies. 1 King. 8 against plague, famine, v. 37, 38. war. v. 33. 44. So Christ Robe is large enough to cover all our nakedness,
whereas the more the other drinketh in of the World, the more he is filled with wind and emptiness; and from thence it is that the hydropick thirsts yet the more:
whereas the more the other Drinketh in of the World, the more he is filled with wind and emptiness; and from thence it is that the hydropic thirsts yet the more:
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But let a Christian be shewn the glory of Christ, he sets up his rest, saith with Peter. Let us here pitch a Tabernacle, nay make it our mansion, for it's good to be here.
But let a Christian be shown the glory of christ, he sets up his rest, Says with Peter. Let us Here pitch a Tabernacle, nay make it our mansion, for it's good to be Here.
and therefore one half of every four and twenty hours God allots to the night, in which we rest our minds and senses wearied with the cloying surfeit of the most delightful object, wherewith the foregoing day presented us) to be sure it will not last always. The Tow lighted and presently extinguished with this said, sic transit gloria mundi, at the Popes Inauguration, is a good Memento. NONLATINALPHABET, 1 Cor. 7. 31. are two very diminutive words,
and Therefore one half of every four and twenty hours God allots to the night, in which we rest our minds and Senses wearied with the cloying surfeit of the most delightful Object, wherewith the foregoing day presented us) to be sure it will not last always. The Tow lighted and presently extinguished with this said, sic transit gloria mundi, At the Popes Inauguration, is a good Memento., 1 Cor. 7. 31. Are two very diminutive words,
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the sandy foundation sinketh, the grass of it self withereth, if not before cut down. But Blessed be God that his word endureth for ever, that Jesus Christ is that NONLATINALPHABET.
the sandy Foundation sinks, the grass of it self withereth, if not before Cut down. But Blessed be God that his word Endureth for ever, that jesus christ is that.
Hebr. 13. 8. A Precious tried Corner-stone, NONLATINALPHABET, founded, founded, a sure foundation. Isa. 28. 16. And it's to be taken notice of how that sixteenth verse is brought in as it were in a parenthesis, between the fifteenth and seventeenth, in which is threatned the over-flowing and washing away of all other high Towers and refuges of lies, to which is opposed this unmoveable foundation of this rock of ages, (that stone before whom the Iron and Brass, Silver and Gold, the most solid and massy mettals are but as the light chaff of the Summer, — threshing-floor, Dan. 2. 35.) the Lord Jesus, who instateth us in those sure mercies of David, Isa. 55. 3. invests us with that durable clothing, and riches and righteousness, Isa. 23. 18. Prov. 8. 18. which neither moth nor rust doth corrupt, and so they do not wax old or decay of themselves,
Hebrew 13. 8. A Precious tried Cornerstone,, founded, founded, a sure Foundation. Isaiah 28. 16. And it's to be taken notice of how that sixteenth verse is brought in as it were in a parenthesis, between the fifteenth and seventeenth, in which is threatened the overflowing and washing away of all other high Towers and refuges of lies, to which is opposed this Unmovable Foundation of this rock of ages, (that stone before whom the Iron and Brass, Silver and Gold, the most solid and massy metals Are but as the Light chaff of the Summer, — Threshing-floor, Dan. 2. 35.) the Lord jesus, who instateth us in those sure Mercies of David, Isaiah 55. 3. invests us with that durable clothing, and riches and righteousness, Isaiah 23. 18. Curae 8. 18. which neither moth nor rust does corrupt, and so they do not wax old or decay of themselves,
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NONLATINALPHABET, said Stilpo. For NONLATINALPHABET the Christian writes, NONLATINALPHABET, and so makes both the sense and sentence more compleat and perfect.
, said Stilpo. For the Christian writes,, and so makes both the sense and sentence more complete and perfect.
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And then (as the Prophet querieth) will a man leave the snow of Lebanon that cometh from the rock of the field, or shall these NONLATINALPHABET, these cool flowing (ever-flowing) waters be forsaken? Let others sit down by their fading Brooks:
And then (as the Prophet querieth) will a man leave the snow of Lebanon that comes from the rock of the field, or shall these, these cool flowing (ever-flowing) waters be forsaken? Let Others fit down by their fading Brooks:
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and run down into the Valleys, and accompanied Israel then, and doth as much for the Israel of God still all along our wilderness-wandring here, till we be at last filled with Canaans milk and honey in Heaven.
and run down into the Valleys, and accompanied Israel then, and does as much for the Israel of God still all along our wilderness-wandring Here, till we be At last filled with Canaans milk and honey in Heaven.
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and that as their portion to live on But are all the best of the Worlds enjoyments such? which Scripture and experience frequently teach us are the portion of the greatest Strangers, and his worst Enemies:
and that as their portion to live on But Are all the best of the World's enjoyments such? which Scripture and experience frequently teach us Are the portion of the greatest Strangers, and his worst Enemies:
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But whatever such gifts the Sons of the Concubines may have, Christ is the only true heirs portion. His precious elect ones only have bequeathed unto them this Corner-stone elect and precious, as their inheritance and portion, to pay their Debts, to live on,
But whatever such Gifts the Sons of the Concubines may have, christ is the only true Heirs portion. His precious elect ones only have bequeathed unto them this Cornerstone elect and precious, as their inheritance and portion, to pay their Debts, to live on,
whilst for this outward trash they either are denied them, or if they enjoy them, have them only cast in as an auctarium, or overweight above the bargain. Matth. 6. 33. 6. That is the best good which makes the possessors of it such.
while for this outward trash they either Are denied them, or if they enjoy them, have them only cast in as an auctarium, or overweight above the bargain. Matthew 6. 33. 6. That is the best good which makes the Possessors' of it such.
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Now although in the Worlds perverse dialect Riches are called Goods, and rich men good men: yet not only Solomons, but even their own experience plainly convinceth them that they are often the worse for them, even for the outward man, but to be sure never a whit the better for the inward man; in point of true worth as base and sordid as any,
Now although in the World's perverse dialect Riches Are called Goods, and rich men good men: yet not only Solomons, but even their own experience plainly Convinces them that they Are often the Worse for them, even for the outward man, but to be sure never a whit the better for the inward man; in point of true worth as base and sordid as any,
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as the Diamond doth the ring it is set in, making them wise unto salvation: (without whom all our wit and learning unmortified is but like quick-silver not killed, which poisoneth rather than doth any good) Gracious, spiritual, heavenly;
as the Diamond does the ring it is Set in, making them wise unto salvation: (without whom all our wit and learning unmortified is but like quicksilver not killed, which poisoneth rather than does any good) Gracious, spiritual, heavenly;
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8. He hath valued us more than himself, preferred our ease and peace before his own, for our sakes became poor, that we by him might be made rich, 2 Cor. 8. 9. that great rock in a weary land, Isa. 32. 2. that intercepted the scorching Suns beams, that we might with the more refreshment fit in the cool shade.
8. He hath valued us more than himself, preferred our ease and peace before his own, for our sakes became poor, that we by him might be made rich, 2 Cor. 8. 9. that great rock in a weary land, Isaiah 32. 2. that intercepted the scorching Suns beams, that we might with the more refreshment fit in the cool shade.
9. And yet this the rather, because the World generally is so prodigiously unthankful, that Christ, whose visage once was marr'd more than any man's, Isa. 52. 14. is to this day slighted more than any thing else.
9. And yet this the rather, Because the World generally is so prodigiously unthankful, that christ, whose visage once was marred more than any Man's, Isaiah 52. 14. is to this day slighted more than any thing Else.
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Some more moderate deal with Christ, as Boaz his Kinsman with Ruth, would be content to have her, but not upon such terms as to mar their inheritance. Others more profane and malicious, will kill the Son that they may have the inheritance, do not only sleight him,
some more moderate deal with christ, as Boaz his Kinsman with Ruth, would be content to have her, but not upon such terms as to mar their inheritance. Others more profane and malicious, will kill the Son that they may have the inheritance, do not only sleight him,
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but from their souls loath him, as Zech. 11. 8. as the Jews who out of scorn and despite would not vouchsafe so much as to name him, who yet hath a Name above all Names, and Judas like, will sell him for 30 pieces of silver (Matth. 26. 15.) no more than in the law was the mulct or price for the death of a Bond servant, Exod. 21. 32. a goodly price which such base spirits prize Christ at: either simply sleighting him, or comparatively undervaluing him.
but from their Souls loath him, as Zechariah 11. 8. as the jews who out of scorn and despite would not vouchsafe so much as to name him, who yet hath a Name above all Names, and Judas like, will fell him for 30 Pieces of silver (Matthew 26. 15.) no more than in the law was the mulct or price for the death of a Bound servant, Exod 21. 32. a goodly price which such base spirits prize christ At: either simply Slighting him, or comparatively undervaluing him.
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The common mixed multitude (still, as of old) whilst they long for Onions and garlick, account this Heavenly Manna but light food: with those brutish Gadarens, preferring their Swine before their Saviour, thereby expressing themselves more Swinish than their Hogs,
The Common mixed multitude (still, as of old) while they long for Onions and garlic, account this Heavenly Manna but Light food: with those brutish Gadarenes, preferring their Swine before their Saviour, thereby expressing themselves more Swinish than their Hogs,
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Nay because others undervalue Christ, we should the more highly prize him, that so we may vindicate his wrongs from a profane wicked world, that it may appear that Christ hath some friends in the world who will and dare appear for him, wherein he hath so many Enemies that rise up against him:
Nay Because Others undervalue christ, we should the more highly prize him, that so we may vindicate his wrongs from a profane wicked world, that it may appear that christ hath Some Friends in the world who will and Dare appear for him, wherein he hath so many Enemies that rise up against him:
Let others therefore at their peril tread under-foot the blood of the Covenant, Hebr. 10. 29. But therefore let every true Israelite who desireth the destroying Angel to pass over, strike the Paschal Lambs blood on the side-posts and lintel,
Let Others Therefore At their peril tread underfoot the blood of the Covenant, Hebrew 10. 29. But Therefore let every true Israelite who Desires the destroying Angel to pass over, strike the Paschal Lambs blood on the side-posts and lintel,
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And therefore it cannot be but that to you who believe, and so far as you believe, Christ is precious, 1 Pet. 2. 7. Fides ementis est incrementum mercis.
And Therefore it cannot be but that to you who believe, and so Far as you believe, christ is precious, 1 Pet. 2. 7. Fides ementis est Incrementum mercis.
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and despise him, and the daughters of Jerusalem less acquainted with him, ask the Spouse, what is thy beloved more than another beloved? She readily answers — Nescis temeraria, nescis.
and despise him, and the daughters of Jerusalem less acquainted with him, ask the Spouse, what is thy Beloved more than Another Beloved? She readily answers — Nescis temeraria, Nescis.
It beholds his glory as the glory of the only-begotten of the Father, full of Grace and Truth, though besmeared and covered over with blood and spittle.
It beholds his glory as the glory of the only-begotten of the Father, full of Grace and Truth, though besmeared and covered over with blood and spittle.
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But (for Application) Can we say so and say truly? what meaneth then the bleating of the sheep? to allude to 1 Sam. 15. 14. I shall not here deal with open professed Enemies and despisers of him, as with Jews, who in their wretched Devotions, pray that his name may rot and be blotted out from under heaven;
But (for Application) Can we say so and say truly? what means then the bleating of the sheep? to allude to 1 Sam. 15. 14. I shall not Here deal with open professed Enemies and despisers of him, as with jews, who in their wretched Devotions, pray that his name may rot and be blotted out from under heaven;
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as they who although they believed, would for outward respects not profess him; and that Theodosius which Suidas tells the story of ad vocem NONLATINALPHABET.
as they who although they believed, would for outward respects not profess him; and that Theodosius which Suidas tells the story of ad vocem.
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But with many visible Professors, who, though they say they highly prize him, yet when put to it are very hardly perswaded to deny any thing of their profit, ease,
But with many visible Professors, who, though they say they highly prize him, yet when put to it Are very hardly persuaded to deny any thing of their profit, ease,
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And when will even those that are made wise to salvation prove wiser than in their practice so to undervalue Christ as they do, whom in their deliberate judgment and inward frame of heart they value above all? To say and profess that he is so,
And when will even those that Are made wise to salvation prove Wiser than in their practice so to undervalue christ as they do, whom in their deliberate judgement and inward frame of heart they valve above all? To say and profess that he is so,
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constantly to carry along with us such actual worthy thoughts of it as may have a real directing, over-powering influence into the general course of our lives, and our particular actions;
constantly to carry along with us such actual worthy thoughts of it as may have a real directing, overpowering influence into the general course of our lives, and our particular actions;
that our lives may proclaim that God only is exalted, and Christ Jesus is with us indeed above all: this is a matter which the best of us may well blush,
that our lives may proclaim that God only is exalted, and christ jesus is with us indeed above all: this is a matter which the best of us may well blush,
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But God the Father hath written us a fairer Copy, who hath highly exalted him, and given him a name abov• •ll names, that in all things he might have the preheminence.
But God the Father hath written us a Fairer Copy, who hath highly exalted him, and given him a name abov• •ll names, that in all things he might have the pre-eminence.
The Question may be which shall be preferred in our choice, whether Christ or life? It certainly will be, whether Christ or a lust? Happy therefore it will be,
The Question may be which shall be preferred in our choice, whither christ or life? It Certainly will be, whither christ or a lust? Happy Therefore it will be,
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if in a way and practice of holy Asceticks, we now hit right in the one, that if God shall please to call us to it, we may not miss or fail in the other:
if in a Way and practice of holy Ascetics, we now hit right in the one, that if God shall please to call us to it, we may not miss or fail in the other:
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so it is the first Lesson in the Gospel that we should deny our selves, yea and comparatively hate father and mother, and whatever is of dearest and highest esteem,
so it is the First lesson in the Gospel that we should deny our selves, yea and comparatively hate father and mother, and whatever is of dearest and highest esteem,
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that whatever straits and losses we may meet with, yet if we can but escape as Aeneas, with his father in his arms, so we with our Saviour in our bosoms and Consciences, our bulk will not be broke; our portion (which we most prize,
that whatever straits and losses we may meet with, yet if we can but escape as Aeneas, with his father in his arms, so we with our Saviour in our bosoms and Consciences, our bulk will not be broke; our portion (which we most prize,
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He believed, and therefore he thus speaks: Yea doubtless, and I account all things but loss for the excellency of the knowledge of Christ Jesus my Lord.
He believed, and Therefore he thus speaks: Yea doubtless, and I account all things but loss for the excellency of the knowledge of christ jesus my Lord.
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THE second sort of things which he doth particularly name and insist upon, and yet in compare with Christ, most gladly suffereth the loss of, are all his Birth-right-Privileges, which (verse 5.) he thus expresseth,
THE second sort of things which he does particularly name and insist upon, and yet in compare with christ, most gladly suffers the loss of, Are all his Birth-right-Privileges, which (verse 5.) he thus Expresses,
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and preferred him before the Ishmaelites and Edomites, who being of Abrahams and Isaacs Posterity, were Circumcised, as also the Sons of the Proselytes, which were circumcised the eighth day; yet were not born Israelites. And which added much to the nobleness of his birth, in which they much gloried;
and preferred him before the Ishmaelites and Edomites, who being of Abrahams and Isaacs Posterity, were Circumcised, as also the Sons of the Proselytes, which were circumcised the eighth day; yet were not born Israelites. And which added much to the nobleness of his birth, in which they much gloried;
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but of Rachel, not only the lawful but also the beloved Wife, and of Benjamin, who as he was the beloved of his Father, Gen. 44. 20. so his Posterity was the beloved of God, Deut. 33. 12. Of this Tribe also was Saul the first King of Israel, which that Tribe much gloried of,
but of Rachel, not only the lawful but also the Beloved Wife, and of Benjamin, who as he was the Beloved of his Father, Gen. 44. 20. so his Posterity was the Beloved of God, Deuteronomy 33. 12. Of this Tribe also was Saul the First King of Israel, which that Tribe much gloried of,
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Add to all this as the honour of this Tribe, that in the Schism and Apostasie of the ten Tribes from the House and Kingdom of David and from the Temple and Gods true worship, this Tribe was faithful and kept close to both.
Add to all this as the honour of this Tribe, that in the Schism and Apostasy of the ten Tribes from the House and Kingdom of David and from the Temple and God's true worship, this Tribe was faithful and kept close to both.
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Yea both Jerusalem, and the Temple, and NONLATINALPHABET, fell within this Tribes lot (as Chrysostom observes) which made it to be NONLATINALPHABET (as he speaks) in both Ecclesiastical and Political consideration more honourable.
Yea both Jerusalem, and the Temple, and, fell within this Tribes lot (as Chrysostom observes) which made it to be (as he speaks) in both Ecclesiastical and Political consideration more honourable.
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5. An Hebrew of the Hebrews, to express these yet further preheminences. 1. That both his Parents were of Abrahams race, and neither of them of Strangers.
5. an Hebrew of the Hebrews, to express these yet further preeminences. 1. That both his Parents were of Abrahams raze, and neither of them of Strangers.
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but that although he was born at Tharshish, yet that not being far from Jerusalem, and his Father not having long before removed from Jerusalem thither,
but that although he was born At tarshish, yet that not being Far from Jerusalem, and his Father not having long before removed from Jerusalem thither,
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and in that respect as such an Hebrew was more honoured, as on the contrary the Greek Jews were subject to be neglected. Act. 6. 1. 3. But especially this he adds to express the antiquity of descent;
and in that respect as such an Hebrew was more honoured, as on the contrary the Greek jews were Subject to be neglected. Act. 6. 1. 3. But especially this he adds to express the antiquity of descent;
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but rather as high as Abraham, who in the Scripture is the first that we find called an Hebrew, Gen. 14. 13. of NONLATINALPHABET from his passing over Euphrates into Canaan, and so an Hebrew of the Hebrews is much one with the seed of Abraham, of whom they most gloried that they were his Children, John 8. 33, 39. who was the Father of the faithful, as it were the head of the Covenant to whom it was first solemnly renewed and sealed, and setled in his Seed.
but rather as high as Abraham, who in the Scripture is the First that we find called an Hebrew, Gen. 14. 13. of from his passing over Euphrates into Canaan, and so an Hebrew of the Hebrews is much one with the seed of Abraham, of whom they most gloried that they were his Children, John 8. 33, 39. who was the Father of the faithful, as it were the head of the Covenant to whom it was First solemnly renewed and sealed, and settled in his Seed.
4. Which might be added as a fourth Prerogative couched in these words, namely the privilege of the Covenant and Promise, as Aquinas noteth not unfitly.
4. Which might be added as a fourth Prerogative couched in these words, namely the privilege of the Covenant and Promise, as Aquinas notes not unfitly.
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Now what a long Bede-roul, or large Charter of privileges and Prerogatives, and Titles of Honour, doth the Apostle here produce to check the proud boasting of the false Apostles, and to shew that he did not undervalue them out of envy of them that vaunted themselves of them because he had them not,
Now what a long Bede-roul, or large Charter of privileges and Prerogatives, and Titles of Honour, does the Apostle Here produce to check the proud boasting of the false Apostles, and to show that he did not undervalue them out of envy of them that vaunted themselves of them Because he had them not,
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We have here a large Field, in which in these many forementioned particulars we have scattered as many stalks with full ears, which for our use and benefit we may either gather up in some few maniples,
We have Here a large Field, in which in these many forementioned particulars we have scattered as many stalks with full ears, which for our use and benefit we may either gather up in Some few maniples,
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or (if you will take it in one whole bundle) It's no Birth-right Privileges whatsoever, that without Christ can commend us to God for acceptance to Salvation.
or (if you will take it in one Whole bundle) It's not Birthright Privileges whatsoever, that without christ can commend us to God for acceptance to Salvation.
And so according to the three fore-mentioned particulars of the ancientness, honourableness, and godliness of mens Ancestors, his will is that they should be esteemed of accordingly.
And so according to the three forementioned particulars of the ancientness, honorableness, and godliness of men's Ancestors, his will is that they should be esteemed of accordingly.
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So for the first, of Antiquity; Ancient things, 1 Chron. 4. 22. ancient people, Isa 44. 7. Nations, Jer. 5. 15. Landmarks, Prov. 22. 28. Rivers, Judg. 5. 21. Paths, Jer. 18. 15. Mountains, Deut. 33. 15. are in Scripture spoken of with honour;
So for the First, of Antiquity; Ancient things, 1 Chronicles 4. 22. ancient people, Isaiah 44. 7. nations, Jer. 5. 15. Landmarks, Curae 22. 28. rivers, Judges 5. 21. Paths, Jer. 18. 15. Mountains, Deuteronomy 33. 15. Are in Scripture spoken of with honour;
as ancient and honourable are joined together, Isa. 9. 15. And truly if ancient Monuments be venerable, then to be the Sons of ancient Kings in Scripture-Phrase, Isa. 19. 11. may well go for a Title of Honour,
as ancient and honourable Are joined together, Isaiah 9. 15. And truly if ancient Monuments be venerable, then to be the Sons of ancient Kings in Scripture phrase, Isaiah 19. 11. may well go for a Title of Honour,
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And for the second, of Noble and Honourable Parentage; He that enjoineth Honour to whom Honour, Rom. 13. 7. and saith, that Land is blessed, whose King is the Sons of Nobles, Eccles. 10. 17. and when their Nobles are of themselves, Jer. 30. 21. and threatens it as a judgment when such are pulled down and taken away, Isa. 43. 14. 3. 3. when he makes the ancient and the honourable, the head, Isa. 9. 15. he would not have them rudely kicked and trampled upon by the inferiours foot of pride.
And for the second, of Noble and Honourable Parentage; He that enjoins Honour to whom Honour, Rom. 13. 7. and Says, that Land is blessed, whose King is the Sons of Nobles, Eccles. 10. 17. and when their Nobles Are of themselves, Jer. 30. 21. and threatens it as a judgement when such Are pulled down and taken away, Isaiah 43. 14. 3. 3. when he makes the ancient and the honourable, the head, Isaiah 9. 15. he would not have them rudely Kicked and trampled upon by the inferiors foot of pride.
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And for the third, of what unvaluable worth and use the godliness not only of our selves but of our Progenitors is, we shall by and by see more distinctly.
And for the third, of what unvaluable worth and use the godliness not only of our selves but of our Progenitors is, we shall by and by see more distinctly.
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yet in the case of the Text, as to our acceptance with God and assurance of salvation, in comparison with Christ, especially if (as often it falls out) we bear up our selves upon them (as the Jews did, John, 8. 33.) so as not to submit to him, it's not all the privileges that in any kind we can have by our Parents in general,
yet in the case of the Text, as to our acceptance with God and assurance of salvation, in comparison with christ, especially if (as often it falls out) we bear up our selves upon them (as the jews did, John, 8. 33.) so as not to submit to him, it's not all the privileges that in any kind we can have by our Parents in general,
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nor did the Apostle offend against the Laws of Heraldry, in this his Emblazonry, when he calls either his own or Parents riches and greatness NONLATINALPHABET loss, or their Nobility NONLATINALPHABET,
nor did the Apostle offend against the Laws of Heraldry, in this his Emblazonry, when he calls either his own or Parents riches and greatness loss, or their Nobilt,
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For the first, The ancientness of his Pedegree, the Apostle expresseth it when he saith, he was an Hebrew of the Hebrews. In which words he derives his Pedegree, à primâ & antiquissimâ us { que } origine, as Beza glosseth it,
For the First, The ancientness of his Pedigree, the Apostle Expresses it when he Says, he was an Hebrew of the Hebrews. In which words he derives his Pedigree, à primâ & antiquissimâ us { que } origine, as Beza Glosseth it,
to Heber say some, at least to Abraham the Father of the faithful, and the fountain of Israel; and yet this his ancientry which the Jews so gloried of, in compare with Christ and his descent in the Golden line from him, he valueth at a very low rate,
to Heber say Some, At least to Abraham the Father of the faithful, and the fountain of Israel; and yet this his ancientry which the jews so gloried of, in compare with christ and his descent in the Golden line from him, he valueth At a very low rate,
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and therefore much more an old Disciple, as Mnason, Act 21. 16. especially if of an ancient family that in many descents hath continued in a constant succession of men of worth,
and Therefore much more an old Disciple, as Mnason, Act 21. 16. especially if of an ancient family that in many descents hath continued in a constant succession of men of worth,
and honour, and vertue, and piety, be most honourable in it self, and conveyeth down a greater blessing upon posterity, retaining the same sap and verdure (as the stone, the higher it cometh down from the Mountain, descendeth with the greater force) yet, notwithstanding the greatest Antiquity of our Ancestors,
and honour, and virtue, and piety, be most honourable in it self, and conveyeth down a greater blessing upon posterity, retaining the same sap and verdure (as the stone, the higher it comes down from the Mountain, Descendeth with the greater force) yet, notwithstanding the greatest Antiquity of our Ancestors,
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if we cannot shew our descent from, and interest in the Ancient of days, the everlasting Father, and do not walk in the old Commandment, and in the good old way, and ancient paths, if we do not put off the old man, and be not purged from our old sins, make bags that wax not old, as the Scripture speaketh: I must tell you,
if we cannot show our descent from, and Interest in the Ancient of days, the everlasting Father, and do not walk in the old Commandment, and in the good old Way, and ancient paths, if we do not put off the old man, and be not purged from our old Sins, make bags that wax not old, as the Scripture speaks: I must tell you,
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And thy boasting of them will be but like disputes about Evander 's mother, or those old wives Fables which the Apostle speaks of, 1 Tim. 4. 7. ridiculous in themselves,
And thy boasting of them will be but like disputes about Evander is mother, or those old wives Fables which the Apostle speaks of, 1 Tim. 4. 7. ridiculous in themselves,
as often it falleth out, that man being in honour abideth not. Ab Augusto in Augustulum, from the eminency of Ancestors worth, they may be sunk into the depth of all baseness,
as often it falls out, that man being in honour Abideth not. Ab Augusto in Augustulum, from the eminency of Ancestors worth, they may be sunk into the depth of all baseness,
and then die and prove an unpleasing sight, till last of all they be made fewel for the fire: or the ruins of an ancient Castle, which beget more pity than veneration in its beholders;
and then die and prove an unpleasing sighed, till last of all they be made fuel for the fire: or the ruins of an ancient Castle, which beget more pity than veneration in its beholders;
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The Scripture speaks of retaining of honour, as well as of gaining it, Prov. 11. 16. If therefore Ancestors gained it, their posterity must look to retain it,
The Scripture speaks of retaining of honour, as well as of gaining it, Curae 11. 16. If Therefore Ancestors gained it, their posterity must look to retain it,
It's not bare succession in places and persons, unless also in life and doctrine, that is a mark of honour, to either Churches or particular men. Let not therefore the Papists prove Veteratores with the Gibeonites, to impose upon us with their old Shooes. No. These we now speak of deceive themselves,
It's not bore succession in places and Persons, unless also in life and Doctrine, that is a mark of honour, to either Churches or particular men. Let not Therefore the Papists prove Veterators with the Gibeonites, to impose upon us with their old Shoes. No. These we now speak of deceive themselves,
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Thy bloud of old was tainted: and then, to make much mention of them were to rake their unsavoury Carcases out of their Graves, which it would be more for thine and their honour if they were kept buried,
Thy blood of old was tainted: and then, to make much mention of them were to rake their unsavoury Carcases out of their Graves, which it would be more for thine and their honour if they were kept buried,
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if their posterity prove (as very oft they do) heirs more of their sins than of their lands: for some sins are oftentimes hereditary Diseases, entailed on a Family,
if their posterity prove (as very oft they do) Heirs more of their Sins than of their Lands: for Some Sins Are oftentimes hereditary Diseases, entailed on a Family,
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Levit. 13. 11. Of some families as well as persons it may be said that they are old in adulteries, Ezek. 23. 43. retain the old hatred against the people of God, Ezek. 25. 15. which is the very venom of the old serpent, which the older, the ranker it groweth:
Levit. 13. 11. Of Some families as well as Persons it may be said that they Are old in adulteries, Ezekiel 23. 43. retain the old hatred against the people of God, Ezekiel 25. 15. which is the very venom of the old serpent, which the older, the ranker it grows:
and such a stain in our blood is not to be washed out but by the blood of Christ. And therefore when it may be said to such as Isa. 43. 27. Thy first Father hath sinned, instead of glorying in being born of such ancient Parents, they had need rather to pray with the Psalmist, O remember not against us, NONLATINALPHABET:
and such a stain in our blood is not to be washed out but by the blood of christ. And Therefore when it may be said to such as Isaiah 43. 27. Thy First Father hath sinned, instead of glorying in being born of such ancient Parents, they had need rather to pray with the Psalmist, Oh Remember not against us,:
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Exod. 20. 5. Levit. 26. 39, 40. Numb. 14. 18. Deut. 5. 9. Isa. 14. 21. Jer. 32. 18. Nor can Antiquity prescribe with God for immunity, who spared not the old world, 2 Pet. 2. 5. but prepared Tophet of old and that for the King, Isa. 30. 33. who threatens to bring down into the pit the people of old time, Ezek. 26. 20. and to measure both theirs and their forefather's former works into their bosoms.
Exod 20. 5. Levit. 26. 39, 40. Numb. 14. 18. Deuteronomy 5. 9. Isaiah 14. 21. Jer. 32. 18. Nor can Antiquity prescribe with God for immunity, who spared not the old world, 2 Pet. 2. 5. but prepared Tophet of old and that for the King, Isaiah 30. 33. who threatens to bring down into the pit the people of old time, Ezekiel 26. 20. and to measure both theirs and their forefather's former works into their bosoms.
Of the Tribe of Benjamin, not of the Handmaid, but of the lawful Wife, and of the Royal Tribe, an Hebrew of the Hebrews, and so of the seed of Abraham, who (his servant said) was rich and great, Gen 24. 34. and the Children of Heth acknowledged him to be a Prince of God, or a mighty Prince amongst them. Gen. 23. 6.
Of the Tribe of Benjamin, not of the Handmaid, but of the lawful Wife, and of the Royal Tribe, an Hebrew of the Hebrews, and so of the seed of Abraham, who (his servant said) was rich and great, Gen 24. 34. and the Children of Heth acknowledged him to be a Prince of God, or a mighty Prince among them. Gen. 23. 6.
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For though this may somewhat difference us amongst men, yet as to Christ and Salvation it giveth us no precedency. One Hill here on Earth may be higher than another;
For though this may somewhat difference us among men, yet as to christ and Salvation it gives us no precedency. One Hill Here on Earth may be higher than Another;
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where there is neither Greek nor Jew, Gal. 3. 28. Col. 3. 11. 1. Whereas our interest in Christ is amongst those sure mercies of David, of which none can devest us, on his head his Crown flourisheth, and can never be blasted.
where there is neither Greek nor Jew, Gal. 3. 28. Col. 3. 11. 1. Whereas our Interest in christ is among those sure Mercies of David, of which none can devest us, on his head his Crown flourishes, and can never be blasted.
When they frown and the wheel turns, NONLATINALPHABET, and you may see Servants on Horseback, and Princes lackying it on foot. Eccles. 10. 7. And the taller such Cedars grow, the more exposed to be storm'd and blown down.
When they frown and the wheel turns,, and you may see Servants on Horseback, and Princes lackeying it on foot. Eccles. 10. 7. And the Taller such Cedars grow, the more exposed to be stormed and blown down.
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How often of Nobles especially do we read that they have been brought down? Isa. 43. 14. Nahum 3. 18. bound in chains, Psal. 149. 8. Led Captive, Jer. 27. 20. Slain, Jer. 39. 6. Famished, Isa. 5. 13. Jer. 14. 3. Thus we see man being in honour abideth not:
How often of Nobles especially do we read that they have been brought down? Isaiah 43. 14. Nahum 3. 18. bound in chains, Psalm 149. 8. Led Captive, Jer. 27. 20. Slain, Jer. 39. 6. Famished, Isaiah 5. 13. Jer. 14. 3. Thus we see man being in honour Abideth not:
and therefore seeing this Glory (as the Prophet saith) is so ready to fly away as a Bird, how much better is my Christ, who will be sure to abide with me for ever?
and Therefore seeing this Glory (as the Prophet Says) is so ready to fly away as a Bird, how much better is my christ, who will be sure to abide with me for ever?
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1 Cor. 1. 26. That true worth is not always found in those that in the Worlds ordinary Nomenclature are called Nobles and Gentlemen. One of this latter rank of ours very lately hath very piously bewailed their debauchery, that they had put off not only the Gentle, but the Man; for which he feareth in our late Wars the storm hath most heavily and eminently lighted on that rank and order.
1 Cor. 1. 26. That true worth is not always found in those that in the World's ordinary Nomenclature Are called Nobles and Gentlemen. One of this latter rank of ours very lately hath very piously bewailed their debauchery, that they had put off not only the Gentle, but the Man; for which he fears in our late Wars the storm hath most heavily and eminently lighted on that rank and order.
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Nor is this the distemper of our times only, for of old we find the Prophet, Jer. 5. 4, 5. complaining, that when he found all amiss in the inferiour rank and said, I will get me to the great men and speak to them, as hoping something more worthy and noble in them, he found that of all others they had altogether broken the yoke and burst the bonds, as Psal. 2. 2, 3. they were the Kings and Rulers that said, Let us break their bands asunder,
Nor is this the distemper of our times only, for of old we find the Prophet, Jer. 5. 4, 5. complaining, that when he found all amiss in the inferior rank and said, I will get me to the great men and speak to them, as hoping something more worthy and noble in them, he found that of all Others they had altogether broken the yoke and burst the bonds, as Psalm 2. 2, 3. they were the Kings and Rulers that said, Let us break their bans asunder,
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(as some now profanely say, what is a Gentleman but his pleasure?) So Schechem is said to be more honourable than all the house of his father, Gen. 34. 19. and yet guilty of a rape.
(as Some now profanely say, what is a Gentleman but his pleasure?) So Shechem is said to be more honourable than all the house of his father, Gen. 34. 19. and yet guilty of a rape.
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as the Nobles of Tekoab's necks were too fine and tender to put them to the work of the Lord, Nehem. 3. 5. — Now sin ever debaseth when ever it prevaileth, is a reproach to any people, saith Solomon: and so to any family or person how great soever.
as the Nobles of Tekoab's necks were too fine and tender to put them to the work of the Lord, Nehemiah 3. 5. — Now since ever debaseth when ever it prevails, is a reproach to any people, Says Solomon: and so to any family or person how great soever.
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Reuben, as the first-born, was the excellency of dignity, and the excellency of power, but because he defiled his Fathers Bed, he must not excel, and so he was devested of his dignity, his primogeniture translated to Judah, and in part to Levi who was taken into his stead of first-born,
Reuben, as the firstborn, was the excellency of dignity, and the excellency of power, but Because he defiled his Father's Bed, he must not excel, and so he was devested of his dignity, his primogeniture translated to Judah, and in part to Levi who was taken into his stead of firstborn,
and his double portion bestowed upon Joseph; and that Tribe set not on the right hand but on the left, not upon Mount Gerizim to bless, but on Ebal for the inferior and less desirable office to curse. Deut. 27. 13. For Naaman to be said that he was a great man and an honourable, and yet to have it added, but he was a Leper, 2 King. 5. 1. that marr'd all.
and his double portion bestowed upon Joseph; and that Tribe Set not on the right hand but on the left, not upon Mount Gerizim to bless, but on Ebal for the inferior and less desirable office to curse. Deuteronomy 27. 13. For Naaman to be said that he was a great man and an honourable, and yet to have it added, but he was a Leper, 2 King. 5. 1. that marred all.
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as it stains the blood, so it may well prick the bladder. With how much more right might the Bereans be said to be more noble, Act. 17. 11. and Jaboz to be more honourable than his Brethren, 1 Chron. 4. 9. who (as the next verse sheweth) was more devout and religious!
as it stains the blood, so it may well prick the bladder. With how much more right might the Bereans be said to be more noble, Act. 17. 11. and Jaboz to be more honourable than his Brothers, 1 Chronicles 4. 9. who (as the next verse shows) was more devout and religious!
To be of the Blood-Royal of Heaven, Brethren of Christ the Son of God, the Lord of glory, to have the honour that comes of God, to be partakers of his righteousness and grace which truly ennobleth the Soul that hath it,
To be of the Blood royal of Heaven, Brothers of christ the Son of God, the Lord of glory, to have the honour that comes of God, to be partakers of his righteousness and grace which truly ennobleth the Soul that hath it,
Christ (I am sure) made Bethlehem, that in it self (Micah 5. 2.) was amongst the least, not to be the least among the Princes of Judah, (Matth. 2. 6.) because he was born in it; and the more he will do to any of us if he be born in our hearts.
christ (I am sure) made Bethlehem, that in it self (micah 5. 2.) was among the least, not to be the least among the Princes of Judah, (Matthew 2. 6.) Because he was born in it; and the more he will do to any of us if he be born in our hearts.
And therefore saving to all their Civil Titles and Privileges, we may say (as he did) those that are truly godly are in a spiritual and so a truer sense, the truly Right Honourable. So I find in Scripture the devout stiled Honourable, Act. 13. 50. and holiness and righteousness often joined with honour, as making such truly honourable; because God hath undertaken it, that they which honour him shall be honoured. 1 Sam. 2. 30. 3. But thirdly, Though inward worth may be conjoined with outward dignity in Progenitors, yet that is not always entailed on and transmitted to Posterity. However the outward trappings may.
And Therefore Saving to all their Civil Titles and Privileges, we may say (as he did) those that Are truly godly Are in a spiritual and so a truer sense, the truly Right Honourable. So I find in Scripture the devout styled Honourable, Act. 13. 50. and holiness and righteousness often joined with honour, as making such truly honourable; Because God hath undertaken it, that they which honour him shall be honoured. 1 Sam. 2. 30. 3. But Thirdly, Though inward worth may be conjoined with outward dignity in Progenitors, yet that is not always entailed on and transmitted to Posterity. However the outward trappings may.
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And that often doth not hold, that fortes creantur fortibus. Children are not always like their Parents, especially in their worth and vertues, but prove wofully degenerate;
And that often does not hold, that forts creantur fortibus. Children Are not always like their Parents, especially in their worth and Virtues, but prove woefully degenerate;
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and then, for them that were brought up in scarlet (in this kind) to embrace Dunghills; for Children of Parents of greatest worth and honour to betake themselves to base manners and practises, is greatest baseness;
and then, for them that were brought up in scarlet (in this kind) to embrace Dunghills; for Children of Parents of greatest worth and honour to betake themselves to base manners and practises, is greatest baseness;
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And when a degenerous Son of a valiant Captain, asked of Antigonus his Fathers pay, he returned him this answer, NONLATINALPHABET, that he rewarded not Parents but personal worth.
And when a degenerous Son of a valiant Captain, asked of Antigonus his Father's pay, he returned him this answer,, that he rewarded not Parents but personal worth.
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Otherwise the Poet will tell thee that the Horse though of a generous breed, if he prove a Jade, instead of richer trappings must expect the Cart-gear, or Pack-saddle.
Otherwise the Poet will tell thee that the Horse though of a generous breed, if he prove a Jade, instead of Richer trappings must expect the Cart-gear, or Packsaddle.
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and not rather even therefore the more miserable? And therefore whilst thou art vicious, canst thou think because thy Ancestors were virtuous, that thou art therefore the better man,
and not rather even Therefore the more miserable? And Therefore while thou art vicious, Canst thou think Because thy Ancestors were virtuous, that thou art Therefore the better man,
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or not rather the more unworthily degenerous? Let Socrates in this instruct thee, that we judge not of the goodness of Corn from the field in which it groweth,
or not rather the more unworthily degenerous? Let Socrates in this instruct thee, that we judge not of the Goodness of Corn from the field in which it grows,
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And therefore I pass on to the third Birth-right-Privilege here specified, and that is being born of Godly Parents. For this also is contained in all the former expressions.
And Therefore I pass on to the third Birth-right-Privilege Here specified, and that is being born of Godly Parents. For this also is contained in all the former expressions.
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For unfeigned faith to dwell in a Grandmother Lois, and to descend to the mother Eunice, and so by descent to come to Child and Grandchild Timothy, 2 Tim. 1. 5. how happy and honourable!
For unfeigned faith to dwell in a Grandmother Lois, and to descend to the mother Eunice, and so by descent to come to Child and Grandchild Timothy, 2 Tim. 1. 5. how happy and honourable!
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Ishmael and Efau came by their greatness, the fatness of the earth, and dew of Heaven by this Title, Gen. 17. 20. 27. 39. as we after find it again and again signally expressed, that both Abijam, 1 King. 15. 4. and Jehoram, 2 Chron. 21. 7. had peace and establishment for their Fore-father David 's sake and Covenant,
Ishmael and Esau Come by their greatness, the fatness of the earth, and due of Heaven by this Title, Gen. 17. 20. 27. 39. as we After find it again and again signally expressed, that both Abijah, 1 King. 15. 4. and jehoram, 2 Chronicles 21. 7. had peace and establishment for their Forefather David is sake and Covenant,
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as the Moabites and Ammonites scaped the better for Lots sake, Deut. 2. 9, 37. and Solomon for Davids sake, 1 Kings 11. 12, 13, 32, 34. Godly Parents do not usually leave their Children Beggars,
as the Moabites and Ammonites escaped the better for Lots sake, Deuteronomy 2. 9, 37. and Solomon for Davids sake, 1 Kings 11. 12, 13, 32, 34. Godly Parents do not usually leave their Children Beggars,
if they prove not Prodigals, Psal. 37. 25. I have been young, &c. 2. Right to God's Ordinances. When the Covenant was once made with Abraham, Ishmael his Son though by the Bondwoman had the seal of it stampt upon him in Circumcision, Gen. 17. 4, 23. and Peter inferreth the like for Baptism from this promise made to them and their Children, Act. 2. 38, 39. and not only to them Jews, but to us Gentiles that were afar off, but now are made near by the bloud of Christ, and the seed of Abraham, Gal. 3. 29. and in their stead grafted into the same Olive to partake of the like privileges, Rom. 11. 17. and as they were federally holy by reason of their Root, v. 16. so in the like kind the same Apostle saith, our Children are holy, 1 Cor. 7. 14. and (as to this) to have no more privilege than the Children of Pagans, is the Anabaptists liberality:
if they prove not Prodigals, Psalm 37. 25. I have been young, etc. 2. Right to God's Ordinances. When the Covenant was once made with Abraham, Ishmael his Son though by the Bondwoman had the seal of it stamped upon him in Circumcision, Gen. 17. 4, 23. and Peter infers the like for Baptism from this promise made to them and their Children, Act. 2. 38, 39. and not only to them jews, but to us Gentiles that were afar off, but now Are made near by the blood of christ, and the seed of Abraham, Gal. 3. 29. and in their stead grafted into the same Olive to partake of the like privileges, Rom. 11. 17. and as they were federally holy by reason of their Root, v. 16. so in the like kind the same Apostle Says, our Children Are holy, 1 Cor. 7. 14. and (as to this) to have no more privilege than the Children of Pagans, is the Anabaptists liberality:
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Christ said to the young man (probably born of Religious Parents, and vertuously educated) that he was not far from the Kingdom of God, Mark 12. 34. Such (as the impotent people of old) are set in Christs walk,
christ said to the young man (probably born of Religious Parents, and virtuously educated) that he was not Far from the Kingdom of God, Mark 12. 34. Such (as the impotent people of old) Are Set in Christ walk,
And if to be near to a Curse be so sad, Hebr. 6. 8. then such a nearer probability of grace should be esteemed and improved as a great blessing by all wise men, who even in point of Worldly advantage, usually do highly value their very possibilities.
And if to be near to a Curse be so sad, Hebrew 6. 8. then such a nearer probability of grace should be esteemed and improved as a great blessing by all wise men, who even in point of Worldly advantage, usually do highly valve their very possibilities.
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4. Children of godly Parents, if through Grace themselves also prove Godly, in the improvement of this Birth-right Privilege oft-times prove eminent as in other gifts, so in saving grace. Deum ampliora dona conferre non dubitandum est, saith P. Martyr. Jacob upon this advantage saith, his blessings exceeded the blessings of his Progenitors.
4. Children of godly Parents, if through Grace themselves also prove Godly, in the improvement of this Birthright Privilege ofttimes prove eminent as in other Gifts, so in Saving grace. God ampliora dona confer non dubitandum est, Says P. Martyr. Jacob upon this advantage Says, his blessings exceeded the blessings of his Progenitors.
Gen. 49. 26. As the Snow-ball, the further it is rolled, the greater it groweth, and the Child set on his Fathers shoulders is lifted up higher and seeth further.
Gen. 49. 26. As the Snowball, the further it is rolled, the greater it grows, and the Child Set on his Father's shoulders is lifted up higher and sees further.
How eminent in holiness did Timothy prove who had the advantage of a godly mother and Grandmother in a continued succession? Observation of what we may find in this kind frequent in our days, would make this good.
How eminent in holiness did Timothy prove who had the advantage of a godly mother and Grandmother in a continued succession? Observation of what we may find in this kind frequent in our days, would make this good.
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But the story of the people of Israel, and what the Psalmist saith, Psal. 87. 4, 5. puts it out of question, that whereas of Rahab, Babylon, Philistia, Tyre, and Ethiopia it was said, Behold (as being almost a wonder) that this man, i. e.
But the story of the people of Israel, and what the Psalmist Says, Psalm 87. 4, 5. puts it out of question, that whereas of Rahab, Babylon, Philistia, Tyre, and Ethiopia it was said, Behold (as being almost a wonder) that this man, i. e.
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very many men, multi pietate, doctrinâ, ingenio, rerum bellicarum gloriâ, aliis { que } virtutibus insignes (as Muis glosseth it) were born there: That little spot of ground where then God planted his Church,
very many men, multi Piate, doctrinâ, ingenio, rerum bellicarum gloriâ, Others { que } virtutibus insignes (as Muis Glosseth it) were born there: That little spot of ground where then God planted his Church,
and so where there was a Godly seed of Godly Parents, affording more eminent men for holiness and many other noble accomplishments for their proportion than all the whole World besides;
and so where there was a Godly seed of Godly Parents, affording more eminent men for holiness and many other noble accomplishments for their proportion than all the Whole World beside;
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And that not for the goodness of the air there, (as the Jews Fable, that Aer terrae Israelis sapientem reddit) for the air of that Country is the same still,
And that not for the Goodness of the air there, (as the jews Fable, that Aer terrae Israelis sapientem Render) for the air of that Country is the same still,
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and Counsels, by which (through the blessing of God) their Children and Posterity came to be so nobly and heroically spirited with that NONLATINALPHABET, that NONLATINALPHABET, which David prayeth for, Psal. 51. 12. and that NONLATINALPHABET, that NONLATINALPHABET, that singular spirit, which Daniel was indued with. Dan. 5. 12. 5. I do not insist on that which may be added, viz. the salvation of the Children of godly Parents dying Infants:
and Counsels, by which (through the blessing of God) their Children and Posterity Come to be so nobly and heroically spirited with that, that, which David Prayeth for, Psalm 51. 12. and that, that, that singular Spirit, which daniel was endued with. Dan. 5. 12. 5. I do not insist on that which may be added, viz. the salvation of the Children of godly Parents dying Infants:
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of whom, (leaving others to God) we piously believe, that they are wrapt up in the bundle of life by vertue of Gods Covenant with their Parents to be their God, and the God of their Seed, till they live to reject that Covenant.
of whom, (leaving Others to God) we piously believe, that they Are wrapped up in the bundle of life by virtue of God's Covenant with their Parents to be their God, and the God of their Seed, till they live to reject that Covenant.
He meaneth for ever, as the former part of the verse expresseth it. And this in a constant succession from Father to Son. Exod. 20. 6. The Prayers, Faith, and Covenant of a godly Parent recovereth, and proveth efficacious in two very unlikely Cases.
He means for ever, as the former part of the verse Expresses it. And this in a constant succession from Father to Son. Exod 20. 6. The Prayers, Faith, and Covenant of a godly Parent Recovereth, and Proves efficacious in two very unlikely Cases.
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as Picolomineus saith of Honour in such case of intercision, it passeth over per saltum, so the Covenant leapeth over such an unworthy person, and recovers it self in those after-succeeding, as the river dam'd up in some place, either swelleth over,
as Picolomineus Says of Honour in such case of intercision, it passes over per saltum, so the Covenant leapeth over such an unworthy person, and recovers it self in those after-succeeding, as the river damed up in Some place, either Swells over,
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or creeps about, and then runs in its former Channel, and so the godly Grandfathers Covenant, though broken off in the ungodly Son, recovereth it self in the Grandchild, as Hezekiah in a Josiah, and Rom. 11. though the Jews have been broken off for many hundred years,
or creeps about, and then runs in its former Channel, and so the godly Grandfathers Covenant, though broken off in the ungodly Son, Recovereth it self in the Grandchild, as Hezekiah in a Josiah, and Rom. 11. though the jews have been broken off for many hundred Years,
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yet because of God's Covenant, made several 1000. of years since (the Apostle makes account) will recover them toward the end of the World. And that leads to the
yet Because of God's Covenant, made several 1000. of Years since (the Apostle makes account) will recover them towards the end of the World. And that leads to the
And therefore although it be a great comfort to godly Parents to see their Children cloathed with their graces before their death, as Aaron did Eleazer his Son, Numb. 20. 26. yet if not, the case is not desperate,
And Therefore although it be a great Comfort to godly Parents to see their Children clothed with their graces before their death, as Aaron did Eleazar his Son, Numb. 20. 26. yet if not, the case is not desperate,
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In these and the like particulars very many and great are the Blessings that come to Children from godly Parents, were it their Covenant only if duly improved:
In these and the like particulars very many and great Are the Blessings that come to Children from godly Parents, were it their Covenant only if duly improved:
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I will for their sakes remember the Covenant of their Ancestors, Levit. 26. 45. And they in those former times (who were older and wiser) in all their wants and straits, quickned their Prayers and Faith by it,
I will for their sakes Remember the Covenant of their Ancestors, Levit. 26. 45. And they in those former times (who were older and Wiser) in all their Wants and straits, quickened their Prayers and Faith by it,
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What is it to be the Sons of the best men, if we be not also the Sons of God, which we are only in and by Christ? so that in compare with him, and as to our justification and acceptance with God, we may,
What is it to be the Sons of the best men, if we be not also the Sons of God, which we Are only in and by christ? so that in compare with him, and as to our justification and acceptance with God, we may,
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1. THis being born of most godly Parents doth not free us from that original guilt and sin which is conveyed to us from our first Parents. David under the Law, though he could say he was the Son of Gods Handmaid, confesseth himself born in sin. Psal. 51. 5. And Paul under the Gospel saith, we are by nature born Children of wrath as well as others.
1. THis being born of most godly Parents does not free us from that original guilt and since which is conveyed to us from our First Parents. David under the Law, though he could say he was the Son of God's Handmaid, Confesses himself born in since. Psalm 51. 5. And Paul under the Gospel Says, we Are by nature born Children of wrath as well as Others.
Their begetting of Children is an Act of Nature, but holiness is from Grace. It's Christ the Everlasting Father, who in this sense of his own good will begets us, James 1. 18. P. Martyr conceiveth that for the Godly Parents sake, God may do much to their Children, at least in a tendency hereto, ut ad fidem adducantur, & donis spiritûs instruantur. And I deny it not:
Their begetting of Children is an Act of Nature, but holiness is from Grace. It's christ the Everlasting Father, who in this sense of his own good will begets us, James 1. 18. P. Martyr conceiveth that for the Godly Parents sake, God may do much to their Children, At least in a tendency hereto, ut ad fidem adducantur, & donis spiritûs instruantur. And I deny it not:
but yet so as that he there confesseth that they do not propagate grace with nature, but sin rather. Such a propagation of holiness had been by the first Covenant in the first Adam if he had stood;
but yet so as that he there Confesses that they do not propagate grace with nature, but since rather. Such a propagation of holiness had been by the First Covenant in the First Adam if he had stood;
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much less of any natural propagating it to their posterity. (Though the mother was an elect Lady, yet it was only NONLATINALPHABET, 3 John 1, 4. not all,
much less of any natural propagating it to their posterity. (Though the mother was an elect Lady, yet it was only, 3 John 1, 4. not all,
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A just man begets a robber and shedder of blood, Ezek. 18. 10. as we read Judg. 20. 16. there were seven hundred men left-handed of Benjamin, who had his name from the right hand.
A just man begets a robber and shedder of blood, Ezekiel 18. 10. as we read Judges 20. 16. there were seven hundred men Left-handed of Benjamin, who had his name from the right hand.
Upon which, one not more argutely than truly and piously, Ità non rarò scaevolae nascuntur à Benjamin dextrae filio, and imitate them rather in their deformities and sins,
Upon which, one not more argutely than truly and piously, Ità non rarò scaevolae nascuntur à Benjamin Dextrae filio, and imitate them rather in their deformities and Sins,
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4. Nay too often best mens Sons prove the very worst. Adam had a Cain, Noah, a Cham, Abraham an Ishmael, Isaac an Esau, Hezekiah a Manasseh, Elies Sons the Sons of Belial. Many of Davids Sons proved notoriously wicked,
4. Nay too often best men's Sons prove the very worst. Adam had a Cain, Noah, a Cham, Abraham an Ishmael, Isaac an Esau, Hezekiah a Manasses, Elies Sons the Sons of Belial. Many of Davids Sons proved notoriously wicked,
The Jews who claimed Abraham for their father, John 8. 33, 39. our Saviour calls a generation of vipers, and saith they were of their father the Devil, V. 44. Nati de amico Dei Abraham, vitio suo facti sunt quasi filii Cham, as Hierom saith on Jer. 2. 14. A sad truth!
The jews who claimed Abraham for their father, John 8. 33, 39. our Saviour calls a generation of vipers, and Says they were of their father the devil, V. 44. Nati de Friend Dei Abraham, vitio Sue facti sunt quasi Sons Cham, as Hieronymus Says on Jer. 2. 14. A sad truth!
so notoriousl known, that it came to be a Proverb, both with the Jews, NONLATINALPHABET Acetum vini proles, Wine begets Vinegar, and with the Greeks, NONLATINALPHABET, Heroum filii noxae. And I wish that our sad experience here in the University of many promising blossoms cankered in the bud, of very many godly mens Sons if not wofully debauched,
so notoriousl known, that it Come to be a Proverb, both with the jews, Acetum Wine proles, Wine begets Vinegar, and with the Greeks,, Heroum Sons noxae. And I wish that our sad experience Here in the university of many promising blossoms cankered in the bud, of very many godly men's Sons if not woefully debauched,
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yet much degenerated, did not prove this too true, and that the Papists had not such occasion to condemn our Ministers marriages by reason of the frequent, abominable miscarriages of their Children, as of old the seven Sons of Sceva the chief of the Priests, proved Vagabond Exorcists, Acts 19. 13, 14. Thus Corruptio optimi est pessima: and best mens Sons prove oft the worst of Sinners,
yet much degenerated, did not prove this too true, and that the Papists had not such occasion to condemn our Ministers marriages by reason of the frequent, abominable miscarriages of their Children, as of old the seven Sons of Sceva the chief of the Priests, proved Vagabond Exorcists, Acts 19. 13, 14. Thus corruption Optimi est pessima: and best men's Sons prove oft the worst of Sinners,
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Because God had been the hope of their Godly Fathers, therefore it made their wicked Childrens Case desperate. So that (as Ezekiel adds) even Noah, Daniel and Job, three men eminent for piety and for protracting or diverting of God's judgments from others, should not be able to deliver either Sons or Daughters. Ezek. 14. 16, 20.
Because God had been the hope of their Godly Father's, Therefore it made their wicked Children's Case desperate. So that (as Ezekielem adds) even Noah, daniel and Job, three men eminent for piety and for protracting or diverting of God's Judgments from Others, should not be able to deliver either Sons or Daughters. Ezekiel 14. 16, 20.
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1. With what face wilt thou then look upon thy godly Parent, who wilst remember what Prayers he made for thee, what counsel and admonitions he gave thee,
1. With what face wilt thou then look upon thy godly Parent, who wilt Remember what Prayers he made for thee, what counsel and admonitions he gave thee,
and what care every way he took about thee to keep thee from that place of torment, and all in vain? It was a piercing word of that man of God on his Death-Bed which he charged his Children standing about him, that they should not dare then to appear before him (much less before Christ) in an unregenerate Condition.
and what care every Way he took about thee to keep thee from that place of torment, and all in vain? It was a piercing word of that man of God on his Death-Bed which he charged his Children standing about him, that they should not Dare then to appear before him (much less before christ) in an unregenerate Condition.
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2. Again, think what sinking over-whelming grief and confusion it will be then as our Saviour said, to see Abraham, and Isaac, and Jacob, (and so your godly Parents and Friends) in the Kingdom of heaven, and your selves thrust out, and so vast a gulf set between them that were by nature so nearly united. Parting of friends though but for a time,
2. Again, think what sinking overwhelming grief and confusion it will be then as our Saviour said, to see Abraham, and Isaac, and Jacob, (and so your godly Parents and Friends) in the Kingdom of heaven, and your selves thrust out, and so vast a gulf Set between them that were by nature so nearly united. Parting of Friends though but for a time,
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But such a sad parting as this is, when we shall go away into everlasting punishment, and our godly Parents into life eternal, never, never, never to enjoy or see them more,
But such a sad parting as this is, when we shall go away into everlasting punishment, and our godly Parents into life Eternal, never, never, never to enjoy or see them more,
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unless it should be, as the Rich man that saw Abraham afar off, he himself being in torment. The thoughts of this should sink into our hearts now, else it will sink us into the very lowest depths of despair and Hell then. Unless,
unless it should be, as the Rich man that saw Abraham afar off, he himself being in torment. The thoughts of this should sink into our hearts now, Else it will sink us into the very lowest depths of despair and Hell then. Unless,
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3. This prove yet a lower, that those Godly Parents of thine, who whilest they did not know whether God would have mercy on thee, as David for his sick Child, 2 Sam. 12. 22. fasted and prayed, and wept over thee:
3. This prove yet a lower, that those Godly Parents of thine, who whilst they did not know whither God would have mercy on thee, as David for his sick Child, 2 Sam. 12. 22. fasted and prayed, and wept over thee:
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Nay as then God will laugh at thy destruction, and mock when thy fears then are come; so that godly Woman when she had used all means to reclaim her rebellious Son, out of anguish of spirit broke out into this deep expression, sinful wretch, I have used all means for thy good in vain:
Nay as then God will laugh At thy destruction, and mock when thy fears then Are come; so that godly Woman when she had used all means to reclaim her rebellious Son, out of anguish of Spirit broke out into this deep expression, sinful wretch, I have used all means for thy good in vain:
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so it was something yet that he died lamented, and that he had a Father to say, O my Son Absalom, my Son, my Son Absalom. But this is yet more sad, that if thou beest once lodged in Hell, thou must not then expect from most tender-hearted Godly Parents their Prayers, no not so much as their pity for thee in that everlasting undoing misery.
so it was something yet that he died lamented, and that he had a Father to say, Oh my Son Absalom, my Son, my Son Absalom. But this is yet more sad, that if thou Best once lodged in Hell, thou must not then expect from most tender-hearted Godly Parents their Prayers, no not so much as their pity for thee in that everlasting undoing misery.
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And if Plato thanked Nature that he was born an Athenian and not a Theban, how much more cause have we to bless the God of Nature and Grace too, that we are born Christians, not Pagans, especially if of true and godly Christian Parents, from whose Covenant we have right to and interest in so many happy privileges;
And if Plato thanked Nature that he was born an Athenian and not a Theban, how much more cause have we to bless the God of Nature and Grace too, that we Are born Christians, not Pagans, especially if of true and godly Christian Parents, from whose Covenant we have right to and Interest in so many happy privileges;
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2. Take heed of neglecting, rejecting, and so forfeiting it, as it's said of them, 2 King. 17. 15. that they rejected the Covenant which God made with their fathers, as Esau sold his birth-right for a mess of pottage, which the Holy Ghost calls a despising of it;
2. Take heed of neglecting, rejecting, and so forfeiting it, as it's said of them, 2 King. 17. 15. that they rejected the Covenant which God made with their Father's, as Esau sold his birthright for a mess of pottage, which the Holy Ghost calls a despising of it;
And Solomon would have us more ingenuous when he gives this in charge, Thy own friend, and thy fathers friend forsake not, Prov. 27. 10. much less our own God,
And Solomon would have us more ingenuous when he gives this in charge, Thy own friend, and thy Father's friend forsake not, Curae 27. 10. much less our own God,
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The Ordinances which by their Covenant we have right to, should not fail to be improved to our greater edification, which it's expected we that have the advantage of godly Parents, private Catechising, instruction and Prayers should the more thrive by.
The Ordinances which by their Covenant we have right to, should not fail to be improved to our greater edification, which it's expected we that have the advantage of godly Parents, private Catechising, instruction and Prayers should the more thrive by.
And the more (as we shewed) it setteth us in Christ's walk, the nearer we should be to the saving touch of Christ's garment; and therefore even whilst we are not as yet converted, we should be less disorderly,
And the more (as we showed) it sets us in Christ's walk, the nearer we should be to the Saving touch of Christ's garment; and Therefore even while we Are not as yet converted, we should be less disorderly,
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as having besides their own care and endeavour, and the immediate workings of Gods Spirit upon their own hearts, the happy advantage of their godly Parents Faith, Prayer, direction, encouragement and Covenant;
as having beside their own care and endeavour, and the immediate workings of God's Spirit upon their own hearts, the happy advantage of their godly Parents Faith, Prayer, direction, encouragement and Covenant;
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If thy father were good, thou shouldst be better: but if thy Grandfather too, it's expected that thou shouldst be eminently godly. He that can say not only, O Lord, truly I am thy servant, but also the Son of thy Hand-maid, should more fully pay his vows, and the vows of his Parents, Psal. 116. 16, 18. and ever,
If thy father were good, thou Shouldst be better: but if thy Grandfather too, it's expected that thou Shouldst be eminently godly. He that can say not only, Oh Lord, truly I am thy servant, but also the Son of thy Handmaid, should more Fully pay his vows, and the vows of his Parents, Psalm 116. 16, 18. and ever,
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Give not thou thy strength unto women, &c. Prov. 31. 2, 3. It is not for Kings, O Lemuel, to drink Wine, &c. What thou, a Son of such a Parent a son of so many Vows and Prayers,
Give not thou thy strength unto women, etc. Curae 31. 2, 3. It is not for Kings, Oh Lemuel, to drink Wine, etc. What thou, a Son of such a Parent a son of so many Vows and Prayers,
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but even unnatural, to desire rather to be like your neighbours, than your Parents, whose examples and other helps should advance you to a more eminent degree of holiness.
but even unnatural, to desire rather to be like your neighbours, than your Parents, whose Examples and other helps should advance you to a more eminent degree of holiness.
Fourthly, (Which is more to my present purpose) This Covenant is not wholly and only to be relied on, and rested in. Indeed Israel was brought low, because they relied not on the Lord God of their Fathers, 2 Chron. 13. 18. we are to rely on the God of our Fathers, but not only on our fathers and their Covenant (to think, that because our Parents were good,
Fourthly, (Which is more to my present purpose) This Covenant is not wholly and only to be relied on, and rested in. Indeed Israel was brought low, Because they relied not on the Lord God of their Father's, 2 Chronicles 13. 18. we Are to rely on the God of our Father's, but not only on our Father's and their Covenant (to think, that Because our Parents were good,
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Luke 16. 24, 27, 30. And therefore it was that our Saviour (to prevent or meet with this fallacy and delusion) expresly saith, Matth. 3. 9. Think not to say within your selves, we have Abraham to our Father, as though that would be able to bear them out,
Lycia 16. 24, 27, 30. And Therefore it was that our Saviour (to prevent or meet with this fallacy and delusion) expressly Says, Matthew 3. 9. Think not to say within your selves, we have Abraham to our Father, as though that would be able to bear them out,
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and so whatever the faith of Parents may do for the benefit and salvation of their Children that die infants, yet if they live to riper Age, every one must live by his own faith, Hab. 2. 4. Otherwise to live,
and so whatever the faith of Parents may do for the benefit and salvation of their Children that die Infants, yet if they live to riper Age, every one must live by his own faith, Hab. 2. 4. Otherwise to live,
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and to be Children of disobedience, and yet for our justification to say, we have Abraham to our father, is but a piece of ridiculous and blasphemous non-sense:
and to be Children of disobedience, and yet for our justification to say, we have Abraham to our father, is but a piece of ridiculous and blasphemous nonsense:
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which foolish Plea, when the Jews made use of to our Saviour, he fully answers and refutes by replying, if ye were Abraham 's Children, you would do the works of Abraham:
which foolish Plea, when the jews made use of to our Saviour, he Fully answers and refutes by replying, if you were Abraham is Children, you would do the works of Abraham:
this did not Abraham, John 8. 39, 40. and the like may be still said to such vain pretenders, you bear your selves much upon this, that you are such godly Parents Children:
this did not Abraham, John 8. 39, 40. and the like may be still said to such vain pretenders, you bear your selves much upon this, that you Are such godly Parents Children:
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You drink and drab, live vainly and scandalously, and even hate the ways of God (for such often prove bitterest Enemies of Godliness.) But this did not Abraham;
You drink and drab, live vainly and scandalously, and even hate the ways of God (for such often prove Bitterest Enemies of Godliness.) But this did not Abraham;
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this did not your godly Father or Mother, as God said to Jehojakim, Jer. 22. 15, 16, 17. thy Father Josiah did judgment and justice, he judged the cause of the poor and needy:
this did not your godly Father or Mother, as God said to Jehoiakim, Jer. 22. 15, 16, 17. thy Father Josiah did judgement and Justice, he judged the cause of the poor and needy:
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as the same Prophet said to the same degenerated people, that God would bring the worst of the heathen, and they should possess their Houses, Ezek. 7. 24. so even the worst of other Families and Kinreds shall rather be brought into the bond and blessing of the Covenant,
as the same Prophet said to the same degenerated people, that God would bring the worst of the heathen, and they should possess their Houses, Ezekiel 7. 24. so even the worst of other Families and Kindreds shall rather be brought into the bound and blessing of the Covenant,
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1. Labour to follow them in all their holy walkings, and to be more like them in their graces, than in faces and persons. If you would have their blessings, walk in their blessed wayes; that as they survive in you, so their graces may in yours, and stand up in their steads to do their deeds, as to enjoy their estates and inheritances, as God promised to David, There shall not fail thee a man to sit on the throne;
1. Labour to follow them in all their holy walkings, and to be more like them in their graces, than in faces and Persons. If you would have their blessings, walk in their blessed ways; that as they survive in you, so their graces may in yours, and stand up in their steads to do their Deeds, as to enjoy their estates and inheritances, as God promised to David, There shall not fail thee a man to fit on the throne;
and walk before me, as thou hast walked before me, 1 King. 8. 25. It is with an If and an Only, If, as it was said to Solomon also in the following Chapter.
and walk before me, as thou hast walked before me, 1 King. 8. 25. It is with an If and an Only, If, as it was said to Solomon also in the following Chapter.
And therefore, as David in his solemn-blessing and charge given to Solomon, said, And thou Solomon my Son, know the God of thy Fathers and serve him, 1 Chron. 28. 9. so let it be said to the Children of all Godly Parents, Oh know and serve the God of your Fathers as they did,
And Therefore, as David in his solemn-blessing and charge given to Solomon, said, And thou Solomon my Son, know the God of thy Father's and serve him, 1 Chronicles 28. 9. so let it be said to the Children of all Godly Parents, O know and serve the God of your Father's as they did,
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As is the mother, so is the daughter, Ezek. 16. 44. and if Ʋzziah will go into the Temple, 2 Chron. 26. 16. Ahaz his Grand-child will shut up the doors of it, Chap. 28. 24. Here we account it a piece of our piety to our Parents to imitate their impieties;
As is the mother, so is the daughter, Ezekiel 16. 44. and if Ʋzziah will go into the Temple, 2 Chronicles 26. 16. Ahaz his Grandchild will shut up the doors of it, Chap. 28. 24. Here we account it a piece of our piety to our Parents to imitate their impieties;
whilst we stand up in their steads to fill up the measure of their sins, and so to augment the fierce anger of the Lord, Numb. 32. 14. whilst he visits on us both our own and our fathers sins together, as our Saviour said, that on you may come all the righteous blood shed upon the earth, from the blood of righteous Abel to the blood of Zecharias, Matth. 23. 35. or as Nehemiah said to the Nobles of Judah, Did not your Fathers thus? and did not our God bring all this evil upon us,
while we stand up in their steads to fill up the measure of their Sins, and so to augment the fierce anger of the Lord, Numb. 32. 14. while he visits on us both our own and our Father's Sins together, as our Saviour said, that on you may come all the righteous blood shed upon the earth, from the blood of righteous Abel to the blood of Zechariah, Matthew 23. 35. or as Nehemiah said to the Nobles of Judah, Did not your Father's thus? and did not our God bring all this evil upon us,
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And therefore as in this worse kind of imitation, the Scripture forbids us to be like them (be not like your fathers, 2 Chron. 30. 7, 8. Zechar. 1. 4. Ezek. 20. 18.) and reproveth and condemneth us when we be, Are ye polluted after the manner of your fathers? and commit ye whoredoms after their abominations? Ezek. 20. 30. and therefore if we would not add fewel to the fire,
And Therefore as in this Worse kind of imitation, the Scripture forbids us to be like them (be not like your Father's, 2 Chronicles 30. 7, 8. Zechariah 1. 4. Ezekiel 20. 18.) and Reproveth and Condemneth us when we be, are you polluted After the manner of your Father's? and commit you whoredoms After their abominations? Ezekiel 20. 30. and Therefore if we would not add fuel to the fire,
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but not their sins, (as it's signanter said of Jotham, 2 Chron. 27. 2. that he did right in the sight of the Lord according as his father Uzziah did: Howbeit he entred not into the Temple of the Lord, as he did.
but not their Sins, (as it's signanter said of Jotham, 2 Chronicles 27. 2. that he did right in the sighed of the Lord according as his father Uzziah did: Howbeit he entered not into the Temple of the Lord, as he did.
as the Sons of Korah, not joining with their father in his sin, escaped that woful pit-fall (Numb. 16. 32, 33. with Numb. 26. 10, 11.) and were Levites in Gods service.
as the Sons of Korah, not joining with their father in his since, escaped that woeful pitfall (Numb. 16. 32, 33. with Numb. 26. 10, 11.) and were Levites in God's service.
But in their Graces and well-doings, and herein labour to express them to the life, that when they are dead, they may yet live in thee. Here above all things, take heed of degenerating. That the Heathens should complain,
But in their Graces and welldoings, and herein labour to express them to the life, that when they Are dead, they may yet live in thee. Here above all things, take heed of degenerating. That the heathens should complain,
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Aetas Parentum pejor avis tulit nos nequiores, &c. that of the Egyptians it should be said, another King arose, that knew not Joseph, Exod. 1. 8. is a less wonder:
Aetas Parents pejor avis tulit nos nequiores, etc. that of the egyptians it should be said, Another King arose, that knew not Joseph, Exod 1. 8. is a less wonder:
if after godly Parents and Ancestors (it may be) in some successions are gone to their rest, such prodigals should arise as not only to wast all that estate which they had gathered,
if After godly Parents and Ancestors (it may be) in Some successions Are gone to their rest, such prodigals should arise as not only to wast all that estate which they had gathered,
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to have the head of gold, and the feet of clay, although it expressed what degenerous successions there are in the World, and as at this day we may see in many, both greater and meaner families amongst us,
to have the head of gold, and the feet of clay, although it expressed what degenerous successions there Are in the World, and as At this day we may see in many, both greater and meaner families among us,
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as the Prophet speaks of Abrahams not knowing his degenerous posterity, Isa. 63. 16. as Augustus would not acknowledge Julia for his daughter, but accounted her rather as an Imposthume broken out of him;
as the Prophet speaks of Abrahams not knowing his degenerous posterity, Isaiah 63. 16. as Augustus would not acknowledge Julia for his daughter, but accounted her rather as an Imposthume broken out of him;
as on the contrary we read the effect of John Baptist's Ministry was to turn the hearts of the fathers (to whom he yet preached not) unto the Children (so as to own them as NONLATINALPHABET, legitimate and not spurious) when it was withall to turn the hearts of the children to their fathers, viz. in following them in their godly ways;
as on the contrary we read the Effect of John Baptist's Ministry was to turn the hearts of the Father's (to whom he yet preached not) unto the Children (so as to own them as, legitimate and not spurious) when it was withal to turn the hearts of the children to their Father's, viz. in following them in their godly ways;
Thus Godly Parents and Children should mutually reflect a lustre upon one another, as Abner 's name may be taken both ways, either Pater Lucerna, or Lucerna Patris, either the father was the lamp or brightness of the Son, or the Son the brightness of the Father. Indeed both should be mutually according to that of Solomon, Prov. 17. 6. Childrens Children are the Crown of old men,
Thus Godly Parents and Children should mutually reflect a lustre upon one Another, as Abner is name may be taken both ways, either Pater Lucerne, or Lucerne Patris, either the father was the lamp or brightness of the Son, or the Son the brightness of the Father. Indeed both should be mutually according to that of Solomon, Curae 17. 6. Children's Children Are the Crown of old men,
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but that is, if both be virtuous and gracious, for else Blessed Hezekiah was in no sort dignified by his wicked father Ahaz, nor Ahaz any whit graced by his godly Son Hezekiah. But therefore it (in part) was (as some observe) that Abraham, Isaac, and Jacob, are usually named together as mutually reflecting a lustre on each other, the Root giving life and sap and verdure to the branches, and the flourishing branches back again, commending the lively root, that it may be said they are the seed of the blessed of the Lord,
but that is, if both be virtuous and gracious, for Else Blessed Hezekiah was in no sort dignified by his wicked father Ahaz, nor Ahaz any whit graced by his godly Son Hezekiah. But Therefore it (in part) was (as Some observe) that Abraham, Isaac, and Jacob, Are usually nam together as mutually reflecting a lustre on each other, the Root giving life and sap and verdure to the branches, and the flourishing branches back again, commending the lively root, that it may be said they Are the seed of the blessed of the Lord,
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What a glorious resplendency is it when such bright beams from Father to Son, (as of Basil 's Parents, that they were such, that if they had not had such blessed Children of themselves, they had been renowned,
What a glorious resplendency is it when such bright beams from Father to Son, (as of Basil is Parents, that they were such, that if they had not had such blessed Children of themselves, they had been renowned,
How comely and glorious a sight is it to see Abraham, Isaac, and Jacob, hand in hand, going up to the Mount of God, striving which should be formost!
How comely and glorious a sighed is it to see Abraham, Isaac, and Jacob, hand in hand, going up to the Mount of God, striving which should be foremost!
as that when the Child is bad, the Parent may be good, ut ramorum sterilitatem radix foecunda compenset, as Hierom ad Demetriadem, or as he elsewhere expresseth it ut quod in virgâ non poterat in radicibus demonstraret: as in some plants in which the branches are useless, the root is of Soveraign use.
as that when the Child is bad, the Parent may be good, ut ramorum sterilitatem radix foecunda compenset, as Hieronymus ad Demetriadem, or as he elsewhere Expresses it ut quod in virgâ non poterat in radicibus demonstraret: as in Some plants in which the branches Are useless, the root is of Sovereign use.
Or (which is nearer to my present purpose) when Parents are bad, the Children need be good to keep up the Family, ut radicis amaritudinem dulcedo fructuum compenset, as the same Hierom ▪ speaks in his Epistle to Laeta, as in some plants,
Or (which is nearer to my present purpose) when Parents Are bad, the Children need be good to keep up the Family, ut radicis amaritudinem Dulcedo fructuum compenset, as the same Hieronymus ▪ speaks in his Epistle to Laeta, as in Some plants,
and adds, that he thought even Jupiter (the father of all Idolatries and impieties) might have believed in Christ if he had had such Children and relations;
and adds, that he Thought even Jupiter (the father of all Idolatries and impieties) might have believed in christ if he had had such Children and relations;
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as Tully said of Sextus Sulpicius: Nullum unquam monumentum clarius S. Sulpitius relinquere potuit quàm effigiem morum suorum, virtutis, constantiae, pietatis, ingenii filium, the happiness of the Son being one great part of the blessedness of the Father, they being a part of their Parents,
as Tully said of Sextus Sulpicius: Nullum unquam Monument Clarius S. Sulpitius Relinquere Potuit quàm effigiem morum suorum, virtue, constantiae, pietatis, Ingeny Son, the happiness of the Son being one great part of the blessedness of the Father, they being a part of their Parents,
And therefore it is, that in Scripture as we find God cursed Cham in cursing hi• Son Canàan, Gen. 9. 25. so he is said to bless Joseph in blessing his Sons Manasseh, and Ephraim, Gen. 48. 15, 16. as elsewhere he is said to promise to give that to the Fathers, which he promised the Fathers should be received on•y by their Children, Deut. 19. 9. as Gen. 46. 4. God promiseth to bring up Jacob again into Canaan from Egypt, which he never was alive,
And Therefore it is, that in Scripture as we find God cursed Cham in cursing hi• Son Canàan, Gen. 9. 25. so he is said to bless Joseph in blessing his Sons Manasses, and Ephraim, Gen. 48. 15, 16. as elsewhere he is said to promise to give that to the Father's, which he promised the Father's should be received on•y by their Children, Deuteronomy 19. 9. as Gen. 46. 4. God promises to bring up Jacob again into Canaan from Egypt, which he never was alive,
And thus Children may bless their Parents, who are wont to ask their blessing, and though I do not say fully requite them who were authors of their beings,
And thus Children may bless their Parents, who Are wont to ask their blessing, and though I do not say Fully requite them who were Authors of their beings,
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Not in sin, as it's not only said of Antiochus, that he should do that which his fathers had not done, Dan. 11. 24. but also of Israel, that they did worse than their fathers, Jer. 7. 26. corrupted themselves more than their fathers, Judg. 2. 19. and above all that their fathers had done,
Not in since, as it's not only said of Antiochus, that he should do that which his Father's had not done, Dan. 11. 24. but also of Israel, that they did Worse than their Father's, Jer. 7. 26. corrupted themselves more than their Father's, Judges 2. 19. and above all that their Father's had done,
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as in the story both of Israel and Judah, and their Kings, as Omri, worse than all that were before him, 1 King. 16. 25. and yet Ahab that came after worse than he, v. 30, 33. as drawing down more to the dregs and like winter-ways growing deeper and deeper.
as in the story both of Israel and Judah, and their Kings, as Omri, Worse than all that were before him, 1 King. 16. 25. and yet Ahab that Come After Worse than he, v. 30, 33. as drawing down more to the dregs and like winter-ways growing Deeper and Deeper.
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But I mean exceeding them in grace and goodness, as Nazianzen (Orat. 20.) saith of St. Basil 's father, NONLATINALPHABET, that however he exceeded all others, his Son only hindred him from being chief of all.
But I mean exceeding them in grace and Goodness, as Nazianzen (Orat 20.) Says of Saint Basil is father,, that however he exceeded all Others, his Son only hindered him from being chief of all.
Nor is this precedency and going before the father contrary to the duty and subjection of a Child. We are not wont to be angry with our selves or others for desiring that our Son may be a better man than his father, as when David 's Servants in his presence prayed that God would make Solomon's Name better than his Name,
Nor is this precedency and going before the father contrary to the duty and subjection of a Child. We Are not wont to be angry with our selves or Others for desiring that our Son may be a better man than his father, as when David is Servants in his presence prayed that God would make Solomon's Name better than his Name,
Indeed Elijah (whether in humility I cannot say but I am sure he was in a passion when he said it) Non sum melior patribus, I am not better than my fathers, 1 King. 19. 4. But I remember too that Bernard saith, Recedant à me & à vobis qui dicunt, Nolumus esse meliores quàm patres.
Indeed Elijah (whither in humility I cannot say but I am sure he was in a passion when he said it) Non sum melior Patribus, I am not better than my Father's, 1 King. 19. 4. But I Remember too that Bernard Says, Recedant à me & à vobis qui dicunt, Nolumus esse meliores quàm patres.
It's but a profane modesty and slothful humility, more neglect of God than respect to our Parents, that when we have greater advantages we make not greater progresses,
It's but a profane modesty and slothful humility, more neglect of God than respect to our Parents, that when we have greater advantages we make not greater Progresses,
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as Jacob saith, his blessings exceeded the blessings of his Progenitors, Gen. 49. 26. and as God promised his posterity, that in case they obeyed him he would do them good, and multiply them above their fathers, Deut. 30. 5. Your Parents that lay up and get Estates for you,
as Jacob Says, his blessings exceeded the blessings of his Progenitors, Gen. 49. 26. and as God promised his posterity, that in case they obeyed him he would do them good, and multiply them above their Father's, Deuteronomy 30. 5. Your Parents that lay up and get Estates for you,
and that in a saving way, if Christ be to us (by our implanting into him) both First fruits and Root, as he is said to be, 1 Cor. 15. 20, 23. and Revel. 22. 16. and the whole Covenant, Isa. 42. 6. And therefore if we must leave father and mother to come to Christ, then who or what should keep us from Christ when we may with advantage enjoy both him and them, the benefit both of his Covenant and theirs too,
and that in a Saving Way, if christ be to us (by our implanting into him) both First fruits and Root, as he is said to be, 1 Cor. 15. 20, 23. and Revel. 22. 16. and the Whole Covenant, Isaiah 42. 6. And Therefore if we must leave father and mother to come to christ, then who or what should keep us from christ when we may with advantage enjoy both him and them, the benefit both of his Covenant and theirs too,
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or in Case they be not, yet Christ will be able to supply that defect, that when father and mother in this respect fail thee and cast thee off, yet then God in Christ may take thee up, as David speaks, Psal. 27. 10. And so either ways, every way there is a blessing and matter of comfort to godly Children, whatever their Parents are.
or in Case they be not, yet christ will be able to supply that defect, that when father and mother in this respect fail thee and cast thee off, yet then God in christ may take thee up, as David speaks, Psalm 27. 10. And so either ways, every Way there is a blessing and matter of Comfort to godly Children, whatever their Parents Are.
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If godly, they have all the former blessings of their Covenant, and Christ above all to sweeten and heighten them, without whom the Text tells us such birth-right-privileges as to Salvation profit nothing.
If godly, they have all the former blessings of their Covenant, and christ above all to sweeten and heighten them, without whom the Text tells us such birth-right-privileges as to Salvation profit nothing.
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And when thou art deprived of any benefit by their Covenant, thou maist take hold of Gods Covenant, as upon this ground God comforteth the Sons of the strangers that feared they were utterly separated from his people, Isa. 56. 3, 4, 5, 6, 7. And this may further comfort such, that (as the very Heathens have observed) It is more praise-worthy to be good when born of bad Parents, NONLATINALPHABET NONLATINALPHABET, NONLATINALPHABET,
And when thou art deprived of any benefit by their Covenant, thou Mayest take hold of God's Covenant, as upon this ground God comforts the Sons of the Strangers that feared they were utterly separated from his people, Isaiah 56. 3, 4, 5, 6, 7. And this may further Comfort such, that (as the very heathens have observed) It is more praiseworthy to be good when born of bad Parents,,,
and that although they want the benefit of a godly Parents Covenant, yet if they be the first godly of that line, they may in some sense be the head of the Covenant; and although they fall short of that happiness of continuing the holy line from their Ancestors, yet they may have the both happiness and honour to begin it to their posterity, as Sostratus and Iphicrates when upbraided by their mean descent and obscure Parentage, they return'd answer, they should rather be honoured and admired that they were the first raisers of their Houses, NONLATINALPHABET,
and that although they want the benefit of a godly Parents Covenant, yet if they be the First godly of that line, they may in Some sense be the head of the Covenant; and although they fallen short of that happiness of Continuing the holy line from their Ancestors, yet they may have the both happiness and honour to begin it to their posterity, as Sostratus and Iphicrates when upbraided by their mean descent and Obscure Parentage, they returned answer, they should rather be honoured and admired that they were the First raisers of their Houses,,
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as Abraham born of idolatrous Parents, should himself prove the father of the faithful. And indeed what matter both of honour, comfort, and thanksgiving is it to such! that
as Abraham born of idolatrous Parents, should himself prove the father of the faithful. And indeed what matter both of honour, Comfort, and thanksgiving is it to such! that
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when thy natural Parents dealt with thee as the Ostrich with her young ones, (against which she is hardned as though they were not hers, leaving her Eggs in the Earth,
when thy natural Parents dealt with thee as the Ostrich with her young ones, (against which she is hardened as though they were not hers, leaving her Eggs in the Earth,
If thou thrivest, Heaven sent thee a good Nurse and Benefactor, when Father or Mother did not bear thee up in their arms, but it may be did what they could to cast thee down to Hell.
If thou thrivest, Heaven sent thee a good Nurse and Benefactor, when Father or Mother did not bear thee up in their arms, but it may be did what they could to cast thee down to Hell.
But secondly matter of further comfort and praise, that it's not only so well with themselves, but that also by their means it may be better for others, even all their insuing posterity: that God should of all their Lineage first own them, and then wrap up their posterity in their Covenant, and so an Isaac be hewed out of Abraham, as an hard rock, Isa. 51. 1, 2. and a David spring up out of Jesse's dry root, Isa. 11. 1, 10. especially if a Christ arise from both;
But secondly matter of further Comfort and praise, that it's not only so well with themselves, but that also by their means it may be better for Others, even all their ensuing posterity: that God should of all their Lineage First own them, and then wrap up their posterity in their Covenant, and so an Isaac be hewed out of Abraham, as an hard rock, Isaiah 51. 1, 2. and a David spring up out of Jesse's dry root, Isaiah 11. 1, 10. especially if a christ arise from both;
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and Christ be formed in their and their Childrens hearts, without whom (as we have now at large shewn) all birth-right-privileges signifie and effect little as to salvation.
and christ be formed in their and their Children's hearts, without whom (as we have now At large shown) all birth-right-privileges signify and Effect little as to salvation.
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An Hebrew of the Hebrews, or of the seed of Abraham, who was a Prophet, Gen. 20. 7. and taught his family, Gen. 18. 19. and so they wanted not that Ordinance.
an Hebrew of the Hebrews, or of the seed of Abraham, who was a Prophet, Gen. 20. 7. and taught his family, Gen. 18. 19. and so they wanted not that Ordinance.
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and which they very much gloried in (An uncircumcised Philistine, a term of reproach, but Circumcision a title of honour.) So that it was a choice, and chief,
and which they very much gloried in (an uncircumcised Philistine, a term of reproach, but Circumcision a title of honour.) So that it was a choice, and chief,
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And yet even this in point of justification and acceptance with God to Salvation, to Paul was but loss and dung; and so in the like case should be to us also.
And yet even this in point of justification and acceptance with God to Salvation, to Paul was but loss and dung; and so in the like case should be to us also.
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when Ordinances are by so many so much vilified, when the Socinian so much blancheth both the Ministery and Sacraments, and so many Enthusiasts think themselves above Ordinances. Are they now at least to be lower'd by us when so unworthily trampled upon by others? Is not this on the one hand to help the ungodly? which was reproved in Jehoshaphat, and on the other, to add affliction to the afflicted;
when Ordinances Are by so many so much vilified, when the Socinian so much blancheth both the Ministry and Sacraments, and so many Enthusiasts think themselves above Ordinances. are they now At least to be lowered by us when so unworthily trampled upon by Others? Is not this on the one hand to help the ungodly? which was reproved in Jehoshaphat, and on the other, to add affliction to the afflicted;
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which God expresseth himself so highly displeased with, Psal. 69. 26, 27. I answer, God forbid that I should undervalue them at any time, especially when others so much sleight them:
which God Expresses himself so highly displeased with, Psalm 69. 26, 27. I answer, God forbid that I should undervalue them At any time, especially when Others so much sleight them:
for it being the Apostles intention to advance the worth and esteem of Christ by preferring him before other things, it was congruous to that design to compare him with,
for it being the Apostles intention to advance the worth and esteem of christ by preferring him before other things, it was congruous to that Design to compare him with,
For else, for him to have said that Christ was better than some of the meanest things, had been a very mean and low commendation, indeed a disparagement rather than a commendation;
For Else, for him to have said that christ was better than Some of the Meanest things, had been a very mean and low commendation, indeed a disparagement rather than a commendation;
And if the Rechabites did so adhere to their fathers commands, the several Sects of Philosophers to their Masters Dictates, and others to their Institutes, should it not shame us Christians to sleight our Fathers, Our Lord God and Saviours Institutions? If he who resisteth a civil Ordinance of God receiveth damnation, Rom. 13. 2. then he who sleights a spiritual and more Divine Ordinance will not go scot-free.
And if the Rechabites did so adhere to their Father's commands, the several Sects of Philosophers to their Masters Dictates, and Others to their Institutes, should it not shame us Christians to sleight our Father's, Our Lord God and Saviors Institutions? If he who Resisteth a civil Ordinance of God receives damnation, Rom. 13. 2. then he who sleights a spiritual and more Divine Ordinance will not go Scot free.
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Were we not too proud in over-valuing our own fancies and conceits, and too disingenuous and undutiful to sleight that which we ought most highly to reverence;
Were we not too proud in overvaluing our own fancies and conceits, and too disingenuous and undutiful to sleight that which we ought most highly to Reverence;
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This only, that they are the Institutions and Ordinances of our Soveraign Lord and dear Saviour, might make way for their best esteem and welcome without any Letters of recommendation, because his Ordinances.
This only, that they Are the Institutions and Ordinances of our Sovereign Lord and dear Saviour, might make Way for their best esteem and welcome without any Letters of recommendation, Because his Ordinances.
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until the day dawn and the day-star arise in our hearts, 2 Pet. 1. 19. then they shall no more teach every one his neighbour, &c. Jer. 31. 34. nor need they that any man should teach them, when they have an anointing which teacheth them all things, &c. 1 John 2. 27. Or,
until the day dawn and the daystar arise in our hearts, 2 Pet. 1. 19. then they shall no more teach every one his neighbour, etc. Jer. 31. 34. nor need they that any man should teach them, when they have an anointing which Teaches them all things, etc. 1 John 2. 27. Or,
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if for any under the Gospel, only for Babes and Punies who have need of milk, of such festukes in their hands, that live by faith, which must have the hand-hold of a word, or for darker times,
if for any under the Gospel, only for Babes and Punies who have need of milk, of such festukes in their hands, that live by faith, which must have the hand-hold of a word, or for Darker times,
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when the Glory of God doth lighten it, and the Lamb is the light thereof, v. 23. This in a more full audience lately hath been discussed and determined, and therefore needeth less now to be said to it.
when the Glory of God does lighten it, and the Lamb is the Light thereof, v. 23. This in a more full audience lately hath been discussed and determined, and Therefore needs less now to be said to it.
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It was indeed then darker than when under the Gospel the day star was risen: But, I pray, Remember, It arose in the Ministry of the Gospel, and therefore did not disannul it.
It was indeed then Darker than when under the Gospel the day star was risen: But, I pray, remember, It arose in the Ministry of the Gospel, and Therefore did not disannul it.
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And although not so great need of teaching now as they then had, and so in that comparative sense only the Prophet said they should not teach one another;
And although not so great need of teaching now as they then had, and so in that comparative sense only the Prophet said they should not teach one Another;
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yet (I hope) Christ under the Gospel appointed Pastors and Teachers, and them to continue teaching to the end of the world, till we all come to a perfect man, Matth. 28. 20. Ephes. 4. 11, 12. 2. Although some Gospel-Times may be more illuminate and perfect than others, yet the Scripture Word and Ordinances are for the most perfect;
yet (I hope) christ under the Gospel appointed Pastors and Teachers, and them to continue teaching to the end of the world, till we all come to a perfect man, Matthew 28. 20. Ephesians 4. 11, 12. 2. Although Some Gospel times may be more illuminate and perfect than Others, yet the Scripture Word and Ordinances Are for the most perfect;
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as long as we live by faith, it must be by a word; and the Apostle intimates to us we shall live here by faith till in heaven we do by vision, 2 Cor. 5. 7. And if by the new Jerusalem be meant Heaven, it's true there will be as no Temple, so no Ordinances. But if a more glorious Constitution of the Church upon Earth, No Temple signifieth no humane Constitutions,
as long as we live by faith, it must be by a word; and the Apostle intimates to us we shall live Here by faith till in heaven we do by vision, 2 Cor. 5. 7. And if by the new Jerusalem be meant Heaven, it's true there will be as no Temple, so no Ordinances. But if a more glorious Constitution of the Church upon Earth, No Temple signifies no humane Constitutions,
nor legal Ceremonies, no Jewish Temple, which they yet expect, but pure Divine Worship and Ordinances, which Ezekiel (according to the times he prophesied in) foretold and expressed by Temple-worship and Ordinances. 3. And for Persons.
nor Legal Ceremonies, no Jewish Temple, which they yet expect, but pure Divine Worship and Ordinances, which Ezekielem (according to the times he prophesied in) foretold and expressed by Temple worship and Ordinances. 3. And for Persons.
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Although in Gospel-times some may attain to a greater comparative perfection than others, yet when I read that the Scriptures are able to make even the Man of God perfect, I shall not aspire here to any higher perfection, I hope the most sublimate and perfect here will not (I am sure they should not) be wise above what is written, 1 Cor. 4. 6. And whatever men talk of the Regimen of the spirit; the spirit of God himself hath fore-told and fore-prophesied (and that of best Gospel-Times) that the Word and Spirit shall go together, Isa. 59. 21. and although they that have received the Spirits Unction, need not that any should teach them, NONLATINALPHABET, but as that anointing teacheth (that is) they by the Spirit being enlightned and established in the Gospel-Truth (which they had heard from the beginning, v. 24.) that had been preached to them, they were antidoted against the poisonous Doctrines of Anti-Christs and Seducers; of which the Apostle there speaks (v. 18, 19, 22, 26.) So that they needed not theirs (no more than we that are by the Spirit rooted in written and preached Gospel-Truths, stand in need of Enthusiasts) contrary Doctrines or inspirations,
Although in Gospel times Some may attain to a greater comparative perfection than Others, yet when I read that the Scriptures Are able to make even the Man of God perfect, I shall not aspire Here to any higher perfection, I hope the most sublimate and perfect Here will not (I am sure they should not) be wise above what is written, 1 Cor. 4. 6. And whatever men talk of the Regimen of the Spirit; the Spirit of God himself hath foretold and Fore prophesied (and that of best Gospel times) that the Word and Spirit shall go together, Isaiah 59. 21. and although they that have received the Spirits Unction, need not that any should teach them,, but as that anointing Teaches (that is) they by the Spirit being enlightened and established in the Gospel truth (which they had herd from the beginning, v. 24.) that had been preached to them, they were Antidoted against the poisonous Doctrines of Anti-Christs and Seducers; of which the Apostle there speaks (v. 18, 19, 22, 26.) So that they needed not theirs (no more than we that Are by the Spirit rooted in written and preached Gospel truths, stand in need of Enthusiasts) contrary Doctrines or inspirations,
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Else why should the Apostle in that very Epistle still further preach to them and instruct them? And (as Beza well observeth) He is so far from by those words annulling either Ministry or Ministers, that he could not well more highly commend them;
Else why should the Apostle in that very Epistle still further preach to them and instruct them? And (as Beza well observeth) He is so Far from by those words annulling either Ministry or Ministers, that he could not well more highly commend them;
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in that he shews by the assistance of the Spirit and the Blessing of God upon them, their hearers were secured against all the Stratagems of Seducers, which we also might be if we kept close to such Ordinances.
in that he shows by the assistance of the Spirit and the Blessing of God upon them, their hearers were secured against all the Stratagems of Seducers, which we also might be if we kept close to such Ordinances.
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and Gods people by frequent and happy experience feel) reach the Soul and Spirit, Hebr. 4. 12. and build the whole man up to an everlasting inheritance, Act. 20. 32. It's well they will acknowledge an old man in them,
and God's people by frequent and happy experience feel) reach the Soul and Spirit, Hebrew 4. 12. and built the Whole man up to an everlasting inheritance, Act. 20. 32. It's well they will acknowledge an old man in them,
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so it seems there is some flesh, and they are not all spirit. But however it's by the word that we are sanctified, John 17. 17. and sanctification reacheth soul and spirit as well as body, 1 Thess. 5. 23. This is and hath been the good old way in which the most eminent sober-hearted Christians have gone before us to heaven, far exceeding our high flown sublimates in real godliness, who ever acknowledged Gods Word and Ordinances, not only milk for Babes, but strong meat for strongest Christians, and therefore should be highly prized,
so it seems there is Some Flesh, and they Are not all Spirit. But however it's by the word that we Are sanctified, John 17. 17. and sanctification reaches soul and Spirit as well as body, 1 Thess 5. 23. This is and hath been the good old Way in which the most eminent sober-hearted Christians have gone before us to heaven, Far exceeding our high flown sublimates in real godliness, who ever acknowledged God's Word and Ordinances, not only milk for Babes, but strong meat for Strongest Christians, and Therefore should be highly prized,
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The Ark going before led Israel into Canaan at first, Josh. 3. 6, 13. and it brought a blessing with it to Obed-Edoms House afterward, 2 Sam. 6. 11. and David hearing of such a blessing by it, rested not till by bringing it nearer to him he might have a part in it, v. 12. which he failed not of;
The Ark going before led Israel into Canaan At First, Josh. 3. 6, 13. and it brought a blessing with it to Obed-Edoms House afterwards, 2 Sam. 6. 11. and David hearing of such a blessing by it, rested not till by bringing it nearer to him he might have a part in it, v. 12. which he failed not of;
for Psal. 132. speaking of it, after the setling of it (in the beginning of the Psalm) you find all blessed and setled in the State (in the latter part of it) which telleth us that the right settlement of Gods Worship and Ordinances, is both first in-let into and after-establishment of our outward peace and security:
for Psalm 132. speaking of it, After the settling of it (in the beginning of the Psalm) you find all blessed and settled in the State (in the latter part of it) which Telleth us that the right settlement of God's Worship and Ordinances, is both First inlet into and after-establishment of our outward peace and security:
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as on the contrary, the unsettlement or removal of them sets open the Sluce, and pierceth the Bank that all outward judgments may come flowing in upon us,
as on the contrary, the unsettlement or removal of them sets open the Sluice, and pierces the Bank that all outward Judgments may come flowing in upon us,
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as Jordans waters did as soon as the Priests feet were lifted up out of it, Josh. 4. 8. so when Gods House lay wast, NONLATINALPHABET, the word is, Hagg. 1. 9. it presently followeth in a conjugate word of the same root, NONLATINALPHABET, that God called for a drought and desolation upon the land, v. 11. David considered this well,
as Jordans waters did as soon as the Priests feet were lifted up out of it, Josh. 4. 8. so when God's House lay waste,, the word is, Haggai 1. 9. it presently follows in a conjugate word of the same root,, that God called for a drought and desolation upon the land, v. 11. David considered this well,
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And therefore Senacherib took a very unfit time for his purpose to invade Judah in the days of Hezekiah, when it was (as it's remarkably expressed, 2 Chron. 32. 1.) after the establishment of Gods house, for that so fastned the State, that he could not unsettle it.
And Therefore Sennacherib took a very unfit time for his purpose to invade Judah in the days of Hezekiah, when it was (as it's remarkably expressed, 2 Chronicles 32. 1.) After the establishment of God's house, for that so fastened the State, that he could not unsettle it.
I confess it's very sad that we read of a quite contrary event of the like care of Josiah, 2 Chron. 35. 20. that after he had prepared the Temple, Pharaoh Necho came up,
I confess it's very sad that we read of a quite contrary event of the like care of Josiah, 2 Chronicles 35. 20. that After he had prepared the Temple, Pharaoh Necho Come up,
and therefore although a bloody Joab may be slain whilst he takes hold of the horns of the Altar, yet a more innocent David, even when Hosts of Enemies encamp against him, Psal. 27. 2, 3. takes Sanctuary in Gods Temple, v. 4. and there you find him as in a secret and safe Pavilion, v. 5. And if legal Ordinances proved so beneficial, it would be strange if Gospel-Ordinances should come behind them,
and Therefore although a bloody Joab may be slave while he Takes hold of the horns of the Altar, yet a more innocent David, even when Hosts of Enemies encamp against him, Psalm 27. 2, 3. Takes Sanctuary in God's Temple, v. 4. and there you find him as in a secret and safe Pavilion, v. 5. And if Legal Ordinances proved so beneficial, it would be strange if Gospel ordinances should come behind them,
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and prove a less blessing when the Apostle calls it NONLATINALPHABET, the fulness of the blessing of the Gospel of Christ, Rom. 15. 29. He could appeal to his Corinthians, that they had received dammage by him in nothing.
and prove a less blessing when the Apostle calls it, the fullness of the blessing of the Gospel of christ, Rom. 15. 29. He could appeal to his Corinthians, that they had received damage by him in nothing.
But when he cometh to the Romans with a full blessing, he makes account that he should be beneficial to them in all things, in temporals as well as spirituals.
But when he comes to the Romans with a full blessing, he makes account that he should be beneficial to them in all things, in temporals as well as spirituals.
so that although very heavy outward judgments have often followed the preaching of it, which Heathens have observed and were wont to object against it,
so that although very heavy outward Judgments have often followed the preaching of it, which heathens have observed and were wont to Object against it,
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yet both Austin himself and Orosius his Scholar (whom he set on work to answer that Cavil and Blasphemy) have fully shewn that those outward judgments came not by mens having and enjoying,
yet both Austin himself and Orosius his Scholar (whom he Set on work to answer that Cavil and Blasphemy) have Fully shown that those outward Judgments Come not by men's having and enjoying,
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for otherwise it was an experienced truth, that valles florent cum Evangelio, and the Gospel of Peace, which holds forth the riches of Gods grace and bounty, were it but answerably received, would bring along with it (if we would but try God in this as Mal. 3. 10.) the increase and continuance of outward peace and plenty.
for otherwise it was an experienced truth, that valles florent cum Evangelio, and the Gospel of Peace, which holds forth the riches of God's grace and bounty, were it but answerably received, would bring along with it (if we would but try God in this as Malachi 3. 10.) the increase and Continuance of outward peace and plenty.
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And how should the Word and other Ordinances upon this account be valued, when they are the Golden Pipes that convey the Golden Oyl of light and life to the Church, the sanctified ordinary means and instruments of grace and salvation, the immortal seed that begets us, 1 Pet. 1. 23. James 1. 18. and faith in us, Rom. 10. 17. the milk and bread of life which feeds and strengthens us, Hebr. 5. 12. the highest cordial to revive us, Psal. 119. 92, 111, 143. in our first conversion,
And how should the Word and other Ordinances upon this account be valued, when they Are the Golden Pipes that convey the Golden Oil of Light and life to the Church, the sanctified ordinary means and Instruments of grace and salvation, the immortal seed that begets us, 1 Pet. 1. 23. James 1. 18. and faith in us, Rom. 10. 17. the milk and bred of life which feeds and strengthens us, Hebrew 5. 12. the highest cordial to revive us, Psalm 119. 92, 111, 143. in our First conversion,
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as God works in us in a moral way, the active instrument by which he perswades us, 2 Cor. 5. 20. and as a Physical agent he infuseth a principle of grace into us, a passive instrument (if I may so call it) ad praesentiam cujus, he puts a new life into us,
as God works in us in a moral Way, the active Instrument by which he persuades us, 2 Cor. 5. 20. and as a Physical agent he infuseth a principle of grace into us, a passive Instrument (if I may so call it) ad praesentiam cujus, he puts a new life into us,
as he quickned Lazarus whilest he bad him come out of his grave, John 11. 43, 44. as in the beginning there was light when God said, Let their be light, Gen. 1. 3. or as whilst Peter was speaking, the Holy Ghost fell on all them that heard the word, Act. 10. 44. and afterward it proves the word of his grace, which is able to build us up,
as he quickened Lazarus whilst he bade him come out of his grave, John 11. 43, 44. as in the beginning there was Light when God said, Let their be Light, Gen. 1. 3. or as while Peter was speaking, the Holy Ghost fell on all them that herd the word, Act. 10. 44. and afterwards it Proves the word of his grace, which is able to built us up,
not, as they are the happy means of so much good to us, or the rich gifts of Gods distinguishing bounty, Non fecit taliter omni Nationi, Psal. 147. 20. It was the NONLATINALPHABET of that NONLATINALPHABET, the chief of that much every way advantage which the Jew had, that to them were committed the Oracles of God, Rom. 3. 1, 2. a prime sign of Gods love,
not, as they Are the happy means of so much good to us, or the rich Gifts of God's distinguishing bounty, Non fecit taliter omni Nationi, Psalm 147. 20. It was the of that, the chief of that much every Way advantage which the Jew had, that to them were committed the Oracles of God, Rom. 3. 1, 2. a prime Signen of God's love,
and his law was their inheritance, v. 4. and therefore they are heavily distempered Souls which call this Heavenly Manna light food: right out mad that judicially account and call it the foolishness of preaching. Were these Ordinances of so little worth, ungodly men should not pay so dear for their neglect and abuse of them,
and his law was their inheritance, v. 4. and Therefore they Are heavily distempered Souls which call this Heavenly Manna Light food: right out mad that judicially account and call it the foolishness of preaching. Were these Ordinances of so little worth, ungodly men should not pay so dear for their neglect and abuse of them,
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as the Asian and other Eastern Churches in their present desolation, and Capernaum of whom Christ upon this account said, that it will be more tolerable in the day of judgment for Sodom and Gomorrah, than for them, Matth. 11. 24. Now it doth not consist with the Justice, at least with the sweetness of God, to take great forfeitures,
as the Asian and other Eastern Churches in their present desolation, and Capernaum of whom christ upon this account said, that it will be more tolerable in the day of judgement for Sodom and Gomorrah, than for them, Matthew 11. 24. Now it does not consist with the justice, At least with the sweetness of God, to take great forfeitures,
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And were Preaching such Foolishness, why then are they who so much declaim against it such fools as so frequently after their fashion to practise it? By that it seemeth they have so much wit as to understand the usefulness of it, at least to uphold and increase their party,
And were Preaching such Foolishness, why then Are they who so much declaim against it such Fools as so frequently After their fashion to practise it? By that it seems they have so much wit as to understand the usefulness of it, At least to uphold and increase their party,
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It's not preaching therefore, but the preachers that they are so much against, whom they would have to be none but themselves, who in this further most foully mistake, that they take their Cursing and railing to be the only Gospel-Preaching,
It's not preaching Therefore, but the Preachers that they Are so much against, whom they would have to be none but themselves, who in this further most foully mistake, that they take their Cursing and railing to be the only Gospel preaching,
It will be a very guilty taking of Gods Name in vain, if when there is so much in them we gain nothing by them, carry away empty vessels from these full wells of salvation; as I might shew at large.
It will be a very guilty taking of God's Name in vain, if when there is so much in them we gain nothing by them, carry away empty vessels from these full wells of salvation; as I might show At large.
But that which suits most with my present purpose, and which I shall make the Application of this part of my Discourse is, that they should be highly valued and honoured:
But that which suits most with my present purpose, and which I shall make the Application of this part of my Discourse is, that they should be highly valued and honoured:
The first is our very high esteem and valuation of them, next under Christ and his Grace, (which these are means to interest us in) to be set in the highest rank of blessings.
The First is our very high esteem and valuation of them, next under christ and his Grace, (which these Are means to Interest us in) to be Set in the highest rank of blessings.
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1. For the enjoying of which we should part with the choicest outward Conveniencies (the hunger-starved man will give gold for bread) as the Priests and Levites, and others, who set their hearts to seek God, left all they had to come to the Temple at Jerusalem,
1. For the enjoying of which we should part with the Choicest outward Conveniences (the Hunger-starved man will give gold for bred) as the Priests and Levites, and Others, who Set their hearts to seek God, left all they had to come to the Temple At Jerusalem,
2. The enjoyment of which should counter-vail the greatest wants and losses, as the keeping of my treasure may bear out the casting-over-board my timber in a tempest,
2. The enjoyment of which should counter-vail the greatest Wants and losses, as the keeping of my treasure may bear out the casting-over-board my timber in a tempest,
as bread of adversity and water of affliction was good fare as long as their eyes saw their teachers, Isa. 30. 20. brown bread and the Gospel good chear.
as bred of adversity and water of affliction was good fare as long as their eyes saw their Teachers, Isaiah 30. 20. brown bred and the Gospel good cheer.
It was not only an Idolatrous Micah that cried he was undone when he had lost his Priest, and his Teraphim, Judg. 18. 24. but an holy David, that when in a barren wilderness cried out of a dry and thirsty land, especially in regard of his spiritual thirst,
It was not only an Idolatrous micah that cried he was undone when he had lost his Priest, and his Teraphim, Judges 18. 24. but an holy David, that when in a barren Wilderness cried out of a dry and thirsty land, especially in regard of his spiritual thirst,
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because he could not there see the power and glory of God as he had seen him in the sanctuary, Psal. 63. 1, 2. and there envieth the sparrow and the swallow for having a nearer approach than he could have to Gods Altar, Psal. 84. 3. In other respects it was very sad with Israel: but amongst and above all, the taking of the Ark brake Elies neck, and his good daughter in laws heart, 1 Sam. 4. 17, 18, &c.
Because he could not there see the power and glory of God as he had seen him in the sanctuary, Psalm 63. 1, 2. and there Envieth the sparrow and the swallow for having a nearer approach than he could have to God's Altar, Psalm 84. 3. In other respects it was very sad with Israel: but among and above all, the taking of the Ark brake Ely's neck, and his good daughter in laws heart, 1 Sam. 4. 17, 18, etc.
4. The want of which should imbitter our sweetest other contentments, as David though he had a Palace, yet whilst he had no Temple to go to, he had no heart to come into his house, nor go up into his bed, Psal. 132. 3, 4, 5. Haud grata unquam futura mansio in domo, vel dormitatio in lecto, his Palace could not content him, nor his Couch ease him;
4. The want of which should embitter our Sweetest other contentment's, as David though he had a Palace, yet while he had no Temple to go to, he had no heart to come into his house, nor go up into his Bed, Psalm 132. 3, 4, 5. Haud Grata unquam futura Mansio in domo, vel dormitatio in lecto, his Palace could not content him, nor his Couch ease him;
as they story it of R. Joseph, when for his great advantage he was urged to go to a place where there was no Synagogue, refused and excused himself, returning that of the Psalmist, The Law of thy mouth is better to me than thousands of gold and silver.
as they story it of R. Joseph, when for his great advantage he was urged to go to a place where there was no Synagogue, refused and excused himself, returning that of the Psalmist, The Law of thy Mouth is better to me than thousands of gold and silver.
5. For so (in the last place) the enjoyment of them should like Oil swim aloft, be accounted the highest and sweetest of all our other enjoyments, as the Psalmist expresseth it.
5. For so (in the last place) the enjoyment of them should like Oil swim aloft, be accounted the highest and Sweetest of all our other enjoyments, as the Psalmist Expresses it.
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For proffer and advantage, more to be desired than gold, than fine gold, and much of it; and so with the Apostle he saith, NONLATINALPHABET, he gives his vote for the value of it, sweeter also than honey and the honey-comb.
For proffer and advantage, more to be desired than gold, than fine gold, and much of it; and so with the Apostle he Says,, he gives his vote for the valve of it, Sweeten also than honey and the honeycomb.
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but both here put together by the Psalmist to express a double sweetness as of the live-honey flowing from the dropping Honey-comb, which of all is the sweetest;
but both Here put together by the Psalmist to express a double sweetness as of the live-honey flowing from the dropping Honeycomb, which of all is the Sweetest;
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And so with the same Apostle he adds to his NONLATINALPHABET, his NONLATINALPHABET ▪ NONLATINALPHABET, whilst he accounts it his choicest pleasure and delight as well as his greatest profit and advantage,
And so with the same Apostle he adds to his, his ▪, while he accounts it his Choicest pleasure and delight as well as his greatest profit and advantage,
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and to enquire in his temple, Psal. 27. 4. and therefore it was that he accounted a day in his Courts better than a thousand, Psal. 84. 10. Etiam eâ lege ut postridie moriar, as Muis very well noteth upon the place, to be the Psalmists meaning, that but one days enjoying Communion with God in his Ordinances,
and to inquire in his temple, Psalm 27. 4. and Therefore it was that he accounted a day in his Courts better than a thousand, Psalm 84. 10. Etiam eâ lege ut postridie moriar, as Muis very well notes upon the place, to be the Psalmists meaning, that but one days enjoying Communion with God in his Ordinances,
but it was their chief Harvest-joy when they saw the ark of God brought back to them, 1 Sam. 6. 13. though through their undue entertainment of it (as I shall shew hereafter) their mirth was turned into mourning, and their harvest (as the Prophet speaketh) became a heap in the day of grief and of desperate sorrow.
but it was their chief Harvest-joy when they saw the Ark of God brought back to them, 1 Sam. 6. 13. though through their undue entertainment of it (as I shall show hereafter) their mirth was turned into mourning, and their harvest (as the Prophet speaks) became a heap in the day of grief and of desperate sorrow.
as the Israelites from Abraham, or their deliverance from Egypt, the Greeks from their Olympiads, the Romans ab urbe conditâ: So they from the restoring of Gods Ordinances.
as the Israelites from Abraham, or their deliverance from Egypt, the Greeks from their Olympiads, the Romans ab City conditâ: So they from the restoring of God's Ordinances.
And so Ezekiel begins his Prophecy, Now it came to pass in the thirtieth year, &c. which very good Interpreters expound of the thirtieth year since the book of the law was found, and the Covenant thereupon renewed,
And so Ezekielem begins his Prophecy, Now it Come to pass in the thirtieth year, etc. which very good Interpreters expound of the thirtieth year since the book of the law was found, and the Covenant thereupon renewed,
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as afterward in Judas Maccabeus his time, upon the dedication of the altar, which Antiochus had profaned they instituted their NONLATINALPHABET ▪ NONLATINALPHABET [ which Castellio (qui ex Scripturâ Ciceronem facit, as Maldonat saith of him) affectedly translates Renovalia ] and which our Saviour seems not to dislike but by his presence to approve of.
as afterwards in Judas Maccabeus his time, upon the dedication of the altar, which Antiochus had profaned they instituted their ▪ [ which Castellio (qui ex Scripturâ Ciceronem facit, as Maldonatus Says of him) affectedly translates Renovalia ] and which our Saviour seems not to dislike but by his presence to approve of.
It was an anniversary feast kept eight days with great gladness, as in the feast of Tabernacles (and of the solemnities of that feast, Authors write great matters.) The Author of the second of the Maccabees tells us of this, that (as in the feast of Tabernacles) they bare branches and fair boughs and palms also,
It was an anniversary feast kept eight days with great gladness, as in the feast of Tabernacles (and of the solemnities of that feast, Authors write great matters.) The Author of the second of the Maccabees tells us of this, that (as in the feast of Tabernacles) they bore branches and fair boughs and palms also,
and sang Psalms, &c. which feast (as Josephus tells us) they called NONLATINALPHABET light, because of their burning lights all those whole eighth days to express their greater joy;
and sang Psalms, etc. which feast (as Josephus tells us) they called Light, Because of their burning lights all those Whole eighth days to express their greater joy;
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and so he saith of Judas, NONLATINALPHABET NONLATINALPHABET, that in this festival entertainment of his Citizens he omitted no kind of pleasing delight,
and so he Says of Judas,, that in this festival entertainment of his Citizens he omitted no kind of pleasing delight,
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but with joyful Hymns and Psalms and costly Sacrifices he honoured God, and delighted them. So highly did they esteem of the restoring and enjoying such a mercy:
but with joyful Hymns and Psalms and costly Sacrifices he honoured God, and delighted them. So highly did they esteem of the restoring and enjoying such a mercy:
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and oh that once we of this Nation might upon the purging of the Temple and reforming of Gods now wofully profaned Ordinances, have the occasion and opportunity of such Encaenia, of such a joyful thanksgiving-festival!
and o that once we of this nation might upon the purging of the Temple and reforming of God's now woefully profaned Ordinances, have the occasion and opportunity of such Encaenia, of such a joyful thanksgiving-festival!
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By faith in obedience to Gods command and confidence in his promise of being with his Ministers to the end of the world to apply our selves to him in his Ordinances is,
By faith in Obedience to God's command and confidence in his promise of being with his Ministers to the end of the world to apply our selves to him in his Ordinances is,
whereas on the contrary like them, Mark 6. 5. we weaken (as it were) Christs power and hinder the efficacy of his Ordinances by our unbelief. Because we have but little faith, we receive little,
whereas on the contrary like them, Mark 6. 5. we weaken (as it were) Christ power and hinder the efficacy of his Ordinances by our unbelief. Because we have but little faith, we receive little,
and it's but just that whilst through despondency or neglect we cannot or will not give God the praise of his being able or willing to help us, he should be as unwilling to make them able to bless us.
and it's but just that while through despondency or neglect we cannot or will not give God the praise of his being able or willing to help us, he should be as unwilling to make them able to bless us.
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But therefore as it's said of Jehoshaphat, that his heart was lifted up in the ways of the Lord, and accordingly he prospered, 2 Chron. 17. 6. so in our use of Ordinances, we should labour by faith to get our hearts raised up to high expectations of blessing by them;
But Therefore as it's said of Jehoshaphat, that his heart was lifted up in the ways of the Lord, and accordingly he prospered, 2 Chronicles 17. 6. so in our use of Ordinances, we should labour by faith to get our hearts raised up to high Expectations of blessing by them;
for great expectations are great obligations with God as well as with ingenuous men; as when the Creeple gave earnest heed and looked on Peter as expecting to receive something from him, though he had not silver or gold for him, yet he got an Alms much more precious and useful.
for great Expectations Are great obligations with God as well as with ingenuous men; as when the Creeple gave earnest heed and looked on Peter as expecting to receive something from him, though he had not silver or gold for him, yet he god an Alms much more precious and useful.
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I will go to the Sacrament and hope, that I (as well as other hungring Souls have) shall find there a feast of fat things and of wine on the lees, at least some Crumbs, some drops, as God shall see it best for me to refresh me.
I will go to the Sacrament and hope, that I (as well as other hungering Souls have) shall find there a feast of fat things and of wine on the lees, At lest Some Crumbs, Some drops, as God shall see it best for me to refresh me.
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and therefore it is that (upon this ground) he honours faith above all other graces, and believers above all other men. And thus as they are institutions of God,
and Therefore it is that (upon this ground) he honours faith above all other graces, and believers above all other men. And thus as they Are institutions of God,
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and means of our best good in subordination to Christ, it is our advantage and duty highly to value Gods Ordinances, which was the first part of my task.
and means of our best good in subordination to christ, it is our advantage and duty highly to valve God's Ordinances, which was the First part of my task.
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BUT how then did Paul, and may we so undervalue them as to account and call them NONLATINALPHABET loss and dung? Is not this Blasphemy to call the Bread of life NONLATINALPHABET (as some expound the word) Dogs-meat? and that loss, which is the means of the saving of our souls? Yes,
BUT how then did Paul, and may we so undervalue them as to account and call them loss and dung? Is not this Blasphemy to call the Bred of life (as Some expound the word) Dog's meat? and that loss, which is the means of the Saving of our Souls? Yes,
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2. If in a way of opposition they be set against Christ, as Circumcision was by the Jews, who in comparison of it and their other Jewish Ordinances did so undervalue him, that rather than they would let 〈 ◊ 〉 go or their confidence in them, they proved professed Enemies and Persecutors of him and of his Gospel;
2. If in a Way of opposition they be Set against christ, as Circumcision was by the jews, who in comparison of it and their other Jewish Ordinances did so undervalue him, that rather than they would let 〈 ◊ 〉 go or their confidence in them, they proved professed Enemies and Persecutors of him and of his Gospel;
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for which opposition and in opposition to them whom he called dogs in the second verse, he calls their Ordinances which they desperately adhered to NONLATINALPHABET here in the Text,
for which opposition and in opposition to them whom he called Dogs in the second verse, he calls their Ordinances which they desperately adhered to Here in the Text,
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1. First, we set or hold up Ordinances of our own, instead of, or in Conjunction with Christ and his Institutions. Such were now Circumcision, and the other Jewish Ceremonies;
1. First, we Set or hold up Ordinances of our own, instead of, or in Conjunction with christ and his Institutions. Such were now Circumcision, and the other Jewish Ceremonies;
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and by the Judaizing Gentiles taken up in Conjunction with him, became their own devices, and made Christ unprofitable to them, Gal. 5. 2. Yea they cried, Not Christ, but Barabbas;
and by the Judaizing Gentiles taken up in Conjunction with him, became their own devices, and made christ unprofitable to them, Gal. 5. 2. Yea they cried, Not christ, but Barabbas;
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so that the Apostle might well call them loss, that occasioned them to lose Christ, and dung, when they proved but beggerly Elements, and no better than very dunghill Idols. — And the like now may truly be said of all Heathenish, Popish, humane Worship and Ordinances, which men take or hold up in Conjunction with Christ, but indeed (as in the Event-they prove) against Christ;
so that the Apostle might well call them loss, that occasioned them to loose christ, and dung, when they proved but beggarly Elements, and no better than very dunghill Idols. — And the like now may truly be said of all Heathenish, Popish, humane Worship and Ordinances, which men take or hold up in Conjunction with christ, but indeed (as in the Event-they prove) against christ;
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But is not this the very same with the Jews sin? And may we not with the Apostle well call such excrementitious superfluities, dung and loss? By which the suffering Church hath in all ages lost so much rest and peace, and the imposing task-masters have gained nothing but more guilt and wrath:
But is not this the very same with the jews since? And may we not with the Apostle well call such excrementitious superfluities, dung and loss? By which the suffering Church hath in all ages lost so much rest and peace, and the imposing taskmasters have gained nothing but more guilt and wrath:
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So Israel of old, whatever their danger was, might but the Ark be brought into their Camp, accounted themselves shot-free, 1 Sam. 4. 5. though their being smitten and the Arks being taken, soon and sadly confuted that vain confidence,
So Israel of old, whatever their danger was, might but the Ark be brought into their Camp, accounted themselves shot-free, 1 Sam. 4. 5. though their being smitten and the Arks being taken, soon and sadly confuted that vain confidence,
though (as the first verse of that Chapter tells us) they pitched in Eben-Ezer, which by the signification of it's name seem'd to promise them better help and success,
though (as the First verse of that Chapter tells us) they pitched in Ebenezer, which by the signification of it's name seemed to promise them better help and success,
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They made account that the three parts of the Temple (which the Prophet stood in the gate of, v. 2. and here pointed at when he said these words) were as a threefold Wall or Moat about an impregnable fortress, which kept God in from leaving them,
They made account that the three parts of the Temple (which the Prophet stood in the gate of, v. 2. and Here pointed At when he said these words) were as a threefold Wall or Moat about an impregnable fortress, which kept God in from leaving them,
So the same Prophet telleth us, that Bethel was their confidence, Chap. 48. v. 13. And Micah when he had once got a Levite for his Priest, thinks himself as safe as a Church-Mouse (as you say in your Proverb) and at the very day of judgment some are brought in saying, we have eaten and drunk in thy presence,
So the same Prophet Telleth us, that Bethel was their confidence, Chap. 48. v. 13. And micah when he had once god a Levite for his Priest, thinks himself as safe as a Church-Mouse (as you say in your Proverb) and At the very day of judgement Some Are brought in saying, we have eaten and drunk in thy presence,
but we would not be at any great cost for it, nor trouble our selves with the inward and vigorous actings of faith and grace, in mortification of lust, and the strenuou;
but we would not be At any great cost for it, nor trouble our selves with the inward and vigorous actings of faith and grace, in mortification of lust, and the strenuou;
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as your devout-profane Papist after he hath been at Mass or shrift, thinks all so well with him that he may fairly step out of the Church to the next B•othel-House, at least rest in opere operato; a sin which many better men are in part too often overtaken with,
as your devout-profane Papist After he hath been At Mass or shrift, thinks all so well with him that he may fairly step out of the Church to the next B•othel-House, At least rest in Opere operato; a since which many better men Are in part too often overtaken with,
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2. Which (for the second thing propounded, to shew the unreasonableness of it) the Apostle here calls loss and dung. And well he might upon these following Considerations,
2. Which (for the second thing propounded, to show the unreasonableness of it) the Apostle Here calls loss and dung. And well he might upon these following Considerations,
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And art thou sure thou shalt enjoy them here always? May not the Ark be taken from thee as once from Israel, 1 Sam. 4.? or thou from the Ark, as David was often?
And art thou sure thou shalt enjoy them Here always? May not the Ark be taken from thee as once from Israel, 1 Sam. 4.? or thou from the Ark, as David was often?
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The Priests were not suffered to continue by reason of death, Hebr. 7. 23. Your fathers where are they? and do the Prophets live for ever? Zech. 1. 5. That Minister under whose Ministry thou sometimes satest with great delight,
The Priests were not suffered to continue by reason of death, Hebrew 7. 23. Your Father's where Are they? and do the prophets live for ever? Zechariah 1. 5. That Minister under whose Ministry thou sometime sattest with great delight,
The Shepherd may be smitten, and the sheep scattered, and then whither wilt thou cause thy sorrow to go, to find sustenance to live on? when thy life (as Jacob 's in Benjamin 's) is wrapped up in his life, how sad will the cries of the famished infant be when pluckt from the dead Nurses Breast? which sometimes it sucked so sweetly,
The Shepherd may be smitten, and the sheep scattered, and then whither wilt thou cause thy sorrow to go, to find sustenance to live on? when thy life (as Jacob is in Benjamin is) is wrapped up in his life, how sad will the cries of the famished infant be when plucked from the dead Nurse's Breast? which sometime it sucked so sweetly,
Or should the Minister live, and thou too, the ark not taken, yet thou taken from the Ark by sickness with Hezekiah, imprisonment with Jeremiah, Cap. 36. 5. by banishment as David, and then if he then envieth the sparrows that might Nest by the Altar, whilst himself sits alone as a sparrow on the house-top, or like a Pelican in the Wilderness, or an Owl in the desert, pants like the Hart after the Water brooks, whilst his tears are his drink, and he poureth out his soul when he thinks how sometimes he had gone with the multitude to the house of God from which he is now banished,
Or should the Minister live, and thou too, the Ark not taken, yet thou taken from the Ark by sickness with Hezekiah, imprisonment with Jeremiah, Cap. 36. 5. by banishment as David, and then if he then Envieth the sparrows that might Nest by the Altar, while himself sits alone as a sparrow on the housetop, or like a Pelican in the Wilderness, or an Owl in the desert, pants like the Heart After the Water brooks, while his tears Are his drink, and he pours out his soul when he thinks how sometime he had gone with the multitude to the house of God from which he is now banished,
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and this only for want of the Ordinances, when yet by his former improving of them he had with him the God of Ordinances: How sad and sinking will thy moan be in the like (or indeed far worse) Case when through thy former negligent non-improvement of them thou wantest both them and him too? Will they not then be loss when they are now lost and with them Christ also, who (otherwise than best Minister) never dieth but ever liveth, Heb. 7. 24, 25. otherwise than best Ordinance, would never have left thee,
and this only for want of the Ordinances, when yet by his former improving of them he had with him the God of Ordinances: How sad and sinking will thy moan be in the like (or indeed Far Worse) Case when through thy former negligent Non-improvement of them thou Wantest both them and him too? Will they not then be loss when they Are now lost and with them christ also, who (otherwise than best Minister) never Dieth but ever lives, Hebrew 7. 24, 25. otherwise than best Ordinance, would never have left thee,
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2. But secondly suppose Ordinances should be continued to thee and thou to them, they will be loss because at least at best thou wilst be no true gainer by them,
2. But secondly suppose Ordinances should be continued to thee and thou to them, they will be loss Because At least At best thou wilt be no true gainer by them,
At best they are in themselves but means, and media habent amabilitatem à fine, they have all their desireableness and goodness from the end, without the enjoyment of which by them frustrà omnia, they are wholly vain, useless, idle,
At best they Are in themselves but means, and media habent amabilitatem à fine, they have all their desirableness and Goodness from the end, without the enjoyment of which by them frustrà omnia, they Are wholly vain, useless, idle,
for what is Paul and what is Apollos, but Ministers by whom you believed? 1 Cor. 3. 5. and if but Ministers, it was but to minister Christ to you, and what was John Baptist, than whom there was none greater that was born of a woman, saith our Saviour,
for what is Paul and what is Apollos, but Ministers by whom you believed? 1 Cor. 3. 5. and if but Ministers, it was but to minister christ to you, and what was John Baptist, than whom there was none greater that was born of a woman, Says our Saviour,
but to bring Christ and thy Soul as his Spouse together? And what are best Ordinances at best but the Bed of loves? (as some expound that in the Canticles.) But what is the Bed of loves, if the Spouse find not her beloved there? For all that she goeth up and down as a desolate Widow, saying, But saw you him whom my soul loveth? Cant. 3. 1, 3. It is Christ in a word, in a Sacrament, in any Ordinance that the chast Spouse desireth to meet with and seeks after, whom if she findeth not,
but to bring christ and thy Soul as his Spouse together? And what Are best Ordinances At best but the Bed of loves? (as Some expound that in the Canticles.) But what is the Bed of loves, if the Spouse find not her Beloved there? For all that she Goes up and down as a desolate Widow, saying, But saw you him whom my soul loves? Cant 3. 1, 3. It is christ in a word, in a Sacrament, in any Ordinance that the chaste Spouse Desires to meet with and seeks After, whom if she finds not,
and if he be all in all, then all these and all else without him are nothing, NONLATINALPHABET is but NONLATINALPHABET Circumcision, but a cutting and mangling of the flesh, and that's all.
and if he be all in all, then all these and all Else without him Are nothing, is but Circumcision, but a cutting and mangling of the Flesh, and that's all.
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Sacraments but empty Ceremonies, and hearing, listning to as empty a sound. The less is Grace beholden to Pelagian and Arminian Divinity which placeth all the efficacy of it in the bare proposal of Doctrine, which without the Spirits inward teachings will prove wholly ineffectual,
Sacraments but empty Ceremonies, and hearing, listening to as empty a found. The less is Grace beholden to Pelagian and Arminian Divinity which places all the efficacy of it in the bore proposal of Doctrine, which without the Spirits inward teachings will prove wholly ineffectual,
for it's not the breads touching of the skirt of the Priests Garment, that will make it holy, but on the contrary any unclean bodies touching it makes it unholy, Hagg. 2. 12, 13. and so any unsanctified Souls conversing with holy Ordinances, rather pollutes them than receives sanctification or other blessing by them.
for it's not the breads touching of the skirt of the Priests Garment, that will make it holy, but on the contrary any unclean bodies touching it makes it unholy, Haggai 2. 12, 13. and so any unsanctified Souls conversing with holy Ordinances, rather pollutes them than receives sanctification or other blessing by them.
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1. Of Sin: and hence it is that we often find worst men under best Ordinances. Sowrest grapes brought forth where most cost hath been spent, Isa. 5. 2, 7. strong Physick if it do not Cure, strengthning and enraging the Disease, and so
1. Of since: and hence it is that we often find worst men under best Ordinances. Sourest grapes brought forth where most cost hath been spent, Isaiah 5. 2, 7. strong Physic if it do not Cure, strengthening and enraging the Disease, and so
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or more invenomed malice and hatred against God and Godliness than in such men, who having enjoyed means of Salvation, not being by all Christs intreaties prevailed with to be reconciled friends, prove most inveterate Enemies.
or more envenomed malice and hatred against God and Godliness than in such men, who having enjoyed means of Salvation, not being by all Christ entreaties prevailed with to be reconciled Friends, prove most inveterate Enemies.
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Paul writes of such fornication to have been among the Corinthians (with whom he had stayed and preached longer than in most other places) as was not so much as named among the Gentiles: And Peter and Jude speak of false Prophets and Professors in the Church,
Paul writes of such fornication to have been among the Corinthians (with whom he had stayed and preached longer than in most other places) as was not so much as nam among the Gentiles: And Peter and U^de speak of false prophets and Professors in the Church,
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as in this kind abominably guilty, whom we should never have so well understood if our Libertines and Ranters in the former and present age, had not imitated and out-acted in their loathsome practises;
as in this kind abominably guilty, whom we should never have so well understood if our Libertines and Ranters in the former and present age, had not imitated and out-acted in their loathsome practises;
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God in his just judgment revenging their rejecting of Christ and his Holy Spirit by suffering them as the Gentiles of old, to give themselves over to lasciviousness, to work all uncleanness with greediness;
God in his just judgement revenging their rejecting of christ and his Holy Spirit by suffering them as the Gentiles of old, to give themselves over to lasciviousness, to work all uncleanness with greediness;
and that is carnal security, and presumption and obdurateness, that they are not only Sermon and Ordinance-proof, (can rebel against the light, Job 24. 13.) but think they have by them gotten a protection, and plea which will hold at the last Judgment-Bar to secure them against the accusations of all their other abominations, that Christ hath preached in their streets, as you heard out of Luke 13. 26. and those other fore-mentioned instances:
and that is carnal security, and presumption and obdurateness, that they Are not only Sermon and Ordinance-proof, (can rebel against the Light, Job 24. 13.) but think they have by them got a protection, and plea which will hold At the last Judgment-Bar to secure them against the accusations of all their other abominations, that christ hath preached in their streets, as you herd out of Lycia 13. 26. and those other forementioned instances:
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and so it cometh to pass that these blessed helps prove their greatest hindrances and diversions in the way to life, whilst taking up with outward attendance on Ordinances as the way, they sit down and rest in it,
and so it comes to pass that these blessed helps prove their greatest hindrances and diversions in the Way to life, while taking up with outward attendance on Ordinances as the Way, they fit down and rest in it,
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And of their Condemnation, which will be exceeding heavy when Gospel-Grace neglected pronounceth the sentence, and the wrath of the meek Lamb proves heavier than rocks and mountains, Revel.
And of their Condemnation, which will be exceeding heavy when Gospel-grace neglected pronounceth the sentence, and the wrath of the meek Lamb Proves Heavier than Rocks and Mountains, Revel.
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I confess the Case is very sad when our Physick proves poyson. It was one of the saddest Curses that David could imprecate against his worst Enemies, that their table should become a snare, and what should have been for their welfare, a trap, Psal. 69. 22. and yet that's sadder which the Prophet expresseth, that the acceptable year of the Lord should become the day of vengeance of our God, Isa. 61. 2. and yet another Prophet fore-tells it will so be, that very day in which the Sun of Righteousness would shine upon some, should burn like an Oven to others, Mal. 4. 1, 2. and a third assureth us, that the Lord God is a witness against Sinners,
I confess the Case is very sad when our Physic Proves poison. It was one of the Saddest Curses that David could imprecate against his worst Enemies, that their table should become a snare, and what should have been for their welfare, a trap, Psalm 69. 22. and yet that's sadder which the Prophet Expresses, that the acceptable year of the Lord should become the day of vengeance of our God, Isaiah 61. 2. and yet Another Prophet foretells it will so be, that very day in which the Sun of Righteousness would shine upon Some, should burn like an Oven to Others, Malachi 4. 1, 2. and a third assureth us, that the Lord God is a witness against Sinners,
And that Earth is nearest to a Curse, and its end is most sure to be burnt, that drinketh in the rain from heaven, and yet brings forth nothing but briars and thorns, which make fewel for the fire, even the savour of life, proves to such the savour of death, 2 Cor. 2. 16. A surfeit of Bread, some say, is most dangerous, but how deadly will it be,
And that Earth is nearest to a Curse, and its end is most sure to be burned, that Drinketh in the rain from heaven, and yet brings forth nothing but briers and thorns, which make fuel for the fire, even the savour of life, Proves to such the savour of death, 2 Cor. 2. 16. A surfeit of Bred, Some say, is most dangerous, but how deadly will it be,
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if Christ be not gain'd but rejected, Ordinances though enjoyed will be so far from proving means of Salvation, that they or rather our abuse of them will be the inlet and means of
if christ be not gained but rejected, Ordinances though enjoyed will be so Far from proving means of Salvation, that they or rather our abuse of them will be the inlet and means of
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The burden of the valley of Vision, Isa. 22. 1. The Controversie of Zion, Isa. 34. 8. the quarrel of God's Covenant, Levit. 26. 25. and the vengeance of his Temple, Jer. 50. 28. are very reverend and terrible,
The burden of the valley of Vision, Isaiah 22. 1. The Controversy of Zion, Isaiah 34. 8. the quarrel of God's Covenant, Levit. 26. 25. and the vengeance of his Temple, Jer. 50. 28. Are very reverend and terrible,
as being in great danger to wound our selves with them if we do it not dextrously. (Such showrs that should quench the fire prove Oil to kindle it.) This in part made the Elders of Bethlehem tremble at the Prophet Samuels coming to them, and the Widow of Sarepta in a passion to say to the Prophet Elijah, what have I to do with thee, O thou man of God, Art thou come unto me to call my sins to remembrance,
as being in great danger to wound our selves with them if we do it not dextrously. (Such showers that should quench the fire prove Oil to kindle it.) This in part made the Elders of Bethlehem tremble At the Prophet Samuels coming to them, and the Widow of Sarepta in a passion to say to the Prophet Elijah, what have I to do with thee, Oh thou man of God, Art thou come unto me to call my Sins to remembrance,
and slay my Son? This the men of God by accident often do, as the Prophet Jeremiah was set over Nations and Kingdoms, as well to root up and pull down as to build and to plant. As soon as ever the Gospel began to be preached to the Jews,
and slay my Son? This the men of God by accident often do, as the Prophet Jeremiah was Set over nations and Kingdoms, as well to root up and pull down as to built and to plant. As soon as ever the Gospel began to be preached to the jews,
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then was the axe laid to the root of their tree, if they brought not forth fruit, to hew them down, and the sharper the Axe, the sooner it cuts the barren tree down,
then was the axe laid to the root of their tree, if they brought not forth fruit, to hew them down, and the sharper the Axe, the sooner it cuts the barren tree down,
as the purer the air, the sooner sometimes it dispatcheth a corrupt Consumptive body. This was sadly exemplified in the destruction of the Jews, their City and Temple, when,
as the Purer the air, the sooner sometime it dispatcheth a corrupt Consumptive body. This was sadly exemplified in the destruction of the jews, their city and Temple, when,
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as Nazianzen faith, NONLATINALPHABET, their defiled filed Altars, first burnt their City, and their blood was (not only mixed with their Sacrifices, but) shed instead of the blood of their Sacrifices.
as Nazianzen faith,, their defiled filed Altars, First burned their city, and their blood was (not only mixed with their Sacrifices, but) shed instead of the blood of their Sacrifices.
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for their rude entertainment of the Ark. That Bethel became Beth-Aven, that Shilo was forsaken, that a Wo was proclaimed to Ariel, to Ariel the City where David dwelt, That that peoples abuse of Ordinances brought them to such a pass, that they must perish without Remedy, 2 Chron. 36. 16. and without pity, for so (v. 15.) when God out of compassion had afforded Ordinances and they abused them, he (v. 17.) sends Enemies which would shew them no mercy; nor have any compassion.
for their rude entertainment of the Ark That Bethel became Beth-Aven, that Shilo was forsaken, that a Woe was proclaimed to Ariel, to Ariel the city where David dwelled, That that peoples abuse of Ordinances brought them to such a pass, that they must perish without Remedy, 2 Chronicles 36. 16. and without pity, for so (v. 15.) when God out of compassion had afforded Ordinances and they abused them, he (v. 17.) sends Enemies which would show them no mercy; nor have any compassion.
These are sad instances of this Truth, and strong proofs, that (as the Prophet saith) Gods fire is in Zion and his furnace in Jerusalem, to consume Enemies as well Domestick as Strangers,
These Are sad instances of this Truth, and strong proofs, that (as the Prophet Says) God's fire is in Zion and his furnace in Jerusalem, to consume Enemies as well Domestic as Strangers,
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and that the Angel took coals of fire from the Altar, and cast them upon the Earth, from which came such thundrings and lightnings, and Earth-quakes in the World.
and that the Angel took coals of fire from the Altar, and cast them upon the Earth, from which Come such thunderings and lightnings, and Earthquakes in the World.
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and it were well if it were sadly considered, whether this amongst and above other sins of ours, did not cause our present Earth-quakes and unsettlements,
and it were well if it were sadly considered, whither this among and above other Sins of ours, did not cause our present Earthquakes and unsettlements,
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for so we find it of old, when Israel was so stupid and obstinate, that like to dull and froward Scholars, line must be upon line, and precept upon precept to them, that God laid judgment to the line, and righteousness to the plummet;
for so we find it of old, when Israel was so stupid and obstinate, that like to dull and froward Scholars, line must be upon line, and precept upon precept to them, that God laid judgement to the line, and righteousness to the plummet;
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therefore he would bring Strangers and Enemies upon them of a deep speech and a stammering tongue, which they should not understand. A most heavy judgment!
Therefore he would bring Strangers and Enemies upon them of a deep speech and a stammering tongue, which they should not understand. A most heavy judgement!
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which the Lord keep us from, that such vexation do not make such froward dullards as we are understand doctrine as some read and interpret that 19th verse of the 28th of Isaiah. To conclude this, we may certainly conclude upon it, that (as in the former part of this point we shewed) as God's Ordinances duly entertain•••• 〈 ◊ 〉 walked worthy of, use to bring in outward mercies wi•• 〈 … 〉 if abused, they will as certainly pour in upon us heavi••• 〈 … 〉 judgments;
which the Lord keep us from, that such vexation do not make such froward dullards as we Are understand Doctrine as Some read and interpret that 19th verse of the 28th of Isaiah. To conclude this, we may Certainly conclude upon it, that (as in the former part of this point we showed) as God's Ordinances duly entertain•••• 〈 ◊ 〉 walked worthy of, use to bring in outward Mercies wi•• 〈 … 〉 if abused, they will as Certainly pour in upon us heavi••• 〈 … 〉 Judgments;
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for as Gods way is in the Sanctuary, Psa•• 〈 … 〉 in the sea too, v. 19. as to conduct Israel into Canaan, 〈 … 〉 overwhelm Egyptians, even with heaviest temporal miseries.
for as God's Way is in the Sanctuary, Psa•• 〈 … 〉 in the sea too, v. 19. as to conduct Israel into Canaan, 〈 … 〉 overwhelm egyptians, even with Heaviest temporal misery's.
2. But with more heavy spiritual judgments (they are judgments, NONLATINALPHABET, Jude v. 4.) and such are the permitting and giving over to stupid senslesness, most enormous, outragious sins, obstinate obdurateness and final impenitency in them.
2. But with more heavy spiritual Judgments (they Are Judgments,, U^de v. 4.) and such Are the permitting and giving over to stupid senselessness, most enormous, outrageous Sins, obstinate obdurateness and final impenitency in them.
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Only consider them here in genere poenae, as judicially, but most justly inflicted as the recompense of mens ingrate and impious neglect and despising of God in the profane abuse of his holy and blessed Ordinances.
Only Consider them Here in genere Poenae, as judicially, but most justly inflicted as the recompense of men's ingrate and impious neglect and despising of God in the profane abuse of his holy and blessed Ordinances.
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The very Remonstrants who will not allow God the liberty and freedom of his Decrees, do yet freely subscribe to the equity and justice of this dispensation, that when means of Salvation have been non-improved and despised, men may by God be judicially and irrecoverably hardned;
The very Remonstrants who will not allow God the liberty and freedom of his Decrees, do yet freely subscribe to the equity and Justice of this Dispensation, that when means of Salvation have been non-improved and despised, men may by God be judicially and irrecoverably hardened;
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and we read it in the very end and close of the New Testament, in the two and twentieth of the Revelation, after all the fore-going Revelation in that Book,
and we read it in the very end and close of the New Testament, in the two and twentieth of the Revelation, After all the foregoing Revelation in that Book,
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yea after the full manifestation of the will of God in the whole Scripture, when he now comes to seal the Canon of it, v. 18, 19. if any, notwithstanding all this, will still continue ignorant and obstinate, he seals him up under this most heavy doom, He that is unjust let him be unjust still.
yea After the full manifestation of the will of God in the Whole Scripture, when he now comes to seal the Canon of it, v. 18, 19. if any, notwithstanding all this, will still continue ignorant and obstinate, he Seals him up under this most heavy doom, He that is unjust let him be unjust still.
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and if by none of them the Cure be wrought, it's given over as desperate (as in that place of Jeremy, 51. 9.) Or (as in Isaiah) as an Husband-man he hath been planting and dressing,
and if by none of them the Cure be wrought, it's given over as desperate (as in that place of Jeremiah, 51. 9.) Or (as in Isaiah) as an Husbandman he hath been planting and dressing,
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and (it may be) better, render it) what is 〈 ◊ 〉 to be done, in so desperate a Case? (Isa. 5. 4.) but what he adds and answers (v. 5.) but to take away the hedg that it may be eaten up and trodden down.
and (it may be) better, render it) what is 〈 ◊ 〉 to be done, in so desperate a Case? (Isaiah 5. 4.) but what he adds and answers (v. 5.) but to take away the hedge that it may be eaten up and trodden down.
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and no sadder sight in the World than to behold such a triste bidental, such an Heaven-struck forlorn-Sinners grown blind by seeing the light, and deaf (as they that dwell near the out-falls of Nilus) by hearing a more pleasing sound,
and no sadder sighed in the World than to behold such a triste bidental, such an Heaven-struck forlorn-Sinners grown blind by seeing the Light, and deaf (as they that dwell near the out-falls of Nilus) by hearing a more pleasing found,
and more desperately and irrecoverably sick, by the best Physicians greater care of the Cure, so that it cannot be written on his door, The Lord be merciful to him.
and more desperately and irrecoverably sick, by the best Physicians greater care of the Cure, so that it cannot be written on his door, The Lord be merciful to him.
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to see an unruly stray Sheep that would not be kept in the Shepherds Fold, in the Wolfs or Lions mouth, dragged through all mire and dirt into his Den, and there to be devoured.
to see an unruly stray Sheep that would not be kept in the Shepherd's Fold, in the Wolf's or Lions Mouth, dragged through all mire and dirt into his Den, and there to be devoured.
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Seest thou this? thou seest a miserable forlorn Sinner, whom the good Shepherds Rod and Staff could ▪ not keep in to be fed in green pastures, and led by still waters, now forsaken of God like another Cain or Judas, made sensless and obdurate in sin,
See thou this? thou See a miserable forlorn Sinner, whom the good Shepherd's Rod and Staff could ▪ not keep in to be fed in green pastures, and led by still waters, now forsaken of God like Another Cain or Judas, made senseless and obdurate in since,
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3. Which is the third and last particular before mentioned, that eternal wrath and judgment, that irrecoverable loss which such Sinners in another World procure to themselves by their abuse of Ordinances,
3. Which is the third and last particular before mentioned, that Eternal wrath and judgement, that irrecoverable loss which such Sinners in Another World procure to themselves by their abuse of Ordinances,
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Of all others the Sinners in Sion shall be most afraid, when it shall once come to dwelling with devouring fire and everlasting burnings, Isa. 33. 14. Then Capernaum, that in enjoyment of Ordinances was once lifted up as high as heaven, shall be thrown as low as hell, nay to the lowest depths of it, where Sodom and Gomorrha 's fire shall be more tolerable; this furnace being heated seven times hotter whilst the breath of the Lord as a stream of brimstone shall kindle it:
Of all Others the Sinners in Sion shall be most afraid, when it shall once come to Dwelling with devouring fire and everlasting burnings, Isaiah 33. 14. Then Capernaum, that in enjoyment of Ordinances was once lifted up as high as heaven, shall be thrown as low as hell, nay to the lowest depths of it, where Sodom and Gomorrha is fire shall be more tolerable; this furnace being heated seven times hotter while the breath of the Lord as a stream of brimstone shall kindle it:
No wrath so fierce as that, when after grace turned into wantonness, patience shall be turned into fury. How low low will that for-ever-lost Soul be sunk, that in those unsupportable torments shall everlastingly have time and cause to think and say,
No wrath so fierce as that, when After grace turned into wantonness, patience shall be turned into fury. How low low will that for-ever-lost Soul be sunk, that in those unsupportable torments shall everlastingly have time and cause to think and say,
Which in the Application of it should most seriously advise and perswade us in our due both estimate and abearance both to Christ and his Ordinances respectively.
Which in the Application of it should most seriously Advice and persuade us in our endue both estimate and abearance both to christ and his Ordinances respectively.
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as to our Salvation, will prove just nothing. They are indeed in themselves, and by God's Institution, Wells of Salvation; but to us in the issue they will prove but dry empty Cisterns, if this water of life be not conveyed to us by them:
as to our Salvation, will prove just nothing. They Are indeed in themselves, and by God's Institution, Wells of Salvation; but to us in the issue they will prove but dry empty Cisterns, if this water of life be not conveyed to us by them:
and although the way of Ordinances lead thither, yet if we sit down in our way we shall never come to our journeys end. In this therefore follow the Psalmists example, Psal. 121. who,
and although the Way of Ordinances led thither, yet if we fit down in our Way we shall never come to our journeys end. In this Therefore follow the Psalmists Exampl, Psalm 121. who,
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as though he had said too much of them or any Ordinances that his help should come from them, as it were correcting himself in the second verse, he presently adds, my help cometh from the Lord which hath made Heaven and Earth. It's God and Christ only who made Heaven and Earth, that can create the fruit of the best Ministers lips to be peace to his people, Isa. 57. 19. and therefore some Expositors read that first verse of the Psalm interrogatorily, should I lift up mine eyes to the Hills,
as though he had said too much of them or any Ordinances that his help should come from them, as it were correcting himself in the second verse, he presently adds, my help comes from the Lord which hath made Heaven and Earth. It's God and christ only who made Heaven and Earth, that can create the fruit of the best Ministers lips to be peace to his people, Isaiah 57. 19. and Therefore Some Expositors read that First verse of the Psalm interrogatorily, should I lift up mine eyes to the Hills,
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as though from them should come my help? The lifting up of eyes and soul in Scripture-Phrase expresseth not only delight and desire, but expectance and dependance, and then (although we should come to Ordinances with encouraging expectations of help from God in them,
as though from them should come my help? The lifting up of eyes and soul in Scripture phrase Expresses not only delight and desire, but expectance and dependence, and then (although we should come to Ordinances with encouraging Expectations of help from God in them,
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so as to expect saving help from them? No. Alas, Either They, or at least the Event will tell thee, that they are but empty Cisterns and dry Breasts, which cannot afford the least drop,
so as to expect Saving help from them? No. Alas, Either They, or At least the Event will tell thee, that they Are but empty Cisterns and dry Breasts, which cannot afford the least drop,
and it may be out of thy experience thou maist be able to say to thy self, that thou never wentest away more empty and less satisfied than when (not making out after Christ) in way of a Carnal-Creature-confidence thou expectedst most from them.
and it may be out of thy experience thou Mayest be able to say to thy self, that thou never wentest away more empty and less satisfied than when (not making out After christ) in Way of a Carnal-Creature-confidence thou expectedst most from them.
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Though thou beest therefore on the Mount of Transfiguration (where Christ was transfigured, but they were not) Do not sit down with Peter and say, It's good to be here, unless Christ be there,
Though thou Best Therefore on the Mount of Transfiguration (where christ was transfigured, but they were not) Do not fit down with Peter and say, It's good to be Here, unless christ be there,
and in such pure glasses thou seest the face of Christ, and art changed from glory to glory into the image of Christ by the spirit of Christ, sit not down satisfied, That's the first.
and in such pure glasses thou See the face of christ, and art changed from glory to glory into the image of christ by the Spirit of christ, fit not down satisfied, That's the First.
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as the Israelites and Bethshemites received the Ark with much joy, 1 Sam. 4. 5. and Chap. 6. 13. but by their Carnal confidence in it (in the former place) and their too bold,
as the Israelites and Beth-shemites received the Ark with much joy, 1 Sam. 4. 5. and Chap. 6. 13. but by their Carnal confidence in it (in the former place) and their too bold,
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and rude usage of it (in the latter) their joy was soon damp'd and extinguished with their tears and bloud, Precious Ordinances being like great chear and high fare in an Inn;
and rude usage of it (in the latter) their joy was soon damped and extinguished with their tears and blood, Precious Ordinances being like great cheer and high fare in an Inn;
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The Devil entred into Judas with the sop, as many take their Bane in the Sacrament, are blasted by the breath of the word (Never fruit grow on thee hereafter) and by their guilt and frowardness make the very Gospel,
The devil entered into Judas with the sop, as many take their Bane in the Sacrament, Are blasted by the breath of the word (Never fruit grow on thee hereafter) and by their guilt and frowardness make the very Gospel,
as if Jeremiah had put that Cord about his neck, and not under his armholes. How sollicitous therefore should we be instead of rushing into God's presence, according to Solomon 's advice, Eccles. 5. 1. to take heed to our foot when we go to the house of God, lest we tread awry,
as if Jeremiah had put that Cord about his neck, and not under his armholes. How solicitous Therefore should we be instead of rushing into God's presence, according to Solomon is Advice, Eccles. 5. 1. to take heed to our foot when we go to the house of God, lest we tread awry,
and if I look not better to it, this Letter that I read, if it be only a letter without spirit, may kill; this word that I hear may be the matter of my guilt, and sentence me to death:
and if I look not better to it, this letter that I read, if it be only a Letter without Spirit, may kill; this word that I hear may be the matter of my guilt, and sentence me to death:
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I had need therefore pray, and read, and hear and receive for my life, draw near to God as an holy God, who will be sanctified in all them that come nigh him, Levit. 10. 3. entertain and converse in holy Ordinances with all care and reverential fear;
I had need Therefore pray, and read, and hear and receive for my life, draw near to God as an holy God, who will be sanctified in all them that come High him, Levit. 10. 3. entertain and converse in holy Ordinances with all care and reverential Fear;
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Prize also all God's Ordinances, Word, Sacraments, and the rest very much, and you cannot over-prize them if it be kept in a subordination to Christ and his Grace, which they are instituted as means to administer and convey and lead to,
Prize also all God's Ordinances, Word, Sacraments, and the rest very much, and you cannot overprize them if it be kept in a subordination to christ and his Grace, which they Are instituted as means to administer and convey and led to,
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This also the Apostles sense and expressions fully hold out, NONLATINALPHABET, v. 7. and NONLATINALPHABET, v. 8. All was For Christ, and That he might gain Christ, as the main end he aimed at,
This also the Apostles sense and expressions Fully hold out,, v. 7. and, v. 8. All was For christ, and That he might gain christ, as the main end he aimed At,
but on purpose that thou maist meet with him in it, and so receive him into thy heart as he entertain'd him in his house, into which salvation that day came with the Saviour, so that he lost nothing by his invitation and entertainment.
but on purpose that thou Mayest meet with him in it, and so receive him into thy heart as he entertained him in his house, into which salvation that day Come with the Saviour, so that he lost nothing by his invitation and entertainment.
So it was the One thing which David desired of the Lord, and which he would still seek after, that he might dwell in the house of the Lord all the days of his life:
So it was the One thing which David desired of the Lord, and which he would still seek After, that he might dwell in the house of the Lord all the days of his life:
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But that was, that he might so behold the beauty of the Lord, and enquire in his Temple, Psal. 27. 4. And elsewhere when now an exile in the Wilderness, his Soul thirsteth, and his flesh longeth for God to see his power and his glory as he had seen him in the sanctuary, Psal. 63. 1, 2. It's a choice mercy highly to be prized and earnestly to be thirsted after all our days to dwell in Gods house, and peaceably to enjoy his Ordinances in the sanctuary.
But that was, that he might so behold the beauty of the Lord, and inquire in his Temple, Psalm 27. 4. And elsewhere when now an exile in the Wilderness, his Soul Thirsteth, and his Flesh Longeth for God to see his power and his glory as he had seen him in the sanctuary, Psalm 63. 1, 2. It's a choice mercy highly to be prized and earnestly to be thirsted After all our days to dwell in God's house, and peaceably to enjoy his Ordinances in the sanctuary.
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and to meet with Christ there (as God was wont to meet with Israel at the door of the Tabernacle, and at the mercy-seat) to see his power and glory in the sanctuary, not with the Disciples to gaze on the goodly outward structure and Ornaments of the Temple, no nor so much to be taken with the solemn and stately outward worship and service of it (which in its costly and precious Vessels,
and to meet with christ there (as God was wont to meet with Israel At the door of the Tabernacle, and At the mercy-seat) to see his power and glory in the sanctuary, not with the Disciples to gaze on the goodly outward structure and Ornament of the Temple, not nor so much to be taken with the solemn and stately outward worship and service of it (which in its costly and precious Vessels,
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and a part of the Beauty of Holiness which the Scripture often speaks of (which yet the more simple but more spiritual form and order of Gospel-worship far exceeds in glory) but it's the power and presence of Christ in them that exceeds both that and this and all with a true Gospel Spirit.
and a part of the Beauty of Holiness which the Scripture often speaks of (which yet the more simple but more spiritual from and order of Gospel worship Far exceeds in glory) but it's the power and presence of christ in them that exceeds both that and this and all with a true Gospel Spirit.
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1. All outward Excellencies. 2. All Birth-right-Privileges. 3. The enjoyment of all Church-Ordinances. And fourthly, All Personal moral qualifications which the Apostle expresseth in those words:
1. All outward Excellencies. 2. All Birth-right-Privileges. 3. The enjoyment of all Church ordinances. And fourthly, All Personal moral qualifications which the Apostle Expresses in those words:
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IN which three expressions the Apostle proceeds further, and riseth higher in his comparing of all things with Christ, and preferring him before them all.
IN which three expressions the Apostle proceeds further, and Riseth higher in his comparing of all things with christ, and preferring him before them all.
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And Thirdly, More voluntary and of his own choice, NONLATINALPHABET, as Chrysostom expresseth it, quae sunt propriae electionis, ideo { que } plus habere videntur commendationis, of his own more free Election,
And Thirdly, More voluntary and of his own choice,, as Chrysostom Expresses it, Quae sunt propriae electionis, ideo { que } plus habere videntur commendationis, of his own more free Election,
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1. In these words as touching the law, a Pharisee, and it being (as he elsewhere telleth us, Act. 26. 5.) NONLATINALPHABET, the accuratest and strictest Sect of the Jewish Religion:
1. In these words as touching the law, a Pharisee, and it being (as he elsewhere Telleth us, Act. 26. 5.), the accuratest and Strictest Sect of the Jewish Religion:
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he telleth you that for the particular Order and Sect of his profession and Religion which he had made choice of (as the word NONLATINALPHABET signifieth) it was most choice, strict,
he Telleth you that for the particular Order and Sect of his profession and Religion which he had made choice of (as the word signifies) it was most choice, strict,
2. But yet although this might be the Character of Pharisaism in general, yet because some Pharisees in particular might be more dull and cool in their Religion, to shew that he was none of them, he adds, Concerning zeal, Persecuting the Church.
2. But yet although this might be the Character of Pharisaism in general, yet Because Some Pharisees in particular might be more dull and cool in their Religion, to show that he was none of them, he adds, Concerning zeal, Persecuting the Church.
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3. But yet thirdly, because a man may in his way be zealous, and yet withal scandalous, NONLATINALPHABET, saith Chrysostom. He might have been so hot and furiously zealous out of that fervidum ingenium, that natural quick spirit that is observed to have been in him;
3. But yet Thirdly, Because a man may in his Way be zealous, and yet withal scandalous,, Says Chrysostom. He might have been so hight and furiously zealous out of that fervidum ingenium, that natural quick Spirit that is observed to have been in him;
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and the special particulars herein contained, and to which Christ is and should be preferred, are, 1. The being of any particular Sect or Profession in Religion. 2. Though never so learned. 3. Or seemingly strict, pious,
and the special particulars herein contained, and to which christ is and should be preferred, Are, 1. The being of any particular Sect or Profession in Religion. 2. Though never so learned. 3. Or seemingly strict, pious,
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Touching the Law. He meaneth not the Law of God, but specialis instituti NONLATINALPHABET, or praescriptum Religionis institutum, the special instituted and assumed form, order, rule, or sect of his religion, and touching that he saith, that he was a Pharisee. And that the Pharisees were one of the chief Sects of the Jewish Religion in our Saviours time is so commonly said and known by all, that I need not mispend time,
Touching the Law. He means not the Law of God, but Specialis instituti, or praescriptum Religion institutum, the special instituted and assumed from, order, Rule, or sect of his Religion, and touching that he Says, that he was a Pharisee. And that the Pharisees were one of the chief Sects of the Jewish Religion in our Saviors time is so commonly said and known by all, that I need not misspend time,
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or misuse your patience to clear it to this Auditory. Their very name betrayeth them, which in the true E•ymon of it signifieth NONLATINALPHABET, Separatists.
or misuse your patience to clear it to this Auditory. Their very name betrayeth them, which in the true E•ymon of it signifies, Separatists.
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But Paul puts it out of doubt, when Act. 26. 5. he calleth it NONLATINALPHABET, exquisitissimam haeresin, the most exquisite, exact s•ct of their Religion, which Josephus thus expresseth, NONLATINALPHABET NONLATINALPHABET,
But Paul puts it out of doubt, when Act. 26. 5. he calls it, exquisitissimam Heresy, the most exquisite, exact s•ct of their Religion, which Josephus thus Expresses,,
so that when Paul in the Council, Act. 23. 6. said, that he was a Pharisee and the Son of a Pharisee, he could not more takingly commend himself to that Auditory.
so that when Paul in the Council, Act. 23. 6. said, that he was a Pharisee and the Son of a Pharisee, he could not more takingly commend himself to that Auditory.
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For if there be neither Greek nor Jew, Circumcision nor Ʋncircumcision, Bond nor Free (Differences of Gods own making) but Christ is all in all, Col. 3. 11. then (sure) there is not this or that Sect or Order of our own devising in this case considerable;
For if there be neither Greek nor Jew, Circumcision nor Ʋncircumcision, Bound nor Free (Differences of God's own making) but christ is all in all, Col. 3. 11. then (sure) there is not this or that Sect or Order of our own devising in this case considerable;
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But for the better dispatch of this point, I shall endeavour to shew. 1. What Sects they are that so little commend us to God. 2. That we are very subject to think otherwise. 3. That yet in truth they do not so commend us,
But for the better dispatch of this point, I shall endeavour to show. 1. What Sects they Are that so little commend us to God. 2. That we Are very Subject to think otherwise. 3. That yet in truth they do not so commend us,
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and Christianity) which the Jews then called, and many now call Heresie: but they only call it so in their corrupt Nomenclature, which is far from being so in truth and reality.
and Christianity) which the jews then called, and many now call Heresy: but they only call it so in their corrupt Nomenclature, which is Far from being so in truth and reality.
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And so Christians by Mahumetans, and Protestants by Papists are called Sectaries; and some amongst us are bold to jumble Lutherans, Calvinists, Arminians, and Socinians together,
And so Christians by Mahumetans, and Protestants by Papists Are called Sectaries; and Some among us Are bold to jumble Lutherans, Calvinists, Arminians, and socinians together,
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The Reformed Churches are no Schismaticks for breaking off from Communion with Papists in their Idolatries, nor those that are sound in the faith, and holy in practice,
The Reformed Churches Are no Schismatics for breaking off from Communion with Papists in their Idolatries, nor those that Are found in the faith, and holy in practice,
and they that depart from the truth are they that in truth make parties. Not they that take part with Christ, and manage it according to Christ. I say both, because
and they that depart from the truth Are they that in truth make parties. Not they that take part with christ, and manage it according to christ. I say both, Because
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Whither we may refer the various Sects of the Heathen Philosophers as well the more moral Stoicks, and the more refined contemplative Platonicks, and the more rational Peripateticks, as the more brutish Epicureans. Hither also the opposite Factions of Hillel and Shammai among the Jews, their three more famous Sects in our Saviour's time,
Whither we may refer the various Sects of the Heathen Philosophers as well the more moral Stoics, and the more refined contemplative Platonics, and the more rational Peripatetics, as the more brutish Epicureans. Hither also the opposite Factions of Hillel and Shammai among the jews, their three more famous Sects in our Saviour's time,
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or the seven which Justin Martyr, Eusebius, and Epiphanius variously reckon up. As also the numberless number and rabble of Popish Seculars and Regulars Votaries:
or the seven which Justin Martyr, Eusebius, and Epiphanius variously reckon up. As also the numberless number and rabble of Popish Seculars and Regulars Votaries:
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and other Ecclesiasticks, from the first to the last of the Jesuits and Oratorians set up on purpose to invent and hold up their several Idolatries, Superstitions,
and other Ecclesiastics, from the First to the last of the Jesuits and Oratorians Set up on purpose to invent and hold up their several Idolatries, Superstitions,
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and that oft-times to great enmities and alienations from others and from God himself, whilst they set their thresholds, (as the Prophet speaketh) by his threshold, and their post by his post, whose Ark cannot endure to have a Dagon stand by it.
and that ofttimes to great enmities and alienations from Others and from God himself, while they Set their thresholds, (as the Prophet speaks) by his threshold, and their post by his post, whose Ark cannot endure to have a Dagon stand by it.
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Thus 1 Cor. 1. 12. Christ himself is perversly made the master of a Sect; nor were they more Sectaries that said, I am of Paul, and, I of Apollo, and, I of Cephas, than they that added, and I am of Christ, which (as too many now do) pretending Christ, and yet rejecting the Ministry, parted Christ from his Ministers (with whom he promised to be to the end of the world) and so made a Party.
Thus 1 Cor. 1. 12. christ himself is perversely made the master of a Sect; nor were they more Sectaries that said, I am of Paul, and, I of Apollo, and, I of Cephas, than they that added, and I am of christ, which (as too many now do) pretending christ, and yet rejecting the Ministry, parted christ from his Ministers (with whom he promised to be to the end of the world) and so made a Party.
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And that place affords another way of Sect-making, and that is when instead of making Ministers or others helpers of our joy, we set them up as Masters and Lords of our faith, when one is as much for Paul, and another for Cephas, as a third for Christ, when men are idolized,
And that place affords Another Way of Sect-making, and that is when instead of making Ministers or Others helpers of our joy, we Set them up as Masters and lords of our faith, when one is as much for Paul, and Another for Cephas, as a third for christ, when men Are idolized,
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and because all men will never be of one mind, we come to what the Apostle saith of the Corinthians NONLATINALPHABET, to be puffed up for one against another. For that Master which we follow,
and Because all men will never be of one mind, we come to what the Apostle Says of the Corinthians, to be puffed up for one against Another. For that Master which we follow,
whereas in a sound all parts keep their due site and proportion, as in all Sects usually they make their Leaders the Cynosure of their judgments and practice, and so Calvin (whom I must needs ever honour) may be set up as the head of a Sect,
whereas in a found all parts keep their due site and proportion, as in all Sects usually they make their Leaders the Cynosure of their Judgments and practice, and so calvin (whom I must needs ever honour) may be Set up as the head of a Sect,
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And this further in the third place is advanced, when these divisions and following of parties are managed with strife and contention, hatred, rage, calumnies,
And this further in the third place is advanced, when these divisions and following of parties Are managed with strife and contention, hatred, rage, calumnies,
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So Chrysostom on that place to the Corinthians joyns NONLATINALPHABET and NONLATINALPHABET, inflammations and tumors usually go together as well in corrupted Churches as diseased bodies.
So Chrysostom on that place to the Corinthians joins and, inflammations and tumors usually go together as well in corrupted Churches as diseased bodies.
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the smoke that ascends from the bottomless pit, For the wisdom which is from above is indeed first pure, but then peaceable, gentle, and easie to be intreated, &c. Jam. 3. 14, 15, &c. Here are opposites, Heaven and Hell:
the smoke that ascends from the bottomless pit, For the Wisdom which is from above is indeed First pure, but then peaceable, gentle, and easy to be entreated, etc. Jam. 3. 14, 15, etc. Here Are opposites, Heaven and Hell:
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of which Paul stifly maintained one, when for his Rule, Religion, and Order he was a Pharisee. And this was the first thing propounded in this point to our Consideration.
of which Paul stiffly maintained one, when for his Rule, Religion, and Order he was a Pharisee. And this was the First thing propounded in this point to our Consideration.
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as the Popish Votaries, by being of their Religious Orders, conceit themselves gotten into an Estate of greater Merit and Perfection, as too many amongst us by being of this or that party or perswasion, will needs pretend to,
as the Popish Votaries, by being of their Religious Order, conceit themselves got into an Estate of greater Merit and Perfection, as too many among us by being of this or that party or persuasion, will needs pretend to,
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and so monopolize Saintship to themselves and their fraternity, the others with them are but strange and without, if not without interest in Salvation,
and so monopolize Saintship to themselves and their fraternity, the Others with them Are but strange and without, if not without Interest in Salvation,
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and hath continued ever since, but never more prevailed than now. An ill Weed (it seemeth) that is too natural to our Soil, that of it self sprouted out so soon,
and hath continued ever since, but never more prevailed than now. an ill Weed (it seems) that is too natural to our Soil, that of it self sprouted out so soon,
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I mean divers of their deluded, more single-hearted Scholars and Novices, who in a pious zeal striving after that which Paul, 1 Cor. 12. 31. calls, NONLATINALPHABET, a more excellent way, which their Masters promise to teach them,
I mean diverse of their deluded, more singlehearted Scholars and novices, who in a pious zeal striving After that which Paul, 1 Cor. 12. 31. calls,, a more excellent Way, which their Masters promise to teach them,
and not having sound and felt comfort, and sealing, and setling, and liberty, in their former course and way, are very ready to catch at any other that is new;
and not having found and felt Comfort, and sealing, and settling, and liberty, in their former course and Way, Are very ready to catch At any other that is new;
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as a sick man in pain would fain have present ease, and therefore hath not patience to wait for his Cure by attending upon that course which his able Physician prescribes him,
as a sick man in pain would fain have present ease, and Therefore hath not patience to wait for his Cure by attending upon that course which his able physician prescribes him,
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as those Gal. 6. 12. who because they would NONLATINALPHABET, and not suffer persecution from the Jews, sided with them against Christ and his Apostles.
as those Gal. 6. 12. who Because they would, and not suffer persecution from the jews, sided with them against christ and his Apostles.
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Sometimes out of Covetousness, which the Scripture often notes in factious Seducers, that they teach things which they ought not for filthy lucres sake, Tit. 1. 11. that through Covetousness they make merchandice of their followers.
Sometime out of Covetousness, which the Scripture often notes in factious Seducers, that they teach things which they ought not for filthy lucres sake, Tit. 1. 11. that through Covetousness they make merchandise of their followers.
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like Balaam with a full and violent stream they poured out themselves for a reward; which Cyprian afterwards complaineth of in Novatus, who, he saith, was, Avaritiae inexplebili rapacitate furibundus, too visible in our modern Sectaries.
like balaam with a full and violent stream they poured out themselves for a reward; which Cyprian afterwards Complaineth of in Novatian, who, he Says, was, Avaritiae inexplebili rapacitate furibundus, too visible in our modern Sectaries.
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Generally from vanity and emptiness, and wanting of true solidity, and therefore the Apostle stileth them, NONLATINALPHABET, 2 Pet. 2. 14. to which (Chap. 3. 16.) he joineth NONLATINALPHABET, unlearned and unstable souls, for parts,
Generally from vanity and emptiness, and wanting of true solidity, and Therefore the Apostle styleth them,, 2 Pet. 2. 14. to which (Chap. 3. 16.) he joins, unlearned and unstable Souls, for parts,
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Pharisee-like, whilst they omit, NONLATINALPHABET, the weightier things, like Children that blow and follow after feathers, they eagerly pursue, NONLATINALPHABET, some one or two,
Pharisee-like, while they omit,, the Weightier things, like Children that blow and follow After Feathers, they eagerly pursue,, Some one or two,
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But always out of Pride: in affectation of Novelty, and singularity; as the Pharisee, Luke 18. 11. NONLATINALPHABET, that they may not be like other men.
But always out of Pride: in affectation of Novelty, and singularity; as the Pharisee, Lycia 18. 11., that they may not be like other men.
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so to be of the more remark who otherwise for any true worth would otherwise not be taken notice of but with Saul lie hid in the stuff, th•y in obscurity,
so to be of the more remark who otherwise for any true worth would otherwise not be taken notice of but with Saul lie hid in the stuff, th•y in obscurity,
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and Leaders of their Maniples, whom else you might have looked for, and found inter Calones & caculas. To be a NONLATINALPHABET, was the aim of their first Ring-Leader, Simon Magus, Act. 8. 9, 10. as ambition hath been the brand of Novatus, Arius, Aerius, and many of the former Hereticks;
and Leaders of their Maniples, whom Else you might have looked for, and found inter Calones & caculas. To be a, was the aim of their First Ring-Leader, Simon Magus, Act. 8. 9, 10. as ambition hath been the brand of Novatian, Arius, Aerius, and many of the former Heretics;
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But in all, both Masters and Scholars whether of worse or better minds, in all it springs originally from the bitter root of our first sin and fall, whereby after God had created us upright, we came to find out many inventions, Eccles. 7. 29. falling from verity and unity together,
But in all, both Masters and Scholars whither of Worse or better minds, in all it springs originally from the bitter root of our First since and fallen, whereby After God had created us upright, we Come to find out many Inventions, Eccles. 7. 29. falling from verity and unity together,
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or a routed Army, run either singly or in some small parties this way and that way, justling and treading down each other as well as others who come in their way:
or a routed Army, run either singly or in Some small parties this Way and that Way, justling and treading down each other as well as Others who come in their Way:
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And thus from these and other such like grounds too many do, and we are all too apt to betake our selves to such Sects, and to think to commend our selves to God in so doing.
And thus from these and other such like grounds too many do, and we Are all too apt to betake our selves to such Sects, and to think to commend our selves to God in so doing.
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Paul sometimes counted this to be gain. But now that he is grown wiser, he reckons it as well as other things but loss, yea and dung, that he might gain Christ.
Paul sometime counted this to be gain. But now that he is grown Wiser, he reckons it as well as other things but loss, yea and dung, that he might gain christ.
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in compare with whom this especially had need be accounted loss and dung, and indeed it's no less than a dishonour to Christ that such dung should come into comparison with him.
in compare with whom this especially had need be accounted loss and dung, and indeed it's no less than a dishonour to christ that such dung should come into comparison with him.
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whiles he exhorts us to keep the unity of the spirit in the bond of Peace, Eph. 4. 3, 4, 5, 6. More in so few words could not be said, nor more Emphatically.
while he exhorts us to keep the unity of the Spirit in the bound of Peace, Ephesians 4. 3, 4, 5, 6. More in so few words could not be said, nor more Emphatically.
Though there be fourscore Concubines of such as do not so sincerely profess Christ, and Virgins without number, that make no profession of love to him,
Though there be fourscore Concubines of such as do not so sincerely profess christ, and Virgins without number, that make no profession of love to him,
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and therefore if we so part as to cross and clash, the cause must needs be, that either we do not truly centre in Christ, or that there is some lesser or greater obliquity, that we are not right either in heart or life, judgment or practice.
and Therefore if we so part as to cross and clash, the cause must needs be, that either we do not truly centre in christ, or that there is Some lesser or greater obliquity, that we Are not right either in heart or life, judgement or practice.
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for if where strife and division is, there be NONLATINALPHABET, every evil work, as the Apostle saith, Jam. 3. 16. in this one offence (as it's usually said of the first Adam's) there's at once a violation and breach of Gods whole Law.
for if where strife and division is, there be, every evil work, as the Apostle Says, Jam. 3. 16. in this one offence (as it's usually said of the First Adam's) there's At once a violation and breach of God's Whole Law.
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and setting altare juxta altare, our threshold by God's against the second, &c. In general I say, If love be the fulfilling of the whole Law, this is so destructively opposite to love, that it's a perfect evacuating of it.
and setting altar juxta altar, our threshold by God's against the second, etc. In general I say, If love be the fulfilling of the Whole Law, this is so destructively opposite to love, that it's a perfect evacuating of it.
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and liberty indulged to trample upon all other Commandments, as Eunomius in Austin gave out, That the commission of or perseverance in any sin, could not hurt that man that would but entertain the faith which he taught:
and liberty indulged to trample upon all other commandments, as Eunomius in Austin gave out, That the commission of or perseverance in any since, could not hurt that man that would but entertain the faith which he taught:
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and it's that which God most justly inflicteth on these Babel builders. What divisions and subdivisions are they mouldred into? and what deadly irreconcileable feuds and animosities amongst themselves do they often fall to? Thomists with Scotists, and Jesuits against Dominicans, Seculars and Regulars, and one Sect against another, till at last (when others could not do it) they destroy each other,
and it's that which God most justly inflicteth on these Babel Builders. What divisions and subdivisions Are they mouldered into? and what deadly Irreconcilable feuds and animosities among themselves do they often fallen to? Thomists with Scotists, and Jesuits against Dominicans, Seculars and Regulars, and one Sect against Another, till At last (when Others could not do it) they destroy each other,
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NONLATINALPHABET, saith the former Clemens to the Corinthians, whom Paul had before much blamed for their divisions, and it seemeth they yet continued in them, that Clemens after him upon a new breach saw cause to take up the same complaint;
, Says the former Clemens to the Corinthians, whom Paul had before much blamed for their divisions, and it seems they yet continued in them, that Clemens After him upon a new breach saw cause to take up the same complaint;
The Devil and his Instruments are not grown so drowsie as not to watch such advantages — But should they sleep, these intestine Convulsions and Ruptures within our own bowels may be likely to prove deadly.
The devil and his Instruments Are not grown so drowsy as not to watch such advantages — But should they sleep, these intestine Convulsions and Ruptures within our own bowels may be likely to prove deadly.
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and destruction and misery are in their ways, and the way of peace they have not known, Rom. 3. 14, 15, 16, 17. The Jews after their Captivity in Babylon were much cured of their former Idolatry,
and destruction and misery Are in their ways, and the Way of peace they have not known, Rom. 3. 14, 15, 16, 17. The jews After their Captivity in Babylon were much cured of their former Idolatry,
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or have been reforming Popish Idolatry, Christ and his Church do not suffer by our Schisms: and that whilst all Parties are tolerated, all at last come not to be utterly ruined.
or have been reforming Popish Idolatry, christ and his Church do not suffer by our Schisms: and that while all Parties Are tolerated, all At last come not to be utterly ruined.
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This is that which Christ begged of God in his most divine prayer before his Passion, Joh. 17. and on which he so much insists, v. 11, 21, 22, 23. Paul for the Romans, Rom. 15. 5, 6. and most passionately beseeches the Corinthians for in the beginning of his first Epistle to them, Chap. 1. v. 10. and calls upon them and God for in the close of his second Epistle to them, Chap. 13. v. 11, 12, 14. as the both Alpha and Omega of his desires and their happiness.
This is that which christ begged of God in his most divine prayer before his Passion, John 17. and on which he so much insists, v. 11, 21, 22, 23. Paul for the Roman, Rom. 15. 5, 6. and most passionately Beseeches the Corinthians for in the beginning of his First Epistle to them, Chap. 1. v. 10. and calls upon them and God for in the close of his second Epistle to them, Chap. 13. v. 11, 12, 14. as the both Alpha and Omega of his Desires and their happiness.
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If there be any consolation in Christ, (Oh how sweet!) If any comfort of love, (how great!) If any fellowship of the Spirit, (how intimate and obliging!) If any bowels and mercies, (how large and tender in Christ to us!) and should be in us one towards another) Phil. 2. 1, 2, 3. — That which he chides for the want of, 1 Cor. 1. 11, 12. &c. which he takes pains to heal between a Master and a fugitive servant in the Epistle to Philemon, and between Euodias and Syntyche, two weak women, who were fallen out either between themselves,
If there be any consolation in christ, (O how sweet!) If any Comfort of love, (how great!) If any fellowship of the Spirit, (how intimate and obliging!) If any bowels and Mercies, (how large and tender in christ to us!) and should be in us one towards Another) Philip 2. 1, 2, 3. — That which he chides for the want of, 1 Cor. 1. 11, 12. etc. which he Takes pains to heal between a Master and a fugitive servant in the Epistle to Philemon, and between Euodias and Syntyche, two weak women, who were fallen out either between themselves,
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and that when he was writing the Canonical Scripture, to take pains to compose? as it were on purpose to leave it upon record, that it might lye before us as the Canon and Rule of our practice,
and that when he was writing the Canonical Scripture, to take pains to compose? as it were on purpose to leave it upon record, that it might lie before us as the Canon and Rule of our practice,
And shall the best of us then think our selves too good to stoop to such a service? Oh remember, that whereas we have but two Sacraments, they are both tesserae & vincula unitatis, and therefore the Apostle puts both together in one verse.
And shall the best of us then think our selves too good to stoop to such a service? O Remember, that whereas we have but two Sacraments, they Are both tesserae & vincula unitatis, and Therefore the Apostle puts both together in one verse.
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Whatever we are, or however otherwise differenced, whether Jew or Gentile, (and they were at odds enough) Bond or Free, (and they are at a sufficient distance) yet NONLATINALPHABET, We are all baptized into one body,
Whatever we Are, or however otherwise differenced, whither Jew or Gentile, (and they were At odds enough) Bound or Free, (and they Are At a sufficient distance) yet, We Are all baptised into one body,
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and when once and again he saith, We all, he tells us, that by both we all are but one, yea made one, NONLATINALPHABET, concorporated into one body, and as it were identified into one spirit by an happy unio animarum; and shall we be divided, between whom there is so inward and so firm an union of the same spirit that animates and enacts all? Oh no, let it never be;
and when once and again he Says, We all, he tells us, that by both we all Are but one, yea made one,, concorporated into one body, and as it were identified into one Spirit by an happy unio animarum; and shall we be divided, between whom there is so inward and so firm an Union of the same Spirit that animates and enacts all? O no, let it never be;
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yet both agree in coldness, and so in the rest of the Elements, ut per tam jugabilem competentiam & NONLATINALPHABET foederari possint: so and much rather in the Body of Christ, though there be much variety in the members,
yet both agree in coldness, and so in the rest of the Elements, ut per tam jugabilem competentiam & foederari possint: so and much rather in the Body of christ, though there be much variety in the members,
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and that if not better looked to may be occasion of too much opposition, yet in that they are by one spirit united unto one head, and by reason of many other ties and ligaments, they have much more to unite and keep them together than there can be to disunite,
and that if not better looked to may be occasion of too much opposition, yet in that they Are by one Spirit united unto one head, and by reason of many other ties and ligaments, they have much more to unite and keep them together than there can be to disunite,
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and because he may be sooner intreated than froward man be perswaded, I end this particular with Noahs wish and prayer, Gen. 9. 27. The Lord perswade Japhet to dwell in the tents of Shem, that our many Sects and Schisms being abandoned,
and Because he may be sooner entreated than froward man be persuaded, I end this particular with Noahs wish and prayer, Gen. 9. 27. The Lord persuade Japheth to dwell in the tents of Shem, that our many Sects and Schisms being abandoned,
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and all our rents and breaches made up, once at last our Jerusalem may be builded as a City that is compacted together, even a quiet habitation, a Tabernacle that neither shall be taken down,
and all our rends and Breaches made up, once At last our Jerusalem may be built as a city that is compacted together, even a quiet habitation, a Tabernacle that neither shall be taken down,
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THIS is the first Particular, which from these words, As Touching the Law (or the Sect I was of) a Pharisee: That it is not the being of any Sect or Party that commends us to God,
THIS is the First Particular, which from these words, As Touching the Law (or the Sect I was of) a Pharisee: That it is not the being of any Sect or Party that commends us to God,
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no not though never so learned, for such was that of the Pharisees, who had their name of Pharisees from their greater skill in explaining the Law, NONLATINALPHABET, as Josephus expresseth it;
no not though never so learned, for such was that of the Pharisees, who had their name of Pharisees from their greater skill in explaining the Law,, as Josephus Expresses it;
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The Jewish Jesuits I called them, as for their pretence of greater sanctity, so for their either real or pretended knowledge and learning above others.
The Jewish Jesuits I called them, as for their pretence of greater sanctity, so for their either real or pretended knowledge and learning above Others.
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that he was brought up at the feet of Gamaliel, the great Doctor of the Law, NONLATINALPHABET, institutus accuratè (as the Tigurine rendreth it) most exactly instructed in the Law of his Fathers,
that he was brought up At the feet of Gamaliel, the great Doctor of the Law,, institutus accuratè (as the Tigurine rendereth it) most exactly instructed in the Law of his Father's,
so knowing and eminently learned, yet this he valueth not himself by, nor rests in, but counts it also loss and dung, that he might gain Christ. Whence
so knowing and eminently learned, yet this he valueth not himself by, nor rests in, but counts it also loss and dung, that he might gain christ. Whence
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This Note ariseth, That it is not our greatest parts or learning, either natural or acquired abilities that can so commend us to God, that we may rest in them:
This Note arises, That it is not our greatest parts or learning, either natural or acquired abilities that can so commend us to God, that we may rest in them:
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and therefore (as the Apostles word is) swell in pride, and are puff'd up with the conceit of it, that like Saul they are higher by the head than all their Neighbours, and so do tanquam ex alto despicere, all others as their underlings,
and Therefore (as the Apostles word is) swell in pride, and Are puffed up with the conceit of it, that like Saul they Are higher by the head than all their Neighbours, and so do tanquam ex alto despicere, all Others as their underlings,
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To such, Preachers (as to the Athenians) are but vain bablers, Act. 17. 18. it's the foolishness of preaching, and therefore they think they more wisely spend their time in reading of a Book than in hearing of a Sermon.
To such, Preachers (as to the Athenians) Are but vain babblers, Act. 17. 18. it's the foolishness of preaching, and Therefore they think they more wisely spend their time in reading of a Book than in hearing of a Sermon.
Yea Christ himself, though the Wisdom of God, to the learned Greeks is no better than foolishness, 1 Cor. 1. 23. as to the Jews he was a stumbling block. And therefore they thought their saying, Have any of the wise Rulers, or the learned Pharisees believed in him? laid a sufficient block in the way for any that had wi• in their heads ever to have a purpose in their hearts to come to him.
Yea christ himself, though the Wisdom of God, to the learned Greeks is no better than foolishness, 1 Cor. 1. 23. as to the jews he was a stumbling block. And Therefore they Thought their saying, Have any of the wise Rulers, or the learned Pharisees believed in him? laid a sufficient block in the Way for any that had wi• in their Heads ever to have a purpose in their hearts to come to him.
as ever since none either more hardly brought on to Christ than such worldly wise men, or more forward to malign, hate, oppose and persecute his truth and people than Porphyries, Julians, and such other learned Adversaries, their acuteness setting a keener edg on their malice, and their greater knowledge furnishing them with greater abilities to cavil and inveigh and to find out ways to do them more mischief.
as ever since none either more hardly brought on to christ than such worldly wise men, or more forward to malign, hate, oppose and persecute his truth and people than Porphyries, Julians, and such other learned Adversaries, their acuteness setting a keener edge on their malice, and their greater knowledge furnishing them with greater abilities to cavil and inveigh and to find out ways to do them more mischief.
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But Paul after that once a brighter light from Heaven had shone round about him, though he forgot not his learning (for Festus thought he had so much of it that it made him mad) yet by it he saw that he had cause to lay aside such thoughts,
But Paul After that once a Brighter Light from Heaven had shone round about him, though he forgotten not his learning (for Festus Thought he had so much of it that it made him mad) yet by it he saw that he had cause to lay aside such thoughts,
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Christ was now no longer to him foolishness, but The Wisdom of God, 1 Cor. 1. 24. And if the Preaching of Christ were accounted foolishness, he was so wise as to become such a fool himself,
christ was now no longer to him foolishness, but The Wisdom of God, 1 Cor. 1. 24. And if the Preaching of christ were accounted foolishness, he was so wise as to become such a fool himself,
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and to call upon every other man that seemeth to be wise, to become a fool that he may be wise, 1 Cor. 3. 18. even made wise to salvation: and accordingly here in the Text as all other his great excellencies,
and to call upon every other man that seems to be wise, to become a fool that he may be wise, 1 Cor. 3. 18. even made wise to salvation: and accordingly Here in the Text as all other his great excellencies,
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so amongst them this of his being a learned Pharisee he accounts loss and dung, NONLATINALPHABET, for the more transcendently excellent knowledge of Christ Jesus his Lord.
so among them this of his being a learned Pharisee he accounts loss and dung,, for the more transcendently excellent knowledge of christ jesus his Lord.
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For as Moses when set on the rock came to see Gods back parts, Exod. 33. 21, 22, 23. so by our being set upon this rock of salvation, it is that we come to behold the Countenance of God in the face of Christ, without which, he that increaseth knowledge doth but increase sorrow;
For as Moses when Set on the rock Come to see God's back parts, Exod 33. 21, 22, 23. so by our being Set upon this rock of salvation, it is that we come to behold the Countenance of God in the face of christ, without which, he that increases knowledge does but increase sorrow;
partly here in wearying himself in oftentimes fruitless studies of other matters, as he compared the Schoolmens pains about knotty questions, to a man gnawing and breaking his teeth on an hard stone,
partly Here in wearying himself in oftentimes fruitless studies of other matters, as he compared the Schoolmen's pains about knotty questions, to a man gnawing and breaking his teeth on an hard stone,
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NONLATINALPHABET, saith our Saviour, Luke 12. 47. and so Clemens, NONLATINALPHABET. More light now may then meet with more heat in those everlasting burnings.
, Says our Saviour, Lycia 12. 47. and so Clemens,. More Light now may then meet with more heat in those everlasting burnings.
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and outward appearance of greatest Piety and Devotion, in which the Pharisees, which (as some say) came of the Hasidaei Saints, would fain out-strip all,
and outward appearance of greatest Piety and Devotion, in which the Pharisees, which (as Some say) Come of the Hasidaei Saints, would fain outstrip all,
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for I am holier than thou, Isa. 65. 5. To which time (and not first to the time of Ezra) some refer the first out-looking of Pharisaisme. And for after-times, Josephus tells us, their Sect was, NONLATINALPHABET, that it was an Order of men among the Jews that seemed and was esteemed more godly and religious than all the rest.
for I am Holier than thou, Isaiah 65. 5. To which time (and not First to the time of Ezra) Some refer the First outlooking of Pharisaism. And for Aftertimes, Josephus tells us, their Sect was,, that it was an Order of men among the jews that seemed and was esteemed more godly and religious than all the rest.
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and take notice what our Saviour spake of them in his time, Matth 6. 15. 23. and other places, they might be Canonized for the holiest Saints, for their trumpet sounded very loud, the outside of the Cup and Platter was made very clean, those Sepulchres were curiously whited and garnished, their Countenances demurely mis-figured, the antick garbs, gates, postures, of their seven Orders (which others write of) exactly or rather ridiculously composed, they were perfectly dressed Stage-Players,
and take notice what our Saviour spoke of them in his time, Matthew 6. 15. 23. and other places, they might be Canonized for the Holiest Saints, for their trumpet sounded very loud, the outside of the Cup and Platter was made very clean, those Sepulchres were curiously whited and garnished, their Countenances demurely misfigured, the antic garbs, gates, postures, of their seven Order (which Others writ of) exactly or rather ridiculously composed, they were perfectly dressed Stage-Players,
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Well therefore might our Apostle account this Sepulchre Painting, and out side varnish loss and dung that he might gain Christ. And so should we. And so hence
Well Therefore might our Apostle account this Sepulchre Painting, and out side varnish loss and dung that he might gain christ. And so should we. And so hence
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The Note is, that no bare outward Professions, or outside appearances of Piety and Religion can so commend us to God as to be relied upon or rested in for acceptance with him,
The Note is, that no bore outward Professions, or outside appearances of Piety and Religion can so commend us to God as to be relied upon or rested in for acceptance with him,
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Not that simply and in themselves as in the former particular Sects and Factions, so all outward appearances and Professions of Religion and Godliness are to be reproved or under-valued.
Not that simply and in themselves as in the former particular Sects and Factions, so all outward appearances and Professions of Religion and Godliness Are to be reproved or undervalved.
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a Whorish hearts garish, but withal sluttish dress, not covering, but setting out its inward filthiness by such outward, open, bare-faced, ill-complexioned appearances,
a Whorish hearts garish, but withal sluttish dress, not covering, but setting out its inward filthiness by such outward, open, barefaced, ill-complexioned appearances,
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though looked at by us as gay brouches, yet for the very materials and ingredients being made up of Superstition, Hypocrisie, and Vain-glorious affectation.
though looked At by us as gay brouches, yet for the very materials and ingredients being made up of Superstition, Hypocrisy, and Vainglorious affectation.
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or an ugly vizard put on a foul face, according to the most proper sense of the Apostles words they are, NONLATINALPHABET, species mali, an appearance of that which in its kind is evil, a foul skin of a more foul body,
or an ugly vizard put on a foul face, according to the most proper sense of the Apostles words they Are,, species mali, an appearance of that which in its kind is evil, a foul skin of a more foul body,
and such are not only the ridiculous antiques in the Popish Mass, with all the rest of their fine trinkets in their Idolatrous service, costly Processions, affected mock penances and mortifications, with their several Orders, Habits, Garbs, Modes;
and such Are not only the ridiculous antiques in the Popish Mass, with all the rest of their fine trinkets in their Idolatrous service, costly Procession, affected mock penances and mortifications, with their several Order, Habits, Garbs, Modes;
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But let us come to consider such outward appearances and Professions of Godliness, which in themselves for their kind, are holy and genuine, approved by God,
But let us come to Consider such outward appearances and Professions of Godliness, which in themselves for their kind, Are holy and genuine, approved by God,
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For the first, The outward profession and appearance of Godliness is not to be under-valued, much less despised and hated as too often it is by the profane World, for 1. It is under Command.
For the First, The outward profession and appearance of Godliness is not to be undervalved, much less despised and hated as too often it is by the profane World, for 1. It is under Command.
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We must not be ashamed here to look out, but with them, Jer. 50. 5. have our faces Zion ward, as it's said of our Saviour, Luke 9. 53. NONLATINALPHABET, whether you read it, his face was Proficiscentis with Beza, or more near to the words with the Arabick, Proficiscens, it comes all to one, I say as Christs face was of one going, or it self going to Jerusalem, so ours to heaven:
We must not be ashamed Here to look out, but with them, Jer. 50. 5. have our faces Zion ward, as it's said of our Saviour, Lycia 9. 53., whither you read it, his face was Proficiscentis with Beza, or more near to the words with the Arabic, Setting out, it comes all to one, I say as Christ face was of one going, or it self going to Jerusalem, so ours to heaven:
ità facies ire dicitur, quae praese ferat iter aliquod destinatum esse, as Erasmus well notes upon the place, our eyes should speak, and our faces go, and not be ashamed to tell all that look on us that we are going thither.
ità fancies ire dicitur, Quae Praese ferat iter aliquod destinatum esse, as Erasmus well notes upon the place, our eyes should speak, and our faces go, and not be ashamed to tell all that look on us that we Are going thither.
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though in the midst of an adulterous and sinful Generation, of him shall the son of man be ashamed, saith our Saviour, Mark 8. 38. 3. And therefore much less are we to value our esteem, liberty, yea or life for it.
though in the midst of an adulterous and sinful Generation, of him shall the son of man be ashamed, Says our Saviour, Mark 8. 38. 3. And Therefore much less Are we to valve our esteem, liberty, yea or life for it.
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The Lions Den shall not make Daniel shut his window: and although David will hide Gods word in his heart, Psal. 119. 11. yet so as not to be ashamed or afraid to declare it openly with his lips, v. 13. and that before Kings (v. 46.) by whom he might be shent for it.
The Lions Den shall not make daniel shut his window: and although David will hide God's word in his heart, Psalm 119. 11. yet so as not to be ashamed or afraid to declare it openly with his lips, v. 13. and that before Kings (v. 46.) by whom he might be shent for it.
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7. 50. begins a little to recover himself, and though timid yet something appeared for Christ, cum adhue saperet noctis tenebras, as Calvin upon the place,
7. 50. begins a little to recover himself, and though timid yet something appeared for christ, cum adhue saperet noctis Darkness, as calvin upon the place,
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but at last both of them in a more dark and dismal night in that hour and power of darkness, more openly and boldly appear for him, cap. 19. 38, 39. ut qui vivo debitum honorem propter metum non detulerant, quasi mutati in novos homines accurrant ad cadaver mortui, they which before through base fear durst not openly own him whilst alive, with an heroick courage and fortitude do appear for him now that he was dead.
but At last both of them in a more dark and dismal night in that hour and power of darkness, more openly and boldly appear for him, cap. 19. 38, 39. ut qui vivo Debitum Honor propter metum non detulerant, quasi mutati in novos homines accurrant and cadaver Deads, they which before through base Fear durst not openly own him while alive, with an heroic courage and fortitude do appear for him now that he was dead.
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How much more should we in worst times and in greatest dangers, now that he is risen and is at the right hand of his father in glory? and therefore however such fearful ones (who with the Gnosticks and other ancient Hereticks, and with David George, and the Silentiarii, Tacentes, and Fratres Liberi, amongst the Anabaptists of late, hold it not necessary to profess Christ) plead Nicodemus his example for their subterfuge,
How much more should we in worst times and in greatest dangers, now that he is risen and is At the right hand of his father in glory? and Therefore however such fearful ones (who with the Gnostics and other ancient Heretics, and with David George, and the Silentiarii, Tacentes, and Brothers Liberi, among the Anabaptists of late, hold it not necessary to profess christ) plead Nicodemus his Exampl for their subterfuge,
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To whom in one thing (as Calvin well observes) they are like, quod Christum quantum in se est sepultum curant, that with him they take care to bury Christ;
To whom in one thing (as calvin well observes) they Are like, quod Christ quantum in se est sepultum Curant, that with him they take care to bury christ;
and truly if they adventured to bury his body when dead, then turpis & pudenda ignavia est (as he saith) si regnantem in coelesti gloriâ fide & confessione fraudemus.
and truly if they adventured to bury his body when dead, then Shameful & pudenda Ignavia est (as he Says) si regnantem in Coelesti gloriâ fide & Confessi fraudemus.
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If the Primitive Martyrs and Confessors had been of this mind, where had been our Christian Religion? No. They signed themselves with his mark, in parte ubi signum pudoris est, as Austin expresseth it:
If the Primitive Martyrs and Confessors had been of this mind, where had been our Christian Religion? No. They signed themselves with his mark, in part ubi signum pudoris est, as Austin Expresses it:
and when Knox his Corps was put into the Grave, Earl Morton by way of Epitaph said, There lieth the body of him who in his life-time never feared the face of man.
and when Knox his Corpse was put into the Grave, Earl Mortonum by Way of Epitaph said, There lies the body of him who in his lifetime never feared the face of man.
and ours is like to it, when with David now got into Abimelechs Court, we change our behaviour; when got into bad Company, we say with him, Amos 6. 10. hold thy tongue, for we may not make mention of the Name of the Lord;
and ours is like to it, when with David now god into Abimelechs Court, we change our behaviour; when god into bad Company, we say with him, Amos 6. 10. hold thy tongue, for we may not make mention of the Name of the Lord;
and in nights to ring the Curfew. But we should think of the sad doom of such fearful ones, Revel. 21. 8. and therefore when sin and profaness is so bare-faced and impudent, Grace and Godliness (which hath sure a more amiable Countenance,
and in nights to ring the Curfew. But we should think of the sad doom of such fearful ones, Revel. 21. 8. and Therefore when since and profaneness is so barefaced and impudent, Grace and Godliness (which hath sure a more amiable Countenance,
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for although all is not gold that glisters, yet all gold should glister, and the more by how much the more it's rubbed upon by the profane Worlds Calumnies and Oppositions.
for although all is not gold that glisters, yet all gold should glister, and the more by how much the more it's rubbed upon by the profane World's Calumnies and Oppositions.
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The word NONLATINALPHABET which in Hebrew signifieth to cover and conceal, in the Chaldee and Syriack is to deny; and to deny is to betray, as Ambrose makes it his Title, De proditione Petri, cum de negatione agitur.
The word which in Hebrew signifies to cover and conceal, in the Chaldee and Syriac is to deny; and to deny is to betray, as Ambrose makes it his Title, De prodition Petri, cum de negation agitur.
Peter became an half Judas, the denier little better than the betrayer of Christ. But the chast Spouse makes it the matter of her grief and complaint, that she should be NONLATINALPHABET as one that is vailed, Cant. 1. 7. (the garb of an Harlot, Cen. 38. 14, 15.) but would kiss her beloved in the open street, Cant. 8. 1. you would almost think beyond a Womans modesty.
Peter became an half Judas, the denier little better than the betrayer of christ. But the chaste Spouse makes it the matter of her grief and complaint, that she should be as one that is veiled, Cant 1. 7. (the garb of an Harlot, Cen 38. 14, 15.) but would kiss her Beloved in the open street, Cant 8. 1. you would almost think beyond a Woman's modesty.
but with their own hand enrolling themselves in their chief Captains Musters, not only in word and open profession with the Primitive Christians proclaiming Christianus sum, but also in their practice and conversation, shewing forth the vertues of him that hath called them, so that they may thereby be known to all they converse withal,
but with their own hand enrolling themselves in their chief Captains Musters, not only in word and open profession with the Primitive Christians proclaiming Christian sum, but also in their practice and Conversation, showing forth the Virtues of him that hath called them, so that they may thereby be known to all they converse withal,
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and all that see them may acknowledge them that they are the seed which the Lord hath blessed, Isa. 61. 9. Thus in these and the like respects, outward appearances and professions of holiness are not to be undervalued, which was the first thing propounded.
and all that see them may acknowledge them that they Are the seed which the Lord hath blessed, Isaiah 61. 9. Thus in these and the like respects, outward appearances and professions of holiness Are not to be undervalved, which was the First thing propounded.
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as able in themselves to commend us to God, but are to be accounted loss for Christ. For notwithstanding the Pharisees were herein conspicuous and indeed over-glaring, our Saviour for all that even when he speaks of these their outward formalities, Matth. 23. doth again and again cry Wo to them, Wo to you ye Scribes and Pharisees, Hypocrites:
as able in themselves to commend us to God, but Are to be accounted loss for christ. For notwithstanding the Pharisees were herein conspicuous and indeed over-glaring, our Saviour for all that even when he speaks of these their outward formalities, Matthew 23. does again and again cry Woe to them, Woe to you you Scribes and Pharisees, Hypocrites:
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It's Wo even to Scribes and Pharisees, if they be Hypocrites, if a generation of vipers, as John Baptist, and our Saviour calls them foris pictae, intus venenosae, as he glosseth it.
It's Woe even to Scribes and Pharisees, if they be Hypocrites, if a generation of vipers, as John Baptist, and our Saviour calls them Foris pictae, intus venenosae, as he Glosseth it.
And therefore Pharisees, Hypocrites, herein use to be elaborate and accurate to compleat the Pageant, NONLATINALPHABET, Matth. 6. 1. as on a Stage in a Theatrical ostentation, NONLATINALPHABET, v. 16. that they may appear. And for that purpose, the outside of the Cup and Platter is made very clean, and the Sepulchre very fairly whited and painted, Matth. 23. 25, 27. But now a Jew is not one that is outwardly,
And Therefore Pharisees, Hypocrites, herein use to be elaborate and accurate to complete the Pageant,, Matthew 6. 1. as on a Stage in a Theatrical ostentation,, v. 16. that they may appear. And for that purpose, the outside of the Cup and Platter is made very clean, and the Sepulchre very fairly whited and painted, Matthew 23. 25, 27. But now a Jew is not one that is outwardly,
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His Spouse as her outward raiment, is of needle work, so she is all-glorious within, and the inside of Gods Temple was all Gold and Cedar materials, precious and incorruptible.
His Spouse as her outward raiment, is of needle work, so she is All-glorious within, and the inside of God's Temple was all Gold and Cedar materials, precious and incorruptible.
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is so wise as to set a due price and value on Christ, who is the treasure hid in the field, Matth. 13. 44. and therefore esteems all these gayes but loss and dung in comparison of him,
is so wise as to Set a due price and valve on christ, who is the treasure hid in the field, Matthew 13. 44. and Therefore esteems all these Gayes but loss and dung in comparison of him,
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Of all others fearfulness is ready first to surprize Hypocrites in a day of evil, Isa. 33. 14. when men hate them because they have a shew of Godliness,
Of all Others fearfulness is ready First to surprise Hypocrites in a day of evil, Isaiah 33. 14. when men hate them Because they have a show of Godliness,
and God more abhors them because they have but a shew, who will not be put off with words though they swear to them, Jer. 5. 2. But his eyes are on the truth and reality, v. 3. And must this then come in competition with Christ, in whom God is well pleased? How great soever the sound was,
and God more abhors them Because they have but a show, who will not be put off with words though they swear to them, Jer. 5. 2. But his eyes Are on the truth and reality, v. 3. And must this then come in competition with christ, in whom God is well pleased? How great soever the found was,
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Suh unsavoury salt, though it retain its whiteness, is good for nought, but to be cast to the dunghil, and therefore may well be accounted dung. But then how infinitely more worth is Christ, who is substance, Prov. 8. 21. And the Comforts of his spirit real and substantial.
Suh unsavoury salt, though it retain its whiteness, is good for nought, but to be cast to the dunghill, and Therefore may well be accounted dung. But then how infinitely more worth is christ, who is substance, Curae 8. 21. And the Comforts of his Spirit real and substantial.
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3. Especially, if they be not only thus hollow and empty, but (as often they prove) Covers of a great deal of under-hidden impiety and all other abomination,
3. Especially, if they be not only thus hollow and empty, but (as often they prove) Covers of a great deal of under-hidden impiety and all other abomination,
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And their long Prayer was but a pretence the more cleanly to devour Widows Houses. In Tertullian 's Language, Impietatis secreta superficialibus officiis obumbrant.
And their long Prayer was but a pretence the more cleanly to devour Widows Houses. In Tertullian is Language, Impietatis secreta superficialibus Offices obumbrant.
And how oft may we find a fair glove put on a very fowl hand? a hoary whiteness covering blackest ink? whilest Religion is made a stalking Horse to mens designs and lusts;
And how oft may we find a fair glove put on a very fowl hand? a hoary whiteness covering Blackest ink? whilst Religion is made a stalking Horse to men's designs and Lustiest;
Finge Deum — The ancient guise or disguise rather of Hypocrites, as Ambrose of the Manichees, which did aliud agere, aliud profiteri, sanctimoniam defendunt, & lege suâ turpiter vivunt;
Fringe God — The ancient guise or disguise rather of Hypocrites, as Ambrose of the manichees, which did Aliud agere, Aliud profiteri, sanctimoniam defendunt, & lege suâ Turpiter Vivunt;
which of all is most abominable to God, and in some respects worse than Pagan Idolatry; they lifted up the Devil into the throne of God: but these put God down to the Devils drudgery;
which of all is most abominable to God, and in Some respects Worse than Pagan Idolatry; they lifted up the devil into the throne of God: but these put God down to the Devils drudgery;
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which therefore Bernard might very well account to be that Daemonium meridianum, a Devil in the shape of an Angel of light; which by the light of Nature the very Heathens discovered to be the highest and grossest impiety.
which Therefore Bernard might very well account to be that Demon meridianum, a devil in the shape of an Angel of Light; which by the Light of Nature the very heathens discovered to be the highest and Grossest impiety.
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when to such NONLATINALPHABET (as Chrysostom elegantly calls them) God may say as Solomon once to Shimei (though he had thrust himself into the Company of David's Friends,
when to such (as Chrysostom elegantly calls them) God may say as Solomon once to Shimei (though he had thrust himself into the Company of David's Friends,
and was amongst the foremost of them) thou knowest all the wickedness which thy heart is privy to, 1 King. 2. 44. But what think we? when God either in this life or at the last day shall bring to light these hidden things of darkness and dishonesty, and shall have uncased these Cloaked Hypocrites:
and was among the foremost of them) thou Knowest all the wickedness which thy heart is privy to, 1 King. 2. 44. But what think we? when God either in this life or At the last day shall bring to Light these hidden things of darkness and dishonesty, and shall have uncased these Cloaked Hypocrites:
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will not all these vain shews prove loss? when, as Solomon saith, they shall lose all their sweet words, and all their care and pains to palliate their wicked devices with specious pretences.
will not all these vain shows prove loss? when, as Solomon Says, they shall loose all their sweet words, and all their care and pains to palliate their wicked devices with specious pretences.
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and angels? which leads to the last particular, which is that, Fourthly, These vain shews (because such) will not last nor hold out. For NONLATINALPHABET.
and Angels? which leads to the last particular, which is that, Fourthly, These vain shows (Because such) will not last nor hold out. For.
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The Scheme of this World passeth away, saith the Apostle, and so will the Scheme of Religion too if it be but a Scheme. It will sooner or later discover it self, or be discovered by others.
The Scheme of this World passes away, Says the Apostle, and so will the Scheme of Religion too if it be but a Scheme. It will sooner or later discover it self, or be discovered by Others.
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and although the thorny ground holds out longer, yet it at last withers: when either they fall short of what they aimed at in taking up that profession, they lay it aside as unserviceable to their ends,
and although the thorny ground holds out longer, yet it At last withers: when either they fallen short of what they aimed At in taking up that profession, they lay it aside as unserviceable to their ends,
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when the fish is caught, the net is laid by. They that made use of Religion for a stalking horse, are wont to deal with it as with a Post horse, switch and spur till they come to their Stage,
when the Fish is caught, the net is laid by. They that made use of Religion for a stalking horse, Are wont to deal with it as with a Post horse, switch and spur till they come to their Stage,
Every breath will dim such paint, and such chaff (specie religionis nitidi, inanes virtutibus, as Brugensis paraphraseth it) will easily be blown away with every puff of doctrine, or blast of persecution, as white ice is brittle and soon breaks,
Every breath will dim such paint, and such chaff (specie Religion nitidi, inanes virtutibus, as Bruges Paraphraseth it) will Easily be blown away with every puff of Doctrine, or blast of persecution, as white ice is brittle and soon breaks,
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as none keener Enemies to Christ, than the seemingly devout Pharisees; renegade Julians and Porphyries, the bitterest Persecutors. 2. In down-right Atheism:
as none keener Enemies to christ, than the seemingly devout Pharisees; renegade Julians and Porphyries, the Bitterest Persecutors. 2. In downright Atheism:
I wish our dayes did not afford us too many instances of such prodigies of men that have gone through so many Religions, that they have out-gone all and so at last sit down in none.
I wish our days did not afford us too many instances of such prodigies of men that have gone through so many Religions, that they have outgone all and so At last fit down in none.
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You read of a NONLATINALPHABET, a heart that cannot repent, but it's to be found in the bosom of such censorious pretenders, v. 1, 3. Publicans and Harlots get into the Kingdom of heaven before such dissemblers, Matth. 21. 31. having so profanely imposed on God, in his just judgment they are more hardned by him,
You read of a, a heart that cannot Repent, but it's to be found in the bosom of such censorious pretenders, v. 1, 3. Publicans and Harlots get into the Kingdom of heaven before such dissemblers, Matthew 21. 31. having so profanely imposed on God, in his just judgement they Are more hardened by him,
and taking Sanctuary under such Coverts they think themselves safe, and of such Fig-leaves make shields to beat off such blows, which otherwise might have driven them into a better way,
and taking Sanctuary under such Coverts they think themselves safe, and of such Fig leaves make shields to beatrice off such blows, which otherwise might have driven them into a better Way,
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as the Jews, because Children of Abraham could not be brought to accept of Christ, John 8. And therefore of all sorts of Sinners you read or hear of fewest Hypocrites converted, fitly compared to Foxes as for their craft and other tricks,
as the jews, Because Children of Abraham could not be brought to accept of christ, John 8. And Therefore of all sorts of Sinners you read or hear of fewest Hypocrites converted, fitly compared to Foxes as for their craft and other tricks,
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so also that nunquam cicurantur, never made so gentle as to take upon them the Yoke of Christ. Thus in point of sin here is a foul end of such fair shews.
so also that Never cicurantur, never made so gentle as to take upon them the Yoke of christ. Thus in point of since Here is a foul end of such fair shows.
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Oft-times in this life, when an over flowing shower doth wash down such untempered morter, so that the very foundations are discovered, that ye may know that God is the Lord, as the Prophet speaketh, Ezek. 13. 13, 14.
Ofttimes in this life, when an over flowing shower does wash down such untempered mortar, so that the very foundations Are discovered, that you may know that God is the Lord, as the Prophet speaks, Ezekiel 13. 13, 14.
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yet God sometimes speaks of searching with Candies. And truly oft-times the watch-light by a Death-B•d maketh great discoveries of him to others, especially to himself,
yet God sometime speaks of searching with Candies. And truly ofttimes the Watch-light by a Death-B•d makes great discoveries of him to Others, especially to himself,
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for as strong-hearted as any of them can be, yet fearfulness will surprize and shake the Hypocrites, when it once comes to everlasting burnings. And our Saviour seems to make Hell fire the Hypocrites free hold, and other sinners but as Inmates and Ʋndertenants to them, Matth. 24. 51. where he saith, NONLATINALPHABET, And he shall cut or divide him asunder (a fit punishment for a double divided heart) and give him his portion with Hypocrites.
for as strong-hearted as any of them can be, yet fearfulness will surprise and shake the Hypocrites, when it once comes to everlasting burnings. And our Saviour seems to make Hell fire the Hypocrites free hold, and other Sinners but as Inmates and Ʋndertenants to them, Matthew 24. 51. where he Says,, And he shall Cut or divide him asunder (a fit punishment for a double divided heart) and give him his portion with Hypocrites.
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And may then all Pharisaical shews and professions of Religion come to this at last? so vanish and come to nothing unless it be to greater sin and heavier punishment? Then well may they be loss and dung to me (may the believing Soul say) in comparison of Christ, who is the same yesterday, and to day, and for ever.
And may then all Pharisaical shows and professions of Religion come to this At last? so vanish and come to nothing unless it be to greater since and Heavier punishment? Then well may they be loss and dung to me (may the believing Soul say) in comparison of christ, who is the same yesterday, and to day, and for ever.
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I mean such profane Sinners that from their Souls hate, with their mouths revile, and with an hand of violence to their utmost might lay at any out-looking appearance of Jesus Christ in his people.
I mean such profane Sinners that from their Souls hate, with their mouths revile, and with an hand of violence to their utmost might lay At any outlooking appearance of jesus christ in his people.
No greater eye-sore to an ungodly man than to see the first eye-lids of the morning, most of all if a noon-day-brightness, any lesser, especially any greater appearances of Jesus Christ and his grace in his servants hearts and lives, which if they cannot smite with their fist of wickedness, yet they will be sure to malign in their heart,
No greater eyesore to an ungodly man than to see the First eyelids of the morning, most of all if a noon-day-brightness, any lesser, especially any greater appearances of jesus christ and his grace in his Servants hearts and lives, which if they cannot smite with their fist of wickedness, yet they will be sure to malign in their heart,
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And no wonder if these men like some, curse the Sun, when the dog will bark at the Moon. If the greater lustre of Christian graces trouble such fore eyes which were offended at the dimmer light of the Heathens moral vertues, for so you may know whom you find complaining.
And no wonder if these men like Some, curse the Sun, when the dog will bark At the Moon. If the greater lustre of Christian graces trouble such before eyes which were offended At the dimmer Light of the heathens moral Virtues, for so you may know whom you find complaining.
Sincerum cupimus vas incrustare. — No wonder I say if Christian Graces which are more distastful to a carnal heart meet with the like or worse measure,
Sincere cupimus vas incrustare. — No wonder I say if Christian Graces which Are more distasteful to a carnal heart meet with the like or Worse measure,
as Hierom complains of the Heathens, as soon as ever they saw a Christian, then statim illud de trivio: NONLATINALPHABET Behold! a Greek Impostor, which Nazianzen also much complained of in his time, NONLATINALPHABET NONLATINALPHABET, that Grace was counted but an artifice,
as Hieronymus complains of the heathens, as soon as ever they saw a Christian, then Immediately illud de trivio: Behold! a Greek Impostor, which Nazianzen also much complained of in his time,, that Grace was counted but an artifice,
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And let all such know, that as it is the Panthers hatred of the Man that makes it tear his picture, so it's their Enmity to Christ that makes them so fly at his image looking out in his people.
And let all such know, that as it is the Panthers hatred of the Man that makes it tear his picture, so it's their Enmity to christ that makes them so fly At his image looking out in his people.
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And how will they be able to look him in the face one day? Outward appearances and Professions of Religion are not such things as foul mouths should spit at.
And how will they be able to look him in the face one day? Outward appearances and Professions of Religion Are not such things as foul mouths should spit At.
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2. Nor secondly that holy hearts should be ashamed of, though they do, but should with our Saviour be able to say, I hid not my face from shame and spitting, Isa. 50. 6. And David will be more vile, though Michal say he shamelesly uncovers himself as a vain fellow, 2 Sam. 6. 20, 21. Although the inside of the Tabernacle and Temple was most glorious,
2. Nor secondly that holy hearts should be ashamed of, though they do, but should with our Saviour be able to say, I hid not my face from shame and spitting, Isaiah 50. 6. And David will be more vile, though Michal say he shamelessly uncovers himself as a vain fellow, 2 Sam. 6. 20, 21. Although the inside of the Tabernacle and Temple was most glorious,
There was much of the Pharisees devotion of their own devising, and more of the Popish holy Churches Idolatrous, superstitious will-worship of their own pageantry,
There was much of the Pharisees devotion of their own devising, and more of the Popish holy Churches Idolatrous, superstitious will-worship of their own pageantry,
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nor thank you for any thing you suffer for it, and the very Devil will be ready to say to such Exorcists, Jesus I know, and Paul I know, but who are ye, or whose are these?
nor thank you for any thing you suffer for it, and the very devil will be ready to say to such Exorcists, jesus I know, and Paul I know, but who Are you, or whose Are these?
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Though they be of the right stamp, and have Gods own image and superscription, yet take heed of a too timely precocity. The Stony ground's NONLATINALPHABET immediately springing up was a bad Omen, and fore-runner of its NONLATINALPHABET of its as hasty after-withering.
Though they be of the right stamp, and have God's own image and superscription, yet take heed of a too timely precocity. The Stony ground's immediately springing up was a bad Omen, and forerunner of its of its as hasty after-withering.
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when now at the five months end the thing proved manifest, and there might be the less wonder at an old womans conception when (which was more strange) by this time a Virgin had co••eived. And this her Son John Baptist (it may be) learnt of her, who we find in the last verse of the same Chapter whilst he was young kept himself private in the deserts till the day of his shewing himself to Israel.
when now At the five months end the thing proved manifest, and there might be the less wonder At an old woman's conception when (which was more strange) by this time a Virgae had co••eived. And this her Son John Baptist (it may be) learned of her, who we find in the last verse of the same Chapter while he was young kept himself private in the deserts till the day of his showing himself to Israel.
Budding and blossoming in such early springs are pleasant and promising: but full blown flourishing will be afterward, when they are more confirmed, more seasonable.
Budding and blossoming in such early springs Are pleasant and promising: but full blown flourishing will be afterwards, when they Are more confirmed, more seasonable.
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And although we do not confine Christians to a Pythagorean five years NONLATINALPHABET or any set time (which according to several more or less growth and confirmation of grace is various) yet a modest young Timothy is an amiable sight,
And although we do not confine Christians to a Pythagorean five Years or any Set time (which according to several more or less growth and confirmation of grace is various) yet a modest young Timothy is an amiable sighed,
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and on the contrary an over bold opining, and a too hasty putting of punies into higher forms is neither so seemly nor useful, oftentimes hurtful and prejudicial in the School of Christ.
and on the contrary an over bold opining, and a too hasty putting of punies into higher forms is neither so seemly nor useful, oftentimes hurtful and prejudicial in the School of christ.
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Hebr. 12. 28. should not be out of fashion with us, not as being ashamed of Christ or his Grace, in which, Nil turpe, nil indecorum, nothing is filthy or unseemly;
Hebrew 12. 28. should not be out of fashion with us, not as being ashamed of christ or his Grace, in which, Nil Turpe, nil indecorum, nothing is filthy or unseemly;
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yet sometimes times may be so perillous that they may perswade in some things and Cases a more circumspect retirement, that the prudent man keep silence, Amos 5. 13. and the family of the house of David mourn apart,
yet sometime times may be so perilous that they may persuade in Some things and Cases a more circumspect retirement, that the prudent man keep silence, Amos 5. 13. and the family of the house of David mourn apart,
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and their Wives apart, the family of the house of Nathan apart, and their Wives apart, &c. Zech. 12. 12, 13. Enemies malice and readinels to catch,
and their Wives apart, the family of the house of Nathan apart, and their Wives apart, etc. Zechariah 12. 12, 13. Enemies malice and readinels to catch,
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and Hypocrites falseness, yea and the most sincere Christians weakness (of which he is conscious) so apt to give offence may well make him cautious not to betray Christ by unworthy dissimulations,
and Hypocrites falseness, yea and the most sincere Christians weakness (of which he is conscious) so apt to give offence may well make him cautious not to betray christ by unworthy dissimulations,
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4. But however in all our outside-appearance make sure there be not more shew than substance, that men do not see more openly than God doth in secret, that (as Painters use) let there be a good ground to the colour you lay on:
4. But however in all our outside-appearance make sure there be not more show than substance, that men do not see more openly than God does in secret, that (as Painters use) let there be a good ground to the colour you lay on:
For of such Hierom well said, venientium ad nos non ora contemplemur, sed manus. I•'s not our looks and shews, (but the reality of our hearts and actions) that God and his Servants look after; nor should we rest in.
For of such Hieronymus well said, venientium ad nos non ora contemplemur, sed manus. I•'s not our looks and shows, (but the reality of our hearts and actions) that God and his Servants look After; nor should we rest in.
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SERMON XI. ON PHILIPPIANS 3. 6. NONLATINALPHABET. Concerning Zeal, Persecuting the Church. IN which Clause the Apostle riseth higher than he did in the former;
SERMON XI. ON PHILIPPIANS 3. 6.. Concerning Zeal, Persecuting the Church. IN which Clause the Apostle Riseth higher than he did in the former;
for although in that he was a Pharisee, he was very high and hot, for in hoc praecelluerunt Pharisaei, the Pharisees above all other Sects were most zealous,
for although in that he was a Pharisee, he was very high and hight, for in hoc praecelluerunt Pharisees, the Pharisees above all other Sects were most zealous,
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as appears in their strict observances, their busie compassing of Sea and Land to make Proselytes, and their hot bouts and bickerings with Christ and his Disciples,
as appears in their strict observances, their busy compassing of Sea and Land to make Proselytes, and their hight bouts and bickerings with christ and his Disciples,
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Gamaliel one of them, and Nicodemus another, we read to be of a more cool and moderate temper, John 3. 1. with 7. 50, 51. Acts 5. 34, 35, &c. But our sometimes Saul was an hot-spur, NONLATINALPHABET, a fiery zelot, exceedingly zealous, Gal. 1. 14. even to madness, NONLATINALPHABET, being exceedingly mad against them I persecuted them even to strange Cities, as here in the Text, his zeal was shewn in persecuting the Church, as not being able better or more fully to express his burning zeal for the Law,
Gamaliel one of them, and Nicodemus Another, we read to be of a more cool and moderate temper, John 3. 1. with 7. 50, 51. Acts 5. 34, 35, etc. But our sometime Saul was an hotspur,, a fiery zealot, exceedingly zealous, Gal. 1. 14. even to madness,, being exceedingly mad against them I persecuted them even to strange Cities, as Here in the Text, his zeal was shown in persecuting the Church, as not being able better or more Fully to express his burning zeal for the Law,
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In the handling of which particular according to the true sense and intent of the Apostle in this place, I shall endeavour to make out these three things. 1. That this zeal simply in it self is very valuable.
In the handling of which particular according to the true sense and intent of the Apostle in this place, I shall endeavour to make out these three things. 1. That this zeal simply in it self is very valuable.
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2. So that we naturally are very apt to applaud our selves and to rest in it. 3. That yet in point of our acceptance with God, it's to be accounted loss and dung that we may win Christ.
2. So that we naturally Are very apt to applaud our selves and to rest in it. 3. That yet in point of our acceptance with God, it's to be accounted loss and dung that we may win christ.
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1. Zeal, and zeal for Religion are two very great words, and very considerable, as frigidum in Religione pectus (as Gualther in Apologiâ speaks) is nauseous and abominable.
1. Zeal, and zeal for Religion Are two very great words, and very considerable, as frigidum in Religion pectus (as Gualtherus in Apologiâ speaks) is nauseous and abominable.
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No. It is a compound of more, partaking both of concupiscible and irascible: made up especially of love and anger, as Luther very happily expresseth it by amor iratus, Love made angry.
No. It is a compound of more, partaking both of concupiscible and irascible: made up especially of love and anger, as Luther very happily Expresses it by amor Angered, Love made angry.
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Thus vigorous is zeal in it self, but if it become once Religious zeal, a zeal for Religion, which (as some think) is formally characteristical of a man, much more of a Christian; how much more spriteful and sublimate!
Thus vigorous is zeal in it self, but if it become once Religious zeal, a zeal for Religion, which (as Some think) is formally characteristical of a man, much more of a Christian; how much more spriteful and sublimate!
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Our meek Jesus never spake more angerly, nor dealt more roughly than in this Case, John 2. But if it be (as it was always in him) rightly guided, it proveth NONLATINALPHABET Cant. 8. 7. the flame of God, in which the Soul like Elijah mounts up to heaven in a fiery chariot, or the Angel that appeared to Manoah, in the flame of the Altar.
Our meek jesus never spoke more angrily, nor dealt more roughly than in this Case, John 2. But if it be (as it was always in him) rightly guided, it Proves Cant 8. 7. the flame of God, in which the Soul like Elijah mounts up to heaven in a fiery chariot, or the Angel that appeared to Manoah, in the flame of the Altar.
It's the fire on the Altar, a live coal whereof we find the glorious Seraphim, having in his hand, Isa. 6. 6. all the holy Angels being a flaming fire, Hebr. 1. 7. but those Seraphims have in a special manner their Name from Burning, and are thereby in the upper rank of those Celestial Hierarchies, and proportionably zeal makes us God-like, Angelical, sets such divinely inflamed Souls far above the ordinary forms of Christians,
It's the fire on the Altar, a live coal whereof we find the glorious Seraphim, having in his hand, Isaiah 6. 6. all the holy Angels being a flaming fire, Hebrew 1. 7. but those Seraphims have in a special manner their Name from Burning, and Are thereby in the upper rank of those Celestial Hierarchies, and proportionably zeal makes us Godlike, Angelical, sets such divinely inflamed Souls Far above the ordinary forms of Christians,
for there is warmth even in conception NONLATINALPHABET Psal. 51. 5. my mother did conceive me, or as the word is, did warm me; and in the very first kindlings of our spiritual conception and new birth in our first conversion,
for there is warmth even in conception Psalm 51. 5. my mother did conceive me, or as the word is, did warm me; and in the very First kindlings of our spiritual conception and new birth in our First conversion,
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What a fire did it make of those new converteds conjuring books, Act. 19. 19. Had it then been a dilute flame and not more than ordinarily hot, it would never have so burnt asunder those strong cords of sin and Satan, which till then we were bound with,
What a fire did it make of those new converteds conjuring books, Act. 19. 19. Had it then been a dilute flame and not more than ordinarily hight, it would never have so burned asunder those strong cords of since and Satan, which till then we were bound with,
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So necessary is this natural radical heat, and so unseparable are life and warmth, that we cannot first ascend to the highest pitch, no nor secondly reach the lowest degree of true spiritual life, without some greater or lesser measure of it.
So necessary is this natural radical heat, and so unseparable Are life and warmth, that we cannot First ascend to the highest pitch, no nor secondly reach the lowest degree of true spiritual life, without Some greater or lesser measure of it.
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and unable to do any thing to purpose, whilest frozen and benummed with cold? but when well warmed how pliable and active? The warm wax then works and the melted metal runs.
and unable to do any thing to purpose, whilst frozen and benumbed with cold? but when well warmed how pliable and active? The warm wax then works and the melted metal runs.
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And when the Prophet had his lips once touched with a live coal from the altar, then instead of his former wo is me v. 5. you hear him presently saying here am I, send me, v. 8. like the Seraphim that touched him with it, who had Six wings v. 2. to express the greater readiness and swiftness of those heavenly Ministers,
And when the Prophet had his lips once touched with a live coal from the altar, then instead of his former woe is me v. 5. you hear him presently saying Here am I, send me, v. 8. like the Seraphim that touched him with it, who had Six wings v. 2. to express the greater readiness and swiftness of those heavenly Ministers,
as in Ezekiels vision we find their appearance to be like lamps and burning coals, Chap. 1. 13. and accordingly we find they had wings to their hands, and their feet sparkled for heat and hast, v. 7, 8. They ran and returned as the appearance of a flash of lightning, v. 14. and so we must be fervent in spirit, if we would serve the Lord to purpose, Rom. 12. 11. be zealous if you would repent or amend, Rev. 3. 19. as John Baptist the Preacher of repentance was a burning and shining light John 5. 35. And hence it is that God useth to inkindle this Divine flame in the hearts of those of his Servants whom he raiseth up to any more extraordinary and heroick service and employment.
as in Ezekiel's vision we find their appearance to be like lamps and burning coals, Chap. 1. 13. and accordingly we find they had wings to their hands, and their feet sparkled for heat and haste, v. 7, 8. They ran and returned as the appearance of a flash of lightning, v. 14. and so we must be fervent in Spirit, if we would serve the Lord to purpose, Rom. 12. 11. be zealous if you would Repent or amend, Rev. 3. 19. as John Baptist the Preacher of Repentance was a burning and shining Light John 5. 35. And hence it is that God uses to inkindle this Divine flame in the hearts of those of his Servants whom he Raiseth up to any more extraordinary and heroic service and employment.
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but he was warm at his work and hot upon it, Nehem. 3. 20. Apollos, Acts 18. 25. was fervent in spirit, and then he spake and taught diligently the things of the Lord. Fervet opus.
but he was warm At his work and hight upon it, Nehemiah 3. 20. Apollos, Acts 18. 25. was fervent in Spirit, and then he spoke and taught diligently the things of the Lord. Fervent opus.
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In Scripture, when some great thing to be done is spoken of, it's said the zeal of the Lord shall do this, and it is the zeal which he inkindleth in the hearts of his more eminent servants, that must go through with any such more noble atchievements,
In Scripture, when Some great thing to be done is spoken of, it's said the zeal of the Lord shall do this, and it is the zeal which he enkindleth in the hearts of his more eminent Servants, that must go through with any such more noble achievements,
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whilst it either breaks or burns through all difficulties and oppositions, as whilest the man that creeps or slowly goeth up the hill is wearied before he goes to the top of it, another that putting to his strength runs up, with more ease ascends it;
while it either breaks or burns through all difficulties and oppositions, as whilst the man that creeps or slowly Goes up the hill is wearied before he Goes to the top of it, Another that putting to his strength runs up, with more ease ascends it;
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The Palm-trees which are the ensignes of victory delight to grow in hot soiles, on the contrary Bernard well observes that Adami voluntas non habuit fortitudinem, quia non habuit fervorem.
The Palm-trees which Are the ensigns of victory delight to grow in hight soils, on the contrary Bernard well observes that Adam Voluntas non Habuit fortitudinem, quia non Habuit fervorem.
When God washeth away the filth of the daughters of Zion and Jerusalem, it's by the spirit of burning, Isa. 4. 4. It's hot water that washeth out such souler stains and defilements.
When God washes away the filth of the daughters of Zion and Jerusalem, it's by the Spirit of burning, Isaiah 4. 4. It's hight water that washes out such souler stains and defilements.
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And accordingly it adds much to the valuableness of zeal that God so highly valueth and esteemeth of it, that as he makes it the end he aims at in mercies bestowed (he redeems us to make us a people zealous of good works, Tit. 2. 14.) So when angry he is pacified by it.
And accordingly it adds much to the valuableness of zeal that God so highly valueth and esteems of it, that as he makes it the end he aims At in Mercies bestowed (he redeems us to make us a people zealous of good works, Tit. 2. 14.) So when angry he is pacified by it.
The effectual fervent prayer of the righteous man availeth much, James 5. 16. and without some measure of this lively warmth best duties avail nothing.
The effectual fervent prayer of the righteous man availeth much, James 5. 16. and without Some measure of this lively warmth best duties avail nothing.
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The richest sacrifices if not burnt with this altar-fire, and the finest flowr and sweetest oyl if not baked in this frying pan (as some of the Ancients apply it) have no relish, make no sweet savour in Gods nostrils. No, are very distastful.
The Richest Sacrifices if not burned with this altar-fire, and the Finest flower and Sweetest oil if not baked in this frying pan (as Some of the Ancients apply it) have no relish, make no sweet savour in God's nostrils. No, Are very distasteful.
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and his zeal for his servants good (which the Scripture often mentioneth and we more often reap the benefit of) he expects should warm our hearts and set them on a flame for him,
and his zeal for his Servants good (which the Scripture often mentioneth and we more often reap the benefit of) he expects should warm our hearts and Set them on a flame for him,
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if she prove zealous and repent, Rev. 3. 19. he will come in and sup with, v. 20. if she continue lukewarm, he will even spue out of his mouth v. 16. (as tepida are vomitoria) and that signifieth both a loathing aversation and an utter rejection,
if she prove zealous and Repent, Rev. 3. 19. he will come in and sup with, v. 20. if she continue lukewarm, he will even spue out of his Mouth v. 16. (as Tepida Are vomitoria) and that signifies both a loathing aversation and an utter rejection,
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for God forbid that the Holy one of Israel should return to his vomit. No he had rather have them quite cold than thus lukewarm, v. 15. it being more dishonourable to him;
for God forbid that the Holy one of Israel should return to his vomit. No he had rather have them quite cold than thus lukewarm, v. 15. it being more dishonourable to him;
Or if sometimes more heated, yet now grown cool again in their affections to him, like the man in the law, who after marriage found some blemish in his wife,
Or if sometime more heated, yet now grown cool again in their affections to him, like the man in the law, who After marriage found Some blemish in his wife,
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for which he less loved her. Either, Both, of which are blasphemously derogatory and dishonourable to his infinite Divine excellency: as though either he
for which he less loved her. Either, Both, of which Are blasphemously derogatory and dishonourable to his infinite Divine excellency: as though either he
and so they were in doubt whether they should not wrong themselves by accepting him — Or that either since they knew him he was grown worse than he was or than they sometimes thought;
and so they were in doubt whither they should not wrong themselves by accepting him — Or that either since they knew him he was grown Worse than he was or than they sometime Thought;
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So justly provoking and therefore so highly displeasing is the want of zeal to God, which inferreth the presence of it the more highly grateful to him — and this the more, in that it is so ungrateful to ungodly men, nimis vehementes impetus odere cives.
So justly provoking and Therefore so highly displeasing is the want of zeal to God, which infers the presence of it the more highly grateful to him — and this the more, in that it is so ungrateful to ungodly men, nimis vehements impetus odere cives.
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Their fervour doth inflame the others rage, as much as the red cloath doth the Elephant. At the first appearance of such a fire kindling, tanquam ad commune incendium extinguendum, they presently cry out with them, Acts 21. 28. Men of Israel, Help.
Their fervour does inflame the Others rage, as much as the read cloth does the Elephant. At the First appearance of such a fire kindling, tanquam ad commune incendium extinguendum, they presently cry out with them, Acts 21. 28. Men of Israel, Help.
— And so from this and the former Considerations we may gather how truly valuable zeal in it self is, that Paul might well put it into his inventory of those things which made him somebody in the World.
— And so from this and the former Considerations we may gather how truly valuable zeal in it self is, that Paul might well put it into his inventory of those things which made him somebody in the World.
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2. Which leads to the second particular propounded, that zeal in matters of Religion being of this remark, we are naturally very subject so to please our selves in it as to think we are pleasing to God by it,
2. Which leads to the second particular propounded, that zeal in matters of Religion being of this remark, we Are naturally very Subject so to please our selves in it as to think we Are pleasing to God by it,
when he verily thought that he ought to do many things against the Name of Jesus, as they who killed his servants thought that in so doing they did God service, John 16. 2. Where there is warmth we conclude there is life, and every feverish heat we take to be natural and kindly, nay oftentimes the fire of hell for heavens warmth and influence. And so not only with the Priests of Cybele and other NONLATINALPHABET amongst the Heathens, the Sibyls, the Jewish Zealots, and many of our Enthusiasts; but it may be many a hot-headed phansie,
when he verily Thought that he ought to do many things against the Name of jesus, as they who killed his Servants Thought that in so doing they did God service, John 16. 2. Where there is warmth we conclude there is life, and every feverish heat we take to be natural and kindly, nay oftentimes the fire of hell for heavens warmth and influence. And so not only with the Priests of Cybele and other among the heathens, the Sibyls, the Jewish Zealots, and many of our Enthusiasts; but it may be many a hotheaded fancy,
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and whilst in their cursings and blasphemings, their tongues are set on fire from hell, they account them as representations of the Apostles fiery cloven tongues; and as some place the element of fire next to heaven, so they in these fiery raptures conceit themselves with Elijah to be caught up to heaven in a fiery Chariot.
and while in their cursings and blasphemings, their tongues Are Set on fire from hell, they account them as representations of the Apostles fiery cloven tongues; and as Some place the element of fire next to heaven, so they in these fiery raptures conceit themselves with Elijah to be caught up to heaven in a fiery Chariot.
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His zeal indeed was yet continued, but now so turned out of the former Channel, that That his former zeal he now finds instead of commending him to God had very much provoked him,
His zeal indeed was yet continued, but now so turned out of the former Channel, that That his former zeal he now finds instead of commending him to God had very much provoked him,
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The third thing propounded and principally intended, That it is not even a Religious zeal that (as to our acceptance with God) we should please our selves with,
The third thing propounded and principally intended, That it is not even a Religious zeal that (as to our acceptance with God) we should please our selves with,
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1. Ill pitched as to the object, and so it's fire, but besides the hearth, and so instead of promoting our peace and salvation may do a great deal of mischief both to our selves and others. As
1. Ill pitched as to the Object, and so it's fire, but beside the hearth, and so instead of promoting our peace and salvation may do a great deal of mischief both to our selves and Others. As
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Such was the Pharisees zeal, the heat whereof was spent and evaporated in tithing of mint, anise and cumin, the Papists in the quisquiliae, and trash of their Ceremonies; and much of many of ours in sorry minims and punctilioes, in which we break our arm in throwing a feather with our whole strength,
Such was the Pharisees zeal, the heat whereof was spent and evaporated in tithing of mint, anise and cumin, the Papists in the Quisquiliae, and trash of their Ceremonies; and much of many of ours in sorry minims and Punctilioes, in which we break our arm in throwing a feather with our Whole strength,
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But would a wise man lay his whole weight on a rush? or should the furnace be heated seven times hotter to burn a straw? or dare we think God to be as unwise as we are, to be taken with such trifles? Our Apostle telleth us No;
But would a wise man lay his Whole weight on a rush? or should the furnace be heated seven times hotter to burn a straw? or Dare we think God to be as unwise as we Are, to be taken with such trifles? Our Apostle Telleth us No;
that Meat commendeth us not to God, nor doth his Kingdom consist in meat and drink, but in those NONLATINALPHABET, Righteousness, and Peace, and Joy in the Holy Ghost.
that Meat commends us not to God, nor does his Kingdom consist in meat and drink, but in those, Righteousness, and Peace, and Joy in the Holy Ghost.
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And you will think Paul 's zeal here was not very well placed when it was so hot upon it in persecuting the Church. Oh the hellish heat of many Sinners in their hot pursuits of revenge, malice, lust, &c. But will zeal (not against sin but) for sin commend us to God who hateth it perfectly,
And you will think Paul is zeal Here was not very well placed when it was so hight upon it in persecuting the Church. O the hellish heat of many Sinners in their hight pursuits of revenge, malice, lust, etc. But will zeal (not against since but) for since commend us to God who hates it perfectly,
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NONLATINALPHABET. It's good to be zealously affected always, if it be in a good thing, Gal. 4. 18. NONLATINALPHABET, zealously affect the best gifts, 1 Cor. 12. 31. and if we would be a peculiar people to God, we must be zealous, but then it must be of good works, Tit. 2. 14. It was not for sin but against sin, that Lot, David and Paul were so zealous, that gained Gods approbation.
. It's good to be zealously affected always, if it be in a good thing, Gal. 4. 18., zealously affect the best Gifts, 1 Cor. 12. 31. and if we would be a peculiar people to God, we must be zealous, but then it must be of good works, Tit. 2. 14. It was not for since but against since, that Lot, David and Paul were so zealous, that gained God's approbation.
So Judah was all fire and tow against Tamar for playing the Harlot (bring her forth and let her be burnt, Gen. 38. 24.) till by the staff, signet and bracelet he came to know that it was himself by whom she was with Child, and then we hear no more of it, the fire was quenched presently.
So Judah was all fire and tow against Tamar for playing the Harlot (bring her forth and let her be burned, Gen. 38. 24.) till by the staff, signet and bracelet he Come to know that it was himself by whom she was with Child, and then we hear no more of it, the fire was quenched presently.
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And it's said, that Davids anger was greatly kindled against the man, whilest he knew not that he was the man, 2 Sam. 12. 5, 7. and our Paul as exceedingly zealous (as he saith he was) yet it was against Christians and their sins (as often it falleth out, that what we are so zelous against in others in not sin,
And it's said, that Davids anger was greatly kindled against the man, whilst he knew not that he was the man, 2 Sam. 12. 5, 7. and our Paul as exceedingly zealous (as he Says he was) yet it was against Christians and their Sins (as often it falls out, that what we Are so zealous against in Others in not since,
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God over-heareth Ephraim bemoaning himself most bitterly, Jer. 31. 18. And David when more awakened, cries out of himself, Is it not I? even I it is that have sinned, let thy hand be against me, and against my fathers house.
God over-heareth Ephraim bemoaning himself most bitterly, Jer. 31. 18. And David when more awakened, cries out of himself, Is it not I? even I it is that have sinned, let thy hand be against me, and against my Father's house.
and want of love to others, that which makes us so angry (and as we think zealous) in other mens sins, is because it displeaseth rather us than God, and rather thwarts our touchy humour or it may be outward design or interest than Gods holy Nature and will.
and want of love to Others, that which makes us so angry (and as we think zealous) in other men's Sins, is Because it displeaseth rather us than God, and rather thwarts our touchy humour or it may be outward Design or Interest than God's holy Nature and will.
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Passion without Compassion which our Saviours zeal was ever happily tempered with, as we read, Mark 3. 5. when he looked upon the Jewes with most anger, that he was withal grieved and that for the hardness of their hearts.
Passion without Compassion which our Saviors zeal was ever happily tempered with, as we read, Mark 3. 5. when he looked upon the Jews with most anger, that he was withal grieved and that for the hardness of their hearts.
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Sedulius on Rom. 10. did minus dicere when he said, Non multum prodest habere zelum & non habere scientiam, that zeal without knowledge did little good.
Sedulius on Rom. 10. did minus dicere when he said, Non multum profits habere zelum & non habere scientiam, that zeal without knowledge did little good.
But most commonly it falls out otherwise, that zeal without knowledge (as in the Bores wars in Germany, and our combustions at home) proves most tumultuous and pernicious,
But most commonly it falls out otherwise, that zeal without knowledge (as in the Boars wars in Germany, and our combustions At home) Proves most tumultuous and pernicious,
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when he is most cried up, as Calvin saith, sometimes he was chosen as the best Preacher, ut quis { que } clamosissimus erat & stolido furore praeditus, quem illi zelum vocant quo nunquam arsit Helias.
when he is most cried up, as calvin Says, sometime he was chosen as the best Preacher, ut quis { que } clamosissimus erat & stolido furore praeditus, Whom illi zelum Vocant quo Never arsit Elias.
Moses anger we read waxed hot when upon his coming down from the Mount he saw the golden calf, and the people dancing, and though his sudden breaking of the tables upon it was ordered by God to convey a good Moral to us,
Moses anger we read waxed hight when upon his coming down from the Mount he saw the golden calf, and the people dancing, and though his sudden breaking of the tables upon it was ordered by God to convey a good Moral to us,
as some conceive it had not, yet that of Israels sudden resolution of going to war against the two Tribes and half, Josh. 22. 12. and against the Benjamites, Judg. 20. 8. had in it too much precipitancy.
as Some conceive it had not, yet that of Israel's sudden resolution of going to war against the two Tribes and half, Josh. 22. 12. and against the Benjamites, Judges 20. 8. had in it too much precipitancy.
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Hitherto refer also all indiscrete zeal when not managed with sobriety and wisdom (as Psal. 112. with zeal v. 1. is joined discretion v. 5.) but so weakly and indiscreetly, with such antique looks and gestures, such foolish attempts and actions, as makes all ridiculous.
Hitherto refer also all indiscrete zeal when not managed with sobriety and Wisdom (as Psalm 112. with zeal v. 1. is joined discretion v. 5.) but so weakly and indiscreetly, with such antique looks and gestures, such foolish attempts and actions, as makes all ridiculous.
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as John Baptist was not only a burning, but also a shining light, John 5. 35. But yet more burning than shining. Fervor ei quodammodo substantialior videtur, as Bernard saith of him:
as John Baptist was not only a burning, but also a shining Light, John 5. 35. But yet more burning than shining. Fervor ei quodammodo substantialior videtur, as Bernard Says of him:
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as when David• heart was hot, yet his tongue was silent, Psal. 39. 2, 3. there had need be light as well as heat: else there will be more of the smothered heat of hell, than of the kindly warmth of heaven in it; especially if,
as when David• heart was hight, yet his tongue was silent, Psalm 39. 2, 3. there had need be Light as well as heat: Else there will be more of the smothered heat of hell, than of the kindly warmth of heaven in it; especially if,
In all which Jehu's zeal was grosly faulty, when pretending God his eye was on a Kingdom, and yet would have mens eyes on him as a great zealot, Come and see my zeal for the Lord, 2 Kings 10. 16. This the Pharisees zeal was also deeply guilty of, that they might be seen of men, and have glory of them: of which also Luther accused the Monks and Friars of his time that were very loud and seemed to be exceeding zealous: but it was rather for their Paunch than the Pope; whilst he said of himself, At non eram it à glacies & frigus ipsum in defendendo Papam, his zeal for his then-Religion was more plain and honest hearted,
In all which Jehu's zeal was grossly faulty, when pretending God his eye was on a Kingdom, and yet would have men's eyes on him as a great zealot, Come and see my zeal for the Lord, 2 Kings 10. 16. This the Pharisees zeal was also deeply guilty of, that they might be seen of men, and have glory of them: of which also Luther accused the Monks and Friars of his time that were very loud and seemed to be exceeding zealous: but it was rather for their Paunch than the Pope; while he said of himself, At non eram it à Glacies & Frigus ipsum in defendendo Pope, his zeal for his then-Religion was more plain and honest hearted,
— which is so far from commending us to God, as it justly makes us abominable both to God and Man. Too costly a paint to be laid on so rotten a Sepulchre:
— which is so Far from commending us to God, as it justly makes us abominable both to God and Man. Too costly a paint to be laid on so rotten a Sepulchre:
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that zeal, that noble spark which is the flower, vigour, spirit and quintessence of all the affections should be so debased as to be prostituted and made a stalking-Horse to such poor and low projects:
that zeal, that noble spark which is the flower, vigour, Spirit and quintessence of all the affections should be so debased as to be prostituted and made a stalking-Horse to such poor and low projects:
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For how should love be absent from our zeal, which is the chief ingredient of it? It being intense love of God and our Brethren that should make us zealous for him,
For how should love be absent from our zeal, which is the chief ingredient of it? It being intense love of God and our Brothers that should make us zealous for him,
The fine flower of the meat-offering in the law was to be baked, we heard, in the frying-pan, which the Ancients (I told you) said typed out zeal, but it was to be mingled with oil, Levit. 2. 7. by which the same Authors would have us understand meekness and gentleness, which should always go with our zeal the better to temper it,
The fine flower of the Meat offering in the law was to be baked, we herd, in the frying-pan, which the Ancients (I told you) said typed out zeal, but it was to be mingled with oil, Levit. 2. 7. by which the same Authors would have us understand meekness and gentleness, which should always go with our zeal the better to temper it,
It's into the Mount (to a great height) that we then get when such a Moses and an Elijah meet, if we be meekly zealous, especially if they meet and speak with Christ; if they be truly Religious and Christian, not only with whom but in whom a Moses and Elijah fully and transcendently met.
It's into the Mount (to a great height) that we then get when such a Moses and an Elijah meet, if we be meekly zealous, especially if they meet and speak with christ; if they be truly Religious and Christian, not only with whom but in whom a Moses and Elijah Fully and transcendently met.
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and most compassionate pity and meekness at the same time, when you read, Mark. 3. 5. that whilest he was most angry, (and you never expresly read him angry but there) yet even then and there you read too that out of compassion he was grieved for the hardness of their hearts, as Moses we sometimes find very angry in the cause of God,
and most compassionate pity and meekness At the same time, when you read, Mark. 3. 5. that whilst he was most angry, (and you never expressly read him angry but there) yet even then and there you read too that out of compassion he was grieved for the hardness of their hearts, as Moses we sometime find very angry in the cause of God,
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and yet the meekest man upon earth, as the same spirit which appeared upon the Apostles in the resemblance of fire, Acts 2. 3. descended upon Christ in the likeness of the meek dove, Matth. 3. 16.
and yet the Meekest man upon earth, as the same Spirit which appeared upon the Apostles in the resemblance of fire, Acts 2. 3. descended upon christ in the likeness of the meek dove, Matthew 3. 16.
If therefore on the contrary our zeal instead of love be imbittered with hatred and malice, it's NONLATINALPHABET, bitter zeal, as the Apostle calls it, James 3. 14. zelus amaritudinis non amoris, as Divines speak, the one of which is to be blown up,
If Therefore on the contrary our zeal instead of love be imbittered with hatred and malice, it's, bitter zeal, as the Apostle calls it, James 3. 14. Zeal amaritudinis non amoris, as Divines speak, the one of which is to be blown up,
Or if it be inflamed into discontent (a touch whereof David had when his heart was hot and glowed, Psal. 39. 3. and Ezekiel when he went on God's errand but in the bitterness and heat of his spirit, Ezek. 3. 14.) or Rage and Fury, that like Solomon's mad man it casts fire brands, arrows,
Or if it be inflamed into discontent (a touch whereof David had when his heart was hight and glowed, Psalm 39. 3. and Ezekielem when he went on God's errand but in the bitterness and heat of his Spirit, Ezekiel 3. 14.) or Rage and Fury, that like Solomon's mad man it Cast fire brands, arrows,
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and death, Boanerges thunderclaps, all devouring words and actions, as zealous Jehu used to drive furiously: and those whom we read of in the Gospel, and the Acts that were filled with indignation against Christ and his Apostles, were cut to the heart, gnashed with their teeth, contradicted, blasphemed, laid hands on them, and persecuted them.
and death, Boanerges thunderclaps, all devouring words and actions, as zealous Jehu used to drive furiously: and those whom we read of in the Gospel, and the Acts that were filled with Indignation against christ and his Apostles, were Cut to the heart, gnashed with their teeth, contradicted, blasphemed, laid hands on them, and persecuted them.
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as Saul's zeal did to the Gibeonites, 2 Sam. 21. 2. and our Sauls here in the Text to the Church of Christ, meer Wild-fire, that such hot-spurs prove Ardeliones, the Worlds Phaetons, set all on a combustion,
as Saul's zeal did to the Gibeonites, 2 Sam. 21. 2. and our Saul's Here in the Text to the Church of christ, mere Wildfire, that such hotspurs prove Ardeliones, the World's Phaetons, Set all on a combustion,
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as the Zelots did in Jerusalem, and their Successors in Germany. And the Lord cool such spirits among us, that it come not to an universal conflagration. And shall this then that thus destroys men lives be compared with Christ that saves them? I pray let us be willing to suffer the loss of this, that we be not all lost.
as the Zealots did in Jerusalem, and their Successors in Germany. And the Lord cool such spirits among us, that it come not to an universal conflagration. And shall this then that thus Destroys men lives be compared with christ that saves them? I pray let us be willing to suffer the loss of this, that we be not all lost.
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and he might have been zealous too, and yet he might have been NONLATINALPHABET (as Chrysostom noteth) rash, and all that might be NONLATINALPHABET out of an ambitious aspiring to rule and dominion,
and he might have been zealous too, and yet he might have been (as Chrysostom notes) rash, and all that might be out of an ambitious aspiring to Rule and dominion,
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quoad externam coram hominibus conversationem, for his outward carriage before men, he was (as it is said of Zachary and Elizabeth) sine querelâ, not blamed or complained of by his neighbours,
quoad externam coram hominibus conversationem, for his outward carriage before men, he was (as it is said of Zachary and Elizabeth) sine querelâ, not blamed or complained of by his neighbours,
and so not guilty of any thing, for which, according to the course of their law then in use, he might justly and legally be accused before the Judgment-seat,
and so not guilty of any thing, for which, according to the course of their law then in use, he might justly and legally be accused before the Judgment seat,
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Nor was it stained with a vicious life, but (quod praecipuum erat, as he saith) this was the top and crown of all his other excellencies, that he was a sober, virtuous (in a word) a compleat moral Man, zealous in his mistaken Religion,
Nor was it stained with a vicious life, but (quod praecipuum erat, as he Says) this was the top and crown of all his other excellencies, that he was a Sobrium, virtuous (in a word) a complete moral Man, zealous in his mistaken Religion,
which in real worth was more than all his forementioned priviledges, which he sometimes thought he might well esteem gain, seeing that thereby he gained so much repute from abroad with others,
which in real worth was more than all his forementioned privileges, which he sometime Thought he might well esteem gain, seeing that thereby he gained so much repute from abroad with Others,
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In handling of which I shall follow the same method that I did in the former particulars. 1. Shew the true value and intrinsick worth of this vertuous unblameable frame and outward carriage. 2. That it is so great, especially in many mens esteem, that they think it safe,
In handling of which I shall follow the same method that I did in the former particulars. 1. Show the true valve and intrinsic worth of this virtuous unblameable frame and outward carriage. 2. That it is so great, especially in many men's esteem, that they think it safe,
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or prejudge my present meaning, as though I intended to decry morality, as I have heard from this place some pretty sharply inveighed against for it with reflections as though they were defective in that which they so speak against.
or prejudge my present meaning, as though I intended to decry morality, as I have herd from this place Some pretty sharply inveighed against for it with reflections as though they were defective in that which they so speak against.
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as though I meant to un-man him, whom I would have to be a Christian, or that I forbad him to get up the lower steps, to whom I say, Friend you must ascend higher, or else you will never reach heaven. He that desireth you to add to your vertue faith, doth not either bid or permit you to be vicious; but when the Apostle Peter in a contrary method commands you to add to your faith vertue (if by vertue there be meant that which we now speak of) he seemeth to me to hint that
as though I meant to unman him, whom I would have to be a Christian, or that I forbade him to get up the lower steps, to whom I say, Friend you must ascend higher, or Else you will never reach heaven. He that Desires you to add to your virtue faith, does not either bid or permit you to be vicious; but when the Apostle Peter in a contrary method commands you to add to your faith virtue (if by virtue there be meant that which we now speak of) he seems to me to hint that
3. And this further, that faith should not be an additament and superstructure to vertue, but rather the foundation of it, that so it may be true vertue, for (as Austin saith) Absit ut in aliquo sit vera virtus, nisi fuerit justus:
3. And this further, that faith should not be an additament and superstructure to virtue, but rather the Foundation of it, that so it may be true virtue, for (as Austin Says) Absit ut in Aliquo sit vera virtus, nisi fuerit justus:
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And so indeed I desire that Christ (and faith in him) should be laid as the foundation, (for no other foundation did Paul know that any man can lay) of all our moral qualifications and performances,
And so indeed I desire that christ (and faith in him) should be laid as the Foundation, (for no other Foundation did Paul know that any man can lay) of all our moral qualifications and performances,
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For sine Christo omnis virtus in vitio est, and so in getting up to heaven by this Jacob 's Ladder, let the foot tread the rounds, let us work and walk in Gods way:
For sine Christ omnis virtus in vitio est, and so in getting up to heaven by this Jacob is Ladder, let the foot tread the rounds, let us work and walk in God's Way:
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but withal let the hand before lay hold, (as it usually doth in going up a Ladder) the hand of faith, I mean, withal first lay hold of Christ and his Righteousness for our justification.
but withal let the hand before lay hold, (as it usually does in going up a Ladder) the hand of faith, I mean, withal First lay hold of christ and his Righteousness for our justification.
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and so (as according to his higher well-head and principle) to rise higher to those more noble spiritual operations of Gospel-faith and love, which such a pure moralist is so far from attaining to, that he doth not so much as think fit to desire or endeavour after,
and so (as according to his higher wellhead and principle) to rise higher to those more noble spiritual operations of Gospel faith and love, which such a pure moralist is so Far from attaining to, that he does not so much as think fit to desire or endeavour After,
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1. It's the honour of humane Nature, a chief part of our humanity, whereby we are men, yea (though not the chief yet) the more visible part of the image of God wherein at first we were created,
1. It's the honour of humane Nature, a chief part of our humanity, whereby we Are men, yea (though not the chief yet) the more visible part of the image of God wherein At First we were created,
and what of this kind is in any of us since our fall are (as usually they are taken) some of the rudera and broken pieces of that first goodly building.
and what of this kind is in any of us since our fallen Are (as usually they Are taken) Some of the rudera and broken Pieces of that First goodly building.
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and the stripes of the Children of men, 2 Sam. 7. 14. have something of gentleness and moderation, i. e. of humanity, in the true sense of that phrase. Premunt ità ut non comprimant.
and the stripes of the Children of men, 2 Sam. 7. 14. have something of gentleness and moderation, i. e. of humanity, in the true sense of that phrase. Premunt ità ut non comprimant.
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2. But secondly, there is more than humanity, something Divine in it, as being the product of a more common and inferiour working of the spirit of Christ, some dimmer and cooler rayes of the sun of righteousness as he is the light which enlightneth every man that cometh into the world, John 1. 9. as he said, nec quenquam sine Christo nasci. How often doth Austin call these lower workings the gifts of God? and if Polemon by hearing of Xenocrates of a drunkard prove sober, ne id ipsum quod melius in eo factum est, humano operi tribuerim, sed Divino:
2. But secondly, there is more than humanity, something Divine in it, as being the product of a more Common and inferior working of the Spirit of christ, Some dimmer and cooler rays of the sun of righteousness as he is the Light which Enlighteneth every man that comes into the world, John 1. 9. as he said, nec quenquam sine Christ Nasci. How often does Austin call these lower workings the Gifts of God? and if Polemon by hearing of Xenocrates of a drunkard prove Sobrium, ne id ipsum quod Better in eo factum est, Human operi tribuerim, sed Divino:
He accounts it a Divine work to make only a moral change and reformation. It's a special gift of God, qui dona sua, prout ipse judicaverit, hominibus & magna magnis & parva largitur parvulis, as Bede speaketh. Gods largess.
He accounts it a Divine work to make only a moral change and Reformation. It's a special gift of God, qui dona sua, prout ipse judicaverit, hominibus & Magna magnis & parva largitur parvulis, as Bede speaks. God's largess.
for were not men hereby civilized, and the rage and violence of lust restrained, take away once justice and temperance, morality, indeed humanity from humane Society,
for were not men hereby civilized, and the rage and violence of lust restrained, take away once Justice and temperance, morality, indeed humanity from humane Society,
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even of Devils in an hell let loose should we see in the world? What some Romanists unhappily made the Emblem of Bellarmine, a Tiger held in a chain with this motto, Solve me, & videbis qui siem:
even of Devils in an hell let lose should we see in the world? What Some Romanists unhappily made the Emblem of Bellarmine, a Tiger held in a chain with this motto, Solve me, & You will see qui siem:
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and it should be said of us as once of Ephraim, Ephraim is joyned to idols, let him alone, Hos. 4. 17. it would not come to so good as was said of Naphtali, that he was a hind let loose that gave goodly words;
and it should be said of us as once of Ephraim, Ephraim is joined to Idols, let him alone, Hos. 4. 17. it would not come to so good as was said of Naphtali, that he was a hind let lose that gave goodly words;
there would but few good words and fewer good deeds proceed from us, no nor so good as what was said of Ephraim that he was a wild asse alone by himself, Hos. 8. 9. (though that would be wild enough, Jer. 2. 24.) but yet with less hurt and mischief to others and our selves than when we should see what horrid metamorphoses of creatures in the shapes of men into brutes for sensuality, ravenous beasts of prey for bloud and violence,
there would but few good words and fewer good Deeds proceed from us, no nor so good as what was said of Ephraim that he was a wild Ass alone by himself, Hos. 8. 9. (though that would be wild enough, Jer. 2. 24.) but yet with less hurt and mischief to Others and our selves than when we should see what horrid metamorphoses of creatures in the shapes of men into brutus's for sensuality, ravenous beasts of prey for blood and violence,
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as sometimes in a way of outward afflictions he hedgeth our way with thorns, Hos. 2. 6. to keep us from treading down all bounds and running into all excess of ri•t with greediness,
as sometime in a Way of outward afflictions he hedgeth our Way with thorns, Hos. 2. 6. to keep us from treading down all bounds and running into all excess of ri•t with greediness,
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This Austin in several places, especially in his books contra Julianum observeth in the vertues of the Heathens, the Romans and others, that they attained to a moral and vertuous deportment, ad mores civitatum, concordiamque populorum,
This Austin in several places, especially in his books contra Julianum observeth in the Virtues of the heathens, the Romans and Others, that they attained to a moral and virtuous deportment, ad mores Civitatum, concordiamque populorum,
4. And which yet is more valuable in Christians as being a choice ornament of the Gospel and credit of their Religion, when they do not only far exceed them in spirituals,
4. And which yet is more valuable in Christians as being a choice ornament of the Gospel and credit of their Religion, when they do not only Far exceed them in spirituals,
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and justly, and unblameably we behaved our selves, 1 Thess. 2. 10. can out-vie the Greek's Socrates or Aristides, and all the Fabii, Reguli, and Fabricii, so famous amongst the Romans, oh!
and justly, and unblamably we behaved our selves, 1 Thess 2. 10. can outvie the Greek's Socrates or Aristides, and all the Fabii, Reguli, and Fabricii, so famous among the Roman, o!
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when Clement writing to the Corinthians, can congratulate, NONLATINALPHABET NONLATINALPHABET, their sober and gentle piety, when Christians are sober and just, godly men, godly, but righteous, meek, merciful, and every way vertuous withal, that whilest the Heathen, the Hypocrite, the natural man doth but turkess an old suit, which makes it only look handsomely, with the true Christian, All is made new, and so is more comely;
when Clement writing to the Corinthians, can congratulate,, their Sobrium and gentle piety, when Christians Are Sobrium and just, godly men, godly, but righteous, meek, merciful, and every Way virtuous withal, that whilst the Heathen, the Hypocrite, the natural man does but turkess an old suit, which makes it only look handsomely, with the true Christian, All is made new, and so is more comely;
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This, This would much redound to the honour of Christ and the Gospel, and therefore if his Glory be to be esteemed, this that makes so much for it is truly valuable.
This, This would much redound to the honour of christ and the Gospel, and Therefore if his Glory be to be esteemed, this that makes so much for it is truly valuable.
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So the Apostle takes notice of the Heathens thoughts excusing of them when innocent, and if Epicurus his placing happiness in pleasure meant only that joy and satisfaction of mind which follows a vertuous temper and action as a sweet air after the stroke of a well tuned and touched instrument, it was not so much amiss,
So the Apostle Takes notice of the heathens thoughts excusing of them when innocent, and if Epicurus his placing happiness in pleasure meant only that joy and satisfaction of mind which follows a virtuous temper and actium as a sweet air After the stroke of a well tuned and touched Instrument, it was not so much amiss,
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Surely a sober, especially a Christian, sober, just, and unblameable temper and carriage prevents, as many unquiet disturbing brabbles and contests with others,
Surely a Sobrium, especially a Christian, Sobrium, just, and unblameable temper and carriage prevents, as many unquiet disturbing brabbles and contests with Others,
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as Abigail said to David, 1 Sam. 25. 31. that it would be no grief, nor offence of heart to him afterward that he had not causl•sly shed bloud, or avenged himself:
as Abigail said to David, 1 Sam. 25. 31. that it would be no grief, nor offence of heart to him afterwards that he had not causl•sly shed blood, or avenged himself:
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so it will at the last be no sorrow of heart or inward wounding, nay much satisfaction and joy of heart, for which we shall (as David there did, v. 33, 34.) bless God that we were kept from such out-rages, which after we should have dearly paid for;
so it will At the last be no sorrow of heart or inward wounding, nay much satisfaction and joy of heart, for which we shall (as David there did, v. 33, 34.) bless God that we were kept from such outrages, which After we should have dearly paid for;
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Now these and the like particulars fully shew that a vertuous unblameable course is truly valuable, (which secundùm justitiae regulam non solùm vituperare non possumus, verùm etiam meritò recté { que } laudamus.) And truly so valuable, that we are very apt so to over-prize it, as
Now these and the like particulars Fully show that a virtuous unblameable course is truly valuable, (which secundùm justitiae regulam non solùm vituperare non possumus, verùm etiam meritò recté { que } Laudamus.) And truly so valuable, that we Are very apt so to overprize it, as
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That he was no extortioner, unjust, no Adulterer, or like the profane Publican, was that which the proud Pharisee, Luke 18. 11. gloried of and looked to be justified by,
That he was no extortioner, unjust, no Adulterer, or like the profane Publican, was that which the proud Pharisee, Lycia 18. 11. gloried of and looked to be justified by,
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but our most compleat Moralists build upon, and these latter more than the former, because more out of judgment, from a self-flattering intuition of their vertuous qualifications and performances;
but our most complete Moralists built upon, and these latter more than the former, Because more out of judgement, from a self-flattering intuition of their virtuous qualifications and performances;
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their justice, sobriety, temperance and good neighbourhood, so glister and glare in their eyes, and are such realities, that Christ and faith in him they look at as Notions;
their Justice, sobriety, temperance and good neighbourhood, so glister and glare in their eyes, and Are such realities, that christ and faith in him they look At as Notions;
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and being whole in themselves, they need not the Physician, Matth. 9. 12. And so Austin on Psal. 31. sheweth that many of the moral Pagans would therefore not become Christians, as being by their good life self-sufficient,
and being Whole in themselves, they need not the physician, Matthew 9. 12. And so Austin on Psalm 31. shows that many of the moral Pagans would Therefore not become Christians, as being by their good life self-sufficient,
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They are, they think, got high enough, that they need not ascend higher, nay so high in themselves that they look at faith, at least at true believers, as much under them. But however their Morality they rest in,
They Are, they think, god high enough, that they need not ascend higher, nay so high in themselves that they look At faith, At least At true believers, as much under them. But however their Morality they rest in,
and especially for this cause that this diviner light discovers motes in their brightest sun-beams; many defects and blemishes in their most refined purgative vertues, pride, and self and many spiritual lusts, which such Moralists please and pride themselves in,
and especially for this cause that this diviner Light discovers motes in their Brightest sunbeams; many defects and blemishes in their most refined purgative Virtues, pride, and self and many spiritual Lustiest, which such Moralists please and pride themselves in,
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and so they rather hate the light than come to it, lest their deeds should be reproved, John 3. 20. 2. Secondly, They yet the rather sute and close with it because that hereupon it's more within the reach and sphere of their activity.
and so they rather hate the Light than come to it, lest their Deeds should be reproved, John 3. 20. 2. Secondly, They yet the rather suit and close with it Because that hereupon it's more within the reach and sphere of their activity.
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It's indeed a very easy thing to opine, and presume, but nothing harder, than when heart and flesh faileth to make God the Rock the strength of our heart, when sense is at a stand,
It's indeed a very easy thing to opine, and presume, but nothing harder, than when heart and Flesh Faileth to make God the Rock the strength of our heart, when sense is At a stand,
and with Abraham in hope to believe against hope, Rom. 4. 18. It's easier to be vertuous than truly gracious, and we naturally so love our ease, that if the one we think will serve, we have no mind needlesly to trouble our selves in advancing further to the other.
and with Abraham in hope to believe against hope, Rom. 4. 18. It's Easier to be virtuous than truly gracious, and we naturally so love our ease, that if the one we think will serve, we have no mind needlessly to trouble our selves in advancing further to the other.
Something it is that we would bring to God by which to commend our selves to him, which too often the true penitent sinner hath an hankering after, and therefore sufficiently smarts for;
Something it is that we would bring to God by which to commend our selves to him, which too often the true penitent sinner hath an hankering After, and Therefore sufficiently smarts for;
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And therefore because in these morals he hath an NONLATINALPHABET, and a liberum arbitrium, and so can see in them much of a self-efficiency, he hath from what to applaud himself,
And Therefore Because in these morals he hath an, and a liberum Arbitrium, and so can see in them much of a self-efficiency, he hath from what to applaud himself,
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3. And yet the rather, because this outward Civil deportment is more visible, and so more taken notice of and taking with other men, with whom he converseth;
3. And yet the rather, Because this outward Civil deportment is more visible, and so more taken notice of and taking with other men, with whom he Converseth;
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whilest faith, which is seated in the heart, and grace being of a more spiritual nature and less outward garish lustre, is by him not at all looked after.
whilst faith, which is seated in the heart, and grace being of a more spiritual nature and less outward garish lustre, is by him not At all looked After.
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but that after Paul 's example here in the Text, this as well as the former as to our acceptance with God should be accounted loss and dung, that we may gain Christ, To a Soul wounded with sense of sin,
but that After Paul is Exampl Here in the Text, this as well as the former as to our acceptance with God should be accounted loss and dung, that we may gain christ, To a Soul wounded with sense of since,
and languishing and dying away for want of Christ, it will be no NONLATINALPHABET much less any healing Medicine to say, But why are you so trou•led that have lived so vertuously and unblameably, that have been so sober in your carriage,
and languishing and dying away for want of christ, it will be no much less any healing Medicine to say, But why Are you so trou•led that have lived so virtuously and unblamably, that have been so Sobrium in your carriage,
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if when it comes to trial, and I shall be set at the Bar of Justice, I be found in my own righteousness, and therefore passing by all these, But saw ye him whom my soul loveth, saith the Spouse now sick of love, Cant. 3. 3.
if when it comes to trial, and I shall be Set At the Bar of justice, I be found in my own righteousness, and Therefore passing by all these, But saw you him whom my soul loves, Says the Spouse now sick of love, Cant 3. 3.
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1. Because this Morality may be found in them who never savingly knew Christ, and so are far enough from Salvation, for as Austin observes (de sp. & lit. c.
1. Because this Morality may be found in them who never savingly knew christ, and so Are Far enough from Salvation, for as Austin observes (de Spa. & lit. c.
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And hence it is that Austin gives it such homely Elogies, sometimes of a terrena, carnalis { que } justitia, and sometimes Babylonica dilectio; of an earthly carnal righteousness, of a Babylonish Love, such as may proceed from nature (sed aliud est quod impenditur naturae, &c. saith Gregory, I•'s one thing that Nature yields,
And hence it is that Austin gives it such homely Eulogies, sometime of a Terrena, Carnalis { que } justitia, and sometime Babylonian Love; of an earthly carnal righteousness, of a Babylonish Love, such as may proceed from nature (said Aliud est quod impenditur naturae, etc. Says Gregory, I•'s one thing that Nature yields,
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Or if not only from Nature for the Cause, yet such •s meer natural men may be capable of for the subject. But as trim as Nature may look in some mens eyes,
Or if not only from Nature for the Cause, yet such •s mere natural men may be capable of for the Subject. But as trim as Nature may look in Some men's eyes,
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yet sordet Natura sine Gratia in Prosper's judgment, that which is highly esteemed among men may be abomination in the sight of God, Luke 16. 15. and if by nature we be children of wrath, Ephes. 2. 3. that sure cannot pacific God's anger, which we may have,
yet sordet Nature sine Gratia in Prosper's judgement, that which is highly esteemed among men may be abomination in the sighed of God, Lycia 16. 15. and if by nature we be children of wrath, Ephesians 2. 3. that sure cannot pacific God's anger, which we may have,
1. One is Domineering Pride, which ariseth from nothing more than a conceited self-fulness, an NONLATINALPHABET, which of all others our compleat Moralists are most full of.
1. One is Domineering Pride, which arises from nothing more than a conceited self-fulness, an, which of all Others our complete Moralists Are most full of.
How full and self-sufficient their wise man was, let but one Seneca inform you, who equals him with God, and in many things prefers him, Epist. 73. And with little less haughtiness and pride do our compleat Moralists applaud and almost adore themselves,
How full and self-sufficient their wise man was, let but one Senecca inform you, who equals him with God, and in many things prefers him, Epistle 73. And with little less haughtiness and pride do our complete Moralists applaud and almost adore themselves,
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and the crack-brain'd Phantastick believer, as he esteemeth him, who is looking out of himself for righteousness by another, whilest he doth domi habitare, hath a better and nearer at hand at home of his own: which Plethora and proud self-fulness
and the crack-brained Fantastic believer, as he esteems him, who is looking out of himself for righteousness by Another, whilst he does At Home habitare, hath a better and nearer At hand At home of his own: which Plethora and proud self-fulness
As intùs existens, leaves no room for Christ, who as upon conceit of their freedom was not accepted by the Jews, John 8. so from this proud conceit is rejected by these our self-justitiaries, the full soul loathing the honey comb, Prov. 27. 7. I say it admitteth not of Christ.
As intùs existens, leaves no room for christ, who as upon conceit of their freedom was not accepted by the jews, John 8. so from this proud conceit is rejected by these our Self-justiciaries, the full soul loathing the honey comb, Curae 27. 7. I say it admitteth not of christ.
Directly crosseth the main design of the Gospel, which is to exalt Free-Grace, which our Free will-vertuous ones think would disparage their better deservings.
Directly Crosseth the main Design of the Gospel, which is to exalt Free-Grace, which our Free will-vertuous ones think would disparage their better deservings.
And lastly, is diametrically opposite to the true notion and nature of faith, which as to justification is only on the receiving hand, John 1. 12. takes all, giveth or brings nothing to God,
And lastly, is diametrically opposite to the true notion and nature of faith, which as to justification is only on the receiving hand, John 1. 12. Takes all, gives or brings nothing to God,
but faith wholly emptieth us of our selves. Pride which at first aspired to make us like God, would have us speak like him, I am that I am, i. e. in and of my self;
but faith wholly emptieth us of our selves. Pride which At First aspired to make us like God, would have us speak like him, I am that I am, i. e. in and of my self;
but although faith may say too, I am that I am, yet ever remembers to add, by the grace of God I am that I am, 1 Cor. 15. 10. And can any things then be more contrary?
but although faith may say too, I am that I am, yet ever remembers to add, by the grace of God I am that I am, 1 Cor. 15. 10. And can any things then be more contrary?
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yea usually runneth out in, is a contemptuous dislike, hatred and opposition, yea oftentimes (as occasion serves) persecution of the grace and ways of Christ,
yea usually Runneth out in, is a contemptuous dislike, hatred and opposition, yea oftentimes (as occasion serves) persecution of the grace and ways of christ,
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and bred a further combustion in the whole Church, which he here confesseth that out of his zeal he persecuted. So the grave vertuous Philosophers proved the greatest opposers and persecutors of Christianity,
and bred a further combustion in the Whole Church, which he Here Confesses that out of his zeal he persecuted. So the grave virtuous Philosophers proved the greatest opposers and persecutors of Christianity,
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so that what was said of him, sobrius ad evertendam Rempublicam, may be said of them and others, sobrii ad evertendam Ecclesiam, so we find Paul at Athens encountred with by their Philosophers: but it's worth considering by which Sects of them especially:
so that what was said of him, Sobrius ad evertendam res publicam, may be said of them and Others, sobrii ad evertendam Church, so we find Paul At Athens encountered with by their Philosophers: but it's worth considering by which Sects of them especially:
and for that it's said, Acts 17. 18. that they were the Epicureans and Stoicks, duo genera Philosophorum maximè alienorum à Christianâ Religione, as Grotius well noteth upon the place, two sorts of Philosophers that were most averse from the Christian Religion,
and for that it's said, Acts 17. 18. that they were the Epicureans and Stoics, duo genera Philosophorum maximè alienorum à Christianâ Religion, as Grotius well notes upon the place, two sorts of Philosophers that were most averse from the Christian Religion,
The less they differed, the more they opposed, for so we do not only find here the Epicureans opposing Paul, and afterward Crescens the Cynick persecuting Justin Martyr to the death, Porphyrie the Pythagorean, a profest bitter Enemy to Christianity,
The less they differed, the more they opposed, for so we do not only find Here the Epicureans opposing Paul, and afterwards Crescens the Cynic persecuting Justin Martyr to the death, Porphyry the Pythagorean, a professed bitter Enemy to Christianity,
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It were well if they were not most deeply infected with it, as to this very day many of our most sober moralists are the most bitter Enemies to the power of Godliness.
It were well if they were not most deeply infected with it, as to this very day many of our most Sobrium moralists Are the most bitter Enemies to the power of Godliness.
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3. And as such bitter Enmity against the ways of grace seldom goeth alone, but by God's just judgment is usually accompanied with some outwardly foul and filthy miscarriages;
3. And as such bitter Enmity against the ways of grace seldom Goes alone, but by God's just judgement is usually accompanied with Some outwardly foul and filthy miscarriages;
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so the more accurate morality if rested in (God delighting to stain the glory of all that we think so goodly of) is by him permitted to be oftentimes foully blemished with some filthy vices and practises;
so the more accurate morality if rested in (God delighting to stain the glory of all that we think so goodly of) is by him permitted to be oftentimes foully blemished with Some filthy vices and practises;
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for so it is observed, that those that lifted up themselves (as Miriam, Ʋzziah, and Gehezi) were wont for their greater debasement to be smitten with the filthy and loathsome plague of Leprosie. So the more to debase the pride of these self-admiring,
for so it is observed, that those that lifted up themselves (as Miriam, Ʋzziah, and Gehazi) were wont for their greater debasement to be smitten with the filthy and loathsome plague of Leprosy. So the more to debase the pride of these Self-admiring,
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It seems our Saul's unblameableness could consist with his persecuting the Church, and however his being besmeared with the blood of Saints made him seem beautiful in his own and some others eyes,
It seems our Saul's Unblamableness could consist with his persecuting the Church, and however his being besmeared with the blood of Saints made him seem beautiful in his own and Some Others eyes,
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and as grave and demure as the Philosophers looked, yet they are belied by their own (and why should they?) if the very best of them, their very Socrates and Seneca were not soul enough, the one for unnatural defilements,
and as grave and demure as the Philosophers looked, yet they Are belied by their own (and why should they?) if the very best of them, their very Socrates and Senecca were not soul enough, the one for unnatural defilements,
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and if so, then as the same Prophet in the words immediately going before, said to Adulterous Judah, why trimmest thou thy way to seek love? for though thou wash thee with nitre and take thee much soap, yet thy iniquity is marked before me, saith the Lord.
and if so, then as the same Prophet in the words immediately going before, said to Adulterous Judah, why Trimmest thou thy Way to seek love? for though thou wash thee with nitre and take thee much soap, yet thy iniquity is marked before me, Says the Lord.
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and bleating of the sheep? If you be so intirely blameless and vertuous, as you pretend, what mean those ugly bleaches and deformities? Think not by wiping of your mouth with the Harlot to wooe God,
and bleating of the sheep? If you be so entirely blameless and virtuous, as you pretend, what mean those ugly bleaches and deformities? Think not by wiping of your Mouth with the Harlot to woo God,
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when your inward abominable pride and enmity against the ways of God, shew that your purgative vertues have been so far from making you clean in his eyes, that they could not keep your inward corruption from breaking out into loathsome practises in the sight of men,
when your inward abominable pride and enmity against the ways of God, show that your purgative Virtues have been so Far from making you clean in his eyes, that they could not keep your inward corruption from breaking out into loathsome practises in the sighed of men,
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But oh then how much more glorious and desireable is that NONLATINALPHABET, that Garment of Jesus Christ (the Lamb without spot) which reacheth down to the foot, covereth us all over,
But o then how much more glorious and desirable is that, that Garment of jesus christ (the Lamb without spot) which reaches down to the foot, Covereth us all over,
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Besides the Robe of Christs Righteousness, all other coverings of the best suits of your moral vertues have spots and rents, at best are more narrow than that a man can wrap himself in them,
Beside the Robe of Christ Righteousness, all other coverings of the best suits of your moral Virtues have spots and rends, At best Are more narrow than that a man can wrap himself in them,
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And seeing that now at last we have gone through all the forementioned particulars, and seen the comparative nothingness of them all in comparison of Christ;
And seeing that now At last we have gone through all the forementioned particulars, and seen the comparative nothingness of them all in comparison of christ;
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He may well be All, when as by an induction of particulars we have proved all else besides him as to this are nothing, nay less and worse than nothing, when but loss and dung. Nor need we be puzled with Photius his question;
He may well be All, when as by an induction of particulars we have proved all Else beside him as to this Are nothing, nay less and Worse than nothing, when but loss and dung. Nor need we be puzzled with Photius his question;
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if they be NONLATINALPHABET loss, how could he add, NONLATINALPHABET, omnibus istis meipsum multavi, I have suffer'd the mulct of all these. Could it be a Punishment,
if they be loss, how could he add,, omnibus istis meipsum multavi, I have suffered the mulct of all these. Could it be a Punishment,
To natural and carnal self they were gain, v. 7. and therefore the losing of them was loss; which flesh and bloud coun•ed an heavy mulct and punishment.
To natural and carnal self they were gain, v. 7. and Therefore the losing of them was loss; which Flesh and blood coun•ed an heavy mulct and punishment.
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But to Paul now better informed, confidence in them would be a loss indeed in the loss of Christ and our selves together and so according to the phrase, Act. 27. 21. we may NONLATINALPHABET, gain a loss, be gainers by such losings,
But to Paul now better informed, confidence in them would be a loss indeed in the loss of christ and our selves together and so according to the phrase, Act. 27. 21. we may, gain a loss, be gainers by such losings,
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Though we lose much for Christ, yet sum up all, and we shall not be losers by him, by renouncing all confidence in every thing else which will either make or at least leave us miserable, •o lay hold of Christ,
Though we loose much for christ, yet sum up all, and we shall not be losers by him, by renouncing all confidence in every thing Else which will either make or At least leave us miserable, •o lay hold of christ,
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Oh! had we but Paul 's eyes we should discern this incomparable beauty and excellency in Christ Had we but his sense of Christs fulness and Alsufficiency, we should see a NONLATINALPHABET, a transcendent Excellency in the saving knowledge of Christ Jesus our Lord, above all other knowledge,
Oh! had we but Paul is eyes we should discern this incomparable beauty and excellency in christ Had we but his sense of Christ fullness and All-sufficiency, we should see a, a transcendent Excellency in the Saving knowledge of christ jesus our Lord, above all other knowledge,
THey are the words of Wisdom v. 1. and that by Wisdom in the beginning of this Book of the Proverbs, especially in this Chapter is meant Jesus Christ the Essential Wisdom of the Father is so plain,
THey Are the words of Wisdom v. 1. and that by Wisdom in the beginning of this Book of the Proverbs, especially in this Chapter is meant jesus christ the Essential Wisdom of the Father is so plain,
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But it will serve my purpose (in what I intend in my handling of this Text) to take it complexively for Christ and his Grace, which is true saving Wisdom,
But it will serve my purpose (in what I intend in my handling of this Text) to take it complexively for christ and his Grace, which is true Saving Wisdom,
as sin and iniquity in this whole Book is commonly called folly, and Sinners fools. And so the Text (without further Preface) commendeth Christ and his Grace to us by a fourfold excellency, which in all other things that we account good, we are wont to be wonderfully taken with,
as since and iniquity in this Whole Book is commonly called folly, and Sinners Fools. And so the Text (without further Preface) commends christ and his Grace to us by a fourfold excellency, which in all other things that we account good, we Are wont to be wonderfully taken with,
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and all promised to those which love him. That's the qualification of the persons to whom all this is promised, which I shall take notice and make use of in the application.
and all promised to those which love him. That's the qualification of the Persons to whom all this is promised, which I shall take notice and make use of in the application.
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The first particular affordeth us this instruction, That there is a true, solid substantial reality in Christ and his grace, in himself and to them that love him; for so the words are NONLATINALPHABET That I may cause to inherit.
The First particular affords us this instruction, That there is a true, solid substantial reality in christ and his grace, in himself and to them that love him; for so the words Are That I may cause to inherit.
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And so not only in our ordinary speech Rich men are called substantial men, but also in Scripture phrase (at least as we translate it) our possessions, riches or treasures are called our substance, Jer. 15. 13. and otherwhere very frequently.
And so not only in our ordinary speech Rich men Are called substantial men, but also in Scripture phrase (At least as we translate it) our possessions, riches or treasures Are called our substance, Jer. 15. 13. and otherwhere very frequently.
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Nay (as some conceive) this Hebrew word NONLATINALPHABET translated here substance is given to Gold and Rubies, Pro. 20. 15. and therefore accordingly here in the Text by substance in the beginning of the verse is meant nothing but that which is expressed by treasures in the end of it,
Nay (as Some conceive) this Hebrew word translated Here substance is given to Gold and Rubies, Pro 20. 15. and Therefore accordingly Here in the Text by substance in the beginning of the verse is meant nothing but that which is expressed by treasures in the end of it,
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3. I do not find that in any place of the old Testament this Hebrew word NONLATINALPHABET is necessarily to be understood of outward riches or substance; or they called by this Hebrew name, sure I am they are not in that place mentioned, Prov. 20. 15. NONLATINALPHABET doth not say that NONLATINALPHABET is NONLATINALPHABET that gold is substance, but the word NONLATINALPHABET there is a verb substantive in the ordinary sense of it, Est aurum, there is gold, as our Translators render it.
3. I do not find that in any place of the old Testament this Hebrew word is necessarily to be understood of outward riches or substance; or they called by this Hebrew name, sure I am they Are not in that place mentioned, Curae 20. 15. does not say that is that gold is substance, but the word there is a verb substantive in the ordinary sense of it, Est aurum, there is gold, as our Translators render it.
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4. Should outward riches any where else be called by that or any like name which may signify substance, we must necessarily conceive and grant that it is (according to the Apostles phrase) spoken after the manner of men, according as they are wont to judge and speak of them, which manner of speaking the Holy Ghost in Scripture disdaineth not sometimes to stoop to,
4. Should outward riches any where Else be called by that or any like name which may signify substance, we must necessarily conceive and grant that it is (according to the Apostles phrase) spoken After the manner of men, according as they Are wont to judge and speak of them, which manner of speaking the Holy Ghost in Scripture disdains not sometime to stoop to,
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An usage not to be condemned in Scripture, when usually prectised in other most approved Authors, with whom loqui cum vulgo was no Solecisme, nor did they think they abused their hearer or reader if they made use of the common Nomenclature and of words NONLATINALPHABET if but ordinarily though abusively taken.
an usage not to be condemned in Scripture, when usually prectised in other most approved Authors, with whom loqui cum vulgo was no Solecism, nor did they think they abused their hearer or reader if they made use of the Common Nomenclature and of words if but ordinarily though abusively taken.
5. But if outward riches sometimes in Scripture be called substance in the worlds sense, yet (to be sure) it's never in Gods and the Scriptures own sense, for according to that it speaks of them at a quite other rate,
5. But if outward riches sometime in Scripture be called substance in the world's sense, yet (to be sure) it's never in God's and the Scriptures own sense, for according to that it speaks of them At a quite other rate,
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or as (as our Saviour calls it) the true treasure and our chief substance, esteems and calls them NONLATINALPHABET the least things, and instead of making them our own proper inheritance, NONLATINALPHABET another mans.
or as (as our Saviour calls it) the true treasure and our chief substance, esteems and calls them the least things, and instead of making them our own proper inheritance, Another men.
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And therefore when Jesus Christ here promiseth to them that love him to make them inherit substance, we should much wrong both him and ourselves if we should interpret it only or chiefly of these poor little Nothings and Non-entities. No,
And Therefore when jesus christ Here promises to them that love him to make them inherit substance, we should much wrong both him and ourselves if we should interpret it only or chiefly of these poor little Nothings and Nonentities. No,
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whether with them or without them he meaneth something infinitely better and more substantial, though more spiritual, in and from himself, which must be included and is chiefly intended in this his promise,
whither with them or without them he means something infinitely better and more substantial, though more spiritual, in and from himself, which must be included and is chiefly intended in this his promise,
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And so several Interpreters render the word NONLATINALPHABET in the Text by NONLATINALPHABET Essentia, substantia, id quod est, and esse perpetuum and the like, by all endeavouring to express that true solid permanent reality, which is in and by •hrist, that real substance that is in Him,
And so several Interpreters render the word in the Text by Essentia, Substance, id quod est, and esse perpetuum and the like, by all endeavouring to express that true solid permanent reality, which is in and by •hrist, that real substance that is in Him,
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sometimes compared to food: but to bread, not to frothy kickshaws, but to bread, which is solid nourishment and the staff of mans life, nor that bread which perisheth, but which endureth to everlasting life, John 6. 27. sometimes to Clothing,
sometime compared to food: but to bred, not to frothy kickshaws, but to bred, which is solid nourishment and the staff of men life, nor that bred which Perishes, but which Endureth to everlasting life, John 6. 27. sometime to Clothing,
And in the 18th verse of this Chapter this Wisdom saith, that with her is NONLATINALPHABET Durable Riches. The word translated Riches signifieth substance; but as though that were not enough to express how substantial this wisdom was, the Epithet NONLATINALPHABET is added, which signifieth durableness and strength, because things that are solid and strong are durable.
And in the 18th verse of this Chapter this Wisdom Says, that with her is Durable Riches. The word translated Riches signifies substance; but as though that were not enough to express how substantial this Wisdom was, the Epithet is added, which signifies durableness and strength, Because things that Are solid and strong Are durable.
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So here, as though the word substance were not enough to express the substantialness that is to be found in Christ and his Grace, the word NONLATINALPHABET is added, which rendreth it hereditary and so more durable.
So Here, as though the word substance were not enough to express the substantialness that is to be found in christ and his Grace, the word is added, which rendereth it hereditary and so more durable.
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Durable Riches there, and here substance, but durable and hereditary as the Apostle calls it, NONLATINALPHABET, Hebr. 10. 34. a better and enduring substance.
Durable Riches there, and Here substance, but durable and hereditary as the Apostle calls it,, Hebrew 10. 34. a better and enduring substance.
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In the beginning of that verse you read that those Hebrews for Christs sake had indured NONLATINALPHABET, the loss of their goods, and they are there called NONLATINALPHABET,
In the beginning of that verse you read that those Hebrews for Christ sake had endured, the loss of their goods, and they Are there called,
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against which NONLATINALPHABET, he sets this NONLATINALPHABET, this real substance, which they have in and by Christ, which he calleth NONLATINALPHABET, a far better substance, because induring to everlasting life. The durableness of it we shall consider in the third point,
against which, he sets this, this real substance, which they have in and by christ, which he calls, a Far better substance, Because enduring to everlasting life. The durableness of it we shall Consider in the third point,
The Hebrews will have that name to be NONLATINALPHABET, they dare not, they cannot utter it, I am sure none of us can comprehend it and rise up to that transcendent Entity which that name points at.
The Hebrews will have that name to be, they Dare not, they cannot utter it, I am sure none of us can comprehend it and rise up to that transcendent Entity which that name points At.
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But to pass by these and such other as may be added, to my present purpose, from thence I observe what I am now treating of, That in Christ (who there spake to Moses) there is a substantial reality for the supply,
But to pass by these and such other as may be added, to my present purpose, from thence I observe what I am now treating of, That in christ (who there spoke to Moses) there is a substantial reality for the supply,
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and that in solidum of all the wants of the Israel of God. I am. The Verb Substantive expresseth how substantial and real he is, that as God he is NONLATINALPHABET.
and that in Solidum of all the Wants of the Israel of God. I am. The Verb Substantive Expresses how substantial and real he is, that as God he is.
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What difference there is between Entity and Reality, let the Metaphysicians dispute, but our more Divine Metaphysicks assure us, that both meet in our Saviour, that there is a real substantial Being in him,
What difference there is between Entity and Reality, let the Metaphysicians dispute, but our more Divine Metaphysics assure us, that both meet in our Saviour, that there is a real substantial Being in him,
He is and had been in himself God blessed for ever, although he had never by any operation or other manifestation of himself made it known to the Creature.
He is and had been in himself God blessed for ever, although he had never by any operation or other manifestation of himself made it known to the Creature.
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but quite cross and contrary to the gross apprehensions and carnal lusts of dull, ignorant, sensual, brutish men, who are of the Sadducees Religion, who held that there is neither Angel nor Spirit because they can see neither, Acts 23. 8. and of Thomas his belief, who unless he might see in Christ's hands the print of the nails,
but quite cross and contrary to the gross apprehensions and carnal Lustiest of dull, ignorant, sensual, brutish men, who Are of the Sadducees Religion, who held that there is neither Angel nor Spirit Because they can see neither, Acts 23. 8. and of Thomas his belief, who unless he might see in Christ's hands the print of the nails,
But for the present on the contrary to those that are drawn off from these more gross Lees and dregs, either by more refined natural speculation or spiritualizing grace, this gross corporeity hath more of matter and so of Potentiality, and less of Entity; But the more spiritual any thing is, the more of form it hath and so more of essence and activity, nay a more likeness and nearer approximation to God who is a spirit, John 4. 24. and therefore the more spiritual any thing is, the more Reality and Being there is in it,
But for the present on the contrary to those that Are drawn off from these more gross Lees and dregs, either by more refined natural speculation or spiritualizing grace, this gross corporeity hath more of matter and so of Potentiality, and less of Entity; But the more spiritual any thing is, the more of from it hath and so more of essence and activity, nay a more likeness and nearer approximation to God who is a Spirit, John 4. 24. and Therefore the more spiritual any thing is, the more Reality and Being there is in it,
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yet the two most spiritual things that we as men and as Christians are capable of (and they are learning and grace) are the greatest realities, and therefore the word NONLATINALPHABET which properly signifieth substance, Essence, or Being, is in the Old Testament often put for Wisdom.
yet the two most spiritual things that we as men and as Christians Are capable of (and they Are learning and grace) Are the greatest realities, and Therefore the word which properly signifies substance, Essence, or Being, is in the Old Testament often put for Wisdom.
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Micah 6. 9. NONLATINALPHABET in the Hebrew our Translations render the man of wisdom: and therefore well may Jesus Christ the Essential Wisdom of the Father and that saving Wisdom which we have by him be here called NONLATINALPHABET substance, or id quod est, as Junius translates it,
micah 6. 9. in the Hebrew our Translations render the man of Wisdom: and Therefore well may jesus christ the Essential Wisdom of the Father and that Saving Wisdom which we have by him be Here called substance, or id quod est, as Junius translates it,
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because so much the more substantial, as it is spiritual. And this first in themselves. 2. But so also in their effects and operations, for so your rule is.
Because so much the more substantial, as it is spiritual. And this First in themselves. 2. But so also in their effects and operations, for so your Rule is.
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Prout se res habet in esse, ità in operari, and è converso: such as the effect is, such is the cause also when it worketh per se, and from its own nature;
Prout se Rest habet in esse, ità in operari, and è converso: such as the Effect is, such is the cause also when it works per se, and from its own nature;
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so that if fire really heateth other things, we may safely conclude, that it is hot in it self, and accordingly if Christ and his Grace put forth real operations on and in us, they must be greater realities in themselves.
so that if fire really heateth other things, we may safely conclude, that it is hight in it self, and accordingly if christ and his Grace put forth real operations on and in us, they must be greater realities in themselves.
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Faith is no fancy, but an NONLATINALPHABET, Hebr. 11. 1. gives a real spiritual subsistence to things that are not, a subsistence and firm footing to a believer, who as to all other props and supports is utterly sinking.
Faith is no fancy, but an, Hebrew 11. 1. gives a real spiritual subsistence to things that Are not, a subsistence and firm footing to a believer, who as to all other props and supports is utterly sinking.
Nor is his Love an empty Complement with a Depart in peace, be you warmed and filled, &c. James 2. 16. but that NONLATINALPHABET that labour of it which the Scripture speaks of, 1 Thes. 1. 3. Hebr. 6. 10. that NONLATINALPHABET of it by which faith is actuated, Gal. 5. 6. sheweth that it is in deed and in truth, 1 John 3. 18.
Nor is his Love an empty Compliment with a Depart in peace, be you warmed and filled, etc. James 2. 16. but that that labour of it which the Scripture speaks of, 1 Thebes 1. 3. Hebrew 6. 10. that of it by which faith is actuated, Gal. 5. 6. shows that it is in deed and in truth, 1 John 3. 18.
when he findeth sin pardoned, person accepted, a reconciled Father smiling, and the Comforter witnessing his peace, he cannot but with much comfort and thankfulness say that these are greatest realities. Indeed Justification is a Relative Grace, and we are wont to say that Relationes sunt minimae Entitatis; but where both Termini and Fundamentum are real,
when he finds since pardoned, person accepted, a reconciled Father smiling, and the Comforter witnessing his peace, he cannot but with much Comfort and thankfulness say that these Are greatest realities. Indeed Justification is a Relative Grace, and we Are wont to say that Relationes sunt minimae Entitatis; but where both Termini and Fundamentum Are real,
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And if such reality in Justification, then it's much more evident even to reason and sense in sanctification, and what followes it, till we come at last to Glory. As for instance.
And if such reality in Justification, then it's much more evident even to reason and sense in sanctification, and what follows it, till we come At last to Glory. As for instance.
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1. They work very real changes in the hearts and lives of men, so that it cometh to the Apostles NONLATINALPHABET, Rom. 12. •. to a transformation and renewal, or new molding, and that not only of the outside looks and gestures and carriages in an outward form of goodness, but even of the mind, yea of the very spirit of the mind, Ephes. 4. 23. of the very inmost and chiefest of the inward man:
1. They work very real changes in the hearts and lives of men, so that it comes to the Apostles, Rom. 12. •. to a transformation and renewal, or new molding, and that not only of the outside looks and gestures and carriages in an outward from of Goodness, but even of the mind, yea of the very Spirit of the mind, Ephesians 4. 23. of the very inmost and chiefest of the inward man:
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so that although the convert be no such changling as not to be the same man in his natural individuality, and so the change in that sense is not substantial, yet in a true moral and spiritual sense it is eminently real. Though it be the same string,
so that although the convert be not such changeling as not to be the same man in his natural individuality, and so the change in that sense is not substantial, yet in a true moral and spiritual sense it is eminently real. Though it be the same string,
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yet it is quite otherwise new tuned, •ll old things being past away and all things become new in this new creature, 2 Cor. 5. 17. When the spirit of the Lord (which was only a spirit of Government) came upon Saul, it is said he was turned into another man, 1 Sam. 10. 6. But when another kind of spirit (a spirit of real sanctification) came upon another Saul (or Paul) he was much farther from being the former man he was,
yet it is quite otherwise new tuned, •ll old things being passed away and all things become new in this new creature, 2 Cor. 5. 17. When the Spirit of the Lord (which was only a Spirit of Government) Come upon Saul, it is said he was turned into Another man, 1 Sam. 10. 6. But when Another kind of Spirit (a Spirit of real sanctification) Come upon Another Saul (or Paul) he was much farther from being the former man he was,
so that they may say with that convert in Ambrose, Ego non sum ego, I am not my self, no• 〈 ◊ 〉 former sinful self, I am not more the same man that I was,
so that they may say with that convert in Ambrose, Ego non sum ego, I am not my self, no• 〈 ◊ 〉 former sinful self, I am not more the same man that I was,
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than the new man is the old man, Ephes. 4. 22, 24. or light is darkness, Act. 26. 18. when the Lion is become a Lamb, Isa. 11. 6. and Ephraim, who was bid let alone as inseparably joined to Idols, Hos. 4. 17. saith, what have I to do with Idols? Hos. 14. 8. when Paul of a persecutor is become a Preacher, and Luther a zealous Protestant of a monachus insanissimus (as he calleth himself) of a mad monk ready (as he confesseth) to kill any that in unâ syllabâ should detract from the Popes obedience;
than the new man is the old man, Ephesians 4. 22, 24. or Light is darkness, Act. 26. 18. when the lion is become a Lamb, Isaiah 11. 6. and Ephraim, who was bid let alone as inseparably joined to Idols, Hos. 4. 17. Says, what have I to do with Idols? Hos. 14. 8. when Paul of a persecutor is become a Preacher, and Luther a zealous Protestant of a Monachus insanissimus (as he calls himself) of a mad monk ready (as he Confesses) to kill any that in unâ syllabâ should detract from the Popes Obedience;
when the proud are made humble, the froward, meek, the cruel, merciful: yea and such as by their natural tempers and accustomed practice were sometimes most unclean, sensual and profane, afterwards become eminently holy and spiritual and heavenly.
when the proud Are made humble, the froward, meek, the cruel, merciful: yea and such as by their natural tempers and accustomed practice were sometime most unclean, sensual and profane, afterwards become eminently holy and spiritual and heavenly.
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but to the eyes and consciences of their worst enemies, that they could not be only notions and phansies, juggles or outside hypocritical shews and visards,
but to the eyes and Consciences of their worst enemies, that they could not be only notions and fancies, juggles or outside hypocritical shows and visards,
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but greatest realities, and so clearest evidences that Jesus Christ is the Amen, the faithful and true witness, and these are the real and actual putting of his servants into possession of part of that inheritance, which he here in the Text bequeathes them;
but greatest realities, and so Clearest evidences that jesus christ is the Amen, the faithful and true witness, and these Are the real and actual putting of his Servants into possession of part of that inheritance, which he Here in the Text Bequeathes them;
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2. A Second great work which Christ and his Grace work, and thereby sully manifest their true and eminent reality, is the quieting of Believers hearts, and this triple. 1. In satisfying their desires. 2. In comforting them in their griefs and anguishes in this life. 3. In most fully and eminently perfecting all in glory.
2. A Second great work which christ and his Grace work, and thereby sully manifest their true and eminent reality, is the quieting of Believers hearts, and this triple. 1. In satisfying their Desires. 2. In comforting them in their griefs and Anguishes in this life. 3. In most Fully and eminently perfecting all in glory.
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Indeed corporal food may satisfy bodily hunger: a beast may have a belly full; but that must be solid not frothy trash, else you will soon again be hungry,
Indeed corporal food may satisfy bodily hunger: a beast may have a belly full; but that must be solid not frothy trash, Else you will soon again be hungry,
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as Casaubon some where professeth that he was fully apaid for all his labours in his studies with the content he took by one poor Criticism; and Hadrian the Cardinal when he meets with an Aliud, or Aliter or such like particle well set, he thinks he hath found a Jewel.
as Casaubon Some where Professes that he was Fully paid for all his labours in his studies with the content he took by one poor Criticism; and Hadriani the Cardinal when he meets with an Aliud, or Aliter or such like particle well Set, he thinks he hath found a Jewel.
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But those more divine hungrings and thirstings, which the spirit of God really raiseth in the hearts of his people, are not satisfied with such husks and puff-pasts, which do rather feed esuriem animae than esurientem animam. Wherefore do you spend money for that which is not bread,
But those more divine hungerings and thirstings, which the Spirit of God really Raiseth in the hearts of his people, Are not satisfied with such husks and puff-pasts, which do rather feed esuriem Spirits than esurientem animam. Wherefore do you spend money for that which is not bred,
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and your labour for that which satisfieth not? saith the Prophet, Isa. 55. 2. It must be bread the staff of man's life, which upholdeth the bodily life,
and your labour for that which Satisfieth not? Says the Prophet, Isaiah 55. 2. It must be bred the staff of Man's life, which upholds the bodily life,
His flesh is meat indeed, and his bloud drink indeed, John 6. 55. NONLATINALPHABET, nay NONLATINALPHABET panis supersubstantialis, as some translate and expound that in Matth. 6. 11. Christ is substantial, supersubstantial bread, that really and more than substantially feeds and satisfieth the hungry soul, his grace, his peace and the light of his countenance do abundantly fill and feast its longing desires and appetite.
His Flesh is meat indeed, and his blood drink indeed, John 6. 55., nay Paris Supersubstantialis, as Some translate and expound that in Matthew 6. 11. christ is substantial, supersubstantial bred, that really and more than substantially feeds and Satisfieth the hungry soul, his grace, his peace and the Light of his countenance do abundantly fill and feast its longing Desires and appetite.
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As for me I will behold thy face in righteousness, I shall be satisfied when I awake with thy likeness, saith David, Psal. 17. 15. I have all and abound, I am full, saith Paul, Phil. 4. 18. when he had tasted of Christ's sweetness in a small present which they had sent him:
As for me I will behold thy face in righteousness, I shall be satisfied when I awake with thy likeness, Says David, Psalm 17. 15. I have all and abound, I am full, Says Paul, Philip 4. 18. when he had tasted of Christ's sweetness in a small present which they had sent him:
The true God puts counterfeit Idols upon this trial of their being God by doing good or evil, Isa. 41. 23. and bids their worshippers go to them to deliver them in the time of their tribulation, Judg. 10. 14. It's but an hollow reed which breaks,
The true God puts counterfeit Idols upon this trial of their being God by doing good or evil, Isaiah 41. 23. and bids their worshippers go to them to deliver them in the time of their tribulation, Judges 10. 14. It's but an hollow reed which breaks,
Such is Christ and his Grace, cureth Peter's wives mother in the height of a fever: and when Peter himself was now sinking, immediately stretcheth out his hand and saveth him, easeth and quieteth the heart in outward sufferings, (he then said NONLATINALPHABET ego sum, when in a storm he said NONLATINALPHABET) and reviveth the Soul now dying away in sense of God's anger,
Such is christ and his Grace, cureth Peter's wives mother in the height of a fever: and when Peter himself was now sinking, immediately Stretcheth out his hand and Saveth him, eases and quieteth the heart in outward sufferings, (he then said ego sum, when in a storm he said) and revives the Soul now dying away in sense of God's anger,
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and other inward anguishes, Job 33. 18. to 26. These real felt Cures plainly evidence how able and substantial a Physician Christ is, (not as they Job 13. 4. NONLATINALPHABET Physicians of no value) and how soveraign physick his grace and peace are.
and other inward Anguishes, Job 33. 18. to 26. These real felt Cures plainly evidence how able and substantial a physician christ is, (not as they Job 13. 4. Physicians of no valve) and how sovereign physic his grace and peace Are.
That these we speak of are silly, frantick, or at best moping melancholick men, their troubles are but fond and weak imaginations, and therefore their both deliverances and deliverers may be answerable, not real,
That these we speak of Are silly, frantic, or At best moping melancholic men, their Troubles Are but found and weak Imaginations, and Therefore their both Deliverances and deliverers may be answerable, not real,
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and therefore may look at Ministers as so many jugling Mountebanks, who to gain more repute or to make a living of it with fleight of hand, tie such false knots, which are as easily untied and loosed,
and Therefore may look At Ministers as so many juggling Mountebanks, who to gain more repute or to make a living of it with fleight of hand, tie such false knots, which Are as Easily untied and loosed,
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so that he shines out to be the true sun of Righteousness, in that he can bring healing to them in his wings, Mal. 4. 2. 2. Nor are all their maladies melancholick fancies.
so that he shines out to be the true sun of Righteousness, in that he can bring healing to them in his wings, Malachi 4. 2. 2. Nor Are all their maladies melancholic fancies.
When the Arrows of the Almighty-stuck fast in Jobs heart, and the poyson thereof drunk up his spirit, they were more than the Child's pinprick that was before spoken of:
When the Arrows of the Almighty-stuck fast in Jobs heart, and the poison thereof drunk up his Spirit, they were more than the Child's pinprick that was before spoken of:
and the manifold experiences of God's people in all ages have abundantly testified, that in the worst of them Christ hath stood by them and supported them,
and the manifold experiences of God's people in all ages have abundantly testified, that in the worst of them christ hath stood by them and supported them,
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His Grace, and Peace, and Joy, have been real Cordials to their sad hearts, so as to inable them to indure those torments, not only with patience, but with joy and glorying.
His Grace, and Peace, and Joy, have been real Cordials to their sad hearts, so as to inable them to endure those torments, not only with patience, but with joy and glorying.
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Sure faith was the substance of things not seen, and when the wind or breathing of the spirit did blow them on and lift them up so strongly, it was something fully felt by them, when not seen by others.
Sure faith was the substance of things not seen, and when the wind or breathing of the Spirit did blow them on and lift them up so strongly, it was something Fully felt by them, when not seen by Others.
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and the Martyrs (whatever the wise men of the world think) were no fools, needlesly to cast away their precious lives that they might save their more precious souls; No dull thick-skinned fools as not really to feel those tortures,
and the Martyrs (whatever the wise men of the world think) were no Fools, needlessly to cast away their precious lives that they might save their more precious Souls; No dull thick-skinned Fools as not really to feel those tortures,
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and thereby Christ really and eminently manifested to them and to all the world how solid and substantial that comfort is which he, his grace and presence brings,
and thereby christ really and eminently manifested to them and to all the world how solid and substantial that Comfort is which he, his grace and presence brings,
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and hora mortis is hora veritatis, then the very Heathens (as some dispute) were wont to divine, and therefore there is more hope that true Christians might better then understand what is truth. The night the Greeks call NONLATINALPHABET as the fittest time for men to apprehend and judge aright of things,
and hora mortis is hora veritatis, then the very heathens (as Some dispute) were wont to divine, and Therefore there is more hope that true Christians might better then understand what is truth. The night the Greeks call as the Fittest time for men to apprehend and judge aright of things,
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and in this late evening of a Christians life, he (as well as some other worse men) see truth more clearly than in all the former brightest day of their life.
and in this late evening of a Christians life, he (as well as Some other Worse men) see truth more clearly than in all the former Brightest day of their life.
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Then it is that wisest Christians when they have had their best wits most about them, have most fully found, seen and felt most real comforts and joyes from Christ and his Grace in the midst of most really felt anguishes,
Then it is that Wisest Christians when they have had their best wits most about them, have most Fully found, seen and felt most real comforts and Joys from christ and his Grace in the midst of most really felt Anguishes,
even then from what realities they find in Christ and his grace and peace they can feelingly and joyfully say in the words of the Text, that they inherit substance. This bread of life is the staff of life in a weak mans hand,
even then from what realities they find in christ and his grace and peace they can feelingly and joyfully say in the words of the Text, that they inherit substance. This bred of life is the staff of life in a weak men hand,
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then doubt not but that when he hath once gotten us into Heaven, we shall then find that he hath there caused us to inherit substance. Whilst we are here, we are all the while but in our non-age,
then doubt not but that when he hath once got us into Heaven, we shall then find that he hath there caused us to inherit substance. While we Are Here, we Are all the while but in our nonage,
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and the best that we possess here, is but the earnest of our inheritance which we are there to enter upon, Ephes. 1. 14. and then if the earnest be so great, what will be the inheritance? The Apostle saith that it is incorruptible, undefiled, that sadeth not away,
and the best that we possess Here, is but the earnest of our inheritance which we Are there to enter upon, Ephesians 1. 14. and then if the earnest be so great, what will be the inheritance? The Apostle Says that it is incorruptible, undefiled, that sadeth not away,
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And so we read that the New Jerusalem lieth four-square, Revel. 21. 16. and the wall hath twelve foundations, v. 14. and the building of it of Jasper, v. 18. all the gates so many pearls, and the street, pure gold, v. 21. all so solid, that they plainly shew how substantially there Christ provideth for us.
And so we read that the New Jerusalem lies foursquare, Revel. 21. 16. and the wall hath twelve foundations, v. 14. and the building of it of Jasper, v. 18. all the gates so many Pearls, and the street, pure gold, v. 21. all so solid, that they plainly show how substantially there christ Provideth for us.
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and both here and especially in Heaven fully and substantially made good; when Christ shall at the last day say, Come ye blessed, inherit the Kingdom.
and both Here and especially in Heaven Fully and substantially made good; when christ shall At the last day say, Come you blessed, inherit the Kingdom.
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And then happy art thou O Israel, who is like unto thee? as Moses spake, Deut. 33. 29. For ever and thrice happy are they who (as the Text describes them) love Jesus Christ and that really and in sincerity, for whom this substance, these substantial sure mercies of David are provided for an inheritance. Whilst others in the worlds vain Dialect are called the substantial men, be you well satisfied with this substance, and although others deride you for satisfying your selves with thin empty notions (as they count them) of spiritual joyes and comforts (which they cannot see) in a crucified Christ which they cannot skill of,
And then happy art thou Oh Israel, who is like unto thee? as Moses spoke, Deuteronomy 33. 29. For ever and thrice happy Are they who (as the Text describes them) love jesus christ and that really and in sincerity, for whom this substance, these substantial sure Mercies of David Are provided for an inheritance. While Others in the world's vain Dialect Are called the substantial men, be you well satisfied with this substance, and although Others deride you for satisfying your selves with thin empty notions (as they count them) of spiritual Joys and comforts (which they cannot see) in a Crucified christ which they cannot skill of,
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yet if the coverous man (one of the words substantial men) when others hiss at him can yet applaud himself when he looks on his money in his Chest, how much more may they who only covet Jesus Christ and his grace, bless themselves or God rather,
yet if the coverous man (one of the words substantial men) when Others hiss At him can yet applaud himself when he looks on his money in his Chest, how much more may they who only covet jesus christ and his grace, bless themselves or God rather,
when they find this solid true treasure in their hearts? He that should fill his barns with the gayes and flowers of the field, would have but a pining crop of it,
when they find this solid true treasure in their hearts? He that should fill his Barns with the Gayes and flowers of the field, would have but a pining crop of it,
Give me therefore the Oak, which when the winter frost or the violent storm hath made it cast its leaves, hath yet its substance in it, Isa. 6. 13. And whatever other matters the men of this world may have and I want,
Give me Therefore the Oak, which when the winter frost or the violent storm hath made it cast its leaves, hath yet its substance in it, Isaiah 6. 13. And whatever other matters the men of this world may have and I want,
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yet let Jesus Christ (according to the former particulars) make a blessed and real change in my heart and life, in my greatest wants satisfie my desires, which their fulness increaseth,
yet let jesus christ (according to the former particulars) make a blessed and real change in my heart and life, in my greatest Wants satisfy my Desires, which their fullness increases,
For if in Christ there be such real and substantial worth and eminency, our sin is 1. not making him in this respect the object and matter of our choice, 2. the pattern of our imitation.
For if in christ there be such real and substantial worth and eminency, our since is 1. not making him in this respect the Object and matter of our choice, 2. the pattern of our imitation.
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Our first and great miscarriage is in our choice, that it is not of Christ and his grace, in whom there is such real and substantial worth; but of sin,
Our First and great miscarriage is in our choice, that it is not of christ and his grace, in whom there is such real and substantial worth; but of since,
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Indeed it looks and speaks big and promiseth very fair, even all precious substance. Prov. 1. 13. What! substance! precious substance! and all precious substance! they are very great words and promises,
Indeed it looks and speaks big and promises very fair, even all precious substance. Curae 1. 13. What! substance! precious substance! and all precious substance! they Are very great words and promises,
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as deceitful lusts, Ephes. 4. 22. and lying vanities, Jonah 2. 8. So far from any substantial goodness in them, of which they are such privations, as that they fall short of any true real entity.
as deceitful Lustiest, Ephesians 4. 22. and lying vanities, Jonah 2. 8. So Far from any substantial Goodness in them, of which they Are such privations, as that they fallen short of any true real entity.
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1. NONLATINALPHABET Psal. 39. 6. Images, Pictures, which use to flatter and at best (as they are called) are but counterfeits, have only a resemblance,
1. Psalm 39. 6. Images, Pictures, which use to flatter and At best (as they Are called) Are but counterfeits, have only a resemblance,
7. To this purpose also it is, that they are called Phansies, Act. 25. 23. as indeed of all our needless superfluities, what is more than for supply of necessities and moderate delight, is it any thing but mere phansie? And is any thing more vain and empty? Is there any substantial reality in that which is only fantastical and merely imaginary?
7. To this purpose also it is, that they Are called Fancies, Act. 25. 23. as indeed of all our needless superfluities, what is more than for supply of necessities and moderate delight, is it any thing but mere fancy? And is any thing more vain and empty? Is there any substantial reality in that which is only fantastical and merely imaginary?
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8. The Scripture goeth yet further, and calls them nullities, Non-entities, Nothings NONLATINALPHABET ye rejoice in a thing of nought, Amos 6. 13. NONLATINALPHABET That which is not, Prov. 23. 5. that are either nothing in themselves,
8. The Scripture Goes yet further, and calls them nullities, Nonentities, Nothings you rejoice in a thing of nought, Amos 6. 13. That which is not, Curae 23. 5. that Are either nothing in themselves,
or in case we lay our stress on them, to us will prove nothing, or worse, a very spiders web, Job 8. 14, 15. which if laid hold on will be sure not to uphold,
or in case we lay our stress on them, to us will prove nothing, or Worse, a very spiders web, Job 8. 14, 15. which if laid hold on will be sure not to uphold,
Aphrah in the dust, v. 10. and Achzib will in this speak true, it will be a lie, v. 14. but if they promise good, they will lie to purpose and perform the quite contrary. Sapher beauty naked and ashamed.
Aphrah in the dust, v. 10. and Achzib will in this speak true, it will be a lie, v. 14. but if they promise good, they will lie to purpose and perform the quite contrary. Sapher beauty naked and ashamed.
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Zaanan will not go forth though it be Bethezel a next neighbour, v. 11. This is Pharaoh and all his multitude, Ezek. 31. 18. but a noise, Jer. 46. 17. that makes an hubbub in the world, but ends in silence.
Zaanan will not go forth though it be Bethezel a next neighbour, v. 11. This is Pharaoh and all his multitude, Ezekiel 31. 18. but a noise, Jer. 46. 17. that makes an hubbub in the world, but ends in silence.
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And yet how much more in our vainer hearts? light flies to be so catcht in such cobwebs, to build all our present comforts and all our hopes for eternity upon no more substantial but upon these sandy foundations of sinful or bare outward pleasures, profits,
And yet how much more in our vainer hearts? Light flies to be so catched in such cobwebs, to built all our present comforts and all our hope's for eternity upon no more substantial but upon these sandy foundations of sinful or bore outward pleasures, profits,
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the whole world is now like their Chambers of imagery, Ezek. 8. 12. hung round about with such painted Idols, Nothings NONLATINALPHABET, which all sorts from all quarters fall down to and worship,
the Whole world is now like their Chambers of imagery, Ezekiel 8. 12. hung round about with such painted Idols, Nothings, which all sorts from all quarters fallen down to and worship,
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and have not so much knowledge and consideration as to say, Is there not a very lie at our right hand, Isa. 44. 18. to 21. Are they shadows, and how hard do such deluded fools as we are grasp them? Pro Junone nubem, NONLATINALPHABET the dream of a shadow.
and have not so much knowledge and consideration as to say, Is there not a very lie At our right hand, Isaiah 44. 18. to 21. are they shadows, and how hard do such deluded Fools as we Are grasp them? Pro Junone nubem, the dream of a shadow.
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They afford the shadow, and our vain hearts bring the dream, as Psal. 39. 6. the vain world was a vain shew, and the vain man NONLATINALPHABET constantly instantly walketh and trudgeth on it.
They afford the shadow, and our vain hearts bring the dream, as Psalm 39. 6. the vain world was a vain show, and the vain man constantly instantly walks and trudgeth on it.
That what we use to say of a man dreaming, that he is gotten into another world, a world of fancies, may be too truly affirmed of a world of men most waking,
That what we use to say of a man dreaming, that he is got into Another world, a world of fancies, may be too truly affirmed of a world of men most waking,
and (which is worse) in the things of God, and (which is worst of all) whilst we place our Religion and the power of God himself in them, do we not live in a world of phansies? like men that look through a triangular glass, what pleasing orient colours do they see? and whilst we look through these false glasses, what gayes and brouches do we fancy? And thus with the foolish woman Akko talk so long to our selves in the glass that we prove Fairy-Queens, or inchanted Knights: and then whatever Tragelaphi, Chimera's or the most prodigious crack-braind Fancies are greatest Realities and most Divine mysteries; but no part of this substance in the Text, which Christ the wisdom of the Father promiseth to make them that love him possessors of.
and (which is Worse) in the things of God, and (which is worst of all) while we place our Religion and the power of God himself in them, do we not live in a world of fancies? like men that look through a triangular glass, what pleasing orient colours do they see? and while we look through these false glasses, what Gayes and brouches do we fancy? And thus with the foolish woman Akko talk so long to our selves in the glass that we prove Fairy-Queens, or enchanted Knights: and then whatever Tragelaphi, Chimera's or the most prodigious crack-brained Fancies Are greatest Realities and most Divine Mysteres; but no part of this substance in the Text, which christ the Wisdom of the Father promises to make them that love him Possessors' of.
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Thus are we deluded and gulled with vain shadows and fancies, and as sometimes all Egypt was scattered over with Israelites gathering of straws, Exod. 5. 12. so the whole World is now spread over with such as are no better imployed, with Boys running amain after Bees or painted Butter-flies, that have either a wing to fly away from him,
Thus Are we deluded and gulled with vain shadows and fancies, and as sometime all Egypt was scattered over with Israelites gathering of straws, Exod 5. 12. so the Whole World is now spread over with such as Are no better employed, with Boys running amain After Bees or painted Butterflies, that have either a wing to fly away from him,
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Besides this vanity there is this further vexation, that whiles these superficial vanities are thus pursued, that which is substantial and real, Christ and his Grace and Peace are undervalued, neglected, it may be opposed and hated,
Beside this vanity there is this further vexation, that while these superficial vanities Are thus pursued, that which is substantial and real, christ and his Grace and Peace Are undervalved, neglected, it may be opposed and hated,
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And the Reason is because they that are after the flesh mind or savour only the things of the flesh, Rom. 8. 5. but skill not of the things of the spirit,
And the Reason is Because they that Are After the Flesh mind or savour only the things of the Flesh, Rom. 8. 5. but skill not of the things of the Spirit,
To such eyes Christ had no beauty in him to be desired, Isa. 53. 2. As the hungry Plowman must have something that hath cut in it, you pine him with dainties,
To such eyes christ had no beauty in him to be desired, Isaiah 53. 2. As the hungry Plowman must have something that hath Cut in it, you pine him with dainties,
so here these spiritual dainties that we partake of by feeding on Christ by faith, living on God by hope, looking up to heaven in prayer, especially if joined with repentance for those things which a carnal heart rejoiceth in,
so Here these spiritual dainties that we partake of by feeding on christ by faith, living on God by hope, looking up to heaven in prayer, especially if joined with Repentance for those things which a carnal heart rejoices in,
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and if the Kingdom of God consist in righteousness, and peace, and joy in the Holy Ghost, these are (as to Gallio) but words and names; too thin notions for such cross gross apprehensions.
and if the Kingdom of God consist in righteousness, and peace, and joy in the Holy Ghost, these Are (as to Gallio) but words and names; too thin notions for such cross gross apprehensions.
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because they cannot be seen with bodily eyes? A substantive may be such, if understood, though not felt or heard. Is there nothing to be had in Heaven,
Because they cannot be seen with bodily eyes? A substantive may be such, if understood, though not felt or herd. Is there nothing to be had in Heaven,
And our Saviour speaks of drinking of the fruit of the Vine new in his Father's Kingdom, and he told his Disciples that he had meat which they knew not of, John 4. 32. and he hath such even here for his, that such strangers think not of.
And our Saviour speaks of drinking of the fruit of the Vine new in his Father's Kingdom, and he told his Disciples that he had meat which they knew not of, John 4. 32. and he hath such even Here for his, that such Strangers think not of.
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And therefore seeing there is no defect in Christ, let us be the more sensible of and humbled for this woful sinful defect in our selves, in thus wronging and undervaluing him,
And Therefore seeing there is no defect in christ, let us be the more sensible of and humbled for this woeful sinful defect in our selves, in thus wronging and undervaluing him,
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whilest we thus prefer these empty vanities and fine nothings before him, committing th•se two great evils, which God is doubly and bitterly displeased with, in forsaking the living fountain, and sitting down by the broken Cistern, grasping shadows,
whilst we thus prefer these empty vanities and fine nothings before him, committing th•se two great evils, which God is doubly and bitterly displeased with, in forsaking the living fountain, and sitting down by the broken Cistern, grasping shadows,
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like the Prodigal in the Gospel, who leaving his Father's house where was bread enough. was brought to his empty husks, and we that were created NONLATINALPHABET in the image of God, Gen. 1. 27. to have kept close with him in an uninterrupted union and communion, are now the men that do NONLATINALPHABET walk in a vain shew, as the Psalmist speaks, Psal. 39. 6. and (as the Prophet saith) in the light of our own fire and the sparks which we have kindled, which like ignes fatui, in these wild vagaries lead us into precipices, end in darkness,
like the Prodigal in the Gospel, who leaving his Father's house where was bred enough. was brought to his empty husks, and we that were created in the image of God, Gen. 1. 27. to have kept close with him in an uninterrupted Union and communion, Are now the men that do walk in a vain show, as the Psalmist speaks, Psalm 39. 6. and (as the Prophet Says) in the Light of our own fire and the sparks which we have kindled, which like ignes Fatui, in these wild vagaries led us into precipices, end in darkness,
2. Of our last irrecoverable ruine unless we take the better care to prevent it, without which taken, this pidling with these toyes and trifles will be a sad foregoing sign and means of it.
2. Of our last irrecoverable ruin unless we take the better care to prevent it, without which taken, this piddling with these toys and trifles will be a sad foregoing Signen and means of it.
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and no surer way to drown the man that is fallen into the River than for him to lay fast hold on the weeds or such like trash that are at the bottom of it.
and no Surer Way to drown the man that is fallen into the River than for him to lay fast hold on the weeds or such like trash that Are At the bottom of it.
This therefore being our great sin, and the inlet of all our misery, our contrary duty is, seeing man thus walketh in a vain shew, seriously and heartily with the Psalmist to say and pray, And now Lord what wait I for? my hope is in thee, Psal. 39. 6, 7. my hope is in thee, my desire is after thee, thou art my choice and portion.
This Therefore being our great since, and the inlet of all our misery, our contrary duty is, seeing man thus walks in a vain show, seriously and heartily with the Psalmist to say and pray, And now Lord what wait I for? my hope is in thee, Psalm 39. 6, 7. my hope is in thee, my desire is After thee, thou art my choice and portion.
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And therefore to all poor deluded souls, that are gulled and cheated with these shining shells, these painted Sepulchres that seem to be what they are not,
And Therefore to all poor deluded Souls, that Are gulled and cheated with these shining shells, these painted Sepulchres that seem to be what they Are not,
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but what they are (as our Saviour said of them) they appear not; be that message sent which Elijah did to Ahaziah, Is it because there is no God in Israel, that thou hast sent to Baalzebub the God of Ekron? Is there not that in the true God which can really and substantially satisfy you, that you betake your selves to Baalzebub, such Gods of flies, such vain nothings? oh knock at the head of such empty vessels,
but what they Are (as our Saviour said of them) they appear not; be that message sent which Elijah did to Ahaziah, Is it Because there is no God in Israel, that thou haste sent to Baalzebub the God of Ekron? Is there not that in the true God which can really and substantially satisfy you, that you betake your selves to Baalzebub, such God's of flies, such vain nothings? o knock At the head of such empty vessels,
set down cyphers at the foot of the Account under all such Items. Leave off to feed on wind, and to fill our bellies with the eastwind, which will rather gripe and wring than feed and satisfy us,
Set down ciphers At the foot of the Account under all such Items. Leave off to feed on wind, and to fill our bellies with the East wind, which will rather gripe and wring than feed and satisfy us,
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But on the contrary, really and in good earnest betake we our selves to Jesus Christ, that what others have in the shadow we may have in the substance, as what Nebuchadnezzar saw in a dream, Dan. 2. Daniel saw in a vision, Dan. 8. 1, 2, 3. And therefore as you may observe when other Countries traded with Tyrus in other commodities and many of them superfluities, Judah and the land of Israels trade with them was in the staples commodities of Minnith and Pannag, honey and oyl and balm, in the substantial necessaries for man's life.
But on the contrary, really and in good earnest betake we our selves to jesus christ, that what Others have in the shadow we may have in the substance, as what Nebuchadnezzar saw in a dream, Dan. 2. daniel saw in a vision, Dan. 8. 1, 2, 3. And Therefore as you may observe when other Countries traded with Tyre in other commodities and many of them superfluities, Judah and the land of Israel's trade with them was in the staples commodities of Minnith and Pannag, honey and oil and balm, in the substantial necessaries for Man's life.
So whilest others seek shells and cockles on the Sea-shore, let the wise merchant seek NONLATINALPHABET goodly pearls, Matth ▪ 13. 45. and when he hath found NONLATINALPHABET, that one of greatest price, v. 46. even Jesus Christ, let him deal for That,
So whilst Others seek shells and cockles on the Seashore, let the wise merchant seek goodly Pearls, Matthew ▪ 13. 45. and when he hath found, that one of greatest price, v. 46. even jesus christ, let him deal for That,
and rather sell all than not buy it. So he himself counselleth the Church of Laodicea, which was taken too much with glittering outsides, to buy of him gold tried in the fire, Revel.
and rather fell all than not buy it. So he himself counselleth the Church of Laodicea, which was taken too much with glittering outsides, to buy of him gold tried in the fire, Revel.
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and once to hunger after and to feed heartily on the bread of life; on that which is really good, that so our souls may delight themselves infatness, to be no longer flitting from one temporary empty contentment to another,
and once to hunger After and to feed heartily on the bred of life; on that which is really good, that so our Souls may delight themselves infatness, to be no longer flitting from one temporary empty contentment to Another,
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For if in Christ there be such real and substantial worth and excellency, our sin and miscarriage will not only be in our mistake of the object, in our making choice of other empty vanities before him or instead of him,
For if in christ there be such real and substantial worth and excellency, our since and miscarriage will not only be in our mistake of the Object, in our making choice of other empty vanities before him or instead of him,
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and not light empty chaff on Christ's floor, not bare Nominals, but Reals, that what the Apostle saith of Love, may b• be said and made good of our whole Christianity, that it be not in word and in tongue, but indeed and in truth.
and not Light empty chaff on Christ's floor, not bore Nominals, but Reals, that what the Apostle Says of Love, may b• be said and made good of our Whole Christianity, that it be not in word and in tongue, but indeed and in truth.
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And for further discovery and direction herein, I shall briefly touch upon some particulars in reference to 1. Our understandings and Judgments. 2. Our hearts and affections. 3. Our outward Conversations in our words and professions, behaviours and actions.
And for further discovery and direction herein, I shall briefly touch upon Some particulars in Referente to 1. Our understandings and Judgments. 2. Our hearts and affections. 3. Our outward Conversations in our words and professions, behaviours and actions.
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And first as to our Ʋnderstandings and Judgments, I name only two particulars, which come cross to that solid reality which should be in a substantial Christian, and is really in Christ.
And First as to our Ʋnderstandings and Judgments, I name only two particulars, which come cross to that solid reality which should be in a substantial Christian, and is really in christ.
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or so solidly and resolvedly to judge and conclude, and so are subject to waver and doubt with those two Disciples, NONLATINALPHABET, we trusted that it had been he: These, I say, are to be pittied and helped.
or so solidly and resolvedly to judge and conclude, and so Are Subject to waver and doubt with those two Disciples,, we trusted that it had been he: These, I say, Are to be pitied and helped.
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But as for Pyrrh•es Scholars who abound every where in this loose age, those NONLATINALPHABET, who will resolvedly affirm or determine nothing but to doubt,
But as for Pyrrh•es Scholars who abound every where in this lose age, those, who will resolvedly affirm or determine nothing but to doubt,
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and of the second Adam's righteousness to our Justification, and the like, in which the true Believer hath the most solid foundation of his most established peace,
and of the second Adam's righteousness to our Justification, and the like, in which the true Believer hath the most solid Foundation of his most established peace,
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as do thus, NONLATINALPHABET and question and dispute all into uncertainties, and so draw fast down to flat Atheism, we should reject them and abhor their attempt, which would sever Ens and verum, and despoil Christ, in whom the Text saith, there is substantial Entity of his infallible verity.
as do thus, and question and dispute all into uncertainties, and so draw fast down to flat Atheism, we should reject them and abhor their attempt, which would sever Ens and verum, and despoil christ, in whom the Text Says, there is substantial Entity of his infallible verity.
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so he expects that we should grow up to that NONLATINALPHABET both NONLATINALPHABET, Col. 2. 2. and NONLATINALPHABET, Hebr. 10. 22. and NONLATINALPHABET, Hebr. 6. 11. the full assurance of knowledge as well as hope, and faith, that we be not carried away with every wind of Doctrine;
so he expects that we should grow up to that both, Col. 2. 2. and, Hebrew 10. 22. and, Hebrew 6. 11. the full assurance of knowledge as well as hope, and faith, that we be not carried away with every wind of Doctrine;
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nor that answerable substantialness that should be in every true Christian, is when the whole or main substance of all our Religion is in taking up and maintaining some Notions and Opinions, and it may be some new lights and high speculations, concerning which we are not (as the Scepticks were, in the former particular) at an indifferency,
nor that answerable substantialness that should be in every true Christian, is when the Whole or main substance of all our Religion is in taking up and maintaining Some Notions and Opinions, and it may be Some new lights and high speculations, Concerning which we Are not (as the Sceptics were, in the former particular) At an indifferency,
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as in truth it is the whole of many of those who now most pretend to godliness, who by being of such or such a Sect, opinion or persuasion do measure their own and others Saintships,
as in truth it is the Whole of many of those who now most pretend to godliness, who by being of such or such a Sect, opinion or persuasion do measure their own and Others Saintships,
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and oppositions of science falsly so called, 1 Tim. 6. 4, 20. which is far enough from that laying up a good solid substantial foundation, which the Apostle exhorted to in the verse foregoing.
and oppositions of science falsely so called, 1 Tim. 6. 4, 20. which is Far enough from that laying up a good solid substantial Foundation, which the Apostle exhorted to in the verse foregoing.
and airy or fiery fancies of weak or hot heads may go for sound and solid Religion, it would be a very thin empty frothy thing, not this substance which the Text speaks of.
and airy or fiery fancies of weak or hight Heads may go for found and solid Religion, it would be a very thin empty frothy thing, not this substance which the Text speaks of.
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On the contrary let it be the care of every one that would prove a substantial Christian, by all good means to attain to a solid judgment of saving truth,
On the contrary let it be the care of every one that would prove a substantial Christian, by all good means to attain to a solid judgement of Saving truth,
and not rest there neither, but because Theologia is not scientia speculativa but practica, and because in Scripture-use verba sensûs affectum & effectum connotant, words of knowledge and sense imply affection,
and not rest there neither, but Because Theology is not scientia speculativa but practica, and Because in Scripture use verba sensûs affectum & effectum connotant, words of knowledge and sense imply affection,
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and Divinity is an art of living, and not only of bare knowing, as many of us as would be solid Divines and substantial Christians, (as the lamenting Churches eye affected her heart, Lament.
and Divinity is an art of living, and not only of bore knowing, as many of us as would be solid Divines and substantial Christians, (as the lamenting Churches eye affected her heart, Lament.
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2. And as concerning our hearts and affections, two things also either fall short of or come cross to that substantialness which is to be expected from them, whom Christ causeth to inherit substance.
2. And as Concerning our hearts and affections, two things also either fallen short of or come cross to that substantialness which is to be expected from them, whom christ Causes to inherit substance.
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an heartless velleity, a wishing and a woulding, rather than any true and hearty willing: Balaam 's wishes, the sluggards desires, half desires, which in Gods account are none;
an heartless velleity, a wishing and a woulding, rather than any true and hearty willing: balaam is wishes, the sluggards Desires, half Desires, which in God's account Are none;
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as Gods people when with a weaned remisness they close with the things of this world, they rejoice as though they rejoiced not, 1 Cor. 7. 30. So when our desires and affections to Christ do so freeze in our bosoms, they come short of this NONLATINALPHABET this Est in the Text;
as God's people when with a weaned remissness they close with the things of this world, they rejoice as though they rejoiced not, 1 Cor. 7. 30. So when our Desires and affections to christ do so freeze in our bosoms, they come short of this this Est in the Text;
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When we say and profess that Christ is such solid food, his flesh, NONLATINALPHABET meat indeed, and we bring such flashy desires and such faint appetites to him, what do we but make men believe that either he is not found food,
When we say and profess that christ is such solid food, his Flesh, meat indeed, and we bring such flashy Desires and such faint appetites to him, what do we but make men believe that either he is not found food,
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Such was Jehu's zeal, and the Ruler of the Synagogue his indignation, and the more to discover the unsubstantialness of it, it's usually not about the NONLATINALPHABET the weightier things of the law, and such as concern the substance and power of godliness; but about circumstances and externals,
Such was Jehu's zeal, and the Ruler of the Synagogue his Indignation, and the more to discover the unsubstantialness of it, it's usually not about the the Weightier things of the law, and such as concern the substance and power of godliness; but about Circumstances and externals,
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or other less and lighter matters, as it was with the Pharisees about their Mint and Anise and Phylacteries, and so now is with the Papists about their Ceremonies and Traditions,
or other less and lighter matters, as it was with the Pharisees about their Mint and Anise and Phylacteries, and so now is with the Papists about their Ceremonies and Traditions,
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and with many amongst us about some niceties in Church government and outward forms and other curious Punctilioes, which are at a great distance from the heart and soul and substance of Religion.
and with many among us about Some niceties in Church government and outward forms and other curious Punctilioes, which Are At a great distance from the heart and soul and substance of Religion.
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1. Contrary to that coolness and indifferency of our affections to Christ to rise up to more strong and earnest outgoings of our Souls after him, such as the Scripture expresseth by hungrings and thirstings, and longings, breathings, breakings, pantings, and faintings after God;
1. Contrary to that coolness and indifferency of our affections to christ to rise up to more strong and earnest outgoings of our Souls After him, such as the Scripture Expresses by hungerings and thirstings, and longings, breathings, breakings, pantings, and faintings After God;
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not a faintness of indifferency, but a fainting upon our being spent in eagerest pursuits of what we cannot fully overtake, that it cometh not to I am and I am not, but as Christ named himself I am, so with truth and reality I can eccho back again and say, Lord I am, I am;
not a faintness of indifferency, but a fainting upon our being spent in eagerest pursuits of what we cannot Fully overtake, that it comes not to I am and I am not, but as christ nam himself I am, so with truth and reality I can echo back again and say, Lord I am, I am;
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There was strength enough and in some respects too much in that impetuous flatulency of some men's spirits, which was the second miscarriage before noted.
There was strength enough and in Some respects too much in that impetuous flatulency of Some men's spirits, which was the second miscarriage before noted.
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But therefore contrary to it our care must be, if we would have evidence of true, solid, substantial godliness, that this strength of passion do not only bluster towards others,
But Therefore contrary to it our care must be, if we would have evidence of true, solid, substantial godliness, that this strength of passion do not only bluster towards Others,
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for as they are wont to say, that Tactus est fundamentum vitae sensitivae, so real felt inward effects in the Soul, are surest evidences of a true spiritual life also;
for as they Are wont to say, that Tactus est fundamentum vitae sensitivae, so real felt inward effects in the Soul, Are Surest evidences of a true spiritual life also;
such as were before-mentioned in the doctrinal part of this point as substantial and real effects and operations of Christ in us, are to this purpose to be really felt and expressed by us.
such as were beforementioned in the doctrinal part of this point as substantial and real effects and operations of christ in us, Are to this purpose to be really felt and expressed by us.
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and powerfully mortifying our lusts, that we may be (not as that NONLATINALPHABET, 2 Pet. 2. 18. but) NONLATINALPHABET, free indeed, as it is John 8. 36. substantially satisfying the vast desires of our Souls,
and powerfully mortifying our Lustiest, that we may be (not as that, 2 Pet. 2. 18. but), free indeed, as it is John 8. 36. substantially satisfying the vast Desires of our Souls,
though with them, Hebr. 10. 34. we be spoiled of all other goods, yet then Christ makes good this his word, To those who so love him, he maketh them to inherit substance.
though with them, Hebrew 10. 34. we be spoiled of all other goods, yet then christ makes good this his word, To those who so love him, he makes them to inherit substance.
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1. For the first, What a glaring shew did the Pharisee make in his Phylacteries and Tephilims, the Pope in his Pontificalibus? What a Pageant and Puppet play is their Mass; and what an heap of light chaff is their Corpus Juris Canonici? And yet as of old, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord are these, in these and such like outward services and circumstances such weight laid as though they had been the very heart,
1. For the First, What a glaring show did the Pharisee make in his Phylacteries and Tephilims, the Pope in his Pontificalibus? What a Pageant and Puppet play is their Mass; and what an heap of Light chaff is their Corpus Juris Canonic? And yet as of old, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord Are these, in these and such like outward services and Circumstances such weight laid as though they had been the very heart,
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and live in all abominable filthiness, yet if they could take Sanctuary in such Church-Formalities, which could let them alone in their lusts (missa non mordet) if they could bow and cringe,
and live in all abominable filthiness, yet if they could take Sanctuary in such Church-Formalities, which could let them alone in their Lustiest (missa non Mordet) if they could bow and cringe,
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But I forbear now to speak further of this, because although little do we know how soon our giddiness and Romes Emissaries, through God's just judgment may again bring us to such vanities,
But I forbear now to speak further of this, Because although little doe we know how soon our giddiness and Romes Emissaries, through God's just judgement may again bring us to such vanities,
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The Apostles NONLATINALPHABET might make up this NONLATINALPHABET, this great gulf, and keep us from sinking either into Idolatry and superstition on the one hand, or Profaneness on the other.
The Apostles might make up this, this great gulf, and keep us from sinking either into Idolatry and Superstition on the one hand, or Profaneness on the other.
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2. And rather let me speak a little of the vizard of hypocrisie in our outward profession and carriage, directly opposite to substantial Christianity: a sin which (as he saith) is the worst of all to be accused of by God, but the best by men, who too often would pin it on the sleeve of all profession and most odiously of sincere professors.
2. And rather let me speak a little of the vizard of hypocrisy in our outward profession and carriage, directly opposite to substantial Christianity: a since which (as he Says) is the worst of all to be accused of by God, but the best by men, who too often would pin it on the sleeve of all profession and most odiously of sincere professors.
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So Job with his friends is an hypocrite, and Christ with the Jews but a Deceiver, and as soon as ever a Christian was espied, statim illud de trivio, NONLATINALPHABET,
So Job with his Friends is an hypocrite, and christ with the jews but a Deceiver, and as soon as ever a Christian was espied, Immediately illud de trivio,,
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and I wish we might not have not only in the streets and other places, but too often also in the Pulpit, the power of godliness wounded through the sides,
and I wish we might not have not only in the streets and other places, but too often also in the Pulpit, the power of godliness wounded through the sides,
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and none cry out more of Forms than those that are greatest Formalists. If not totus mundus exercet histrioniam, yet in our little World too too many prove Stage-Players, that act parts in Masks and Visards with a great deal of the form but a very little of the power of godliness; all shew, and no substance;
and none cry out more of Forms than those that Are greatest Formalists. If not totus World Exercet histrioniam, yet in our little World too too many prove Stage-Players, that act parts in Masks and Visards with a great deal of the from but a very little of the power of godliness; all show, and no substance;
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such shadows using to be most in brightest Sun-shine, and in Bernard's judgment make up that Daemonium meridianum. But I must not here enlarge on the many ugly deformities of such mens sins,
such shadows using to be most in Brightest Sunshine, and in Bernard's judgement make up that Demon meridianum. But I must not Here enlarge on the many ugly deformities of such men's Sins,
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All that I have occasion from the matter in hand to touch on, is, what contrariety they bear to this substantial reality which is in Christ, and should be in all the true solid members of his Body;
All that I have occasion from the matter in hand to touch on, is, what contrariety they bear to this substantial reality which is in christ, and should be in all the true solid members of his Body;
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whereas on the contrary these men may be fitly compared to Sodom's trees and fruit, which Chrysostom saith, are Trees and no Trees, fruit and yet no fruit:
whereas on the contrary these men may be fitly compared to Sodom's trees and fruit, which Chrysostom Says, Are Trees and no Trees, fruit and yet no fruit:
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And therefore would we write according to the Copy in the Text, and according to the exemplar which we there have in Christ, our care and endeavour should be in our whole course and carriage instead of these vain shews and non-significant overtures, really to express so much of Christ as may declare him to be substance, and our selves substantial Christians; that Religion and Grace is not an Idea or a vain frothy Notion,
And Therefore would we write according to the Copy in the Text, and according to the exemplar which we there have in christ, our care and endeavour should be in our Whole course and carriage instead of these vain shows and nonsignificant overtures, really to express so much of christ as may declare him to be substance, and our selves substantial Christians; that Religion and Grace is not an Idea or a vain frothy Notion,
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That my heart is right, when my life expresseth righteousness and true holiness, Ephes. 4. 24. That my profession is sincere, when my Conversation really maketh it good, and so the Gnomon and the Clock go both together.
That my heart is right, when my life Expresses righteousness and true holiness, Ephesians 4. 24. That my profession is sincere, when my Conversation really makes it good, and so the Gnomon and the Clock go both together.
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but according to my Saviour's Precept, my Communication is Est, Est. That although I do not swear, yet I am a substantial man of my word, that upon it any man may know where to have me.
but according to my Saviour's Precept, my Communication is Est, Est. That although I do not swear, yet I am a substantial man of my word, that upon it any man may know where to have me.
And in the constant tenour of my life and carriage I am a square man, a solid Christian, that notwithstanding some lesser variations (which the best Load-stone hath) I in the general point right, pretend to no more than my life makes good in a stable frame, and way of down-right-godliness.
And in the constant tenor of my life and carriage I am a square man, a solid Christian, that notwithstanding Some lesser variations (which the best Loadstone hath) I in the general point right, pretend to no more than my life makes good in a stable frame, and Way of down-right-godliness.
and Ambrose renders it) and that unto the end, Heb. 3. 14. This, This is to be a Christian indeed and in good earnest, which really and actually instateth us in this bequest in the Text, in which Christ promiseth to cause them who love him to inherit substance.
and Ambrose renders it) and that unto the end, Hebrew 3. 14. This, This is to be a Christian indeed and in good earnest, which really and actually instateth us in this bequest in the Text, in which christ promises to cause them who love him to inherit substance.
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WE have hitherto in the first particular treated of what Christ is in himself, and to them that love him. And that is NONLATINALPHABET substantial reality.
WE have hitherto in the First particular treated of what christ is in himself, and to them that love him. And that is substantial reality.
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It is by way of free and perpetual inheritance: so that what Solomon elsewhere saith, that wisdom is good with an inheritance, that he avoucheth to be found in the wisdom here spoken of, both substance, and Inheritance, NONLATINALPHABET, that I may cause them to inherit substance.
It is by Way of free and perpetual inheritance: so that what Solomon elsewhere Says, that Wisdom is good with an inheritance, that he avoucheth to be found in the Wisdom Here spoken of, both substance, and Inheritance,, that I may cause them to inherit substance.
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neither purchased it by his penny, nor procured it by his labour. Inheritances were wont to be divided by lot, Ezek. 47. 22. which speaks God's allotment,
neither purchased it by his penny, nor procured it by his labour. Inheritances were wont to be divided by lot, Ezekiel 47. 22. which speaks God's allotment,
and therefore in this sense are all said in Scripture to be conveyed to us by way of inheritance. He that overcometh shall inherit all things, Rev. 21. 7. To have all things is a great possession, but yet all by Inheritance. So we are said to be heirs of God and joint-heirs with Christ, Rom. 8. 17. to inherit promises, Heb. 6. 12. to be heirs of righteousness, Heb. 11. 7. of Salvation, Heb. 1. 14. of the Kingdom, James 2. 5. which the Elect shall at last inherit, Matth. 25. 34. Come ye blessed of the Father, Inherit the Kingdom.
and Therefore in this sense Are all said in Scripture to be conveyed to us by Way of inheritance. He that Overcometh shall inherit all things, Rev. 21. 7. To have all things is a great possession, but yet all by Inheritance. So we Are said to be Heirs of God and Joint heirs with christ, Rom. 8. 17. to inherit promises, Hebrew 6. 12. to be Heirs of righteousness, Hebrew 11. 7. of Salvation, Hebrew 1. 14. of the Kingdom, James 2. 5. which the Elect shall At last inherit, Matthew 25. 34. Come you blessed of the Father, Inherit the Kingdom.
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That word inherit tells us by what Title we come by it, as also those that follow, prepared for you from the foundation of the world, that if so early provided for us before we were, it was not of our purchasing, but of God's preparing, as here in the Text NONLATINALPHABET that I may cause them to inherit substance.
That word inherit tells us by what Title we come by it, as also those that follow, prepared for you from the Foundation of the world, that if so early provided for us before we were, it was not of our purchasing, but of God's preparing, as Here in the Text that I may cause them to inherit substance.
Away then with the proud doctrine of Merit: and let every humble soul be glad and thankful that he may have all of free gift and inheritance. And if you say that, Col. 3. 24. we read those words NONLATINALPHABET,
Away then with the proud Doctrine of Merit: and let every humble soul be glad and thankful that he may have all of free gift and inheritance. And if you say that, Col. 3. 24. we read those words,
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as though this inheritance were a reward, I only say that they are strangers in the Scriptures, that know not that there may be a reward of grace and not of merit,
as though this inheritance were a reward, I only say that they Are Strangers in the Scriptures, that know not that there may be a reward of grace and not of merit,
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So in other places and in that mentioned the Apostle speaking of Christian servants, he telleth them for their comfort that such servants are by adoption made Sons, and so instead of the reward or the wages of servants they shall receive an inheritance of Sons, so that their inheritance is not so much a reward, as their reward an inheritance: and therefore as the word reward doth not imply merit, so that other word inheritance doth exclude it.
So in other places and in that mentioned the Apostle speaking of Christian Servants, he Telleth them for their Comfort that such Servants Are by adoption made Sons, and so instead of the reward or the wages of Servants they shall receive an inheritance of Sons, so that their inheritance is not so much a reward, as their reward an inheritance: and Therefore as the word reward does not imply merit, so that other word inheritance does exclude it.
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Our reward is our inheritance, and our inheritance is from our Birth and Sonship, and that is merely only from our Father and his love. We never made our selves heirs, but (as the word in the Text is) He causeth us to inherit.
Our reward is our inheritance, and our inheritance is from our Birth and Sonship, and that is merely only from our Father and his love. We never made our selves Heirs, but (as the word in the Text is) He Causes us to inherit.
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Indeed David often in his prayers pleads both God's righteousness and his own righteousness. But when Gods, it's either for his righteous taking vengeance on his enemies,
Indeed David often in his Prayers pleads both God's righteousness and his own righteousness. But when God's, it's either for his righteous taking vengeance on his enemies,
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And on the contrary God's righteousness in those places is all one with his Benignity and Mercy, unless you will (with some) thus distinguish them, that his righteousness is in vouchsafing as much as he promiseth, and his mercy, in giving more, and such it is even to them who may seem to be most deserving.
And on the contrary God's righteousness in those places is all one with his Benignity and Mercy, unless you will (with Some) thus distinguish them, that his righteousness is in vouchsafing as much as he promises, and his mercy, in giving more, and such it is even to them who may seem to be most deserving.
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So David, when he had thankfully acknowledged that God had recompensed him according to his righteousness, Psal. 18. 24. immediately in the 25. verse he adds, with the merciful thou wilt shew thy self merciful.
So David, when he had thankfully acknowledged that God had recompensed him according to his righteousness, Psalm 18. 24. immediately in the 25. verse he adds, with the merciful thou wilt show thy self merciful.
He doth not say just in giving him what he deserveth, but even with the merciful, who might bid the fairest for merit, thou wilt shew thy self merciful, i. e.
He does not say just in giving him what he deserveth, but even with the merciful, who might bid the Fairest for merit, thou wilt show thy self merciful, i. e.
And therefore (to put an end to this particular) let us all, the best of us all pray and say with the same Psalmist, shew us thy mercy O Lord, and grant us thy Salvation. Whatever we are, God sheweth us his free and great mercy if he grant us his salvation, so here in the Text, this causing of us to inherit holdeth forth to us first the freeness of the conveyance.
And Therefore (to put an end to this particular) let us all, the best of us all pray and say with the same Psalmist, show us thy mercy Oh Lord, and grant us thy Salvation. Whatever we Are, God shows us his free and great mercy if he grant us his salvation, so Here in the Text, this causing of us to inherit holds forth to us First the freeness of the conveyance.
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more than a moveable or an Annuity, it's a perpetuity, an Inheritance being that which descendeth from Father to Son, from one generation to another, that which a man liveth on, abides by, of all else can least indure to be thrust out of,
more than a movable or an Annuity, it's a perpetuity, an Inheritance being that which Descendeth from Father to Son, from one generation to Another, that which a man lives on, abides by, of all Else can least endure to be thrust out of,
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So the law was Israels inheritance, which they should always observe, Deut. 33. 4. and so was the land of Canaan, out of which they should not remove, 2. Sam. 7. 10. Indeed by reason of their sins that good land hath spewed them out, so that according to that threat, Jer. 17. 4. they now discontinue from their heritage, such prodigals were they,
So the law was Israel's inheritance, which they should always observe, Deuteronomy 33. 4. and so was the land of Canaan, out of which they should not remove, 2. Sam. 7. 10. Indeed by reason of their Sins that good land hath spewed them out, so that according to that threat, Jer. 17. 4. they now discontinue from their heritage, such prodigals were they,
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and so are many more like them, and so vain and unstable are all outward enjoyments that even inheritances prove not perpetuities. But this in the Text doth:
and so Are many more like them, and so vain and unstable Are all outward enjoyments that even inheritances prove not perpetuities. But this in the Text does:
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This substance here promised is an enduring substance, Hebr. 10. 34. This Inheritance is for ever, Psal. 37. 18. is NONLATINALPHABET, incorruptible, undefiled, and that fadeth not away, that which cannot be corrupted from without,
This substance Here promised is an enduring substance, Hebrew 10. 34. This Inheritance is for ever, Psalm 37. 18. is, incorruptible, undefiled, and that fades not away, that which cannot be corrupted from without,
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nor decay from within, and so every way incorruptible, and moreover is reserved in heaven for us, and we by the power of God through faith preserved and kept to it, 1 Pet. 1. 4, 5. More could not be said for its stability in it self,
nor decay from within, and so every Way incorruptible, and moreover is reserved in heaven for us, and we by the power of God through faith preserved and kept to it, 1 Pet. 1. 4, 5. More could not be said for its stability in it self,
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and for our sure and indefeizible estate and interest in it. An inheritance setled upon us by God the Father's Eternal Decree, Matth. 25. 34. Purchased for us at a very high rate by Christ, who himself is Heir of all things, Hebr. 1. 2. and therefore if we claim under him, our Title to it is strong and sure.
and for our sure and indefeizible estate and Interest in it. an inheritance settled upon us by God the Father's Eternal decree, Matthew 25. 34. Purchased for us At a very high rate by christ, who himself is Heir of all things, Hebrew 1. 2. and Therefore if we claim under him, our Title to it is strong and sure.
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And we kept in possession by the spirit of God, and this as he is the Power of God, 1 Pet. 1. 5. and therefore no fear of an Ejectio Firmae. No cause of a distrustful desponding fear, either of the decay of what is so substantial,
And we kept in possession by the Spirit of God, and this as he is the Power of God, 1 Pet. 1. 5. and Therefore no Fear of an Ejectio Firmae. No cause of a distrustful desponding Fear, either of the decay of what is so substantial,
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Away then with that uncomfortable Doctrine of the Saint's Apostasie which would make their Inheritance moveables, and disinherit the heirs of life. But Blessed be God, who (according to the former particulars) hath so setled this inheritance, that the intail can by no craft of man or Devil be cut off.
Away then with that uncomfortable Doctrine of the Saint's Apostasy which would make their Inheritance movables, and disinherit the Heirs of life. But Blessed be God, who (according to the former particulars) hath so settled this inheritance, that the intail can by no craft of man or devil be Cut off.
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Though the servant abideth not in the house for ever, yet the Son (the heir) abideth ever, John 8. 35. what's ours (as duties and performances) may be intercepted:
Though the servant Abideth not in the house for ever, yet the Son (the heir) Abideth ever, John 8. 35. what's ours (as duties and performances) may be intercepted:
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what are his special largesses as accessories, (as feelings and enlargements) may fail: but the substance and inheritance abides and remains inviolable.
what Are his special largesses as accessories, (as feelings and enlargements) may fail: but the substance and inheritance abides and remains inviolable.
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But it were well if our lives did speak as much too, and that on the contrary the desperate Apostasies (after profession) of some that were never sound,
But it were well if our lives did speak as much too, and that on the contrary the desperate Apostasies (After profession) of Some that were never found,
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and the woful decays of others that were more sincere, did not afford men of corrupt minds a Topick head of arguments to impugn and shake the setled stability of God's Peoples Inheritance.
and the woeful decays of Others that were more sincere, did not afford men of corrupt minds a Topic head of Arguments to impugn and shake the settled stability of God's Peoples Inheritance.
and Grace, and Heaven, then to look to it, that neither by fair means nor foul they be either cheated or more violently thrust out of their freehold, or any part of it.
and Grace, and Heaven, then to look to it, that neither by fair means nor foul they be either cheated or more violently thrust out of their freehold, or any part of it.
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The Lord forbid it me, that I should give the inheritance of my fathers unto thee, was Naboth's answer to Ahab, who spake and offered fair to get it from him, 1 King. 21. 2, 3. And let it be ours to any (whosoever they be) that with fairest words, promises,
The Lord forbid it me, that I should give the inheritance of my Father's unto thee, was Naboth's answer to Ahab, who spoke and offered fair to get it from him, 1 King. 21. 2, 3. And let it be ours to any (whosoever they be) that with Fairest words, promises,
Now the Lord forbid it to us to sell our birthright with profane Esau, to part with that inheritance which our Heavenly Father hath purchased for us with the blood of his dear Son.
Now the Lord forbid it to us to fell our birthright with profane Esau, to part with that inheritance which our Heavenly Father hath purchased for us with the blood of his dear Son.
And for outward violence our times are not so secure, but that although this our inheritance cost us nothing in one kind for the purchase, yet it may cost •s much to keep possession. And what Contests, Suits,
And for outward violence our times Are not so secure, but that although this our inheritance cost us nothing in one kind for the purchase, yet it may cost •s much to keep possession. And what Contests, Suits,
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yea riots and tumults, often are there to keep possession of earthly freeholds and inheritances? I am far from endeavouring to raise or foment outward stirs and tumults,
yea riots and tumults, often Are there to keep possession of earthly freeholds and inheritances? I am Far from endeavouring to raise or foment outward stirs and tumults,
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and challengeth proportionably more standing for in a way of God, and therefore NONLATINALPHABET, Heb. 12. 28. NONLATINALPHABET, Hebr. 10. 23. nay NONLATINALPHABET, Tit. 1. 9. if we have, let us hold, and that fast, and that against all violence that would wrest out of our hands such a treasure.
and Challengeth proportionably more standing for in a Way of God, and Therefore, Hebrew 12. 28., Hebrew 10. 23. nay, Tit. 1. 9. if we have, let us hold, and that fast, and that against all violence that would wrest out of our hands such a treasure.
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yet let us not part with Christ, his Grace and Truth, which is substance, and Inheritance. And therefore (as Ambrose observes out of Gen. 2. 15.) Adam had a double task in Paradise, operari & custodire, to work and keep:
yet let us not part with christ, his Grace and Truth, which is substance, and Inheritance. And Therefore (as Ambrose observes out of Gen. 2. 15.) Adam had a double task in Paradise, operari & Guard, to work and keep:
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so let it be ours in managing this our inheritance to which we have a better Title upon better promises, that we both get and keep possession. Let no man beguile you of your reward, saith Paul to his Colossians, Cap. 2. 18. Hold fast (saith Christ to the Church of Philadelphia) that which thou hast, let no man take thy Crown, Revel.
so let it be ours in managing this our inheritance to which we have a better Title upon better promises, that we both get and keep possession. Let no man beguile you of your reward, Says Paul to his colossians, Cap. 2. 18. Hold fast (Says christ to the Church of Philadelphia) that which thou hast, let no man take thy Crown, Revel.
And therefore resolve with Asaph when heart and flesh fail, that He shall be the strength of thy heart, and thy portion, and that for ever, Psal. 73. 26. It is his word and Truth, and therefore Contend for it, Jude v. 3. with David take it an heritage, and that for ever, Psal. 119. 111. It's his Grace, and therefore stand to it, persevere in it, NONLATINALPHABET, Revel. 2. 3. how elegant the expression!
And Therefore resolve with Asaph when heart and Flesh fail, that He shall be the strength of thy heart, and thy portion, and that for ever, Psalm 73. 26. It is his word and Truth, and Therefore Contend for it, U^de v. 3. with David take it an heritage, and that for ever, Psalm 119. 111. It's his Grace, and Therefore stand to it, persevere in it,, Revel. 2. 3. how elegant the expression!
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I have suffered the loss of all things for Christ, and I do count them dung, saith Paul, Phil. 3. 8. and one thing I have desired of the Lord, and that which I will seek after, saith David, Psal. 27. 4. Oh that our goodness were not as the morning-cloud, but as the morning-sun, that,
I have suffered the loss of all things for christ, and I do count them dung, Says Paul, Philip 3. 8. and one thing I have desired of the Lord, and that which I will seek After, Says David, Psalm 27. 4. O that our Goodness were not as the morning-cloud, but as the morning-sun, that,
Let other things have their due value as they are Gods gifts: But let Christ alone be esteemed and desired as our inheritance, Job 17. 11. The thoughts and desires of the heart are called NONLATINALPHABET the possessions of the heart, i. e.
Let other things have their due valve as they Are God's Gifts: But let christ alone be esteemed and desired as our inheritance, Job 17. 11. The thoughts and Desires of the heart Are called the possessions of the heart, i. e.
Such thoughts (though NONLATINALPHABET gay, glittering ones, as the word signifieth) may perish, Psal. 146. 4. and such desires (though impetuous ones) may fail, Eccles. 12. 5. And all such things which we have so firmly fixt our thoughts and desires on, may either fade of themselves or be taken away by the violence of others.
Such thoughts (though gay, glittering ones, as the word signifies) may perish, Psalm 146. 4. and such Desires (though impetuous ones) may fail, Eccles. 12. 5. And all such things which we have so firmly fixed our thoughts and Desires on, may either fade of themselves or be taken away by the violence of Others.
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Such inheritances we may easily be cast out of, as the Prophet speaks of some who oppress a man and his heritage, Micah 2. 2. and the lamenting Church complains that their inheritance was turned unto strangers, and their houses to aliens, Lam. 5. 2. The most ancient Mannor houses may not prove Mansions; but time or violence may ruine them.
Such inheritances we may Easily be cast out of, as the Prophet speaks of Some who oppress a man and his heritage, micah 2. 2. and the lamenting Church complains that their inheritance was turned unto Strangers, and their houses to aliens, Lam. 5. 2. The most ancient Manor houses may not prove Mansions; but time or violence may ruin them.
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The Houses of Ivory shall perish, and the great houses shall have an end, saith the Lord, Amos 3. 15. We have need therefore of some better foundations, of a building not made with hands, eternal in the heavens.
The Houses of Ivory shall perish, and the great houses shall have an end, Says the Lord, Amos 3. 15. We have need Therefore of Some better foundations, of a building not made with hands, Eternal in the heavens.
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Should honour and esteem and applause in the world be that which we would make a portion of, this were but to inherit the wind, as Solomon 's phrase is, the wind of anothers breath or applause,
Should honour and esteem and applause in the world be that which we would make a portion of, this were but to inherit the wind, as Solomon is phrase is, the wind of another's breath or applause,
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Indeed Solomon speaks of the wise mans inheriting glory, Prov. 3. 35. and the honour and fame of some prudent pious men continueth longer than themselves,
Indeed Solomon speaks of the wise men inheriting glory, Curae 3. 35. and the honour and fame of Some prudent pious men Continueth longer than themselves,
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And doth the Crown endure to every generation? Prov. 27. 24. Remove the Diadem and take off the Crown, NONLATINALPHABET this shall not be the same, I will overturn, overturn, overturn it,
And does the Crown endure to every generation? Curae 27. 24. Remove the Diadem and take off the Crown, this shall not be the same, I will overturn, overturn, overturn it,
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and it shall be no more, saith God by his Prophet, Ezek. 21. 26, 27. Our knowledge and experience hath told us that even hereditaty Crowns and Kingdoms may be removed and alienated.
and it shall be no more, Says God by his Prophet, Ezekiel 21. 26, 27. Our knowledge and experience hath told us that even hereditaty Crowns and Kingdoms may be removed and alienated.
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And how should this therefore alienate our affections from such moveables, and make us lay more sure hold on Christ, upon whom His Crown flourisheth, Psal. 132. 18. is not a withering garland;
And how should this Therefore alienate our affections from such movables, and make us lay more sure hold on christ, upon whom His Crown flourishes, Psalm 132. 18. is not a withering garland;
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As therefore he is said to chuse the inheritance of his people for them, Psal. 47. 4. O that he would once teach us all to chuse right by making choice of him; that we had fixed everlasting thoughts and desires of this everlasting inheritance, as it's called, Hebr. 9. 15. These are the sure mercies of David.
As Therefore he is said to choose the inheritance of his people for them, Psalm 47. 4. O that he would once teach us all to choose right by making choice of him; that we had fixed everlasting thoughts and Desires of this everlasting inheritance, as it's called, Hebrew 9. 15. These Are the sure Mercies of David.
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O that we were so good friends to our selves and them, as to take more care to ascertain this which is incorruptible, undefiled, and which fadeth not away.
Oh that we were so good Friends to our selves and them, as to take more care to ascertain this which is incorruptible, undefiled, and which fades not away.
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Which if once secured, Happy, for ever happy we because we are made for ever. Substance and inheritance (as I said) are two great words, which may prove very strong supporters of the most broken arms. How well and comfortably do some live on Annuities that last but for a time!
Which if once secured, Happy, for ever happy we Because we Are made for ever. Substance and inheritance (as I said) Are two great words, which may prove very strong supporters of the most broken arms. How well and comfortably do Some live on Annuities that last but for a time!
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To go at last either into everlasting punishment, or life Eternal, Matth. 25. 46. On the one side the worm that never dieth, and the fire that never goeth out, may startle and affright the most senseless and obdurate sinner;
To go At last either into everlasting punishment, or life Eternal, Matthew 25. 46. On the one side the worm that never Dieth, and the fire that never Goes out, may startle and affright the most senseless and obdurate sinner;
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but the sure possession and everlasting inheritance of everlasting righteousness here and everlasting life hereafter, is that which cannot but administer strong and everlasting consolation to the poorest weakest believer.
but the sure possession and everlasting inheritance of everlasting righteousness Here and everlasting life hereafter, is that which cannot but administer strong and everlasting consolation to the Poorest Weakest believer.
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In this vast wide common of eternity which they can find no end of, they may be lost as to their thoughts, but it's well that they are saved (though) because it's in their own inheritance. Well may they say with David, the lines are fallen to me in pleasant places, I have a goodly heritage, Psal. 16. 6. What content do men use to take in their inheritances, continued to them in so many and so many descents from their great Ancestors!
In this vast wide Common of eternity which they can find no end of, they may be lost as to their thoughts, but it's well that they Are saved (though) Because it's in their own inheritance. Well may they say with David, the lines Are fallen to me in pleasant places, I have a goodly heritage, Psalm 16. 6. What content do men use to take in their inheritances, continued to them in so many and so many descents from their great Ancestors!
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yet an inheritance provided for him by his heavenly Father from eternity, Matth. 25. 34. and continued to him to eternity, v. 46. that he shall never out-live his means as the Prodigal did, nor out-last his inheritance:
yet an inheritance provided for him by his heavenly Father from eternity, Matthew 25. 34. and continued to him to eternity, v. 46. that he shall never outlive his means as the Prodigal did, nor outlast his inheritance:
Inheritance! There is everlasting consolation. He may now add and say with the young man in the Gospel, What lack I yet? Is there, Can there be yet any thing wanting? when the Commodity is so 1. substantial, 2. so lasting? No. If you add but a third to those two, That there be enough of it;
Inheritance! There is everlasting consolation. He may now add and say with the young man in the Gospel, What lack I yet? Is there, Can there be yet any thing wanting? when the Commodity is so 1. substantial, 2. so lasting? No. If you add but a third to those two, That there be enough of it;
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In Christ there was (we have seen) 1. Solid Reality. He is NONLATINALPHABET substance. 2. Perpetuity. It's NONLATINALPHABET. In him we inherit substance.
In christ there was (we have seen) 1. Solid Reality. He is substance. 2. Perpetuity. It's. In him we inherit substance.
NONLATINALPHABET And I will fill their Treasures. Two very full words. Treasures speak Plenty, and Fulness fills up to the Brim, and leaveth no vacuity:
And I will fill their Treasures. Two very full words. Treasures speak Plenty, and Fullness fills up to the Brim, and Leaveth no vacuity:
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and therefore well might the Apostle say, NONLATINALPHABET, Col. 2. 10. that we are compleat in Christ. If this here in part be meant of the supply of outward mercies, it's that NONLATINALPHABET, Luke 6. 38. the overmeasure running over, that by him we may have always all-sufficiency in all things, as the Apostle speaks:
and Therefore well might the Apostle say,, Col. 2. 10. that we Are complete in christ. If this Here in part be meant of the supply of outward Mercies, it's that, Lycia 6. 38. the overmeasure running over, that by him we may have always All-sufficiency in all things, as the Apostle speaks:
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by declaring that he is absolutely, compleatly above measure, full in himself, there is no doubt but that he will be able to fill our treasures; In whom are hid all the treasures of wisdom and knowledge, as the Apostle from his own experience bears witness, Col. 2. 3. In Christ are hid (from Strangers) but most safely laid up (for believers) Treasures, and that's a great deal,
by declaring that he is absolutely, completely above measure, full in himself, there is no doubt but that he will be able to fill our treasures; In whom Are hid all the treasures of Wisdom and knowledge, as the Apostle from his own experience bears witness, Col. 2. 3. In christ Are hid (from Strangers) but most safely laid up (for believers) Treasures, and that's a great deal,
2. An indwelling fullness. Not NONLATINALPHABET but NONLATINALPHABET, not as sojourning in a moveable tent, but ever abiding as in an everlasting mansion: not as the Prophets who in those extraordinary illapses were full of power by the spirit of the Lord, as Micah speaketh, cap. 3. 8. which yet lasted not always,
2. an indwelling fullness. Not but, not as sojourning in a movable tent, but ever abiding as in an everlasting mansion: not as the prophets who in those extraordinary illapses were full of power by the Spirit of the Lord, as micah speaks, cap. 3. 8. which yet lasted not always,
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But this sons perennis, this everliving spring retaineth its constant fulness in the dryest summers. This following Rock goeth along with the Israel of God in the droughtiest wilderness.
But this Sons Perennis, this everliving spring retaineth its constant fullness in the driest summer's. This following Rock Goes along with the Israel of God in the droughtiest Wilderness.
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Hagar's bottle now full ere long may be empty, Gen. 21. 15. Elijah 's brook now overflowing may after a while dry up, 1 Kings 17. 7. The Creature like Naomi (and that name signifieth pleasantness) the most pleasing and promising creature (like her) may go out full, and return empty, Ruih.
Hagar's Bottle now full ere long may be empty, Gen. 21. 15. Elijah is brook now overflowing may After a while dry up, 1 Kings 17. 7. The Creature like Naomi (and that name signifies pleasantness) the most pleasing and promising creature (like her) may go out full, and return empty, Ruih.
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1. 21. But as in Christs presence there is fulness of joy, so at his right hand there are NONLATINALPHABET pleasures for evermore. 1. Fulness, 2. an indwelling, an everlasting fulness.
1. 21. But as in Christ presence there is fullness of joy, so At his right hand there Are pleasures for evermore. 1. Fullness, 2. an indwelling, an everlasting fullness.
Nothing wanting, no measure defective in him to whom the spirit was not given by measure, John 3. 34. It's otherwise in the most complete creatures, The head may be full of notions,
Nothing wanting, no measure defective in him to whom the Spirit was not given by measure, John 3. 34. It's otherwise in the most complete creatures, The head may be full of notions,
Plenitudo solis, the fulness of the sun, in which the same light abideth always, which though it may be over-clouded and eclipsed, yet not extinguished;
Plenitudo solis, the fullness of the sun, in which the same Light Abideth always, which though it may be overclouded and eclipsed, yet not extinguished;
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Nay, Plenitudo Deitatis, the fulness of the God-head, Col. 2. 9. of the whole Divine nature and all its properties and Attributes, which being infinite cannot but infinitely more than fill up our greatest vacuities and emptiness.
Nay, Plenitudo Deitatis, the fullness of the Godhead, Col. 2. 9. of the Whole Divine nature and all its properties and Attributes, which being infinite cannot but infinitely more than fill up our greatest Vacuities and emptiness.
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But this leads me to a more particular view of this fulness of Christ: which may be considered either, 1. in regard of his person, or, 2. of his offices.
But this leads me to a more particular view of this fullness of christ: which may be considered either, 1. in regard of his person, or, 2. of his Offices.
1. For his Person, if we consider it either quoad gratiam unionis, or gratiam habitualem, either the Divine Nature assuming the Humane into the same personal subsistence,
1. For his Person, if we Consider it either quoad gratiam unionis, or gratiam habitualem, either the Divine Nature assuming the Humane into the same personal subsistence,
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or that Grace, which thereupon is from that Divine Nature communicated to the Humane for its compleat accomplishment, there can be no less in one Christ than All fulness and perfection, in himself and for all such as are united to him.
or that Grace, which thereupon is from that Divine Nature communicated to the Humane for its complete accomplishment, there can be no less in one christ than All fullness and perfection, in himself and for all such as Are united to him.
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but substantially, personally, that the same Person who is Man is God also, and that Manhood assumed into the subsistence of the Godhead, John 1. 14. The word was made flesh, and then we beheld his glory as the only begotten of the Father full of Grace and Truth;
but substantially, personally, that the same Person who is Man is God also, and that Manhood assumed into the subsistence of the Godhead, John 1. 14. The word was made Flesh, and then we beheld his glory as the only begotten of the Father full of Grace and Truth;
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And then, how full must that needs be? He would have us hungry: But he is too greedy, whom an Alsufficient Christ cannot satisfy. That want is more than infinite, which an infinite God cannot make up.
And then, how full must that needs be? He would have us hungry: But he is too greedy, whom an All-sufficient christ cannot satisfy. That want is more than infinite, which an infinite God cannot make up.
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Do not I fill heaven and earth? saith the Lord, Jer. 23. 24. And cannot he fill thy heart? For certain Jesus Christ, who is God over all, Rom. 9. 5. All in All, Col. 3. 11. is able to fill all in all, Ephes. 1. 23.
Do not I fill heaven and earth? Says the Lord, Jer. 23. 24. And cannot he fill thy heart? For certain jesus christ, who is God over all, Rom. 9. 5. All in All, Col. 3. 11. is able to fill all in all, Ephesians 1. 23.
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2. And this leads to that Fulness of habitual Grace which from the Divine nature flowed into the Humane: Not as though the essential properties of one Nature were communicated to the other,
2. And this leads to that Fullness of habitual Grace which from the Divine nature flowed into the Humane: Not as though the essential properties of one Nature were communicated to the other,
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and so his Humanity were infinite, omnipotent, or omnipresent (as the Ʋbiquitaries would have it) but that the spirit was given to him so above measure, John 3. 34. that he became such a Fountain of Grace,
and so his Humanity were infinite, omnipotent, or omnipresent (as the Ʋbiquitaries would have it) but that the Spirit was given to him so above measure, John 3. 34. that he became such a Fountain of Grace,
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And this grace was full not only in reference to Him, and His state and condition: for in that sense Mary is said to have been full of grace, Luke 1. 28. and Stephen and Barnabas, full of the Holy Ghost, Act. 7. 55. 11. 24. namely as they were filled so far as was requisite to that condition and service, to which God called them.
And this grace was full not only in Referente to Him, and His state and condition: for in that sense Marry is said to have been full of grace, Lycia 1. 28. and Stephen and Barnabas, full of the Holy Ghost, Act. 7. 55. 11. 24. namely as they were filled so Far as was requisite to that condition and service, to which God called them.
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But Christ who is said to be full of the Holy Ghost, Luke 4. 1. and full of grace and truth, John 1. 14. was full also in reference to the Grace it self, in that it was in him in the greatest extension both for Kind and Degree, which the Blessed Virgin, and the perfectest Saint fell short of,
But christ who is said to be full of the Holy Ghost, Lycia 4. 1. and full of grace and truth, John 1. 14. was full also in Referente to the Grace it self, in that it was in him in the greatest extension both for Kind and Degree, which the Blessed Virgae, and the perfectest Saint fell short of,
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so he fully furnished him, that he might as fully execute them, and so fulfill all righteousness, Matth. 3. 15. as Bezaleel when called by Name was filled with the spirit to prepare all the work of the sanctuory:
so he Fully furnished him, that he might as Fully execute them, and so fulfil all righteousness, Matthew 3. 15. as Bezaleel when called by Name was filled with the Spirit to prepare all the work of the sanctuory:
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which were therefore called NONLATINALPHABET Lapides impletionum, Exod. 25. 7. because such preciou• stones so set by him did fill up the Pales and Ouches which they were set in.
which were Therefore called Lapides impletionum, Exod 25. 7. Because such preciou• stones so Set by him did fill up the Pales and Ouches which they were Set in.
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as so many NONLATINALPHABET most precious filling stones: by which he most compleatly fulfilled the whole work of his Mediatorship and of all his Offices.
as so many most precious filling stones: by which he most completely fulfilled the Whole work of his Mediatorship and of all his Offices.
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1. As Prophet. In him are hid all the treasures of wisdom and knowledge, Col. 2. 3. whereby he is most fully able to enrich our empty Heads and Hearts with that saving wisdom which is able to make us wise unto salvation.
1. As Prophet. In him Are hid all the treasures of Wisdom and knowledge, Col. 2. 3. whereby he is most Fully able to enrich our empty Heads and Hearts with that Saving Wisdom which is able to make us wise unto salvation.
And if Timothy by being much in Paul 's Company, came thereby fully to know his Doctrine, 2 Tim. 3. 10. how much infinitely more must the Son by being in his Father's bosom come to know his will? And as by a faithful Treasurer what in this kind was laid up by him,
And if Timothy by being much in Paul is Company, Come thereby Fully to know his Doctrine, 2 Tim. 3. 10. how much infinitely more must the Son by being in his Father's bosom come to know his will? And as by a faithful Treasurer what in this kind was laid up by him,
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though hid from others, yet is brought forth and imparted by him to his Servants, Matth. 13. 11. This full fountain is dispersed abroad, as his peoples occasions require.
though hid from Others, yet is brought forth and imparted by him to his Servants, Matthew 13. 11. This full fountain is dispersed abroad, as his peoples occasions require.
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and in his Servants, both commissionated and enabled by him? Oh! None teacheth like him, Job 36. 22. None so convincingly, clearly, inwardly, savingly.
and in his Servants, both commissionated and enabled by him? Oh! None Teaches like him, Job 36. 22. None so convincingly, clearly, inwardly, savingly.
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How eminently wonderfully have Idiots, men of weaker parts and women of the weaker Sex, not only been made wise to Salvation, but also to silence and confound subtlest and most profound opposers, which have not been able to resist the wisdom and spirit by which they spake, both Scripture and Church Story fully evidence.
How eminently wonderfully have Idiots, men of Weaker parts and women of the Weaker Sex, not only been made wise to Salvation, but also to silence and confound subtlest and most profound opposers, which have not been able to resist the Wisdom and Spirit by which they spoke, both Scripture and Church Story Fully evidence.
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It's full of much sweet incense of his Intercession to be offered up with the Prayers of all Saints, to make them accepted as they go up out of his hand, Revel. 8. 3, 4.
It's full of much sweet incense of his Intercession to be offered up with the Prayers of all Saints, to make them accepted as they go up out of his hand, Revel. 8. 3, 4.
Solomon's Sacrifice of two and twenty thousand Oxen, and an hundred and twenty thousand Sheep, was but an imperfect type and Epitome of the infiniteness of our true Solomon's one all-sufficient oblation.
Solomon's Sacrifice of two and twenty thousand Oxen, and an hundred and twenty thousand Sheep, was but an imperfect type and Epitome of the infiniteness of our true Solomon's one All-sufficient oblation.
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And the Priest's sprinkling of the blood seven times before the Lord, Levit. 4. 6. but a dark shadow of that full ablution and perfect cleansing, which our High Priest made by his own blood.
And the Priest's sprinkling of the blood seven times before the Lord, Levit. 4. 6. but a dark shadow of that full ablution and perfect cleansing, which our High Priest made by his own blood.
which (it may be) was shadowed out by Joshuaes building an Altar, and offering Peace-offerings even upon Mount Ebal, (Josh. 8. 30, 31.) upon which the Curse was wont to be denounced.
which (it may be) was shadowed out by Joshuaes building an Altar, and offering Peace-offerings even upon Mount Ebal, (Josh. 8. 30, 31.) upon which the Curse was wont to be denounced.
By our Joshua, our Jesus, even where a Curse might have been expected, we meet with the Blessing of Peace. The Psalmist calls it the great and wide Sea, in which are creeping things innumerable, both small and great beasts.
By our joshua, our jesus, even where a Curse might have been expected, we meet with the Blessing of Peace. The Psalmist calls it the great and wide Sea, in which Are creeping things innumerable, both small and great beasts.
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It's NONLATINALPHABET Plentiful (Multiplied) Redemption, as it's called, Psal. 130. 7, 8. which redeems Israel, even all the Israel of God from all their iniquities;
It's Plentiful (Multiplied) Redemption, as it's called, Psalm 130. 7, 8. which redeems Israel, even all the Israel of God from all their iniquities;
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3. As King. The Apostle tells us he is now ascended up for above all heavens that he might fill all things, Ephes. 4. 10. full of power and glory, fully able to overcome all our spiritual and bodily enemies,
3. As King. The Apostle tells us he is now ascended up for above all heavens that he might fill all things, Ephesians 4. 10. full of power and glory, Fully able to overcome all our spiritual and bodily enemies,
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as Solomon saith of the Clouds, if they be full of rain, they empty themselves on the earth, Eccles. 11. 3. So Christ being thus every way full in himself, he is of God made unto us a full fountain of wisdom and righteousness, and sanctification,
as Solomon Says of the Clouds, if they be full of rain, they empty themselves on the earth, Eccles. 11. 3. So christ being thus every Way full in himself, he is of God made unto us a full fountain of Wisdom and righteousness, and sanctification,
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and that out of his fulness we all might receive grace for grace. And so we read of him, Revel. 8. 3. NONLATINALPHABET. All was given to him, that he might give to all his.
and that out of his fullness we all might receive grace for grace. And so we read of him, Revel. 8. 3.. All was given to him, that he might give to all his.
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And therefore it is that what the Psalmist calleth his receiving of gifts, Psal. 68. 18. the Apostle, Eph. 4. 8. translates his giving of gifts to men;
And Therefore it is that what the Psalmist calls his receiving of Gifts, Psalm 68. 18. the Apostle, Ephesians 4. 8. translates his giving of Gifts to men;
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As in an inexhaust treasury all was laid up in him, that as a good housholder he might upon all occasions bring forth out of his treasure things new and old, (Matth. 13. 52.) and fill ours.
As in an inexhaust treasury all was laid up in him, that as a good householder he might upon all occasions bring forth out of his treasure things new and old, (Matthew 13. 52.) and fill ours.
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but those other to words NONLATINALPHABET Abundè irrigavi, potavi; explevi, I have abundantly refreshed, nay completely filled, express a most full supply.
but those other to words Abundè irrigavi, potavi; explevi, I have abundantly refreshed, nay completely filled, express a most full supply.
and their treasures in the plural number here in the Text. There can never be so many of them that Christ should not be able to fill them all, who filleth all in all, Ephes. 1. 23. And therefore as Elisha bad the widow go and borrow vessels of all her neighbours even empty vessels,
and their treasures in the plural number Here in the Text. There can never be so many of them that christ should not be able to fill them all, who fills all in all, Ephesians 1. 23. And Therefore as Elisha bade the widow go and borrow vessels of all her neighbours even empty vessels,
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and not a few, and there was more oyl than vessels to receive it, 2 Kings 4. 3, 6. so bring we to Jesus our Elisha, our own vessels, yea go abroad and bring our children, friends and neighbours, be they never so many,
and not a few, and there was more oil than vessels to receive it, 2 Kings 4. 3, 6. so bring we to jesus our Elisha, our own vessels, yea go abroad and bring our children, Friends and neighbours, be they never so many,
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and receive from them, so of Jesus Christ the great God to have infinite numbers to be sed and filled by him, who giveth liberally, and that to all, James 1. 5. and is ascended so high above all heavens, that herein he infinitely transcends the greatest sufficiency and bounty of the highest here on earth, in that he is able to fill all things, Ephes. 4. 10. and yet himself not emptied.
and receive from them, so of jesus christ the great God to have infinite numbers to be said and filled by him, who gives liberally, and that to all, James 1. 5. and is ascended so high above all heavens, that herein he infinitely transcends the greatest sufficiency and bounty of the highest Here on earth, in that he is able to fill all things, Ephesians 4. 10. and yet himself not emptied.
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Xerxes army may be so numerous that it might drink up great rivers, and as Senacherib boasted, dry them up with the soles of their feet, Isa. 37. 25. But Jacobs well then is very full and deep, of which he himself drank and all his children and cattle, John 4. 12. But how inexhaust is this fountain of Israel, of which all the Israel of God have all drunk and that abundantly,
Xerxes army may be so numerous that it might drink up great Rivers, and as Sennacherib boasted, dry them up with the soles of their feet, Isaiah 37. 25. But Jacobs well then is very full and deep, of which he himself drank and all his children and cattle, John 4. 12. But how inexhaust is this fountain of Israel, of which all the Israel of God have all drunk and that abundantly,
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and that in all ages from the first Adam, and so shall to the last Saint on earth? Truly that last NONLATINALPHABET and general assembly of the first-born, when they shall appear before Christ at the last day and be with him in heaven for ever, will be a goodly company;
and that in all ages from the First Adam, and so shall to the last Saint on earth? Truly that last and general assembly of the firstborn, when they shall appear before christ At the last day and be with him in heaven for ever, will be a goodly company;
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It will be a Royal sound which that whole Chorus shall then make, when they shall sing and aloud proclaim this truth, that one Christ hath abundantly filled them all.
It will be a Royal found which that Whole Chorus shall then make, when they shall sing and aloud proclaim this truth, that one christ hath abundantly filled them all.
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and knew not how to answer it, whence shall we have bread in the wilderness to fill so great a multitude? Matth. 15. 33. Now blessed be God that our Christ is no such barren wilderness; but that in other greatest wildernesses he can and doth and will feed far greater companies.
and knew not how to answer it, whence shall we have bred in the Wilderness to fill so great a multitude? Matthew 15. 33. Now blessed be God that our christ is no such barren Wilderness; but that in other greatest Wildernesses he can and does and will feed Far greater companies.
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But our good Housholder comes in to see his Guests, takes notice of all, that none may be without their dimensum. You heard that he filleth every sorrowful soul; a little Benjamin's mess may be the greatest. To be sure, whatever the man be, he will have the best and fullest meal that feeleth himself most empty,
But our good Householder comes in to see his Guests, Takes notice of all, that none may be without their dimensum. You herd that he fills every sorrowful soul; a little Benjamin's mess may be the greatest. To be sure, whatever the man be, he will have the best and Fullest meal that feeleth himself most empty,
and that with the fullest. In that entertainment of Christ even now mentioned, his guests besides four thousand men were women and little children. His Provisions therefore must needs be full which could welcome so many.
and that with the Fullest. In that entertainment of christ even now mentioned, his guests beside four thousand men were women and little children. His Provisions Therefore must needs be full which could welcome so many.
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John. 6. 7. But I am sure It was as much as they would, v. 11. and the next verse saith NONLATINALPHABET they were filled; and that's the word in my Text;
John. 6. 7. But I am sure It was as much as they would, v. 11. and the next verse Says they were filled; and that's the word in my Text;
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that there is full provision in Christ, in that as he gives to many, so that it is so much. Not only to all, but to all liberally, James 1. 5. The same Lord over all is rich unto all, Rom. 10. 12. which argues infinite, both sufficiency and Bounty. For man's, that is bounded:
that there is full provision in christ, in that as he gives to many, so that it is so much. Not only to all, but to all liberally, James 1. 5. The same Lord over all is rich unto all, Rom. 10. 12. which argues infinite, both sufficiency and Bounty. For Man's, that is bounded:
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O the bottomless abyss of God's Bounty in Christ! that notwithstanding the vast multitudes of persons and capacities, however some receive more than others,
O the bottomless abyss of God's Bounty in christ! that notwithstanding the vast Multitudes of Persons and capacities, however Some receive more than Others,
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1. Because indeed all things. So the Apostle styles him, All in All, Col. 3. 11. And therefore might well say, All are yours, when he could add, And ye are Christ's, 1 Cor. 3. 22, 23. And elsewhere, I have all, saith Jacob, Gen. 33. 11. and I have all, saith Paul, Phil. 4. 18. Mark what Bills of Receipts his Servants bring in.
1. Because indeed all things. So the Apostle styles him, All in All, Col. 3. 11. And Therefore might well say, All Are yours, when he could add, And you Are Christ's, 1 Cor. 3. 22, 23. And elsewhere, I have all, Says Jacob, Gen. 33. 11. and I have all, Says Paul, Philip 4. 18. Mark what Bills of Receipts his Servants bring in.
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And truly if by knowledge the Chambers be filled with all precious and pleasant Riches, Prov. 24. 4. then it's no wonder if the Eternal and Essential Wisdom of God here in the Text be able to fill our Treasures with all varieties and fulness of whatever is more substantial. To him that overcometh, he promiseth that he shall inherit all things, Revel.
And truly if by knowledge the Chambers be filled with all precious and pleasant Riches, Curae 24. 4. then it's no wonder if the Eternal and Essential Wisdom of God Here in the Text be able to fill our Treasures with all varieties and fullness of whatever is more substantial. To him that Overcometh, he promises that he shall inherit all things, Revel.
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21. 7. It's very much, when in the general first it's All. 2. More particularly; fully able to supply all our wants, and that in the greatest extremities of them;
21. 7. It's very much, when in the general First it's All. 2. More particularly; Fully able to supply all our Wants, and that in the greatest extremities of them;
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Our meat satisfieth our hunger, but doth not cover our nakedness: and our garments cloath us, but do not feed us. But Christ as God is Bonum Ʋniversale, is All, doth All. There is no pit of destruction so deep which he cannot fill,
Our meat Satisfieth our hunger, but does not cover our nakedness: and our garments cloth us, but do not feed us. But christ as God is Bonum Ʋniversale, is All, does All. There is no pit of destruction so deep which he cannot fill,
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nor any want so great, which he cannot supply. And that in their greatest Extremity. 3. So full as to satisfie all our desires, and that in their utmost capacity.
nor any want so great, which he cannot supply. And that in their greatest Extremity. 3. So full as to satisfy all our Desires, and that in their utmost capacity.
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The Psalmist speaks of their bellies being filled, Psal. 17. 14. when yet the Preacher saith, the eye is not satisfied, Eccles. 1. 8. So naturally capacious are the rational Souls of men,
The Psalmist speaks of their bellies being filled, Psalm 17. 14. when yet the Preacher Says, the eye is not satisfied, Eccles. 1. 8. So naturally capacious Are the rational Souls of men,
As God, He satisfieth the desire of every living thing, Psal. 145. 16. and as Mediatour he saith, Drink, yea drink abundantly, O beloved, Cant. 5. 1. Spare not my cost but enlarge your appetite. Man's desires may be large:
As God, He Satisfieth the desire of every living thing, Psalm 145. 16. and as Mediator he Says, Drink, yea drink abundantly, Oh Beloved, Cant 5. 1. Spare not my cost but enlarge your appetite. Man's Desires may be large:
4. Yet let me add this in the fourth place, as an NONLATINALPHABET, not only good measure, pressed down and shaken together, but also running over, that Christ doth not only fully answer our wants and desires,
4. Yet let me add this in the fourth place, as an, not only good measure, pressed down and shaken together, but also running over, that christ does not only Fully answer our Wants and Desires,
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but hath a slaker.) When he is the Entertainer, though his Guests be never so many or hungry, there will be a NONLATINALPHABET when all are filled, and have received as much as they will, there will be so many baskets of what remained, more of the fragments than the first provisions came to.
but hath a slaker.) When he is the Entertainer, though his Guests be never so many or hungry, there will be a when all Are filled, and have received as much as they will, there will be so many baskets of what remained, more of the fragments than the First provisions Come to.
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Yea so full and exuberant is this fountain of life, that it runs over in many common bounties even to Strangers and Enemies; so that not only the Children are fed, but even the Dogs gather up the crumbs that fall from this full table. O full-handed Father! O bountiful House-keeper!
Yea so full and exuberant is this fountain of life, that it runs over in many Common bounties even to Strangers and Enemies; so that not only the Children Are fed, but even the Dogs gather up the crumbs that fallen from this full table. Oh full-handed Father! O bountiful Housekeeper!
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What then will the full meal, and payment, and portion in Heaven be? If he so satisfie us here, he will there for certain fill our treasures. They so satisfie, that they would not have any thing else:
What then will the full meal, and payment, and portion in Heaven be? If he so satisfy us Here, he will there for certain fill our treasures. They so satisfy, that they would not have any thing Else:
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5. Add hereto, if you please, in the fifth place that this filling over-flowing fulness of Christ appears yet further, in that he can thus compleatly fill us by himself alone when there is so little (it may be nothing) else to bestead us.
5. Add hereto, if you please, in the fifth place that this filling overflowing fullness of christ appears yet further, in that he can thus completely fill us by himself alone when there is so little (it may be nothing) Else to besteaded us.
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when so many thousand are fed to the full, and so much to spare, when the Provision was but five barly loaves (that was but sparing and course) and two small fishes, (but two and they little ones too) made the miracle the greater,
when so many thousand Are fed to the full, and so much to spare, when the Provision was but five Barley loaves (that was but sparing and course) and two small Fish, (but two and they little ones too) made the miracle the greater,
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when destitute, yet not desolate. This is only from that little stone cut out without hands, that became a mountain and filled the whole earth, Dan. 2. 34, 35. As it's the Air which is not seen that fills up that vast space betwixt Heaven and Earth:
when destitute, yet not desolate. This is only from that little stone Cut out without hands, that became a mountain and filled the Whole earth, Dan. 2. 34, 35. As it's the Air which is not seen that fills up that vast Molle betwixt Heaven and Earth:
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In a word Christ here in the Text when speaking of substance, saith it emphatically and exclusively, I will fill their Treasures, I and none, nothing but I.
In a word christ Here in the Text when speaking of substance, Says it emphatically and exclusively, I will fill their Treasures, I and none, nothing but I.
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In the Application of which, that which in the general I would most seriously press and call for, is, that we would endeavour to be more fully and feelingly possessed with the belief of this truth.
In the Application of which, that which in the general I would most seriously press and call for, is, that we would endeavour to be more Fully and feelingly possessed with the belief of this truth.
For did we firmly believe in the general, and constantly carry along with us actual thoughts and persuasions that God is Alsufficient, and that Christ alone is able and willing and ready to fill our treasures, it would be of admirable use to us in our whole course for our instruction and direction and establishment in matter both of doctrine and practice. As in particular
For did we firmly believe in the general, and constantly carry along with us actual thoughts and persuasions that God is All-sufficient, and that christ alone is able and willing and ready to fill our treasures, it would be of admirable use to us in our Whole course for our instruction and direction and establishment in matter both of Doctrine and practice. As in particular
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That Treasure of the Church (as they call it) is exhausted, and their Purgatory (or purses rather) quite emptied by this of Christs filling of his peoples treasures.
That Treasure of the Church (as they call it) is exhausted, and their Purgatory (or purses rather) quite emptied by this of Christ filling of his peoples treasures.
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It was in this sense that the Apostle said that we are compleat in him, Col. 2. 10. And whereas cap. 1. 19. he had said that NONLATINALPHABET It pleased the Father that in him all fulness should dwell, it cannot but much displease, that quite cross to the NONLATINALPHABET the good pleasure and design of the Father, and the Glory of Christ, any thing should be taken away from his sole jurisdiction, or added to help to fill up his plenary satisfaction and full redemption. Indeed the Apostle in the 24. verse of that chapter speaks of NONLATINALPHABET what was behind (which the vulgar too boldly rendreth ea quae desunt, what was wanting) of the afflictions of Christ for his bodies sake the Church.
It was in this sense that the Apostle said that we Are complete in him, Col. 2. 10. And whereas cap. 1. 19. he had said that It pleased the Father that in him all fullness should dwell, it cannot but much displease, that quite cross to the the good pleasure and Design of the Father, and the Glory of christ, any thing should be taken away from his sole jurisdiction, or added to help to fill up his plenary satisfaction and full redemption. Indeed the Apostle in the 24. verse of that chapter speaks of what was behind (which the Vulgar too boldly rendereth ea Quae desunt, what was wanting) of the afflictions of christ for his bodies sake the Church.
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But that is meant of Christ Mystical, not Personal, and for the edifying of the Saints, not for the satisfying for their sins, which Christ had done fully,
But that is meant of christ Mystical, not Personal, and for the edifying of the Saints, not for the satisfying for their Sins, which christ had done Fully,
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and by one offering for ever perfected them that are sanctified, Heb. 10. 14. So that in it alone is the Churches treasury, to be freely taken out by the alone hand of faith,
and by one offering for ever perfected them that Are sanctified, Hebrew 10. 14. So that in it alone is the Churches treasury, to be freely taken out by the alone hand of faith,
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It's Christ alone that fills those treasures. The Popes Bulls (whether Plumbeae or Aureae) are Bullatae Nugae Bubbles full of wind, which will leave the soul full of anguish and despair,
It's christ alone that fills those treasures. The Popes Bulls (whither Plumbeae or Aurea) Are Bullatae Nugae Bubbles full of wind, which will leave the soul full of anguish and despair,
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As to our practice it condemns our stuffing and filling our selves with other trash, as the Apostle saith, After the Tradition of men, after the rudiments of the world, and not after Christ. Vain man would be wise; and empty man, full; so vain empty souls! Full we would fain be.
As to our practice it condemns our stuffing and filling our selves with other trash, as the Apostle Says, After the Tradition of men, After the rudiments of the world, and not After christ. Vain man would be wise; and empty man, full; so vain empty Souls! Full we would fain be.
So the wanton fills himself with unchast love, Prov. 7. 18. the drunkard with drink, Isa. 56. 12. the violent oppressour (as the Lion doth his den) with prey, Nahum 2. 12. their houses with spoil, Prov. 1. 13. their eyes with adultery, 2 Pet. 2. 14. their mouths with cursing, Psal. 10. 7. and their hands with bribes, Psal. 26. 10. and bloud, Isa. 1. 15. their hearts full of wrath and fury, Esther 3. 5. Dan. 3. 19. But where is Christ in all this? He doth not so use to fill his servants treasures. This is the filling up of the measure of our sins, Matth. 23. 32. not the growing up to the measure of the stature of the fulness of Christ, Ephes. 4. 13. Satans filling our hearts, as Acts 5. 3. and not Christs filling our Treasures. The treasuring up of wrath against the day of wrath, Rom. 2. 5. and not the laying up in store of a good foundation, that we may lay hold of eternal life, 1 Tim. 6. 19. What James saith of the tongue, that it's full of deadly poyson, will at length prove true of all those kind of fillings.
So the wanton fills himself with unchaste love, Curae 7. 18. the drunkard with drink, Isaiah 56. 12. the violent oppressor (as the lion does his den) with prey, Nahum 2. 12. their houses with spoil, Curae 1. 13. their eyes with adultery, 2 Pet. 2. 14. their mouths with cursing, Psalm 10. 7. and their hands with Bribes, Psalm 26. 10. and blood, Isaiah 1. 15. their hearts full of wrath and fury, Esther 3. 5. Dan. 3. 19. But where is christ in all this? He does not so use to fill his Servants treasures. This is the filling up of the measure of our Sins, Matthew 23. 32. not the growing up to the measure of the stature of the fullness of christ, Ephesians 4. 13. Satan filling our hearts, as Acts 5. 3. and not Christ filling our Treasures. The treasuring up of wrath against the day of wrath, Rom. 2. 5. and not the laying up in store of a good Foundation, that we may lay hold of Eternal life, 1 Tim. 6. 19. What James Says of the tongue, that it's full of deadly poison, will At length prove true of all those kind of fillings.
Or if not so bad, yet at best and most ordinarily we fill our selves if not with that which is poison and simply evil, which will certainly destroy us,
Or if not so bad, yet At best and most ordinarily we fill our selves if not with that which is poison and simply evil, which will Certainly destroy us,
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Such are all outward profits, pleasures, honours, and such like enjoyments, as the Philistins filled up Abrahams wells with earth: so it's earth and earthly contentments that we usually stop and fill up our hearts with.
Such Are all outward profits, pleasures, honours, and such like enjoyments, as the philistines filled up Abrahams wells with earth: so it's earth and earthly contentment's that we usually stop and fill up our hearts with.
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Belly-treasures (as they are called) which God fills worldlings with, Psal. 17. 14. Not like these in the Text which he fills for those that love him. The Body full fed, and the Soul starved.
Belly-treasures (as they Are called) which God fills worldlings with, Psalm 17. 14. Not like these in the Text which he fills for those that love him. The Body full fed, and the Soul starved.
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We treasure and heap up honour and wealth, and learning and are here insatiable, as the Prophet saith, There is no end of their treasures, Isa. 2. 7. nor of our desire of them.
We treasure and heap up honour and wealth, and learning and Are Here insatiable, as the Prophet Says, There is no end of their treasures, Isaiah 2. 7. nor of our desire of them.
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In the multitude of our thoughts and deep studies these do utramque paginam implere, whilst God not in all our thoughts, Psal. 10. 4. No room for Christ, whilst the Inn is filled with other strangers.
In the multitude of our thoughts and deep studies these do utramque paginam implere, while God not in all our thoughts, Psalm 10. 4. No room for christ, while the Inn is filled with other Strangers.
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Which therefore on the contrary calls upon us to rest fully satisfied with nothing that falls short of Christ, that we be sure that it's he that fills our treasures.
Which Therefore on the contrary calls upon us to rest Fully satisfied with nothing that falls short of christ, that we be sure that it's he that fills our treasures.
Word, Sacrament, Prayer, Christian Communion, so far as this water of life is conteined in them and conveyed by them, are full wells of Salvation, Isa. 12. 3. Otherwise we too often find them but dry empty Cisterns. If the spouse find not her Beloved in these Beds of love, she is wholly at a loss,
Word, Sacrament, Prayer, Christian Communion, so Far as this water of life is contained in them and conveyed by them, Are full wells of Salvation, Isaiah 12. 3. Otherwise we too often find them but dry empty Cisterns. If the spouse find not her beloved in these Beds of love, she is wholly At a loss,
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and in the midst of other crowds like a lonesom desolate widow crieth out, Saw ye him whom my soul loveth? Cant. 3. 1, 2. And so Paul, in enjoying Communion with the Saints at Rome speaks of being filled with their company, Rom. 15. 24. yet his word is NONLATINALPHABET.
and in the midst of other crowds like a lonesome desolate widow cries out, Saw you him whom my soul loves? Cant 3. 1, 2. And so Paul, in enjoying Communion with the Saints At Room speaks of being filled with their company, Rom. 15. 24. yet his word is.
It's only in part, or as our English render it somewhat filled, and this so far as Christ according to his promise, Matth. 18. 20. is in the midst of them.
It's only in part, or as our English render it somewhat filled, and this so Far as christ according to his promise, Matthew 18. 20. is in the midst of them.
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The Egyptians take measure of the fruitfulness of their land by the rise and over-flow of their River Nilus: and so may we of our joy and comfort in any thing by the more full communications of Christ in and with all.
The egyptians take measure of the fruitfulness of their land by the rise and overflow of their River Nilus: and so may we of our joy and Comfort in any thing by the more full communications of christ in and with all.
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And therefore, as our Saviour, when he sent his Disciples abroad, he bad them where they came, to enquire whether the son of Peace were there: so, the like enquiry after the Prince of Peace we should make in all persons, Companies, Ordinances, Providences, Mercies, Enjoyments.
And Therefore, as our Saviour, when he sent his Disciples abroad, he bade them where they Come, to inquire whither the son of Peace were there: so, the like enquiry After the Prince of Peace we should make in all Persons, Companies, Ordinances, Providences, mercies, Enjoyments.
O Naphtali, satisfied with favour and full with the Blessing of the Lord, Deut. 33. 23. It's nothing but Christ that can, that must fill up my treasures.
Oh Naphtali, satisfied with favour and full with the Blessing of the Lord, Deuteronomy 33. 23. It's nothing but christ that can, that must fill up my treasures.
2. And doth this Text assure us that he is both able and willing to do it? It doth then suggest further matter of Complaint and Duty. For is Christ in himself so full, and so able and willing so abundantly to supply us,
2. And does this Text assure us that he is both able and willing to do it? It does then suggest further matter of Complaint and Duty. For is christ in himself so full, and so able and willing so abundantly to supply us,
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He disdains to feed such full stomachs with the bread of life; and therefore although such deserve to be sleighted that so sleight Christ and his fulness,
He disdains to feed such full stomachs with the bred of life; and Therefore although such deserve to be sleighted that so sleight christ and his fullness,
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Nay, which is worse, Are you instead of being filled with Christ, and by him with all the fulness of God, Are you full of the World, of sin, of self, of pride, of malice, &c. unless you be speedily empty of such Stowage as this, it will be like that of a Fire-ship, which when the train once takes, besides what mischief she doth to others, will most certainly shatter and sink her self.
Nay, which is Worse, are you instead of being filled with christ, and by him with all the fullness of God, are you full of the World, of since, of self, of pride, of malice, etc. unless you be speedily empty of such Stowage as this, it will be like that of a Fireship, which when the train once Takes, beside what mischief she does to Others, will most Certainly shatter and sink her self.
These Treasures will prove Treasures of wrath. Such full Harvests will be an heap in the day of grief, and of desperate sorrow. This may confound such:
These Treasures will prove Treasures of wrath. Such full Harvests will be an heap in the day of grief, and of desperate sorrow. This may confound such:
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But may very much shame others, even those of us who have been it may be for many years filling out of Christ, and yet to this day are so empty. What narrow-mouth'd vessels we, that fill so slowly? that when the fountain is so full, the Cistern is so empty, what stops the pipe? that when there is such fulness in Christ, we do not receive Grace for Grace? Grace in us answerable to that in him? when he so full of grace and truth, we should be so empty of both? of all that which Christ is so above measure full of,
But may very much shame Others, even those of us who have been it may be for many Years filling out of christ, and yet to this day Are so empty. What narrow-mouthed vessels we, that fill so slowly? that when the fountain is so full, the Cistern is so empty, what stops the pipe? that when there is such fullness in christ, we do not receive Grace for Grace? Grace in us answerable to that in him? when he so full of grace and truth, we should be so empty of both? of all that which christ is so above measure full of,
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1. That the empty pitcher be carried to the full well; that by faith we go to Christ, that (as the Apostle said of the Saints mutual suplies) NONLATINALPHABET, that the abundance of one should be a supply for the want of the other, 2 Cor. 8. 14. so (much more) that our emptiness may be made up by his fulness. As Creatures, we depend upon the opening of Gods hand for the filling of our desire, Psal. 145. 15. As Christians, we are directed to Christ as the hand by which God gives all; the Door at which all good comes to us.
1. That the empty pitcher be carried to the full well; that by faith we go to christ, that (as the Apostle said of the Saints mutual suplies), that the abundance of one should be a supply for the want of the other, 2 Cor. 8. 14. so (much more) that our emptiness may be made up by his fullness. As Creatures, we depend upon the opening of God's hand for the filling of our desire, Psalm 145. 15. As Christians, we Are directed to christ as the hand by which God gives all; the Door At which all good comes to us.
Ite ad Joseph, Go to Joseph, was Pharaoh 's word to the Egyptians when they cried to him for bread, Gen. 41. 55. Ite ad Jesum, Go to Jesus is God's direction to us when we come to him for a supply of our wants, in whom alone as in the Well-Head are laid all those Pipes which must convey all that must fill our empty Cisterns. And therefore as Boaz would not have Ruth glean in any other field but his, Ruth 2. 8. So it's the will of God that there should be no other Name under Heaven, which we should betake our selves to for salvation, but Christs only, Act. 4. 12. And therefore out of this full-stored Magazine let us fill our Treasures. And to this end,
Item ad Joseph, Go to Joseph, was Pharaoh is word to the egyptians when they cried to him for bred, Gen. 41. 55. Item ad Jesus, Go to jesus is God's direction to us when we come to him for a supply of our Wants, in whom alone as in the Well-Head Are laid all those Pipes which must convey all that must fill our empty Cisterns. And Therefore as Boaz would not have Ruth glean in any other field but his, Ruth 2. 8. So it's the will of God that there should be no other Name under Heaven, which we should betake our selves to for salvation, but Christ only, Act. 4. 12. And Therefore out of this full-stored Magazine let us fill our Treasures. And to this end,
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1. Let us be very sensible of our own emptiness, whilst full of self we are empty of Christ. Yea the full soul loatheth even the honey comb, Prov. 27. 7. whilest they are the poor in spirit, and such as hunger and thirst, that make the full meal;
1. Let us be very sensible of our own emptiness, while full of self we Are empty of christ. Yea the full soul Loathes even the honey comb, Curae 27. 7. whilst they Are the poor in Spirit, and such as hunger and thirst, that make the full meal;
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But what ever it is, that rubbish must be cast out if we would make room for these treasures. And for this purpose mark the coherence of the Text with the Verse fore-going.
But what ever it is, that rubbish must be cast out if we would make room for these treasures. And for this purpose mark the coherence of the Text with the Verse foregoing.
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There Wisdom saith, I lead in the way of righteousness, and adds in the Text, that I may cause them that love me to inherit substance, and fill their treasures.
There Wisdom Says, I led in the Way of righteousness, and adds in the Text, that I may cause them that love me to inherit substance, and fill their treasures.
That righteousness is the way that leads to this fulness. As the Psalmist in a Parallel place saith, I will behold thy face in righteousness, and then I shall be satisfied with thy likeness.
That righteousness is the Way that leads to this fullness. As the Psalmist in a Parallel place Says, I will behold thy face in righteousness, and then I shall be satisfied with thy likeness.
and that is Faith, and the prayer of Faith. Faith is the hand, and Prayer the Bucket that setcheth up all from this full well of salvation. We have not, because we ask not, and we ask and receive not, because we ask amiss, because not in Faith,
and that is Faith, and the prayer of Faith. Faith is the hand, and Prayer the Bucket that setcheth up all from this full well of salvation. We have not, Because we ask not, and we ask and receive not, Because we ask amiss, Because not in Faith,
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But were we full of faith, and were a spirit of supplication more fully poured out upon us, surely with it and by it fuller measures of the fulness of the blessing of the G•spel of Christ would be poured on us.
But were we full of faith, and were a Spirit of supplication more Fully poured out upon us, surely with it and by it fuller measures of the fullness of the blessing of the G•spel of christ would be poured on us.
that as the Egyptians drew Trenches from Nilus to water their grounds, so we only from Christ to fill our pools. He takes it as a dishonour to him if we seek it any where else.
that as the egyptians drew Trenches from Nilus to water their grounds, so we only from christ to fill our pools. He Takes it as a dishonour to him if we seek it any where Else.
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2. But secondly, seeing it is for no less than for filling of Treasures, see we to it that it be with enlarged desires, and full and great expectatious, that our fulness in that kind may in some proportion answer his.
2. But secondly, seeing it is for no less than for filling of Treasures, see we to it that it be with enlarged Desires, and full and great expectatious, that our fullness in that kind may in Some proportion answer his.
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We should here labour for an enlarged heart, and when others enlarge theirs as Hell, Hab. 2. 5. we should ours as the expansum of Heaven, Christ and Heaven-ward.
We should Here labour for an enlarged heart, and when Others enlarge theirs as Hell, Hab. 2. 5. we should ours as the expansum of Heaven, christ and Heavenward.
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but bids us open our mouth wide, Psal. 81. 10. even widen and enlarge our hearts to their utmost extent and capacity, that we may not only taste of his Goodness,
but bids us open our Mouth wide, Psalm 81. 10. even widen and enlarge our hearts to their utmost extent and capacity, that we may not only taste of his goodness,
As the Prophet bad the Widow borrow Vessels and not a few, 2 King. 4. 4. and the water-pots were to be filled up to the brim, when Christ was to work the miracle, John 2. 7. Let the everlasting doors of our Souls be set wide open,
As the Prophet bade the Widow borrow Vessels and not a few, 2 King. 4. 4. and the water-pots were to be filled up to the brim, when christ was to work the miracle, John 2. 7. Let the everlasting doors of our Souls be Set wide open,
and he who here thinks he hath received enough, hath as yet received nothing. Our largest draughts are but tasts; and those tasts should but quicken the appetite.
and he who Here thinks he hath received enough, hath as yet received nothing. Our Largest draughts Are but tastes; and those tastes should but quicken the appetite.
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After fullest in-flows here our emptiness is not perfectly filled, nor his fulness exhausted: but after fullest communications the thirsty Soul saith, Lord one drop, one draught more:
After Fullest in-flows hear our emptiness is not perfectly filled, nor his fullness exhausted: but After Fullest communications the thirsty Soul Says, Lord one drop, one draught more:
and pour you out such a blessing that there shall not be room to receive it, Mal. 3. 10. Let not the thirsty Earth cease gaping, the thirsty Soul craving yet more and yet more, till it be filled with all the fulness of God, till that (as it is in the Text) he hath filled our Treasures.
and pour you out such a blessing that there shall not be room to receive it, Malachi 3. 10. Let not the thirsty Earth cease gaping, the thirsty Soul craving yet more and yet more, till it be filled with all the fullness of God, till that (as it is in the Text) he hath filled our Treasures.
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Will he fill us? And would we have any more? Doth he fill our Treasures? and that with himself? and can we desire any thing better or more precious? O Naphtali satisfied with favour,
Will he fill us? And would we have any more? Does he fill our Treasures? and that with himself? and can we desire any thing better or more precious? Oh Naphtali satisfied with favour,
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and full with the Blessing of the Lord, said Moses in his blessing of that Tribe, Deut. 33. 23. and O blessed Soul (say I) though thou beest a Naphtali, a Wrestler,
and full with the Blessing of the Lord, said Moses in his blessing of that Tribe, Deuteronomy 33. 23. and O blessed Soul (say I) though thou Best a Naphtali, a Wrestler,
though (as it was with the Psalmist) thy body be filled with loathsome Diseases, Psal. 38. 7. and thy soul exceedingly filled with the scorn and contempt of the proud, Psal. 123. 4. yet if thou beest NONLATINALPHABET (as the old word was) Plenus Deo, Full of God and his Spirit, if Christ do but fill thy treasures, how shouldst thou rejoice in the Lord, and joy in the God of thy salvation? though there be no herd in the stall, nor meal left in the empty barrel, no nor oyl in the cruse; yet what a feast of fat things full of marrow art thou entertain'd with whilst thou feedest on Christ? How doth thy Cup with David's run over when he fills it? When God had said, I have replenished every sorrowful soul, Jer. 31. 25. the Prophet in v. 26. immediately adds, Ʋpon this I awaked, and behold my sleep was sweet to me.
though (as it was with the Psalmist) thy body be filled with loathsome Diseases, Psalm 38. 7. and thy soul exceedingly filled with the scorn and contempt of the proud, Psalm 123. 4. yet if thou Best (as the old word was) Plenus God, Full of God and his Spirit, if christ do but fill thy treasures, how Shouldst thou rejoice in the Lord, and joy in the God of thy salvation? though there be no heard in the stall, nor meal left in the empty barrel, not nor oil in the cruse; yet what a feast of fat things full of marrow art thou entertained with while thou Feedest on christ? How does thy Cup with David's run over when he fills it? When God had said, I have replenished every sorrowful soul, Jer. 31. 25. the Prophet in v. 26. immediately adds, Ʋpon this I awaked, and behold my sleep was sweet to me.
If God please but to undertake from himself in Christ to fill up whatever our dish, cup, purse, or heart wants of full; should it be in the darkest night of all wants and miseries (and we know not how dark ours may yet prove) yet truly our sleep in them might be sweet, and our Souls brim-full of comfort.
If God please but to undertake from himself in christ to fill up whatever our dish, cup, purse, or heart Wants of full; should it be in the Darkest night of all Wants and misery's (and we know not how dark ours may yet prove) yet truly our sleep in them might be sweet, and our Souls brimful of Comfort.
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as it was for Moses to believe that Israel 's whole Camp should be victualled and filled with flesh for a whole month in a Wilderness, and for Philip to conceive how so many thousands should be fed in a desert place with five barly loaves and two small fishes.
as it was for Moses to believe that Israel is Whole Camp should be victualed and filled with Flesh for a Whole Monn in a Wilderness, and for Philip to conceive how so many thousands should be fed in a desert place with five Barley loaves and two small Fish.
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And in it we find that all this of Christ's making us to inherit substance, and to fill our treasures, is promised only to them that love him. The love of Christ.
And in it we find that all this of Christ's making us to inherit substance, and to fill our treasures, is promised only to them that love him. The love of christ.
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I pray let our love be real to him, who is substance, constant to him who is an everlasting inheritance, and full to him who here undertakes to fill our Treasures. Even so Amen Lord Jesus.
I pray let our love be real to him, who is substance, constant to him who is an everlasting inheritance, and full to him who Here undertakes to fill our Treasures. Even so Amen Lord jesus.
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in which the various readings are so many, and both the words and connexions of sentences so dubious, that it makes the sense difficult, which Camerarius observes to be more in this Epistle than in most other Apostolical Writings.
in which the various readings Are so many, and both the words and connexions of sentences so dubious, that it makes the sense difficult, which Camerarius observes to be more in this Epistle than in most other Apostolical Writings.
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However it's plain, that being in the sequel of the Epistle to exhort to true piety and a gracious conversation, he doth in this Preface lay down (and Beza saith it could not be more briefly and divinely) as a foundation of it, the true causes of our Salvation, and (as Beza noteth) especially of Sanctification. As in particular.
However it's plain, that being in the sequel of the Epistle to exhort to true piety and a gracious Conversation, he does in this Preface lay down (and Beza Says it could not be more briefly and divinely) as a Foundation of it, the true Causes of our Salvation, and (as Beza notes) especially of Sanctification. As in particular.
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1. For the causa NONLATINALPHABET, the first original cause, it's free grace by lot, NONLATINALPHABET, v. 1. and gift, NONLATINALPHABET, v. 3. and to make sure of it the same word NONLATINALPHABET is again repeated, v. 4.
1. For the causa, the First original cause, it's free grace by lot,, v. 1. and gift,, v. 3. and to make sure of it the same word is again repeated, v. 4.
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3. The immediate working cause is assigned to be NONLATINALPHABET a divine power, v. 3. working in us a communication NONLATINALPHABET of an answerable Divine nature, v. 4. namely in our effectual vocation, wherein we are called to glory and vertue, or rather (because the words in the original are NONLATINALPHABET) by glory and vertue, that is, NONLATINALPHABET most gloriously and powerfully,
3. The immediate working cause is assigned to be a divine power, v. 3. working in us a communication of an answerable Divine nature, v. 4. namely in our effectual vocation, wherein we Are called to glory and virtue, or rather (Because the words in the original Are) by glory and virtue, that is, most gloriously and powerfully,
so that it is NONLATINALPHABET, or NONLATINALPHABET as the vulgar it's likely found it, and therefore rendred it by his own proper glory and vertue, v. 3.
so that it is, or as the Vulgar it's likely found it, and Therefore rendered it by his own proper glory and virtue, v. 3.
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4. For the instrumental cause, we have it twice expressed to be NONLATINALPHABET the knowledge, or acknowledgment of Jesus Christ, v. 2, 3. which is nothing else but that precious faith v. 1. which layeth hold on precious promises in this verse,
4. For the instrumental cause, we have it twice expressed to be the knowledge, or acknowledgment of jesus christ, v. 2, 3. which is nothing Else but that precious faith v. 1. which Layeth hold on precious promises in this verse,
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or the word being NONLATINALPHABET, which here signifieth promissa rather than prómissiones, the benefits or things promised rather than promises, and therefore are said here to be given, whereas promises are rather said to be made (so, 1 John 2. 25. This is the promise which he hath promised, even eternal life) though with reference to the promises, the promises as moral causes alluring and attracting us to all Divine Purity [ Dr. Hammond ] and the things promised, faith, repentance, holiness, grace, glory, mean by these NONLATINALPHABET all those things which pertain to life and godliness in the beginning of the third verse,
or the word being, which Here signifies Promissa rather than prómissiones, the benefits or things promised rather than promises, and Therefore Are said Here to be given, whereas promises Are rather said to be made (so, 1 John 2. 25. This is the promise which he hath promised, even Eternal life) though with Referente to the promises, the promises as moral Causes alluring and attracting us to all Divine Purity [ Dr. Hammond ] and the things promised, faith, Repentance, holiness, grace, glory, mean by these all those things which pertain to life and godliness in the beginning of the third verse,
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The subject persons are such as are called to the faith and acknowledgement of Jesus Christ, v. 3. The effecting cause is NONLATINALPHABET a most divine power, in the same third verse.
The Subject Persons Are such as Are called to the faith and acknowledgement of jesus christ, v. 3. The effecting cause is a most divine power, in the same third verse.
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or Philosopher as such (whatever they talk of their NONLATINALPHABET and NONLATINALPHABET) in the highest Apogaeum of their most sublime attainments can arise up to.
or Philosopher as such (whatever they talk of their and) in the highest Apogaeum of their most sublime attainments can arise up to.
It's only a Divine Power that can produce this Divine Nature, and precious faith in Christ, which alone instates the Christian believer in this most precious promise, or promised mercy of being made partaker of it.
It's only a Divine Power that can produce this Divine Nature, and precious faith in christ, which alone instates the Christian believer in this most precious promise, or promised mercy of being made partaker of it.
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In the handling whereof two things I shall especially intend. 1. Explication, by endeavouring to shew what is meant by it and contained in it. 2. Application,
In the handling whereof two things I shall especially intend. 1. Explication, by endeavouring to show what is meant by it and contained in it. 2. Application,
For the first, what is meant by this Divine Nature, and our communicating, or being made NONLATINALPHABET partakers of it, diverse men according to their different apprehensions and perswasions determine diversly.
For the First, what is meant by this Divine Nature, and our communicating, or being made partakers of it, diverse men according to their different apprehensions and persuasions determine diversely.
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as Osiander will have us justified by Gods and Christs essential justice, and Scruetus to his very death maintained that the essential Godhead is transfused into the Godly,
as Osiander will have us justified by God's and Christ essential Justice, and Scruetus to his very death maintained that the essential Godhead is transfused into the Godly,
as the Soul is into the body by which it is animated and inacted, and Gerson 's Contemplativi and some high flown Platonists of our times take but a little lower flight,
as the Soul is into the body by which it is animated and enacted, and Gerson is Contemplativi and Some high flown Platonists of our times take but a little lower flight,
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whilst they (with their NONLATINALPHABET 2 Pet. 2. 18.) say that by their divine contemplations they are abstracted from their own dark personality, their humanity annihilated,
while they (with their 2 Pet. 2. 18.) say that by their divine contemplations they Are abstracted from their own dark personality, their humanity annihilated,
Which also the even Ranting Enthusiast-Gnosticks of this and former ages, who of all men by reason of their abominable filthiness partake least of God and most of the beast and the Devil, make yet greatest pretensions to,
Which also the even Ranting Enthusiast-Gnosticks of this and former ages, who of all men by reason of their abominable filthiness partake least of God and most of the beast and the devil, make yet greatest pretensions to,
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only say with the Psalmist that it is good for me to draw near to God, and that they are happiest, who in a spiritual union and communion can get ▪ and keep nearest;
only say with the Psalmist that it is good for me to draw near to God, and that they Are Happiest, who in a spiritual Union and communion can get ▪ and keep nearest;
but to pretend to get so near as properly to participate of the essence of God, flieth higher than Lucifer 's pride, Isa. 14. 14. and is Antichristian Blasphemy, 2 Thes. 2. 4.
but to pretend to get so near as properly to participate of the essence of God, flies higher than Lucifer is pride, Isaiah 14. 14. and is Antichristian Blasphemy, 2 Thebes 2. 4.
I acknowledge, some of the Fathers, especially the Greek, in their Rhetorical Hyperboles and desiring to express that lively image of God which his children have instamped upon them, do indulge themselves a sufficient liberty,
I acknowledge, Some of the Father's, especially the Greek, in their Rhetorical Hyperboles and desiring to express that lively image of God which his children have instamped upon them, do indulge themselves a sufficient liberty,
and transformation of it into God's, or participation of his essence, which being in it self infinite, is therefore to the finite creature incommunicable;
and transformation of it into God's, or participation of his essence, which being in it self infinite, is Therefore to the finite creature incommunicable;
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if Christs hypostatical union did not confound the natures and their properties, much less will this mystical union of God and the soul work any commixtion,
if Christ hypostatical Union did not confound the nature's and their properties, much less will this mystical Union of God and the soul work any commixtion,
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1. The three consubstantial persons of the Sacred Trinity only in common partaking, (if I may so call it) of the Divine nature essentially NONLATINALPHABET.
1. The three consubstantial Persons of the Sacred Trinity only in Common partaking, (if I may so call it) of the Divine nature essentially.
3. It's our highest honour and happiness that we may be made partakers of it by a participation of Divine Grace and image, which is wrought in us by him,
3. It's our highest honour and happiness that we may be made partakers of it by a participation of Divine Grace and image, which is wrought in us by him,
and low and most unworthy and dishonourable thoughts of God. (Thus Divines say) we partake of the Divine nature accidentaliter per donum gratiae sanctificantis, as we have Divine Grace wrought in us by the spirit of God, which makes us like God.
and low and most unworthy and dishonourable thoughts of God. (Thus Divines say) we partake of the Divine nature accidentaliter per Donum Gratiae sanctificantis, as we have Divine Grace wrought in us by the Spirit of God, which makes us like God.
But as for Cornel. à Lapide's substantialiter which he adds, as we are partakers of the spirit of God himself, we shall speak of that by and by, we are now dealing with Enthusiasts, who (as the Manichees of old held that by nature we are ex traduce Dei orti, drops,
But as for Cornelius. à Lapide's substantialiter which he adds, as we Are partakers of the Spirit of God himself, we shall speak of that by and by, we Are now dealing with Enthusiasts, who (as the manichees of old held that by nature we Are ex traduce Dei orti, drops,
and beams and particles of the Deity, so they) conceit that in the way of their high attainments they are partakers of the very Godhead, Godded with God, and Christed with Christ, as their blasphemous gibberish blunders it.
and beams and particles of the Deity, so they) conceit that in the Way of their high attainments they Are partakers of the very Godhead, Godded with God, and Christed with christ, as their blasphemous gibberish blunders it.
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I acknowledge that Clopenburgh and de Dieu after him conceive otherwise, and that as, Jam. 3. 7. NONLATINALPHABET the nature of beasts signifieth Beasts, and NONLATINALPHABET the nature of man, a man,
I acknowledge that Clopenburgh and the Dieu After him conceive otherwise, and that as, Jam. 3. 7. the nature of beasts signifies Beasts, and the nature of man, a man,
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but then that by NONLATINALPHABET or partakers is not here meant a transfusion or communication of the Divine Essence, that in that sense we should be NONLATINALPHABET partakers of the Deity,
but then that by or partakers is not Here meant a transfusion or communication of the Divine Essence, that in that sense we should be partakers of the Deity,
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but only as Heathen Idolaters, 1 Cor. 10. 20. are said to be NONLATINALPHABET to have fellowship with Devils, so true believers have not only a real communication of Divine Grace infused into them,
but only as Heathen Idolaters, 1 Cor. 10. 20. Are said to be to have fellowship with Devils, so true believers have not only a real communication of Divine Grace infused into them,
but also a true and blessed Communion with God himself, and truly our fellowship is with the Father and the Son, as the Apostle asserts it, John 1. 3. Nor hath this exposition any thing in it which is contrary to piety or sound doctrine; but yet this NONLATINALPHABET seemeth to sound a more inward and inherent communication of something,
but also a true and blessed Communion with God himself, and truly our fellowship is with the Father and the Son, as the Apostle asserts it, John 1. 3. Nor hath this exposition any thing in it which is contrary to piety or found Doctrine; but yet this seems to found a more inward and inherent communication of something,
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2. Others therefore interpret these words in reference to Christ, as Ambrose, and Oecumenius of his incarnation in which his humane nature was made partaker of the Divine, because hypostatically united to it; But
2. Others Therefore interpret these words in Referente to christ, as Ambrose, and Oecumenius of his incarnation in which his humane nature was made partaker of the Divine, Because hypostatically united to it; But
This the Papists greedily swallow down, as making (they think) for their Transubstantiation, by which (as they say) they come to eat the very material Body of Christ,
This the Papists greedily swallow down, as making (they think) for their Transubstantiation, by which (as they say) they come to eat the very material Body of christ,
and so far as saving grace is conveyed to us in the use of it we may be truly said by it (as by other Ordinances) to be made partakers of that which the Apostle here calleth the Divine Nature, yet
and so Far as Saving grace is conveyed to us in the use of it we may be truly said by it (as by other Ordinances) to be made partakers of that which the Apostle Here calls the Divine Nature, yet
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and so C. à Lapide saith, we are made partakers of the Divine nature, not only accidentaliter, as we are by the spirit of God and the work of his grace indued with Divine Qualities and Graces, wherein especially the image of God consists,
and so C. à Lapide Says, we Are made partakers of the Divine nature, not only accidentaliter, as we Are by the Spirit of God and the work of his grace endued with Divine Qualities and Graces, wherein especially the image of God consists,
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and so by those Divine Lineaments drawn by the finger of God (which are a shadowy representation of his glorious being and holiness) we are made conformable to him,
and so by those Divine Lineaments drawn by the finger of God (which Are a shadowy representation of his glorious being and holiness) we Are made conformable to him,
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But he would have it also understood substantialiter, that we are substantially also made partakers of the Divine nature, in that the very person of the Holy Ghost is united to us,
But he would have it also understood substantialiter, that we Are substantially also made partakers of the Divine nature, in that the very person of the Holy Ghost is united to us,
but even the person of the Holy Ghost is in an especial manner in Believers who is therefore (as they conceive) said to be given to them, 1 John 3. 24. 4. 13. Rom. 5. 5. to be, and to dwell, and to abide in them, John 14. 16, 17. 1 Cor. 6. 19. and such like.
but even the person of the Holy Ghost is in an especial manner in Believers who is Therefore (as they conceive) said to be given to them, 1 John 3. 24. 4. 13. Rom. 5. 5. to be, and to dwell, and to abide in them, John 14. 16, 17. 1 Cor. 6. 19. and such like.
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But although I fully believe these Scriptures, and therefore subscribe to what Lombard lib. 1. dist. 14. proveth out of Antiquity, that the Holy Ghost himself is given to and dwelleth in believers,
But although I Fully believe these Scriptures, and Therefore subscribe to what Lombard lib. 1. Dist. 14. Proves out of Antiquity, that the Holy Ghost himself is given to and dwells in believers,
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as not knowing how the Holy Ghost being God, and so in his Essence, substance and person alike every where, should in that respect be more present in believers than elsewhere,
as not knowing how the Holy Ghost being God, and so in his Essence, substance and person alike every where, should in that respect be more present in believers than elsewhere,
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but only in a more gracious and glorious presence of manifestation of himself to them, and operation in them, unless they would have the third person hypostatically united to believers,
but only in a more gracious and glorious presence of manifestation of himself to them, and operation in them, unless they would have the third person hypostatically united to believers,
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when he saith, that the Holy Ghost personally dwells in the righteous Soul, which I suppose he meant not of a personal union, but only an union of persons, of the person of the Holy Ghost dwelling there, not as though it were so personally that the spirit and the believing Soul were one person,
when he Says, that the Holy Ghost personally dwells in the righteous Soul, which I suppose he meant not of a personal Union, but only an Union of Persons, of the person of the Holy Ghost Dwelling there, not as though it were so personally that the Spirit and the believing Soul were one person,
and to my apprehension doth but nicely distinguish it from it, whilst in that personal Union in Christ of the second person with the humanity he makes the bond and tye to be modus substantialis, but in this personal Union of the third person with a believer the tie is grace as a quality.
and to my apprehension does but nicely distinguish it from it, while in that personal union in christ of the second person with the humanity he makes the bound and tie to be modus Substantialis, but in this personal union of the third person with a believer the tie is grace as a quality.
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It's sufficient for my present purpose that he confesseth this grace of the spirit to be the medium, vinculum & causa of this personal indwelling of the spirit in us:
It's sufficient for my present purpose that he Confesses this grace of the Spirit to be the medium, vinculum & causa of this personal indwelling of the Spirit in us:
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and therefore it is, that as the spirit by his grace dwelleth in us, we are made partakers of the Divine nature. And this fitly leads me to that which undoubtedly (and if not only,
and Therefore it is, that as the Spirit by his grace dwells in us, we Are made partakers of the Divine nature. And this fitly leads me to that which undoubtedly (and if not only,
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1. In and by the grace of Adoption and Sonship, for by Adoption being called to the fellowship of Christ in his Sonship, what he is by nature, we are made by grace, viz. the Sons of God,
1. In and by the grace of Adoption and Sonship, for by Adoption being called to the fellowship of christ in his Sonship, what he is by nature, we Are made by grace, viz. the Sons of God,
and so Christs father is our father, and his spirit our spirit, and consequently the nature of all three (being but one) is in this relative sense communicated to us, we as Sons having our subsistence from the Son, who is one with the Father,
and so Christ father is our father, and his Spirit our Spirit, and consequently the nature of all three (being but one) is in this relative sense communicated to us, we as Sons having our subsistence from the Son, who is one with the Father,
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But as we are the Sons of God upon a double Title, both of Adoption and Regeneration (for whom he adopts to be Sons, John 1. 12. he begets as Sons, v. 13.) so we are made partakers of the Divine nature upon a double interest, as relative in adoption, so
But as we Are the Sons of God upon a double Title, both of Adoption and Regeneration (for whom he adopts to be Sons, John 1. 12. he begets as Sons, v. 13.) so we Are made partakers of the Divine nature upon a double Interest, as relative in adoption, so
2. Positive and inherent in Regeneration, and it carried on in sanctification, and this I conceive here especially understood. So Nazianzen, NONLATINALPHABET NONLATINALPHABET.
2. Positive and inherent in Regeneration, and it carried on in sanctification, and this I conceive Here especially understood. So Nazianzen,.
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Tom. 2. p. 164. ] whilest by the operation of the Divine Spirit in heart and life we are made like God, in the one bearing his image, Ephes. 4. 24. Col. 3. 10. and in the other shewing forth his vertues and graces, 1 Pet. 2. 9. made one spirit with him, 1 Cor. 6. 17. not by any Partnership of his Essence and substance,
Tom. 2. p. 164. ] whilst by the operation of the Divine Spirit in heart and life we Are made like God, in the one bearing his image, Ephesians 4. 24. Col. 3. 10. and in the other showing forth his Virtues and graces, 1 Pet. 2. 9. made one Spirit with him, 1 Cor. 6. 17. not by any Partnership of his Essence and substance,
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but of excellent graces, holy as he is holy, 1 Pet. 1. 15. pure as he is pure, 1 John 3. 3. merciful as he is merciful, Luke 6. 36. perfect as he is perfect.
but of excellent graces, holy as he is holy, 1 Pet. 1. 15. pure as he is pure, 1 John 3. 3. merciful as he is merciful, Lycia 6. 36. perfect as he is perfect.
or in the Wax to the Seal, stamp for stamp, or in the glass, face to face, being changed from glory to glory as by the spirit of the Lord, 2 C•r. 3. 18. This likeness to God and imitation of him in hatred of sin, in holiness, righteousness,
or in the Wax to the Seal, stamp for stamp, or in the glass, face to face, being changed from glory to glory as by the Spirit of the Lord, 2 C•r. 3. 18. This likeness to God and imitation of him in hatred of since, in holiness, righteousness,
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A new Creature is this Divine nature, when from an inward Divine Principle and energy (as in the Glossary NONLATINALPHABET is rendred Ingenium) in word and deed we do NONLATINALPHABET express God as well as our selves,
A new Creature is this Divine nature, when from an inward Divine Principle and energy (as in the Glossary is rendered Ingenium) in word and deed we do express God as well as our selves,
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and in many things God and not our selves, or God more than our selves, we are NONLATINALPHABET (as Ignatius and others of old were stiled) NONLATINALPHABET, like God;
and in many things God and not our selves, or God more than our selves, we Are (as Ignatius and Others of old were styled), like God;
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and as Adam at first having God's image in holiness and righteousness stampt upon him was NONLATINALPHABET as God, Gen. 3. so a true Saint having this image renewed in him is as God, vir Divinus, which is even the highest Title, which the Socinians will vouchsafe the second Adam our blessed Saviour.
and as Adam At First having God's image in holiness and righteousness stamped upon him was as God, Gen. 3. so a true Saint having this image renewed in him is as God, vir Divine, which is even the highest Title, which the socinians will vouchsafe the second Adam our blessed Saviour.
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In a word, when NONLATINALPHABET, as Hierocles expresseth it, or as Calvin, quantum modulus noster feret, sumus unum cum Deo, as far as our measure reacheth we are like God, one with God, we are here said to be partakers of the Divine nature.
In a word, when, as Hierocles Expresses it, or as calvin, quantum modulus Noster Feret, sumus Unum cum God, as Far as our measure reaches we Are like God, one with God, we Are Here said to be partakers of the Divine nature.
1. The Text, that you might be partakers of the Divine Nature, and immediately follows NONLATINALPHABET having escaped the corruption that is in the world through lust, added on purpose by way of exposition to tell us what it is, in and by which we are made partakers of the divine nature, not of God's divine essence,
1. The Text, that you might be partakers of the Divine Nature, and immediately follows having escaped the corruption that is in the world through lust, added on purpose by Way of exposition to tell us what it is, in and by which we Are made partakers of the divine nature, not of God's divine essence,
so as to be Godded with his Godhead, for whosoever should ascribe to it the escaping of pollution would thereby most unworthily and blasphemously disparage his infinite and essential holiness;
so as to be Godded with his Godhead, for whosoever should ascribe to it the escaping of pollution would thereby most unworthily and blasphemously disparage his infinite and essential holiness;
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2. Again immediately before the words of the Text, it's said, there are given to us exceeding great and precious promises whereby we are made partakers of the Divine nature.
2. Again immediately before the words of the Text, it's said, there Are given to us exceeding great and precious promises whereby we Are made partakers of the Divine nature.
3. And lastly that which in the Text is called a giving to us that whereby we are made partakers of the divine nature, in the foregoing verse is called the divine powers giving to us all things that pertain to life and Godness, and (as many expound that which followeth) a calling of us to glory and vertue.
3. And lastly that which in the Text is called a giving to us that whereby we Are made partakers of the divine nature, in the foregoing verse is called the divine Powers giving to us all things that pertain to life and goodness, and (as many expound that which follows) a calling of us to glory and virtue.
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when God shewing himself face to face shall so fill us with his light and life, that then we shall be most fully Deopleni, most perfectly like him, when we shall see him as he is, 1 John 3. 2. And if by beholding him in the glass of the Gospel in the face of Christ we are here transformed from glory to glory as by the spirit of the Lord into a most divine and heavenly conformity, 2 Cor. 3. 18. what a far greater tran•figuration will it at last be,
when God showing himself face to face shall so fill us with his Light and life, that then we shall be most Fully Deopleni, most perfectly like him, when we shall see him as he is, 1 John 3. 2. And if by beholding him in the glass of the Gospel in the face of christ we Are Here transformed from glory to glory as by the Spirit of the Lord into a most divine and heavenly conformity, 2 Cor. 3. 18. what a Far greater tran•figuration will it At last be,
when we shall be once got up into the holy mount, and there see God and Christ face to face? Oh how shall we then be changed from glory to glory when made partakers of the glory of Christ, John 17. 22, 24. and the glory of God, Rom. 5. 2. when we shall (as much as we are capable of) transire in Deum, be transformed into his likeness in the immediate fruition of himself, there where all old things and whatever we were before more unlike to God in shall pass away, and God only shall be all in all, 1 Cor. 15. 28.
when we shall be once god up into the holy mount, and there see God and christ face to face? O how shall we then be changed from glory to glory when made partakers of the glory of christ, John 17. 22, 24. and the glory of God, Rom. 5. 2. when we shall (as much as we Are capable of) transire in God, be transformed into his likeness in the immediate fruition of himself, there where all old things and whatever we were before more unlike to God in shall pass away, and God only shall be all in all, 1 Cor. 15. 28.
Thus at last in these particulars we have seen what it is to be made partakers of the divine nature, and in the explication of them there hath gone along with it a sufficient proof that true believers are so,
Thus At last in these particulars we have seen what it is to be made partakers of the divine nature, and in the explication of them there hath gone along with it a sufficient proof that true believers Are so,
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and by truly being God-like, do make good their name, while they are called Godly. And because the main thing I intended in the choice of this argume•• was the due improvement of it in heart and life,
and by truly being Godlike, do make good their name, while they Are called Godly. And Because the main thing I intended in the choice of this argume•• was the due improvement of it in heart and life,
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Let us first with all humble reverence and thankfulness to God in Christ admire and adore NONLATINALPHABET this his unspeakable gift, inenarrable, that cannot be uttered or declared sufficiently.
Let us First with all humble Reverence and thankfulness to God in christ admire and adore this his unspeakable gift, inenarrable, that cannot be uttered or declared sufficiently.
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The Apostle 2 Cor. 9. 15. used that phrase of God's mak•ng the Corinthians willing and ready to communicate of their outward and temporal goods to the Saints;
The Apostle 2 Cor. 9. 15. used that phrase of God's mak•ng the Corinthians willing and ready to communicate of their outward and temporal goods to the Saints;
but by how much greater right may we apply it to Gods giving himself, and (in the sense before explained) communicating of his own nature to sinne•s? The poor Scholar when he had nothing else, he gave himself to his master;
but by how much greater right may we apply it to God's giving himself, and (in the sense before explained) communicating of his own nature to sinne•s? The poor Scholar when he had nothing Else, he gave himself to his master;
But it is the unsearchable unvaluable riches of Gods grace, who though he could say the silver and gold is mine, Hag. 2. 8. when all the silver and gold in the world is his to bestow upon the heirs of life;
But it is the unsearchable unvaluable riches of God's grace, who though he could say the silver and gold is mine, Hag. 2. 8. when all the silver and gold in the world is his to bestow upon the Heirs of life;
so when all the world and the riches and glory of it (the greatest boon that the Devil could offer to Christ) are not worth giving or taking to be a Christians portion, the great God giveth himself to be that to his children.
so when all the world and the riches and glory of it (the greatest boon that the devil could offer to christ) Are not worth giving or taking to be a Christians portion, the great God gives himself to be that to his children.
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It was the high honour that God put upon Adam that in regard of his rational being and dominion over his creatures (which was one part of his image stampt upon him) he made him like him,
It was the high honour that God put upon Adam that in regard of his rational being and dominion over his creatures (which was one part of his image stamped upon him) he made him like him,
and this was as the ground upon which that other part of his image was drawn, which (as the honour of our nature) is in part yet continued, in which sense the Apostle approved the Poets NONLATINALPHABET for we are his off spring, Act. 17. 28. (not as though we were his natural sons and as creatures made of his essence,
and this was as the ground upon which that other part of his image was drawn, which (as the honour of our nature) is in part yet continued, in which sense the Apostle approved the Poets for we Are his off spring, Act. 17. 28. (not as though we were his natural Sons and as creatures made of his essence,
for so we are by way of creation, not of generation, which is his essential sons property) this prerogative of our nature I acknowledge is our great honour and priv•lege,
for so we Are by Way of creation, not of generation, which is his essential Sons property) this prerogative of our nature I acknowledge is our great honour and priv•lege,
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but were this all, we might be base and miserable enough, for of such as were in this sense God's off spring, our Saviour said they were the Children of the Devil, John 8. 44. Adam in innocency had a• higher honour put upon him,
but were this all, we might be base and miserable enough, for of such as were in this sense God's off spring, our Saviour said they were the Children of the devil, John 8. 44. Adam in innocency had a• higher honour put upon him,
But oh the infinite condescending Philanthropy and love of God to mankind, especially to Believers, that to recover it and us, he hath sent his only begotten Son into the World, for him to be made partakers of our humane nature, and (•hich next to it is the greatest gift that he •ould bestow) his own spirit into our hearts, that we thereby might be made partakers of the Divine Nature.
But o the infinite condescending Philanthropy and love of God to mankind, especially to Believers, that to recover it and us, he hath sent his only begotten Son into the World, for him to be made partakers of our humane nature, and (•hich next to it is the greatest gift that he •ould bestow) his own Spirit into our hearts, that we thereby might be made partakers of the Divine Nature.
and how wofully base and sinful we are, and we shall not be able but in an holy ecstasie with the Apostle to cry out, NONLATINALPHABET, O height and depth! (well might Arminius say, that it's Relatio disquiparantiae, cujus fundamentum Christus nullâ re indigens, terminus fidelis omnium egens) that on God's part it is the lowest condescension,
and how woefully base and sinful we Are, and we shall not be able but in an holy ecstasy with the Apostle to cry out,, Oh height and depth! (well might Arminius say, that it's Relatio disquiparantiae, cujus fundamentum Christus nullâ re indigens, terminus Fidelis omnium egens) that on God's part it is the lowest condescension,
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and on our part the highest exaltation imaginable, truly above all that we could ask or can think, adeò sublimis est ut omnium Angelorum naturam superet nec altiùs assurgere potest homo, as he speaks of it, Man can be raised no higher,
and on our part the highest exaltation imaginable, truly above all that we could ask or can think, adeò sublimis est ut omnium Angels naturam superet nec altiùs assurgere potest homo, as he speaks of it, Man can be raised no higher,
Well might they (in the words foregoing the Text) be called NONLATINALPHABET, exceeding great, superlatively great and most precious promises, if by them we may be made partakers of the Divine Nature.
Well might they (in the words foregoing the Text) be called, exceeding great, superlatively great and most precious promises, if by them we may be made partakers of the Divine Nature.
We so vile and filthy, by nature Children of wrath, Ephes. 2. 3. to be made partakers of that Divine nature, which is so glorious and holy, and separate from Sinners! If the Centurion thought himself unworthy for Christ in his estate of humiliation to come under his roof, how infinitely more unworthy we that the God of Glory should come into our Souls? That he should ever draw so nigh to us,
We so vile and filthy, by nature Children of wrath, Ephesians 2. 3. to be made partakers of that Divine nature, which is so glorious and holy, and separate from Sinners! If the Centurion Thought himself unworthy for christ in his estate of humiliation to come under his roof, how infinitely more unworthy we that the God of Glory should come into our Souls? That he should ever draw so High to us,
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and take us so near to himself, to be Friends, Sons, Heirs, not only to be made meet to be partakers of the inheritance of the Saints, but also of himself and his own nature, is as much as God could give,
and take us so near to himself, to be Friends, Sons, Heirs, not only to be made meet to be partakers of the inheritance of the Saints, but also of himself and his own nature, is as much as God could give,
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1. We do not malign, hate, oppose and wrong it, NONLATINALPHABET, lest haply we be found to fight against God, as Gamaliel warned the Council, Act. 5. 39. It's not haply but most certainly we shall so do in so doing:
1. We do not malign, hate, oppose and wrong it,, lest haply we be found to fight against God, as Gamaliel warned the Council, Act. 5. 39. It's not haply but most Certainly we shall so do in so doing:
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and you are NONLATINALPHABET, haters of God, Rom. 1. 30. fight against them, and you are NONLATINALPHABET, fighters against God, you persecute not them so much as Christ, Act. 9. 5. you touch the apple of Gods eye, Zech. 2. 8. whatever good or evil we have done unto them, he takes as done unto himself, Matth. 25. 40, 45. As at that last day he will be glorified in his Saints, 2 Thess. 1. 10. so now he is opposed and persecuted in his Saints,
and you Are, haters of God, Rom. 1. 30. fight against them, and you Are, fighters against God, you persecute not them so much as christ, Act. 9. 5. you touch the apple of God's eye, Zechariah 2. 8. whatever good or evil we have done unto them, he Takes as done unto himself, Matthew 25. 40, 45. As At that last day he will be glorified in his Saints, 2 Thess 1. 10. so now he is opposed and persecuted in his Saints,
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and this not only consequenter, & interpretativè, but propriè & formaliter. It is the face and appearance of God in the Saints, which the malice of ungodly Enemies directly strikes at,
and this not only Consequently, & interpretativè, but propriè & formaliter. It is the face and appearance of God in the Saints, which the malice of ungodly Enemies directly strikes At,
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and would wound him through their sides, as David said, the reproaches of them that reproached thee have fallen upon me, Psal. 69. 9. Their natures are oftentimes so sweet and amiable, that otherwise they could not but love them,
and would wound him through their sides, as David said, the Reproaches of them that reproached thee have fallen upon me, Psalm 69. 9. Their nature's Are oftentimes so sweet and amiable, that otherwise they could not but love them,
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but it's the Divine nature in them, the bright lustre whereof angers their sore eyes, and shames their filthy nakedness, and that's the reason why they so hate them.
but it's the Divine nature in them, the bright lustre whereof anger's their soar eyes, and shames their filthy nakedness, and that's the reason why they so hate them.
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Had only an austere John Baptist lost his head, or were they only harshly dealt with, whose natural tempers and converse were more rigid and harsh, we might think the cause of it were only in them;
Had only an austere John Baptist lost his head, or were they only harshly dealt with, whose natural tempers and converse were more rigid and harsh, we might think the cause of it were only in them;
when Christ himself who was sweetness it self was so bitterly hated and at last crucified; and to this day when we shall see that Christians though otherwise in their carriage and temper never so sweet and pleasing,
when christ himself who was sweetness it self was so bitterly hated and At last Crucified; and to this day when we shall see that Christians though otherwise in their carriage and temper never so sweet and pleasing,
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and rigid, and sowr, and accordingly sowrly dealt with (as sometimes the frost is very sharp when the day is still and serene) the case is plain, that (whatever is pretended) persecution is raised for the words sake, Matth. 13. 21. For thy sake are we slain all the day long, could they say, Psal. 44. 22. and to this day may others say, it's for Gods truth and holiness sake that some are so maligned and opposed by Strangers and Enemies, whose dislike of them is truly grounded on this, that they are more God-like than they would have them.
and rigid, and sour, and accordingly sourly dealt with (as sometime the frost is very sharp when the day is still and serene) the case is plain, that (whatever is pretended) persecution is raised for the words sake, Matthew 13. 21. For thy sake Are we slave all the day long, could they say, Psalm 44. 22. and to this day may Others say, it's for God's truth and holiness sake that Some Are so maligned and opposed by Strangers and Enemies, whose dislike of them is truly grounded on this, that they Are more Godlike than they would have them.
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and he that dasheth against the Rock, will be dashed in pieces. If it be the Divine nature in them which thou opposest, it's but Devilish malice that proves the Satan, the adversary.
and he that dasheth against the Rock, will be dashed in Pieces. If it be the Divine nature in them which thou opposest, it's but Devilish malice that Proves the Satan, the adversary.
In themselves they are poor men and you may do your pleasure with them, but if God be in them, take heed, touch not mine anointed, Psal. 105. 15. as (Esther 6. 13.) Haman 's Wife told him that if Mordecai were of the seed of the Jews, he should not prevail against him, so if they be the seed of God, in fighting against God, either in himself or his Children, thou wilt never prosper.
In themselves they Are poor men and you may do your pleasure with them, but if God be in them, take heed, touch not mine anointed, Psalm 105. 15. as (Esther 6. 13.) Haman is Wife told him that if Mordecai were of the seed of the jews, he should not prevail against him, so if they be the seed of God, in fighting against God, either in himself or his Children, thou wilt never prosper.
Let it be evident to us that we our selves are partakers of the divine nature, when NONLATINALPHABET even naturally and from a divine natural instinct and NONLATINALPHABET and sympathy we close and clasp with it, love and honour and cherish it in others, both it and them for it,
Let it be evident to us that we our selves Are partakers of the divine nature, when even naturally and from a divine natural instinct and and Sympathy we close and clasp with it, love and honour and cherish it in Others, both it and them for it,
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That the dunghill-cock should preter the barly-corn before the Gem, that a stranger should ask the spouse what is her beloved above another beloved, is no wonder;
That the dunghill-cock should preter the barleycorn before the Gem, that a stranger should ask the spouse what is her Beloved above Another Beloved, is no wonder;
or to account them the filth of the world and the offscouring of all things. But for professed Christians to think goodly of him that hath a gold ring on,
or to account them the filth of the world and the offscouring of all things. But for professed Christians to think goodly of him that hath a gold ring on,
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and gay apparel, and mean while to tread under their foot-stool a Saint rich in faith, as a child of God partaker of the divine nature, and heir of the Kingdom because of his poor raiment and mean outside, is most unworthy.
and gay apparel, and mean while to tread under their footstool a Saint rich in faith, as a child of God partaker of the divine nature, and heir of the Kingdom Because of his poor raiment and mean outside, is most unworthy.
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a poor Christian all glorious within, though with them, H•b. 11. 37. clad with sheep skins and goat skins, above all the Sattins and Velvets and •uffling gayeties of other bug men who have little or nothing of God in them. Introite nam bîe Dii sunt.
a poor Christian all glorious within, though with them, H•b. 11. 37. clad with sheep skins and goat skins, above all the Satins and Velvets and •uffling Gaieties of other bug men who have little or nothing of God in them. Introite nam bîe Gods sunt.
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Any appearance of God is glorious, but this of saving grace in his Saints (which rendreth them most precious and honourable) next after that which appeared in Christ, is most glorious as Christ of John Baptist, What went you out to see, a man cloathed in soft raiment,
Any appearance of God is glorious, but this of Saving grace in his Saints (which rendereth them most precious and honourable) next After that which appeared in christ, is most glorious as christ of John Baptist, What went you out to see, a man clothed in soft raiment,
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or a Prophet? Yea I say unto you more than a Prophet, more than a bare man, one that hath much of God in him, a NONLATINALPHABET as Ignatius explained it to Trajan, NONLATINALPHABET,
or a Prophet? Yea I say unto you more than a Prophet, more than a bore man, one that hath much of God in him, a as Ignatius explained it to Trajan,,
1. Great Honour and reverence, for if we ought so to reverence the image of God looking out in Magistrates and Superiours (who are therefore called Gods, Psal. 82. 6.) in regard of their greatness, is there none due to the Saints who resemble him in his holiness and goodness? The hollow of a Paphnutius eye put out for Christs sake is worthy of the kiss of an Emperour.
1. Great Honour and Reverence, for if we ought so to Reverence the image of God looking out in Magistrates and Superiors (who Are Therefore called God's, Psalm 82. 6.) in regard of their greatness, is there none due to the Saints who resemble him in his holiness and Goodness? The hollow of a Paphnutius eye put out for Christ sake is worthy of the kiss of an Emperor.
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Good is to be done unto all: NONLATINALPHABET but especially unto them which are of the houshold of faith, Gal. 6. 10. Be reconciled (as your phrase is) to the whole creation, and let your love be as universal as you can to all mankind;
Good is to be done unto all: but especially unto them which Are of the household of faith, Gal. 6. 10. Be reconciled (as your phrase is) to the Whole creation, and let your love be as universal as you can to all mankind;
to brotherly kindness we must add love, 2 Pet. 1. 7. Be we not so prodigal of our love to the Saints that we prove so niggardly that we have none for others;
to brotherly kindness we must add love, 2 Pet. 1. 7. Be we not so prodigal of our love to the Saints that we prove so niggardly that we have none for Others;
Prefer Jerusalem above our chief joy, Psal. 137. 6. Love all men as men (as the Prophet saith, Hide not thy self from thine own flesh, Isa. 58. 7.) but yet so as to love them most, with whom we have one and the same spirit, 1 Cor. 12. 13. Honour all men, but especially Love the brotherhood, 1 Pet. 2. 17. Let at least humanity prevail with us to esteem and love all that with us partake of humane nature,
Prefer Jerusalem above our chief joy, Psalm 137. 6. Love all men as men (as the Prophet Says, Hide not thy self from thine own Flesh, Isaiah 58. 7.) but yet so as to love them most, with whom we have one and the same Spirit, 1 Cor. 12. 13. Honour all men, but especially Love the brotherhood, 1 Pet. 2. 17. Let At least humanity prevail with us to esteem and love all that with us partake of humane nature,
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for so far we love our selves, but so as to put more abundant honour on them who are made partakers of the divine nature, for so we shall love God in them.
for so Far we love our selves, but so as to put more abundant honour on them who Are made partakers of the divine nature, for so we shall love God in them.
SERMON XVIII. ON 2 PET. 1. 4. BUT that We may have this honour and love, it will be required that we examine our selves whether we have attained to this true ground of it, this truly honourable state of being made partakers of the divine nature.
SERMON XVIII. ON 2 PET. 1. 4. BUT that We may have this honour and love, it will be required that we examine our selves whither we have attained to this true ground of it, this truly honourable state of being made partakers of the divine nature.
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Wherein that consists, hath already in the general been declared in the former doctrinal explication; the main of it was, that divine grace was this divine nature.
Wherein that consists, hath already in the general been declared in the former doctrinal explication; the main of it was, that divine grace was this divine nature.
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Pelagius heretically called humane nature grace; we may piously and truly call saving grace divine nature; to be Godly is to be God like. God is holy, just, wise, good, spiritual, heavenly,
Pelagius heretically called humane nature grace; we may piously and truly call Saving grace divine nature; to be Godly is to be God like. God is holy, just, wise, good, spiritual, heavenly,
And he that is of such an heavenly spirit and carriage, although nil humani à se alienum putat, yet totus divinitatem spirat, though otherwise he be a poor weak man subject to humane infirmities,
And he that is of such an heavenly Spirit and carriage, although nil Humani à se Alienum putat, yet totus divinitatem spirat, though otherwise he be a poor weak man Subject to humane infirmities,
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yet by this his conformity to God he is raised to divine perfection. As the eye of faith under all that bloud and spittle saw on our Saviours face his glory as the glory of the only begotten Son of God full of grace and truth, John 1. 14. so the same eye under the mean outside of him who hath filled out of Christs fulness his measure of grace and holiness,
yet by this his conformity to God he is raised to divine perfection. As the eye of faith under all that blood and spittle saw on our Saviors face his glory as the glory of the only begotten Son of God full of grace and truth, John 1. 14. so the same eye under the mean outside of him who hath filled out of Christ fullness his measure of grace and holiness,
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And when it beholds his holy and heavenly conversation, though it do not say with the Lycaonians, Acts 14. 11. that Gods are come down to us in the likeness of men, yet though but an Idiot, he will report that God is in him of a truth, 1 Cor. 14. 25.
And when it beholds his holy and heavenly Conversation, though it do not say with the Lycaonians, Acts 14. 11. that God's Are come down to us in the likeness of men, yet though but an Idiot, he will report that God is in him of a truth, 1 Cor. 14. 25.
In natural bodies it's ordinarily defined to be principium motûs & quietis, and so this divine nature in a gracious spirit is an inward principle of power and act, the spring that in this divine NONLATINALPHABET sets all the wheeles a going like the spirit of the living creatures in the wheels, Ezek. 1. 20. In this sense our Saviour saith that the water which he giveth to the thirsty NONLATINALPHABET shall be in him, NONLATINALPHABET it shall be in him;
In natural bodies it's ordinarily defined to be principium motûs & quietis, and so this divine nature in a gracious Spirit is an inward principle of power and act, the spring that in this divine sets all the wheels a going like the Spirit of the living creatures in the wheels, Ezekiel 1. 20. In this sense our Saviour Says that the water which he gives to the thirsty shall be in him, it shall be in him;
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but a true natural fountain that poureth out of what springeth up in it self, Jer. 6. 7. as in the creation the herb brought forth seed and the tree fruit after its kind, Gen. 1. 12. from its innate seminal vertue, its inward natural, temperament and constitution,
but a true natural fountain that pours out of what springs up in it self, Jer. 6. 7. as in the creation the herb brought forth seed and the tree fruit After its kind, Gen. 1. 12. from its innate seminal virtue, its inward natural, temperament and constitution,
and the stone moveth down to the center and the sparks fly upward from their natural propension, nature being that ingenita rei vis & potentia, quâ ipsa à seipsá movetur;
and the stone moves down to the centre and the sparks fly upward from their natural propension, nature being that Ingenita rei vis & potentia, quâ ipsa à seipsá movetur;
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but also oyl in the vessel, Matth. 25. 4. an inward principle, which sets the soul in motion to God and heaven, these divine sparks naturally fly upward,
but also oil in the vessel, Matthew 25. 4. an inward principle, which sets the soul in motion to God and heaven, these divine sparks naturally fly upward,
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and Job said of himself that the root of the matter was in him, Job 19. 28. contrary to what is said of the stony-ground hearer, that he had not root in himself NONLATINALPHABET, Matth. 13. 21. which is the broad difference between a true born child of God and a formal hypocrite:
and Job said of himself that the root of the matter was in him, Job 19. 28. contrary to what is said of the Stony-ground hearer, that he had not root in himself, Matthew 13. 21. which is the broad difference between a true born child of God and a formal hypocrite:
the one flutters and makes a great stir in the things of God, but God knows and he himself knows and feels there is no inward vital principle that sets him on work, nothing from within,
the one flutters and makes a great stir in the things of God, but God knows and he himself knows and feels there is no inward vital principle that sets him on work, nothing from within,
unless vain-glory or other finister •imes and intentions, which are only corrupt nature, but usually all is from without, either the applause or frowns of men;
unless vainglory or other finister •imes and intentions, which Are only corrupt nature, but usually all is from without, either the applause or frowns of men;
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But O friend NONLATINALPHABET (as he laid of the dead statue which he could not make stand by it self) there must be something within that goes to a divine nature, an inward principle of Divine life and love, which without these pullies and plummets sets the wheels of the soul on going God-ward.
But Oh friend (as he laid of the dead statue which he could not make stand by it self) there must be something within that Goes to a divine nature, an inward principle of Divine life and love, which without these pulleys and plummets sets the wheels of the soul on going Godward.
Doth not even nature it self teach you? saith the Apostle in that case, 1 Cor. 11. 14. and doth not the Divine nature it self, whereever it is in truth, from an inward principle and pondus animae prompt and incite and carry you out towards God in communion with him,
Does not even nature it self teach you? Says the Apostle in that case, 1 Cor. 11. 14. and does not the Divine nature it self, wherever it is in truth, from an inward principle and pondus Spirits prompt and incite and carry you out towards God in communion with him,
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But here take a double caution, when I speak of this inward principle, it is not with our Enthusiasts so to cry up a Christ within them as to cry down a Christ without them, indeed without them, because never truly in them.
But Here take a double caution, when I speak of this inward principle, it is not with our Enthusiasts so to cry up a christ within them as to cry down a christ without them, indeed without them, Because never truly in them.
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Christ indeed dwells in our hearts, but it is by faith, Ephes. 3. 17. and that is both br•d and fed by his word and ordinances, Rom. 10. 17. 1 Pet. 2. 2. 2. Nor is it to strike down such poor Christians as are already sinking by reason of inward faintness.
christ indeed dwells in our hearts, but it is by faith, Ephesians 3. 17. and that is both br•d and fed by his word and ordinances, Rom. 10. 17. 1 Pet. 2. 2. 2. Nor is it to strike down such poor Christians as Are already sinking by reason of inward faintness.
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when the man of God cannot do the good that he would, he cryeth out of himself as a wretched miserable man for it, Rom. 7. 18, 24. though the root of the matter be in him, as it was in Job, yet sometimes it may be under-ground,
when the man of God cannot do the good that he would, he Cries out of himself as a wretched miserable man for it, Rom. 7. 18, 24. though the root of the matter be in him, as it was in Job, yet sometime it may be underground,
and then sprouts and springs apace, such an inward principle there is in nature, and such also in the soul that is made partaker of the divine nature in its outgoings to that which grace hath made connatural to it.
and then sprouts and springs apace, such an inward principle there is in nature, and such also in the soul that is made partaker of the divine nature in its outgoings to that which grace hath made connatural to it.
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or (as the Hebrew word NONLATINALPHABET in the active form signifieth) empty her waters that naturally flow from it? And how willing a people are God's in the day of his power, Psal. 110. 3. and our Saviour sheweth that as free a current floweth from this fountain of life,
or (as the Hebrew word in the active from signifies) empty her waters that naturally flow from it? And how willing a people Are God's in the day of his power, Psalm 110. 3. and our Saviour shows that as free a current flows from this fountain of life,
when in the place before quoted, he saith that his Spirit and Grace shall be as NONLATINALPHABET a well of water, so NONLATINALPHABET aquae salientis of water springing, freely fully spouting,
when in the place before quoted, he Says that his Spirit and Grace shall be as a well of water, so Water salientis of water springing, freely Fully spouting,
yet running over in tears of true repentance? And therefore for trial know, that a constant and total averseness from God and the things of God speaks plainly, either a Devilish temper,
yet running over in tears of true Repentance? And Therefore for trial know, that a constant and total averseness from God and the things of God speaks plainly, either a Devilish temper,
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How merrily doth the wheel run down the Hill, from its natural propension? And with what delight doth the Scholar plod even on those harder studies to which he is naturally affected? The generous Wine with a kind of jollity and tripudium, mantles and sparkles upward,
How merrily does the wheel run down the Hill, from its natural propension? And with what delight does the Scholar plod even on those harder studies to which he is naturally affected? The generous Wine with a kind of jollity and tripudium, mantles and sparkles upward,
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and such like more pleasing uninterrupted outgoings of the Soul to God! yea what melody in the heart doth it make both to God and it self, in its sweet sad notes,
and such like more pleasing uninterrupted outgoings of the Soul to God! yea what melody in the heart does it make both to God and it self, in its sweet sad notes,
NONLATINALPHABET NONLATINALPHABET, I have a complacency and take pleasure in infirmities, reproaches, persecutions, distresses for Christs sake, saith Paul, 2 Cor. 12. 10. it's the same word that God the Father said of his Son,
, I have a complacency and take pleasure in infirmities, Reproaches, persecutions, Distresses for Christ sake, Says Paul, 2 Cor. 12. 10. it's the same word that God the Father said of his Son,
when he said he was well pleased in him, Matth. 3. 17. as though with the like natural complacency that the Father embraced Christ, the same doth his servant from the instinct of this Divine nature welcom even heaviest sufferings for Christ.
when he said he was well pleased in him, Matthew 3. 17. as though with the like natural complacency that the Father embraced christ, the same does his servant from the instinct of this Divine nature welcome even Heaviest sufferings for christ.
With what delight doth this Scholar in Christs School (who is NONLATINALPHABET) read these hard Chapters with which he is so naturally taken? for all delight and pleasure ariseth from the sutableness of the faculty and the object,
With what delight does this Scholar in Christ School (who is) read these hard Chapters with which he is so naturally taken? for all delight and pleasure arises from the suitableness of the faculty and the Object,
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how doth it hug and embrace? Then NONLATINALPHABET, I consent and approve for my judgment, Rom. 7. 16. and for my affections, NONLATINALPHABET, v. 22. I delight in the law of the Lord after the inward man:
how does it hug and embrace? Then, I consent and approve for my judgement, Rom. 7. 16. and for my affections,, v. 22. I delight in the law of the Lord After the inward man:
and when it is so within the heart, then I delight to do thy will O my God, Psal. 40. 8. then it's meat and drink to do the will of God, John 4. 34. the yoke is easie and the burden light, and no command grievous: no task but a recreation;
and when it is so within the heart, then I delight to do thy will Oh my God, Psalm 40. 8. then it's meat and drink to do the will of God, John 4. 34. the yoke is easy and the burden Light, and no command grievous: no task but a recreation;
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Weakness or distemper may sometimes weaken and hinder this actual complacential rejoicing, as sickness or a cut finger may take off the Musician from actual playing on his instrument, wherein yet he habitually much delighteth;
Weakness or distemper may sometime weaken and hinder this actual complacential rejoicing, as sickness or a Cut finger may take off the Musician from actual playing on his Instrument, wherein yet he habitually much delights;
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but then that sickness maketh him more sick to think of it. Where there is habitual delight, such actual indisposition causeth actual and hearty grief for it;
but then that sickness makes him more sick to think of it. Where there is habitual delight, such actual indisposition Causes actual and hearty grief for it;
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and so this grief for the presence of the contrary impediment proclaims aloud what love he bears and what delight he hath in that from which he is hindred.
and so this grief for the presence of the contrary impediment proclaims aloud what love he bears and what delight he hath in that from which he is hindered.
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And this sufficiently enough distinguisheth in this Case the true Divine Nature from a counterfeit form of Godliness: the one saith with them, Mal. 1. 13. Behold what a weariness is it? But the other cryeth out, oh how weary am I? A genuine Child of God crieth out of himself and his own uncomfortable weariness in that which he so naturally loveth and delighteth in, bewails his being so weakned and hindred as the sweet Bird mourns when it hath such a stone hung at its leg, which keeps it from being upon the wing to which it hath such a natural propensity.
And this sufficiently enough Distinguisheth in this Case the true Divine Nature from a counterfeit from of Godliness: the one Says with them, Malachi 1. 13. Behold what a weariness is it? But the other Cries out, o how weary am I? A genuine Child of God cries out of himself and his own uncomfortable weariness in that which he so naturally loves and delights in, bewails his being so weakened and hindered as the sweet Bird mourns when it hath such a stone hung At its leg, which keeps it from being upon the wing to which it hath such a natural propensity.
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and then as weak and unsound bodies climbing up the mountain NONLATINALPHABET, as they, so he pants and blows fast but gets up very slowly and untowardly, till at last he tumbles down headlong into deepest gulfs of sin, which naturally he delights to swim in,
and then as weak and unsound bodies climbing up the mountain, as they, so he pants and blows fast but gets up very slowly and untowardly, till At last he tumbles down headlong into Deepest gulfs of since, which naturally he delights to swim in,
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but like the good housewife is up every morning and afresh resumes her task, and perpetuis vicibus turns about her wheel NONLATINALPHABET as S. James calls it.
but like the good housewife is up every morning and afresh resumes her task, and perpetuis vicibus turns about her wheel as S. James calls it.
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or great Festivals, but every morning as the bridegroome cometh out of his chamber, and every day repeats his race, and for the wind NONLATINALPHABET as Solomon, Eccles. 1. 6. most elegantly expresseth it, it whirleth about continually and returneth again according to his circuits, or (as Broughton rendreth it) the wind whirleth whirleth, walketh,
or great Festivals, but every morning as the bridegroom comes out of his chamber, and every day repeats his raze, and for the wind as Solomon, Eccles. 1. 6. most elegantly Expresses it, it whirleth about continually and returns again according to his circuits, or (as Broughton rendereth it) the wind whirleth whirleth, walks,
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The Divine Nature is continually acting in the government of the world, nor is it less operative in the believers heart, being (in the place before cited) a well of water NONLATINALPHABET in the present tense expressing a continued act of springing and bubbling up,
The Divine Nature is continually acting in the government of the world, nor is it less operative in the believers heart, being (in the place before cited) a well of water in the present tense expressing a continued act of springing and bubbling up,
The Divine Nature is continually offering up a judge sacrificium a daily sacrifice to God, David morning, and evening and at noon, Psal. 55. 17. even seven times a day, Psal. 119. 164. Paul had NONLATINALPHABET no rest or relaxation,
The Divine Nature is continually offering up a judge Sacrificium a daily sacrifice to God, David morning, and evening and At noon, Psalm 55. 17. even seven times a day, Psalm 119. 164. Paul had no rest or relaxation,
or intermission either in his flesh or spirit, 2 Cor. 2. 13. but would spend and be spent in the service of God and his people, 2 Cor. 12. 15. There was much of God,
or intermission either in his Flesh or Spirit, 2 Cor. 2. 13. but would spend and be spent in the service of God and his people, 2 Cor. 12. 15. There was much of God,
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And although this height and degree many that are truly godly according to their lower attainments and less participation do not (it may be shall not) here rise up to till they arrive there where they rest not day and night, saying Holy, Holy, Holy, &c. yet whereever this Divine life is, the man is breathing, and the pulse beating,
And although this height and degree many that Are truly godly according to their lower attainments and less participation do not (it may be shall not) Here rise up to till they arrive there where they rest not day and night, saying Holy, Holy, Holy, etc. yet wherever this Divine life is, the man is breathing, and the pulse beating,
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no Sun of Righteousness here which ariseth every morning to run his daily course like a mighty man that faints not. Which leads to 5. The fifth Particular.
no Sun of Righteousness Here which arises every morning to run his daily course like a mighty man that faints not. Which leads to 5. The fifth Particular.
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is a spring of water NONLATINALPHABET springing or leaping up, and that NONLATINALPHABET even to everlasting life, in the place now so often mentioned,
is a spring of water springing or leaping up, and that even to everlasting life, in the place now so often mentioned,
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but that it did not so dry them up, but when Isaac digged them, again they gave out their water as formerly, Gen. 26. 18. Hindrances and stops from within and without the man of God may have in the way of God,
but that it did not so dry them up, but when Isaac dug them, again they gave out their water as formerly, Gen. 26. 18. Hindrances and stops from within and without the man of God may have in the Way of God,
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so, seem we to move never so fast in the ways of God, if when outward compulsion and motives cease, we stand still or go backward, it plainly sheweth that all was but an artifice,
so, seem we to move never so fast in the ways of God, if when outward compulsion and motives cease, we stand still or go backward, it plainly shows that all was but an artifice,
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and nothing of this Divine Nature, which as in God is eternal and unchangeable, so as it is in his Children (as the seed it is begotten of, 1 Pet. 1. 23.) is incorruptible and immortal.
and nothing of this Divine Nature, which as in God is Eternal and unchangeable, so as it is in his Children (as the seed it is begotten of, 1 Pet. 1. 23.) is incorruptible and immortal.
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but being planted by the river, implanted into Christ by the scent of water from this Divine nature and supply of the spirit of Jesus Christ, after such a nipping Winter doth recover again its verdure in the spring.
but being planted by the river, implanted into christ by the scent of water from this Divine nature and supply of the Spirit of jesus christ, After such a nipping Winter does recover again its verdure in the spring.
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Till Nature be quite spent and extinct (which the Divine Nature never can be) it hath an inward natural Balsam in it, which helps on its cure and recovery:
Till Nature be quite spent and extinct (which the Divine Nature never can be) it hath an inward natural Balsam in it, which helps on its cure and recovery:
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and as long as there is any breathing of the Divine Spirit, it will at last NONLATINALPHABET, stir up that grace which seemed to be raked up under the dead ashes,
and as long as there is any breathing of the Divine Spirit, it will At last, stir up that grace which seemed to be raked up under the dead Ashes,
Nor doth it only play such after-games, but is much discovered by its forehand quickness. Grace is preventing as well as subsequent. And this adds A seventh particular.
Nor does it only play such after-games, but is much discovered by its forehand quickness. Grace is preventing as well as subsequent. And this adds A seventh particular.
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Nature hath its NONLATINALPHABET, sympathies, antipathies, its hints, instincts and impetus, which antevert the Acts of Reason, prevent discourse and deliberation.
Nature hath its, sympathies, antipathies, its hints, instincts and impetus, which antevert the Acts of Reason, prevent discourse and deliberation.
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It's so with the Divine Nature. It doth abstain, and on the sudden start back, NONLATINALPHABET from the very first appearance of evil, 1 Thess. 5. 22. quicquid malè fuerit coloratum, as Bernard phraseth it.
It's so with the Divine Nature. It does abstain, and on the sudden start back, from the very First appearance of evil, 1 Thess 5. 22. quicquid malè fuerit coloratum, as Bernard Phraseth it.
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some understand it of practice, and so the chast Soul hates even the garment spotted with the flesh, Jude v. 23. is troubled, sweats and faints at the first appearance of it as some naturally do at the presence of that against which they have a secret Antipathy: On the contrary at first sight or speech (by an unio animarum) closeth with persons of the same spirit,
Some understand it of practice, and so the chaste Soul hates even the garment spotted with the Flesh, U^de v. 23. is troubled, sweats and faints At the First appearance of it as Some naturally doe At the presence of that against which they have a secret Antipathy: On the contrary At First sighed or speech (by an unio animarum) closeth with Persons of the same Spirit,
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and yet in some cases give much to the NONLATINALPHABET and propendency, as also to the aversation of the spirits of sober godly men, especially if of all or most,
and yet in Some cases give much to the and propendency, as also to the aversation of the spirits of Sobrium godly men, especially if of all or most,
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And therefore to have or express no more than what Nature can work, or natural men by other helps can attain to, NONLATINALPHABET, to walk as men with the Apostle, 1 Cor. 3. 3. terminus minuens, or (as Cap. 6. 7. he calls the like) it's NONLATINALPHABET a defect, in which we fall much short of,
And Therefore to have or express no more than what Nature can work, or natural men by other helps can attain to,, to walk as men with the Apostle, 1 Cor. 3. 3. terminus minuens, or (as Cap. 6. 7. he calls the like) it's a defect, in which we fallen much short of,
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The widwives once said, that the Hebrew women were not as the Egyptian women, Exod. 1. 19. And truly the men of God should not be as other men, I mean not more proud,
The widwives once said, that the Hebrew women were not as the Egyptian women, Exod 1. 19. And truly the men of God should not be as other men, I mean not more proud,
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Samson the Nazarite became then only like another man when his locks were shaved off, and the Spirit of God departed from him, Judg. 16. 17, 20. But as long as the sanctifying Spirit acts and abides in us, we are true Nazarites,
samson the Nazarite became then only like Another man when his locks were shaved off, and the Spirit of God departed from him, Judges 16. 17, 20. But as long as the sanctifying Spirit acts and abides in us, we Are true nazarites,
Christ expects from us a NONLATINALPHABET, Mat. 5. 47. something singular, eminent, and transcendent, a proportionable distance from others in our lives, which may answer that NONLATINALPHABET which we expect to be fixed between them and us after our deaths, Luc. 16. 26. Contarenus (de Justificat.) makes the comparison of the manners of a Rustick and of a Citizen or Courtier:
christ expects from us a, Mathew 5. 47. something singular, eminent, and transcendent, a proportionable distance from Others in our lives, which may answer that which we expect to be fixed between them and us After our death's, Luke 16. 26. Contarenus (de Justificat.) makes the comparison of the manners of a Rustic and of a Citizen or Courtier:
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and if not debase the Divine, yet make our Philosophical Christians think low and meanly of it? Make it in these mens esteem but a name, a thin fine notion,
and if not debase the Divine, yet make our Philosophical Christians think low and meanly of it? Make it in these men's esteem but a name, a thin fine notion,
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SERMON XIX. ON 2 PET. 1. 4. AND therefore that we may either prevent or refute these their misprisions and blasphemies, and convince them that this we speak of is a very reality;
SERMON XIX. ON 2 PET. 1. 4. AND Therefore that we may either prevent or refute these their misprisions and Blasphemies, and convince them that this we speak of is a very reality;
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be we exhorted to 3. things. 1. To aspire and indeavour really to attain to this high dignity of being indeed partakers of this divine nature. 2. Then to walk answerably to it and worthy of it. 3. Because both will be here imperfect, to long for heaven where both will be in their full perfection.
be we exhorted to 3. things. 1. To aspire and endeavour really to attain to this high dignity of being indeed partakers of this divine nature. 2. Then to walk answerably to it and worthy of it. 3. Because both will be Here imperfect, to long for heaven where both will be in their full perfection.
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and not rest till we arrive at this Divine Prerogative of being the Sons of God, and so partakers of the divine nature. And to quicken us hereto, consider,
and not rest till we arrive At this Divine Prerogative of being the Sons of God, and so partakers of the divine nature. And to quicken us hereto, Consider,
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1. How studious and ambitious men have alwayes been of nearness to great Princes, and (for that purpose) of an imitation and likeness of their deportment, fashions, gestures,
1. How studious and ambitious men have always been of nearness to great Princes, and (for that purpose) of an imitation and likeness of their deportment, fashions, gestures,
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And for the minds complexion Hierom from experience could say Quorum virtutes assequi nequeas citò imitaris vitia, when we cannot reach their vertues, we are very prone to take up in imitating their vices,
And for the minds complexion Hieronymus from experience could say Quorum Virtues Assequi nequeas citò imitaris Vices, when we cannot reach their Virtues, we Are very prove to take up in imitating their vices,
Exempla exemplaria, so that the imitation of their manners and vices their subjects account to be a piece of the homage they owe to them, which therefore made Tully say that plus exemplo quam peccato nocent [ 3 de legibus ] they do more mischief by their example than by their sin.
Exempla Exemplaria, so that the imitation of their manners and vices their subject's account to be a piece of the homage they owe to them, which Therefore made Tully say that plus exemplo quam Peccato nocent [ 3 de legibus ] they do more mischief by their Exampl than by their since.
Great mens examples (I say) are Laws, and holy mens tempers and carriages have a kind of necessitating cogency in them to imitation, NONLATINALPHABET, said Paul to Peter, Why compellest thou the Gentiles to Judaize? Gal. 2. 14. So like do we desire to be to good at least to great men;
Great men's Examples (I say) Are Laws, and holy men's tempers and carriages have a kind of necessitating cogency in them to imitation,, said Paul to Peter, Why compellest thou the Gentiles to Judaize? Gal. 2. 14. So like do we desire to be to good At least to great men;
even God blessed for ever? whose nature is most holy, whose works are truth, and his ways judgment, Dan. 4. 37. in whose Divine Beauty is no deformity.
even God blessed for ever? whose nature is most holy, whose works Are truth, and his ways judgement, Dan. 4. 37. in whose Divine Beauty is no deformity.
And therefore as our Saviour said to his D•sciples, Ye believe in God, believe also in me: I may well say to all, Do you imitate man? shall we not imitate God and Christ rather? If foolish men glory in an Apish symbolizing with men like themselves,
And Therefore as our Saviour said to his D•sciples, You believe in God, believe also in me: I may well say to all, Do you imitate man? shall we not imitate God and christ rather? If foolish men glory in an Apish symbolizing with men like themselves,
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and that in their humane infirmities, how glorious, and therefore desirable should it be to us to partake with God in his Divine Nature and perfections?
and that in their humane infirmities, how glorious, and Therefore desirable should it be to us to partake with God in his Divine Nature and perfections?
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Many in all Ages of the Church have arrived at this height, who have shewn forth the vertues of God who hath called them, 1 Pet. 2. 9. who by emanations of Divine Grace in heart and life, have expressed a participation of the Divine Nature, and what in this kind hath been in some by the same Grace, may be in others [ Ab esse & posse, &c. ] did we but put forth the strength and activity of Pauls faith, who could be and do all things through Christ strengthning him, Phil. 4. 13. The Text in hand (had we nothing else) doth sufficiently clear this possibility;
Many in all Ages of the Church have arrived At this height, who have shown forth the Virtues of God who hath called them, 1 Pet. 2. 9. who by emanations of Divine Grace in heart and life, have expressed a participation of the Divine Nature, and what in this kind hath been in Some by the same Grace, may be in Others [ Ab esse & posse, etc. ] did we but put forth the strength and activity of Paul's faith, who could be and do all things through christ strengthening him, Philip 4. 13. The Text in hand (had we nothing Else) does sufficiently clear this possibility;
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for it doth not only say that precious promises were given to them, that they may be partakers of the Divine Nature (and Gospel-promises do at least assure us of a possibility,
for it does not only say that precious promises were given to them, that they may be partakers of the Divine Nature (and Gospel promises do At least assure us of a possibility,
and when by faith laid hold on, of a certainty of their accomplishment) but withal adds the happy event in their having escaped the corruption that is in the world through lust.
and when by faith laid hold on, of a certainty of their accomplishment) but withal adds the happy event in their having escaped the corruption that is in the world through lust.
In which this actual participation of this Divine Nature in part consisteth, and by which (according to the true sense and intention of the Apostle in his adding of those words) it is evidenced.
In which this actual participation of this Divine Nature in part Consisteth, and by which (according to the true sense and intention of the Apostle in his adding of those words) it is evidenced.
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and truly then, such a may-be of such a mercy should be enough to any awaekned spirit to imploy and improve its utmost endeavours for the attaining of it.
and truly then, such a maybe of such a mercy should be enough to any awaekned Spirit to employ and improve its utmost endeavours for the attaining of it.
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It encouraged the Widow of Tekoah to make a great petition to David, because she said in her self, It may be the King will grant it, 2 Sam. 14. 15. And, It may be the Lord will look on mine affliction, said David himself,
It encouraged the Widow of Tekoah to make a great petition to David, Because she said in her self, It may be the King will grant it, 2 Sam. 14. 15. And, It may be the Lord will look on mine affliction, said David himself,
and upon that ground patiently endured it, 2 Sam. 16. 12. Who knoweth? saith the Prophet Joel 2. 14. and, Who can tell? said the people of Nineveh, Jonah 3. 9. whether God will turn and repent, and so the more seriously they set upon their duty, that he might.
and upon that ground patiently endured it, 2 Sam. 16. 12. Who Knoweth? Says the Prophet Joel 2. 14. and, Who can tell? said the people of Nineveh, Jonah 3. 9. whither God will turn and Repent, and so the more seriously they Set upon their duty, that he might.
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What crowds of poor, where a doal may be had? What tr•dging over sea and land for a may-be of profit? And if such an height of honour or place may be got up to, what creeping up, though upon hands and feet, as Jonathan between sharp rocks to come at it, upon this very ground, it may be the Lord will work for us? As it was enough for Jacob to hear that there was corn in Egypt to be had (though he was not assured to have any of it) to say to his sons,
What crowds of poor, where a doal may be had? What tr•dging over sea and land for a maybe of profit? And if such an height of honour or place may be god up to, what creeping up, though upon hands and feet, as Johnathan between sharp Rocks to come At it, upon this very ground, it may be the Lord will work for us? As it was enough for Jacob to hear that there was corn in Egypt to be had (though he was not assured to have any of it) to say to his Sons,
Why do you look one upon another? get you down and buy for us, that we may live and not dye, Gen. 42. 1, 2. And why then should we look here and there,
Why do you look one upon Another? get you down and buy for us, that we may live and not die, Gen. 42. 1, 2. And why then should we look Here and there,
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I say not therefore as Jacob there of Egypt, Get you down thither, but get we up hither, though it be with Jonathan and his Armour-bearer on our hands and keens, with humblest prayers and earnestest endeavours,
I say not Therefore as Jacob there of Egypt, Get you down thither, but get we up hither, though it be with Johnathan and his Armour-bearer on our hands and keens, with Humblest Prayers and earnestest endeavours,
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and by Grace be partaker of the Divine Nature? One in himself so much the Beast and the Devil, be made like the blessed God? And so I that am so vile and sinful, may I become holy as he is holy? perfect as my heavenly Father is perfect? Then sure the happiness of it would not be more inconceivable,
and by Grace be partaker of the Divine Nature? One in himself so much the Beast and the devil, be made like the blessed God? And so I that am so vile and sinful, may I become holy as he is holy? perfect as my heavenly Father is perfect? Then sure the happiness of it would not be more inconceivable,
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How doth Plato up and down define the chiefest good of man to consist in a full conformity to God! and what a noise do they make with their NONLATINALPHABET and NONLATINALPHABET? of their being God-like whilest they lived,
How does Plato up and down define the chiefest good of man to consist in a full conformity to God! and what a noise do they make with their and? of their being Godlike whilst they lived,
It did more darkly discover to them the footsteps of God, that by following him therein they might grope after an Ʋnknown God, and so they fumbled about a poor conformity to him.
It did more darkly discover to them the footsteps of God, that by following him therein they might grope After an Ʋnknown God, and so they fumbled about a poor conformity to him.
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But upon us the day hath dawned, and the day-star is risen in our hearts, and the Sun of righteousness shineth forth, which hath more fully discovered to us the image and nature of God in the face of Jesus Christ, unvailed and clearly discovered to us in the glass and bright beams of the Gospel;
But upon us the day hath dawned, and the daystar is risen in our hearts, and the Sun of righteousness shines forth, which hath more Fully discovered to us the image and nature of God in the face of jesus christ, Unveiled and clearly discovered to us in the glass and bright beams of the Gospel;
the Deity in its nature, persons and properties evidently manifested, nor ever could the holiness, justice, power, truth and mercy of God be more fully declared than they are by Christ,
the Deity in its nature, Persons and properties evidently manifested, nor ever could the holiness, Justice, power, truth and mercy of God be more Fully declared than they Are by christ,
and the express Image of his Person, in whom the fulness of the Godhead dwelt bodily, and all grace (which is this Divine nature in the Text) em•nently and without measure for our participation & imitation.
and the express Image of his Person, in whom the fullness of the Godhead dwelled bodily, and all grace (which is this Divine nature in the Text) em•nently and without measure for our participation & imitation.
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The word was made flesh and dwelt among us, that we might at a nearer view behold his glory full of grace and truth, and walkt among us on purpose that we should follow his steps. In a word, he being God, took upon him the nature,
The word was made Flesh and dwelled among us, that we might At a nearer view behold his glory full of grace and truth, and walked among us on purpose that we should follow his steps. In a word, he being God, took upon him the nature,
and was made in the likeness of man, that the like mind might be in us, and that whilst we have such a perfect pattern so near our eye, according to our measure (in likeness and conformity) we might be made partakers of the divine nature.
and was made in the likeness of man, that the like mind might be in us, and that while we have such a perfect pattern so near our eye, according to our measure (in likeness and conformity) we might be made partakers of the divine nature.
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And if the rich man thought that one coming from the dead would work so great matters with his brethren, what a transformation in our hearts and lives should Christ make who for this very purpose came down from heaven? Our pattern in Christ is very fair.
And if the rich man Thought that one coming from the dead would work so great matters with his brothers, what a transformation in our hearts and lives should christ make who for this very purpose Come down from heaven? Our pattern in christ is very fair.
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he being the only begotten Son in his Fathers bosom could best declare him, John 1. 18. And should we only consider his sermon on the Mount in the 5, 6, 7. Chapters of S. Matthew, we may understand so much of God's nature and will, that were our hearts and lives answerable, we should therein very much partake of the Divine nature,
he being the only begotten Son in his Father's bosom could best declare him, John 1. 18. And should we only Consider his sermon on the Mount in the 5, 6, 7. Chapters of S. Matthew, we may understand so much of God's nature and will, that were our hearts and lives answerable, we should therein very much partake of the Divine nature,
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and in our measure be perfect as our Father who is in heaven is perfect, as our Saviour there speaks, Matth. 5. 48. Or should we consider the Gospel of Christ as dispensed in the writings or preachings of his Apostles or other servants;
and in our measure be perfect as our Father who is in heaven is perfect, as our Saviour there speaks, Matthew 5. 48. Or should we Consider the Gospel of christ as dispensed in the writings or preachings of his Apostles or other Servants;
Paul in the general speaks very full to our purpose, 2 Cor. 3. 18. that we all with open face as in a glass beholding the glory of the Lord are changed into the same image from glory to glory as by the spirit of the Lord.
Paul in the general speaks very full to our purpose, 2 Cor. 3. 18. that we all with open face as in a glass beholding the glory of the Lord Are changed into the same image from glory to glory as by the Spirit of the Lord.
but so as to represent him, in speculo repraesentantes, as Erasmus translateth it, and so are transfigured into the same likeness tanquam secundariae quaedam imagines, as Beza well expresseth it.
but so as to represent him, in speculo repraesentantes, as Erasmus Translate it, and so Are transfigured into the same likeness tanquam secundariae quaedam imagines, as Beza well Expresses it.
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as most interpreters expound it, but as some add from the glory that is in God and Christ, from this reflexion of it, to a proportionable glory according to our manner and measure communicated to us by it.
as most Interpreters expound it, but as Some add from the glory that is in God and christ, from this reflection of it, to a proportionable glory according to our manner and measure communicated to us by it.
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for so that particle NONLATINALPHABET As by the spirit of the Lord signifieth causam congruam & dignam tantae transformationis, as C. à Lapide rightly observeth.
for so that particle As by the Spirit of the Lord signifies Causam congruam & dignam Tantae transformationis, as C. à Lapide rightly observeth.
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but are molded into his likeness, and having laid aside our corrupt nature we are made partakers of his Divine Nature. This is (or should be) according to Paul 's doctrine there, the effect of the Gospel,
but Are moulded into his likeness, and having laid aside our corrupt nature we Are made partakers of his Divine Nature. This is (or should be) according to Paul is Doctrine there, the Effect of the Gospel,
when he saith that the exceeding great and precious Gospel-promises are given to us NONLATINALPHABET that by them we should be partakers of the Divine Nature.
when he Says that the exceeding great and precious Gospel promises Are given to us that by them we should be partakers of the Divine Nature.
He telleth us this is the end of the Gospel (Notemus hunc esse Evangelii finem, ut aliquando Deo conformes reddamur, id verò est quasi Deificari) that at last we may be conformable to God, which is,
He Telleth us this is the end of the Gospel (Notemus hunc esse Evangelii finem, ut aliquando God conforms reddamur, id verò est quasi Deificari) that At last we may be conformable to God, which is,
Which whilst we are so plentifully partakers of the Gospel, we should be exceedingly ashamed of, that we so far fall short of it, which yet the very Heathens so much aspired to, who fell so short of us: as thus in pattern, so 2. In principle;
Which while we Are so plentifully partakers of the Gospel, we should be exceedingly ashamed of, that we so Far fallen short of it, which yet the very heathens so much aspired to, who fell so short of us: as thus in pattern, so 2. In principle;
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This conformity to God in true Christians (you heard from 2 Cor. 3. 18) is from the spirit of the Lord, whilst by the spirit of Christ inlightning and regenerating we are renewed after the Image of God, Col. 3. 10.
This conformity to God in true Christians (you herd from 2 Cor. 3. 18) is from the Spirit of the Lord, while by the Spirit of christ enlightening and regenerating we Are renewed After the Image of God, Col. 3. 10.
Now this faith, these promises, this Christ, and this spirit of Christ those Heathens and their most •••limate Philosophers were utter strangers to, him they knew not, to him by faith they went not,
Now this faith, these promises, this christ, and this Spirit of christ those heathens and their most •••limate Philosophers were utter Strangers to, him they knew not, to him by faith they went not,
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but to their Philosophical moral considerations, and their purgative vertues, to which they ever joyned their heathenish idolatries and superstitious lustrations and sacrifices, and sometimes to their NONLATINALPHABET and NONLATINALPHABET charms and sorceries,
but to their Philosophical moral considerations, and their purgative Virtues, to which they ever joined their Heathenish idolatries and superstitious lustrations and Sacrifices, and sometime to their and charms and sorceries,
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And on the contrary, let us sadly think what a shame it is to us and to the Gospel too that when there is so much of God in it, there should be so little in us who profess it.
And on the contrary, let us sadly think what a shame it is to us and to the Gospel too that when there is so much of God in it, there should be so little in us who profess it.
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That when we read David 's Psalms, and the other Prophets writings in the old Testament, we should find so much light and life, that they both breath and express so much of God in them,
That when we read David is Psalms, and the other prophets writings in the old Testament, we should find so much Light and life, that they both breath and express so much of God in them,
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that Erasmus should so hardly forbear to pray to Socrates as a Saint, whilst many who are named Christians may (without breach of charity) be called Atheists; that any of us should have upon us such black marks of the Devil,
that Erasmus should so hardly forbear to pray to Socrates as a Saint, while many who Are nam Christians may (without breach of charity) be called Atheists; that any of us should have upon us such black marks of the devil,
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when on many of them we may discover (though ruder, yet) very lovely characters and lineaments (by the help only of their natural Divinity) of the Divine nature, which we who have better means in all reason should be more possessed of.
when on many of them we may discover (though Ruder, yet) very lovely characters and lineaments (by the help only of their natural Divinity) of the Divine nature, which we who have better means in all reason should be more possessed of.
We that can do nothing to make our selves men, surely can do as little to make our selves men of God; can less concur to the producing of this Divine nature,
We that can do nothing to make our selves men, surely can do as little to make our selves men of God; can less concur to the producing of this Divine nature,
It was his breath that breathed into Adam at first that soul in which especially was his image, and it must be his breathing still that must breath into our hearts that divine grace in which consists that his image renewed and this Divine nature.
It was his breath that breathed into Adam At First that soul in which especially was his image, and it must be his breathing still that must breath into our hearts that divine grace in which consists that his image renewed and this Divine nature.
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and so in this systole and diastole upon the out-breathing of our souls and desires followeth in God's way the breathing in of this Divine breath of life, the quickning spirit by which we are made spiritual living souls. In this case it was said of Saul, Behold he prayeth, Acts 9. 11.
and so in this systole and diastole upon the out-breathing of our Souls and Desires follows in God's Way the breathing in of this Divine breath of life, the quickening Spirit by which we Are made spiritual living Souls. In this case it was said of Saul, Behold he Prayeth, Acts 9. 11.
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And as true that the prayer of any in an estate of corrupt nature, as it cometh from such is so defiled, that in regard of any worth in it instead of meriting an answer it justly deserveth a denial.
And as true that the prayer of any in an estate of corrupt nature, as it comes from such is so defiled, that in regard of any worth in it instead of meriting an answer it justly deserveth a denial.
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Which therefore God commands, and that to a Simon Magus, and that upon only a Perhaps to receive mercy, Act. 8. 22. pray God if perhaps the thought of thy heart may be forgiven thee.
Which Therefore God commands, and that to a Simon Magus, and that upon only a Perhaps to receive mercy, Act. 8. 22. pray God if perhaps the Thought of thy heart may be forgiven thee.
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1. As in a way of moral causality it prevaileth with God, and through his indulgence procureth of him the grant of this inestimable gift of the new creature, this divine nature, as Manasseh in this case by his prayer prevailed with God for his return both from his sin and captivity together, 2 Chron. 33. 12, 13. and so still, the child is born crying:
1. As in a Way of moral causality it prevails with God, and through his indulgence procureth of him the grant of this inestimable gift of the new creature, this divine nature, as Manasses in this case by his prayer prevailed with God for his return both from his since and captivity together, 2 Chronicles 33. 12, 13. and so still, the child is born crying:
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2. So also in a kind of physical efficiency (as I may call it) In the very act of praying we so nearly converse with God that by looking up to him we are made like him:
2. So also in a kind of physical efficiency (as I may call it) In the very act of praying we so nearly converse with God that by looking up to him we Are made like him:
as the stung Israelite by looking to the Brazen Serpent was healed, and Moses by near approaches to God and communing with him on the Mount had irradiations of his glory reflected on him;
as the stung Israelite by looking to the Brazen Serpent was healed, and Moses by near Approaches to God and communing with him on the Mount had irradiations of his glory reflected on him;
By the promises (we read in the Text) we come to be partakers of the divine nature: which when sealed to us, there is an impress of Christ stamped on us.
By the promises (we read in the Text) we come to be partakers of the divine nature: which when sealed to us, there is an Impress of christ stamped on us.
And Christ is wrapt up in those promises, who as in his Incarnation was made partaker of our nature, so by him and his grace alone we are made partakers of his.
And christ is wrapped up in those promises, who as in his Incarnation was made partaker of our nature, so by him and his grace alone we Are made partakers of his.
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and so by beholding him in that glass, as intellectus fit idem cum objecto, we come to be changed (as we heard) into the same image from glory to glory.
and so by beholding him in that glass, as Intellectus fit idem cum objecto, we come to be changed (as we herd) into the same image from glory to glory.
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As the wise men, Matth. 2. when they had seen him, turn'd back another way, v. 12. So they that by him are made wise to Salvation, never savingly saw him,
As the wise men, Matthew 2. when they had seen him, turned back Another Way, v. 12. So they that by him Are made wise to Salvation, never savingly saw him,
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3. And to the spirit of Christ, for this changing into the same image (as we also heard) is by the spirit of the Lord, 2 Cor. 3. 18. It was this spirit that breathed the image of God into us in our first creation,
3. And to the Spirit of christ, for this changing into the same image (as we also herd) is by the Spirit of the Lord, 2 Cor. 3. 18. It was this Spirit that breathed the image of God into us in our First creation,
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and it must be the same spirit that must breath into us this new life, the finger of this spirit, that only can draw upon us these fair and lovely characters and lineaments of this Divine image;
and it must be the same Spirit that must breath into us this new life, the finger of this Spirit, that only can draw upon us these fair and lovely characters and lineaments of this Divine image;
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they are but airy, and their birth will be answerable, prove abortions, or like that of the Spanish mares which (they say) conceive by breathing in the South-wind,
they Are but airy, and their birth will be answerable, prove abortions, or like that of the Spanish mares which (they say) conceive by breathing in the south wind,
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Thus applying our selves to God this happy work may and will be wrought, and rather than fail, God can make even afflictions a means to effect it, that what are in themselves NONLATINALPHABET common to men may further this Divine nature, and (as the ball) struck down to the earth in the rebound rise as high as heaven.
Thus applying our selves to God this happy work may and will be wrought, and rather than fail, God can make even afflictions a means to Effect it, that what Are in themselves Common to men may further this Divine nature, and (as the ball) struck down to the earth in the rebound rise as high as heaven.
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So by them we are made partakers of his holiness, Heb. 12. 10. (and that is no less than to be partakers of the divine nature) and whilst we so suffer, Peter saith, the spirit of glory, yea and of God resteth upon us;
So by them we Are made partakers of his holiness, Hebrew 12. 10. (and that is no less than to be partakers of the divine nature) and while we so suffer, Peter Says, the Spirit of glory, yea and of God rests upon us;
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Thus upon these considerations and in the use of these and the like means, our first duty is to endeavour to come to be partakers of this divine nature.
Thus upon these considerations and in the use of these and the like means, our First duty is to endeavour to come to be partakers of this divine nature.
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2. And then secondly walk worthy of it, and answerable to it, that we shew forth the vertues of God, as our Apostle exhorted chap. 2. v. 9. of the former Epistle, that in our spirits and carriages more of God may appear than of our selves;
2. And then secondly walk worthy of it, and answerable to it, that we show forth the Virtues of God, as our Apostle exhorted chap. 2. v. 9. of the former Epistle, that in our spirits and carriages more of God may appear than of our selves;
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and as little grace, whilst (according to the Text) we say and preach that they are partakers of the divine nature, men will be ready to think that the Citizens of Zion, and of Plato 's Commonwealth are much a-kin if not the same;
and as little grace, while (according to the Text) we say and preach that they Are partakers of the divine nature, men will be ready to think that the Citizens of Zion, and of Plato is Commonwealth Are much akin if not the same;
but Ideas and fancies, and like as the Painters pictures of Angels, and the Papists of the Virgin Mary, in which they intend not to make them like, but only brave and beautiful:
but Ideas and fancies, and like as the Painters pictures of Angels, and the Papists of the Virgae Marry, in which they intend not to make them like, but only brave and beautiful:
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loquere ut videam, say, and then do and be what may really and substantially prove and manifest it, otherwise an Ape will be an Ape though with a childs coat put upon it,
Speak ut videam, say, and then doe and be what may really and substantially prove and manifest it, otherwise an Ape will be an Ape though with a child's coat put upon it,
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By wallowing in sensual lusts and pleasures we take part with the beast: to be proud, envious, blasphemous and malicious, is to partake of the Devil; that is brutish, this devilish; to be kind and courteous is indeed humanity, but if there be no more, it falleth exceeding short of the Divine Nature and our walking up to it and worthy of it.
By wallowing in sensual Lustiest and pleasures we take part with the beast: to be proud, envious, blasphemous and malicious, is to partake of the devil; that is brutish, this devilish; to be kind and courteous is indeed humanity, but if there be no more, it falls exceeding short of the Divine Nature and our walking up to it and worthy of it.
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2. 5. When humble and meek as he was, when spiritual and holy as God who hath called us is holy, Christianismus est imitatio Divinae Naturae (Nyssen adv.
2. 5. When humble and meek as he was, when spiritual and holy as God who hath called us is holy, Christianismus est imitatio Divinae Naturae (Nyssen Advantage.
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Ennomium) Christianity in its proper formality is nothing but the imitation of the Divine Nature, and fully to imitate God and Christ is in the general both to be partakers of it and to walk worthy of it.
Ennomium) Christianity in its proper formality is nothing but the imitation of the Divine Nature, and Fully to imitate God and christ is in the general both to be partakers of it and to walk worthy of it.
1. Abound in those fruits of the spirit, Love, peace, long-suffering, gentleness, goodness, meekness, &c. Gal. 5. 22, 23. for whereas the Apostle, 1 John 4. 16. saith that God is love, it telleth us that love is of his nature, and that therefore he that abounds in love doth abundantly partake of it,
1. Abound in those fruits of the Spirit, Love, peace, long-suffering, gentleness, Goodness, meekness, etc. Gal. 5. 22, 23. for whereas the Apostle, 1 John 4. 16. Says that God is love, it Telleth us that love is of his nature, and that Therefore he that abounds in love does abundantly partake of it,
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whereas on the contrary, wrath, strife, envy and malice, though sometimes miscalled ingenious, the Apostle James assureth us if it be wisdom, it is earthly, sensual, and devilish, Chap. 3. 14, 15, 16. instead of Heavens serene light, hath much of Hells smothered fire in it, much of the Devil, who since his fall is of all other of Gods Creatures the most troubled and discontented himself,
whereas on the contrary, wrath, strife, envy and malice, though sometime miscalled ingenious, the Apostle James assureth us if it be Wisdom, it is earthly, sensual, and devilish, Chap. 3. 14, 15, 16. instead of Heavens serene Light, hath much of Hells smothered fire in it, much of the devil, who since his fallen is of all other of God's Creatures the most troubled and discontented himself,
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and is so mischievous thereupon, that his main endeavour is to make others like him, and in nothing more than in these hellish heats, and these devilish sour distempers.
and is so mischievous thereupon, that his main endeavour is to make Others like him, and in nothing more than in these hellish heats, and these devilish sour distempers.
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were we aloft in Heaven what a poor little point would the Earth be in our eye? To God it's less than nothing and vanity, Isa. 40. 17. and were we more like God, the World would have less both room and esteem in our heart,
were we aloft in Heaven what a poor little point would the Earth be in our eye? To God it's less than nothing and vanity, Isaiah 40. 17. and were we more like God, the World would have less both room and esteem in our heart,
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This one Meditation (saith Calvin on the Text) would abundantly suffice, ut mundo renunciantes toti in coelum feramur, to make us overlook and despise the World,
This one Meditation (Says calvin on the Text) would abundantly suffice, ut mundo renunciants Totius in coelum feramur, to make us overlook and despise the World,
3. But far higher above Hell in sinful defilements, which is the third particular of our worthy deportment, answerable to so high a grandeur and exaltation.
3. But Far higher above Hell in sinful defilements, which is the third particular of our worthy deportment, answerable to so high a grandeur and exaltation.
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This the words immediately following the Text hold out to us, when having said that we are made partakers of the Divine Nature, presently telling you wherein that consists and appears, he adds, NONLATINALPHABET, &c. Cum aufugeritis, or,
This the words immediately following the Text hold out to us, when having said that we Are made partakers of the Divine Nature, presently telling you wherein that consists and appears, he adds,, etc. Cum aufugeritis, or,
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as Pagnin rendreth it, si refugeritis, when you have escaped, or if you shall flie from the corruption that is in the World through lust, with the like speed and earnestness that you would fly from fire, sword, or pestilence, as the word imports it, and some interpret it.
as Pagnin rendereth it, si refugeritis, when you have escaped, or if you shall fly from the corruption that is in the World through lust, with the like speed and earnestness that you would fly from fire, sword, or pestilence, as the word imports it, and Some interpret it.
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or those that are godly with the Devil? Sin makes us like the Beast or Devil, and I would not that you should have fellowship with Devils, saith the Apostle, 1 Cor. 10. 20. Sinful lusts are sensual, low, base, filthy,
or those that Are godly with the devil? since makes us like the Beast or devil, and I would not that you should have fellowship with Devils, Says the Apostle, 1 Cor. 10. 20. Sinful Lustiest Are sensual, low, base, filthy,
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Either with Enthusiasts to pretend not only to Divinity but even to a Deity, and yet to wallow in all loathsome filthiness with the NONLATINALPHABET, Gnosticks, and our abominable Ranters, what is it else but a piece of Atheistical non-sense and blasphemous contradiction? to make Gods of incarnate Devils, and men believe (what he Psal. 50. 21. thought) that God is like us whom in such a way we so far pretend to?
Either with Enthusiasts to pretend not only to Divinity but even to a Deity, and yet to wallow in all loathsome filthiness with the, Gnostics, and our abominable Ranters, what is it Else but a piece of Atheistical nonsense and blasphemous contradiction? to make God's of incarnate Devils, and men believe (what he Psalm 50. 21. Thought) that God is like us whom in such a Way we so Far pretend to?
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Or as others sometimes do, when they have no mind to leave their sins, to plead that they are but flesh and blood, not Saints and Angels to be able to abstain from such lusts,
Or as Others sometime do, when they have no mind to leave their Sins, to plead that they Are but Flesh and blood, not Saints and Angels to be able to abstain from such Lustiest,
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is also in a proportionable measure alike vain and senseless, and to such I only say, that if they be but fl•sh and blood, they are not as yet partakers of the Divine nature, for that is not carnal,
is also in a proportionable measure alike vain and senseless, and to such I only say, that if they be but fl•sh and blood, they Are not as yet partakers of the Divine nature, for that is not carnal,
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If thou beest so far from the grace of an holy Saint, thou art much farther off from the nature of an holy God: and if thou canst contentedly say that thou canst not perform such duties or abstain from such sins, it's but little, it's nothing that thou partakest of this honour and happiness:
If thou Best so Far from the grace of an holy Saint, thou art much farther off from the nature of an holy God: and if thou Canst contentedly say that thou Canst not perform such duties or abstain from such Sins, it's but little, it's nothing that thou partakest of this honour and happiness:
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for where there is a NONLATINALPHABET, a Divine Nature as in the Text, there is NONLATINALPHABET, as it is in the foregoing-verse, a Divine Power whereby through Christ with Paul thou wilt be able to do all things, Philip.
for where there is a, a Divine Nature as in the Text, there is, as it is in the foregoing-verse, a Divine Power whereby through christ with Paul thou wilt be able to do all things, Philip.
4. 13. in his strength to grapple with Sin, and Satan, and the World, and through him to prove at last more than Conquerour. And therefore here let me make use of Leo 's words.
4. 13. in his strength to grapple with since, and Satan, and the World, and through him to prove At last more than Conqueror. And Therefore Here let me make use of Leo is words.
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A• least when thou thinkest of it, reason it out of countenance with such thoughts as these, shall such a man as I do this? with Nehemiah, Cap. 6. 11. Shall I that in my kind and measure partake of the nature of God, do the Devils work? Shall I take the members of Christ,
A• lest when thou Thinkest of it, reason it out of countenance with such thoughts as these, shall such a man as I do this? with Nehemiah, Cap. 6. 11. Shall I that in my kind and measure partake of the nature of God, do the Devils work? Shall I take the members of christ,
Doth not even nature it self teach you? So Paul argued against mens wearing of long hair, 1 Cor. 11. 14. and doth not this Divine Nature much rather teach men to abstain from more foul deformities? Sins against common nature were the abominations of the Heathens, Rom. 1. 26. and therefore sins against this Divine Nature should be esteemed more unnatural and abominable to Christians.
Does not even nature it self teach you? So Paul argued against men's wearing of long hair, 1 Cor. 11. 14. and does not this Divine Nature much rather teach men to abstain from more foul deformities? Sins against Common nature were the abominations of the heathens, Rom. 1. 26. and Therefore Sins against this Divine Nature should be esteemed more unnatural and abominable to Christians.
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How will nature (till it be overcome) be sick of bad humours, and thrust out corruption as a fountain works out pollution? Nature (I said) is a principle of recovery: and so will this Divine Nature be also from those peccant humours which it's sometimes oppressed with.
How will nature (till it be overcome) be sick of bad humours, and thrust out corruption as a fountain works out pollution? Nature (I said) is a principle of recovery: and so will this Divine Nature be also from those peccant humours which it's sometime oppressed with.
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Blessed be God, that we have any tasts and beginnings of it here, that in any degree and measure we partake of God in grace and holiness, are any whit like to God;
Blessed be God, that we have any tastes and beginnings of it Here, that in any degree and measure we partake of God in grace and holiness, Are any whit like to God;
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and they too often and too too much blotted out by our sins, it's not till we come in Heaven to see God as he is, that we shall be most fully like him, 1 John 3. 2. it will not be to the life, till we live with him in glory.
and they too often and too too much blotted out by our Sins, it's not till we come in Heaven to see God as he is, that we shall be most Fully like him, 1 John 3. 2. it will not be to the life, till we live with him in glory.
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So he had a Rod for the unruly Corinthians, 1 Cor. 4. 21. and if the Galatians will play the Truants in Christ's School, slide back from the Truth of the Gospel, he will not be Tongue-tied.
So he had a Rod for the unruly Corinthians, 1 Cor. 4. 21. and if the Galatians will play the Truants in Christ's School, slide back from the Truth of the Gospel, he will not be Tonguetied.
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O foolish Galatians, who hath bewitched you? Chap. 3. 1. But let the Thessalonians receive the Word with joy, and practise it so as they become Examples to others, 1 Thes. 1. 6, 7. Then instead of chiding, you shall hear him boasting of them.
Oh foolish Galatians, who hath bewitched you? Chap. 3. 1. But let the Thessalonians receive the Word with joy, and practise it so as they become Examples to Others, 1 Thebes 1. 6, 7. Then instead of chiding, you shall hear him boasting of them.
What is our hope and joy, or Crown of rejoycing? Are not ye? &c. 1 Thess. 2. 19. And for our Philippians, let them at the first entertain the Gospel, Act. 16. and continue stedfast in that Fellowship, Philip. 1. 5. at the first when he parted from Macedonia, let them communicate to his wants, Chap. 4. 15. and once and again, when he was at Thessalonica, v. 16. and now again,
What is our hope and joy, or Crown of rejoicing? are not you? etc. 1 Thess 2. 19. And for our Philippians, let them At the First entertain the Gospel, Act. 16. and continue steadfast in that Fellowship, Philip. 1. 5. At the First when he parted from Macedonia, let them communicate to his Wants, Chap. 4. 15. and once and again, when he was At Thessalonica, v. 16. and now again,
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when he is Prisoner at Rome, let their love flourish again (v. 10.) in sending to him by Epaphroditus, (v. 18, 19.) their NONLATINALPHABET, something to sustain their Ghostly Father, who could not now provide for himself (which was the occasion of his writing this Epistle) and then he cannot mention or remember them,
when he is Prisoner At Room, let their love flourish again (v. 10.) in sending to him by Epaphroditus, (v. 18, 19.) their, something to sustain their Ghostly Father, who could not now provide for himself (which was the occasion of his writing this Epistle) and then he cannot mention or Remember them,
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as Beza well observes) he writes and sends this as an acknowledgment of their love, and as a token of his own. But lest any should say NONLATINALPHABET,
as Beza well observes) he writes and sends this as an acknowledgment of their love, and as a token of his own. But lest any should say,
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and his Gain the Cause why he was so indulgent, as in particular he professeth against it, Chap. 4. So the general carriage of this Chapter plainly sheweth, that for all their bounty he would not make them wantons,
and his Gain the Cause why he was so indulgent, as in particular he Professes against it, Chap. 4. So the general carriage of this Chapter plainly shows, that for all their bounty he would not make them wantons,
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wherein he calleth for something else, which would be far more acceptable to him than their former beneficence, in general set down in the words I have read.
wherein he calls for something Else, which would be Far more acceptable to him than their former beneficence, in general Set down in the words I have read.
as divers Interpreters think, and refer it to all that went before, then it would plainly mean thus much, That whereas God hath done great things for you (which are set down in the former part of the Chapter) hath brought you to the fellowship of the Gospel, and so hath begun a good work in you, and will perfect it to the day of Christ, hath turned my afflictions (which otherwise you might have stumbled at) to the furtherance of the Gospel, and hath purposed to free me from my Bonds for the furtherance of your Edification and Comfort;
as diverse Interpreters think, and refer it to all that went before, then it would plainly mean thus much, That whereas God hath done great things for you (which Are Set down in the former part of the Chapter) hath brought you to the fellowship of the Gospel, and so hath begun a good work in you, and will perfect it to the day of christ, hath turned my afflictions (which otherwise you might have stumbled At) to the furtherance of the Gospel, and hath purposed to free me from my Bonds for the furtherance of your Edification and Comfort;
That's their Conversation, NONLATINALPHABET. 2. The Rule, and that's the Gospel of Christ. 3. And thirdly the Agreement, which must be betwixt their Conversation and this Rule, in that word NONLATINALPHABET only let your Conversation be as becomes the Gospel of Christ.
That's their Conversation,. 2. The Rule, and that's the Gospel of christ. 3. And Thirdly the Agreement, which must be betwixt their Conversation and this Rule, in that word only let your Conversation be as becomes the Gospel of christ.
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as likewise this Verb NONLATINALPHABET, Acts 23. 1. Where Paul saith, Men and Brethren, NONLATINALPHABET, and therefore translated, I have lived in all good Conscience before God;
as likewise this Verb, Acts 23. 1. Where Paul Says, Men and Brothers,, and Therefore translated, I have lived in all good Conscience before God;
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and therefore though not excluding our inward and spiritual service to Godward, yet especially intending our carriage towards others, our Conversation (as ours translate it) in civil and Christian Society.
and Therefore though not excluding our inward and spiritual service to Godward, yet especially intending our carriage towards Others, our Conversation (as ours translate it) in civil and Christian Society.
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2. Now the Gospel of Christ is the Rule our Conversation must be squared by, that second & better Covenant, which Christ is both the Preacher and Subject of;
2. Now the Gospel of christ is the Rule our Conversation must be squared by, that second & better Covenant, which christ is both the Preacher and Subject of;
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Nor would some proud Justitiary stick perhaps hence to ground the worth and merit of his good works and meanings. Nor do I deny but this word signifieth so much in some other cases, but not in this. No, Beloved:
Nor would Some proud Justiciary stick perhaps hence to ground the worth and merit of his good works and meanings. Nor do I deny but this word signifies so much in Some other cases, but not in this. No, beloved:
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In this sence we are not worthy of the Crums that fall from God's Table (as our Church confesseth) and therefore much less of these dainties, which we have before prophesied of, Isa. 25. 6. NONLATINALPHABET, then, is as much as ut convenit, as Beza, quemadmodum decet, according to the Syriach Interpreter, convenienter & competenter, as Musculus, or pro dignitate, as others have it;
In this sense we Are not worthy of the Crumbs that fallen from God's Table (as our Church Confesses) and Therefore much less of these dainties, which we have before prophesied of, Isaiah 25. 6., then, is as much as ut convenit, as Beza, quemadmodum Deceit, according to the Syriac Interpreter, Conveniently & competenter, as Musculus, or Pro dignitate, as Others have it;
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or (as the word NONLATINALPHABET as it cometh of NONLATINALPHABET signifieth) as though our lives and the Gospel being put into two Ballances were in aequilibrio not for equality of worth or weight, but for fitness and correspondency.
or (as the word as it comes of signifies) as though our lives and the Gospel being put into two Balances were in Equilibrium not for equality of worth or weight, but for fitness and correspondency.
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than that he would walk worthy of himself and his Profession; especially our complete Moralists, who often strive more for good carriage than a good Conscience,
than that he would walk worthy of himself and his Profession; especially our complete Moralists, who often strive more for good carriage than a good Conscience,
and elsewhere becometh earnest suiter for it, NONLATINALPHABET, I beseech you that you would walk worthy of the Vocation wherewith you are called, Ephes. 4. 1. is so earnest for it, that he useth all means to effect it by Exhortations, Consolations, Obtestations, NONLATINALPHABET, that they would walk worthy not only of the Gospel, but of God himself, who had called them to his Kingdom and Glory, 1 Thess. 2. 11, 12. And therefore for the further opening of it, give me leave briefly to shew, 1. Wherein this worthy behaviour especially consists,
and elsewhere Becometh earnest suitor for it,, I beseech you that you would walk worthy of the Vocation wherewith you Are called, Ephesians 4. 1. is so earnest for it, that he uses all means to Effect it by Exhortations, Consolations, Obtestations,, that they would walk worthy not only of the Gospel, but of God himself, who had called them to his Kingdom and Glory, 1 Thess 2. 11, 12. And Therefore for the further opening of it, give me leave briefly to show, 1. Wherein this worthy behaviour especially consists,
The Scripture often makes mention of a certain NONLATINALPHABET and NONLATINALPHABET, which is ordinarily translated Honesty, but signifieth (generally) that NONLATINALPHABET, that decent and holy carriage of a Christian, which the Apostle not only here,
The Scripture often makes mention of a certain and, which is ordinarily translated Honesty, but signifies (generally) that, that decent and holy carriage of a Christian, which the Apostle not only Here,
but again in the fourth Chapter of this Epistle points at in his NONLATINALPHABET &c. Whatsoever things are honest, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report,
but again in the fourth Chapter of this Epistle points At in his etc. Whatsoever things Are honest, whatsoever things Are pure, whatsoever things Are lovely, whatsoever things Are of good report,
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if there be any Vertue, and if there be any Praise, think on these things. A sufficient commentary upon this NONLATINALPHABET. But yet more particularly;
if there be any Virtue, and if there be any Praise, think on these things. A sufficient commentary upon this. But yet more particularly;
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As the Spouse hath both an Eye and a Chain, wherewith she ravisheth the Heart of her Saviour, Cant. 4. 6. so I conceive one part of this Conversation consists in that outward grave sober and amiable behaviour, which becometh all,
As the Spouse hath both an Eye and a Chain, wherewith she ravisheth the Heart of her Saviour, Cant 4. 6. so I conceive one part of this Conversation consists in that outward grave Sobrium and amiable behaviour, which Becometh all,
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but especially a Christian, which the Apostle brings the Corinthians to Epist. 1. Chap. 11. 13. Judg in your selves, is it comely, &c. which goeth through all both Vertues and Graces,
but especially a Christian, which the Apostle brings the Corinthians to Epistle 1. Chap. 11. 13. Judge in your selves, is it comely, etc. which Goes through all both Virtues and Graces,
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And truly why should the Gospel only make Men untoward? or why should professors of it be especially blamed for bad natures and harsh carriages? Seeing Plato's Divinity was, that Pulchrum & Bonum were the same,
And truly why should the Gospel only make Men untoward? or why should professors of it be especially blamed for bad nature's and harsh carriages? Seeing Plato's Divinity was, that Pulchrum & Bonum were the same,
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For if it be that, by which an Animal exceeds that which is Inanimate, that together with bonum it can appetere pulchrum, which the Inanimate skills not of;
For if it be that, by which an Animal exceeds that which is Inanimate, that together with bonum it can appetere Pulchrum, which the Inanimate skills not of;
let it never be that, in which a Christian shall be inferiour to another, that whatever care he hath for the lawfulness, yet he should have none for the decency of his behaviour.
let it never be that, in which a Christian shall be inferior to Another, that whatever care he hath for the lawfulness, yet he should have none for the decency of his behaviour.
as some of them did of theirs, that it were eburneum detrimentum; the painting only of (perhaps) a foul Face, not a vital fulgor, by which they use to define true Beauty.
as Some of them did of theirs, that it were eburneum detrimentum; the painting only of (perhaps) a foul Face, not a vital fulgor, by which they use to define true Beauty.
I mean true sanctifying Grace, which makes both himself, & whatsoever proceedeth from him in this sence truly Gracious. And that this becometh the Gospel of Grace, we may be assured it's not the Pope's triple-Crown,
I mean true sanctifying Grace, which makes both himself, & whatsoever Proceedeth from him in this sense truly Gracious. And that this Becometh the Gospel of Grace, we may be assured it's not the Pope's triple-Crown,
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nor the Cardinal's Scarlet, nor the Papist's excessive pomp in their service, no nor their speaking and writing for the honour of it, that commends it to the World so much as the faithful expressing the Life and Power of it in our Lives and Carriage;
nor the Cardinal's Scarlet, nor the Papist's excessive pomp in their service, no nor their speaking and writing for the honour of it, that commends it to the World so much as the faithful expressing the Life and Power of it in our Lives and Carriage;
for, before most of these w•ere heard of, what was the reason that a few mean Fishermen and others of the like condition could ever have been able to lead the whole World Captive,
for, before most of these w•ere herd of, what was the reason that a few mean Fishermen and Others of the like condition could ever have been able to led the Whole World Captive,
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Ye are Witnesses, and God also, how holily and justly and unblameably we have behaved our selves among you that believe, 1 Thess. 2. 10. So that though in other respects men looked at them as the filth and off-scouring of the World, yet in this they were the Glory of Christ, 2 Cor. 8. 23. In a word,
You Are Witnesses, and God also, how holily and justly and unblamably we have behaved our selves among you that believe, 1 Thess 2. 10. So that though in other respects men looked At them as the filth and offscouring of the World, yet in this they were the Glory of christ, 2 Cor. 8. 23. In a word,
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so many Graces are as so many Jewels that adorn the Gospel, and make the Spouse of Christ glorious. So there is a Beauty of Holiness, Psal. 29. 2. yea, a Majesty, and that's more.
so many Graces Are as so many Jewels that adorn the Gospel, and make the Spouse of christ glorious. So there is a Beauty of Holiness, Psalm 29. 2. yea, a Majesty, and that's more.
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as were they put on, and worn by us, would so beautify every part of a Christian, that you should not see a Mordecai riding on Ahasuerus Horse with his Imperial Robes and Crown,
as were they put on, and worn by us, would so beautify every part of a Christian, that you should not see a Mordecai riding on Ahasuerus Horse with his Imperial Robes and Crown,
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which the Apostle unfolds in the latter part of this Verse, in which he useth a Metaphor taken from an Army, in which two things are required for the comeliness and safeguard of it; Unity amongst themselves;
which the Apostle unfolds in the latter part of this Verse, in which he uses a Metaphor taken from an Army, in which two things Are required for the comeliness and safeguard of it; Unity among themselves;
How well it sutes with the Gospel we may conceive, in that it's called the Gospel of Peace, Ephes. 6. 15. And therefore agreeth not with our Heart-burnings and Dissensions:
How well it suits with the Gospel we may conceive, in that it's called the Gospel of Peace, Ephesians 6. 15. And Therefore agreeth not with our Heartburnings and Dissensions:
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And therefore our Saviour makes one part of his Spouses Beauty, that her Teeth are like a Flock of Sheep, whereof every one beareth Twins, as well to express Love as Fruitfulness. And was it not this true-hearted Love, in having all things common, in continuing (NONLATINALPHABET) with one accord in the Temple, in eating their Meat with gladness and in singleness of Heart, and the like, which made those first Christians (Acts 2. 46, 47) have favour with all the people;
And Therefore our Saviour makes one part of his Spouses Beauty, that her Teeth Are like a Flock of Sheep, whereof every one bears Twins, as well to express Love as Fruitfulness. And was it not this truehearted Love, in having all things Common, in Continuing () with one accord in the Temple, in eating their Meat with gladness and in singleness of Heart, and the like, which made those First Christians (Acts 2. 46, 47) have favour with all the people;
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if we, as they, according to the Apostle's Exhortation here, would now stand NONLATINALPHABET in one Spirit; that is, having one and the same spirit of Grace dwelling in us,
if we, as they, according to the Apostle's Exhortation Here, would now stand in one Spirit; that is, having one and the same Spirit of Grace Dwelling in us,
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or, in one Spirit, (as some expound it) in one Judgment: not one Paul, and another Apollos, not some Lutherans, and others Calvinists, not some Remonstrants, and others Contra-Remonstrants; but all of one mind in Christ:
or, in one Spirit, (as Some expound it) in one Judgement: not one Paul, and Another Apollos, not Some Lutherans, and Others Calvinists, not Some Remonstrants, and Others Contra-remonstrants; but all of one mind in christ:
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which if we did, and were thus knit together in Judgment and Affection, how much it would adorn and advantage the Gospel, I say not, because I cannot sufficiently.
which if we did, and were thus knit together in Judgement and Affection, how much it would adorn and advantage the Gospel, I say not, Because I cannot sufficiently.
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Yet this I can, that however bodily and outward comliness may be called (as it is) Concors discordia, & amica inimicitia, yet in this inward and spiritual Beauty Plato's Divinity is again true, that makes Ʋnum and Pulchrum the same;
Yet this I can, that however bodily and outward comeliness may be called (as it is) Concourse Discordia, & amica Enmity, yet in this inward and spiritual Beauty Plato's Divinity is again true, that makes Ʋnum and Pulchrum the same;
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If it be an everlasting Gospel, Revel. 14. 6. It would be very unfit that we should be like those NONLATINALPHABET, Matth. 13. 21. which for a while believe, and in time of tentation fall away.
If it be an everlasting Gospel, Revel. 14. 6. It would be very unfit that we should be like those, Matthew 13. 21. which for a while believe, and in time of tentation fallen away.
as on the contrary, we cannot otherwise bring more credit to it, than whilst we do NONLATINALPHABET, take part (and happy afflictions, in which we have such a blessed Partner) with the Gospel in its afflictions (as the Apostle's phrase is 2 Tim. 1. 8.) we let all Men know, that we indeed account it NONLATINALPHABET, good News, which we will willingly dye for.
as on the contrary, we cannot otherwise bring more credit to it, than while we do, take part (and happy afflictions, in which we have such a blessed Partner) with the Gospel in its afflictions (as the Apostle's phrase is 2 Tim. 1. 8.) we let all Men know, that we indeed account it, good News, which we will willingly die for.
This is that for which Justin Martyr and Eusebius for the honour of Christ set him before the chiefest of the Heathen Philosophers, that he had so many thousands ambitious of shedding their Blood in the defence of his Cause and Gospel:
This is that for which Justin Martyr and Eusebius for the honour of christ Set him before the chiefest of the Heathen Philosophers, that he had so many thousands ambitious of shedding their Blood in the defence of his Cause and Gospel:
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So that however some indeed, like our nice Dames that would NONLATINALPHABET, cannot endure Persecution, Galat. 6. 12. would not have their Heads cut off in Christ's Cause,
So that however Some indeed, like our Nicaenae Dams that would, cannot endure Persecution, Galatians 6. 12. would not have their Heads Cut off in Christ's Cause,
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yet, believe it, a noble Christian-Souldier is most glorious (as the Scripture saith of his Saviour, Isa. 63. 1.) in his Clothes died red, in his own and Enemies Blood. Such resplendent Stars shine brightest in such Frosty Winter-Nights.
yet, believe it, a noble Christian-Souldier is most glorious (as the Scripture Says of his Saviour, Isaiah 63. 1.) in his Clothes died read, in his own and Enemies Blood. Such resplendent Stars shine Brightest in such Frosty Winter-nights.
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There be three things, saith Solomon, which go well, yea there are four which are comely in going (and that comeliness for kind, is that which we now speak of) a Lion, which is strongest amongst Beasts,
There be three things, Says Solomon, which go well, yea there Are four which Are comely in going (and that comeliness for kind, is that which we now speak of) a lion, which is Strongest among Beasts,
how glorious a spectacle will it be to see the Man of God armed with that Heavenly Panoply, riding in triumph, more than conquering, trampling under foot both frowns and favours of either flattering or persecuting World,
how glorious a spectacle will it be to see the Man of God armed with that Heavenly Panoply, riding in triumph, more than conquering, trampling under foot both frowns and favours of either flattering or persecuting World,
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Thus those noble Heroes, those Christian-Worthies, I mean those blessed Martyrs, lie now in honour, not only with Swords under their Heads, which was the Heathen Worthies honour, Ezek. 32. 27. but,
Thus those noble Heroes, those Christian-Worthies, I mean those blessed Martyrs, lie now in honour, not only with Swords under their Heads, which was the Heathen Worthies honour, Ezekiel 32. 27. but,
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The first in the word NONLATINALPHABET, because our Life is a Conversation. And secondly, because it's the Gospel. And thirdly, the Gospel of Christ, which we must labour thus to adorn.
The First in the word, Because our Life is a Conversation. And secondly, Because it's the Gospel. And Thirdly, the Gospel of christ, which we must labour thus to adorn.
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First, our life is a Conversation, we live amongst others, and they either good or bad: and in regard of both, we have need, what we can, to be careful.
First, our life is a Conversation, we live among Others, and they either good or bad: and in regard of both, we have need, what we can, to be careful.
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As, first, we should consider, that we live in the Bosome of the Church amongst the faithful, are Citizens of the City of God, the Heavenly Jerusalem; and therefore it stands us in hand that ut Coelorum municipes nos geramus (as some read the twentieth Verse of the third Chapter of this Epistle) so as may be for the honour of our selves and Country.
As, First, we should Consider, that we live in the Bosom of the Church among the faithful, Are Citizens of the city of God, the Heavenly Jerusalem; and Therefore it Stands us in hand that ut Coelorum Municipes nos geramus (as Some read the twentieth Verse of the third Chapter of this Epistle) so as may be for the honour of our selves and Country.
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For let Rome be NONLATINALPHABET, Revel. 18. 10. & NONLATINALPHABET, Revel. 14. 8. Let Venice pride it self in being called the Rich, and Milain the Famous, and Bononia the Learned, &c. Yet Jerusalem is ambitious of no greater Title,
For let Room be, Revel. 18. 10. &, Revel. 14. 8. Let Venice pride it self in being called the Rich, and Milan the Famous, and Bologna the Learned, etc. Yet Jerusalem is ambitious of no greater Title,
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if we lived in the Land of Cabul (as Hiram called the Cities that Solomon gave him) I mean, in Sinks of Superstition and Profaneness, we might have some pretence for putting in practice that Divelish Proverb, Cum lupis ululandum, as if in the old Lacedemonian Common-wealth Theft might have beseemed us,
if we lived in the Land of Cabul (as Hiram called the Cities that Solomon gave him) I mean, in Sinks of Superstition and Profaneness, we might have Some pretence for putting in practice that Devilish Proverb, Cum Lupis ululandum, as if in the old Lacedaemonian Commonwealth Theft might have beseemed us,
If the kindred of Christ will say He is mad, the Pharisees will be animated to say he hath a Devil, Mark 3. 21, 22. And therefore we have good cause to be wary.
If the kindred of christ will say He is mad, the Pharisees will be animated to say he hath a devil, Mark 3. 21, 22. And Therefore we have good cause to be wary.
but if before-time he had been lascivious and vicious, no better Argument against the Christians, that they all were but a company of such like persons;
but if beforetime he had been lascivious and vicious, no better Argument against the Christians, that they all were but a company of such like Persons;
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and that whereas we may be sure that there will ever be some that will speak all manner of evil of us, our carriage may shew that it's falsly, and for Christ's sake rather than our own,
and that whereas we may be sure that there will ever be Some that will speak all manner of evil of us, our carriage may show that it's falsely, and for Christ's sake rather than our own,
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but put to silence the ignorance of foolish Men, (v. 15. of that Chapter,) yea and make such ashamed, that falsly accuse our good Conversation in Christ (in the 16th. verse of the following.)
but put to silence the ignorance of foolish Men, (v. 15. of that Chapter,) yea and make such ashamed, that falsely accuse our good Conversation in christ (in the 16th. verse of the following.)
for if we look at it in it self, it's the Glorious Gospel of our blessed God, 1 Tim. 1. 11. yea Glory; exceeding Glory in the Abstract, 2 Cor. 3. 10. Pitty therefore that it should be stained by our foul Conversation, which should be kept without spot, unrebukable, as Paul exhorts Timothy, 1. Tim. 6. 14. Or if we consider what it is to us, it will require no less at our hands;
for if we look At it in it self, it's the Glorious Gospel of our blessed God, 1 Tim. 1. 11. yea Glory; exceeding Glory in the Abstract, 2 Cor. 3. 10. Pity Therefore that it should be stained by our foul Conversation, which should be kept without spot, unrebukable, as Paul exhorts Timothy, 1. Tim. 6. 14. Or if we Consider what it is to us, it will require no less At our hands;
And yet no better do wicked Men deal with it, who, as they are said (in this sence) to do violence to the Law, Ezek. 22. 26. So in a manner by their foul lives they put both Christ and his Gospel to an open shame. Well:
And yet no better do wicked Men deal with it, who, as they Are said (in this sense) to do violence to the Law, Ezekiel 22. 26. So in a manner by their foul lives they put both christ and his Gospel to an open shame. Well:
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but sure so good News deserveth a better welcome, and what can such Men expect, which do not only neglect, but in a manner despise so great Salvation? Fearful it will be when our Physick proves our Poyson;
but sure so good News deserveth a better welcome, and what can such Men expect, which do not only neglect, but in a manner despise so great Salvation? Fearful it will be when our Physic Proves our Poison;
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as the Apostle exhorts in the 7th verse of this Chapter, in the Apology of it, that whereas it is accused for a Doctrine of Licentiousness, our lives might shew that the Gospel doth not abrogate the Law,
as the Apostle exhorts in the 7th verse of this Chapter, in the Apology of it, that whereas it is accused for a Doctrine of Licentiousness, our lives might show that the Gospel does not abrogate the Law,
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and again NONLATINALPHABET, in the confirmation of it, that whereas the Devil and his Instruments labour by all means to subvert both it and the Professors of it, we would now,
and again, in the confirmation of it, that whereas the devil and his Instruments labour by all means to subvert both it and the Professors of it, we would now,
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in all our Enterprises have this laid down beforehand, ne quid Resp. detrimenti, &c. that the Gospel be not prejudiced, that our weaknesses redound not to the weaking of the common cause,
in all our Enterprises have this laid down beforehand, ne quid Resp. Detrimenti, etc. that the Gospel be not prejudiced, that our Weaknesses redound not to the weaking of the Common cause,
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3. But if all this yet will not, yet, seeing, as the Apostle adds, it's the Gospel of Christ, let him at least prevail with us to give due respect to him in the Gospel:
3. But if all this yet will not, yet, seeing, as the Apostle adds, it's the Gospel of christ, let him At least prevail with us to give due respect to him in the Gospel:
And would not our bad lives make strangers accuse his Laws and Government? He is our glorious Head, and would not our deformed behaviours make his mystical Body like some Hippocentaure or Monster,
And would not our bad lives make Strangers accuse his Laws and Government? He is our glorious Head, and would not our deformed behaviours make his mystical Body like Some Hippocentaur or Monster,
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and Christ rather the dishonour by having his Name put upon them that are altogether unworthy? as though our Blessed Saviour had not endured shame enough for us already, that we need now again cast more upon him,
and christ rather the dishonour by having his Name put upon them that Are altogether unworthy? as though our Blessed Saviour had not endured shame enough for us already, that we need now again cast more upon him,
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shame in wearing that Crown of Thorns, but it was, that we should be made NONLATINALPHABET (as Nyssen speaks) the Crown of Christ of precious stones, instead of that of Thorns.
shame in wearing that Crown of Thorns, but it was, that we should be made (as Nyssen speaks) the Crown of christ of precious stones, instead of that of Thorns.
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And therefore we need look to it, lest whilst we remain ungodly in the Bosome of the Church, we be no better than Briers and Thorns again platted into this glorious Crown,
And Therefore we need look to it, lest while we remain ungodly in the Bosom of the Church, we be no better than Briers and Thorns again plaited into this glorious Crown,
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and lye, and drink, and drab, and yet forsooth must needs be good Christians, that are lawless and profane, and commit the rest of the sins reckoned up, 1 Tim, 1. 9, 10. which the Apostle there calls NONLATINALPHABET, flat contraries to the sound Doctrine of the glorious Gospel of the Blessed God, and yet would spit in that Man's Face, that would deny them to be as good Professors of the Gospel as any.
and lie, and drink, and drab, and yet forsooth must needs be good Christians, that Are lawless and profane, and commit the rest of the Sins reckoned up, 1 Tim, 1. 9, 10. which the Apostle there calls, flat contraries to the found Doctrine of the glorious Gospel of the Blessed God, and yet would spit in that Man's Face, that would deny them to be as good Professors of the Gospel as any.
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The Name of a Christian only was their accusation, quia nominis est praelium: but for other matters they were proceeded against praesumptis, non probatis criminibus, as Tertullian speaks:
The Name of a Christian only was their accusation, quia Nominis est Praelium: but for other matters they were proceeded against praesumptis, non probatis criminibus, as Tertullian speaks:
Nay, rather are there not many that instead of living as it becometh the Gospel, (as the Prophet speaketh of the Jews) even separate themselves to that shame, Hos. 9. 10:
Nay, rather Are there not many that instead of living as it Becometh the Gospel, (as the Prophet speaks of the jews) even separate themselves to that shame, Hos. 9. 10:
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that betake themselves to such shameful and base practices, as a barbarous Pagan would blush, a Socrates or Aristides would swoon to behold? and so even teach Men wickedness, as God complaineth of the Jews, Jer. 2. 33. or rather oftentimes do that which they are ashamed to commit,
that betake themselves to such shameful and base practices, as a barbarous Pagan would blush, a Socrates or Aristides would swoon to behold? and so even teach Men wickedness, as God Complaineth of the jews, Jer. 2. 33. or rather oftentimes do that which they Are ashamed to commit,
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than in those Popish Cages of unclean Birds; or as though Campian's Brag were true, Catholicos esse qui argentum resolvant quod debent, &c. Nor yet favouring those rigid Censurers, (however other Men bear that blame) that for any unseemly carriage of Professors cry out presently of Hypocrisie, which in another Man would be more charitably imputed to Humane frailty:
than in those Popish Cages of unclean Birds; or as though Campian's Brag were true, Catholicos esse qui argentum resolvant quod debent, etc. Nor yet favouring those rigid Censurers, (however other Men bear that blame) that for any unseemly carriage of Professors cry out presently of Hypocrisy, which in Another Man would be more charitably imputed to Humane frailty:
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Yet we cannot but conceive how dishonourable it is to Christ and the Gospel, for the Daughters of the Philistines to be ashamed of the lewd ways of Gods People, Ezek. 16. 27. for Turks and Pagans (as we know Amurath the second at the Battle at Varna did) to pray to Christ to revenge the Christians Perfidy.
Yet we cannot but conceive how dishonourable it is to christ and the Gospel, for the Daughters of the philistines to be ashamed of the lewd ways of God's People, Ezekiel 16. 27. for Turks and Pagans (as we know Amurath the second At the Battle At Varna did) to pray to christ to revenge the Christians Perfidy.
Little do we consider what Dishonour God hath amongst them by our sinful carriage, nor how many bad turns we do, not only to Turks and Pagans, in keeping them off from embracing the Gospel, which we so disgrace,
Little do we Consider what Dishonour God hath among them by our sinful carriage, nor how many bad turns we do, not only to Turks and Pagans, in keeping them off from embracing the Gospel, which we so disgrace,
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but likewise to many poor Christians under their Tyranny, whilst through the Christians wicked behaivour they think they do God service, and a great benefit to poor Souls,
but likewise to many poor Christians under their Tyranny, while through the Christians wicked behaivour they think they do God service, and a great benefit to poor Souls,
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For Tertullian, and those first Christians thought that there was another way, than by open denying of Christ, to be excluded from the Name of a Christian, Si faciamus quae faciunt non Christiani, excludimur, saith he.
For Tertullian, and those First Christians Thought that there was Another Way, than by open denying of christ, to be excluded from the Name of a Christian, Si Faciamus Quae faciunt non Christians, excludimur, Says he.
But as we have a worthy Profession, so let us walk worthy of it, and let us ever account it as our Duty (with Paul, Rom. 1. 16.) Not to be ashamed of the Gospel of Christ, so our happiness,
But as we have a worthy Profession, so let us walk worthy of it, and let us ever account it as our Duty (with Paul, Rom. 1. 16.) Not to be ashamed of the Gospel of christ, so our happiness,
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That what Paul said of the Law, Rom. 7. 12. all Men that look on our Lives, may confess of the Gospel, that it's Holy, Just, and Good, when they see it makes us so.
That what Paul said of the Law, Rom. 7. 12. all Men that look on our Lives, may confess of the Gospel, that it's Holy, Just, and Good, when they see it makes us so.
For, if the Apostle, Rom. 13. 13. when this Son of Righteousness was in a manner but new risen, called upon them to walk NONLATINALPHABET, we may well think what the Lord expects of us, upon whom this glorious Light hath so long shone in its full Brightness.
For, if the Apostle, Rom. 13. 13. when this Son of Righteousness was in a manner but new risen, called upon them to walk, we may well think what the Lord expects of us, upon whom this glorious Light hath so long shone in its full Brightness.
as what is but NONLATINALPHABET, i. e. Folly (or somewhat unsavory) in the Prophets of Samaria, Jer. 23. 13. In the Prophets of Jerusalem, (Ver. 14.) is NONLATINALPHABET, a Matter so horrible as might make a Mans hair stand up an end (as the word signifieth):
as what is but, i. e. Folly (or somewhat unsavoury) in the prophets of Samaria, Jer. 23. 13. In the prophets of Jerusalem, (Ver. 14.) is, a Matter so horrible as might make a men hair stand up an end (as the word signifies):
Yea, that very NONLATINALPHABET (as some expound it) which in their opinion and behaviour is a Virtue, we must look at as the thing not fitting, Ephes. 5. 4. Take we heed therefore that we do not now Contra solem mingere, (as the Proverb is) that We rebel not against the Light, as Job phraseth it, Chap. 24. 13. But when we are about the commission of any Sin, let us bethink our selves where we are, it's holy Ground we stand on; in Gods House and Temple:
Yea, that very (as Some expound it) which in their opinion and behaviour is a Virtue, we must look At as the thing not fitting, Ephesians 5. 4. Take we heed Therefore that we do not now Contra solemn mingere, (as the Proverb is) that We rebel not against the Light, as Job Phraseth it, Chap. 24. 13. But when we Are about the commission of any since, let us bethink our selves where we Are, it's holy Ground we stand on; in God's House and Temple:
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And therefore would be very unseemly, if we deal with it as Jehu did with the House of Ba•l (2 Kings 10. 27.) make it a Draught-House, a Sink and Dung-hill for all the Filth of our foul Courses:
And Therefore would be very unseemly, if we deal with it as Jehu did with the House of Ba•l (2 Kings 10. 27.) make it a Draught-House, a Sink and Dunghill for all the Filth of our foul Courses:
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For if a sin committed in a material Temple adds to the Abomination, sure the Holiness of this Spiritual Temple makes sin committed in it, out of measure sinful. Consider, I say, where we are.
For if a since committed in a material Temple adds to the Abomination, sure the Holiness of this Spiritual Temple makes since committed in it, out of measure sinful. Consider, I say, where we Are.
Our Life is a Conversation, and therefore we had need look how we behave our selves in the House of God, (as Paul speaks to Timothy) and that we have Preaching lives, by which we may speak a word of Comfort and Encouragement to the Godly, of Reproof to the conviction and conversion of the Wicked,
Our Life is a Conversation, and Therefore we had need look how we behave our selves in the House of God, (as Paul speaks to Timothy) and that we have Preaching lives, by which we may speak a word of Comfort and Encouragement to the Godly, of Reproof to the conviction and conversion of the Wicked,
It's an high Calling we are called to, Phil. 3. 14. and therefore we should walk worthy of it, Ephes. 4. 1. It's a Glorious Gospel, 2 Cor. 4. 4. and therefore more shame for us any ways to blemish the Glory of it.
It's an high Calling we Are called to, Philip 3. 14. and Therefore we should walk worthy of it, Ephesians 4. 1. It's a Glorious Gospel, 2 Cor. 4. 4. and Therefore more shame for us any ways to blemish the Glory of it.
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Consider, Lastly, What we our selves are, that I may not (because indeed I cannot) say more, we are Christians. And then (as Nehemiah said) Shall such Men as we do this great sin, both against God and our Profession? Christians were wont to be able to challenge all their Accusers,
Consider, Lastly, What we our selves Are, that I may not (Because indeed I cannot) say more, we Are Christians. And then (as Nehemiah said) Shall such Men as we do this great since, both against God and our Profession? Christians were wont to be able to challenge all their Accusers,
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and clear themselves of all false Accusations, with a Fama sola conscia est scelerum Christianorum. Yea, Eusebius makes a Christian, and one that excels in Grace, to be Terms convertible:
and clear themselves of all false Accusations, with a Fama sola conscia est Scelerum Christians. Yea, Eusebius makes a Christian, and one that excels in Grace, to be Terms convertible:
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but ye are washed, &c. 1 Cor. 6. 11. And others are like Ground which beareth Thorns and Briers, which is nigh to Cursing, &c. But, Beloved, we are perswaded better things of you,
but you Are washed, etc. 1 Cor. 6. 11. And Others Are like Ground which bears Thorns and Briers, which is High to Cursing, etc. But, beloved, we Are persuaded better things of you,
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or do, yet that we should think those sins, which will stand with another Man's Profession, àre notwithstanding unworthy of us that profess the Gospel;
or do, yet that we should think those Sins, which will stand with Another Man's Profession, àre notwithstanding unworthy of us that profess the Gospel;
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who should shine NONLATINALPHABET, Phil. 2. 15. Providing for things honest in the sight of all Men, Rom. 12. 17. That they seeing our holy Demeanour, may glorifie our Saviour, whom we partly adore and partly imitate;
who should shine, Philip 2. 15. Providing for things honest in the sighed of all Men, Rom. 12. 17. That they seeing our holy Demeanour, may Glorify our Saviour, whom we partly adore and partly imitate;
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and thus to adorn the Gospel is for such only, whom God hath adorned with greater Gifts, and set in more eminent Places, and so put upon greater Occasions and Employments. Give me leave to add this, that,
and thus to adorn the Gospel is for such only, whom God hath adorned with greater Gifts, and Set in more eminent Places, and so put upon greater Occasions and Employments. Give me leave to add this, that,
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as I said before, every saving Grace is part of a Christians beauty, even the Feet are beautiful, Rom. 10. 15. And the Gospel may not only be adorned by exact looking to the great things of the Law,
as I said before, every Saving Grace is part of a Christians beauty, even the Feet Are beautiful, Rom. 10. 15. And the Gospel may not only be adorned by exact looking to the great things of the Law,
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and so the Magistrate especially is bound to look to it, that both private Carriage and publick Government be for the credit and advantage of the Gospel;
and so the Magistrate especially is bound to look to it, that both private Carriage and public Government be for the credit and advantage of the Gospel;
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so that they may conceive (as Jacob 's Sheep did whilst they looked upon the Rods ▪ whilst they look upon us for Examples of decent and godly Behaviour.
so that they may conceive (as Jacob is Sheep did while they looked upon the Rods ▪ while they look upon us for Examples of decent and godly Behaviour.
and for his Doctrine, he must speak such things which become sound Doctrine, ver. 1. and for his Life, he would have him in all things shew himself a Patern of good Works, that he that is of the contrary part may be ashamed, having no evil thing to speak of him, ver. 7, 8. But yet withal he calleth for a Behaviour becoming Godliness in old Women, for they must be NONLATINALPHABET, ver. 3. And for young Women, whose more wanton Behaviour, might have expected some exemption,
and for his Doctrine, he must speak such things which become found Doctrine, ver. 1. and for his Life, he would have him in all things show himself a Pattern of good Works, that he that is of the contrary part may be ashamed, having no evil thing to speak of him, ver. 7, 8. But yet withal he calls for a Behaviour becoming Godliness in old Women, for they must be, ver. 3. And for young Women, whose more wanton Behaviour, might have expected Some exemption,
yet he tells them that it belongs to them also to look to their Behaviour, that the Word of God be not blasphemed, ver. 5. And Servants lastly, which perhaps might have thought, they had enough to look to,
yet he tells them that it belongs to them also to look to their Behaviour, that the Word of God be not blasphemed, ver. 5. And Servants lastly, which perhaps might have Thought, they had enough to look to,
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yet in so doing, he tells them, there is another thing they must look after, NONLATINALPHABET, That they adorn the Doctrine of God our Saviour in all things, ver. 10. So that the meanest Vessels in God's House, are Vessels of Honour, and none in the Church so low,
yet in so doing, he tells them, there is Another thing they must look After,, That they adorn the Doctrine of God our Saviour in all things, ver. 10. So that the Meanest Vessels in God's House, Are Vessels of Honour, and none in the Church so low,
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Now what an happy thing would it be, if we would from the highest to the lowest, set our selves in good earnest to the Practice of this Duty? What a glorious sight would it be to see the Magistrate governing,
Now what an happy thing would it be, if we would from the highest to the lowest, Set our selves in good earnest to the Practice of this Duty? What a glorious sighed would it be to see the Magistrate governing,
and the Subject obeying, the Minister preaching, and all of us in some measure living so as becometh the Gospel? Such a well-ordered Army, where every one did so keep his Place and Rank, would be a Spectacle fit for an Angel's sight and admiration.
and the Subject obeying, the Minister preaching, and all of us in Some measure living so as Becometh the Gospel? Such a well-ordered Army, where every one did so keep his Place and Rank, would be a Spectacle fit for an Angel's sighed and admiration.
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Sure they would not be ashamed then to behold us, (as now oftentimes they are at our Abominations) but might well look at us as in a manner emulating their Divine Hierarchies,
Sure they would not be ashamed then to behold us, (as now oftentimes they Are At our Abominations) but might well look At us as in a manner emulating their Divine Hierarchies,
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Now there is no sinful or unbeseeming Behaviour of any, but all are and do that which becomes their glorious Condition, and therefore it would be well,
Now there is no sinful or unbeseeming Behaviour of any, but all Are and do that which becomes their glorious Condition, and Therefore it would be well,
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if we would in this respect begin our Heaven betimes here on Earth, and labour to adorn our selves and the Gospel, with those Graces here, which will be the greatest part of our Glory there. Indeed,
if we would in this respect begin our Heaven betimes Here on Earth, and labour to adorn our selves and the Gospel, with those Graces Here, which will be the greatest part of our Glory there. Indeed,
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And in regard of all, even whilst we are here below, we must labour to have our Conversation in Heaven, Phil. 3. 20. Begin to do that now, which we shall do there for ever:
And in regard of all, even while we Are Here below, we must labour to have our Conversation in Heaven, Philip 3. 20. Begin to do that now, which we shall do there for ever:
Begin to Tune and Sing that new Song (in the Revelation) here, which will be turned into those Heavenly Hallelujahs, there to be Sounded out by us with the whole Quire of Heaven to our everlasting comforts.
Begin to Tune and Sing that new Song (in the Revelation) Here, which will be turned into those Heavenly Hallelujahs, there to be Sounded out by us with the Whole Choir of Heaven to our everlasting comforts.
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Yet this, That if St. Austine had it presented to him sleeping, in the likeness of the Tree of Life, in the midst of the Paradise (as some say he had) I think it was a Vision, and no Dream:
Yet this, That if Saint Augustine had it presented to him sleeping, in the likeness of the Tree of Life, in the midst of the Paradise (as Some say he had) I think it was a Vision, and no Dream:
Yet me-thinks, their Opinion is very probable, who think, that it suits well with the strain of the sweet Singer of Israel, as being one of the sweetest Songs of Zion. But upon what occasion it was framed,
Yet methinks, their Opinion is very probable, who think, that it suits well with the strain of the sweet Singer of Israel, as being one of the Sweetest Songs of Zion. But upon what occasion it was framed,
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Only this we may observe for both, that as his chief aim through the whole is to magnifie God's Word and Law (which therefore he maketh honourable mention of under different Titles in every Verse save one,
Only this we may observe for both, that as his chief aim through the Whole is to magnify God's Word and Law (which Therefore he makes honourable mention of under different Titles in every Verse save one,
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In which the Author, whosoever he was, Tanquam taederet eum mutabilitatis hominum, (as he speaks) as it were now wearied with the Mutability of outward Occurrences, casts the Anchor of his Soul in the unchangeable Truth, and Word of God;
In which the Author, whosoever he was, Tanquam taederet Eum mutabilitatis hominum, (as he speaks) as it were now wearied with the Mutability of outward Occurrences, Cast the Anchor of his Soul in the unchangeable Truth, and Word of God;
which he found settled in Heaven, ver. 1. and in Earth, ver, 2. in all things, ver. 3. in his own Person and Occasions, (in the four following) and therefore with an heavenly Epiphonema he makes the first and last Verse sound both the same Note.
which he found settled in Heaven, ver. 1. and in Earth, for, 2. in all things, ver. 3. in his own Person and Occasions, (in the four following) and Therefore with an heavenly Epiphonema he makes the First and last Verse found both the same Note.
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In which words the large Extent, and eternal Duration of God's Word is set out, by comparing it with the narrow scantness and short continuance of all other Contentments.
In which words the large Extent, and Eternal Duration of God's Word is Set out, by comparing it with the narrow scantness and short Continuance of all other Contentment's.
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For the first words, (in which (though contrary to my first purpose) my present Discourse must be bounded) this end of Perfection, some make Martyrdome;
For the First words, (in which (though contrary to my First purpose) my present Discourse must be bounded) this end of Perfection, Some make Martyrdom;
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The Greek, whom our later Divines in this usually follow, by this all Perfection understand either all this inferiour and visible World, containing in it the divers Degrees and Perfections of things,
The Greek, whom our later Divines in this usually follow, by this all Perfection understand either all this inferior and visible World, containing in it the diverse Degrees and Perfections of things,
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and therefore called all Perfection: Or Metonymically by Perfection is meant, whatever particular thing either for Nature or Quality is most perfect and consummate, the sight of all which Satan thought would have dazled our Saviour's,
and Therefore called all Perfection: Or Metonymically by Perfection is meant, whatever particular thing either for Nature or Quality is most perfect and consummate, the sighed of all which Satan Thought would have dazzled our Saviour's,
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of length and continuance, that whereas God's Word is for ever settled in Heaven, ver. 1. He seeth an end, a Period of those lower and fading Perfections; and of breadth and extent (as we may gather from the Opposition in the end of the Verse) they are too scant and narrow to cover all our Nakedness and Defects;
of length and Continuance, that whereas God's Word is for ever settled in Heaven, ver. 1. He sees an end, a Period of those lower and fading Perfections; and of breadth and extent (as we may gather from the Opposition in the end of the Verse) they Are too scant and narrow to cover all our Nakedness and Defects;
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for the was a Prophet of God, and they were called Seers; and whatever ours do in other Matters, certainly their Eye-sight in such things as these never failed them.
for the was a Prophet of God, and they were called Seers; and whatever ours do in other Matters, Certainly their Eyesight in such things as these never failed them.
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So our Watchman here being asked what he saw, answers, he had seen much, even all Perfection, but withal an end of all: I have seen an end of all Perfection,
So our Watchman Here being asked what he saw, answers, he had seen much, even all Perfection, but withal an end of all: I have seen an end of all Perfection,
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Just the same with a part of the Vision of another of God's Seers, Isa. 40. 6, 8. The Voice said cry. And he said, What shall I cry? All flesh is grass and all the goodliness thereof as the Flower of the Field.
Just the same with a part of the Vision of Another of God's Seers, Isaiah 40. 6, 8. The Voice said cry. And he said, What shall I cry? All Flesh is grass and all the goodliness thereof as the Flower of the Field.
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First, For all things in general, I only say this, that the round World is but like a round Ball wrapt up of broken Threads, amongst which there may be some ends of Gold and Silver:
First, For all things in general, I only say this, that the round World is but like a round Ball wrapped up of broken Threads, among which there may be Some ends of Gold and Silver:
or (as NONLATINALPHABET (the word in the Text) comes of NONLATINALPHABET, which signifieth to cut off,) the Hand of God cuts either it or us off, as Hezekiah complains, Isa 38. 10, 12. and so we are left in the Laby•inth, contrary to our former Expectation,
or (as (the word in the Text) comes of, which signifies to Cut off,) the Hand of God cuts either it or us off, as Hezekiah complains, Isaiah 38. 10, 12. and so we Are left in the Laby•inth, contrary to our former Expectation,
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Secondly, But the Text calls me to view rather the Pefection of things, which is like the Flower of the Grass, and hath this above it, that as it is more beautiful,
Secondly, But the Text calls me to view rather the Perfection of things, which is like the Flower of the Grass, and hath this above it, that as it is more beautiful,
For how often have we seen Wisdom, and Strength, and Beauty, and Riches, and the like Perfections, gone before the Man that had them? How often have we seen Wisdom decaied,
For how often have we seen Wisdom, and Strength, and Beauty, and Riches, and the like Perfections, gone before the Man that had them? How often have we seen Wisdom decayed,
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but leaving a Begger behind them? Strength and Beauty gone too, but so as leaving Weakness and Deformity in their room? So that if you should distil the Quintessence and Perfection of all things here, as it would be contained in a narrow room,
but leaving a Beggar behind them? Strength and Beauty gone too, but so as leaving Weakness and Deformity in their room? So that if you should distil the Quintessence and Perfection of all things Here, as it would be contained in a narrow room,
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His substance shall not continue, neither shall he prolong the Perfection thereof upon the Earth, saith Eliphaz, Job 15. 29. The word NONLATINALPHABET there,
His substance shall not continue, neither shall he prolong the Perfection thereof upon the Earth, Says Eliphaz, Job 15. 29. The word there,
and only there used in Scripture, is by the Hebrew Writers, as by us generally, expounded Perfection: But the Septuagint there express it by NONLATINALPHABET, a Shadow: It may be thereby to set forth what kind of Perfections arise from outward things.
and only there used in Scripture, is by the Hebrew Writers, as by us generally, expounded Perfection: But the septuagint there express it by, a Shadow: It may be thereby to Set forth what kind of Perfections arise from outward things.
And the word NONLATINALPHABET used in the Text, and no where else, seemeth also to imitate some such thing as coming from NONLATINALPHABET that signifieth Deficere, as well as Perficere. Such defective Perfections,
And the word used in the Text, and no where Else, seems also to imitate Some such thing as coming from that signifies Deficere, as well as Perficere. Such defective Perfections,
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yet Eliphaz cuts it short too, Job 4. ult. Doth not the excellency (NONLATINALPHABET the word is) Doth not th• excellency, which is in them, go away? And truly often so, as never to return more.
yet Eliphaz cuts it short too, Job 4. ult. Does not the excellency (the word is) Does not th• excellency, which is in them, go away? And truly often so, as never to return more.
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in a word, if you would take the full length and breadth of all these Perfections, use no better Instrument than that of David, Psal. 39. NONLATINALPHABET, Every Man is all vanity;
in a word, if you would take the full length and breadth of all these Perfections, use no better Instrument than that of David, Psalm 39., Every Man is all vanity;
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For how often after many dangers past at Sea doth a Ship now fairly fraughted sink in Havens mouth? How often have you seen Men so long in cutting out their Fortune, that at length they marr all, winding up themselves to the highest Peg,
For how often After many dangers passed At Sea does a Ship now fairly fraughted sink in Havens Mouth? How often have you seen Men so long in cutting out their Fortune, that At length they mar all, winding up themselves to the highest Peg,
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or at the best, it is with outward Estates as it is with our High-ways in Summer-time, they are then so fair and firm, that we think it well nigh impossible, that ever they should prove so fowl and deep,
or At the best, it is with outward Estates as it is with our Highways in Summertime, they Are then so fair and firm, that we think it well High impossible, that ever they should prove so fowl and deep,
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The Kings of the Earth, and all the Inhabitants of the World, would not have believed, that the Adversary should have entered into the Gates of Jerusalem, Lamen. 4. 12. they would not believe it,
The Kings of the Earth, and all the Inhabitants of the World, would not have believed, that the Adversary should have entered into the Gates of Jerusalem, Lamen. 4. 12. they would not believe it,
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But this universal (All) seems to require an Induction, to prove it by particulars. In which, that I may not fetch too large a Compass, I follow only that ordinary division of Perfection, of Mind, of Body, of outward Estate, and but glance at some of the chief, without troubling you with a full view of any.
But this universal (All) seems to require an Induction, to prove it by particulars. In which, that I may not fetch too large a Compass, I follow only that ordinary division of Perfection, of Mind, of Body, of outward Estate, and but glance At Some of the chief, without troubling you with a full view of any.
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David had seen Abitophel's Wisdom ending in Foolishness. And we have read of Nebuchadnezzar's Ʋnderstanding changed into •rutishness. God can make the Judges fools, Job 12. 17. Disuse can make the most expert forgetful.
David had seen Abitophel's Wisdom ending in Foolishness. And we have read of Nebuchadnezzar's Ʋnderstanding changed into •rutishness. God can make the Judges Fools, Job 12. 17. Disuse can make the most expert forgetful.
In a word, if it be no more than the Wisdom of the World, or of the Princes of the World, it (as the Apostle, 1 Cor. 2. 6. telleth us they do) will come to nought, and so you see an end of that Perfection.
In a word, if it be no more than the Wisdom of the World, or of the Princes of the World, it (as the Apostle, 1 Cor. 2. 6. Telleth us they do) will come to nought, and so you see an end of that Perfection.
For Health, I need say no more, than what St. Austine said before me, Quaenam est ista salus Corporis, quae morte premitur, quae aegritudine debilitatur, frivola, mortalis, fluxa? IN a word, let him that never hath been sick,
For Health, I need say no more, than what Saint Augustine said before me, Quaenam est ista salus Corporis, Quae morte premitur, Quae aegritudine debilitatur, frivola, Mortalis, fluxa? IN a word, let him that never hath been sick,
that there is such contrariety of Humours, such well-nigh Infinitness of imbred Diseases, so many outward occasions of Distemper, that few or none in our well days are perfectly free:
that there is such contrariety of Humours, such well-nigh Infiniteness of imbred Diseases, so many outward occasions of Distemper, that few or none in our well days Are perfectly free:
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Thus the strong Mountains fall and come to nought, Job. 14. 18. &c. Huzzab, (or that which is most established) is led away Captive, Nahum. 2. 7. And (to add no more) in the third Chapter of the same Prophecy, at the ninth Verse, Ethiopia and Egypt were her strength,
Thus the strong Mountains fallen and come to nought, Job. 14. 18. etc. Huzzab, (or that which is most established) is led away Captive, Nahum. 2. 7. And (to add no more) in the third Chapter of the same Prophecy, At the ninth Verse, Ethiopia and Egypt were her strength,
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And if these more substantial Perfections so soon vanish, we may well think, the least Breath will blow off all the Paint of Beauty, which so many pride themselves in;
And if these more substantial Perfections so soon vanish, we may well think, the least Breath will blow off all the Paint of Beauty, which so many pride themselves in;
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and therefore if any shall trust in it, (as she did, Ezek. 16. 15.) they shall certainly find that true, Prov. 31. 30. Favour is a lie, and Beauty is vain:
and Therefore if any shall trust in it, (as she did, Ezekiel 16. 15.) they shall Certainly find that true, Curae 31. 30. Favour is a lie, and Beauty is vain:
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Or if it miss them, be sure it will consume in the Grave, Psal. 49. 14. Thou changest his Countenance, and sendest him away, saith Job, Chap. 14. v. 20. And David had seen his ruddy Complexion and beautiful Countenance altered,
Or if it miss them, be sure it will consume in the Grave, Psalm 49. 14. Thou changest his Countenance, and sendest him away, Says Job, Chap. 14. v. 20. And David had seen his ruddy Complexion and beautiful Countenance altered,
and therefore we have those Phrases of God's keeping our soul in Life, Psal. 66. 9. And withholding it from Death, Psal. 78. 50. But if we consider all that continually either undermine or assault it, the liveliest Man in his best Health may say with David, 1 Sam. 20. 3. There is but a step between me and death.
and Therefore we have those Phrases of God's keeping our soul in Life, Psalm 66. 9. And withholding it from Death, Psalm 78. 50. But if we Consider all that continually either undermine or assault it, the Liveliest Man in his best Health may say with David, 1 Sam. 20. 3. There is but a step between me and death.
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after he had lived 969 years, yet he died, Gen. 5. 27. And so, as the Lord speaks, Ezek. 24. 16. with a stroke, even with this one stroke God takes away both Life and all besides,
After he had lived 969 Years, yet he died, Gen. 5. 27. And so, as the Lord speaks, Ezekiel 24. 16. with a stroke, even with this one stroke God Takes away both Life and all beside,
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as they are of less Worth, so also of less Continuance. If Riches be the Perfection thou aimest at, let me tell thee, that as it is but low, so it is not lasting; for the Gospel tells us, that The rich Man died, and was buried.
as they Are of less Worth, so also of less Continuance. If Riches be the Perfection thou aimest At, let me tell thee, that as it is but low, so it is not lasting; for the Gospel tells us, that The rich Man died, and was buried.
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And, Wilt thou cause thine eyes to flie upon that which is not? saith Solomon, Prov. 23. 5. A strange kind of Speech we would think, that use to call our Riches our Goods and Substance. He thinks them to be neither,
And, Wilt thou cause thine eyes to fly upon that which is not? Says Solomon, Curae 23. 5. A strange kind of Speech we would think, that use to call our Riches our Goods and Substance. He thinks them to be neither,
but calls them plain Non-entia; or if they have any being, yet so uncertain, that he would not have us flie so eagerly upon them in our desires, as the Eagle upon the Prey, (in the beginning of the Verse) which use to make themselves Wings, and flie away as the Eagle towards Heaven;
but calls them plain Non-entia; or if they have any being, yet so uncertain, that he would not have us fly so eagerly upon them in our Desires, as the Eagl upon the Prey, (in the beginning of the Verse) which use to make themselves Wings, and fly away as the Eagl towards Heaven;
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Or, there is nothing, as some read that place, Job 27. 19. Thus the Golden City ceaseth, Isa. 14. 4. and though in one sense, there be no end of thy Riches, as it is Isa. 2. 7. Yet assuredly either they will vanish,
Or, there is nothing, as Some read that place, Job 27. 19. Thus the Golden city ceases, Isaiah 14. 4. and though in one sense, there be no end of thy Riches, as it is Isaiah 2. 7. Yet assuredly either they will vanish,
And I would believe thee, if I were not bound to believe God rather, who hath said it in his Word, that Man being in Honour abideth not, Psal. 49. 12. Or if the Prophet Daniel had not seen such Wings as these pluckt, Dan. 7. 4. and the Prophet Hosea had not seen them flying away.
And I would believe thee, if I were not bound to believe God rather, who hath said it in his Word, that Man being in Honour Abideth not, Psalm 49. 12. Or if the Prophet daniel had not seen such Wings as these plucked, Dan. 7. 4. and the Prophet Hosea had not seen them flying away.
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As for Ephraim, their Glory shall flie away as a Bird, Chap. 9. 11. If I had not heard that Voice from Heaven to Nebuchadnezzar, Thy Kingdom is departed from thee:
As for Ephraim, their Glory shall fly away as a Bird, Chap. 9. 11. If I had not herd that Voice from Heaven to Nebuchadnezzar, Thy Kingdom is departed from thee:
and according to the signification of the Verb from whence it comes, seems to signifie all those goodly fine Thoughts, that great Men please themselves in.
and according to the signification of the Verb from whence it comes, seems to signify all those goodly fine Thoughts, that great Men please themselves in.
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It shall not descend after him, saith the Psalmist. Only this you may find on his Grave-stone, (and there the poor Man may tread on him, on whom before he durst not look) This is Pharaoh, and all his multitude, Ezek. 31. 18. Which if you would but take up,
It shall not descend After him, Says the Psalmist. Only this you may find on his Gravestone, (and there the poor Man may tread on him, on whom before he durst not look) This is Pharaoh, and all his multitude, Ezekiel 31. 18. Which if you would but take up,
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and look into the Graves and Tombs of those Chief ones of the Earth, (as the Prophet calls them) when nothing else is left, their very Bones would speak and say, We have been something; yea, all things, (as dying Severus said of himself) but now are nothing:
and look into the Graves and Tombs of those Chief ones of the Earth, (as the Prophet calls them) when nothing Else is left, their very Bones would speak and say, We have been something; yea, all things, (as dying Severus said of himself) but now Are nothing:
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and themselves often before? Where ever we come, either a Widdow of Tekoah lamenting, that her Husband is dead; or a David bewailing the untimely death of a faithful Jonathan, or a beloved Absalom; or a Centurion seeking for the Health of a Servant that is dear to him;
and themselves often before? Where ever we come, either a Widow of Tekoah lamenting, that her Husband is dead; or a David bewailing the untimely death of a faithful Johnathan, or a Beloved Absalom; or a Centurion seeking for the Health of a Servant that is dear to him;
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If it be delicate Fare thou affectest, thou must know that it could not keep Dives from Hell. Ahasuerus made a Feast, that lasted an hundred and fourscore days, Esth. 1. 3, 4. yet at last those many days were expired, ver. 5.
If it be delicate Fare thou affectest, thou must know that it could not keep Dives from Hell. Ahasuerus made a Feast, that lasted an hundred and fourscore days, Esth. 1. 3, 4. yet At last those many days were expired, ver. 5.
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To add no more, If they be goodly Buildings in which thou seatest thy Self and thy Perfection, yet (as Luke 21. 5, 6.) the left Ruines of such vast Edifices do plainly witness, that,
To add no more, If they be goodly Buildings in which thou seatest thy Self and thy Perfection, yet (as Lycia 21. 5, 6.) the left Ruins of such vast edifices do plainly witness, that,
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as some think, in the Text, which David by Faith foresaw) and the Lust thereof; whether you take it passively with Calvin, Concupiscentia for Quicquid concupiscitur, for that which is most desirable,
as Some think, in the Text, which David by Faith foresaw) and the Lust thereof; whither you take it passively with calvin, Concupiscence for Quicquid concupiscitur, for that which is most desirable,
though the World should continue, yet both it's Desirableness, and our Desire of it, will pass away. This Flower of the Field often loseth its sweet Smell before its Beauty The best of the former Perfections often cease to please and content, before they ceas• to be; and that either from a Satiety, which they bring,
though the World should continue, yet both it's Desirableness, and our Desire of it, will pass away. This Flower of the Field often loses its sweet Smell before its Beauty The best of the former Perfections often cease to please and content, before they ceas• to be; and that either from a Satiety, which they bring,
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and are now married, they affording, and we receiving most Contentment, are they violently pluckt asunder? Thus, Isa. 33. 9. Lebanon is ashamed and cut down,
and Are now married, they affording, and we receiving most Contentment, Are they violently plucked asunder? Thus, Isaiah 33. 9. Lebanon is ashamed and Cut down,
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and Nebuchadnezzar admiring, I know not whether it, or himself more, and saying, Is not this great Babel? &c. Even while the word was in his Mouth, there fell a Voice from Heaven, saying, O King Nebuchadnezzar, To thee, even to thee it's spoken;
and Nebuchadnezzar admiring, I know not whither it, or himself more, and saying, Is not this great Babel? etc. Even while the word was in his Mouth, there fell a Voice from Heaven, saying, Oh King Nebuchadnezzar, To thee, even to thee it's spoken;
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He saw it, but it was but once, for he looked again and sought it, but it could not be found, Psal. 37 35, 36. And all that he then saw, was this in the Text, An end of all Perfection.
He saw it, but it was but once, for he looked again and sought it, but it could not be found, Psalm 37 35, 36. And all that he then saw, was this in the Text, an end of all Perfection.
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And thus, in both these respects, we see plainly, that all the fore-named and the like Perfections are indeed but like Puddles or shallow Waters, in which you may,
And thus, in both these respects, we see plainly, that all the forenamed and the like Perfections Are indeed but like Puddles or shallow Waters, in which you may,
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and at the end of some few Years, there will come a last end of all, (take it as large as you will) an universal end of all Perfection. And so we have done with the first Vanity; the end of Length and Continuance, they will not last always.
and At the end of Some few years, there will come a last end of all, (take it as large as you will) an universal end of all Perfection. And so we have done with the First Vanity; the end of Length and Continuance, they will not last always.
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Naboth's Vineyard, is heavy, and discontented. And Haman, though he can make a Business of it to send for, and tell his Wife and Friends (I doubt not like a jolly Man) of the Glory of his Riches,
Naboth's Vineyard, is heavy, and discontented. And Haman, though he can make a Business of it to send for, and tell his Wife and Friends (I doubt not like a jolly Man) of the Glory of his Riches,
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There will one day come an Hour of Death, when all our Riches cannot purchase either Delivery, or Reprieve; and at last there will be a day of Arraignment and Judgment, which our greatest state now, cannot then exempt from.
There will one day come an Hour of Death, when all our Riches cannot purchase either Delivery, or Reprieve; and At last there will be a day of Arraignment and Judgement, which our greatest state now, cannot then exempt from.
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Or rather with the same Eye of Faith, look through all this seeming Perfection to the end of all. Our Hearts and Eyes therefore should not be terminated in these Out-sides of things.
Or rather with the same Eye of Faith, look through all this seeming Perfection to the end of all. Our Hearts and Eyes Therefore should not be terminated in these Outsides of things.
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I confess it is with many of our Worldly Men, as they say, it is with some of your devout Pilgrims to Mahomet's Tomb, who after that goodly sight use to pore so long on hot Iron, till they lose their Eye-sight.
I confess it is with many of our Worldly Men, as they say, it is with Some of your devout Pilgrim's to Mahomet's Tomb, who After that goodly sighed use to poor so long on hight Iron, till they loose their Eyesight.
Ours (I do not say, Pilgrims and Strangers, unless it be from God and the Common-wealth of Israel) do use to gaze so long on the Lustre of outward Vanities, that they lose both Eyes and Hearts, by which they might desire and find more divine and lasting Perfections. Thus did not Job, Chap. 31. 26. He beheld not the Sun when it shined,
Ours (I do not say, Pilgrim's and Strangers, unless it be from God and the Commonwealth of Israel) do use to gaze so long on the Lustre of outward Vanities, that they loose both Eyes and Hearts, by which they might desire and find more divine and lasting Perfections. Thus did not Job, Chap. 31. 26. He beheld not the Sun when it shined,
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And happy sure were his Eyes, that saw such things, which many other Kings and great Ones (I do not say, desire to see, but in truth) never saw, whose inward thought sometimes is, that their Houses shall continue for ever, and their Dwelling-places to all Generations, Psal. 49. 11. And it may be,
And happy sure were his Eyes, that saw such things, which many other Kings and great Ones (I do not say, desire to see, but in truth) never saw, whose inward Thought sometime is, that their Houses shall continue for ever, and their Dwelling-places to all Generations, Psalm 49. 11. And it may be,
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as though they could either overwrestle, or out-last the Almighty and Everlasting God, in their Hearts, say with them, Jer. 12. 4. He shall not see our last end.
as though they could either overwrestle, or outlast the Almighty and Everlasting God, in their Hearts, say with them, Jer. 12. 4. He shall not see our last end.
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and how frail they are, Psal. 39. 4. Unless it be in a Passion, (as some think this later Speech of David was spoken) thoughts of their end never come welcome.
and how frail they Are, Psalm 39. 4. Unless it be in a Passion, (as Some think this later Speech of David was spoken) thoughts of their end never come welcome.
that when we are in this kind perfect in our ways, as we have the Phrase of the Prince of Tyre, Ezek. 28. 15. we be not like him, lift up, and so grow contumelious to God or Man,
that when we Are in this kind perfect in our ways, as we have the Phrase of the Prince of Tyre, Ezekiel 28. 15. we be not like him, lift up, and so grow contumelious to God or Man,
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that now in this joyful time, we do not revel it with Belshazzar, and with those drunken Prophets, Isa. 56. 12. say, Come, I will fetch Wine, and we will fill our selves with strong Drink;
that now in this joyful time, we do not revel it with Belshazzar, and with those drunken prophets, Isaiah 56. 12. say, Come, I will fetch Wine, and we will fill our selves with strong Drink;
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And therefore when thou art the highest, be not high minded, but fear, that thy Sun may go down at Noon, that even then may come an end of all that thy Perfection.
And Therefore when thou art the highest, be not high minded, but Fear, that thy Sun may go down At Noon, that even then may come an end of all that thy Perfection.
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But now that the Fashion of this World passeth away, 1 Cor. 7. 29, 30, 31. we are now to learn another Lesson, to rejoyce as though we rejoyced not, and, to use this World, as though we used it not;
But now that the Fashion of this World passes away, 1 Cor. 7. 29, 30, 31. we Are now to Learn Another lesson, to rejoice as though we rejoiced not, and, to use this World, as though we used it not;
let's not hold fast Spiders webs, Job 8. 14, 15. And truly, how incongruous is it for the covetous Worldling, to have no end of his Labour, Eccles. 4. 8. And, to enlarge his desires as Hell, for these Perfections, that are both short and narrow, that help not much nor long? And therefore their end should put an end to our longing desires, teach us an holy Weanedness from them, when we have them.
let's not hold fast Spiders webs, Job 8. 14, 15. And truly, how incongruous is it for the covetous Worldling, to have no end of his Labour, Eccles. 4. 8. And, to enlarge his Desires as Hell, for these Perfections, that Are both short and narrow, that help not much nor long? And Therefore their end should put an end to our longing Desires, teach us an holy Weanedness from them, when we have them.
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Hence on the contrary it was that Micah's Mother did so fret and curse, when she lost her Silver, Judg. 17. 2. And that we oftentimes in such cases are so disconsolate,
Hence on the contrary it was that Micah's Mother did so fret and curse, when she lost her Silver, Judges 17. 2. And that we oftentimes in such cases Are so disconsolate,
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and sometimes desperate, because we only gaze and dote on these Perfections, and never look through them to their end: Whereas David (as Wise Men use to do) looking especially at Issues and Events, is before-hand prepared for any,
and sometime desperate, Because we only gaze and dote on these Perfections, and never look through them to their end: Whereas David (as Wise Men use to do) looking especially At Issues and Events, is beforehand prepared for any,
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1. Against the Insolency and Fury of all their Enemies, which, I confess, may last as long as themselves, (and therefore we have Ezek. 21. 29. themselves and their Iniquity ending together):
1. Against the Insolency and Fury of all their Enemies, which, I confess, may last as long as themselves, (and Therefore we have Ezekiel 21. 29. themselves and their Iniquity ending together):
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but cannot. Thus David comforted himself, when he rejoyced over his Adversaries, Psal. 9. 6. O thou Enemy, thy destructions are come to a perpetual end And if we would but o•serve God's dealing now in this kind, we should often see such Lions teeth broken; either their Power weakned,
but cannot. Thus David comforted himself, when he rejoiced over his Adversaries, Psalm 9. 6. Oh thou Enemy, thy destructions Are come to a perpetual end And if we would but o•serve God's dealing now in this kind, we should often see such Lions teeth broken; either their Power weakened,
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Presently upon Herod ▪ s being eaten up of Worms, it's added, that the Word of God grew and multiplied, Acts 12. 24. From which the Church of God in these troublesome Times, may have one Argument of Comfort.
Presently upon Herod ▪ s being eaten up of Worms, it's added, that the Word of God grew and multiplied, Acts 12. 24. From which the Church of God in these troublesome Times, may have one Argument of Comfort.
But the end of the other's Faith is their Salvation; and therefore called an Expected end, Jer. 29. 11. And there is hope in it, Jer. 31. 17. The one hath an end, and then as Nabal's, 1 Sam. 25. their hearts die within them.
But the end of the other's Faith is their Salvation; and Therefore called an Expected end, Jer. 29. 11. And there is hope in it, Jer. 31. 17. The one hath an end, and then as Nabal's, 1 Sam. 25. their hearts die within them.
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and you have heard of the patience of Job, and have seen what end the Lord made, saith the Apostle James, Chap. 5. 11. so happy, that it's as well worth our marking,
and you have herd of the patience of Job, and have seen what end the Lord made, Says the Apostle James, Chap. 5. 11. so happy, that it's as well worth our marking,
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Sell that you have, and give Alms to the Poor, and so provide your selves Bags, which wax not old, a Treasure in the Heavens, that faileth not, Luke 12. 33. Such wise Merchants we should be for our Souls thus now to improve these fading Perfections, that one day we may have a return made us in the things of a more durable Substance.
Fell that you have, and give Alms to the Poor, and so provide your selves Bags, which wax not old, a Treasure in the Heavens, that Faileth not, Lycia 12. 33. Such wise Merchant's we should be for our Souls thus now to improve these fading Perfections, that one day we may have a return made us in the things of a more durable Substance.
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Let us therefore labour to see an end of these Perfections, that so we may look out for something, which is more perfect, and which will abide with us for ever.
Let us Therefore labour to see an end of these Perfections, that so we may look out for something, which is more perfect, and which will abide with us for ever.
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that, as the School-Men use to say, that two things do concur to make up the Perfection of an inferiour Being, Aliquid secundum motum proprium, and, Aliquid secundum motum naturae superioris:
that, as the School-Men use to say, that two things do concur to make up the Perfection of an inferior Being, Aliquid secundum motum proprium, and, Aliquid secundum motum naturae superioris:
He is that Mountain, on which, I told you, St. Austin placed David, when he spake these words, Christus mons est, &c. Christ is the Mountain, from which only we may with David here descry the end of all other Perfections; for thou wilt never see an Emptiness in them, till thou hast found a Fulness, and All-sufficiency in Him. To this Hill therefore let us lift up our Hearts and Eyes, from whence comes our Help, our full, our everlasting Salvation.
He is that Mountain, on which, I told you, Saint Austin placed David, when he spoke these words, Christus mons est, etc. christ is the Mountain, from which only we may with David Here descry the end of all other Perfections; for thou wilt never see an Emptiness in them, till thou hast found a Fullness, and All-sufficiency in Him. To this Hill Therefore let us lift up our Hearts and Eyes, from whence comes our Help, our full, our everlasting Salvation.
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when they are brought to the Fruition of it, Noli hoerere in via, & non pervenire ad finem, as Austin speaks, Stay not below in these inferiour and worse Perfections.
when they Are brought to the Fruition of it, Noli hoerere in via, & non pervenire ad finem, as Austin speaks, Stay not below in these inferior and Worse Perfections.
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But seeing other perfections that have an end, are sometimes Hindrances, at the best but Helps; and it's a part of our Imperfection that we stand so much in need of them, let not our desires be terminated in them.
But seeing other perfections that have an end, Are sometime Hindrances, At the best but Helps; and it's a part of our Imperfection that we stand so much in need of them, let not our Desires be terminated in them.
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But whether with them, or without them, let us make sure of Christ, who hath an unchangeable Priesthood, and therefore is able to save us, NONLATINALPHABET, Heb. 7. 25. that is, evermore, (as you have it in the Margin) or to the utmost, (in the New) or Perfectly, (in the former Translation) and indeed Perfectly, because evermore; and to the utmost, and so supplies what we have seen other Perfections wanted, which did not always last,
But whither with them, or without them, let us make sure of christ, who hath an unchangeable Priesthood, and Therefore is able to save us,, Hebrew 7. 25. that is, evermore, (as you have it in the Margin) or to the utmost, (in the New) or Perfectly, (in the former translation) and indeed Perfectly, Because evermore; and to the utmost, and so supplies what we have seen other Perfections wanted, which did not always last,
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And therefore, to this purpose, what David said of the Blessed Man, the Father applieth to our Blessed Saviour, that he is the Tree planted by the Waters side.
And Therefore, to this purpose, what David said of the Blessed Man, the Father Applieth to our Blessed Saviour, that he is the Tree planted by the Waters side.
and being once savingly wrought is so firmly established, that all the Popish Arminian subtilties, or the Gates of Hell, shall never prevail against it.
and being once savingly wrought is so firmly established, that all the Popish Arminian subtleties, or the Gates of Hell, shall never prevail against it.
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And therefore it would be well, if we were so wise as to reach out for this Perfection; and to know at last, whatever perfection we may conceive to be in sinful Courses,
And Therefore it would be well, if we were so wise as to reach out for this Perfection; and to know At last, whatever perfection we may conceive to be in sinful Courses,
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yet that, in truth, it's Sin only that dasheth all our Perfection: Thou wast perfect in thy way, till Iniquity was found in thee, Ezek. 28. 15. And for it self, that how ever it may please for the present,
yet that, in truth, it's since only that dasheth all our Perfection: Thou wast perfect in thy Way, till Iniquity was found in thee, Ezekiel 28. 15. And for it self, that how ever it may please for the present,
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and promise more for the future, yet we shall find them to be deceitful Lusts; that they deprive us of endless Happiness for the enjoyment of short and empty Contentments;
and promise more for the future, yet we shall find them to be deceitful Lustiest; that they deprive us of endless Happiness for the enjoyment of short and empty Contentment's;
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So for Continuance, it resembles the Eternal Fountain from which it springs, NONLATINALPHABET, saith S. Chrysostom, Love never faileth, 1 Cor. 13. 8. The Fear of the Lord endureth for ever, Psal. 19. 9. This is that Way everlasting, Psal. 139. 24. Which either hath no end, or a very happy one.
So for Continuance, it resembles the Eternal Fountain from which it springs,, Says S. Chrysostom, Love never Faileth, 1 Cor. 13. 8. The fear of the Lord Endureth for ever, Psalm 19. 9. This is that Way everlasting, Psalm 139. 24. Which either hath no end, or a very happy one.
that when Death and Judgment shall come, and we stripped naked of all these fading Perfections, may not then be found altogether naked, but be Cloathed upon with our House from God, Eternal in the Heavens:
that when Death and Judgement shall come, and we stripped naked of all these fading Perfections, may not then be found altogether naked, but be Clothed upon with our House from God, Eternal in the Heavens:
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but now I see a woful end of all such Perfections: We on the contrary to our eternal Comfort, may say, something we have lost (though indeed no losers) we were sinful and miserable,
but now I see a woeful end of all such Perfections: We on the contrary to our Eternal Comfort, may say, something we have lost (though indeed no losers) we were sinful and miserable,
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We were holy, and humble, and thankful, &c. And so we are now, and so shall remain to all Eternity, never to see an end of this Perfection And therefore to conclude all in a word;
We were holy, and humble, and thankful, etc. And so we Are now, and so shall remain to all Eternity, never to see an end of this Perfection And Therefore to conclude all in a word;
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Let us all so labour, with David here, to see and end of all these Perfections, that we may have that begun here, which we may have at that day fully perfected, but never ended.
Let us all so labour, with David Here, to see and end of all these Perfections, that we may have that begun Here, which we may have At that day Fully perfected, but never ended.
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IN this Verse we have the exceeding Perfection of God's Word set out, by comparing it with the fading Shortness and narrow Scantness of all other outward Perfections. I have seen an end of all Perfection:
IN this Verse we have the exceeding Perfection of God's Word Set out, by comparing it with the fading Shortness and narrow Scantness of all other outward Perfections. I have seen an end of all Perfection:
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I come now to speak to that, which is especially intended in the Text; The large Extent and never-ended Length of God's Word: Thy Commandment is exceeding broad. The Point is:
I come now to speak to that, which is especially intended in the Text; The large Extent and never-ended Length of God's Word: Thy Commandment is exceeding broad. The Point is:
That in the end of all other Perfections God's Commandment is, and a Child of God may find it exceeding broad. In which two things to be explained. 1. What is meant by God's Commandment. 2. What by it's Exceeding breadth.
That in the end of all other Perfections God's Commandment is, and a Child of God may find it exceeding broad. In which two things to be explained. 1. What is meant by God's Commandment. 2. What by it's Exceeding breadth.
First, For the first, What's meant by Commandment: You must remember, that God's Word in this Psalm (in which the Psalmist intended to set out the Glory of it to the full) is called by diverse Names;
First, For the First, What's meant by Commandment: You must Remember, that God's Word in this Psalm (in which the Psalmist intended to Set out the Glory of it to the full) is called by diverse Names;
And so God's Word, his Commandments, his Threats (especially in reference to the Psalmists present Meaning and Occasion) his Promises are exceeding broad.
And so God's Word, his commandments, his Treats (especially in Referente to the Psalmists present Meaning and Occasion) his Promises Are exceeding broad.
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Secondly, What's then meant by this exceeding Breadth? What we translate exceeding broad, the Vulgar and the Antients according to their usual Translation of this word,
Secondly, What's then meant by this exceeding Breadth? What we translate exceeding broad, the vulgar and the Ancients according to their usual translation of this word,
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and accordingly our Translators, as in the Comparative, read it exceeding Broad; indeed, exceeding all length and breadth of other Perfections. But withal we must know, that this same word in Hebrew Language, which hath no such degrees of Comparison (as other Languages have) expresseth not only the Comparative degree; as though God's Commandment were only exceeding broad; that is, much broader than other Perfections: But it's one of the ways by which they express their Superlative degree, so that his meaning is, that it's not only exceeding broad, broader in the Comparative, but that it is exceeding broad, broadest of all, in the Superlative.
and accordingly our Translators, as in the Comparative, read it exceeding Broad; indeed, exceeding all length and breadth of other Perfections. But withal we must know, that this same word in Hebrew Language, which hath not such Degrees of Comparison (as other Languages have) Expresses not only the Comparative degree; as though God's Commandment were only exceeding broad; that is, much Broader than other Perfections: But it's one of the ways by which they express their Superlative degree, so that his meaning is, that it's not only exceeding broad, Broader in the Comparative, but that it is exceeding broad, broadest of all, in the Superlative.
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But (which is worse a great deal, and no better than Blasphemy) as many (if you will believe their Cardinal Cusa) as the Church in several Ages and upon several Occasions, shall be pleased to put upon it, i. e. It shall have as many Senses, as they Fancies and Fetches;
But (which is Worse a great deal, and no better than Blasphemy) as many (if you will believe their Cardinal Cusa) as the Church in several Ages and upon several Occasions, shall be pleased to put upon it, i. e. It shall have as many Senses, as they Fancies and Fetches;
Reaching all Conditions, Prosperity, v. 14, 72. Adversity, v. 54. Al• Sexes, Times, Places, all parts of body, faculties of Soul, Actions of both, and Circumstances of those Actions. I cannot exemplifie them all.
Reaching all Conditions, Prosperity, v. 14, 72. Adversity, v. 54. Al• Sexes, Times, Places, all parts of body, faculties of Soul, Actions of both, and circumstances of those Actions. I cannot exemplify them all.
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It's Life, v. 93. Comfort of Life, v. 50. End of Life, v 17. the Way, v. 35. Rule, v. 30. Counseller, v. 24. a chief Gift, v. 29 Better than thousands of Gold and Silver, v. 72. It's our Love, v. 47, 48. Joy, v. 14. Delight, v. 16. Choise, v. 30. Desire, v. 20, 40. Hope, v. 43. Trust, v. 42. Fear, v. 120, 161. that which he longs for, v. 40, 82. seeks after, v. 45, 94. cleaves to. v. 31. It's his All.
It's Life, v. 93. Comfort of Life, v. 50. End of Life, v 17. the Way, v. 35. Rule, v. 30. Counsellor, v. 24. a chief Gift, v. 29 Better than thousands of Gold and Silver, v. 72. It's our Love, v. 47, 48. Joy, v. 14. Delight, v. 16. Choice, v. 30. Desire, v. 20, 40. Hope, v. 43. Trust, v. 42. fear, v. 120, 161. that which he longs for, v. 40, 82. seeks After, v. 45, 94. cleaves to. v. 31. It's his All.
Only for more distinct Consideration of it, we must remember, that God's Word is here compared with all other Perfections, and its Breadth with their End.
Only for more distinct Consideration of it, we must Remember, that God's Word is Here compared with all other Perfections, and its Breadth with their End.
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For the Word of God is NONLATINALPHABET, quick and powerful, or, as the words are, living and active. It may be you'l ask, What's the strength of the Apostle's Reason? Strive to enter into this rest,
For the Word of God is, quick and powerful, or, as the words Are, living and active. It may be You'll ask, What's the strength of the Apostle's Reason? Strive to enter into this rest,
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One reached from Doeg to Judas, compare Psal. 109. 8. with Acts 1. 20. Yea, one reached from Enoch the 7th. from Adam to the Day of Judgment, Jude, ver. 14, 15. And so are all his Promises, which David (as I said) in the Text principally intends.
One reached from Doeg to Judas, compare Psalm 109. 8. with Acts 1. 20. Yea, one reached from Enoch the 7th. from Adam to the Day of Judgement, U^de, ver. 14, 15. And so Are all his Promises, which David (as I said) in the Text principally intends.
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or if settled, yet it's but poorly, not for ever, according to that as strong Expression, Psal. 39. 5. Verily every Man at his best estate, is altogether vanity;
or if settled, yet it's but poorly, not for ever, according to that as strong Expression, Psalm 39. 5. Verily every Man At his best estate, is altogether vanity;
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or, as the Hebrew is, all Men are all vanity, even NONLATINALPHABET (the same word in both places) when most settled and established, yet he continues not so long:
or, as the Hebrew is, all Men Are all vanity, even (the same word in both places) when most settled and established, yet he continues not so long:
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Nay, further, whereas if a Man should look at God's Word and Promise, as it is in our unsettled hearts, we are ready to think that it's as ready to waver as our Hearts are;
Nay, further, whereas if a Man should look At God's Word and Promise, as it is in our unsettled hearts, we Are ready to think that it's as ready to waver as our Hearts Are;
and our Unbelief makes us believe, that the Promise often is shaken withal, and when we are at our Wits-end, we are ready to think that God's Promise comes to an end too,
and our Unbelief makes us believe, that the Promise often is shaken withal, and when we Are At our Wits-end, we Are ready to think that God's Promise comes to an end too,
Was a word of Command the Guide of thy youth? I assure thee, it will be as good a Staff of thine age. And I assure you, a good Promise is a good Nurse, both to the young Babe,
Was a word of Command the Guide of thy youth? I assure thee, it will be as good a Staff of thine age. And I assure you, a good Promise is a good Nurse, both to the young Babe,
So truly here, a gracious Promise will be better than a good Garment, that will keep a poor Soul warm at heart Forty years together, and much longer than so.
So truly Here, a gracious Promise will be better than a good Garment, that will keep a poor Soul warm At heart Forty Years together, and much longer than so.
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Honour persumes a Man, and keeps him from stinking in Man's nostrils; but many a Man that is well esteemed of, may be poor enough. One Contentment helps usually but one Want,
Honour perfumes a Man, and keeps him from stinking in Man's nostrils; but many a Man that is well esteemed of, may be poor enough. One Contentment helps usually but one Want,
Say those of you that have most in this kind, Have you so much as you want nothing? Now truly, herein especially is seen the Exceeding breadth of God's Word and Promises.
Say those of you that have most in this kind, Have you so much as you want nothing? Now truly, herein especially is seen the Exceeding breadth of God's Word and Promises.
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and if so, then sure it is exceeding, exceeding broad. In this respect, though a Man were so outwardly happy, that he were clothed and harnessed Cap-a-pe, as you say, from top to toe in regard of outward Man;
and if so, then sure it is exceeding, exceeding broad. In this respect, though a Man were so outwardly happy, that he were clothed and harnessed Cap-a-pe, as you say, from top to toe in regard of outward Man;
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and in the Margent Restoring: But the same Phrase in the Original is used, Lam. 1. 16. NONLATINALPHABET, and it's taken for Comforting and Refreshing: The Comforter that should relieve, or refresh, or bring back my Soul, is far from me.
and in the Margin Restoring: But the same Phrase in the Original is used, Lam. 1. 16., and it's taken for Comforting and Refreshing: The Comforter that should relieve, or refresh, or bring back my Soul, is Far from me.
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The Law of the Lord is perfect converting, and so restoring, and so refreshing the Soul. Yea, this is a perfect Law indeed, that can thus convert, and refresh the Soul. It's a Metaphor taken from one in a Swoon, to whom you give Hot-waters to recover them;
The Law of the Lord is perfect converting, and so restoring, and so refreshing the Soul. Yea, this is a perfect Law indeed, that can thus convert, and refresh the Soul. It's a Metaphor taken from one in a Swoon, to whom you give Hot-waters to recover them;
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and so that same Phrase, is taken, Lam. 1. 11. which you may compare with Lam. 2. 11, 12. The poor famished Infants for Famine swoon in the streets, and pour out their Souls in their Mothers bosom.
and so that same Phrase, is taken, Lam. 1. 11. which you may compare with Lam. 2. 11, 12. The poor famished Infants for Famine swoon in the streets, and pour out their Souls in their Mother's bosom.
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as the word is, to bring back the Soul; which the other place said, was gone, and poured out. Just so is it sometimes with a poor hunger-starved Christian for his Soul, he Faints and Swoons, and you would think he would never be recovered more;
as the word is, to bring back the Soul; which the other place said, was gone, and poured out. Just so is it sometime with a poor Hunger-starved Christian for his Soul, he Faints and Swoons, and you would think he would never be recovered more;
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and all his other desirable pleasant things, though he should give them all (with them, Lam. 1. 11.) will not recover him and bring his Soul back again.
and all his other desirable pleasant things, though he should give them all (with them, Lam. 1. 11.) will not recover him and bring his Soul back again.
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Oh! but God's Commandment is exceeding broad, his Law is perfect indeed, when its NONLATINALPHABET when with some Promise or other, it can fetch again and refresh a fainting Soul, better than all your Hot-waters a swooning Body.
Oh! but God's Commandment is exceeding broad, his Law is perfect indeed, when its when with Some Promise or other, it can fetch again and refresh a fainting Soul, better than all your Hot-waters a swooning Body.
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Well, but God is Perfect, Mat. 5. 48. and so his Work perfect, Deut. 32. 4. and so his Word and Law perfect, Psal. 19. 7. His both Works and Word have a Tincture of himself.
Well, but God is Perfect, Mathew 5. 48. and so his Work perfect, Deuteronomy 32. 4. and so his Word and Law perfect, Psalm 19. 7. His both Works and Word have a Tincture of himself.
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He an Incomprehensible God, Job 11. 7, 8, 9. Canst thou by searching find out God? Canst thou find out the Almighty unto Perfection? The measure thereof is longer than the Earth, broader than the Sea. He without all Dimensions,
He an Incomprehensible God, Job 11. 7, 8, 9. Canst thou by searching find out God? Canst thou find out the Almighty unto Perfection? The measure thereof is longer than the Earth, Broader than the Sea. He without all Dimensions,
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but he puts the greatest word he can to it, saith in the Superlative NONLATINALPHABET Exceeding, yea Exceeding, exceeding broad, broader than either Earth or Sea, than any Creature;
but he puts the greatest word he can to it, Says in the Superlative Exceeding, yea Exceeding, exceeding broad, Broader than either Earth or Sea, than any Creature;
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2. As the former Reason was taken from the Author of the Word, so this from the End of it, expressed • Tim. 3. 16. All Scripture is given by Inspiration,
2. As the former Reason was taken from the Author of the Word, so this from the End of it, expressed • Tim. 3. 16. All Scripture is given by Inspiration,
But if it be able so to furnish him, then also other Men, because they are furnished from him. Well then, this is the End of God's Word, perfectly to furnish and supply us all in our righteous, and chearful Walking.
But if it be able so to furnish him, then also other Men, Because they Are furnished from him. Well then, this is the End of God's Word, perfectly to furnish and supply us all in our righteous, and cheerful Walking.
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If it should help me in many respects, and not supply me in all, I should not be so throughly furnished, as the Apostle there saith, the Word is able to do for me.
If it should help me in many respects, and not supply me in all, I should not be so thoroughly furnished, as the Apostle there Says, the Word is able to do for me.
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yet is a special part of this Commandment. But against their Error which hold the contrary, I have already spoken upon another Occasion, and therefore now forbear.
yet is a special part of this Commandment. But against their Error which hold the contrary, I have already spoken upon Another Occasion, and Therefore now forbear.
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Is it again so exceeding broad that it reacheth to all times? then Papists likewise may be hence confuted, which enlarge our abilities unto Works of supererrogation; as though we could exceed this Commandment, which is so exceeding broad: And on the other side they cut short and straiten the Law, in making some sins no sins,
Is it again so exceeding broad that it reaches to all times? then Papists likewise may be hence confuted, which enlarge our abilities unto Works of supererogation; as though we could exceed this Commandment, which is so exceeding broad: And on the other side they Cut short and straiten the Law, in making Some Sins no Sins,
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and do tell them, that had they Solomon's NONLATINALPHABET largeness or broadness of heart, (as the word signifies) 1 Kings 4. 29. Had they large broad hearts, even as the sand on the Sea-shore, as it's there said,
and do tell them, that had they Solomon's largeness or broadness of heart, (as the word signifies) 1 Kings 4. 29. Had they large broad hearts, even as the sand on the Seashore, as it's there said,
so large and broad, as must needs expatiate into humane and divine Writers, of either more late or ancient standing, whose vast apprehensions and readings cannot be terminated in the large Volumns of Divinity, Physick, Law-studies, or the like;
so large and broad, as must needs expatiate into humane and divine Writers, of either more late or ancient standing, whose vast apprehensions and readings cannot be terminated in the large Volumes of Divinity, Physic, Law-studies, or the like;
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I confess, it would cut off a great deal of that Babel's superfluous Learning, but this you should be sure of, you should in this Field meet with no poysoned Fountains, as you do in theirs.
I confess, it would Cut off a great deal of that Babel's superfluous Learning, but this you should be sure of, you should in this Field meet with no poisoned Fountains, as you do in theirs.
The thing therefore I exhort all, especially such as are or may be Students, is that of Paul to Timothy, 1 Tim. 4. 13. To give attendance to Reading; even diligently and faithfully to read and study the Scriptures, a thing which Men of great note in the Church thought not too mean for them.
The thing Therefore I exhort all, especially such as Are or may be Students, is that of Paul to Timothy, 1 Tim. 4. 13. To give attendance to Reading; even diligently and faithfully to read and study the Scriptures, a thing which Men of great note in the Church Thought not too mean for them.
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and Luther makes it one of the things, which he would require of a Minister, often to turn over the Bible. These (belike) looked at this broad Commandment, as new Planters would at a huge broad Continent, which would require a great deal of both time and pains fully to discover it;
and Luther makes it one of the things, which he would require of a Minister, often to turn over the bible. These (belike) looked At this broad Commandment, as new Planters would At a huge broad Continent, which would require a great deal of both time and pains Fully to discover it;
An Argument this is, which I should think necessary to enlarge my self in, were I in another place, where other Books (and it may be bad ones too) are more read and studied, than the Scripture.
an Argument this is, which I should think necessary to enlarge my self in, were I in Another place, where other Books (and it may be bad ones too) Are more read and studied, than the Scripture.
I my self have been present, when one answering his Act for the Degree next to a Doctor, could not find the Epistle to the Colossians; and was fain to excuse the matter by saying it was not in his Book:
I my self have been present, when one answering his Act for the Degree next to a Doctor, could not find the Epistle to the colossians; and was fain to excuse the matter by saying it was not in his Book:
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but truly I should desire you all to inlarge your selves in reading and studying this Commandment, which is so exceeding Broad. Sure in this broad Field you should find something worth getting.
but truly I should desire you all to enlarge your selves in reading and studying this Commandment, which is so exceeding Broad. Sure in this broad Field you should find something worth getting.
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Oh then it is very good gleaning in a Boaz Field, where we may glean even among the Sheaves, and have whole handfuls let fall for us, Ruth 2, 15, 16. I mean in the Word of God, where we may not only pick by Corns,
O then it is very good gleaning in a Boaz Field, where we may glean even among the Sheaves, and have Whole handfuls let fallen for us, Ruth 2, 15, 16. I mean in the Word of God, where we may not only pick by Corns,
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and therefore (as poor Folks you know will) let us glean and gather hard, especially seeing God hinders us not to glean among the Sheaves. As God said to Abraham in regard of Canaan his Inheritance, Gen. 13. 17. Go walk up and down in the length and breadth of it:
and Therefore (as poor Folks you know will) let us glean and gather hard, especially seeing God hinders us not to glean among the Sheaves. As God said to Abraham in regard of Canaan his Inheritance, Gen. 13. 17. Go walk up and down in the length and breadth of it:
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So we, that are Heirs of the Promises, let us walk up and down in the breadth of this goodly Inheritance of ours, of this exceeding broad Commandment. As it is Rich,
So we, that Are Heirs of the Promises, let us walk up and down in the breadth of this goodly Inheritance of ours, of this exceeding broad Commandment. As it is Rich,
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It was a complaint, which our Saviour took up against the Jews, John 8. 37. that his Word NONLATINALPHABET did not take place, or as the word is, could not find room there.
It was a complaint, which our Saviour took up against the jews, John 8. 37. that his Word did not take place, or as the word is, could not find room there.
And let me add that also, and I pray you therefore take heed, and remember what hath been said, that as the Command and Promise is broad, lasting to all Times,
And let me add that also, and I pray you Therefore take heed, and Remember what hath been said, that as the Command and Promise is broad, lasting to all Times,
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And the Curse can be as broad too, to cross thee in all thy Contentments, to wound thee both in Body and Soul, in every Joynt of the one, and Faculty of the other.
And the Curse can be as broad too, to cross thee in all thy Contentment's, to wound thee both in Body and Soul, in every Joint of the one, and Faculty of the other.
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See Zech. 5. 2, 3. The flying roll of the Curse was twenty Cubits long, and ten Cubits broad. Truly, God's Threat and Curse is as broad as all the miseries of this Life, nay, as broad as Hell.
See Zechariah 5. 2, 3. The flying roll of the Curse was twenty Cubits long, and ten Cubits broad. Truly, God's Threat and Curse is as broad as all the misery's of this Life, nay, as broad as Hell.
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not longer than Life, not so far as Heaven, no not so far as mine inward Man. Babylon's broad Walls are thrown down, Jer. 51. 58. they are unstedfast as Waters;
not longer than Life, not so Far as Heaven, no not so Far as mine inward Man. Babylon's broad Walls Are thrown down, Jer. 51. 58. they Are unsteadfast as Waters;
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To speak to the present occasion, pretty little Children are like pretty little Books, in which a Parent sometimes reads much that very well likes him:
To speak to the present occasion, pretty little Children Are like pretty little Books, in which a Parent sometime reads much that very well likes him:
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But blessed be God, may a Child of God say, who is sure that he hath part in God and his Promise, that I have another Book of a larger Volumn, of a far broader Page than all these outward comforts come to.
But blessed be God, may a Child of God say, who is sure that he hath part in God and his Promise, that I have Another Book of a larger Volume, of a Far Broader Page than all these outward comforts come to.
that when he sees an end come of this perfection, and of that, to be still thinking that there will at last come an end of all: and yet in the end of all even then to look unto this Commandment and word and promise of God, which the Text saith is so exceeding broad. As, Hath God straitned me in my estate? Take that out of the breadth of Gods Word. Hath he taken this pretty little child, this pretty little book, out of my hand, that I cannot read in it as formerly? Truly let us get a better, a bigger, a broader book into our hands, God's book,
that when he sees an end come of this perfection, and of that, to be still thinking that there will At last come an end of all: and yet in the end of all even then to look unto this Commandment and word and promise of God, which the Text Says is so exceeding broad. As, Hath God straitened me in my estate? Take that out of the breadth of God's Word. Hath he taken this pretty little child, this pretty little book, out of my hand, that I cannot read in it as formerly? Truly let us get a better, a bigger, a Broader book into our hands, God's book,
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and as much as he takes from us of outward contentments, to get as much and more from him in this broad Commandment and large Promises, and then we shall be no losers.
and as much as he Takes from us of outward contentment's, to get as much and more from him in this broad Commandment and large Promises, and then we shall be no losers.
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But let such think then of this exceeding broad Commandment. There is breadth and length and heighth and depth in Gods love passing knowledge, Ephes. 3. 18, 19. And there is such a breadth and exent in Gods promises that they can cover our greatest sores, reach the furthest out-liers if they would but come in.
But let such think then of this exceeding broad Commandment. There is breadth and length and height and depth in God's love passing knowledge, Ephesians 3. 18, 19. And there is such a breadth and exent in God's promises that they can cover our greatest sores, reach the furthest out-liers if they would but come in.
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But P. Fagius rightly concludes for both, NONLATINALPHABET, Holiness to the Lord: both ingraven, to let Aaron know what God was, and what he should be, especially in his holy Ministrations.
But P. Fagius rightly concludes for both,, Holiness to the Lord: both engraven, to let Aaron know what God was, and what he should be, especially in his holy Ministrations.
so full of holiness he, that on his very fore-head all might have read this NONLATINALPHABET Holiness to the Lord. For, such an High-Priest it became us to have, who was holy and harmless and separate from sinners, Hebr. 7. 26.
so full of holiness he, that on his very forehead all might have read this Holiness to the Lord. For, such an High-Priest it became us to have, who was holy and harmless and separate from Sinners, Hebrew 7. 26.
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And therefore passing by both these, the moral application of it especially to Ministers, and partly to all Christians will be the subject of my present discourse.
And Therefore passing by both these, the moral application of it especially to Ministers, and partly to all Christians will be the Subject of my present discourse.
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Which that it may be more orderly, give me leave in this Aarons Frontlet out of this and the adjacent verses to observe and handle these particulars. 1. Quid, what's expressed and required;
Which that it may be more orderly, give me leave in this Aaron's Frontlet out of this and the adjacent Verses to observe and handle these particulars. 1. Quid, what's expressed and required;
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1. The thing here ingraven on the Priest in the Law, and required of the Preacher of the Gospel is especially and above all Holiness. Not outward riches and greatness:
1. The thing Here engraven on the Priest in the Law, and required of the Preacher of the Gospel is especially and above all Holiness. Not outward riches and greatness:
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yet it's not it, but Holiness that's here ingraven in his Crown; Knowledge without Grace, Learning in the head, without Holiness in the forehead is but like a precious stone in a Toad's head,
yet it's not it, but Holiness that's Here engraven in his Crown; Knowledge without Grace, Learning in the head, without Holiness in the forehead is but like a precious stone in a Toad's head,
yet his Love and Dove is his undefiled one, and she is but one. Cant. 6. 8. And therefore I envy you not your sixty-Queens and eighty Concubines, and Virgins without number, your numerous numberless perfections of Arts and Tongues;
yet his Love and Dove is his undefiled one, and she is but one. Cant 6. 8. And Therefore I envy you not your sixty-Queens and eighty Concubines, and Virgins without number, your numerous numberless perfections of Arts and Tongues;
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had you all the perfections that could be named or thought of, I should not be like profane Porphyrie, who accounted it pity, that such an accomplished man as Paul was should be cast away upon our Religion,
had you all the perfections that could be nam or Thought of, I should not be like profane Porphyry, who accounted it pity, that such an accomplished man as Paul was should be cast away upon our Religion,
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1. We Ministers should be holy as separated to the Lord from worldly employments, not as though I approved the slow-bellied Romish Monkery of our dayes,
1. We Ministers should be holy as separated to the Lord from worldly employments, not as though I approved the slow-bellied Romish Monkery of our days,
St. Jerom saith, that sacerdos in foro is as bad an eye-sore, as Mercator in Templo, both to be whipt out. A Minister and a Market-man are not unisons.
Saint Jerome Says, that sacerdos in foro is as bad an eyesore, as Mercator in Templo, both to be whipped out. A Minister and a Marketman Are not unisons.
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It had been shameful, if true, that which Litprandus avoucheth of the Bishops of Greece in his time, Ipsi Agasones, Caupones, &c. that they were their own market-men,
It had been shameful, if true, that which Litprandus avoucheth of the Bishops of Greece in his time, Ipsi Agasones, Caupones, etc. that they were their own market-men,
I wish, I confess, that the former cause too often held not, for whereas the Scripture speaks of giving to Ministers, Prov. 3. 9. the vulgar renders it da pauperibus and not much amiss:
I wish, I confess, that the former cause too often held not, for whereas the Scripture speaks of giving to Ministers, Curae 3. 9. the Vulgar renders it da pauperibus and not much amiss:
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All Church-men's livings are not like his Lutterworth. If God were not the tribe of Levi's inheritance, the Priesthood to many an one would be but a poor one.
All Churchman's livings Are not like his Lutterworth. If God were not the tribe of Levi's inheritance, the Priesthood to many an one would be but a poor one.
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and if sordid too, now cursed be they of the Lord in so making him base and his Ministry contemptible, in defiling this NONLATINALPHABET (as Aarons miter is called Exod. 29. 6.) his holy crown, by casting it to the ground, and burying it in the earth.
and if sordid too, now cursed be they of the Lord in so making him base and his Ministry contemptible, in defiling this (as Aaron's miter is called Exod 29. 6.) his holy crown, by casting it to the ground, and burying it in the earth.
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and methinks I hear them return answer, that they therein do but agere de repetundis; according to lex talionis it is to cry quit because so many Ministers incroach on their occupations,
and methinks I hear them return answer, that they therein do but agere de repetundis; according to lex Talionis it is to cry quit Because so many Ministers encroach on their occupations,
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and prove Mechanicks, that so as it were according to the schooles doctrine in another point so many men may be brought in, to fill up the number of collapsed Angels:
and prove Mechanics, that so as it were according to the Schools Doctrine in Another point so many men may be brought in, to fill up the number of collapsed Angels:
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2. Though more ingenuous and liberal, so far as it cometh to the Apostle's NONLATINALPHABET viz. so far as to intangle him in the world, to hinder him in his holy function, 2 Tim. 2. 4. And here I wish our Church were no• sometimes sick of Physick-divines,
2. Though more ingenuous and liberal, so Far as it comes to the Apostle's viz. so Far as to entangle him in the world, to hinder him in his holy function, 2 Tim. 2. 4. And Here I wish our Church were no• sometime sick of Physick-divines,
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or to it as an Emporium to play, as some think, the merchant. Sure both wayes he made a bad voyage of it, which should make us steer aright by shaping our course point-blank on Christ's and his Church's service,
or to it as an Emporium to play, as Some think, the merchant. Sure both ways he made a bad voyage of it, which should make us steer aright by shaping our course point-blank on Christ's and his Church's service,
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and instead of Castor and Pollux, Acts 28. 11. let these two words be the sign of our ship, NONLATINALPHABET Holiness to the Lord in this kind of separation from ordinary employments.
and instead of Castor and Pollux, Acts 28. 11. let these two words be the Signen of our ship, Holiness to the Lord in this kind of separation from ordinary employments.
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and others another, sure I am Ezra followed the best, cap. 7. 10. he first prepares his heart to seek the Law, and then to do it, and not till then to teach it, just as Paul, that matchless pattern for preachers, that NONLATINALPHABET in regard of his divine contemplations,
and Others Another, sure I am Ezra followed the best, cap. 7. 10. he First prepares his heart to seek the Law, and then to do it, and not till then to teach it, just as Paul, that matchless pattern for Preachers, that in regard of his divine contemplations,
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and for his holy life NONLATINALPHABET, as St. Chrysostom calls him) you shall observe that he proves his own fidelity from his doctrines truth, 2 Cor. 1. 17, 18. there was not in him and his promises yea and nay, because the word and promises of God, which he preached, were not yea and nay: as though he had said, my practice is honest and true, because my doctrine is truth:
and for his holy life, as Saint Chrysostom calls him) you shall observe that he Proves his own Fidis from his doctrines truth, 2 Cor. 1. 17, 18. there was not in him and his promises yea and nay, Because the word and promises of God, which he preached, were not yea and nay: as though he had said, my practice is honest and true, Because my Doctrine is truth:
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The Priest was to view and to be amongst Lepers then, but was not wont to be infected with their Leprosie. It is our calling to be dealing with sinners, but should be our care not to be defiled with their sins. If our feet be beautiful, Rom. 10. 15. sure clean wayes become them.
The Priest was to view and to be among Lepers then, but was not wont to be infected with their Leprosy. It is our calling to be dealing with Sinners, but should be our care not to be defiled with their Sins. If our feet be beautiful, Rom. 10. 15. sure clean ways become them.
And here as Paul transferred all in a figure to himself and Apollos, 1 Cor. 4. 6. so will you please to give me leave to speak a little to my self? nor will it be time ill spent,
And Here as Paul transferred all in a figure to himself and Apollos, 1 Cor. 4. 6. so will you please to give me leave to speak a little to my self? nor will it be time ill spent,
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1. The first is the nearness of thy calling to God, who will be sanctified in all that draw near him, Lev. 10. 3. and therefore thou that standest before God, and as it were beholdest his face, hast need of holiness to the Lord on thy fore-head. It's holy ground thou standest on, need therefore to have shoes off. They are holy ordinances which thou handlest,
1. The First is the nearness of thy calling to God, who will be sanctified in all that draw near him, Lev. 10. 3. and Therefore thou that Standest before God, and as it were Beholdest his face, hast need of holiness to the Lord on thy forehead. It's holy ground thou Standest on, need Therefore to have shoes off. They Are holy ordinances which thou handlest,
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but what NONLATINALPHABET? It was an heavy charge laid upon Aaron, and which in part lights on thee, Numb. 18. 1. you shall bear the iniquity of the Sanctuary and of the Preist-hood.
but what? It was an heavy charge laid upon Aaron, and which in part lights on thee, Numb. 18. 1. you shall bear the iniquity of the Sanctuary and of the Priesthood.
And may not that be a great deal? and hadst not thou therefore need the more look about thee? This very consideration amongst others made Nazianzen's Basil defer his entrance on this calling,
And may not that be a great deal? and Hadst not thou Therefore need the more look about thee? This very consideration among Others made Nazianzen's Basil defer his Entrance on this calling,
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and Chrysostom's Basil by all means labour to avoid it, and made Chrysostom himself cry out, miror si potest aliquis Rectorum salvari (in Heb. 13. 17. Homil. 3.) And therefore although thy person be mean, yet thy calling is holy, so that although thou beest but as an earthen vessel, that is,
and Chrysostom's Basil by all means labour to avoid it, and made Chrysostom himself cry out, Mirror si potest aliquis Rectorum salvari (in Hebrew 13. 17. Homily 3.) And Therefore although thy person be mean, yet thy calling is holy, so that although thou Best but as an earthen vessel, that is,
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but poor and homely in regard of outward respects, yet thou shouldst be too as an earthen vessel, that is, very sweet and clean in regard of inward holiness: the treasure that is in thee,
but poor and homely in regard of outward respects, yet thou Shouldst be too as an earthen vessel, that is, very sweet and clean in regard of inward holiness: the treasure that is in thee,
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The Devil knows well, that the Priests sin is of greater Guilt, (and therefore in the Law had a greater Sacrifice, the Peoples a Goat, but his a Bullock) of greater Scandal, and likewise of greater Consequence; a Goliah's Sword behind the Priests Ephod, such a Weapon as none like to that, 1 Sam. 21. 9. If he go to Hell, he draweth it may be thousands after him.
The devil knows well, that the Priests since is of greater Gilded, (and Therefore in the Law had a greater Sacrifice, the Peoples a Goat, but his a Bullock) of greater Scandal, and likewise of greater Consequence; a goliath's Sword behind the Priests Ephod, such a Weapon as none like to that, 1 Sam. 21. 9. If he go to Hell, he draws it may be thousands After him.
This the Devil knoweth, and therefore watcheth, which should make us the more watchful, with this watch-word ever in Head and Heart, Holiness to the Lord.
This the devil Knoweth, and Therefore watches, which should make us the more watchful, with this watchword ever in Head and Heart, Holiness to the Lord.
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3. Thou preachest Holiness to others, and hast thou not then great reason to practise it? Thou that teachest another, teachest thou not thy self? Rom. 2. 21. The Coals of which Scripture are heaped upon that evil Servant, that's condemned out of his own mouth, Luke 19. 22. and goeth away with that doom, 1 Kings 20. 40. So shall thy judgment be, thy self hast decided it.
3. Thou Preachest Holiness to Others, and hast thou not then great reason to practise it? Thou that Teachest Another, Teachest thou not thy self? Rom. 2. 21. The Coals of which Scripture Are heaped upon that evil Servant, that's condemned out of his own Mouth, Lycia 19. 22. and Goes away with that doom, 1 Kings 20. 40. So shall thy judgement be, thy self hast decided it.
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Ministers, as Stars, must move as well as shine. Be not therefore like the Rechabites, who were Scribes, 1 Chron. 2. 55. to make evidences for other Mens Lands,
Ministers, as Stars, must move as well as shine. Be not Therefore like the Rechabites, who were Scribes, 1 Chronicles 2. 55. to make evidences for other Men's Lands,
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but had none of their own, Jer. 35. 8, 9, But follow the old Rule Per unumquodque, &c. illud magis. And therefore thou hadst need with the Priest in the Law, first to offer for tbine own cleansing, and then for the Peoples. He had a Sea to wash himself in,
but had none of their own, Jer. 35. 8, 9, But follow the old Rule Per unumquodque, etc. illud magis. And Therefore thou Hadst need with the Priest in the Law, First to offer for tbine own cleansing, and then for the Peoples. He had a Sea to wash himself in,
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And shall foul Souls be washt with foul Hands now, which often make them worse for handling? What? In this like Agricolae, Qui inculti colunt terram? Like the Whetstone, Dum alios acuit suae immemor hebetudinis? Nay,
And shall foul Souls be washed with foul Hands now, which often make them Worse for handling? What? In this like Agricolae, Qui inculti colunt terram? Like the Whetstone, Dum Alioth acuit suae immemor hebetudinis? Nay,
like the Plaister, Quod medetur vulneri, ipsum vero cum pure traditur Vulcano? Now fie on such incongruous non-sence, solecisms in Gods Husbandry and Chrirurgery.
like the Plaster, Quod medetur vulneri, ipsum vero cum pure traditur Vulcano? Now fie on such incongruous nonsense, solecisms in God's Husbandry and Chrirurgery.
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or curious speculations in his Preaching, or in a NONLATINALPHABET of outward Pomp or State in living? Was it with the breadth of a Cassock? Or the fat of a good Preferment? No:
or curious speculations in his Preaching, or in a of outward Pomp or State in living? Was it with the breadth of a Cassock? Or the fat of a good Preferment? No:
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These would have been to Paul, as Saul's Armour to David. Why, with what then was it? He tells you, 2 Cor. 6. 4, 6, 7. by Pureness, by Knowledg, by the Power of God.
These would have been to Paul, as Saul's Armour to David. Why, with what then was it? He tells you, 2 Cor. 6. 4, 6, 7. by Pureness, by Knowledge, by the Power of God.
Ye are Witnesses, and God also NONLATINALPHABET how holily, and justly, and unblameably we behaved our selves, &c. 1 Thes. 2. 10. I, this was the Credit of the Gospel, the Honour of their Persons, the Crown of their Ministry, through which,
You Are Witnesses, and God also how holily, and justly, and unblamably we behaved our selves, etc. 1 Thebes 2. 10. I, this was the Credit of the Gospel, the Honour of their Persons, the Crown of their Ministry, through which,
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as mean as they seemed, yet they were the very Glory of Christ. This Plate with NONLATINALPHABET Holiness to the Lord, on the Priests Fore-head is, NONLATINALPHABET the holy Crown, which adds Majesty to Himself, and Ministry.
as mean as they seemed, yet they were the very Glory of christ. This Plate with Holiness to the Lord, on the Priests Forehead is, the holy Crown, which adds Majesty to Himself, and Ministry.
When Ephraim speaks trembling, he exalts himself in Israel, but when he offends in Baal, he dies, Hos. 13. 1. The like may I say of a Minister, let him but hold up his Holiness,
When Ephraim speaks trembling, he exalts himself in Israel, but when he offends in Baal, he die, Hos. 13. 1. The like may I say of a Minister, let him but hold up his Holiness,
Yea, so Holy is God, and so jealous of the purity of his Ministers and ordinances, that Repentance (which as it were annihilates sin in others) scarce wipes off former foul sins so far,
Yea, so Holy is God, and so jealous of the purity of his Ministers and ordinances, that Repentance (which as it were annihilates since in Others) scarce wipes off former foul Sins so Far,
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Thus the false Prophet's scars stick by him long, Zech. 13. 6. And Levites once Idolatrous, prove after irregular, Ezek. 44. 10, 11, 12, 13. Caeteris quidem non imputatur quales fuerunt antequam sacro lavacro renascerentur (as he in St. Austins life) Its not imputed to others what they were before Baptism,
Thus the false Prophet's scars stick by him long, Zechariah 13. 6. And Levites once Idolatrous, prove After irregular, Ezekiel 44. 10, 11, 12, 13. Caeteris quidem non imputatur quales fuerunt antequam Sacred Lavacro renascerentur (as he in Saint Austins life) Its not imputed to Others what they were before Baptism,
but of a Bishop Paul requires, that he should have a good Report of them that are without: And it was a part of St. Austin's commendation in the same Author, that Talis erat quum ipse foris esset, ut ab his qui intus erant vir bonus haberi posset in suo quidem genere.
but of a Bishop Paul requires, that he should have a good Report of them that Are without: And it was a part of Saint Austin's commendation in the same Author, that Talis erat Whom ipse Foris esset, ut ab his qui intus Erant vir bonus haberi posset in Sue quidem genere.
A foul stain may not wholly make the Stuff unfit for ordinary use, but it will from its being ever fit for the Priest's Ephod. A sometimes-scandalous sinner may prove an eminent Christian;
A foul stain may not wholly make the Stuff unfit for ordinary use, but it will from its being ever fit for the Priest's Ephod. A sometimes-scandalous sinner may prove an eminent Christian;
And therefore in all these respects, on the Priests forehead let there be Holiness to the Lord. And thus I have dispatched the first particular Quid, what is expressed and required, it's Holiness.
And Therefore in all these respects, on the Priests forehead let there be Holiness to the Lord. And thus I have dispatched the First particular Quid, what is expressed and required, it's Holiness.
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And that's said to be on the forefront of his Miter, ver. 37. and on his Forehead, ver. 38. That is, 1. In his outward holy Ministrations, if without Superstition.
And that's said to be on the forefront of his Miter, ver. 37. and on his Forehead, ver. 38. That is, 1. In his outward holy Ministrations, if without Superstition.
Thus the Priests had a Laver to wash in, when they went into the Tabernacle, that they died not, Exod. 30. 18, 19, 20. It was death to come to the Altar,
Thus the Priests had a Laver to wash in, when they went into the Tabernacle, that they died not, Exod 30. 18, 19, 20. It was death to come to the Altar,
And therefore in the description of the Church of the Gospel, it is forbidden the Evangelical Levite in his ministration to wear Woollen, or to gird himself with any thing that causeh sweat, Ezek. 44. 17, 18. Not as though a Minister's Coat must needs be like John Baptist's of Camels hair, and not of Wooll; nor that it were unlawful for him to sweat at his work:
And Therefore in the description of the Church of the Gospel, it is forbidden the Evangelical Levite in his ministration to wear Woollen, or to gird himself with any thing that causeh sweat, Ezekiel 44. 17, 18. Not as though a Minister's Coat must needs be like John Baptist's of Camels hair, and not of Wool; nor that it were unlawful for him to sweat At his work:
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as the Reverend Prelates of our Church determine, are not) yet at least NONLATINALPHABET, that is, every way in a reverend and comely NONLATINALPHABET and NONLATINALPHABET becoming the Holiness of God's Presence and Ordinance.
as the Reverend Prelates of our Church determine, Are not) yet At least, that is, every Way in a reverend and comely and becoming the Holiness of God's Presence and Ordinance.
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and wherever it be, Holiness doth, and will become it for ever. For this purpose it was, that in Jerusalem of old the Dung-gate was removed from the Temple as far as could be,
and wherever it be, Holiness does, and will become it for ever. For this purpose it was, that in Jerusalem of old the Dung-gate was removed from the Temple as Far as could be,
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If the Jewish Temple must not be near the Dung-gate, then sure it's no reason that Christian Temples should be made Dung-hills, unbecoming the Presence of God and his People.
If the Jewish Temple must not be near the Dung-gate, then sure it's no reason that Christian Temples should be made Dunghills, unbecoming the Presence of God and his People.
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God would have his Sacrifices brought, but not his Altar (through the Sacrificer's oppression) covered with the tears of the Poor, Mal. 2. 13. I desire that the Church may be repaired:
God would have his Sacrifices brought, but not his Altar (through the Sacrificer's oppression) covered with the tears of the Poor, Malachi 2. 13. I desire that the Church may be repaired:
If in better Times Holiness should be on the Souldier's Horse-bridles, Zec. 14. 20. then in the very worst, at least on Aaron's Forehead there should be Holiness to the Lord. If a comely NONLATINALPHABET be required in the outward behaviour of all Christians, much more a reverend NONLATINALPHABET in Ministers carriages.
If in better Times Holiness should be on the Soldier's Horse-bridles, Zechariah 14. 20. then in the very worst, At least on Aaron's Forehead there should be Holiness to the Lord. If a comely be required in the outward behaviour of all Christians, much more a reverend in Ministers carriages.
Paul's NONLATINALPHABET, Vigilant, Sober, of good Behaviour, with all Gravity, 1 Tim. 3. 2, 4. cometh up to this holy amiable Gravity in a Minister, which may either win Love, or command Reverence.
Paul's, Vigilant, Sobrium, of good Behaviour, with all Gravity, 1 Tim. 3. 2, 4. comes up to this holy amiable Gravity in a Minister, which may either win Love, or command reverence.
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and yet that the least wantonness might blush under such a Christian Cato's eye. It was his advice, Ʋt plebeculae aspectum fugiat, vel coram plebe se tanquam mysterium adhibeat:
and yet that the least wantonness might blush under such a Christian Cato's eye. It was his Advice, Ʋt plebeculae aspectum fugiat, vel coram plebe se tanquam mysterium adhibeat:
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as having, besides a common Christian's boldness and zeal, the advantage of a Minister's Calling, to bear them out in it. And therefore to conclude this;
as having, beside a Common Christian's boldness and zeal, the advantage of a Minister's Calling, to bear them out in it. And Therefore to conclude this;
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not for those that in these places (as the Prophets of old, 2 Chron. 24. 20.) stand above God's People. Let Drunkenness be read in other Men's misfigured Copper-faces,
not for those that in these places (as the prophets of old, 2 Chronicles 24. 20.) stand above God's People. Let drunkenness be read in other Men's misfigured Copper-faces,
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For so indeed Rome's high Priest, when in his Pontificalibus, would have that title like another Aaron on his Fore-head, Holiness to the Lord. But St. John unmasks the Whore,
For so indeed Rome's high Priest, when in his Pontificalibus, would have that title like Another Aaron on his Forehead, Holiness to the Lord. But Saint John unmasks the Whore,
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Some Preachers have been Christian Hermogenes 's, Men when Children, but Children ever after. Some so hasty, that they cannot stay the time of Engraving and Polishing.
some Preachers have been Christian Hermogenes is, Men when Children, but Children ever After. some so hasty, that they cannot stay the time of Engraving and Polishing.
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A little Painting or washing over with the Name, rather than the Learning of a year or two's-continuance in the University, fits too many for the Country, which would have been too deep, they think, if they had stayed longer;
A little Painting or washing over with the Name, rather than the Learning of a year or two's-continuance in the university, fits too many for the Country, which would have been too deep, they think, if they had stayed longer;
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or else at first get on some Saul's armour • •n another's borrowed paines) which after such levis armaturae mili••s cannot go in, winding up the string to so high a peg,
or Else At First get on Some Saul's armour • •n another's borrowed pains) which After such levis armaturae mili••s cannot go in, winding up the string to so high a peg,
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but only I add that every one is not a Cyprian, in whom tritura sement•m praevênit, vindemia palmitem, poma radicem, as Pontius his D•acon speaks of him in his life,
but only I add that every one is not a Cyprian, in whom tritura sement•m praevênit, vindemia palmitem, poma Radicem, as Pontius his D•acon speaks of him in his life,
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It hath been no wonder to hear of the Vine and Olive-tree, when once they come to bear rule over other trees, to lose their former fatness and sweetness:
It hath been no wonder to hear of the Vine and Olive-tree, when once they come to bear Rule over other trees, to loose their former fatness and sweetness:
as made him grow upon his work, and (as Divines have observed out of the course of the Gospel) to have been more frequent in preaching toward the end of his Ministry:
as made him grow upon his work, and (as Divines have observed out of the course of the Gospel) to have been more frequent in preaching towards the end of his Ministry:
or if active, but like him, that sobrius accessit ad evertendam Rempub. But such unfaithful stewards must one day give an account of their stewardship, who will share stakes with their Lord, set down fifty for their Lord, and fifty for themselves;
or if active, but like him, that Sobrius accessit ad evertendam Rempub But such unfaithful Stewards must one day give an account of their stewardship, who will share stakes with their Lord, Set down fifty for their Lord, and fifty for themselves;
Like as the Roman Conquerors in their triumphs were wont to go up to the Capitol and there to offer up their triumphant Crowns and Garlands to Jupiter Capitolinus: Even so we Presbyters with those twenty four, Rev. 4. 10, 11. should take off our crowns from off our own heads, and cast them before the throne at Christs feet saying, Thou art worthy O Lord to receive glory and honour and power;
Like as the Roman Conquerors in their Triumphos were wont to go up to the Capitol and there to offer up their triumphant Crowns and Garlands to Jupiter Capitoline: Even so we Presbyters with those twenty four, Rev. 4. 10, 11. should take off our crowns from off our own Heads, and cast them before the throne At Christ feet saying, Thou art worthy Oh Lord to receive glory and honour and power;
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for whilst an humble Minister of Christ freely and heartily acknowledgeth and saith, my Ministerial dignity and sanctity, my holy doctrine, life and fruit of both, all is from thee,
for while an humble Minister of christ freely and heartily acknowledgeth and Says, my Ministerial dignity and sanctity, my holy Doctrine, life and fruit of both, all is from thee,
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and therefore I throw down my crown at thy feet, and say, thou art worthy, &c. It is all one with Aaron to come forth with this ingraven clearly on his forehead, Sanctitas Jehovae, holiness to the Lord.
and Therefore I throw down my crown At thy feet, and say, thou art worthy, etc. It is all one with Aaron to come forth with this engraven clearly on his forehead, Sanctitas Jehovae, holiness to the Lord.
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5. The last particular is the finis cujus gratiâ, and that is the peoples benefit, vers. 38. Holiness must be on Aaron's forehead, that the peoples holy offerings might be accepted, and the iniquities of them pardoned; for what I have been all this while speaking of Ministers faults and duties, it hath not been to discover a Noah's shame, that a Cham might laugh;
5. The last particular is the finis cujus gratiâ, and that is the peoples benefit, vers. 38. Holiness must be on Aaron's forehead, that the peoples holy offerings might be accepted, and the iniquities of them pardoned; for what I have been all this while speaking of Ministers Faults and duties, it hath not been to discover a Noah's shame, that a Cham might laugh;
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and his servants the Ministers need proportionably be the more holy in heart and forehead, that they may lift up purer hands for a polluted people; as the Levites of old were given to Israel, to make atonement for them, that there might be no plague among them,
and his Servants the Ministers need proportionably be the more holy in heart and forehead, that they may lift up Purer hands for a polluted people; as the Levites of old were given to Israel, to make atonement for them, that there might be no plague among them,
that, must the Priest be holy, then sure they had need be humble, for this tells them that they are unholy. Joshua's rags were the peoples sins more than his own, Zech. 3. 3. and Aarons holy crown holds out,
that, must the Priest be holy, then sure they had need be humble, for this tells them that they Are unholy. Joshua's rags were the peoples Sins more than his own, Zechariah 3. 3. and Aaron's holy crown holds out,
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but by their holy life to be their better example, by their holy doctrine to be their better instruction, by their more holy prayers better to prevail with God for pardon of their sins and acceptance of their duties and services.
but by their holy life to be their better Exampl, by their holy Doctrine to be their better instruction, by their more holy Prayers better to prevail with God for pardon of their Sins and acceptance of their duties and services.
as holiness be stamped and ingraven, even to sink deep, and last long, that all may be to the Lord and his praise, and for his people and their benefit.
as holiness be stamped and engraven, even to sink deep, and last long, that all may be to the Lord and his praise, and for his people and their benefit.
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And now for close, as Gregory in the end of his Pastoral once said, so I in the end of my Sermon, Pulchrum depinxi pastorem pictor f••us, I have endeavoured to present you with a poor portraiture of an holy Minister, which I must confess I my self cannot attain to;
And now for close, as Gregory in the end of his Pastoral once said, so I in the end of my Sermon, Pulchrum depinxi Pastorem pictor f••us, I have endeavoured to present you with a poor portraiture of an holy Minister, which I must confess I my self cannot attain to;
for the Prophet, Zechary when he comes to speak of a foolish shepherd, he puts a Jod Paragogicum to it NONLATINALPHABET, cap. 11. 15. to express, (as Brixianus hath observed) that if the shepherd be a fool, he is a fool of all fools: and therefore Bernard is not to be blamed for being so bold and plain with Pope Eugenius himself, hîc, hîc non parco tibi, ut parcat Deus.
for the Prophet, Zechariah when he comes to speak of a foolish shepherd, he puts a Jod Paragogicum to it, cap. 11. 15. to express, (as Brixianus hath observed) that if the shepherd be a fool, he is a fool of all Fools: and Therefore Bernard is not to be blamed for being so bold and plain with Pope Eugenius himself, hîc, hîc non parco tibi, ut parcat Deus.
But yet when I see blessed Constantine in the Counsel of Nice drawing a vail over the Bishops blemishes, I would not in this profane scoffing age withdraw the curtain to expose them to a Michal's eye.
But yet when I see blessed Constantine in the Counsel of Nicaenae drawing a Vail over the Bishops blemishes, I would not in this profane scoffing age withdraw the curtain to expose them to a Michal's eye.
Young Timothy, though in place, is yet wished not to rebuke an Elder, but to intreat him as a Father, and the younger men as brethren, 1 Tim. 5. 1. And therefore for close, Reverend Fathers and Brethren, suffer a younger Timothy to do his office,
Young Timothy, though in place, is yet wished not to rebuke an Elder, but to entreat him as a Father, and the younger men as brothers, 1 Tim. 5. 1. And Therefore for close, Reverend Father's and Brothers, suffer a younger Timothy to do his office,
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even to intreat and beseech all his Seniors as Fathers, and his Juniors as Brethren, and to charge himself especially, that we all of us would labour first to get Holiness into the heart,
even to entreat and beseech all his Seniors as Father's, and his Juniors as Brothers, and to charge himself especially, that we all of us would labour First to get Holiness into the heart,
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and then to express it so in our outward Ministrations and Carriages, that all that look on may see and read in Aaron's Fore-head ingraven NONLATINALPHABET.
and then to express it so in our outward Ministrations and Carriages, that all that look on may see and read in Aaron's Forehead engraven.
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And what remaineth now? But that after I have thus besought you, all of us now humbly befeech the Lord, that He would please to sanctifie his own Name, and further his Service by his Servants Holiness.
And what remains now? But that After I have thus besought you, all of us now humbly befeech the Lord, that He would please to sanctify his own Name, and further his Service by his Servants Holiness.
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and Maintenance, and Honour, but especially with thine own Saving Grace in their hearts, that thy Priests may be clothed with Righteousness, and that on their very Fore-heads all may read Holiness, and that not for themselves and their own advantage,
and Maintenance, and Honour, but especially with thine own Saving Grace in their hearts, that thy Priests may be clothed with Righteousness, and that on their very Foreheads all may read Holiness, and that not for themselves and their own advantage,
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And therefore, Blessing, and Honour, and Glory, and Power, be unto Him that sitteth on the Throne, and unto the Lamb for ever and ever. Amen. Tibi Domine Jesu.
And Therefore, Blessing, and Honour, and Glory, and Power, be unto Him that Sitteth on the Throne, and unto the Lamb for ever and ever. Amen. Tibi Domine Jesu.
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yet) especially to his Ministers, and so in them you may observe these three particulars. 1. The dignity, utility, necessity of their Ministry Metaphorically expressed in the first words, NONLATINALPHABET.
yet) especially to his Ministers, and so in them you may observe these three particulars. 1. The dignity, utility, necessity of their Ministry Metaphorically expressed in the First words,.
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First, Most hopeless and irrecoverable in those words, NONLATINALPHABET, Wherewith shall it be salted? Secondly, Most useless and unprofitable; in those NONLATINALPHABET. It's thenceforth good for nothing. Thirdly, Most rejectaneous and contemptible;
First, Most hopeless and irrecoverable in those words,, Wherewith shall it be salted? Secondly, Most useless and unprofitable; in those. It's thenceforth good for nothing. Thirdly, Most rejectaneous and contemptible;
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So that S•lmeron's collection from that Clause [ Wherewith shall it be salted? ] viz. That their Prelates (as such) may neither be instructed nor corrected (hand saliuntur) savoureth only of Popish Tyranny;
So that S•lmeron's collection from that Clause [ Wherewith shall it be salted? ] viz. That their Prelates (as such) may neither be instructed nor corrected (hand saliuntur) savoureth only of Popish Tyranny;
otherwise is insipid, and (as Spanhem adds) in regard of them ominous, portending according to the tenure of the Text, that they are irrecoverably unsavoury. Whatever theirs do, ours will challenge no such Exemption,
otherwise is insipid, and (as Spanhem adds) in regard of them ominous, portending according to the tenure of the Text, that they Are irrecoverably unsavoury. Whatever theirs do, ours will challenge no such Exemption,
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and it is I hope here needless, seeing our reverend Diocesan comes now this second time, either to cure or cast out our unsavoury Salt, as he did some of it the last time.
and it is I hope Here needless, seeing our reverend Diocesan comes now this second time, either to cure or cast out our unsavoury Salt, as he did Some of it the last time.
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By your care, and God's blessing upon his own Word, that work may be either furthered or prevented, that when they seek for Iniquity, they may find none, whilst we all hear and fear; Hear that we are the Salt of the Earth, and fear the losing of our savour, lest being profitable for nothing, we be cast out by God,
By your care, and God's blessing upon his own Word, that work may be either furthered or prevented, that when they seek for Iniquity, they may find none, while we all hear and Fear; Hear that we Are the Salt of the Earth, and Fear the losing of our savour, lest being profitable for nothing, we be cast out by God,
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But what? NONLATINALPHABET, Salt ]. No Popish Priest, I hope, will Transubstantiate himself, as Lot's Wife, into a Pillar of Salt, because of this phrase,
But what?, Salt ]. No Popish Priest, I hope, will Transubstantiate himself, as Lot's Wife, into a Pillar of Salt, Because of this phrase,
It's Propositio impropria disparati de disparato, and holds out a Similitude, that what Salt is and doth to Flesh and other Food, that the Ministry is: To what?
It's Proposition impropria disparati de disparato, and holds out a Similitude, that what Salt is and does to Flesh and other Food, that the Ministry is: To what?
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in which (as Chrysostom observes, and others after him) was the Apostles Prerogative, whose Episcopacy was Oecumenical, sent to season and enlighten the whole World, Mat. 28. 19. when Prophets only to Palestina, and other Ministers now to their Plats and Angles.
in which (as Chrysostom observes, and Others After him) was the Apostles Prerogative, whose Episcopacy was Ecumenical, sent to season and enlighten the Whole World, Mathew 28. 19. when prophets only to Palestine, and other Ministers now to their Plats and Angles.
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so it's the Salt of the Earth now, as the Apostles (our Saviour here saith) were then. Not so much in regard of their Persons as their Office, Quae verbi propria, &c. As Chemnitius saith, that being transferred to them, which was proper to the Word;
so it's the Salt of the Earth now, as the Apostles (our Saviour Here Says) were then. Not so much in regard of their Persons as their Office, Quae verbi propria, etc. As Chemnitz Says, that being transferred to them, which was proper to the Word;
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they by reason of it, and it by reason of Jesus Christ held out in it, who as he is the true Light that lightens every one that comes into the World, John 1. 9. So he is the true Salt of the whole Earth;
they by reason of it, and it by reason of jesus christ held out in it, who as he is the true Light that lightens every one that comes into the World, John 1. 9. So he is the true Salt of the Whole Earth;
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But if otherwise we be the Salt of the Earth, they should honour and reverence us being far above them in our Office. That Comparison (as Pareus observes) holds forth Officium & Officii dignitatem, as well our Dignity as our Duty.
But if otherwise we be the Salt of the Earth, they should honour and Reverence us being Far above them in our Office. That Comparison (as Pareus observes) holds forth Officium & Officii dignitatem, as well our Dignity as our Duty.
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This of salt is sufficient, quo nihil utilius, saith the Proverb, sine quo vita humana nequit degere, without which man cannot live, saith Pliny: Not keep house in time of peace,
This of salt is sufficient, quo nihil Utilius, Says the Proverb, sine quo vita Humana nequit degere, without which man cannot live, Says pliny: Not keep house in time of peace,
and Homer can give it no less than NONLATINALPHABET, Divine, for its Epithet, they using (as Plutarch observes) to honour such things as were of general and necessary use with the title of Divinity. Divines we are by our calling,
and Homer can give it no less than, Divine, for its Epithet, they using (as Plutarch observes) to honour such things as were of general and necessary use with the title of Divinity. Divines we Are by our calling,
Let not therefore our people grudge us our double Honour, 1 Tim. 5. 17. by whom they have such a multiplied and universal blessing. Of Repute and Respect.
Let not Therefore our people grudge us our double Honour, 1 Tim. 5. 17. by whom they have such a multiplied and universal blessing. Of Repute and Respect.
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as they are usually esteemed by the insipid earth-wo•m qui centum mystas •urto centusse licetur. To spill this salt, let it ever be ominous, •ecause it •ill never be superstitious. Of Maintenance:
as they Are usually esteemed by the insipid earth-wo•m qui centum mystas •urto centusse licetur. To spill this salt, let it ever be ominous, •ecause it •ill never be superstitious. Of Maintenance:
And from the rich, whose greatest dainties without this salt will be but like Job's white of an egg, cap. 6. 6. and greatest estates and honours but like Jericho's tall palm-trees, which grow upon barren earth,
And from the rich, whose greatest dainties without this salt will be but like Job's white of an egg, cap. 6. 6. and greatest estates and honours but like Jericho's tall palm-trees, which grow upon barren earth,
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Nor Mechanicks from the Loom or Last, insipid insulse animals, quibus anima est pro sale, ut suibus, whose souls are only as salt to keep their bodies from stinking,
Nor Mechanics from the Loom or Last, insipid insulse animals, quibus anima est Pro sale, ut suibus, whose Souls Are only as salt to keep their bodies from stinking,
so too often in the Church, when men are so blemished in body, mind, carriage as that they are fit for no other employment, they are by their parents or friends or themselves dyed black: for such-coloured salt Theoprastus speaks of,
so too often in the Church, when men Are so blemished in body, mind, carriage as that they Are fit for no other employment, they Are by their Parents or Friends or themselves died black: for such-coloured salt Theoprastus speaks of,
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2. And therefore I pass on from our Dignity, which such dishonour, to our Duty, which I desire we may all make conscience of, which this comparison of the salt also puts us in mind of,
2. And Therefore I pass on from our Dignity, which such dishonour, to our Duty, which I desire we may all make conscience of, which this comparison of the salt also puts us in mind of,
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And in both, as we go along, we shall note the contrary unsavouriness, when the salt hath lost its savour, which is the second part of the Text, that when we come to it, we may the less insist on it.
And in both, as we go along, we shall note the contrary unsavoriness, when the salt hath lost its savour, which is the second part of the Text, that when we come to it, we may the less insist on it.
There must be Oyl in the Vessel or else it will not shine long in the Lamp, Mat. 25. 4. There must be waters in our own Cisterns, yea living, running waters in our own Well, if we would have them run over so,
There must be Oil in the Vessel or Else it will not shine long in the Lamp, Mathew 25. 4. There must be waters in our own Cisterns, yea living, running waters in our own Well, if we would have them run over so,
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as that our Fountains be dispersed abroad, and rivers of waters in the streets, Prov. 5. 15, 16. Ezra that ready Scribe herein writes us a perfect copy, who prepared his heart first to seek the Law of the Lord;
as that our Fountains be dispersed abroad, and Rivers of waters in the streets, Curae 5. 15, 16. Ezra that ready Scribe herein writes us a perfect copy, who prepared his heart First to seek the Law of the Lord;
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and then thirdly to teach it, Cap. 7. 10. This, this is rectissima methodus concionandi, the right method of Preaching, with the Priests in the Law to have a Sea, in which they first wash themselves,
and then Thirdly to teach it, Cap. 7. 10. This, this is rectissima Method concionandi, the right method of Preaching, with the Priests in the Law to have a Sea, in which they First wash themselves,
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as well as Lavers, in which afterward they wash the sacrifices; which we should labour to offer up as an holy and sweet smelling savour to God in Christ (Rom. 15. 16.) washed in the Laver; but then we our selves first should be washed in the Sea of Christ's bloud: salted with salt, Mark 9. 49. And therefore we had need have the salt of wisdom and grace, of integrity and incorruption in our selves;
as well as Lavers, in which afterwards they wash the Sacrifices; which we should labour to offer up as an holy and sweet smelling savour to God in christ (Rom. 15. 16.) washed in the Laver; but then we our selves First should be washed in the Sea of Christ's blood: salted with salt, Mark 9. 49. And Therefore we had need have the salt of Wisdom and grace, of integrity and incorruption in our selves;
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And therefore on the contrary, as our Saviour in that place elegantly expresseth it NONLATINALPHABET, the Salt is unsalted. The Minister is not himself,
And Therefore on the contrary, as our Saviour in that place elegantly Expresses it, the Salt is unsalted. The Minister is not himself,
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Especially if withall insulse and of an unsavoury spirit, qui crapulam olet, that smells strong of vomit, and drunkenness, and uncleanness, as some did of old, Isai. 28. 8. and such filth is not swept wholly out of the house of God to this day.
Especially if withal insulse and of an unsavoury Spirit, qui crapulam olet, that smells strong of vomit, and Drunkenness, and uncleanness, as Some did of old, Isaiah 28. 8. and such filth is not swept wholly out of the house of God to this day.
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and only add with Bernard speaking of the great multitudes of scandalous Clerks in his time, aliuding to that Isai. 9. 3. Multiplicâstî gentem, sed non magnificásti laetitiam, Lord Jesus, by multitudes of such thy retinue is increased,
and only add with Bernard speaking of the great Multitudes of scandalous Clerks in his time, aliuding to that Isaiah 9. 3. Multiplicâstî gentem, sed non magnificásti laetitiam, Lord jesus, by Multitudes of such thy retinue is increased,
but thy Name is no way magnified, nor thy people seasoned, because they have not salt in themselves, which was the first part of their duty, but not all.
but thy Name is no Way magnified, nor thy people seasoned, Because they have not salt in themselves, which was the First part of their duty, but not all.
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as whereby they may season others. (And therefore Chrysostom very fitly observes that the graces, which in the foregoing part of the Chapter he commends to his Disciples, were such as were of common use, by which not only we are good,
as whereby they may season Others. (And Therefore Chrysostom very fitly observes that the graces, which in the foregoing part of the Chapter he commends to his Disciples, were such as were of Common use, by which not only we Are good,
Gods Deputies, and in this like him, in being good and doing good, Psal. 119. 68.) Oyl, not only in the Vessel, but so as to shine forth in the Lamp to others;
God's Deputies, and in this like him, in being good and doing good, Psalm 119. 68.) Oil, not only in the Vessel, but so as to shine forth in the Lamp to Others;
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but so as to be rich in good works, NONLATINALPHABET ready to distribute, willing and able to communicate: Not only Men, but Fathers to beget others to God after their own likeness: not onely living stones, but Builders to edify and build up others a spiritual house to God:
but so as to be rich in good works, ready to distribute, willing and able to communicate: Not only Men, but Father's to beget Others to God After their own likeness: not only living stones, but Builders to edify and built up Others a spiritual house to God:
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And here now for both, viz. Wherein Christ meaneth that we should be like salt. When he calleth us the salt of the earth, we must not think he means in the worse sense, that as salt makes the earth barren, so they should their hearers; which yet too many do.
And Here now for both, viz. Wherein christ means that we should be like salt. When he calls us the salt of the earth, we must not think he means in the Worse sense, that as salt makes the earth barren, so they should their hearers; which yet too many doe.
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and now for it we must not have reference to what Poets in their fancies, or Phiologists in their Hieroglyphicks, or Philosophers in their disputes, or Physicians in their receipts,
and now for it we must not have Referente to what Poets in their fancies, or Phiologists in their Hieroglyphics, or Philosophers in their disputes, or Physicians in their receipts,
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as the salt doth it self on the meat it seasons, and almost a score more of such like applications, which you shall meet with in some Postillers and other Interpreters:
as the salt does it self on the meat it seasons, and almost a score more of such like applications, which you shall meet with in Some Postillers and other Interpreters:
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This be sure of, that Christ here, in calling his Ministers the salt of the earth here, did not mean all that which deep Philosophers or learned Physicians can say salt is good for,
This be sure of, that christ Here, in calling his Ministers the salt of the earth Here, did not mean all that which deep Philosophers or learned Physicians can say salt is good for,
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and that is to the seasoning of things salted with it, and that is his plain meaning, that they in their life and doctrine should be, God therein as it were sprinkling the whole earth and body of mankind, which was in it self a most unsavoury lump, with salt, to season it with his saving knowledge and grace, and thereby to make it savoury and pleasing to himself and his holy Angels and to whoever else savoured the things of God. So Bucer, and after him Brugensis plainly and simply and genuinely,
and that is to the seasoning of things salted with it, and that is his plain meaning, that they in their life and Doctrine should be, God therein as it were sprinkling the Whole earth and body of mankind, which was in it self a most unsavoury lump, with salt, to season it with his Saving knowledge and grace, and thereby to make it savoury and pleasing to himself and his holy Angels and to whoever Else savoured the things of God. So Bucer, and After him Bruges plainly and simply and genuinely,
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all which are in a conscionable able Minister's holy doctrine and life, and take up all from first to last, which in his dispensations and Ministry he is appointed to,
all which Are in a conscionable able Minister's holy Doctrine and life, and take up all from First to last, which in his dispensations and Ministry he is appointed to,
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1. First, salt having in it much heat and acrimony, searcheth and pierceth to the very midst of the flesh, (& subigit totam massam) and if it meet with a raw wound,
1. First, salt having in it much heat and acrimony, Searches and pierces to the very midst of the Flesh, (& subigit Whole Massam) and if it meet with a raw wound,
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and so Coelius observes out of Plutarch, that sal & lens erant Romanis inter NONLATINALPHABET, that salt and lentiles were accounted as the bread of sorrow among the Romans.
and so Coelius observes out of Plutarch, that sal & lens Erant Romans inter, that salt and lentils were accounted as the bred of sorrow among the Romans.
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This is salt indeed that searcheth far, pricks some at the very heart more kindly, Act. 2. 37. and cuts others to the heart, and makes them rage more desperatly, Acts 7. 54. And no wonder, seeing it was salt that was applied animis crudis to raw flesh, in the one place besmeared with the blood of the Prophets, and in the other yet reeking with the blood of Christ: And accordingly whilst the Word,
This is salt indeed that Searches Far, pricks Some At the very heart more kindly, Act. 2. 37. and cuts Others to the heart, and makes them rage more desperately, Acts 7. 54. And no wonder, seeing it was salt that was applied animis crudis to raw Flesh, in the one place besmeared with the blood of the prophets, and in the other yet reeking with the blood of christ: And accordingly while the Word,
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like spiritual Doctrine, is spiritually delivered (for Spirit passeth, where flesh sticketh) our sins and Christ's sufferings, the doctrine of Faith and Repentance, of self-denial and mortification, of cutting off right hands and plucking out of right eyes (Mark 9. 43, to 49.) is plainly and powerfully preached,
like spiritual Doctrine, is spiritually Delivered (for Spirit passes, where Flesh sticketh) our Sins and Christ's sufferings, the Doctrine of Faith and Repentance, of self-denial and mortification, of cutting off right hands and plucking out of right eyes (Mark 9. 43, to 49.) is plainly and powerfully preached,
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or else be salted with fire, namely with unquenchable flames hereafter, vers. 49. This, this is salt, and in preaching this, Ministers are salt, and good salt too, vers. 50. as here also in the Text they are so called,
or Else be salted with fire, namely with unquenchable flames hereafter, vers. 49. This, this is salt, and in preaching this, Ministers Are salt, and good salt too, vers. 50. as Here also in the Text they Are so called,
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And therefore no wonder, as Chrysostom observes, nor should we be discouraged, if in our Ministry we find the World fret, whilst our Word smarts; it's a sign that it meets with raw corrupt flesh,
And Therefore no wonder, as Chrysostom observes, nor should we be discouraged, if in our Ministry we find the World fret, while our Word smarts; it's a Signen that it meets with raw corrupt Flesh,
though you sprinkle Salt on it, yet it smarts not) as Chemnitius rightly observes, that our Saviour having made mention of Revilings and Persecutions, which they were likely to meet with, in the two foregoing Verses, Mox subjicit quasi causam, presently adds in this, You are the Salt of the Earth, as the Cause or Occasion of it.
though you sprinkle Salt on it, yet it smarts not) as Chemnitz rightly observes, that our Saviour having made mention of Revilings and Persecutions, which they were likely to meet with, in the two foregoing Verses, Mox subjicit quasi Causam, presently adds in this, You Are the Salt of the Earth, as the Cause or Occasion of it.
or Strength, that it's altogether not only toothless, but also to any right Palat wholly savourless: The Iron so blunt as it will not enter though it strike often,
or Strength, that it's altogether not only toothless, but also to any right Palate wholly savourless: The Iron so blunt as it will not enter though it strike often,
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In such, according to the expression of the Text, the Salt NONLATINALPHABET without a Trope, properly and simply Sal infatuatus est, the Salt is become foolish, as the Word signifieth, in such foolish Shepherds handling of it.
In such, according to the expression of the Text, the Salt without a Trope, properly and simply Sal infatuatus est, the Salt is become foolish, as the Word signifies, in such foolish Shepherd's handling of it.
nay, to abjure the nature of Salt, if this be not? As Sugar is called the Indian Salt in Rhodiginus, which is indeed Colore Sal, but Sapore Mel, as Stenchius saith:
nay, to abjure the nature of Salt, if this be not? As Sugar is called the Indian Salt in Rhodiginus, which is indeed Colore Sal, but Sapore Mel, as Stenchius Says:
Sal insulsum est, qui principatum amat, & qui increpare non audet, saith Jerom. He is unsavoury Salt, who, that he may have his better Fee, will apply Lenients to proud flesh, which calls for a C•rrosive.
Sal insulsum est, qui Principatum amat, & qui increpare non audet, Says Jerome He is unsavoury Salt, who, that he may have his better Fee, will apply Lenients to proud Flesh, which calls for a C•rrosive.
Objurga montes, & corripe colles, Contend with the Mountains, and let the highest Hills hear thy Voice, was given in charge to the Prophets, Mic. 6. 1. And the Apostles this Salt of the Earth (in the Text) took the like course to season it, NONLATINALPHABET, not by clawing and flattering,
Objurga montes, & Corripe colles, Contend with the Mountains, and let the highest Hills hear thy Voice, was given in charge to the prophets, Mic. 6. 1. And the Apostles this Salt of the Earth (in the Text) took the like course to season it,, not by clawing and flattering,
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but by pulling down of strong holds, and bringing every proud thought into Captivity, to the obedience of Christ, 2. Cor. 10. 4, 5. 4. I might add, when either too negligently careless, or cruelly pitiful, or sinfully indulgent;
but by pulling down of strong holds, and bringing every proud Thought into Captivity, to the Obedience of christ, 2. Cor. 10. 4, 5. 4. I might add, when either too negligently careless, or cruelly pitiful, or sinfully indulgent;
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as Eli in his gentle breath, Do no more so my Sons, 1 Sam. 2. 23. Which was a sprinkling not of Salt, but of Sugar, a casting Oyl rather than Water on the flame.
as Eli in his gentle breath, Do no more so my Sons, 1 Sam. 2. 23. Which was a sprinkling not of Salt, but of Sugar, a casting Oil rather than Water on the flame.
A fault which is more ordinary, than the contrary extream of too much Tartness, (as Learned Spanhemius judiciously observes) because our Saviour speaks only of the Salts wanting saltness, Mark 9. 50. Yet because in the excess of sharpness and harshness all may,
A fault which is more ordinary, than the contrary extreme of too much Tartness, (as Learned Spanhemius judiciously observes) Because our Saviour speaks only of the Salts wanting saltness, Mark 9. 50. Yet Because in the excess of sharpness and harshness all may,
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namely, that as Salt after heals what before it made smart, (as we often see in a cut-finger) it having NONLATINALPHABET, a restringent quality, whereby it makes the wide-gaping Lips of the bleeding Wound close, and so it heals:
namely, that as Salt After heals what before it made smart, (as we often see in a cut-finger) it having, a restringent quality, whereby it makes the wide-gaping Lips of the bleeding Wound close, and so it heals:
and therefore, as the Proverb wills that we should, Salem & oleum emere, buy Oyl as well as Salt: And Physicians in their use, are wont to joyn the one with the other:
and Therefore, as the Proverb wills that we should, Salem & oleum Emere, buy Oil as well as Salt: And Physicians in their use, Are wont to join the one with the other:
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than like Oyl to sink into and supple a wounded Conscience: Or, to keep to the comparison of the Text, not more like Salt for smarting, than for healing and binding up bleeding Wounds. What unmeasurable abundance of this suppling Oyl was poured upon our Saviour in his Ministry, to bind up broken hearts, Isa. 61. 1.? Which like that good Samaritan, he poured into our deadly Wounds, Luke 10. 34. And how would he have Salt and Peace, joyned in his Disciples Ministrations together, Mark 9. 50.? which some froward ones would ever keep asunder.
than like Oil to sink into and supple a wounded Conscience: Or, to keep to the comparison of the Text, not more like Salt for smarting, than for healing and binding up bleeding Wounds. What unmeasurable abundance of this suppling Oil was poured upon our Saviour in his Ministry, to bind up broken hearts, Isaiah 61. 1.? Which like that good Samaritan, he poured into our deadly Wounds, Lycia 10. 34. And how would he have Salt and Peace, joined in his Disciples Ministrations together, Mark 9. 50.? which Some froward ones would ever keep asunder.
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How did Peter ply those with Lenients, whose hearts he had pricked, Acts 2. 37. with 38. 39.? And how shall you observe (with Austin) Paul in his Epistles, joyning Paternam authoritatem, & maternum affectum, to a Father's authority over stubborn wantons, the tenderest bowels of a Mothers pity? Thus when we have this NONLATINALPHABET, healing Tongue, Prov. 15. 4. We are indeed as God's Mouth, Jer. 15. 19. This, this is to be right Salt indeed, not more to prick with a sense of sin,
How did Peter ply those with Lenients, whose hearts he had pricked, Acts 2. 37. with 38. 39.? And how shall you observe (with Austin) Paul in his Epistles, joining Paternam authoritatem, & maternum affectum, to a Father's Authority over stubborn wantons, the Tenderest bowels of a Mother's pity? Thus when we have this, healing Tongue, Curae 15. 4. We Are indeed as God's Mouth, Jer. 15. 19. This, this is to be right Salt indeed, not more to prick with a sense of since,
Oh how truly medicinal is this Oxymel, this NONLATINALPHABET, this candor and sweetness in this Ministerial Salt, far hereby exceeding the best of all the natural? For Ille carnem ligat, hic conscientiam;
O how truly medicinal is this Oxymel, this, this candor and sweetness in this Ministerial Salt, Far hereby exceeding the best of all the natural? For Isle Carnem Lies, hic conscientiam;
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Lets the poor man bleed to death, whilst with the Priest and Levite, he passeth by on the other side, Luke 10. 31, 32. or with the chief Priests and Elders, puts off a deadly wounded Judas with a NONLATINALPHABET, What is that to us? Look thou to it, Mat. 27. 4. Sure,
Lets the poor man bleed to death, while with the Priest and Levite, he passes by on the other side, Lycia 10. 31, 32. or with the chief Priests and Elders, puts off a deadly wounded Judas with a, What is that to us? Look thou to it, Mathew 27. 4. Sure,
if we will not, for certain God will look to it one day, and mean while he is Pastour stultus, a foolish Shepheard, that heals not the broken, Zech. 11. 15, 16. And it's Sal infatuatus, unsavoury Salt, that takes no more care of binding up broken hearts.
if we will not, for certain God will look to it one day, and mean while he is Pastor stultus, a foolish Shepherd, that heals not the broken, Zechariah 11. 15, 16. And it's Sal infatuatus, unsavoury Salt, that Takes no more care of binding up broken hearts.
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2. Passionately froward and furious, when the Spirit is sowre and all Vineger: Only galling and fretting Sermons, Satyrs and Invectives at all times; but, if offended, Thunder-claps:
2. Passionately froward and furious, when the Spirit is sour and all Vinegar: Only galling and fretting Sermons, Satyrs and Invectives At all times; but, if offended, Thunderclaps:
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With those Sons of Thunder, will fetch Fire from Heaven at every affront, Luke 9. 54. our Saviour tells such, that they knew not what spirit they were of, ver. 55. Not Elias 's,
With those Sons of Thunder, will fetch Fire from Heaven At every affront, Lycia 9. 54. our Saviour tells such, that they knew not what Spirit they were of, ver. 55. Not Elias is,
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as they pretended, much less of the Spirit of the Gospel, which came down in the form of a gall-less Dove, and would have those Ministers, on whom it sits, instruct with meekness, even Gain-sayers, 2 Tim. 2. 25. The wrath of Man here never working the Righteousness of God, James 1. 20. Ever inflaming the Wound rather than healing it,
as they pretended, much less of the Spirit of the Gospel, which Come down in the from of a gall-less Dove, and would have those Ministers, on whom it sits, instruct with meekness, even Gainsayers, 2 Tim. 2. 25. The wrath of Man Here never working the Righteousness of God, James 1. 20. Ever Inflaming the Wound rather than healing it,
As the guise of some is to inveigh against the soundest Hearts bitterliest, Making the hearts of the Righteous sad, whom God would not have grieved, Ezek. 13. 22. This is Carnificinam, non Medicinam exercere.
As the guise of Some is to inveigh against the soundest Hearts bitterliest, Making the hearts of the Righteous sad, whom God would not have grieved, Ezekiel 13. 22. This is Carnificinam, non Medicinam exercere.
3. Salt, that it may thus heal, cleanseth; being of an abstersive nature. Mordet quidem sal, sed purgat, saith Brentius, and so keeps from putrefaction;
3. Salt, that it may thus heal, Cleanseth; being of an abstersive nature. Mordet quidem sal, sed purgat, Says Brent, and so keeps from putrefaction;
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partly by its heat, and driness, and acrimony, attenuating and spending superfluous Humours, and so, Pliny saith, cures Dropsies; and partly by consolidating the flesh, that it lie not open to corrupting Air:
partly by its heat, and dryness, and acrimony, attenuating and spending superfluous Humours, and so, pliny Says, cures Dropsies; and partly by consolidating the Flesh, that it lie not open to corrupting Air:
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No savoury Ministry ever either wounds in the Doctrine of Humiliation, or healeth in the Doctrine of Justification and Adoption, but cleanseth too in the Doctrine of Mortification; wounds and cleanses with the Threat of the Law;
No savoury Ministry ever either wounds in the Doctrine of Humiliation, or heals in the Doctrine of Justification and Adoption, but Cleanseth too in the Doctrine of Mortification; wounds and cleanses with the Threat of the Law;
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whilst he makes this inference, that if we have such Promises, of being Sons and Daughters of the Lord Almighty, we should cleanse our selves from all filthiness, 2 Cor. 6. 18. with Chap. 7. 1. as not being fitting, that those, which must sit on the Throne, should be grovelling on the Dung-hill.
while he makes this Inference, that if we have such Promises, of being Sons and Daughters of the Lord Almighty, we should cleanse our selves from all filthiness, 2 Cor. 6. 18. with Chap. 7. 1. as not being fitting, that those, which must fit on the Throne, should be groveling on the Dunghill.
Thus it eats out the very Core of the Plague-sore, the inwardest lust of the heart, the original spawn and fomes and first taint of Nature, will have the Spirit savoury, words seasoned with salt, Coll. 4. 6. cuts off the unclean foreskin both of heart and lip. In this sense like salt, and that with a blessing makes the earth barren, whilst it kills the sinful weeds of our natures and hearts, as Bede observeth:
Thus it eats out the very Core of the Plague-sore, the inwardest lust of the heart, the original spawn and fomes and First taint of Nature, will have the Spirit savoury, words seasoned with salt, Coll. 4. 6. cuts off the unclean foreskin both of heart and lip. In this sense like salt, and that with a blessing makes the earth barren, while it kills the sinful weeds of our nature's and hearts, as Bede observeth:
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But this Diviner Salt with Gods blessing recovers the most corrupt of all flesh; a Manasseh, a Mary Magdalene, the bloodiest Murderer, the horridest Blasphemer, the uncleanest Drunkard and Lecher, that hath given himself over to all lasciviousnesse, to work all uncleanness with greediness, so filthy as you would be ready to say, let him be filthy still, and for ever.
But this Diviner Salt with God's blessing recovers the most corrupt of all Flesh; a Manasses, a Marry Magdalene, the bloodiest Murderer, the horridest Blasphemer, the uncleanest Drunkard and Lecher, that hath given himself over to all lasciviousness, to work all uncleanness with greediness, so filthy as you would be ready to say, let him be filthy still, and for ever.
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though as filthy, as if possessed with an unclean spirit, when Exorcists superstitious salt will do him no good, I'l with this other salt cleanse him. What admirable cures might this salt work,
though as filthy, as if possessed with an unclean Spirit, when Exorcists superstitious salt will do him no good, I'll with this other salt cleanse him. What admirable cures might this salt work,
if it did not lose its savour? By this Gregory (who might well be sirnamed Thaumaturgus) Bishop of Neo-Caesarea coming thither finding but seventeen Christians, dying left but seventeen Infidels.
if it did not loose its savour? By this Gregory (who might well be surnamed Thaumaturgus) Bishop of Neo-Caesarea coming thither finding but seventeen Christians, dying left but seventeen Infidels.
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And therefore here again the salt hath lost his savour, when in matter of Doctrine and Carriage putredinem non impedit, sed provocat, it doth not hinder,
And Therefore Here again the salt hath lost his savour, when in matter of Doctrine and Carriage putredinem non Impediment, sed provocat, it does not hinder,
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in Manners, and lets it be winked at, hath lost that acrimony of salt, that energy of the Spirit, (as Beza expounds it) which might oppose against such corruptions. Such the Scripture calls dumb Dogs that cannot bark, Isa. 56. 10. not salt, or sure such as hath lost its saltness, for else it would not endure such taint and rottenness.
in Manners, and lets it be winked At, hath lost that acrimony of salt, that energy of the Spirit, (as Beza expounds it) which might oppose against such corruptions. Such the Scripture calls dumb Dogs that cannot bark, Isaiah 56. 10. not salt, or sure such as hath lost its saltness, for Else it would not endure such taint and rottenness.
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Although in nature they say salt water doth not wash so well as sweet, yet in a way of grace and a gracious Ministry, we see where it comes, it is very abstersive and cleansing.
Although in nature they say salt water does not wash so well as sweet, yet in a Way of grace and a gracious Ministry, we see where it comes, it is very abstersive and cleansing.
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the savoury Doctrine of God's Truth with Errors and Heresies, which they broach or maintain; and the holy Way of God with ungodly practises which they countenance and justify;
the savoury Doctrine of God's Truth with Errors and Heresies, which they broach or maintain; and the holy Way of God with ungodly practises which they countenance and justify;
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Korah, Rebellion; The Pope, King-killing; his Valentia Idolatry; acutely to distinguish and to affirm that some Idolatries are not abominable, because the Apostle gives that Epithet of abominable indeed to them all;
Korah, Rebellion; The Pope, King-killing; his Valentia Idolatry; acutely to distinguish and to affirm that Some Idolatries Are not abominable, Because the Apostle gives that Epithet of abominable indeed to them all;
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How often do some pipe to their great Master's dance, and their song is an unison to others lusts, that they may glut themselves therewith with more mirth and security.
How often do Some pipe to their great Masters dance, and their song is an unison to Others Lustiest, that they may glut themselves therewith with more mirth and security.
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4. But in the fourth place (and that which I said our Saviour chiefly intends) Salt hath a special seasoning quality, whereby as it prevents corruption (it prevents ill savour to the smell);
4. But in the fourth place (and that which I said our Saviour chiefly intends) Salt hath a special seasoning quality, whereby as it prevents corruption (it prevents ill savour to the smell);
and of all the pleasingest, by Humanists called even NONLATINALPHABET [ Col. 4. 6. ] quasi quarta gratiarum; and which therefore the Egyptian Priests, that were severe in their Asketicks, abstained from;
and of all the pleasingest, by Humanists called even [ Col. 4. 6. ] quasi Quarta Gratitude; and which Therefore the Egyptian Priests, that were severe in their Asketicks, abstained from;
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Plut. Sympos. lib. 4. cap. 4. nay not only so, but as Jotham in his parable said of Oyl, that by it they honour both God and Man, Judg. 9. 9. And so Conditura incensi appellationem habet à sale, Exod. 30. 35. (Chemnit.) so salt by Plato in his Timaeus is called NONLATINALPHABET, Deo amicum corpus; so pleasing to God,
Plutarch Sympos. lib. 4. cap. 4. nay not only so, but as Jotham in his parable said of Oil, that by it they honour both God and Man, Judges 9. 9. And so Conditura incensi appellationem habet à sale, Exod 30. 35. (Chemnit.) so salt by Plato in his Timaeus is called, God Amicum corpus; so pleasing to God,
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as that no sacrifice without salt to him was savoury, Levit. 2. 13. from whence (the Devil being God's Ape) amongst the Heathens it grew into custom, that nulla sacra conficiuntur sine molâ falsâ, that Salt was alwayes in their Sacrifices also, as Pliny witnesseth.
as that no sacrifice without salt to him was savoury, Levit. 2. 13. from whence (the devil being God's Ape) among the heathens it grew into custom, that nulla sacra conficiuntur sine molâ falsâ, that Salt was always in their Sacrifices also, as pliny Witnesseth.
for in Ezekiel's Evangelical Temple, I find the Priests sprinkling salt on their Sacrifices, Ezek. 43. 24. implying, that we now are as well to season our Sacrifices, as they did theirs;
for in Ezekiel's Evangelical Temple, I find the Priests sprinkling salt on their Sacrifices, Ezekiel 43. 24. implying, that we now Are as well to season our Sacrifices, as they did theirs;
yet we should endeavour so to besprinkle them with this blessed seasoning, that they may learn to savour the things of God, and be themselves savoury and well-pleasing to God in Christ.
yet we should endeavour so to besprinkle them with this blessed seasoning, that they may Learn to savour the things of God, and be themselves savoury and Well-pleasing to God in christ.
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How much flesh doth a little salt season? and how many many souls before rotting away in their sins with Gods blessing might an holy savoury Ministry (if we were indeed godly and withall prudent and diligent) so alter and change, that they may be as so many meat-offerings and drink-offerings unto God, which he might relish and take pleasure in? ut non sapiant modò sed & in deliciis habeantur, whilest in his Doctrine and Practice he commends to them,
How much Flesh does a little salt season? and how many many Souls before rotting away in their Sins with God's blessing might an holy savoury Ministry (if we were indeed godly and withal prudent and diligent) so altar and change, that they may be as so many Meat offerings and Drink offerings unto God, which he might relish and take pleasure in? ut non sapiant modò sed & in delicious habeantur, whilst in his Doctrine and Practice he commends to them,
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to obedience, prayer, alms-deeds and works of mercy and the like, which the Scripture holds forth to be such sacrifices, in which God is well-pleased, Rom. 12. 1. Heb. 13. 16.
to Obedience, prayer, almsdeeds and works of mercy and the like, which the Scripture holds forth to be such Sacrifices, in which God is well-pleased, Rom. 12. 1. Hebrew 13. 16.
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and what pains he took to work upon the People of Athens: And in Peter Martyr, making mention of his seventeen days being at Bucer's House, and how savoury he was in his Carriage,
and what pains he took to work upon the People of Athens: And in Peter Martyr, making mention of his seventeen days being At Bucer's House, and how savoury he was in his Carriage,
and converse with, pleasing to God, and acceptable to Men; even such as may minister Grace to hearers, and beholders, Ephes. 4. 29. Col. 4. 6. Cajetan adds,
and converse with, pleasing to God, and acceptable to Men; even such as may minister Grace to hearers, and beholders, Ephesians 4. 29. Col. 4. 6. Cajetan adds,
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and extends this wholsom seasoning of the Minister's Word and Doctrine, to Omnia appetibilia terrae; that they are the Salt of the Earth, by their Word seasoning and making all the blessings of the Earth, Posterity, Prosperity, Estate, Health and Pleasure it self, all wholsome and comfortable.
and extends this wholesome seasoning of the Minister's Word and Doctrine, to Omnia appetibilia terrae; that they Are the Salt of the Earth, by their Word seasoning and making all the blessings of the Earth, Posterity, Prosperity, Estate, Health and Pleasure it self, all wholesome and comfortable.
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5. Lastly, Salt by the former healing, cleansing, seasoning, hath a preserving quality, so that things may be kept as well in saltest Brine, as sweetest Sugar.
5. Lastly, Salt by the former healing, cleansing, seasoning, hath a preserving quality, so that things may be kept as well in saltest Brine, as Sweetest Sugar.
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as also why it's made Symbolum amicitiae, which should last always, Heb. 13. 1. and why in Scripture-phrase a Covenant of Salt is put for an everlasting Covenant, Numb. 18. 19. 2 Chron. 13. 5.
as also why it's made Symbol Friendship, which should last always, Hebrew 13. 1. and why in Scripture phrase a Covenant of Salt is put for an everlasting Covenant, Numb. 18. 19. 2 Chronicles 13. 5.
Sure I am such a Covenant of Salt, such an everlasting Covenant of Grace and Love it was, which Christ's Apostles then preached, and his Ministers yet dispense;
Sure I am such a Covenant of Salt, such an everlasting Covenant of Grace and Love it was, which Christ's Apostles then preached, and his Ministers yet dispense;
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so at first to espouse them, as that at last they may present them as a chast Virgin unto Christ, 2 Cor. 11. 2. Sal ad diuturnitatem, Ministerium ad immortalitatem: Salt makes things last;
so At First to espouse them, as that At last they may present them as a chaste Virgae unto christ, 2 Cor. 11. 2. Sal ad diuturnitatem, Ministerium ad immortalitatem: Salt makes things last;
That Ecebolius may well cast himself down at the Threshold, and say, Calcate me insipidum salem, O tread on me as so much unsavoury Salt, when proved an Apostate.
That Ecebolius may well cast himself down At the Threshold, and say, Calcate me insipidum salem, Oh tread on me as so much unsavoury Salt, when proved an Apostate.
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Neither of which savours of that Pactum salis, the everlasting Covenant of Grace, which keeps the Elect of God NONLATINALPHABET, Ephes. 6. 24. in sincerity unto Immortality.
Neither of which savours of that Pact Salis, the everlasting Covenant of Grace, which keeps the Elect of God, Ephesians 6. 24. in sincerity unto Immortality.
But whether Christ only, as St. Hierom, and Procopius, and Junius conceive, or rather Christ under the Type of Hezekias, or some other godly King,
But whither christ only, as Saint Hieronymus, and Procopius, and Junius conceive, or rather christ under the Type of Hezekias, or Some other godly King,
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He, that Melchisedeck in the Epistle to the Hebrews (and Cuneus thinks there was no other in Genesis) who is here the NONLATINALPHABET, the King that Reigneth in Righteousness;
He, that Melchisedeck in the Epistle to the Hebrews (and Cuneus thinks there was no other in Genesis) who is Here the, the King that Reigneth in Righteousness;
His Apostles and Ministers, those Princes that are here said to Rule in Judgment. He, He only (saith the poor troubled tossed thirsty weary soul) that is the safe shelter from the Wind, and a Covert from the Tempest, even as Rivers of Water in a dry place, and the shadow of a great Rock in a weary Land. And here — Juvat usque morari. I should (otherwise than Peter) know what I said,
His Apostles and Ministers, those Princes that Are Here said to Rule in Judgement. He, He only (Says the poor troubled tossed thirsty weary soul) that is the safe shelter from the Wind, and a Covert from the Tempest, even as rivers of Water in a dry place, and the shadow of a great Rock in a weary Land. And Here — Juvat usque morari. I should (otherwise than Peter) know what I said,
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and thence to take a view of Christ's Glory under these Figures, though not in his Transfiguration. But because it's most likely that it's here spoken in Type of some King,
and thence to take a view of Christ's Glory under these Figures, though not in his Transfiguration. But Because it's most likely that it's Here spoken in Type of Some King,
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In the former, three Pairs we have in their several subordination, 1. A King, as Supreme, and Princes under him. 2. The one Reigns, the other Rules. 3. He in Righteousness, they in Judgment.
In the former, three Pairs we have in their several subordination, 1. A King, as Supreme, and Princes under him. 2. The one Reigns, the other Rules. 3. He in Righteousness, they in Judgement.
yea in greater greatest Languishings and Faintings, as Rivers of Waters in a dry place, and as the shadow of a great Rock in a weary Land. I begin with the first;
yea in greater greatest Languishings and Faintings, as rivers of Waters in a dry place, and as the shadow of a great Rock in a weary Land. I begin with the First;
Time was when ther• was no King in Israel, Judg. 17. 6. & 19. 1. But when there was none to put them to shame, but every man did that which was right in his own eyes, would you know how crooked and shameless it was they did then? Read but over those Chapters,
Time was when ther• was no King in Israel, Judges 17. 6. & 19. 1. But when there was none to put them to shame, but every man did that which was right in his own eyes, would you know how crooked and shameless it was they did then? Read but over those Chapters,
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Away secondly with such dangerous Tenents, that in commands of things otherwise lawful the interposing of a Magistrates Authority is the intercepting of a Christians liberty.
Away secondly with such dangerous Tenants, that in commands of things otherwise lawful the interposing of a Magistrates authority is the intercepting of a Christians liberty.
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and so they know the plaister is poisoned, and therefore will do no good. It's the foot swelling that often makes it complain of the shoes nipping of it;
and so they know the plaster is poisoned, and Therefore will do no good. It's the foot swelling that often makes it complain of the shoes nipping of it;
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But how much better for him to be backed by Authority? Sober and thankful spirits I am sure will acknowledge this a bl•ssing, that Reign and Rule is promised to be in the world.
But how much better for him to be backed by authority? Sobrium and thankful spirits I am sure will acknowledge this a bl•ssing, that Reign and Rule is promised to be in the world.
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when thy King is the son of Nobles, said noble King Solomon, Eccles. 10. 17. Such standing high on the top of the Rock with an Eagles eye can spy farther,
when thy King is the son of Nobles, said noble King Solomon, Eccles. 10. 17. Such standing high on the top of the Rock with an Eagles eye can spy farther,
and when Valerian was chosen Censor, the people's vote was, Is de nobis omnibus judicet, qui omnibus est melior, which they therefore are as happy that have,
and when Valerian was chosen Censor, the people's vote was, Is de nobis omnibus judicet, qui omnibus est melior, which they Therefore Are as happy that have,
Either in such Democraties, in which the common crowd shall bear the sway, and the confused noise of the ruder rout shall be instead of Imperial Edicts; Plebiscita instead of Senatus-consulta; and the bellua multorum capitum is head without brains, whilst every one that is more eminent either for place or worth must be cast out by their goodly Ostracismes.
Either in such Democracies, in which the Common crowd shall bear the sway, and the confused noise of the Ruder rout shall be instead of Imperial Edicts; Plebiscita instead of Senatusconsulta; and the Bellua multorum capitum is head without brains, while every one that is more eminent either for place or worth must be cast out by their goodly Ostracismes.
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Especially if in such Anarchies and Confusions, in which Princes go on foot, and Pages ride on Hors-back, Eccles. 10. 7. When Robert Ket, a Norfolk Tanner, will prove a General,
Especially if in such Anarchies and Confusions, in which Princes go on foot, and Pages ride on Horseback, Eccles. 10. 7. When Robert Ket, a Norfolk Tanner, will prove a General,
Aristotle gives it for one rule of houshold-ordering in his Oeconomicks, that every thing be set and kept in its place, that at any time you may readily go to it though at midnight.
Aristotle gives it for one Rule of houshold-ordering in his Economics, that every thing be Set and kept in its place, that At any time you may readily go to it though At midnight.
But did not the Prophet forget himself think we, that he did not add by the Pope's license? No. That is a point of new Learning, which this Seer (it may be) foresaw not:
But did not the Prophet forget himself think we, that he did not add by the Pope's license? No. That is a point of new Learning, which this Seer (it may be) foresaw not:
and although F. Parsons hath laboured after his railing manner to disprove it, yet the answer was well returned to him, that his was a Writ of Nihil dicit, for this was but a Crutch to hold up the Pope's Supremacy, which as it was first helped up by Phocas a Traytor to his Lord,
and although F. Parsons hath laboured After his railing manner to disprove it, yet the answer was well returned to him, that his was a Writ of Nihil dicit, for this was but a Crutch to hold up the Pope's Supremacy, which as it was First helped up by Phocas a Traitor to his Lord,
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3. Above all, as it is here added as the top of all, if in Righteousness and Judgment: of which two, Righteousness is that Point or Port, which such Pilots are bound for,
3. Above all, as it is Here added as the top of all, if in Righteousness and Judgement: of which two, Righteousness is that Point or Port, which such Pilots Are bound for,
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For Righteousness in the Hebrew Text is Justice: and Judgment in Scripture phrase amongst other things implyeth Wisdom, Psal. 119. 66. 1 King. 3. 28. and Moderation, Jer. 10. 24. Yea so,
For Righteousness in the Hebrew Text is justice: and Judgement in Scripture phrase among other things Implies Wisdom, Psalm 119. 66. 1 King. 3. 28. and Moderation, Jer. 10. 24. Yea so,
1. First then for the Ground-work of all, and the Magistrates Master-peece, it's Justice. If Kings reign in Justice, and Princes rule in Judgment: In Justice, in Judgment.
1. First then for the Groundwork of all, and the Magistrates Masterpiece, it's justice. If Kings Reign in justice, and Princes Rule in Judgement: In justice, in Judgement.
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Nay that's not enough to express all that's here said, its NONLATINALPHABET for Justice, and for Judgment, as though to reign and rule were only for to do Justice. Thus Prov. 8. 16. Kings reigning and Princes decreeing of Justice are put as terms equivalent;
Nay that's not enough to express all that's Here said, its for justice, and for Judgement, as though to Reign and Rule were only for to do justice. Thus Curae 8. 16. Kings reigning and Princes decreeing of justice Are put as terms equivalent;
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and they on whom others wait must themselves attend on Justice NONLATINALPHABET, Deut. 16. 20. Justice, Justice shalt thou follow or pursue. What! Justice, Justice!
and they on whom Others wait must themselves attend on justice, Deuteronomy 16. 20. justice, justice shalt thou follow or pursue. What! justice, justice!
without stirrage of which Peace it self would corrupt, as still waters without moving, and the Bloud in the Veins without the Spirits in the Arteries moving under them:
without stirrage of which Peace it self would corrupt, as still waters without moving, and the Blood in the veins without the Spirits in the Arteries moving under them:
yea without which Peace would be no Peace; for it, (if St. Austin rightly defines it) is Ordinata hominum concordia, an orderly Concord; but when no Justice, there will be no Concord, or at least not an orderly one, but such a Peace instead of Concord would beget War,
yea without which Peace would be no Peace; for it, (if Saint Austin rightly defines it) is Ordinary hominum Concord, an orderly Concord; but when no justice, there will be no Concord, or At least not an orderly one, but such a Peace instead of Concord would beget War,
Let them that do well have well, and let bad mens doom answer their crime, NONLATINALPHABET, Matth. 21. 41. Let them be Conjugates, and drink as they brew. Evil will, evil have.
Let them that do well have well, and let bad men's doom answer their crime,, Matthew 21. 41. Let them be Conjugates, and drink as they brew. Evil will, evil have.
for it was but Pilat's vaunt to Christ, Knowest thou not that I have power to crucifie thee? John 9. 10. But what Pilate! power to crucifie him, whom thine own mouth before vers. 6. had prounced innocent;
for it was but Pilat's vaunt to christ, Knowest thou not that I have power to crucify thee? John 9. 10. But what Pilate! power to crucify him, whom thine own Mouth before vers. 6. had prounced innocent;
dum potentiam tuam effers, justitiae laude teipsum privas, as Brugensis upon the place, that men may know that thou art a great man, thou carest not to tell them, that thou stickest not at it to prove an unjust Judge: and much I wis to thy commendation:
dum potentiam tuam effers, justitiae laud teipsum privas, as Bruges upon the place, that men may know that thou art a great man, thou Carest not to tell them, that thou stickest not At it to prove an unjust Judge: and much I wis to thy commendation:
for bonis benè: and because malis malè, he is no better that justifieth the wicked, Prov. 17. 15. In God's Name and fear let men at least have Justice: and to this end let it be dispensed without, 1. Passion. 2. Corruption. 3. Acceping of persons. 4. Protracting of time.
for bonis benè: and Because malis malè, he is no better that Justifieth the wicked, Curae 17. 15. In God's Name and Fear let men At least have justice: and to this end let it be dispensed without, 1. Passion. 2. Corruption. 3. Acceping of Persons. 4. Protracting of time.
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But Judges do Sedere pro Tribunali. That site of sitting on the Judgment-seat puts them in mind of that sedateness of mind and Passion which should be in them, notwithstanding all Persons or Causes that come to the Bar. Else Anger will bloodshot the Eye, that it cannot discern the Cause,
But Judges do Sedere Pro Tribunali. That site of sitting on the Judgment seat puts them in mind of that sedateness of mind and Passion which should be in them, notwithstanding all Persons or Causes that come to the Bar. Else Anger will bloodshot the Eye, that it cannot discern the Cause,
and their Advocates were commanded to open the Case in plain simple words, without the fucus of either Gesture or Speech, that it might not be NONLATINALPHABET to blind or mislead them with Passion.
and their Advocates were commanded to open the Case in plain simple words, without the fucus of either Gesture or Speech, that it might not be to blind or mislead them with Passion.
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or to help out a good Cause (which too often stands in too much need of help) and that some-what too gently he saith is, NONLATINALPHABET, it's half Ʋnrighteousness. He is NONLATINALPHABET a Mungrel, betwixt just and unjust;
or to help out a good Cause (which too often Stands in too much need of help) and that somewhat too gently he Says is,, it's half Ʋnrighteousness. He is a Mongrel, betwixt just and unjust;
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nay, it's down-right Injustice; and he is absolutely unjust, that makes an honest Man pay for that which is his own; and Gifts must be the Key, to open that door, which God and Right would have stand open,
nay, it's downright Injustice; and he is absolutely unjust, that makes an honest Man pay for that which is his own; and Gifts must be the Key, to open that door, which God and Right would have stand open,
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and accept Persons; as though an Ear and a Tongue were sufficient; the one indifferently to hear the Cause, and the other impartially to pronounce Sentence,
and accept Persons; as though an Ear and a Tongue were sufficient; the one indifferently to hear the Cause, and the other impartially to pronounce Sentence,
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But it's not more unusual than unlawful, and therefore expresly forbidden, Exod. 23. 3. A thing which Philo Judaeus makes almost a wonder of, that Moses, who had otherwise and else-where filled his Books with provision for the Poor, should there deny them Pity:
But it's not more unusual than unlawful, and Therefore expressly forbidden, Exod 23. 3. A thing which Philo Judaeus makes almost a wonder of, that Moses, who had otherwise and elsewhere filled his Books with provision for the Poor, should there deny them Pity:
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But he well satisfieth himself from the consideration of the nature of Pity, that it's NONLATINALPHABET, hath an Eye that looks with Compassion upon Misery, but winks not at Iniquity. And indeed, it's not just Pity,
But he well Satisfieth himself from the consideration of the nature of Pity, that it's, hath an Eye that looks with Compassion upon Misery, but winks not At Iniquity. And indeed, it's not just Pity,
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But more care is to be had, that they be not like Cobwebs, which great Flies will break through. For we do not so usually lean upon the left Elbow towards weaker Persons and Clients;
But more care is to be had, that they be not like Cobwebs, which great Flies will break through. For we do not so usually lean upon the left Elbow towards Weaker Persons and Clients;
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A fit pattern for his Vice-gerents now, as much as they may, not to consider matters invested with the Persons Clothes, that a gay Coat may carry the Cause,
A fit pattern for his Vicegerents now, as much as they may, not to Consider matters invested with the Persons Clothes, that a gay Coat may carry the Cause,
but that the naked Truth may appear, though it be on the half-naked Beggar's side: and therefore to this purpose it is, that God in Scripture takes special care of four sorts of weak ones to be upheld in a right Cause, which of all were most likely to be born down and troden under foot, the Poor, Strangers, Widows, and Orphans.
but that the naked Truth may appear, though it be on the halfnaked Beggar's side: and Therefore to this purpose it is, that God in Scripture Takes special care of four sorts of weak ones to be upheld in a right Cause, which of all were most likely to be born down and trodden under foot, the Poor, Strangers, Widows, and Orphans.
Judg righteously between every Man and his Brother, and the Stranger also that is with him, Deut. 1. 16. Even the Stranger, though he cannot have an Inheritance, a place in thy Kingdom, yet let him have room to come to thy Bar to call for, and to have Justice.
Judge righteously between every Man and his Brother, and the Stranger also that is with him, Deuteronomy 1. 16. Even the Stranger, though he cannot have an Inheritance, a place in thy Kingdom, yet let him have room to come to thy Bar to call for, and to have justice.
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whilst he pronounceth a Curse, which all the People should say Amen to, against him that perverteth the Stranger's, and Fatherless, and Widow's Judgment, Deut. 27. 19.
while he pronounceth a Curse, which all the People should say Amen to, against him that perverteth the Stranger's, and Fatherless, and Widow's Judgement, Deuteronomy 27. 19.
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And so the Lxx. in a manner always translate it by NONLATINALPHABET, an Orphan. Now Orphanus and Pupillus the Civilians use thus to distinguish, that Pupillus is one that hath lost his Parents,
And so the Lxx. in a manner always translate it by, an Orphan. Now Orphanus and Pupillus the Civilians use thus to distinguish, that Pupillus is one that hath lost his Parents,
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that hath neither Father, nor Mother, nor Guardian, nor any to stand for him; yet even such a desolate Orphan God would have the highest Judg to sit for,
that hath neither Father, nor Mother, nor Guardian, nor any to stand for him; yet even such a desolate Orphan God would have the highest Judge to fit for,
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so that he that is deprived of all, should not withal be deprived of Justice. And thus every way God would have it administred without Partiality, or Accepting of Persons.
so that he that is deprived of all, should not withal be deprived of justice. And thus every Way God would have it administered without Partiality, or Accepting of Persons.
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than to have hung so long in the Suit. But Christ our Judg and King, gives a better President, of whom it's said, Isa. 16. 5. NONLATINALPHABET Judging, and seeking Judgment, and hasting Righteousness, without delay.
than to have hung so long in the Suit. But christ our Judge and King, gives a better President, of whom it's said, Isaiah 16. 5. Judging, and seeking Judgement, and hasting Righteousness, without Delay.
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as it was in Solomon in the case of the two Harlots, when by his NONLATINALPHABET and NONLATINALPHABET, his quick and sharp discerning in that cause (by the Sword he called for) he did so dextrously cut asunder that knot, which otherwise could not be well untied: It's said that all Israel feared the King, because they saw the Wisdom of God was in him to do Judgment, 1 Kings 3. 28. And therefore indeed a Judg should have judgment, that so a crafty Knave's packing of Businesses may not shuffle a plain honest Man out of his Right:
as it was in Solomon in the case of the two Harlots, when by his and, his quick and sharp discerning in that cause (by the Sword he called for) he did so dextrously Cut asunder that knot, which otherwise could not be well untied: It's said that all Israel feared the King, Because they saw the Wisdom of God was in him to do Judgement, 1 Kings 3. 28. And Therefore indeed a Judge should have judgement, that so a crafty Knave's packing of Businesses may not shuffle a plain honest Man out of his Right:
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But that he may see he is Sub oculo Catonis, and that Justice's Eye neither winketh nor is blind: For although indeed (as was said) it was wont to be Pictured without Eyes, it was only to express, that it was blind only for accepting of Persons: But yet Eagle-eyed, both for care and ability of discerning of both Persons and Causes. So Prov. 7. 6, 7. wise Solomon stands watching in his Casement, to see a Fool and a Harlot meet (for Wickedness will be sure to walk bare-faced in the street,
But that he may see he is Sub oculo Catonis, and that Justice's Eye neither winketh nor is blind: For although indeed (as was said) it was wont to be Pictured without Eyes, it was only to express, that it was blind only for accepting of Persons: But yet Eagle-eyed, both for care and ability of discerning of both Persons and Causes. So Curae 7. 6, 7. wise Solomon Stands watching in his Casement, to see a Fool and a Harlot meet (for Wickedness will be sure to walk barefaced in the street,
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Dan. 8. 5. It's spoken of a bad Man, but yet as containing an emblem of a very good Governour, that the Goat had an Horn betwixt his eyes. His Horn is his strength,
Dan. 8. 5. It's spoken of a bad Man, but yet as containing an emblem of a very good Governor, that the Goat had an Horn betwixt his eyes. His Horn is his strength,
In a word, as Aristotle told us, that Justice is an universal Virtue; so we learn from the same Master, that Prudence is the general guide, NONLATINALPHABET:
In a word, as Aristotle told us, that justice is an universal Virtue; so we Learn from the same Master, that Prudence is the general guide,:
who was the best Herauld, and exactly knew how to rank them, to recive the instruction first of Wisdom, and then of Justice and Righteousness, Prov. 1. 3. Then Justice is a good Judg, when Wisdom as the Sheriff, goes before him to the Bench. It's the Wild-fowl that steers its course with its train.
who was the best Herald, and exactly knew how to rank them, to receive the instruction First of Wisdom, and then of justice and Righteousness, Curae 1. 3. Then justice is a good Judge, when Wisdom as the Sheriff, Goes before him to the Bench. It's the Wildfowl that steers its course with its train.
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Now happy he, if such a Porter were never from his Gate, to welcome those that come to him for Justice, that he ever did execute it with Judgment; that is,
Now happy he, if such a Porter were never from his Gate, to welcome those that come to him for justice, that he ever did execute it with Judgement; that is,
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for Judgment in Scripture-phrase signifieth not only severity of wrath, but also a moderation of it, according to that, O Lord correct me not in anger,
for Judgement in Scripture phrase signifies not only severity of wrath, but also a moderation of it, according to that, Oh Lord correct me not in anger,
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He rewards ultra meritum, and punisheth citra delictum. Christ's Scepter is a right Scepter indeed, Psal. 45. 6. not a Leaden one to bow to every one's humour,
He rewards ultra Merit, and Punisheth citra delictum. Christ's Sceptre is a right Sceptre indeed, Psalm 45. 6. not a Leaden one to bow to every one's humour,
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and like himself would he have his Deputies, upright in a golden mediocrity, but if any way (for the general carr•age of matters) propending rather to the more benign extreme.
and like himself would he have his Deputies, upright in a golden mediocrity, but if any Way (for the general carr•age of matters) propending rather to the more benign extreme.
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Even in Areopagus, which I have often spoken of, and accounted most severe, yet when voices to quit and to condemn were equal, the accused person ever went away absolved,
Even in Areopagus, which I have often spoken of, and accounted most severe, yet when voices to quit and to condemn were equal, the accused person ever went away absolved,
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and therefore are called Nursing-fathers of God's people, Isa. 49. 23. Cornelius a Lapide expounds the place of the Spaniards suckling the Indies, Cruel Nurses, when it was with their own bloud, enough to keep them from ever taking the brest of the Church. But gracious Princes, I say, are Nursing-fathers indeed, that suckle their people with their own milk; and though sometimes they must take the rod in hand,
and Therefore Are called Nursing fathers of God's people, Isaiah 49. 23. Cornelius a Lapide expounds the place of the Spanish suckling the Indies, Cruel Nurse's, when it was with their own blood, enough to keep them from ever taking the breast of the Church. But gracious Princes, I say, Are Nursing fathers indeed, that suckle their people with their own milk; and though sometime they must take the rod in hand,
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Forty stripes mayest thou give him, and not exceed, that thy Brother may not seem vile unto thee, was God's command to Judges in those dayes, Deut. 25. 3. The command so strictly observed by the Jews (who were otherwise crabbed enough) that they alwayes bated one of the forty.
Forty stripes Mayest thou give him, and not exceed, that thy Brother may not seem vile unto thee, was God's command to Judges in those days, Deuteronomy 25. 3. The command so strictly observed by the jews (who were otherwise crabbed enough) that they always bated one of the forty.
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Of the Jews five times received I forty stripes save one, saith Paul, 2 Cor. 11. 24. when they made no Conscience (as too many now adays do not) of abusing a Minister of the Gospel,
Of the jews five times received I forty stripes save one, Says Paul, 2 Cor. 11. 24. when they made no Conscience (as too many now adais do not) of abusing a Minister of the Gospel,
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but as the command was superst•tiously observed by them, so the argument that back's it is to be weighed by all the Judges of God's people, that thy brother may not seem vile to thee;
but as the command was superst•tiously observed by them, so the argument that back's it is to be weighed by all the Judges of God's people, that thy brother may not seem vile to thee;
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as poor or bad as he is, yet he i• thy brother: and therefore as Pliny to his friend that was too rigid in his Sons correction memineris & te hominem esse & hominis patrem:
as poor or bad as he is, yet he i• thy brother: and Therefore as pliny to his friend that was too rigid in his Sons correction memineris & te hominem esse & hominis patrem:
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thou art but a man that strikest, and he is a man that is stricken, and therefore a common nature requireth a common equity and humanity, especially seeing he is one that shall with thee stand at the same last Judgment-seat, where all judgments here shall be judged over again:
thou art but a man that strikest, and he is a man that is stricken, and Therefore a Common nature requires a Common equity and humanity, especially seeing he is one that shall with thee stand At the same last Judgment seat, where all Judgments Here shall be judged over again:
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and then take heed that just sentence be not then objected, which is already pronounced, James 2. 13. He shall have judgment without mercy that hath shewed no mercy.
and then take heed that just sentence be not then objected, which is already pronounced, James 2. 13. He shall have judgement without mercy that hath showed no mercy.
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I deny not but times and cases may be so otherwise irrecoverably corrupt, that the Magistrates sword must have of necessity a sharp edge on it, to cut off rotten members, that will endanger the whole body.
I deny not but times and cases may be so otherwise irrecoverably corrupt, that the Magistrates sword must have of necessity a sharp edge on it, to Cut off rotten members, that will endanger the Whole body.
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It was his infinite Wisdom in redeeming us guilty Malefactors to find out a way wherein strictest Justice and tenderest Mercy might meet and kiss, Psal. 85. 10. At your best you will fall short of your Copy,
It was his infinite Wisdom in redeeming us guilty Malefactors to find out a Way wherein Strictest justice and Tenderest Mercy might meet and kiss, Psalm 85. 10. At your best you will fallen short of your Copy,
but I perswade my self that you will do your best to write after it, that so in his Sacred Majesty's Reign and by your Judicatures this Text may more and more be fulfilled, a King shall reign in Righteousness,
but I persuade my self that you will do your best to write After it, that so in his Sacred Majesty's Reign and by your Judicatures this Text may more and more be fulfilled, a King shall Reign in Righteousness,
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And therefore for Application, what a mercy in this kind we enjoy were not NONLATINALPHABET and NONLATINALPHABET too near a kin, Ephraim and Manasses Brethren, (that is, plenty begetting forgetfulness) we should all (as we have cause) acknowledge with thankfulness.
And Therefore for Application, what a mercy in this kind we enjoy were not and too near a kin, Ephraim and Manasses Brothers, (that is, plenty begetting forgetfulness) we should all (as we have cause) acknowledge with thankfulness.
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and Judges in this respect prove feet to the lame in coming as it were to their doors, who it may be could not go out in long journeys to seek for Justice, let ever, what's here God's promise, be matter of my praise;
and Judges in this respect prove feet to the lame in coming as it were to their doors, who it may be could not go out in long journeys to seek for justice, let ever, what's Here God's promise, be matter of my praise;
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And in this (Honourable Lords) for the continuance of all our happiness, without flattery let me according to the old verse commend you in commending to you that, which you are commended and honoured for, Justice guided by Wisdom and sweetned by Mercy NONLATINALPHABET NONLATINALPHABET as he speaks, that from you as from main Streams under our highest Well-head such sweet streams of Justice and Equity may flow,
And in this (Honourable lords) for the Continuance of all our happiness, without flattery let me according to the old verse commend you in commending to you that, which you Are commended and honoured for, justice guided by Wisdom and sweetened by Mercy as he speaks, that from you as from main Streams under our highest Wellhead such sweet streams of justice and Equity may flow,
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and a Vertue, as universal in it self, so hath this peculiar to it, that whereas some other Vertues are distasted by many, this hath universal approbation from all, though most unjust themselves.
and a Virtue, as universal in it self, so hath this peculiar to it, that whereas Some other Virtues Are distasted by many, this hath universal approbation from all, though most unjust themselves.
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but as Aristotle made Pleasure Vertues, page, so the Conscience of your steering point-blank on Justice through the most troublesome Seas and Tempests will be as the pleasant ayre of a sweet Instrument, that sounds well even after it hath been well handled. This for your comfort;
but as Aristotle made Pleasure Virtues, page, so the Conscience of your steering point-blank on justice through the most troublesome Seas and Tempests will be as the pleasant air of a sweet Instrument, that sounds well even After it hath been well handled. This for your Comfort;
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and this is done by a wise and moderate executing of Justice, which leads me directly to the second part of the Text in the second Verse, which, had I time to handle, I should from those comparisons and expressions shew you.
and this is done by a wise and moderate executing of justice, which leads me directly to the second part of the Text in the second Verse, which, had I time to handle, I should from those comparisons and expressions show you.
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1. What an universal blessing a just Judge and a right Justice of Peace is to a Common-wealth and State, NONLATINALPHABET as he calls him, a common Benefactor.
1. What an universal blessing a just Judge and a right justice of Peace is to a Commonwealth and State, as he calls him, a Common Benefactor.
but every Judge and Justice, especially if chief, yea under officers, Pleaders, Clerks, Jurors, &c. according to their several places, may be greater or less hills, whose shelter and shade the innocent lamb may ly in.
but every Judge and justice, especially if chief, yea under Officers, Pleaders, Clerks, Jurors, etc. according to their several places, may be greater or less hills, whose shelter and shade the innocent lamb may lie in.
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if your betters cannot plead immunity, but even Kings must reign in righteousness and Princes rule in judgment, and so prove a general universal good, which may help at every hand.
if your betters cannot plead immunity, but even Kings must Reign in righteousness and Princes Rule in judgement, and so prove a general universal good, which may help At every hand.
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2. The second expresseth what protection they are, in lesser and greater dangers, to whole States and Kingdoms never so overflowen with misery and mischief,
2. The second Expresses what protection they Are, in lesser and greater dangers, to Whole States and Kingdoms never so overflown with misery and mischief,
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and that oftentimes though with inconveniency to himself, the Vine loseth of his sweetness, and the Olive of his fatness, that is for their own advantage, it being spent on others, when they come to rule:
and that oftentimes though with inconveniency to himself, the Vine loses of his sweetness, and the Olive of his fatness, that is for their own advantage, it being spent on Others, when they come to Rule:
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Thus is it with a good Magistrate omnium somnos illius vigilia defendit, he wakes that we may sleep, his Head is filled with cares that ours may be quiet,
Thus is it with a good Magistrate omnium Somnos Illius vigilia defendit, he wakes that we may sleep, his Head is filled with Cares that ours may be quiet,
Nehemiah 's, a good Governour, example in this kind is remarkable, Chap. 6. 14, 15. and justifieth An a good Common-wealths-man's answer to him that found fault with him for neglecting his own occasions, NONLATINALPHABET,
Nehemiah is, a good Governor, Exampl in this kind is remarkable, Chap. 6. 14, 15. and Justifieth an a good Common-wealths-man's answer to him that found fault with him for neglecting his own occasions,,
You are our Eliakims, as he under their Hezekiah, so you under ours, whom God and our King have Clothed with the Robe, and strengthened with the Girdle, have committed the Judicature to your hand,
You Are our Eliakims, as he under their Hezekiah, so you under ours, whom God and our King have Clothed with the Robe, and strengthened with the Girdle, have committed the Judicature to your hand,
and Counsellors, and Judges, may rule in Judgment; that He above them, and they under Him, may be as an Hiding-place from the Wind, and a Covert from the storm,
and Counsellors, and Judges, may Rule in Judgement; that He above them, and they under Him, may be as an Hiding-place from the Wind, and a Covert from the storm,
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First, Christs righteous Reign and Government, ver. 1. He, that King, who Reigns in Righteousness, and his Apostles and Ministers, those Princes that rule in Judgment.
First, Christ righteous Reign and Government, ver. 1. He, that King, who Reigns in Righteousness, and his Apostles and Ministers, those Princes that Rule in Judgement.
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1. He is no less than NONLATINALPHABET, Col. 3. 11. All, and to all, and so an All-sufficient both protection to his People, in the two first comparisons, A hiding-place from the Wind, and a Covert from the storm. And refreshment in the two latter, Rivers of waters in a dry place, and the shadow of a great Rock in a weary Land.
1. He is no less than, Col. 3. 11. All, and to all, and so an All-sufficient both protection to his People, in the two First comparisons, A hiding-place from the Wind, and a Covert from the storm. And refreshment in the two latter, rivers of waters in a dry place, and the shadow of a great Rock in a weary Land.
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For our blessed Eliakim, is such a Nail so fastened in a sure place, that we may not only hang on him Cups, but Flagons, Isa. 22. 23, 24. not only our lesser sins and miseries;
For our blessed Eliakim, is such a Nail so fastened in a sure place, that we may not only hang on him Cups, but Flagons, Isaiah 22. 23, 24. not only our lesser Sins and misery's;
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yet of him it's said, that not only Morbos nostros pertulit, that he hath born our lesser Griefs, but also Dolores nostros bajulavit, NONLATINALPHABET, he hath carried the heaviest Burden of our Sorrows, as the word signifieth.
yet of him it's said, that not only Morbos nostros pertulit, that he hath born our lesser Griefs, but also Dolores nostros bajulavit,, he hath carried the Heaviest Burden of our Sorrows, as the word signifies.
Nor doth this first particular weigh down the weight of the words in the Text. NONLATINALPHABET here holdeth out the most blustering Wind, from which yet he hides us;
Nor does this First particular weigh down the weight of the words in the Text. Here holds out the most blustering Wind, from which yet he hides us;
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and NONLATINALPHABET the most violent Storm and Stream, from which yet he covers us. The dry place argueth extremity of Thirst, which hath with it acutest Pain:
and the most violent Storm and Stream, from which yet he covers us. The dry place argue extremity of Thirst, which hath with it acutest Pain:
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2. Nay, when all round about beset and encompass us, NONLATINALPHABET, all joy when we fall round about into divers, into all Temptations, James 1. 2. when Rains fall, and Flouds come, and Winds blow.
2. Nay, when all round about beset and encompass us,, all joy when we fallen round about into diverse, into all Temptations, James 1. 2. when Rains fallen, and Floods come, and Winds blow.
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A poor Believer, that then shall have Christ in his Arms, may say, Here's my All: And whilst he stands on the Embers of the burnt World, clap his hands over his Head,
A poor Believer, that then shall have christ in his Arms, may say, Here's my All: And while he Stands on the Embers of the burned World, clap his hands over his Head,
and which still the Text, without stretching, reacheth to, holding out Him as our general Remedy in all, both kinds and measures of our Malady: Not only a Hiding-place from the Wind, but also a Covert from the Storm. There's refuge from lesser and greater Evils for degree:
and which still the Text, without stretching, reaches to, holding out Him as our general Remedy in all, both Kinds and measures of our Malady: Not only a Hiding-place from the Wind, but also a Covert from the Storm. There's refuge from lesser and greater Evils for degree:
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but also Rivers of water, and a great shady Rock: Which holds out all sweetest refreshing, against the most languishing Thirstings and Faintings of the inward Man:
but also rivers of water, and a great shady Rock: Which holds out all Sweetest refreshing, against the most languishing Thirstings and Faintings of the inward Man:
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Here not so much Money, as Christ, that answereth all things, Eccles. 10. 19. as Christ that answereth all things, who is an Hiding-place from the Wind, and a Covert from the Storm, Rivers of waters, &c. Better than Ctesias his River, which he calls NONLATINALPHABET.
Here not so much Money, as christ, that Answers all things, Eccles. 10. 19. as christ that Answers all things, who is an Hiding-place from the Wind, and a Covert from the Storm, rivers of waters, etc. Better than Ctesias his River, which he calls.
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For it's of his Fulness that we have all received, John 1. 16. that his Gift may be like Himself, both full and Perfect, James 1. 17. Which the Comparisons here fully hold out:
For it's of his Fullness that we have all received, John 1. 16. that his Gift may be like Himself, both full and Perfect, James 1. 17. Which the Comparisons Here Fully hold out:
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For whilst in the first, called an Hiding-place from the wind, he is compared to a strong and warm Roof and House, which is Sarta Tecta, In which the Man sits fully safe and still, amidst all the most whisking and blustering Winds, that make such a puffing about him,
For while in the First, called an Hiding-place from the wind, he is compared to a strong and warm Roof and House, which is Sarta Tecta, In which the Man sits Fully safe and still, amid all the most whisking and blustering Winds, that make such a puffing about him,
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And when in the second, called a Covert from the storm, or Sea-Tempest, he therein is compared to some House or Receptacle in an high Rock in the Sea, which highest Tides or Storms reach not;
And when in the second, called a Covert from the storm, or Sea-Tempest, he therein is compared to Some House or Receptacle in an high Rock in the Sea, which highest Tides or Storms reach not;
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But when it's here added Rivers in the plural Number, it expresseth the over-flowing Bounty and Grace of Christ, that his Church need not fear Drought;
But when it's Here added rivers in the plural Number, it Expresses the overflowing Bounty and Grace of christ, that his Church need not Fear Drought;
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First, A Shadow: How fully contentful to the swelted Traveller or Labourer, who therefore gapes after it? Job 7. 2. But it may be like a shadow of some slender Tree, which the Light and Heat gets through,
First, A Shadow: How Fully contentful to the swelted Traveller or Labourer, who Therefore gapes After it? Job 7. 2. But it may be like a shadow of Some slender Tree, which the Light and Heat gets through,
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Now such a Rock is our Saviour, and such and so great is the comfortable shade of his Protection and Love, that it will reach a weary Traveller to Heaven, even when a great way off, in the very shadow of Death, and in the comfortable Refrigerium whereof he may walk all his way, and all his day-long:
Now such a Rock is our Saviour, and such and so great is the comfortable shade of his Protection and Love, that it will reach a weary Traveller to Heaven, even when a great Way off, in the very shadow of Death, and in the comfortable Refrigerium whereof he may walk all his Way, and all his daylong:
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Unless he will run out of it to play the Wanton in Sin, or the World's Sun-shine. A fourth Emphasis there is, that it's a Shade of a Rock, of a great Rock, and that in a weary Land. But that most properly belongs to
Unless he will run out of it to play the Wanton in since, or the World's Sunshine. A fourth Emphasis there is, that it's a Shade of a Rock, of a great Rock, and that in a weary Land. But that most properly belongs to
Christ so setting off the Beauty of his Grace with a graceful Foil, and so dispensing his Mercies that they may not only be great, but also fit and seasonable;
christ so setting off the Beauty of his Grace with a graceful Foil, and so dispensing his mercies that they may not only be great, but also fit and seasonable;
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who could best tell you how welcome the Rivers of water would be to the chased Hart, Psal. 42. 1. and the Shadow to the poor labouring Creature, that even pants and gapes after it.
who could best tell you how welcome the rivers of water would be to the chased Heart, Psalm 42. 1. and the Shadow to the poor labouring Creature, that even pants and gapes After it.
The Roof takes upon it the Wind, and the Bank the Stream, and the Rock the Sun's scorching; that the Man may be shrowded, the Land preserved, the poor Traveller shaded.
The Roof Takes upon it the Wind, and the Bank the Stream, and the Rock the Sun's scorching; that the Man may be shrouded, the Land preserved, the poor Traveller shaded.
Even thus did our dear Saviour interpose himself betwixt us and his Fathers wrath, in his own body to take that thrust, which else would for ever have sped us;
Even thus did our dear Saviour interpose himself betwixt us and his Father's wrath, in his own body to take that thrust, which Else would for ever have sped us;
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and paid it, that we may be discharged of it, arraigned, that we might be dismissed, there silent, that we might have something to plead, condemned, that we might be acquited;
and paid it, that we may be discharged of it, arraigned, that we might be dismissed, there silent, that we might have something to plead, condemned, that we might be acquitted;
that Lamb of God, John 1. 29. NONLATINALPHABET. Which word and phrase will indifferently signify the taking away the sin of the world by himself bearing the punishment of it;
that Lamb of God, John 1. 29.. Which word and phrase will indifferently signify the taking away the since of the world by himself bearing the punishment of it;
so that by his stripes we are healed, vers. 5. In what a blustering Storm of God's wrath should we have been, blowen away by it as Chaff before the Wind, if Christ had not taken it upon him to shelter us;
so that by his stripes we Are healed, vers. 5. In what a blustering Storm of God's wrath should we have been, blown away by it as Chaff before the Wind, if christ had not taken it upon him to shelter us;
and Rivers and Streams of his Blood had not sweetly flowen from him to have revived and refreshed us? Our Cure in his Wounds, our Healing in his Stripes, our Life in his Death;
and rivers and Streams of his Blood had not sweetly flown from him to have revived and refreshed us? Our Cure in his Wounds, our Healing in his Stripes, our Life in his Death;
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which is the reason why, Isa. 28. 16. comes in so between the 15, and 17. verses. Though they think, that they have banked it out so high and so strong, that the over flowing scourge should not pass over to them, vers. 15. yet,
which is the reason why, Isaiah 28. 16. comes in so between the 15, and 17. Verses. Though they think, that they have banked it out so high and so strong, that the over flowing scourge should not pass over to them, vers. 15. yet,
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but not cooling, dark and hot, where the fire burns, but shines not; and therefore to a Christian with the holy Martyr, None but Christ, None but Christ;
but not cooling, dark and hight, where the fire burns, but shines not; and Therefore to a Christian with the holy Martyr, None but christ, None but christ;
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and the Covering too scant to wrap himself all over round about with; when Lion and Fox-skin both sewed together will not perfectly secure, the Lamb's bloud will.
and the Covering too scant to wrap himself all over round about with; when lion and Fox-skin both sewed together will not perfectly secure, the Lamb's blood will.
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I have seen an end to all other perfections, saith the Psalmist, but thy Commandment is exceeding broad, Psal. 119. 96. and his promises in Christ as broad;
I have seen an end to all other perfections, Says the Psalmist, but thy Commandment is exceeding broad, Psalm 119. 96. and his promises in christ as broad;
and therefore, as St. Austin sweetly, in finem cum audis, &c. When thou hearest to the end, do thou intend Christ, who is not only the way, but also the end too;
and Therefore, as Saint Austin sweetly, in finem cum audis, etc. When thou Hearst to the end, do thou intend christ, who is not only the Way, but also the end too;
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so that quicquid est ubi infra steteris, antequam ad Christum pervenias, nil tibi aliud Sermo Divinus dicit, nisi accede, &c. Although in thy pursuit thou shouldst have overtaken all comforts beside,
so that quicquid est ubi infra steteris, antequam ad Christ pervenias, nil tibi Aliud Sermon Divine dicit, nisi accede, etc. Although in thy pursuit thou Shouldst have overtaken all comforts beside,
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but in finem still up and seek, thou art not yet come to thy rest; nor as yet lighted on that receipt that will fully and properly heal and help all even thy greatest Maladies.
but in finem still up and seek, thou art not yet come to thy rest; nor as yet lighted on that receipt that will Fully and properly heal and help all even thy greatest Maladies.
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and that, as these comparisons express it, every way happily, for Christ was born in Bethlehem Ephrata, Mic. 5. 2. The first word whereof signifieth an house of bread, and the other fruitfulness. There's therefore no starving or pining there.
and that, as these comparisons express it, every Way happily, for christ was born in Bethlehem Ephrata, Mic. 5. 2. The First word whereof signifies an house of bred, and the other fruitfulness. There's Therefore not starving or pining there.
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To this purpose it's worth the marking, that Psal. 81. 8. God seems to make way to speak of some great matter, which he would with greedy attention have listned to;
To this purpose it's worth the marking, that Psalm 81. 8. God seems to make Way to speak of Some great matter, which he would with greedy attention have listened to;
And therefore seeing Christ and Godliness are profitable for all things, we should in greater and lesser wants and evils improve Christ and have recourse to him, that even to us and in our particular,
And Therefore seeing christ and Godliness Are profitable for all things, we should in greater and lesser Wants and evils improve christ and have recourse to him, that even to us and in our particular,
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whether inward or outward blusterings and thirstings and faintings we may find him as an hiding-place from the wind, and a covert from the storm, that thy thirsty soul may find him rivers of waters in that dry place,
whither inward or outward blusterings and thirstings and faintings we may find him as an hiding-place from the wind, and a covert from the storm, that thy thirsty soul may find him Rivers of waters in that dry place,
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Proud haughty one, it was thy pride, that hung thy Saviour between thieves: thy gayness, proud Peacock, that crowned him with thorns. It was the wantonness of thy flesh, that pierced thy Saviour's with nails, and tore it with whips;
Proud haughty one, it was thy pride, that hung thy Saviour between thieves: thy gayness, proud Peacock, that crowned him with thorns. It was the wantonness of thy Flesh, that pierced thy Saviour's with nails, and tore it with whips;
and say, all this blast and storm, which the roof endured, and all that scorching heat, which the rock is beaten upon with, was procured by my sins, and had not Christ interposed, had certainly lighted on my person, and therefore I'l first loath both.
and say, all this blast and storm, which the roof endured, and all that scorching heat, which the rock is beaten upon with, was procured by my Sins, and had not christ interposed, had Certainly lighted on my person, and Therefore I'll First loath both.
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But secondly, the more love him, yea more than our selves, saying with Ignatius NONLATINALPHABET, In Christ as my sins so my love was crucified; and by way of thankfulness though it never be a requital, I'l interpose my dearest right hand to save my Head from wounding.
But secondly, the more love him, yea more than our selves, saying with Ignatius, In christ as my Sins so my love was Crucified; and by Way of thankfulness though it never be a requital, I'll interpose my dearest right hand to save my Head from wounding.
even by being an hiding-place from the wind, a covert from the storm, rivers of waters in a dry place, the shadow of a great rock in a weary land. Tibi Domine Jesu.
even by being an hiding-place from the wind, a covert from the storm, Rivers of waters in a dry place, the shadow of a great rock in a weary land. Tibi Domine Jesu.
THe prudent Physician's care is not only perfectly to cure the present disease, but withal to prevent an after-relapse, which otherwise might prove more dangerous:
THe prudent Physician's care is not only perfectly to cure the present disease, but withal to prevent an after-relapse, which otherwise might prove more dangerous:
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and accordingly the Lord Jesus, our Phaebus Medicus, the Son of righteousness, that hath healing in his wings, in the beginning of the Chapter comes as a loving Physician to the Pool of Bethesda, as to a publick Hospital of impotent diseased people, vers. 2. and of all the multitude he most graciously visits one that had most need of pity and help;
and accordingly the Lord jesus, our Phoebus Medicus, the Son of righteousness, that hath healing in his wings, in the beginning of the Chapter comes as a loving physician to the Pool of Bethesda, as to a public Hospital of impotent diseased people, vers. 2. and of all the multitude he most graciously visits one that had most need of pity and help;
and so much was wrought on his soul, that from Bethesda's Porch, v. 2. he was now got to the Temple in the Text, most likely to return thanks to God for his recovery:
and so much was wrought on his soul, that from Bethesda's Porch, v. 2. he was now god to the Temple in the Text, most likely to return thanks to God for his recovery:
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And therefore, to perfect the cure in healing his soul, and to prevent a relapse of both soul and body into a worse malady, he casts about there the second time to meet him,
And Therefore, to perfect the cure in healing his soul, and to prevent a relapse of both soul and body into a Worse malady, he Cast about there the second time to meet him,
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The first thing implied in these words, NONLATINALPHABET, sin no more, was, that after his recovery without better care taken he was in danger to sin again. The second, this;
The First thing implied in these words,, sin no more, was, that After his recovery without better care taken he was in danger to sin again. The second, this;
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that, if he did revolt to his former sin, he was in eminent danger to relapse into a worse malady, in these words NONLATINALPHABET, &c. lest a worse thing come unto thee.
that, if he did revolt to his former since, he was in eminent danger to relapse into a Worse malady, in these words, etc. lest a Worse thing come unto thee.
Whereupon the two things prescribed and injoyned (and the first a means of the second) are, 1. A serious consideration of the Mercy he had received in those words, NONLATINALPHABET, Behold, thou art made whole.
Whereupon the two things prescribed and enjoined (and the First a means of the second) Are, 1. A serious consideration of the Mercy he had received in those words,, Behold, thou art made Whole.
2. A studious care that he would avoid the like sin, if he would not incur a greater danger, in those words, NONLATINALPHABET, Sin no more, lest a worse thing come unto thee.
2. A studious care that he would avoid the like since, if he would not incur a greater danger, in those words,, since no more, lest a Worse thing come unto thee.
Like as the Angel charged Lot, now gotten out of Sodom, to flie for his life, and not look back, lest Vengeance should overtake him, Gen. 19. 17. Or as if the Physician before spoken of should say thus to his Patient, whose wantonness or other disorder had brought him into some dangerous disease, which yet through his skill and care and pains were now cured:
Like as the Angel charged Lot, now got out of Sodom, to fly for his life, and not look back, lest Vengeance should overtake him, Gen. 19. 17. Or as if the physician before spoken of should say thus to his Patient, whose wantonness or other disorder had brought him into Some dangerous disease, which yet through his skill and care and pains were now cured:
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For you may be assured that our Saviour's Caveat was no idle word. Sin no more to this recovered sinner was a Watch word, that spake his danger of a new Surprise:
For you may be assured that our Saviour's Caveat was no idle word. since no more to this recovered sinner was a Watch word, that spoke his danger of a new Surprise:
After it is set Futurum judicium, a worse mischief that's likely to follow upon his second miscarriage, that so he might tremble and fear, and do no more so presumptuously.
After it is Set Future judicium, a Worse mischief that's likely to follow upon his second miscarriage, that so he might tremble and Fear, and do no more so presumptuously.
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and set on our Legs, we have need to be taught, how we should walk to prevent an after-stumble, Psal. 40. 2. After a NONLATINALPHABET of a NONLATINALPHABET,
and Set on our Legs, we have need to be taught, how we should walk to prevent an after-stumble, Psalm 40. 2. After a of a,
Thus not only Pharaoh upon every respite grows more hard; and Tyre after seventy years Captivity, returns to her former Hire, Isa. 23. 17. as though they had been delivered only to do all abominations, Jer. 7. 10. The Mad-man unbound, that he might be free to do the more Mischief.
Thus not only Pharaoh upon every respite grows more hard; and Tyre After seventy Years Captivity, returns to her former Hire, Isaiah 23. 17. as though they had been Delivered only to do all abominations, Jer. 7. 10. The Madman unbound, that he might be free to do the more Mischief.
But even Jacob's Sons, when reconciled to their Brother, are in danger to fall out among themselves, Gen. 45. 24. Lot, when snatcht as a brand out of Sodom's burning,
But even Jacob's Sons, when reconciled to their Brother, Are in danger to fallen out among themselves, Gen. 45. 24. Lot, when snatched as a brand out of Sodom's burning,
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then scorcht with unnatural flames, Gen. 19. David, when at ease, plays the wanton, 2 Sam. 11. Ʋzziah, when become strong, grows stiff, 2 Chron. 26. 16. And Hezekiah, when miraculously recovered (and some think of the Plague) that swelling being down, his Heart begins to swell, he grows Proud, and rendred not according to the Benefit done unto him, 2 Chron. 32. 25. The story of Israel both under their Judges and Kings at large sheweth, what a back-sliding People they were,
then scorched with unnatural flames, Gen. 19. David, when At ease, plays the wanton, 2 Sam. 11. Ʋzziah, when become strong, grows stiff, 2 Chronicles 26. 16. And Hezekiah, when miraculously recovered (and Some think of the Plague) that swelling being down, his Heart begins to swell, he grows Proud, and rendered not according to the Benefit done unto him, 2 Chronicles 32. 25. The story of Israel both under their Judges and Kings At large shows, what a backsliding People they were,
When brought back afterward from Babylon, if not what returning to Idolatry, yet what closing with Idolaters? What strange Marriages, what grasping of the World,
When brought back afterwards from Babylon, if not what returning to Idolatry, yet what closing with Idolaters? What strange Marriages, what grasping of the World,
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and robbing of God, what building of their own Houses and neglecting of God's, did the Prophets that then lived, complain of? And after all this is come upon us, seeing that thou our God hast punished us less than our Iniquities deserve,
and robbing of God, what building of their own Houses and neglecting of God's, did the prophets that then lived, complain of? And After all this is come upon us, seeing that thou our God hast punished us less than our Iniquities deserve,
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Should we again break thy Commandments? Saith blushing Ezra, Chap. 9. 13, 14. That question saith they should not, but implieth they did. And after Christ;
Should we again break thy commandments? Says blushing Ezra, Chap. 9. 13, 14. That question Says they should not, but Implies they did. And After christ;
and walking in the fear of the Lord, and in the comfort of the Holy Ghost were multiplied, Acts 9. 31. yet afterwards when in Constantine's time Persecution ceased,
and walking in the Fear of the Lord, and in the Comfort of the Holy Ghost were multiplied, Acts 9. 31. yet afterwards when in Constantine's time Persecution ceased,
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the Voice from Heaven then cried, Venenum in Ecclesiam: When the Enemy left off to wound from without, the old Serpent began to poyson within, which proved more dangerous. In this Case:
the Voice from Heaven then cried, Venenum in Church: When the Enemy left off to wound from without, the old Serpent began to poison within, which proved more dangerous. In this Case:
but though thirty eight years before committed, yet our Saviour's Caveat to him intimates, might long after be returned to, with the Dog to his vomit before cast up,
but though thirty eight Years before committed, yet our Saviour's Caveat to him intimates, might long After be returned to, with the Dog to his vomit before cast up,
when but now delivered from Egypt, begins to worship strange Gods, which their fathers knew not, Jer. 19. 4. new Gods, Judg. 5. 8. And Judah, when newly returned from Captivity, fall a marrying strange wives, Ezra 10. 2. When David's at rest from his wonted enemies,
when but now Delivered from Egypt, begins to worship strange God's, which their Father's knew not, Jer. 19. 4. new God's, Judges 5. 8. And Judah, when newly returned from Captivity, fallen a marrying strange wives, Ezra 10. 2. When David's At rest from his wonted enemies,
then a stranger comes, with whom he was not before acquainted, 2 Sam. 12. 4. And when the Christian Church was rid of Heathenish Persecutors their old bad Neighbours,
then a stranger comes, with whom he was not before acquainted, 2 Sam. 12. 4. And when the Christian Church was rid of Heathenish Persecutors their old bad Neighbours,
and they had need of it, for vers. 25. when God did but a little leave him the better to prove him, you know how desperatly he stumbled at the first step;
and they had need of it, for vers. 25. when God did but a little leave him the better to prove him, you know how desperately he stumbled At the First step;
nor, it may be, at all in this life, but leaves a Canaanite, when Israel is in Canaan, an Hadad, a Rezon, and a Jeroboam, whilst Solomon sits peaceably on his Throne, to allay the heat of the Pot, which else would boyl over.
nor, it may be, At all in this life, but leaves a Canaanite, when Israel is in Canaan, an Hadad, a Rezon, and a Jeroboam, while Solomon sits peaceably on his Throne, to allay the heat of the Pot, which Else would boil over.
In our greatest enjoyments somthing shall be wanting, or cross to our desires, which may be as a constant Memento, and really say, sin no more, because else we shall be then ready to sin more than ever.
In our greatest enjoyments something shall be wanting, or cross to our Desires, which may be as a constant Memento, and really say, sin no more, Because Else we shall be then ready to sin more than ever.
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2. For that Corruption, which Affliction doth not heal, it doth at most but curb, and when that Curb in a Deliverance is removed, the Corruption is the more fully and violently manifested and exerted;
2. For that Corruption, which Affliction does not heal, it does At most but curb, and when that Curb in a Deliverance is removed, the Corruption is the more Fully and violently manifested and exerted;
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as Antichrist, when the NONLATINALPHABET was taken away, was more openly discovered, 2 Thess. 2. 7, 8. And Jo•dan, when the Preist's feet were once out of it, (and so that Dam as it were broken down) runs down his Channel more violently than before.
as Antichrist, when the was taken away, was more openly discovered, 2 Thess 2. 7, 8. And Jo•dan, when the Priest's feet were once out of it, (and so that Dam as it were broken down) runs down his Channel more violently than before.
3. As in this case the Affliction was but a Curb; so the Deliverance and Mercy proves a Snare, adds Fewel to that Flame, which the former rainy day quenched,
3. As in this case the Affliction was but a Curb; so the Deliverance and Mercy Proves a Snare, adds Fuel to that Flame, which the former rainy day quenched,
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or at least kept down, strengthen's the recovered man's Lust, which Sickness weakned, affords matter for the rich man's Pride, which his Poverty humbled, entertains the Wanton and Worlding with other company, whom Straits and Dangers for that time inforced to seek after God,
or At least kept down, strengthen's the recovered Man's Lust, which Sickness weakened, affords matter for the rich Man's Pride, which his Poverty humbled, entertains the Wanton and Worlding with other company, whom Straits and Dangers for that time enforced to seek After God,
A Relapse into a bodily Disease after a Recovery useth not to be more dangerous, than a Backsliding into Sin after a Deliverance oft proves desperate.
A Relapse into a bodily Disease After a Recovery uses not to be more dangerous, than a Backsliding into since After a Deliverance oft Proves desperate.
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like that Plague of Leprosie broken out of the Boyl, which made the Person wholly unclean in the Law, Lev. 13. 20. Or like the Man in the Gospel, into whom the unclean spirit after dispossession maketh re-entry with seven other spirits worse than himself;
like that Plague of Leprosy broken out of the Boyl, which made the Person wholly unclean in the Law, Lev. 13. 20. Or like the Man in the Gospel, into whom the unclean Spirit After dispossession makes reentry with seven other spirits Worse than himself;
as the Psalmist. saith, that wicked men spring and flourish, that they may be destroyed for ever, Psal. 92. 7. And as God told Pharaoh, that for this very cause he had delivered and raised him up, that upon his Obstinacy he might shew his Power in his heavier Down-fall, Exod. 9. 16. Upon our unworthy carriage after mercies:
as the Psalmist. Says, that wicked men spring and flourish, that they may be destroyed for ever, Psalm 92. 7. And as God told Pharaoh, that for this very cause he had Delivered and raised him up, that upon his Obstinacy he might show his Power in his Heavier Downfall, Exod 9. 16. Upon our unworthy carriage After Mercies:
Then we may indeed and without check delight in Gods great goodness, Neh. 9. 25. when we serve him in it, vers. 35. but we mingle our Wine with Water, nay put so much Aloes into our sweetest Cup,
Then we may indeed and without check delight in God's great Goodness, Neh 9. 25. when we serve him in it, vers. 35. but we mingle our Wine with Water, nay put so much Aloes into our Sweetest Cup,
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or as it was with the People of Israel, 2 Sam. 19. 2, 3. of whom it's said, that in the day of their Triumph they stole away, as people ashamed use to steal away when they flee in Battel,
or as it was with the People of Israel, 2 Sam. 19. 2, 3. of whom it's said, that in the day of their Triumph they stole away, as people ashamed use to steal away when they flee in Battle,
so that the Victory that day was turne• •nto Mourning, because they heard say the King was grieved for his Son. Whatsoever or how great soever the Mercy or Deliverance is, we have lost the Comfort of it,
so that the Victory that day was turne• •nto Mourning, Because they herd say the King was grieved for his Son. Whatsoever or how great soever the Mercy or Deliverance is, we have lost the Comfort of it,
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How can the Child heartily rejoyce in the abused favour of his Father, when he hears say that the King grieves for the undutiful miscarriage of his Son? By miscarriage after Mercies we make our Candle burn dim,
How can the Child heartily rejoice in the abused favour of his Father, when he hears say that the King grieves for the undutiful miscarriage of his Son? By miscarriage After mercies we make our Candle burn dim,
This Eli had, and that he should have had; but because his Sons proved desperate wantons, God sets a Non-plus on their Heads with an Absit. It's fitter for them that will know how better to use it:
This Eli had, and that he should have had; but Because his Sons proved desperate wantons, God sets a Nonplus on their Heads with an Absit. It's fitter for them that will know how better to use it:
He will take away his Corn, nay, recover his VVool. The Legatee proves an Ʋsurper, and therefore Recipiam, Eripiam. God useth with more force and fury, to snatch away such imprisoned Mercies,
He will take away his Corn, nay, recover his VVool. The Legatee Proves an Ʋsurper, and Therefore Recipiam, Eripiam. God uses with more force and fury, to snatch away such imprisoned mercies,
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as the new cloth takes something out of the old garment, and so the rent is made worse, Mark. 2. 21. If Esau des••ise his birthright, he shall lose his Blessing also.
as the new cloth Takes something out of the old garment, and so the rend is made Worse, Mark. 2. 21. If Esau des••ise his birthright, he shall loose his Blessing also.
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and if outward Peace restored should be abused, it may soon take its flight, and carry Plenty away with it, as Rev. 6. after the Red Horse of War, that took Peace from the Earth.
and if outward Peace restored should be abused, it may soon take its flight, and carry Plenty away with it, as Rev. 6. After the Read Horse of War, that took Peace from the Earth.
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vers. 4. the Black Horse of Famine marched after, vers. 5. and the Pale Horse of the Plague trod on both the other's heels, vers. 8. The Gospel, Peace, Plenty, Health, Life, all ••e but as God's Servants sent by him to minister to us,
vers. 4. the Black Horse of Famine marched After, vers. 5. and the Pale Horse of the Plague trod on both the other's heels, vers. 8. The Gospel, Peace, Plenty, Health, Life, all ••e but as God's Servants sent by him to minister to us,
It's Patience abused, which is then turned into Fury, and then look for those, which the Scripture calls furious Rebukes, and then all sorts of God's sorest Judgments, Famine, Wild Beasts, Plague and Sword, as you have them in the two following verses,
It's Patience abused, which is then turned into Fury, and then look for those, which the Scripture calls furious Rebukes, and then all sorts of God's Sorest Judgments, Famine, Wild Beasts, Plague and Sword, as you have them in the two following Verses,
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Look over all Churches, nay over the whole World, and then say, whether you see not saddest ruins, where somtimes were stateliest Monuments of God's choicest Mercies, but,
Look over all Churches, nay over the Whole World, and then say, whither you see not Saddest ruins, where sometimes were Stateliest Monuments of God's Choicest mercies, but,
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because abused, left as everlasting Monuments of God's severest Justice with this Text, as it were for an Inscription, written upon them with Capital letters of Bloud, that they that run may read, Sin no more,
Because abused, left as everlasting Monuments of God's Severest justice with this Text, as it were for an Inscription, written upon them with Capital letters of Blood, that they that run may read, since no more,
But this I have touched upon before, and therefore do not insist on here, but only add what we all had need sadly think of, that God's staying of his hand for a time,
But this I have touched upon before, and Therefore do not insist on Here, but only add what we all had needs sadly think of, that God's staying of his hand for a time,
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whether what we have suffered be enough, that so he might inflict no more, which he earnestly desires and waits for, Jer. 3. 4. But if our distempers and out-rages after all this say no;
whither what we have suffered be enough, that so he might inflict no more, which he earnestly Desires and waits for, Jer. 3. 4. But if our distempers and outrages After all this say no;
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Now with what bended knees, and with what trembling hearts and hands need we receive the returns of Mercies from that God, who is glorious in Holiness, and fearful in Praises; whose begun Mercies,
Now with what bent knees, and with what trembling hearts and hands need we receive the returns of mercies from that God, who is glorious in Holiness, and fearful in Praises; whose begun mercies,
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and God's ear, that he will not hear, and both held out in that place of Ezra 9. when after their Captivity and deliverance from it they again break God's Commandments. And now O our God, what shall we say after all this? vers. 10. And again;
and God's ear, that he will not hear, and both held out in that place of Ezra 9. when After their Captivity and deliverance from it they again break God's commandments. And now Oh our God, what shall we say After all this? vers. 10. And again;
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if fain he would, he is afraid that his Father would spit in his face, as God said to Miriam now grown leprous, and to be put out of the Camp, Numb. 12. 11, 14. God using to turn away the Ear from such as,
if fain he would, he is afraid that his Father would spit in his face, as God said to Miriam now grown leprous, and to be put out of the Camp, Numb. 12. 11, 14. God using to turn away the Ear from such as,
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than to grant us what we then never so mournfully sue for, as he did in the like case to the children of Israel, Judg. 10. 10, to 15. I have again and again delivered you,
than to grant us what we then never so mournfully sue for, as he did in the like case to the children of Israel, Judges 10. 10, to 15. I have again and again Delivered you,
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Wouldst thou not be angry with us till thou hadst consumed us, so that there should be no remnant nor escaping? is all that Ezra can expect from a God so abused and provoked.
Wouldst thou not be angry with us till thou Hadst consumed us, so that there should be no remnant nor escaping? is all that Ezra can expect from a God so abused and provoked.
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And thus every way in point of Misery and Judgment it's likely to be worse with us, which is very sad, and yet very just, because it's every way worse in point of sin.
And thus every Way in point of Misery and Judgement it's likely to be Worse with us, which is very sad, and yet very just, Because it's every Way Worse in point of since.
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they usually growing the worst of men, who grow worse after best of Mercies, even most unprofitable and abominable, whom neither Afflictions, nor deliverances can work upon:
they usually growing the worst of men, who grow Worse After best of mercies, even most unprofitable and abominable, whom neither Afflictions, nor Deliverances can work upon:
2. Nay it is so in the cause of it; two of the worst of sins being the chief ingredients into it, viz. Abominable Ingratitude, and Invincible Obstinacy.
2. Nay it is so in the cause of it; two of the worst of Sins being the chief ingredients into it, viz. Abominable Ingratitude, and Invincible Obstinacy.
and do we thus requite the Lord, foolish People and Ʋnwise? Deut. 32. 6. Is he not thy Father that hath bought thee? &c. Thy God and Saviour that hath redeemed thee? and doth Jeshurun when grown fat begin to kick? to forsake God that made him,
and do we thus requite the Lord, foolish People and Ʋnwise? Deuteronomy 32. 6. Is he not thy Father that hath bought thee? etc. Thy God and Saviour that hath redeemed thee? and does Jeshurun when grown fat begin to kick? to forsake God that made him,
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it's matter of highest provocation, if he find it in his sons and daughters. With others this despising of the riches of the goodness and forbearance and long-suffering of God treasures up wrath against the day of wrath, Rom. 2. 4, 5. And even in the dearest of God's children God so ill takes it, that if the most upright Hezekiah make such returns, he shall smart for it, 2 Chron. 32. 25. compared with 2 King. 20. 17, 18. Let them so ungratefully abuse such a mercy, the very worst of the Heathens shall rather have it,
it's matter of highest provocation, if he find it in his Sons and daughters. With Others this despising of the riches of the Goodness and forbearance and long-suffering of God treasures up wrath against the day of wrath, Rom. 2. 4, 5. And even in the dearest of God's children God so ill Takes it, that if the most upright Hezekiah make such returns, he shall smart for it, 2 Chronicles 32. 25. compared with 2 King. 20. 17, 18. Let them so ungratefully abuse such a mercy, the very worst of the heathens shall rather have it,
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as pinching and pineing Poverty at last brought home the Prodigal, Luke 15. As a Winter-frost helps to kill these Weeds, which in Summer sprung up and multiplied.
as pinching and pining Poverty At last brought home the Prodigal, Lycia 15. As a Winter-frost helps to kill these Weeds, which in Summer sprung up and multiplied.
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and when God hath not been before in the Wind and Earthquake, and Fire, he may be after, in the still voice, 1 King. 19. 11, 12, 13. And therefore God, that he may leave no means unessayed,
and when God hath not been before in the Wind and Earthquake, and Fire, he may be After, in the still voice, 1 King. 19. 11, 12, 13. And Therefore God, that he may leave no means unessayed,
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When after the Israelites want of Food, he in Mercy gave them Bread from Heaven, he saith, it was that he might prove them, whether they would walk in his Law, or no, Exod. 16. 4. So that,
When After the Israelites want of Food, he in Mercy gave them Bred from Heaven, he Says, it was that he might prove them, whither they would walk in his Law, or no, Exod 16. 4. So that,
then, Reprobate silver call them, for the Lord hath rejected them, Jer. 6. 29, 30. Meneh, Meneh, Tekel Ʋpharsin, God hath again and again numbred and weighed us,
then, Reprobate silver call them, for the Lord hath rejected them, Jer. 6. 29, 30. Meneh, Meneh, Tekel Ʋpharsin, God hath again and again numbered and weighed us,
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And the Lord grant that which is added do not follow, and is given to the Medes and Persians, that God give us not up to our Enemies, who after all this variety of powerfullest means will not yet give up our selves to him in a way of Obedience.
And the Lord grant that which is added do not follow, and is given to the Medes and Persians, that God give us not up to our Enemies, who After all this variety of Powerfullest means will not yet give up our selves to him in a Way of obedience.
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before not able to crawl, he can now rise up and walk: he, that could not before carry himself from the Porch to the Pool, can now carry his bed from the Pool through the City. He, that for many years together was made sick with delayed Hopes, and quite cut to the heart with vexatious Disappointments, hath with the speaking of a word his Health perfectly restored,
before not able to crawl, he can now rise up and walk: he, that could not before carry himself from the Porch to the Pool, can now carry his Bed from the Pool through the city. He, that for many Years together was made sick with delayed Hope's, and quite Cut to the heart with vexatious Disappointments, hath with the speaking of a word his Health perfectly restored,
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And would he not have us of this City and Kingdom behold with the like care a greater Cure? Indeed I cannot say to England, thou art perfectly made whole, we are yet come short of that NONLATINALPHABET, of that perfect Soundness, which Peter told the Jews that lame man had attained in the presence of them all, Acts 3. 16. The Humours in this great and greatly diseased Body are yet in an hurry: we bleed still, at best our Wounds are but in healing, and not yet fully whole.
And would he not have us of this city and Kingdom behold with the like care a greater Cure? Indeed I cannot say to England, thou art perfectly made Whole, we Are yet come short of that, of that perfect Soundness, which Peter told the jews that lame man had attained in the presence of them all, Acts 3. 16. The Humours in this great and greatly diseased Body Are yet in an hurry: we bleed still, At best our Wounds Are but in healing, and not yet Fully Whole.
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as it were, this poor Man in the Text arising, our Sanballats and Tobiahs, (whom our Healing wounds and cuts to the heart) even they to their grief hear and see, NONLATINALPHABET (as the phrase is Neh. 4. 7.) that an healing Plaister is mercifully applyed to our bleeding Wounds, that,
as it were, this poor Man in the Text arising, our Sanballats and Tobiah's, (whom our Healing wounds and cuts to the heart) even they to their grief hear and see, (as the phrase is Neh 4. 7.) that an healing Plaster is mercifully applied to our bleeding Wounds, that,
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unless we be stupid and sensless, we cannot but with the Woman, when her bloudy Issue was stopt, know and feel what is done in us, Matth. 5. 33. and,
unless we be stupid and senseless, we cannot but with the Woman, when her bloody Issue was stopped, know and feel what is done in us, Matthew 5. 33. and,
so that though not wholly, yet in part, though not absolutely, yet comparatively in regard of what we were, we are made whole. And therefore O London, O England, Behold, Behold thy former Wound, and thy present Cure.
so that though not wholly, yet in part, though not absolutely, yet comparatively in regard of what we were, we Are made Whole. And Therefore Oh London, Oh England, Behold, Behold thy former Wound, and thy present Cure.
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Behold NONLATINALPHABET, from what depths of Misery, into which thy sins had cast thee, to what hopeful and happy beginnings of Health and Peace the healing hand of thy pitiful Physician hath raised thee;
Behold, from what depths of Misery, into which thy Sins had cast thee, to what hopeful and happy beginnings of Health and Peace the healing hand of thy pitiful physician hath raised thee;
a most unnatural and bloody War the other day most eagerly prosecuted by the malice of Man, more powerfully and miraculously ceased through the Mercies of God.
a most unnatural and bloody War the other day most eagerly prosecuted by the malice of Man, more powerfully and miraculously ceased through the mercies of God.
Let therefore the Voice of the Cryer, and through God's Mercy not now (as that might have been) in a Wilderness, call out all your heedfullest attentions,
Let Therefore the Voice of the Crier, and through God's Mercy not now (as that might have been) in a Wilderness, call out all your heedfullest attentions,
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and cutteth the Spear in sunder, and burneth the Chariot in the fire, Psal. 46. 8, 9, &c. Truly the Lord hath so wrought his wonderful Works, that they ought to be full in our eye and heart for the present,
and cutteth the Spear in sunder, and burns the Chariot in the fire, Psalm 46. 8, 9, etc. Truly the Lord hath so wrought his wondered Works, that they ought to be full in our eye and heart for the present,
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Now the Lord be more merciful, for I fear many of us sin more than ever. Oppressions in many more aggravated, Heresies more openly maintained, Christ, the Holy Ghost,
Now the Lord be more merciful, for I Fear many of us since more than ever. Oppressions in many more aggravated, Heresies more openly maintained, christ, the Holy Ghost,
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the Weapons struck out of the hands of Enemies, and more taken up by Brethren and Friends: Were Christians ever so mutually estranged and imbittered? Were your publick Church-Assemblies ever so neglected? In your civil Meetings your Elections and other Affairs ever with such confusion? I had almost said brutish rage (as of late) so transacted,
the Weapons struck out of the hands of Enemies, and more taken up by Brothers and Friends: Were Christians ever so mutually estranged and imbittered? Were your public Church assemblies ever so neglected? In your civil Meetings your Elections and other Affairs ever with such confusion? I had almost said brutish rage (as of late) so transacted,
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as though we had put off Christianity, and Civility and Humanity together? But think in all your hearts and all your souls, Is this to sin no more? Is it not to revolt more and more? O think that you see God angrily looking upon you,
as though we had put off Christianity, and Civility and Humanity together? But think in all your hearts and all your Souls, Is this to sin no more? Is it not to revolt more and more? Oh think that you see God angrily looking upon you,
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and saying as once, O Jerusalem, Jerusalem, if thou hadst known, even thou, in this thy day the things that belong to thy peace, thou wouldst have made a better return,
and saying as once, Oh Jerusalem, Jerusalem, if thou Hadst known, even thou, in this thy day the things that belong to thy peace, thou Wouldst have made a better return,
I charge thee once more, sin no more, serve me thus no more, O do not this abominable thing that I hate, Jer. 44. 4. at last, be thou instructed O Jerusalem, O England, lest my soul depart from thee,
I charge thee once more, sin no more, serve me thus no more, Oh do not this abominable thing that I hate, Jer. 44. 4. At last, be thou instructed Oh Jerusalem, Oh England, lest my soul depart from thee,
Do we remember our resolutions, vows and promises that we then made to prevail with God for Mercy? were they that we would be worse than ever if God would deliver us,
Do we Remember our resolutions, vows and promises that we then made to prevail with God for Mercy? were they that we would be Worse than ever if God would deliver us,
and do we think that upon those terms he would have helped us? Do we consider to what happiness we have for the present arrived? to an Harbour after a Tempest, to a day of joy and gladness after the sad times of our griefs and fears.
and do we think that upon those terms he would have helped us? Do we Consider to what happiness we have for the present arrived? to an Harbour After a Tempest, to a day of joy and gladness After the sad times of our griefs and fears.
And shall our sins damp our joyes? drive us again into the deep, and overcloud our Sun in a clear day? unless we be weary of our Mercies, let us not weary our God by our sins:
And shall our Sins damp our Joys? drive us again into the deep, and overcloud our Sun in a clear day? unless we be weary of our mercies, let us not weary our God by our Sins:
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Or lastly do we think what yet we may be? Are we so absolutely cured, that we are past all possibility of a relapse? May not the wound rankle and grow angry,
Or lastly doe we think what yet we may be? are we so absolutely cured, that we Are passed all possibility of a relapse? May not the wound rankle and grow angry,
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when come to the borders of Canaan, drive them back to the Red Sea again? why should we cast poyson into the wound that's healing? O why will we dye? O pity a tender Mother, a dear Native Country, which beseecheth you by the Womb that bare you, and by the Breasts that gave you suck, that now that she is recovering, you would not be a means of her death that first gave you breath. If you will not pity your selves,
when come to the borders of Canaan, drive them back to the Read Sea again? why should we cast poison into the wound that's healing? O why will we die? O pity a tender Mother, a dear Native Country, which Beseecheth you by the Womb that bore you, and by the Breasts that gave you suck, that now that she is recovering, you would not be a means of her death that First gave you breath. If you will not pity your selves,
Eat not the sour Grapes, that their teeth be not set on edge, that instead of rising up and calling us blessed, they do not gnash their teeth and curse us, that by our sins in this Crisis, when we might have made both our selves and them happy, have utterly undone both without recovery.
Eat not the sour Grapes, that their teeth be not Set on edge, that instead of rising up and calling us blessed, they do not gnash their teeth and curse us, that by our Sins in this Crisis, when we might have made both our selves and them happy, have utterly undone both without recovery.
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THe Text is a Conclusion strongly inferred upon two great Truths premised in the foregoing part of the Psalm, (summed up Isa. 3. 10, 11. Eccles. 8. 12, 13.)
THe Text is a Conclusion strongly inferred upon two great Truths premised in the foregoing part of the Psalm, (summed up Isaiah 3. 10, 11. Eccles. 8. 12, 13.)
It's good to draw near to a good God, nay best of all (as the Arabick reads it) to keep close to that God, who is so good notwithstanding the worst evils.
It's good to draw near to a good God, nay best of all (as the Arabic reads it) to keep close to that God, who is so good notwithstanding the worst evils.
The second was that notwithstanding the wicked's present flourish, yet their end is destruction, vers. 2, 3, &c. and in the Verse immediatly before the Text, For lo, they that are far from thee shall perish;
The second was that notwithstanding the wicked's present flourish, yet their end is destruction, vers. 2, 3, etc. and in the Verse immediately before the Text, For lo, they that Are Far from thee shall perish;
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nor well without him, then it's best to draw near to him. If it be no less than destruction to go a whoring from him, then the Spouse, that in running away after her lovers hath met with a sharp Thorn-Hedge, had need return home to her first Husband, Hos. 2. 6, 7. If they perish that are afar off, then it is my safest course to get and keep near. When they of Pharaoh 's servants, that were in the field, were smitten with the hail, it concerned those of them that feared God to keep home, Exod. 9. 20, 21, 25. When the sword of man or Angel will destroy them that are abroad, it behoves Israel, and Rahab 's family to keep within doors, Exod. 12. 22. Josh. 2. 18, 19. If the out-lying Deer be in danger to be hunted by every Dog,
nor well without him, then it's best to draw near to him. If it be no less than destruction to go a whoring from him, then the Spouse, that in running away After her lovers hath met with a sharp Thorn-Hedge, had need return home to her First Husband, Hos. 2. 6, 7. If they perish that Are afar off, then it is my Safest course to get and keep near. When they of Pharaoh is Servants, that were in the field, were smitten with the hail, it concerned those of them that feared God to keep home, Exod 9. 20, 21, 25. When the sword of man or Angel will destroy them that Are abroad, it behoves Israel, and Rahab is family to keep within doors, Exod 12. 22. Josh. 2. 18, 19. If the outlying Deer be in danger to be hunted by every Dog,
The Psalmist's own comfortable experiences of God's goodness, whilest he kept close to him, and the sad events of others going and keeping far from him, made him so wise as elsewhere to resolve, Return to thy rest, O my soul, and here feelingly to conclude, Mihi autem adhaerere Deo bonum est:
The Psalmist's own comfortable experiences of God's Goodness, whilst he kept close to him, and the sad events of Others going and keeping Far from him, made him so wise as elsewhere to resolve, Return to thy rest, Oh my soul, and Here feelingly to conclude, Mihi autem adhaerere God bonum est:
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By Good is not meant any lower degree or kind of goodness, but that NONLATINALPHABET that summum bonum, that chiefest good, in the enjoying whereof mans highest happiness consists.
By Good is not meant any lower degree or kind of Goodness, but that that summum bonum, that chiefest good, in the enjoying whereof men highest happiness consists.
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1. Beatitudo Objectiva: that chief Good, in the enjoyment of which our Happiness consists, and that is NONLATINALPHABET, God. For so, None good but God only, Matth. 9. 17. and so he is the Psalmist 's goodness, Psal. 144. 2.
1. Beatitudo Objectiva: that chief Good, in the enjoyment of which our Happiness consists, and that is, God. For so, None good but God only, Matthew 9. 17. and so he is the Psalmist is Goodness, Psalm 144. 2.
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2. Beatitudo Formalis, our Union with, and Enjoyment of that chief Good, whereby we are actually made happy and blessed, in these words NONLATINALPHABET, drawing near: for the meaning whereof, please to take notice of two things. 1. That in the Hebrew Text it's indifferent to be understood either of God's drawing near to us,
2. Beatitudo Formalis, our union with, and Enjoyment of that chief Good, whereby we Are actually made happy and blessed, in these words, drawing near: for the meaning whereof, please to take notice of two things. 1. That in the Hebrew Text it's indifferent to be understood either of God's drawing near to us,
but also it signifieth the Rest and firm Posture of the Soul upon such an advance and approach, not only appropinquare, but then adhaerere, to keep close and cleave fast, agglutinari, so Euthymius, NONLATINALPHABET,
but also it signifies the Rest and firm Posture of the Soul upon such an advance and approach, not only appropinquare, but then adhaerere, to keep close and cleave fast, agglutinari, so Euthymius,,
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as ordinarily as it is here in the Lxx, by which word the nearest and straitest ty between Husband and Wife is expressed, Eph. 5. 31. and which suits well with the Text, which, to what was said in the foregoing Verse of the destruction of them that go a whoring from God, opposeth the goodness and happiness of an humble loyal drawing near to him,
as ordinarily as it is Here in the Lxx, by which word the nearest and straitest ty between Husband and Wife is expressed, Ephesians 5. 31. and which suits well with the Text, which, to what was said in the foregoing Verse of the destruction of them that go a whoring from God, Opposeth the Goodness and happiness of an humble loyal drawing near to him,
yet the Psalmist doth not inclose the Commons, when he more particularly applyes it to himself, its good for me, &c. for although all men are ready to enquire after it, with a who will shew us any good? Psal. 4. 6. Yet in their pursuit of it, they start so many false Games, that instead of that unum necessarium, in Varro's time Philosophers did so differ, that by ringing the changes of their several Tenents,
yet the Psalmist does not enclose the Commons, when he more particularly Applies it to himself, its good for me, etc. for although all men Are ready to inquire After it, with a who will show us any good? Psalm 4. 6. Yet in their pursuit of it, they start so many false Games, that instead of that Unum Necessary, in Varro's time Philosophers did so differ, that by ringing the changes of their several Tenants,
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but whilest most men mistake, and in the foregoing Verse account it good for them to keep afar off, and go a whoring from God; it's the happiness of the Faithful so to be guided as to pitch right,
but whilst most men mistake, and in the foregoing Verse account it good for them to keep afar off, and go a whoring from God; it's the happiness of the Faithful so to be guided as to pitch right,
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and to make that his first main Principle and last resolved Conclusion, which the Prophet here makes the beginning and ending of this Psalm, that God is good to Israel, and therefore whatever other do NONLATINALPHABET Quod ad me spectat, for my part it's that which I have felt the comfort of,
and to make that his First main Principle and last resolved Conclusion, which the Prophet Here makes the beginning and ending of this Psalm, that God is good to Israel, and Therefore whatever other doe Quod ad me spectat, for my part it's that which I have felt the Comfort of,
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A divine Apophthegme, which it seems St. Austin 's heart was much taken with, that he so oft and in so many places of his writings toucheth, yea and runs descant upon;
A divine Apophthegm, which it seems Saint Austin is heart was much taken with, that he so oft and in so many places of his writings touches, yea and runs descant upon;
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and touch the top of the golden Scepter, or, but the hem of Christ 's garment? But might we get into the Apostle John 's place, into our Saviour's bosom, softest Beds and gloriousest Thrones would be but stones and dunghills.
and touch the top of the golden Sceptre, or, but the hem of christ is garment? But might we get into the Apostle John is place, into our Saviour's bosom, Softest Beds and gloriousest Thrones would be but stones and dunghills.
And what's our highest Heaven and Happiness at last? but to be caught up into the Clouds to meet with Christ in the Air, and so for ever to be with the Lord:
And what's our highest Heaven and Happiness At last? but to be caught up into the Clouds to meet with christ in the Air, and so for ever to be with the Lord:
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It's the A and Ω of a Christian course, in his first setting out Godward bonum est mihi appropinquare, it's good for me to draw near who am so far off;
It's the A and Ω of a Christian course, in his First setting out Godward bonum est mihi appropinquare, it's good for me to draw near who am so Far off;
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in his progress yet better to draw nearer; at death the dying Christian's Swan-like Song is NONLATINALPHABET, and the Saints Antiphony in Heaven is NONLATINALPHABET:
in his progress yet better to draw nearer; At death the dying Christian's Swanlike Song is, and the Saints Antiphony in Heaven is:
There's not a Saint on Earth, or Angel in Heaven, but the whole Chorus uno Ore, Corde, with one mouth and heart feelingly heartily say or sing aloud to God's praise, Mihi autem appropinquare, adhaerere Deo bonum est, It's good, it's best for me to draw near and cleave fast to God. Which being the joynt vote of Heaven and Earth, the very natural Heart-Language of the New-born Convert when as yet he cannot speak,
There's not a Saint on Earth, or Angel in Heaven, but the Whole Chorus Uno Over, Corde, with one Mouth and heart feelingly heartily say or sing aloud to God's praise, Mihi autem appropinquare, adhaerere God bonum est, It's good, it's best for me to draw near and cleave fast to God. Which being the joint vote of Heaven and Earth, the very natural Heart-Language of the Newborn Convert when as yet he cannot speak,
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and of the Saint Triumphant before the Throne, it needs less proof, when encompassed with such a cloud of witnesses NONLATINALPHABET, O the blessednesses of that man whom thou chusest and causest to draw near to thee!
and of the Saint Triumphant before the Throne, it needs less proof, when encompassed with such a cloud of Witnesses, Oh the Blessednesses of that man whom thou choosest and causest to draw near to thee!
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Acquaint thy self now with God, and thereby good shall come unto thee, saith Eliphaz, Job 22. 21. The very word there translated Acquaint hath profit included in the fignification of it,
Acquaint thy self now with God, and thereby good shall come unto thee, Says Eliphaz, Job 22. 21. The very word there translated Acquaint hath profit included in the fignification of it,
for here, if ever, Bonum propter vicinum bonum; much good by so good acquaintance. Good will proportionably come to us, as we come and draw near to God.
for Here, if ever, Bonum propter vicinum bonum; much good by so good acquaintance. Good will proportionably come to us, as we come and draw near to God.
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But as the Psalmist saith, Taste and see how good the Lord is, Psal. 34. 8. So he bids Job acquaint himself with God, and try how much good will come by that acquaintance, which they know best who have tasted and tried most,
But as the Psalmist Says, Taste and see how good the Lord is, Psalm 34. 8. So he bids Job acquaint himself with God, and try how much good will come by that acquaintance, which they know best who have tasted and tried most,
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They'l tell you there's so much, that whatever others mean by their bonum utile, jucundum, honestum, is herein formally, fully, eminently comprehended.
They'll tell you there's so much, that whatever Others mean by their bonum utile, jucundum, Honesty, is herein formally, Fully, eminently comprehended.
else Paul would not have counted the loss of all things gain, that he might come so near, as to be found in Christ, Phil. 3. 8, 9. Nor would David have reckoned a day in God's Courts better than a thousand, Psal. 84. 10. but that by experience he found in God's Courts what others found in his, that a Courtier near to the King can get more by a word,
Else Paul would not have counted the loss of all things gain, that he might come so near, as to be found in christ, Philip 3. 8, 9. Nor would David have reckoned a day in God's Courts better than a thousand, Psalm 84. 10. but that by experience he found in God's Courts what Others found in his, that a Courtier near to the King can get more by a word,
Light in such a Goshen, as well as nourishment. In God's presence fulness of joy, and at his right hand pleasures for evermore, Psal. 16. 11. Away with the empty vanishing pleasures of Sin and the World;
Light in such a Goshen, as well as nourishment. In God's presence fullness of joy, and At his right hand pleasures for evermore, Psalm 16. 11. Away with the empty vanishing pleasures of since and the World;
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and not Mahomet 's Chrystal Fountains, and pleasant Orchards and Gardens, and Fruits, and the like, which he like a beast accounts the greatest happiness in his.
and not Mahomet is Crystal Fountains, and pleasant Orchards and Gardens, and Fruits, and the like, which he like a beast accounts the greatest happiness in his.
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and the Plants flourish, and the Flowers smell? as in those Climats that are nearer to it is a Ver perpetuum. And all these but shadows of that solid joy and delight, which the faithful soul feels and enjoys in the approach of the Sun of Righteousness. I sat down under his shadow with great delight, saith the Spouse, Cant. 2. 3. and would be loth to leave God's blessing in that shade for the warmest Sun-shine, and to be haled or forced from such sweet Enjoyments by any other most pleasing delights;
and the Plants flourish, and the Flowers smell? as in those Climates that Are nearer to it is a Ver perpetuum. And all these but shadows of that solid joy and delight, which the faithful soul feels and enjoys in the approach of the Sun of Righteousness. I sat down under his shadow with great delight, Says the Spouse, Cant 2. 3. and would be loath to leave God's blessing in that shade for the warmest Sunshine, and to be haled or forced from such sweet Enjoyments by any other most pleasing delights;
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would account it as a banishing of it from a Paradise into the howling Wilderness. Cum inhaesero tibi ex omni me, omnino nusquam erit mihi dolor & labor,
would account it as a banishing of it from a Paradise into the howling Wilderness. Cum inhaesero tibi ex omni me, Omnino nusquam erit mihi dolour & labour,
If David cannot tell how good and pleasant it is for brethren to dwell together in unity, you had need of the tongue of an Angel, and not mine, to tell the unutterableness of that delight and Joy,
If David cannot tell how good and pleasant it is for brothers to dwell together in unity, you had need of the tongue of an Angel, and not mine, to tell the unutterableness of that delight and Joy,
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and then sure that soul is no base one, that lies nearest to the heart of Christ. Seemeth it a small thing to you (said Moses to Korah) that the God of Israel hath brought you near to himself in the Ministry of the Tabernacle? in which respect Nazianzen highly extolls the now despised Ministry,
and then sure that soul is no base one, that lies nearest to the heart of christ. Seems it a small thing to you (said Moses to Korah) that the God of Israel hath brought you near to himself in the Ministry of the Tabernacle? in which respect Nazianzen highly extols the now despised Ministry,
but how much more honourable is it to draw near to God in saving Grace, than in that Sacred Office, which sometimes they that are most unworthy climb up to? They were the Grandees of Persia, who sat next to the King, and saw his face, Esth. 1. 14. May I never affect greater Grandure in this World,
but how much more honourable is it to draw near to God in Saving Grace, than in that Sacred Office, which sometime they that Are most unworthy climb up to? They were the Grandees of Persiam, who sat next to the King, and saw his face, Esth. 1. 14. May I never affect greater Grandeur in this World,
But O the ravishing Beauty of Christ mystical, when from him and with him the whole body is fitly joyned together! Ephes. 4. 16. when met together to meet with Christ, they are the Beauty of Holiness, Psal. 110. 3. This made Moses 's face shine when he talked with God, Exod. 34. 29. This encompasseth the Saints in their approaches to Christ with rayes of Divine lustre, that they need not be beholden to the Limner or Painter for a painted glory. Though the Moon be at the full of her light and beauty,
But Oh the ravishing Beauty of christ mystical, when from him and with him the Whole body is fitly joined together! Ephesians 4. 16. when met together to meet with christ, they Are the Beauty of Holiness, Psalm 110. 3. This made Moses is face shine when he talked with God, Exod 34. 29. This encompasses the Saints in their Approaches to christ with rays of Divine lustre, that they need not be beholden to the Limner or Painter for a painted glory. Though the Moon be At the full of her Light and beauty,
But was it ever so by our humble drawing near to God? Doth it not elevate the mind, enlarge the heart, innoble, spiritualize and by a Divine Metamorphosis transform the soul into the Image of Christ in its nearer approaches and interviews? Intellectus fit idem cum objecto.
But was it ever so by our humble drawing near to God? Does it not elevate the mind, enlarge the heart, ignoble, spiritualize and by a Divine Metamorphosis transform the soul into the Image of christ in its nearer Approaches and interviews? Intellectus fit idem cum objecto.
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The understanding is made one with him in its Divine Contemplations: and love makes him one with it in its cordial embraces, not in H. N. his mad phrase Godded with God, but yet in the Apostles divine expression made partakers of the Divine Nature.
The understanding is made one with him in its Divine Contemplations: and love makes him one with it in its cordial embraces, not in H. N. his mad phrase Godded with God, but yet in the Apostles divine expression made partakers of the Divine Nature.
Here's cure by coming near and touching, Luke 8. 44. Healing under his wings, Mal. 4. 2. Life and Joy in his Presence, Psal. 16. 11. The Prodigal dare not be so bad as he would be,
Here's cure by coming near and touching, Lycia 8. 44. Healing under his wings, Malachi 4. 2. Life and Joy in his Presence, Psalm 16. 11. The Prodigal Dare not be so bad as he would be,
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Of Angels they are the good ones, that continually behold him, and they the best that are nearest; and therefore the chief of them are wont to be called Assistentes.
Of Angels they Are the good ones, that continually behold him, and they the best that Are nearest; and Therefore the chief of them Are wont to be called Assistentes.
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Of all Men, the Saints that are most honoured by him are a people near unto him, Psal. 148. 14. their first beginning to be well being when at first in conversion they begin to turn towards him, and how well are they? never better than when in the exercise of Grace, performance of service in Meditation, Prayer, Word, Sacrament, in doing,
Of all Men, the Saints that Are most honoured by him Are a people near unto him, Psalm 148. 14. their First beginning to be well being when At First in conversion they begin to turn towards him, and how well Are they? never better than when in the exercise of Grace, performance of service in Meditation, Prayer, Word, Sacrament, in doing,
nor is David in the valley of the shadow of death, if his good Shepherd be with him, Psal. 23. 4. The whole World is not worth a Dungeon's light and a Prison's inlargement,
nor is David in the valley of the shadow of death, if his good Shepherd be with him, Psalm 23. 4. The Whole World is not worth a Dungeon's Light and a Prison's enlargement,
It seems then that it is so good to draw near to God, that in so doing the Serpent hath lost it's sting; the Lion is become a Lamb; the Gridiron a bed of Roses; Darkness is no Darkness; the worst evils are not themselves.
It seems then that it is so good to draw near to God, that in so doing the Serpent hath lost it's sting; the lion is become a Lamb; the Gridiron a Bed of Roses; Darkness is no Darkness; the worst evils Are not themselves.
and cryes out in an Extasy, Lord it's good to be here, Mat. 17. 4. And so when the elevated soul is got into the Holy Mount, and there having a nearer stand takes a fuller view of the glory of Christ, is so near that being in the Spirit it's carryed out to him in strongest workings and heavenly raptures,
and cries out in an Ecstasy, Lord it's good to be Here, Mathew 17. 4. And so when the elevated soul is god into the Holy Mount, and there having a nearer stand Takes a fuller view of the glory of christ, is so near that being in the Spirit it's carried out to him in Strongest workings and heavenly raptures,
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whilst others are anxiously asking, who will shew us any good? their Corn and Wine is nothing to such a lifting up of the light of God's Countenance, it sweetly sings its requiem, and knows what it saith (which Peter did not) and crieth out, NONLATINALPHABET, Lord, it's good to be here, Juvat usque morari.
while Others Are anxiously asking, who will show us any good? their Corn and Wine is nothing to such a lifting up of the Light of God's Countenance, it sweetly sings its requiem, and knows what it Says (which Peter did not) and cries out,, Lord, it's good to be Here, Juvat usque morari.
our first unhappy step towards misery was in our first retrograde from the God of our Mercy, whence we came to be estranged from the womb, and to go astray as soon as we were born, Psal. 58. 3. So as the further we go, it's the further from God,
our First unhappy step towards misery was in our First retrograde from the God of our Mercy, whence we Come to be estranged from the womb, and to go astray as soon as we were born, Psalm 58. 3. So as the further we go, it's the further from God,
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So when the rich man is in Hell, it was NONLATINALPHABET, afar off that he saw Lazarus in Abraham 's bosom, Luke 16. 23. And accordingly that infernal dungeon is called NONLATINALPHABET, outward darkness, Matth. 8. 12. As Prisons were wont to be without the City, Acts 12. 10. So those unhappy souls in this sett at the remotest distance from Christ's presence and Kingdom,
So when the rich man is in Hell, it was, afar off that he saw Lazarus in Abraham is bosom, Lycia 16. 23. And accordingly that infernal dungeon is called, outward darkness, Matthew 8. 12. As Prisons were wont to be without the city, Acts 12. 10. So those unhappy Souls in this Set At the Remotest distance from Christ's presence and Kingdom,
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as the Apostle describes everlasting destruction to be NONLATINALPHABET, from the presence of the Lord, 2 Thess. 1. 9. When the Lord Jesus at the last day shall NONLATINALPHABET, chide those undone Miscreants into Hell with those soul-sinking words, Depart from me ye cursed, Matth. 25. 41. Then at least the truth of this Doctrine, that it's good to draw near to God, (though now not heeded) will be by such fully but most uncomfortably resented, of which truth, had we no other proof, we need no better evidence •han this double witness
as the Apostle describes everlasting destruction to be, from the presence of the Lord, 2 Thess 1. 9. When the Lord jesus At the last day shall, chide those undone Miscreants into Hell with those Soul-sinking words, Depart from me you cursed, Matthew 25. 41. Then At least the truth of this Doctrine, that it's good to draw near to God, (though now not heeded) will be by such Fully but most uncomfortably resented, of which truth, had we no other proof, we need no better evidence •han this double witness
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when removed out of that warm Sunshine? would not the poor Woman, when she feels her self fainting and her Issue running, say, it would be well with me,
when removed out of that warm Sunshine? would not the poor Woman, when she feels her self fainting and her Issue running, say, it would be well with me,
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Was it not a trembling Cain 's saddest Note? Thou hast driven me from thy presence, and therefore my punishment is greater than I can bear, Gen. 4. 13, 14. Though malice, guilt,
Was it not a trembling Cain is Saddest Note? Thou hast driven me from thy presence, and Therefore my punishment is greater than I can bear, Gen. 4. 13, 14. Though malice, guilt,
and horror make such bid God depart from them, and make them fly from him, yet their own present feelings cannot but make them sensible how good it would be to be nearer to him,
and horror make such bid God depart from them, and make them fly from him, yet their own present feelings cannot but make them sensible how good it would be to be nearer to him,
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So that there is now no flying from his presence: And therefore think whether upon this ground it be not best to draw near to his goodness. When Jacob could not escape Esau as an enemy, it was his wisdom so to apply himself to him,
So that there is now no flying from his presence: And Therefore think whither upon this ground it be not best to draw near to his Goodness. When Jacob could not escape Esau as an enemy, it was his Wisdom so to apply himself to him,
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as to make him his friend. Because we cannot meet God as an enemy, be we as suppliants to make him a friend, Amos 4. 12. There is no escaping from God,
as to make him his friend. Because we cannot meet God as an enemy, be we as suppliants to make him a friend, Amos 4. 12. There is no escaping from God,
and so is able to make an universal supply of all that good, which we stand in need of from him Christus meus & omnia, My God is my All: my all-sufficient portion;
and so is able to make an universal supply of all that good, which we stand in need of from him Christus meus & omnia, My God is my All: my All-sufficient portion;
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and the want of any good thing ministers more disquiet, than the enjoyment of many Satisfaction. I have seen an end of all perfection, saith the Psalmist, but it's well that he adds thy Commandments are exceeding broad. One God more than enough to fulfil our desires and wants:
and the want of any good thing Ministers more disquiet, than the enjoyment of many Satisfaction. I have seen an end of all perfection, Says the Psalmist, but it's well that he adds thy commandments Are exceeding broad. One God more than enough to fulfil our Desires and Wants:
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And why then should I not prefer God before my self, as the whole before the part? Why should I not be nearer to God than to my self? How well would it be to have the Head of all our Springs ly in this immense Ocean? How good is it to draw near to that God? when by enjoying of him, who is more than all, we may be sure to want nothing.
And why then should I not prefer God before my self, as the Whole before the part? Why should I not be nearer to God than to my self? How well would it be to have the Head of all our Springs lie in this immense Ocean? How good is it to draw near to that God? when by enjoying of him, who is more than all, we may be sure to want nothing.
the chiefest good and last end, Psal. 73. 25. Prov. 16. 4. We Christians must needs believe it, seeing all the Sects of the Heathen Philosophers (except the proud Stoick, who thinks his wise man is in some thing above his God) do joyntly acknowledge it.
the chiefest good and last end, Psalm 73. 25. Curae 16. 4. We Christians must needs believe it, seeing all the Sects of the Heathen Philosophers (except the proud Stoic, who thinks his wise man is in Some thing above his God) do jointly acknowledge it.
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Now it's Austin 's true rule, Rei cujusque perfectio est in adhaesione ad suum principium, that it's the goodness and perfection of every thing to adhere to its principle,
Now it's Austin is true Rule, Rei cujusque Perfection est in adhaesione ad suum principium, that it's the Goodness and perfection of every thing to adhere to its principle,
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the very Center of it, that it cannot be quiet till it rest in him as the chief good: our chiefest happiness can consist in nothing but in nearest Union and fullest Communion with him.
the very Centre of it, that it cannot be quiet till it rest in him as the chief good: our chiefest happiness can consist in nothing but in nearest union and Fullest Communion with him.
3. As God, he is so Omnipotently good, that either as a NONLATINALPHABET, whilst he is near, he can keep evil far from us, Psal. 91. 7. or so abate it, that it doth not hurt us, Dan. 3. 27. & 6. 22. or so change it, that it shall be a means of good to us,
3. As God, he is so Omnipotently good, that either as a, while he is near, he can keep evil Far from us, Psalm 91. 7. or so abate it, that it does not hurt us, Dan. 3. 27. & 6. 22. or so change it, that it shall be a means of good to us,
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as Joseph 's brethrens bad intention, a means of his and their preservation, Gen. 50. 20. and Esth. 9. 1. turns Balaam 's curse into a blessing, Deut. 23. 5. So that out of the Eater, comes meat, and out of the strong, sweetness:
as Joseph is Brothers' bad intention, a means of his and their preservation, Gen. 50. 20. and Esth. 9. 1. turns balaam is curse into a blessing, Deuteronomy 23. 5. So that out of the Eater, comes meat, and out of the strong, sweetness:
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Grapes are gathered of Thorns, and Figs of Thistles: makes my Enemy my Friend, my Wound my Cure, my Affliction my Consolation, and even my weakness my strength, whilest I being so weak, that I cannot stand on mine own legs, am cast into my Fathers arms. And was not the Psalmist then upon a safe-guard,
Grapes Are gathered of Thorns, and Figs of Thistles: makes my Enemy my Friend, my Wound my Cure, my Affliction my Consolation, and even my weakness my strength, whilst I being so weak, that I cannot stand on mine own legs, am cast into my Father's arms. And was not the Psalmist then upon a safeguard,
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when at the same time that in one Verse his Enemies drawing near made his heart tr•mble, in the very next Verse, his God being as near made his Faith confident, Psal. 119. 150, 151. O how good is it to draw near to this Omnipotent God, who,
when At the same time that in one Verse his Enemies drawing near made his heart tr•mble, in the very next Verse, his God being as near made his Faith confident, Psalm 119. 150, 151. O how good is it to draw near to this Omnipotent God, who,
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when the Flouds come, and the Winds blow, can either still the Storm, or make it blow us into the Harbour! is so good as either to cause all evil to be far away,
when the Floods come, and the Winds blow, can either still the Storm, or make it blow us into the Harbour! is so good as either to cause all evil to be Far away,
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or dwels with him, Psal. 5. 4. NONLATINALPHABET, saith the Psalmist in the first words of this Psalm, and they may indifferently be rendred either, Truly God is good, or God is only good: and indeed he is most truly good, that is only good, and so God is a most simple being without the least intermixture of any evil;
or dwells with him, Psalm 5. 4., Says the Psalmist in the First words of this Psalm, and they may indifferently be rendered either, Truly God is good, or God is only good: and indeed he is most truly good, that is only good, and so God is a most simple being without the least intermixture of any evil;
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His good Word, 2 Kings 20. 19. His good Spirit, Neh. 9. 20. His Creatures good, as he made them, Gen. 1. 31. Nay, his very Chastisements good, as he improveth them, Psal. 119. 71. All good, and as they come from him, onely good: with the pure he is pure, Psal. 18. 26. A pure heart and way without mixture of sin shall have pure Mercy without mixture of wrath: Provoke me not,
His good Word, 2 Kings 20. 19. His good Spirit, Neh 9. 20. His Creatures good, as he made them, Gen. 1. 31. Nay, his very Chastisements good, as he improveth them, Psalm 119. 71. All good, and as they come from him, only good: with the pure he is pure, Psalm 18. 26. A pure heart and Way without mixture of since shall have pure Mercy without mixture of wrath: Provoke me not,
and how confidently ought we with Humility to draw near to God, who though of our selves are evil, and only evil, and continually evil, yet shall find him good, and onely good, and everlastingly good? If it be good marrying that good Wise, which will do her husband good,
and how confidently ought we with Humility to draw near to God, who though of our selves Are evil, and only evil, and continually evil, yet shall find him good, and only good, and everlastingly good? If it be good marrying that good Wise, which will do her husband good,
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and not hurt all the days of her life, Prov. 31. 12. Then, how much better is it in chastest love to dwell with and cleave to this God, who is so purely and simply good in himself, that if thou wilt let him, he will do no hurt, but good, and good only, and that to Eternity.
and not hurt all the days of her life, Curae 31. 12. Then, how much better is it in chastest love to dwell with and cleave to this God, who is so purely and simply good in himself, that if thou wilt let him, he will do no hurt, but good, and good only, and that to Eternity.
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5. As God, he is Infinitly good, and Infinitum non potest trans•ri: We cannot pass over and get through that which is Infinite, or get to the end of that, which hath none:
5. As God, he is Infinitely good, and Infinitum non potest trans•ri: We cannot pass over and get through that which is Infinite, or get to the end of that, which hath none:
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so that though every day we get nearer, yet still there is a Plus ultra, that thou mayest still be called on (as the Angel did Ezekiel) to see yet more: We are soon at the bottom of the shallow Creature's greatest depth,
so that though every day we get nearer, yet still there is a Plus ultra, that thou Mayest still be called on (as the Angel did Ezekielem) to see yet more: We Are soon At the bottom of the shallow Creature's greatest depth,
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and indeed at the first in our expectation gotten far beyond what we after find in the possession; so that the beauty of it is best seen at a distance,
and indeed At the First in our expectation got Far beyond what we After find in the possession; so that the beauty of it is best seen At a distance,
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6. But it may be this Infinit goodness will overpour our weakness, and therefore the trembling soul with the poor Publican in the Gospel yet stands afar off, and dares not draw near, whilest it thinks that as God is Optimus, so he is Maximus, though infinitly good, yet infinitly great, and therefore although my badness stands in need of his goodness, yet my ba•sness and guiltiness had need stand off from that greatness. This bottomless Ocean will drown me,
6. But it may be this Infinite Goodness will overpour our weakness, and Therefore the trembling soul with the poor Publican in the Gospel yet Stands afar off, and dares not draw near, whilst it thinks that as God is Optimus, so he is Maximus, though infinitely good, yet infinitely great, and Therefore although my badness Stands in need of his Goodness, yet my ba•sness and guiltiness had need stand off from that greatness. This bottomless Ocean will drown me,
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But in our humble addresses we shall find it far otherwise, viz. God to be bonum conveniens atque ità maximè appetibile, so good as most sutable to our desires and wants.
But in our humble Addresses we shall find it Far otherwise, viz. God to be bonum conveniens atque ità maximè appetibile, so good as most suitable to our Desires and Wants.
Partly as in his own infinite sweetness and condescension he stoops so low, that the lowliest heart may freely draw near, and touch the top of his golden Scepter, as noblest Princes have given freest access to their meanest Subjects:
Partly as in his own infinite sweetness and condescension he stoops so low, that the lowliest heart may freely draw near, and touch the top of his golden Sceptre, as Noblest Princes have given Freest access to their Meanest Subject's:
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But principally and (to us by our sin estranged from him) only, as in Christ our Emmanuel, God with us, we come to have near and close Communion with God in him: an holy God and sinful man were at an unapproachable distance.
But principally and (to us by our since estranged from him) only, as in christ our Emmanuel, God with us, we come to have near and close Communion with God in him: an holy God and sinful man were At an unapproachable distance.
But therefore our Saviour God-man came between us a Mediator, that we, who were afar off, may be made near by the bloud of Christ, Ephes. 2. 13. That as the same Israelites, whom the brightness of Moses his face drave away, Exod. 34. 30. when he had put a Vail on it, drew near to him, Verse 31, 32, 33. So the same sinner, who must keep aloof off from his Majesty; especially as he looks out in a fiery Law, need run far away to escape his wrath and curse, as now he hath put on the Veil of his flesh, may safely and comfortably approach,
But Therefore our Saviour God-man Come between us a Mediator, that we, who were afar off, may be made near by the blood of christ, Ephesians 2. 13. That as the same Israelites, whom the brightness of Moses his face drave away, Exod 34. 30. when he had put a vail on it, drew near to him, Verse 31, 32, 33. So the same sinner, who must keep aloof off from his Majesty; especially as he looks out in a fiery Law, need run Far away to escape his wrath and curse, as now he hath put on the Veil of his Flesh, may safely and comfortably approach,
THe second ground whereof is taken from the Nature of the Creature in General, which at best is but a depending being, not sufficient in and of it self for its own Happiness,
THe second ground whereof is taken from the Nature of the Creature in General, which At best is but a depending being, not sufficient in and of it self for its own Happiness,
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Now that it may have it of him, it must be some way or other united to him; and so from a natural Tendency proportionably to the nature of it looks and moves towards him,
Now that it may have it of him, it must be Some Way or other united to him; and so from a natural Tendency proportionably to the nature of it looks and moves towards him,
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or Ezekiel's Cedar-branches to the great Eagle, Chap. 17. 6. The Soveraign Lord and Creator leaving in the most perfect Creature some defect, either for being, well-being,
or Ezekiel's Cedar-branches to the great Eagl, Chap. 17. 6. The Sovereign Lord and Creator leaving in the most perfect Creature Some defect, either for being, well-being,
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Well were it if we could cry more after ours, for that might make God draw near to us, when we cannot to him. What a dark frozen thing is such a Northern Clime, where the Sun's Light shines not,
Well were it if we could cry more After ours, for that might make God draw near to us, when we cannot to him. What a dark frozen thing is such a Northern Climb, where the Sun's Light shines not,
and whither its warm Beams reach not? But what a very nothing is every thing without a God creating and supporting it? The very Chaos could not continue in its imperfect confused being without the Spirit of God brooding upon it:
and whither its warm Beams reach not? But what a very nothing is every thing without a God creating and supporting it? The very Chaos could not continue in its imperfect confused being without the Spirit of God brooding upon it:
& omnis mihi copia, quae Deus meus non est, egestas est, Lord, without thee how ill would it be with me? And that not only in regard of what's without me, but also within me.
& omnis mihi copia, Quae Deus meus non est, egestas est, Lord, without thee how ill would it be with me? And that not only in regard of what's without me, but also within me.
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Of a Spiritual, Immortal, and Understanding Soul, of vast apprehensions and desires. Of a Sociable Nature, pity it should not have acquaintance with God.
Of a Spiritual, Immortal, and Understanding Soul, of vast apprehensions and Desires. Of a Sociable Nature, pity it should not have acquaintance with God.
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If not good for Adam to be alone, without a Meet-help, NONLATINALPHABET Gen. 2. 18. as always before him, with whom he might be made one flesh: How ill to be without a better help nearer at hand, with whom he may be made one Spirit?
If not good for Adam to be alone, without a Meet-help, Gen. 2. 18. as always before him, with whom he might be made one Flesh: How ill to be without a better help nearer At hand, with whom he may be made one Spirit?
Of a Capacious Apprehension, which nothing but this Primum Verum can fill, and therefore wearys himself (Eccles. 12. 12.) in an endless search after Truth in several Arts and Sciences:
Of a Capacious Apprehension, which nothing but this Primum Verum can fill, and Therefore wearys himself (Eccles. 12. 12.) in an endless search After Truth in several Arts and Sciences:
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The World is set in his heart, Eccles. 3. 11. but it's but little that he can attain, Job 26. 14. and not without a great deal of difficulty is tired out in gathering up the Rays of Light and Truth, which this Sun hath scattered among the Creatures;
The World is Set in his heart, Eccles. 3. 11. but it's but little that he can attain, Job 26. 14. and not without a great deal of difficulty is tired out in gathering up the Rays of Light and Truth, which this Sun hath scattered among the Creatures;
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This is eternal Life, to know thee, and whom thou hast sent, Jesus Christ, John 17. 3. In the Study of the Creature is a toilsome task, Eccles. 1. 18. It's in the near Vision of God, which the understanding of a Man doth fully acquiesce in,
This is Eternal Life, to know thee, and whom thou hast sent, jesus christ, John 17. 3. In the Study of the Creature is a toilsome task, Eccles. 1. 18. It's in the near Vision of God, which the understanding of a Man does Fully acquiesce in,
Whence it is, that when the Soul is once put off from him, Per devia errans, like the evil Spirit in the Gospel, Mat. 12. 43. goes through dry Places, seeking rest, and finds none; till with the Psalmist, he looks Home-ward to God,
Whence it is, that when the Soul is once put off from him, Per Deviant Errant, like the evil Spirit in the Gospel, Mathew 12. 43. Goes through dry Places, seeking rest, and finds none; till with the Psalmist, he looks Homeward to God,
and saith, Return unto thy rest, O my Soul, Psal. 116. 7. Sometimes, as Solomon in Ecclesiastes, he seeks and searcheth for what may satisfie him in the Creature;
and Says, Return unto thy rest, Oh my Soul, Psalm 116. 7. Sometime, as Solomon in Ecclesiastes, he seeks and Searches for what may satisfy him in the Creature;
and as there was no Nation and Kingdom, in which Ahab did not hunt for Elijah, 1. Kings 18. 10. and yet he could not be found: So there is no Creature in or under Heaven, which in this busie search is not as it were unlapt and ransacked,
and as there was no nation and Kingdom, in which Ahab did not hunt for Elijah, 1. Kings 18. 10. and yet he could not be found: So there is no Creature in or under Heaven, which in this busy search is not as it were unlapped and ransacked,
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Let's hear the conclusion of the whole Matter, Fear God and keep his Commandments, for this is the whole of Man, Eccles. 12. 13. all one with this in the Text, It's good for me to draw near to God.
Let's hear the conclusion of the Whole Matter, fear God and keep his commandments, for this is the Whole of Man, Eccles. 12. 13. all one with this in the Text, It's good for me to draw near to God.
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before he will draw near to God, with Saul he will rather apply himself to Satan, and dig as deep as Hell to find it, trying whether that may be overtaken in a way of sin, which could not be met with in the lawful Content of the Creature,
before he will draw near to God, with Saul he will rather apply himself to Satan, and dig as deep as Hell to find it, trying whither that may be overtaken in a Way of since, which could not be met with in the lawful Content of the Creature,
and here he runs counteramain Hell-ward, till he hath quite wearied himself in that Course, Isa. 57. 10. adds Drunkenness to Thirst, and Thirst to Drunkenness;
and Here he runs counteramain Hellward, till he hath quite wearied himself in that Course, Isaiah 57. 10. adds drunkenness to Thirst, and Thirst to drunkenness;
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As those Men, whose hearts God had touched, followed Saul the Lords Anointed, 1 Sam. 10. 26. So those blessed Souls, which Christ (that true Loadstone) hath indeed touched, whilst it draws, they run after him, Cant. 1. 4. Such Divine Sparks must needs move upward to their proper Element,
As those Men, whose hearts God had touched, followed Saul the lords Anointed, 1 Sam. 10. 26. So those blessed Souls, which christ (that true Loadstone) hath indeed touched, while it draws, they run After him, Cant 1. 4. Such Divine Sparks must needs move upward to their proper Element,
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1. Partly from the inward Instinct of that Divine Nature which they partake of, which makes them NONLATINALPHABET (as the Apostle's word is, Phil. 2. 20.) even naturally care for the things of God, and propend towards him, which appears by this, that whilst with others — Trahit sua quemque voluptas:
1. Partly from the inward Instinct of that Divine Nature which they partake of, which makes them (as the Apostle's word is, Philip 2. 20.) even naturally care for the things of God, and propend towards him, which appears by this, that while with Others — Trahit sua quemque voluptas:
though of quite contrary Tempers and Dispositions otherwise, yet NONLATINALPHABET, with one joynt consent look, and according to their several abilities draw towards God as near as they can.
though of quite contrary Tempers and Dispositions otherwise, yet, with one joint consent look, and according to their several abilities draw towards God as near as they can.
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The one in the beginning of his Race thinks it long till he comes at him, the other almost at the end of his, with Paul Phil. 3. 13, 14. the further he goes, makes the more haste to him [ in several Paths, but all in one Road God-ward ]:
The one in the beginning of his Raze thinks it long till he comes At him, the other almost At the end of his, with Paul Philip 3. 13, 14. the further he Goes, makes the more haste to him [ in several Paths, but all in one Road Godward ]:
when in Affliction, he accounts his Presence more than all other things that he wants, and when in Prosperity, he values the same Presence above all else that he enjoys.
when in Affliction, he accounts his Presence more than all other things that he Wants, and when in Prosperity, he value's the same Presence above all Else that he enjoys.
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But these may suffice to shew, that amongst never so many Discords, they yet altogether make up this Harmony, and from the general Instinct of that new Nature all cry out with the Psalmist in the Text, It's good for every one of us severally, for all of us (the whole Chorus) joyntly, to draw near and keep close to God.
But these may suffice to show, that among never so many Discords, they yet altogether make up this Harmony, and from the general Instinct of that new Nature all cry out with the Psalmist in the Text, It's good for every one of us severally, for all of us (the Whole Chorus) jointly, to draw near and keep close to God.
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2. But especially upon their deliberate Resolutions upon long trial and experience, they thereby come more fully to know what they have found good to apply themselves to; they cannot but conclude that it's best to draw near to God.
2. But especially upon their deliberate Resolutions upon long trial and experience, they thereby come more Fully to know what they have found good to apply themselves to; they cannot but conclude that it's best to draw near to God.
At their first Conversion, they were sufficiently convinced of the Vanity, and oft-times of the Mischief of all other Applications, of the Creatures utter Insufficiency for any saving Good to them.
At their First Conversion, they were sufficiently convinced of the Vanity, and ofttimes of the Mischief of all other Applications, of the Creatures utter Insufficiency for any Saving Good to them.
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John Baptist, that made way for Christ in their hearts, cried, All flesh is grass, Isa. 40. 6. The first saving Breath, that breathed Life into them, blasted the Creature to them:
John Baptist, that made Way for christ in their hearts, cried, All Flesh is grass, Isaiah 40. 6. The First Saving Breath, that breathed Life into them, blasted the Creature to them:
and pursued by Enemies, and they themselves a poor shiftless helpless People, and therefore it's good for the Conies, that feeble folk, and so much hunted, to make their Houses in the Rock, Prov. 30. 26. It's good for the Vine,
and pursued by Enemies, and they themselves a poor shiftless helpless People, and Therefore it's good for the Conies, that feeble folk, and so much hunted, to make their Houses in the Rock, Curae 30. 26. It's good for the Vine,
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For me, that am plagued all the day long, and chastned every morning, as the Psalmist said of himself, v. 14. for me, at least, it's good to draw near to God. This by experience they find;
For me, that am plagued all the day long, and chastened every morning, as the Psalmist said of himself, v. 14. for me, At least, it's good to draw near to God. This by experience they find;
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but I and my House will serve the Lord, Josh. 24. 15. So will every right-born Heir of Heaven, however others take offence and go away, Joh. 6. 66. yet when asked, Whether they also would go away, (v. 67.) with Peter be ready resolvedly to answer, Lord, to whom should we go? Thou hast the words of Eternal Life;
but I and my House will serve the Lord, Josh. 24. 15. So will every Right-born Heir of Heaven, however Others take offence and go away, John 6. 66. yet when asked, Whither they also would go away, (v. 67.) with Peter be ready resolvedly to answer, Lord, to whom should we go? Thou hast the words of Eternal Life;
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And therefore when others, v. 27. by their dear-bought experience, find at last nothing but destruction is gained by being afar off, and going a whoring from thee, NONLATINALPHABET, Quod ad me spectat, I that know this,
And Therefore when Others, v. 27. by their dear-bought experience, find At last nothing but destruction is gained by being afar off, and going a whoring from thee,, Quod ad me spectat, I that know this,
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Which teacheth us with all humble thankfulness to think and acknowledg, how good God hath been to us in giving us Jesus Christ, by whose Mediation alone we may have this access; and without which,
Which Teaches us with all humble thankfulness to think and acknowledge, how good God hath been to us in giving us jesus christ, by whose Mediation alone we may have this access; and without which,
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Who among us is able to dwell with devouring fire? Who among us can dwell with everlasting burnings? Isa. 33. 14. His Majesty is so infinitely glorious, that (as the Apostle speaks) he dwells in Light unapproachable, 1 Tim. 6. 16.
Who among us is able to dwell with devouring fire? Who among us can dwell with everlasting burnings? Isaiah 33. 14. His Majesty is so infinitely glorious, that (as the Apostle speaks) he dwells in Light unapproachable, 1 Tim. 6. 16.
His Holiness so impatient of sinful defilement, that he cannot endure to behold it, Hab. 1. 13. so that even the impudent sinner gets as far as he can out of his fight, that he may more freely commit it, Isa. 29. 15. and the humbled blushing sinner cannot stand before him by reason of it, Ezra. 9. 6, 15.
His Holiness so impatient of sinful defilement, that he cannot endure to behold it, Hab. 1. 13. so that even the impudent sinner gets as Far as he can out of his fight, that he may more freely commit it, Isaiah 29. 15. and the humbled blushing sinner cannot stand before him by reason of it, Ezra. 9. 6, 15.
His Justice is so strict, and his Wrath so dreadful, as makes Adam, when now under guilt, hide himself; Cain run out of his presence; the poor humbled Publican stand afar off; and the forlorn damned Souls at the last day desire Mountains and Rocks to fall upon them, rather than he should see them,
His justice is so strict, and his Wrath so dreadful, as makes Adam, when now under guilt, hide himself; Cain run out of his presence; the poor humbled Publican stand afar off; and the forlorn damned Souls At the last day desire Mountains and Rocks to fallen upon them, rather than he should see them,
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And can it then be so good, to draw near to such a God so glorious and terrible? I thank God through Jesus Christ our Lord, said the Apostle in alike case;
And can it then be so good, to draw near to such a God so glorious and terrible? I thank God through jesus christ our Lord, said the Apostle in alike case;
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It was he, that engaged his heart to approach to God, Jer. 30. 21. That Son of Man, that drew near to the ancient of days, Dan. 7. 13. and so brings us with him,
It was he, that engaged his heart to approach to God, Jer. 30. 21. That Son of Man, that drew near to the ancient of days, Dan. 7. 13. and so brings us with him,
As our near Kinsman taking our Nature into the nearest Ʋnion of his Person, so as in this Glass we see the Glory of God so refracted and attempered to our weakness, that instead of being oppressed with it, we are changed into it, 2. Cor. 3. 18. By our blessed Emanuel God is so with us, as that we may have free and near access to him.
As our near Kinsman taking our Nature into the nearest Ʋnion of his Person, so as in this Glass we see the Glory of God so refracted and attempered to our weakness, that instead of being oppressed with it, we Are changed into it, 2. Cor. 3. 18. By our blessed Emmanuel God is so with us, as that we may have free and near access to him.
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And his Blood hath so fully quenched the fiery Indignation of his Father's Wrath, that we, who by the Law are kept at a distance afar off, Exod. 20. 18. & 24. 2. have by the Gospel of Christ brought to us a better hope, by which we draw nigh to God, Heb. 7. 19.
And his Blood hath so Fully quenched the fiery Indignation of his Father's Wrath, that we, who by the Law Are kept At a distance afar off, Exod 20. 18. & 24. 2. have by the Gospel of christ brought to us a better hope, by which we draw High to God, Hebrew 7. 19.
But who amongst you all is such an Enemy to his own good, as will not now and henceforth ever hereafter engage his whole heart to make yet nearer approaches to this God, who is so good, and in drawing near to whom consists our everlasting happiness? Some Interpreters upon that Text, think that the Question, Who is he that engageth his heart, &c. is made by way of a troubled admiration that so few do.
But who among you all is such an Enemy to his own good, as will not now and henceforth ever hereafter engage his Whole heart to make yet nearer Approaches to this God, who is so good, and in drawing near to whom consists our everlasting happiness? some Interpreters upon that Text, think that the Question, Who is he that engageth his heart, etc. is made by Way of a troubled admiration that so few doe.
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But who is that blessed Man, that I may see him, and go out to meet him? And therefore as Jebu in another case said, Who is on my side? who? and it's added, That two or three Eunuchs looked out. Though I desire not in other things to make any sidings, (there are too many already) yet in regard of our drawing near to God, I make no factious question,
But who is that blessed Man, that I may see him, and go out to meet him? And Therefore as Jebu in Another case said, Who is on my side? who? and it's added, That two or three Eunuchs looked out. Though I desire not in other things to make any sidings, (there Are too many already) yet in regard of our drawing near to God, I make no factious question,
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But who will be on the Lord's side? who? Who of you will now engage your hearts to approach to God? Let it not, I beseech you, be two or three, but many. O that I could prevail with you all.
But who will be on the Lord's side? who? Who of you will now engage your hearts to approach to God? Let it not, I beseech you, be two or three, but many. Oh that I could prevail with you all.
Here say one and all, I and I, and (as it's said in the Prophet) I will go also. Let the forwardest Christian, that hath advanced furthest, say, I by the Grace of God will make one; and let the humbled sinner, that is now but first looking after Christ, say,
Here say one and all, I and I, and (as it's said in the Prophet) I will go also. Let the forwardest Christian, that hath advanced furthest, say, I by the Grace of God will make one; and let the humbled sinner, that is now but First looking After christ, say,
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This joint drawing near to God in the good old way of the Power of Godliness (which by our new Devices is now too much out of fashion) would make us leave off our crooked bypaths, and cross walkings, in which we now so justle,
This joint drawing near to God in the good old Way of the Power of Godliness (which by our new Devices is now too much out of fashion) would make us leave off our crooked bypaths, and cross walkings, in which we now so justle,
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how earnest is he to call us? how glad to welcome us? how ready more than half way to meet us? When the Prodigal began to come, the Father ran, Luk. 15. 20. Desperate Prodigal,
how earnest is he to call us? how glad to welcome us? how ready more than half Way to meet us? When the Prodigal began to come, the Father ran, Luk. 15. 20. Desperate Prodigal,
lest God's Soul take no pleasure in thee, Heb. 10. 38. Think what a step thy Saviour took in his Incarnation to come to thee ▪ Inaestimabilis dignatio, & penitus inexcogitabilis, quod in carceris hujus horrorem descendere dignata est Celsitudo, as Bernard speaks.
lest God's Soul take no pleasure in thee, Hebrew 10. 38. Think what a step thy Saviour took in his Incarnation to come to thee ▪ Inaestimabilis dignatio, & penitus inexcogitabilis, quod in carceris hujus horrorem descendere dignata est Celsitudo, as Bernard speaks.
Non est Consu•tudo divitum ut ad pauperes veniant, &c. At least therefore, though we cannot go, being lame and blind, at saltem conetur erigere caput & aliquatenus assurgere in occursum tanti Medici.
Non est Consu•tudo Divitum ut ad Paupers veniant, etc. At least Therefore, though we cannot go, being lame and blind, At Saltem conetur erigere caput & aliquatenus assurgere in occursum tanti Medici.
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And yet besides, in all the after-travel of his Soul think how he came leaping over Mountains, and skipping over Hills, that he might get to thee before thou perishedst eternally.
And yet beside, in all the after-travel of his Soul think how he Come leaping over Mountains, and skipping over Hills, that he might get to thee before thou perishedst eternally.
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It may be thou art of their mind, who, when God bad them return, return'd this answer, We are Lords, we will come no more unto thee, Jer. 2. 31. Though God be never so good,
It may be thou art of their mind, who, when God bade them return, returned this answer, We Are lords, we will come no more unto thee, Jer. 2. 31. Though God be never so good,
Doth the Avenger of Blood pursue thee, and dost thou not fly to the City of Refuge? to the hope that is set before thee? Doth Hell behind thee gape for thee? and no need, no care of Christ and Heaven to receive thee?
Does the Avenger of Blood pursue thee, and dost thou not fly to the city of Refuge? to the hope that is Set before thee? Does Hell behind thee gape for thee? and no need, no care of christ and Heaven to receive thee?
If we consult our sins, they'l tell us that there is likely to be a Storm; and then if we would consult our own peace, we cannot but think it good to be provided of a shelter. Our sad experiences of all that hitherto we have had recourse to fully evidence to us, that none of them are tight enough,
If we consult our Sins, They'll tell us that there is likely to be a Storm; and then if we would consult our own peace, we cannot but think it good to be provided of a shelter. Our sad experiences of all that hitherto we have had recourse to Fully evidence to us, that none of them Are tied enough,
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and therefore in such doubtful Circumstances, I think it safest to join with the strongest Party: But mistake me not, I mean not such as Men out of self-interests are wont to close with; that's falseness and baseness;
and Therefore in such doubtful circumstances, I think it Safest to join with the Strongest Party: But mistake me not, I mean not such as Men out of self-interests Are wont to close with; that's falseness and baseness;
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David was no Coward, and yet, as the weak fearful Chick, he gets himself under the shadow of God's Wings, till calamity be over-past, Psal. 57. 1. Till then,
David was no Coward, and yet, as the weak fearful Chick, he gets himself under the shadow of God's Wings, till calamity be overpast, Psalm 57. 1. Till then,
because we may yet live to see and say, as in the Verse before the Text, Lo, they are perished that are far from thee, let every faithful Soul conclude in the words of the Text, Therefore it is good for me to draw near to God.
Because we may yet live to see and say, as in the Verse before the Text, Lo, they Are perished that Are Far from thee, let every faithful Soul conclude in the words of the Text, Therefore it is good for me to draw near to God.
if for the inward, God and they be not at a distance? Though Enemies be near to accuse and condemn, if Christ be but near to justifie and acquit us, Isa. 50. 8. though thou beest far from Peace, if not far from God;
if for the inward, God and they be not At a distance? Though Enemies be near to accuse and condemn, if christ be but near to justify and acquit us, Isaiah 50. 8. though thou Best Far from Peace, if not Far from God;
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Behold, thy King cometh unto thee, having Salvation, lowy, and riding upon an Ass, Zech. 9. 9. May there be but an happy meeting of my Lord and King coming to me,
Behold, thy King comes unto thee, having Salvation, lowy, and riding upon an Ass, Zechariah 9. 9. May there be but an happy meeting of my Lord and King coming to me,
and of my Soul drawing and keeping close to him, I'le rejoyce and shout, to see my Saviour so near to me, though upon an Ass-Colt; whatever outward Meanness,
and of my Soul drawing and keeping close to him, I'll rejoice and shout, to see my Saviour so near to me, though upon an Ass-colt; whatever outward Meanness,
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yet therein I do rejoyce, yea, and will rejoyce; nay, cannot but rejoyce, saith the Experienced Christian, that knows what this goodness of drawing and keeping near to God (in the Text) meaneth.
yet therein I do rejoice, yea, and will rejoice; nay, cannot but rejoice, Says the Experienced Christian, that knows what this Goodness of drawing and keeping near to God (in the Text) means.
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When he saith, it's Good; he could not say a better word; and when he adds to draw nigh to God, he could not, I am sure, mention a better thing. It's Good, spoken Indefinitely, meant Universally.
When he Says, it's Good; he could not say a better word; and when he adds to draw High to God, he could not, I am sure, mention a better thing. It's Good, spoken Indefinitely, meant Universally.
It's so only Good, that nothing is good without it (though the Torch-light be very great, it's Night till Sun-rise) so universally Good, that nothing with it can be ill;
It's so only Good, that nothing is good without it (though the Torchlight be very great, it's Night till Sunrise) so universally Good, that nothing with it can be ill;
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or be things never so ill, yet he is far from being ill, who hath God so near him. It was Israel's Comfort in a Wilderness, Deut. 4. 7. The lamenting Church's Stay when sinking, Lam. 3. 57. At the last Day,
or be things never so ill, yet he is Far from being ill, who hath God so near him. It was Israel's Comfort in a Wilderness, Deuteronomy 4. 7. The lamenting Church's Stay when sinking, Lam. 3. 57. At the last Day,
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There indeed we shall come to nearest approaches, and they so near as utterly for ever to drive all evils away as the Noon-day-Sun all Mists and Clouds.
There indeed we shall come to nearest Approaches, and they so near as utterly for ever to drive all evils away as the Noon-day-Sun all Mists and Clouds.
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Such Morning-Suns may admit of some over-cloudings, but more Light than Darkness, when the Sun is up and drawn so nigh. I may in other respects, be in a dry thirsty Wilderness: But I shall not die for Thirst, if I lie so near the Fountain Head. I shall not be Heart-sick,
Such Morning-Suns may admit of Some over-cloudings, but more Light than Darkness, when the Sun is up and drawn so High. I may in other respects, be in a dry thirsty Wilderness: But I shall not die for Thirst, if I lie so near the Fountain Head. I shall not be Heartsick,
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if my Jesus will but tell me, that I shall be nigh Him, though it be in a Wilderness; whilst cold Northern Climes (because far from the Sun) have a desolate horrid Aspect:
if my jesus will but tell me, that I shall be High Him, though it be in a Wilderness; while could Northern Climes (Because Far from the Sun) have a desolate horrid Aspect:
but such as upon whom He hath Risen, and have got so near as to be under his Wings, let them get so much lively Warmth and Healing from them, that where-ever you read those words, a People near unto him, the next word may be Halelujah, as Psal. 148. 14. Let God hear the Voice of Joy and Praise from them that are near about him; Whilst uncomfortable Dejections would better beseem them that are estranged from him.
but such as upon whom He hath Risen, and have god so near as to be under his Wings, let them get so much lively Warmth and Healing from them, that wherever you read those words, a People near unto him, the next word may be Hallelujah, as Psalm 148. 14. Let God hear the Voice of Joy and Praise from them that Are near about him; While uncomfortable Dejections would better beseem them that Are estranged from him.
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Such Sack-cloth becomes not the King of Heaven's Court, nor them that are so near to him, as to behold his Face, and to be before him. It's an Aguish distemper,
Such sackcloth becomes not the King of Heaven's Court, nor them that Are so near to him, as to behold his Face, and to be before him. It's an Aguish distemper,
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Leave such kind of amazed Palsic-shakings to profane Cains, that run out of God's Presence, Gen. 4. 16. to Stran•• and Enemies, who know not how good it is to draw near to him,
Leave such kind of amazed Palsic-shakings to profane Cains, that run out of God's Presence, Gen. 4. 16. to Stran•• and Enemies, who know not how good it is to draw near to him,
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To the next Application, which speaks Terrour to some, and Humiliation to us all, that by following after lying Vanities, and departing from the Living God, we so much forsake our own Mercy. If so good to draw near to God, then it is an evil thing, and bitter, to forsake him, Jer. 2. 19. This the fore-going Verse compared with the Text suggests to us;
To the next Application, which speaks Terror to Some, and Humiliation to us all, that by following After lying Vanities, and departing from the Living God, we so much forsake our own Mercy. If so good to draw near to God, then it is an evil thing, and bitter, to forsake him, Jer. 2. 19. This the foregoing Verse compared with the Text suggests to us;
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Just so much Good as comes by our drawing near to him, so much Evil and Mischief befals us by being far from him. As much Warmth and Life, Flourish and Fruitfulness,
Just so much Good as comes by our drawing near to him, so much Evil and Mischief befalls us by being Far from him. As much Warmth and Life, Flourish and Fruitfulness,
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Wo to you when I depart from you, said God to Israel, Hos. 9. 12. And, Lord, wo to us, say we, that we should have such evil hearts of unbelief, that we should so depart from thee.
Woe to you when I depart from you, said God to Israel, Hos. 9. 12. And, Lord, woe to us, say we, that we should have such evil hearts of unbelief, that we should so depart from thee.
the further from Righteousness, Isa. 46. 12. the nearer to a Curse, Heb. 6. 8. It will be the saddest learning the truth of this Point, what a Blessed thing it is to draw nigh to God, to be chid from Christ's Presence with that Soul-sinking word, Depart from me, ye Cursed, at the last Day.
the further from Righteousness, Isaiah 46. 12. the nearer to a Curse, Hebrew 6. 8. It will be the Saddest learning the truth of this Point, what a Blessed thing it is to draw High to God, to be Child from Christ's Presence with that Soul-sinking word, Depart from me, you Cursed, At the last Day.
if it be so, from the Presence of the Lord, and his Glorious Power. And therefore that we may prevent that Howling then, how tuneable would it be sweetly,
if it be so, from the Presence of the Lord, and his Glorious Power. And Therefore that we may prevent that Howling then, how tuneable would it be sweetly,
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1. Our natural Estrangement from God, which the Psalmist saith, we were acquainted with from the very Birth? NONLATINALPHABET, They are Estranged from the Womb, they go astray as soon as they are Born.
1. Our natural Estrangement from God, which the Psalmist Says, we were acquainted with from the very Birth?, They Are Estranged from the Womb, they go astray as soon as they Are Born.
Now what Monsters are we all from the Birth? That before we know to refuse the Evil and chuse the Good, by a kind of natural Instinct we can tell how to refuse the Good and chuse the Evil;
Now what Monsters Are we all from the Birth? That before we know to refuse the Evil and choose the Good, by a kind of natural Instinct we can tell how to refuse the Good and choose the Evil;
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for were there none, we should be very Devils to God and one another, NONLATINALPHABET, Hos. 11. 7. Even bent to Back-sliding: That may express a more stiff bent of a perverse Heart from a further contracted Averseness,
for were there none, we should be very Devils to God and one Another,, Hos. 11. 7. Even bent to Backsliding: That may express a more stiff bent of a perverse Heart from a further contracted Averseness,
but yet so as 〈 ◊ 〉 the NONLATINALPHABET, and natural propension of the Heart, Animus pendulus, dubius haesitat circa conversionem meam, as Grotius renders it:
but yet so as 〈 ◊ 〉 the, and natural propension of the Heart, Animus pendulus, Dubious haesitat circa conversionem meam, as Grotius renders it:
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What else mean all these Stirs in our Hearts, and Tumults in the World, but when called to God, all is its an uproar? Acts 16. 19, 20. & 19. 28. & 21. 28. Wretched Creatures, that have an Antipathy to their Creator!
What Else mean all these Stirs in our Hearts, and Tumults in the World, but when called to God, all is its an uproar? Acts 16. 19, 20. & 19. 28. & 21. 28. Wretched Creatures, that have an Antipathy to their Creator!
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2. Or if any be more ingenuous, and (as you call it) a little better-natured, that with him in the Gospel they be not far from the Kingdom of Heaven, Mark 12. 34. yet even that, rested in, keeps them from ever coming up to Jesus Christ. Pity that Rachel should die,
2. Or if any be more ingenuous, and (as you call it) a little better-natured, that with him in the Gospel they be not Far from the Kingdom of Heaven, Mark 12. 34. yet even that, rested in, keeps them from ever coming up to jesus christ. Pity that Rachel should die,
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and so keep me from ever attaining the Prize, that Ingenuity, because it's so near akin to Grace, should prove so Disingenuous, as to keep a Man from ever being truly Gracious
and so keep me from ever attaining the Prize, that Ingenuity, Because it's so near akin to Grace, should prove so Disingenuous, as to keep a Man from ever being truly Gracious
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an Aversio a Deo, and a Conversio ad Creaturam; so in this our sinful not drawing near to God, there is a double Miscarriage, which we are to be humbled for.
an Aversio a God, and a Conversion ad Creaturam; so in this our sinful not drawing near to God, there is a double Miscarriage, which we Are to be humbled for.
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For Self, Proximus egomet mihi holds here, and holds us so fast, that too oft it with-holds us from drawing near to God. Nothing shall come between us and our selves,
For Self, Proximus Egomet mihi holds Here, and holds us so fast, that too oft it withholds us from drawing near to God. Nothing shall come between us and our selves,
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Dicebat Epicuraeus, mihi frui carne bonum est; dicebat Stoicus mihi frui meâ mente bonum est. But for our Psalmist, Mihi adhoerere Deo, bonum est. So St. Austin.
Dicebat Epicuraeus, mihi frui Carnem bonum est; dicebat Stoicus mihi frui meâ mente bonum est. But for our Psalmist, Mihi adhoerere God, bonum est. So Saint Austin.
They say the Earth hath vim magneticam; and some think, that if you should dig deep enough into it, you should find it a perfect Loadstone. Sure I am, some Men's hearts are so deeply buried in it, that they find a perfect Loadstone of it.
They say the Earth hath vim magneticam; and Some think, that if you should dig deep enough into it, you should find it a perfect Loadstone. Sure I am, Some Men's hearts Are so deeply buried in it, that they find a perfect Loadstone of it.
because he desires to be nearer to himself than to God, Jer. 22. 17. The Idle Drone with Ass-like Issachar, saith, That rest is good, Gen. 49. 15. And the wanton Epicure places his best good in his Pleasure, and a Turkish Paradise.
Because he Desires to be nearer to himself than to God, Jer. 22. 17. The Idle Drone with Ass-like Issachar, Says, That rest is good, Gen. 49. 15. And the wanton Epicure places his best good in his Pleasure, and a Turkish Paradise.
I omit to shew how in point of honour and preferment (in which the ambitious place the highest pitch of their happiness) such statelier Plumes lure high-soaring Spirits,
I omit to show how in point of honour and preferment (in which the ambitious place the highest pitch of their happiness) such statelier Plumes lure high-soaring Spirits,
In company and enjoyment of them our Souls are so snatcht to them, so immersed, do so dwell in them, that we are ready to sit down and say with Peter, and more inconsiderately than he, it's good to be here, rather than to advance on,
In company and enjoyment of them our Souls Are so snatched to them, so immersed, do so dwell in them, that we Are ready to fit down and say with Peter, and more inconsiderately than he, it's good to be Here, rather than to advance on,
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namely our Aversio a Deo, our froward aversness, and awke hanging off from God, as from the greatest Stranger, or worst Enemy. So false-hearted, that after fair Advances we often draw back in a sly retrograde Motion, Heb. 10. 38, 39. So peevish, that when he reacheth out the hand, we pluck away the shoulder, Nehem. 9. 29. when called to him, we run the faster and farther from him, Hos. 11. 2. So proud, that we are Lords, and will not come at him, Jer. 2. 31. So profane, that we are either afraid or ashamed to be near him;
namely our Aversio a God, our froward averseness, and awke hanging off from God, as from the greatest Stranger, or worst Enemy. So False-hearted, that After fair Advances we often draw back in a sly retrograde Motion, Hebrew 10. 38, 39. So peevish, that when he reaches out the hand, we pluck away the shoulder, Nehemiah 9. 29. when called to him, we run the faster and farther from him, Hos. 11. 2. So proud, that we Are lords, and will not come At him, Jer. 2. 31. So profane, that we Are either afraid or ashamed to be near him;
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and therefore such bid the Almighty depart, Job 21. 14, 15. and the Prodigal gets himself into a far Country, that so he might be further out of his Father's fight;
and Therefore such bid the Almighty depart, Job 21. 14, 15. and the Prodigal gets himself into a Far Country, that so he might be further out of his Father's fight;
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and so with more freedom satisfie his lusts, and will rather join himself to a Farmer to feed Hogs, and to be fed with Husks, than to come home to his Father to have Childrens Bread: any way rather than home,
and so with more freedom satisfy his Lustiest, and will rather join himself to a Farmer to feed Hogs, and to be fed with Husks, than to come home to his Father to have Children's Bred: any Way rather than home,
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Will a fainting Man leave the Snow of Lebanon? And shall the cold flowing Waters be forsaken? Jer. 18. 14. Do not such Shadows, the faster thou pursuest them, fly the faster from thee? Like the foolish Boy running after the Bee to catch it, sequendo labitur, assequendo laeditur.
Will a fainting Man leave the Snow of Lebanon? And shall the cold flowing Waters be forsaken? Jer. 18. 14. Do not such Shadows, the faster thou pursuest them, fly the faster from thee? Like the foolish Boy running After the be to catch it, sequendo labitur, assequendo laeditur.
Have not all such things, which draw out thy Soul so after them, as to withdraw it from God, have they not either a Wing to fly away, that thou never overtakest what thou seekest,
Have not all such things, which draw out thy Soul so After them, as to withdraw it from God, have they not either a Wing to fly away, that thou never overtakest what thou Seekest,
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or a sting to hurt thee, when thou hast overtaken them? that thou gettest more hurt than good by them? Is not Dina ravished, thy Soul abused and defiled by such out-gaddings? Is not (I say not Health, Estate, Esteem,
or a sting to hurt thee, when thou hast overtaken them? that thou gettest more hurt than good by them? Is not Dinah ravished, thy Soul abused and defiled by such out-gaddings? Is not (I say not Health, Estate, Esteem,
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but he thereupon dwelt in the Land of Nod, as a trembling amazed vagrant Wretch in a most unsetled condition ever after, Gen. 4. 14, 16. Jonah also fled frrom the presence of the Lord;
but he thereupon dwelled in the Land of Nod, as a trembling amazed vagrant Wretch in a most unsettled condition ever After, Gen. 4. 14, 16. Jonah also fled from the presence of the Lord;
Though we are studious to put far from us the evil day, Amos 6. 3. Yet, as the Lord liveth, there is but a step between us and death, as long as we keep at such a distance from the God of our Salvation; mischiefs then near at hand to come, and irrecoverable when come.
Though we Are studious to put Far from us the evil day, Amos 6. 3. Yet, as the Lord lives, there is but a step between us and death, as long as we keep At such a distance from the God of our Salvation; mischiefs then near At hand to come, and irrecoverable when come.
It's said, that Laish had no Deliverer, because it was far from Zidon, Judg. 18. 28. But who will be thy Deliverer when Enemies are near, Ezek. 9. 1. Death near, Psal. 107. 18. Judgment near, Heb. 10. 25. And thou further from God? In this case H. de S. Victore tells us, what Men usually betake themselves to;
It's said, that Laish had no Deliverer, Because it was Far from Sidon, Judges 18. 28. But who will be thy Deliverer when Enemies Are near, Ezekiel 9. 1. Death near, Psalm 107. 18. Judgement near, Hebrew 10. 25. And thou further from God? In this case H. de S. Victore tells us, what Men usually betake themselves to;
Aliis in necessitate bonum est consilium suum, aliis in prosperitate bonum est gaudium suum, mihi unicum bonum est adhaerere Deo. In Prosperity they think it's good for them to betake themselves to their delights,
Others in necessitate bonum est consilium suum, Others in prosperitate bonum est gaudium suum, mihi unicum bonum est adhaerere God In Prosperity they think it's good for them to betake themselves to their delights,
It's the Voice of Nature, Who will shew us any good? Psal. 4. 6. and yet which very few are well resolv'd in, according to that of Solomon, Who knoweth what is good for Man? &c. Eccles. 6. 12. But the Psalmist affords a full Answer to both those great Questions,
It's the Voice of Nature, Who will show us any good? Psalm 4. 6. and yet which very few Are well resolved in, according to that of Solomon, Who Knoweth what is good for Man? etc. Eccles. 6. 12. But the Psalmist affords a full Answer to both those great Questions,
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and let this be the Rule, which in such prizings we go by, that that is indeed good, by which we are drawn near to God, and that best by which we get nearest. My God is my goodness, Psal. 144. 2. and therefore that only (at least that principally) I must call good, by which I am drawn nearer to God. Indeed because Bonum & Ens convertuntur, we are ready to call any thing good; and because finis & bonum convertuntur, accordingly every thing is good, at least in our eyes, which either is an end we aim at,
and let this be the Rule, which in such prizings we go by, that that is indeed good, by which we Are drawn near to God, and that best by which we get nearest. My God is my Goodness, Psalm 144. 2. and Therefore that only (At least that principally) I must call good, by which I am drawn nearer to God. Indeed Because Bonum & Ens convertuntur, we Are ready to call any thing good; and Because finis & bonum convertuntur, accordingly every thing is good, At least in our eyes, which either is an end we aim At,
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but if they be Festivals, rather than Holy Days; times in which we run a whoring from God, rather than draw near to him; account that day to thee the worst in the year, in which thou runnest furthest from God;
but if they be Festivals, rather than Holy Days; times in which we run a whoring from God, rather than draw near to him; account that day to thee the worst in the year, in which thou runnest furthest from God;
and let that ever be accounted good Company, and good Employment, &c. in and after which thy heart was most drawn out after God; but if more deaded and straitned, God and thy Soul more estranged by it;
and let that ever be accounted good Company, and good Employment, etc. in and After which thy heart was most drawn out After God; but if more deadened and straitened, God and thy Soul more estranged by it;
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either certainly it was bad in it self, or at least unhappily it proved not good to thee. If Jacob take a Wife of the Daughters of Heth, what good will my life do me? said Rebekah, Gen. 27. 46. And what good will the goodliest Beauties,
either Certainly it was bad in it self, or At least unhappily it proved not good to thee. If Jacob take a Wife of the Daughters of Heth, what good will my life do me? said Rebekah, Gen. 27. 46. And what good will the Goodliest Beauty's,
Let this Text (It's good for me to draw near, and keep close to God) be ever our Vade mecum to quicken us, still and ever to draw nearer and cleave faster.
Let this Text (It's good for me to draw near, and keep close to God) be ever our Vade mecum to quicken us, still and ever to draw nearer and cleave faster.
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Draw nigh to God, and he will draw nigh to you, saith the Apostle, Jam. 4. 8. The Promise is very heartning, that in these our approaches God (as the Father to the Prodigal) will meet us the half way:
Draw High to God, and he will draw High to you, Says the Apostle, Jam. 4. 8. The Promise is very heartening, that in these our Approaches God (as the Father to the Prodigal) will meet us the half Way:
Let us draw near with a true heart, and full assurance of Faith, having our Hearts sprinkled from an evil Conscience, Heb. 10. 22. Happy that we may, that such,
Let us draw near with a true heart, and full assurance of Faith, having our Hearts sprinkled from an evil Conscience, Hebrew 10. 22. Happy that we may, that such,
as with Cain may make them run from God, may have liberty and boldness of access to draw near to God; that the Bush should burn and not be consumed, was not so great a Miracle,
as with Cain may make them run from God, may have liberty and boldness of access to draw near to God; that the Bush should burn and not be consumed, was not so great a Miracle,
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as that such dry Stubble as we are should draw nigh to that God which is a consuming Fire, and not perish in everlasting Burnings. That Blood of Sprinkling, which hath quenched the Fire of God's Wrath, being sprinkled on us hath so cooled the inflammations of our wounded and afrighted Consciences, that we with humble boldness may draw near. We had need therefore look to it that we do.
as that such dry Stubble as we Are should draw High to that God which is a consuming Fire, and not perish in everlasting Burnings. That Blood of Sprinkling, which hath quenched the Fire of God's Wrath, being sprinkled on us hath so cooled the inflammations of our wounded and affrighted Consciences, that we with humble boldness may draw near. We had need Therefore look to it that we do.
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for thou art the Lord our God. Thou hast fastned Cords of Love upon our Hearts, thou hast savingly touched them, that they strongly move towards thee, they cleave to thee, or they follow hard after thee, as it is Psal. 63. 8. But the distance between thee and us is great, the obstacles many,
for thou art the Lord our God. Thou hast fastened Cords of Love upon our Hearts, thou hast savingly touched them, that they strongly move towards thee, they cleave to thee, or they follow hard After thee, as it is Psalm 63. 8. But the distance between thee and us is great, the obstacles many,
But Moses bids Israel stand still, if they would see God's Salvation: Here Juvat usque morari, when gotten upon the Mount to a Glymps of this Transfiguration, Peter thinks it's good to be here: He was ••t well awake,
But Moses bids Israel stand still, if they would see God's Salvation: Here Juvat usque morari, when got upon the Mount to a Glimpse of this Transfiguration, Peter thinks it's good to be Here: He was ••t well awake,
when he spake of making a Tabernacle; he should have said a Mansion. Which, I hope, will excuse my longer dwelling upon this Text, which speaks of our drawing near to God, with whom it's best to abide for ever. In two former Sermons I have ••deavoured to shew how Good, how every way Good it is to draw near to God, and that it might come the nearer to us, I have endeavoured also to set it home in the Application.
when he spoke of making a Tabernacle; he should have said a Mansion. Which, I hope, will excuse my longer Dwelling upon this Text, which speaks of our drawing near to God, with whom it's best to abide for ever. In two former Sermons I have ••deavoured to show how Good, how every Way Good it is to draw near to God, and that it might come the nearer to us, I have endeavoured also to Set it home in the Application.
Now as to that Question, which in the Close of the last Discourse was but barely propounded, viz. In and by what Way and Means we may draw near to God, I say,
Now as to that Question, which in the Close of the last Discourse was but barely propounded, viz. In and by what Way and Means we may draw near to God, I say,
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In the Ministry of his Word God holds out his Hand, Rom. 10. 21. and by the Inspirations of his Spirit he lays hold on our Hearts. In both our Beloved puts in his Hand by the hole of the Door, and saith,
In the Ministry of his Word God holds out his Hand, Rom. 10. 21. and by the Inspirations of his Spirit he lays hold on our Hearts. In both our beloved puts in his Hand by the hold of the Door, and Says,
When thus Christ by his Spirit comes a Woing to the Spouse, and after this manner whispers in thy Heart, he is come very near thee, (as our Saviour said) even at the Doors: And now that this Door stands open, and Christ is coming out to meet thee; now come forth ye Daughters of Jerusalem,
When thus christ by his Spirit comes a Wooing to the Spouse, and After this manner whispers in thy Heart, he is come very near thee, (as our Saviour said) even At the Doors: And now that this Door Stands open, and christ is coming out to meet thee; now come forth you Daughters of Jerusalem,
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when thy spread Sail is filled with such a Gale? The Golden Scepter is reached out; no danger or fear now to draw near, but only of missing the Opportunity.
when thy spread Sail is filled with such a Gale? The Golden Sceptre is reached out; no danger or Fear now to draw near, but only of missing the Opportunity.
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so that although thou shouldst after knock and strive to enter, his Door may be shut as well as thine, Luke 13. 24, 25. and all the answer thou hast, be as it is, v. 27. Depart from me, I know you not.
so that although thou Shouldst After knock and strive to enter, his Door may be shut as well as thine, Lycia 13. 24, 25. and all the answer thou hast, be as it is, v. 27. Depart from me, I know you not.
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before she could again meet with her Beloved. There was indeed a Provision in the Law, that they, who being far off in a Journey could not keep the Passover in the first Month, might do it in the second; and the like Custom was among the Romans, but remember that (but in that Case) it was Death to the Jews, [ and that Case cannot be here,
before she could again meet with her beloved. There was indeed a Provision in the Law, that they, who being Far off in a Journey could not keep the Passover in the First Monn, might do it in the second; and the like Custom was among the Roman, but Remember that (but in that Case) it was Death to the jews, [ and that Case cannot be Here,
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for we may draw near to God in a Journey, when far from Home, ] and with the Romans, they were called Stultorum feriae. Let us therefore in these our drawings near to God walk not as Fools, but as Wise, redeeming the time by laying hold of every Opportunity.
for we may draw near to God in a Journey, when Far from Home, ] and with the Roman, they were called Stultorum feriae. Let us Therefore in these our drawings near to God walk not as Fools, but as Wise, redeeming the time by laying hold of every Opportunity.
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2. This drawing near, and keeping close to God, as it must be in due Season, so with all Sincerity; as Barnabas exhorted the Disciples, NONLATINALPHABET, to cleave to the Lord with full purpose of Heart, Acts 11. 23. Our approaches to God, should be out of an inward and real tendency of our Souls to him,
2. This drawing near, and keeping close to God, as it must be in due Season, so with all Sincerity; as Barnabas exhorted the Disciples,, to cleave to the Lord with full purpose of Heart, Acts 11. 23. Our Approaches to God, should be out of an inward and real tendency of our Souls to him,
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or those false Brethren, Gal. 2. 4. who crept in to espie the Disciples Liberty. Christ and his Church have too oft such Snakes in their Bosom, as venemous Spiders in Kings Palaces.
or those false Brothers, Gal. 2. 4. who crept in to espy the Disciples Liberty. christ and his Church have too oft such Snakes in their Bosom, as venomous Spiders in Kings Palaces.
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but it is with Flatteries, Dan. 11. 34. nay, some compass God himself about with Lies, Hos. 11. 12. draw near to him with Mouth and Lip, whilst the Heart is far from him, Isa. 29. 13. How prodigiously profane is the Hypocrites Impudence, that with such Vizards dare approach so piercing an Eye, and draw so near to play with such consuming Flames.
but it is with Flatteries, Dan. 11. 34. nay, Some compass God himself about with Lies, Hos. 11. 12. draw near to him with Mouth and Lip, while the Heart is Far from him, Isaiah 29. 13. How prodigiously profane is the Hypocrites Impudence, that with such Vizards Dare approach so piercing an Eye, and draw so near to play with such consuming Flames.
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3. This drawing near to God, as it is to be with this sincerity of Heart, so with all the intention of the Soul. This that NONLATINALPHABET also imports,
3. This drawing near to God, as it is to be with this sincerity of Heart, so with all the intention of the Soul. This that also imports,
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when it is not Frigide & simulate, sed sincero & ardenti studio, as Beza paraphraseth it, with full purpose of Heart, NONLATINALPHABET with all the desire of the Mind, as that of the Levites, Deut. 18. 6. It's no lazie pace,
when it is not Frigid & simulate, sed sincero & ardenti study, as Beza Paraphraseth it, with full purpose of Heart, with all the desire of the Mind, as that of the Levites, Deuteronomy 18. 6. It's no lazy pace,
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It's upon the Chariots of Amminadah, shuns all Delays, over-masters all Difficulties, is impatient of any thing to come between it and its Beloved. Nihil libidinosi amatores, nihil conflataus Vulcano e duobus unus, &c. None of the most loving Pairs, that either the Scriptures express,
It's upon the Chariots of Amminadah, shuns all Delays, overmasters all Difficulties, is impatient of any thing to come between it and its beloved. Nihil libidinosi Amateurs, nihil conflataus Vulcano e duobus Unus, etc. None of the most loving Pairs, that either the Scriptures express,
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or Poets fable, come near these passionate Out-goings of the Soul, or these former Unions, Omnia illa naturalia, hyperbolica, fabulosa, turpia, &c. as Austin speaks:
or Poets fable, come near these passionate Outgoings of the Soul, or these former Unions, Omnia illa Naturalia, hyperbolica, fabulosa, Turpia, etc. as Austin speaks:
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as he said excellently, Grace winneth infallibly, holds inseparably, leads undeclinably. The Union is so close, that it's a mutual Inhabitation, John 6. 56. The Ty is so strong, that it's come to Paul 's NONLATINALPHABET, 1 Cor. 7. 35. The Soul cleaves, Psal. 63. 8. as Jonathan 's to David his sweetest Friend, 1 Sam. 18. 1. or as the loving Husband to his dearest Wife, Gen. 2. 24. so cleaves to God, as it leaves all for him.
as he said excellently, Grace wins infallibly, holds inseparably, leads undeclinably. The union is so close, that it's a mutual Inhabitation, John 6. 56. The Ty is so strong, that it's come to Paul is, 1 Cor. 7. 35. The Soul cleaves, Psalm 63. 8. as Johnathan is to David his Sweetest Friend, 1 Sam. 18. 1. or as the loving Husband to his dearest Wife, Gen. 2. 24. so cleaves to God, as it leaves all for him.
and stand there at a distance, Jam. 2. 3. Nor thy Poverty, which Solomon observes is wont to separate the poor Man from his Neighbour, Prov. 19. 4. Not the most dangerous and infectious Sickness, which may make thy Lovers and Friends (as David 's) stand aloof off from thy Sore, Psal. 38. 11. But Blessed be our God, who stoops lower than Man will,
and stand there At a distance, Jam. 2. 3. Nor thy Poverty, which Solomon observes is wont to separate the poor Man from his Neighbour, Curae 19. 4. Not the most dangerous and infectious Sickness, which may make thy Lovers and Friends (as David is) stand aloof off from thy Soar, Psalm 38. 11. But Blessed be our God, who stoops lower than Man will,
and draws nearer than best Friend sometimes either can or dare. It's neither Prison nor Pest-House, that the Son of Righteousness disdains to look in at,
and draws nearer than best Friend sometime either can or Dare. It's neither Prison nor Pest-House, that the Son of Righteousness disdains to look in At,
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Christ meets his cured Patient, when Men had cast him out, John 9. 35. Visits St. John, when Banished to the Isle of Patmos. Revel. 1. 9. and goes all along with his Israel in the Wilderness. The poor Begger that is shut out of the Rich Man's Gates is received into Abraham's bosom, and admitted into the King of Heaven's Presence.
christ meets his cured Patient, when Men had cast him out, John 9. 35. Visits Saint John, when Banished to the Isle of Patmos. Revel. 1. 9. and Goes all along with his Israel in the Wilderness. The poor Beggar that is shut out of the Rich Man's Gates is received into Abraham's bosom, and admitted into the King of Heaven's Presence.
It's our Sin only that separates between us and our God, Isa. 59. 2. It fixeth that great separating Gulf at last, and causeth all Estrangement now.
It's our since only that separates between us and our God, Isaiah 59. 2. It fixeth that great separating Gulf At last, and Causes all Estrangement now.
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The Scripture saith so, and we by too sad and frequent Experience find it so. On Gods part with whom no Evil dwells NONLATINALPHABET NONLATINALPHABET, as Bazil speaks:
The Scripture Says so, and we by too sad and frequent Experience find it so. On God's part with whom no Evil dwells, as Bazil speaks:
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Luxata est anima mea a te, Jer. 6. 8. Insomuch that the Holy Ghost makes account, that whilst we go on in our sins, it's our meaning and intention (at least Intentio operis, if not operantis) that we should have God gone from us, according to that, Ezek. 8. 6. Son of Man, seest thou the Abominations that the House of Israel committeth, that I should go far from my Sanctuary? As he plainly saith, that he would have that Guest gone, who entertaineth him with that which he knoweth his Stomach riseth at only to look on.
Luxata est anima mea a te, Jer. 6. 8. Insomuch that the Holy Ghost makes account, that while we go on in our Sins, it's our meaning and intention (At least Intentio operis, if not operantis) that we should have God gone from us, according to that, Ezekiel 8. 6. Son of Man, See thou the Abominations that the House of Israel Committeth, that I should go Far from my Sanctuary? As he plainly Says, that he would have that Guest gone, who entertaineth him with that which he Knoweth his Stomach Riseth At only to look on.
So blessed a Guest is God, that he thinks he deserves a better Welcome; and therefore makes haste away from such an unkind Entertainment. That for his part.
So blessed a Guest is God, that he thinks he deserves a better Welcome; and Therefore makes haste away from such an unkind Entertainment. That for his part.
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And therefore they that were dead in Trespasses and Sins must be quickened, Ephes. 2. 1. If ever they that were afar off come to be made nigh by the Blood of Christ, ver. 13.
And Therefore they that were dead in Trespasses and Sins must be quickened, Ephesians 2. 1. If ever they that were afar off come to be made High by the Blood of christ, ver. 13.
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4. Peevish and froward that we will not. We are Lords, we will come no more at thee, Jer. 2. 31. And therefore our Saviour imputes it to the Jews perverse Will, that they do not come unto him that they might have life, John 5. 40. There is not more in God, that by reason of our sin we fear,
4. Peevish and froward that we will not. We Are lords, we will come no more At thee, Jer. 2. 31. And Therefore our Saviour imputes it to the jews perverse Will, that they do not come unto him that they might have life, John 5. 40. There is not more in God, that by reason of our since we Fear,
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and is at last sunk in the depth of the Sea. If ever therefore we would indeed draw near to God, we must put away a perverse Lip, Prov. 4. 24. for God cannot endure to come near so stinking a Breath.
and is At last sunk in the depth of the Sea. If ever Therefore we would indeed draw near to God, we must put away a perverse Lip, Curae 4. 24. for God cannot endure to come near so stinking a Breath.
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And listen to that Counsel which Zophar gives to Job, Chap. 11. 14. If iniquity be in thy hand, put it far away, and say unto it, Get thee hence, as it is Isa. 30. 22. or as 2 Sam. 20. 20. Far be it, far be it from me.
And listen to that Counsel which Zophar gives to Job, Chap. 11. 14. If iniquity be in thy hand, put it Far away, and say unto it, Get thee hence, as it is Isaiah 30. 22. or as 2 Sam. 20. 20. far be it, Far be it from me.
nor were the Virgins admitted to Ahasuerus his Company, till after a twelvemonths perfuming and purifying, Esther 2. 12. The like course God prescribes for our nearer approaches.
nor were the Virgins admitted to Ahasuerus his Company, till After a twelvemonths perfuming and purifying, Esther 2. 12. The like course God prescribes for our nearer Approaches.
Till then God stands off at a distance from the lothsom sinner, Isa. 1. 10, to 16. But do but wash, and make you clean, and then come now, and let us reason together, v. 16, 18. If we would draw near to God, we must leave our sins behind us.
Till then God Stands off At a distance from the loathsome sinner, Isaiah 1. 10, to 16. But do but wash, and make you clean, and then come now, and let us reason together, v. 16, 18. If we would draw near to God, we must leave our Sins behind us.
to Magistrates, Jer. 30. 21. and so Ministers, Numb. 16. 9. are said to come near to God, as menial Servants are near to a King, who daily stand before him, and minister unto him. But I insist not on this, only let me hence take occasion to mind such whom it concerns as of their Advantage, so of their Engagement; that Ministers and Scholars, who by their Calling and Employment have the honour and benefit of a nearer standing to God, would by it labour for the happiness of a saving Approach; that they never make good that blunt, if not profane, saying;
to Magistrates, Jer. 30. 21. and so Ministers, Numb. 16. 9. Are said to come near to God, as menial Servants Are near to a King, who daily stand before him, and minister unto him. But I insist not on this, only let me hence take occasion to mind such whom it concerns as of their Advantage, so of their Engagement; that Ministers and Scholars, who by their Calling and Employment have the honour and benefit of a nearer standing to God, would by it labour for the happiness of a Saving Approach; that they never make good that blunt, if not profane, saying;
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It were well that from our higher standing our Souls could take a better rise for an higher flight to get the nearer to God. It's good (not more profitable than seemly) for me, a Minister, a Scholar, to draw near to God.
It were well that from our higher standing our Souls could take a better rise for an higher flight to get the nearer to God. It's good (not more profitable than seemly) for me, a Minister, a Scholar, to draw near to God.
when banished from his Courts, and therefore he faints and longs for them and him together, Psal. 84. 2. Nor is God more absent now from Gospel Ordinances, in which Christ and his Spirit are more fully and comfortably present.
when banished from his Courts, and Therefore he faints and longs for them and him together, Psalm 84. 2. Nor is God more absent now from Gospel Ordinances, in which christ and his Spirit Are more Fully and comfortably present.
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and the happy Soul, that finds there the powerful impressions of God upon it, reports that he is amongst them of a truth, 1 Cor. 14. 25. As on the contrary, the woful experience of our unhappy days gives too sad Examples of many, who have indeed got as far from God, as they think they are above Ordinances: but till we gain Heaven, where we shall at the next hand see and enjoy God without such mediums, let all sober-hearted Christians ever keep close to them,
and the happy Soul, that finds there the powerful impressions of God upon it, reports that he is among them of a truth, 1 Cor. 14. 25. As on the contrary, the woeful experience of our unhappy days gives too sad Examples of many, who have indeed god as Far from God, as they think they Are above Ordinances: but till we gain Heaven, where we shall At the next hand see and enjoy God without such mediums, let all sober-hearted Christians ever keep close to them,
and God in it comes very near to us, as we do to him, as Scholars sitting down at his feet to hear his Instructions, Deut. 33. 3. or as Servants standing before him to receive his Commands,
and God in it comes very near to us, as we do to him, as Scholars sitting down At his feet to hear his Instructions, Deuteronomy 33. 3. or as Servants standing before him to receive his Commands,
as Children and Friends from his gracious Promises to carry away intimations of his Love, and his Threats prick our hearts, Acts 2. 37. NONLATINALPHABET, Luk. 4. 20. fastning the Eye,
as Children and Friends from his gracious Promises to carry away intimations of his Love, and his Treats prick our hearts, Acts 2. 37., Luk. 4. 20. fastening the Eye,
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and as I live by the Father, so he that eateth me, even he shall live by me, John 6. 56, 57. Though no Popish corporal Transubstantiation, yet there is a very near spiritual union set out by three very strong and almost strange Expressions.
and as I live by the Father, so he that Eateth me, even he shall live by me, John 6. 56, 57. Though no Popish corporal Transubstantiation, yet there is a very near spiritual Union Set out by three very strong and almost strange Expressions.
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when we more frequently enjoyed Sacraments, we drew no nearer to Christ in them, and therefore it's deservedly our misery, that we are cut short of such opportunities of these blessed Approaches now in our too much want of them.
when we more frequently enjoyed Sacraments, we drew no nearer to christ in them, and Therefore it's deservedly our misery, that we Are Cut short of such opportunities of these blessed Approaches now in our too much want of them.
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and therefore the Apostle, when he had said, Let us draw near with a true heart to God, Heb. 10. 22. he adds, not forsaking the assembling of our selves together.
and Therefore the Apostle, when he had said, Let us draw near with a true heart to God, Hebrew 10. 22. he adds, not forsaking the assembling of our selves together.
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our hearts are gotten nearer up to him. The Saints are a People near to him, Psal. 148. 14. and therefore they that keep close to them, are not far from him,
our hearts Are got nearer up to him. The Saints Are a People near to him, Psalm 148. 14. and Therefore they that keep close to them, Are not Far from him,
when they present him with their Prayers, 1 Sam. 14. 37. In Prayer we seek him, fall down at his footstool, come into his presence. We speak to him, we lift up our Eyes, Hands, and Souls to him; we wrestle with him.
when they present him with their Prayers, 1 Sam. 14. 37. In Prayer we seek him, fallen down At his footstool, come into his presence. We speak to him, we lift up our Eyes, Hands, and Souls to him; we wrestle with him.
and they all speak drawing near to him, according to Jamblichus his description of it, that it's Copula, quâ homines cum Deo conjunguntur, Clavis, quâ Dei penetralia aperiuntur;
and they all speak drawing near to him, according to Jamblichus his description of it, that it's Copula, quâ homines cum God conjunguntur, Clavis, quâ Dei penetralia aperiuntur;
How deep doth it thrust both Petition and Petitioner into its Saviour's Bosom? And how often doth the loving Father with a sweet kiss take up the weeping Child from his knees into his Arms? How near doth he bow the Ear? and how low doth he reach down his hand to take us by ours,
How deep does it thrust both Petition and Petitioner into its Saviour's Bosom? And how often does the loving Father with a sweet kiss take up the weeping Child from his knees into his Arms? How near does he bow the Ear? and how low does he reach down his hand to take us by ours,
Thou drewest near in the day when I called upon thee, said the lamenting Church, Lament. 3. 57. When for any other relief she could say, The Comforter that should relieve my Soul is far from me, Chap. 1. 16. In Prayer God draweth near to the Soul, and the Soul to God; and one of his main Suits, (as Esther 's first was for the King's company,
Thou drewest near in the day when I called upon thee, said the lamenting Church, Lament. 3. 57. When for any other relief she could say, The Comforter that should relieve my Soul is Far from me, Chap. 1. 16. In Prayer God draws near to the Soul, and the Soul to God; and one of his main Suits, (as Esther is First was for the King's company,
O convert me, and I shall be converted, Jer. 31. 18. Draw me, and we shall run after thee, Cant. 1. 4. as well knowing that we cannot draw near to him, till he draw near to us first.
O convert me, and I shall be converted, Jer. 31. 18. Draw me, and we shall run After thee, Cant 1. 4. as well knowing that we cannot draw near to him, till he draw near to us First.
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And thus we see, how by these and the like Ordinances, as by means appointed and sanctified by God, we do (or at least may) draw near unto him. Which saith these things to us.
And thus we see, how by these and the like Ordinances, as by means appointed and sanctified by God, we do (or At least may) draw near unto him. Which Says these things to us.
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The Autumn 's witherings tell us, that the Sun is withdrawn backward, and the woful decays of fome of their both Professions and Practises saith, that the Sun of Righteousness, instead of drawing nearer, is got further off.
The Autumn is witherings tell us, that the Sun is withdrawn backward, and the woeful decays of foam of their both Professions and Practises Says, that the Sun of Righteousness, instead of drawing nearer, is god further off.
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Till we see the glory of God filling the Tabernacle, as Exod. 40. 34. the Holy Ghost falling upon us whilst we are hearing the Word, as Acts 10. 44. and Jesus Christ coming in and breathing upon us, when we are met together in such Ordinances,
Till we see the glory of God filling the Tabernacle, as Exod 40. 34. the Holy Ghost falling upon us while we Are hearing the Word, as Acts 10. 44. and jesus christ coming in and breathing upon us, when we Are met together in such Ordinances,
It will be but the grasping of the Cloud instead of Juno; a looking into the Grave, when Christ is risen; a seeking in the Bed, when the Beloved is withdrawn; an enquiring in the Temple, when the Glory of the Lord is departed.
It will be but the grasping of the Cloud instead of Juno; a looking into the Grave, when christ is risen; a seeking in the Bed, when the beloved is withdrawn; an inquiring in the Temple, when the Glory of the Lord is departed.
And what a poor empty forlorn thing is the most Royal Palace, when the Court hath left it? The former Lustre and Majesty, which the King of Heaven's Presence conferred, to a heedful Eye makes his Court look the more Desolate,
And what a poor empty forlorn thing is the most Royal Palace, when the Court hath left it? The former Lustre and Majesty, which the King of Heaven's Presence conferred, to a heedful Eye makes his Court look the more Desolate,
when he is withdrawn. So that whilst others jollily vaunt, and chant it, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord, are these:
when he is withdrawn. So that while Others jollily vaunt, and chant it, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord, Are these:
Yet the chast Spouse, not withstanding all these, is at a loss, and still upon the Inquest with her Saw ye him whom my Soul loveth? As long as she cannot find him there who is greater than the Temple, who too often finds cause enough in us on his part to leave his House, Jer. 12. 7. and then thou mayst come and knock hard,
Yet the chaste Spouse, not withstanding all these, is At a loss, and still upon the Inquest with her Saw you him whom my Soul loves? As long as she cannot find him there who is greater than the Temple, who too often finds cause enough in us on his part to leave his House, Jer. 12. 7. and then thou Mayest come and knock hard,
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but more often on our parts, when he is most graciously and powerfully present there to others, we are absent from him, because absent from our selves;
but more often on our parts, when he is most graciously and powerfully present there to Others, we Are absent from him, Because absent from our selves;
Though God be in that Place, yet Jacob, when asleep, is not aware of it, Gen. 28. 16. And Lot, when drowsie and drunk together, knows not when his Daughters lie down and rise up.
Though God be in that Place, yet Jacob, when asleep, is not aware of it, Gen. 28. 16. And Lot, when drowsy and drunk together, knows not when his Daughters lie down and rise up.
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like the Suckling, we then find our selves in our Heavenly Father's Arms, and laid close to our Saviour's Breast to suck Life-Blood from his wounded Heart.
like the Suckling, we then find our selves in our Heavenly Father's Arms, and laid close to our Saviour's Breast to suck Life-Blood from his wounded Heart.
And therefore our chief care and endeavour should be in our enjoyment of them, that they may Instrumentally concur to the working and quickning such Graces in us,
And Therefore our chief care and endeavour should be in our enjoyment of them, that they may Instrumentally concur to the working and quickening such Graces in us,
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and drawn nearer. And therefore gross ignorant Men are in a most desperate Condition; they that are so dark must needs be far from the Father of Lights now,
and drawn nearer. And Therefore gross ignorant Men Are in a most desperate Condition; they that Are so dark must needs be Far from the Father of Lights now,
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But on the contrary, the saving and clear Knowledg of God, and his Divine Excellencies, especially in Christ, approacheth so near, that the Understanding is in a manner made one with so blessed an Object.
But on the contrary, the Saving and clear Knowledge of God, and his Divine Excellencies, especially in christ, Approaches so near, that the Understanding is in a manner made one with so blessed an Object.
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It indeed is so transcendently Glorious, that it bids Moses not come near, in regard of a reverential distance, Exod. 3. 5. and yet so infinitly ravishing, that it makes him desire to get as near as he may to see so great a Sight, ver. 3. as in Heaven a full Vision begets a perfect Love and Union.
It indeed is so transcendently Glorious, that it bids Moses not come near, in regard of a reverential distance, Exod 3. 5. and yet so infinitely ravishing, that it makes him desire to get as near as he may to see so great a Sighed, ver. 3. as in Heaven a full Vision begets a perfect Love and union.
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And if the lovely Creature's Beauty useth to draw after it many Eyes, sure the infinite Beauty of God so Glorious, of Christ so White and Ruddy, even the Brightness of his Father's Glory, if beheld with a clearer Eye, could not but much more strongly snatch our Hearts to it.
And if the lovely Creature's Beauty uses to draw After it many Eyes, sure the infinite Beauty of God so Glorious, of christ so White and Ruddy, even the Brightness of his Father's Glory, if beheld with a clearer Eye, could not but much more strongly snatch our Hearts to it.
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for Spiritus noster adhaeret Deo per intimum amorem, so Alensis: Love in its nature is Appetitus unionis, and as such, carrieth the Soul out of it self, to the desired Embraces of its beloved Object, 2 Sam. 13. 39. NONLATINALPHABET, David longed, or he was consumed with desire of going out to a beloved Absalom. The Love of God, I am sure, carrieth out the ravished Soul to God in Divine Extasies; as Dionysius expresseth it.
for Spiritus Noster adhaeret God per intimum amorem, so Alensis: Love in its nature is Appetitus unionis, and as such, Carrieth the Soul out of it self, to the desired Embraces of its Beloved Object, 2 Sam. 13. 39., David longed, or he was consumed with desire of going out to a Beloved Absalom. The Love of God, I am sure, Carrieth out the ravished Soul to God in Divine Ecstasies; as Dionysius Expresses it.
How quickly doth it catch? and how fast doth it cleave? These Cords of Love, how strongly do they draw? And how firmly do they bind? The loving Wife and Ch••d is not well,
How quickly does it catch? and how fast does it cleave? These Cords of Love, how strongly do they draw? And how firmly do they bind? The loving Wife and Ch••d is not well,
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They shall walk after the Lord, and tremble from the West, saith the Prophet Hos. 11. 12. Trepide accurrent, they shall tremble, but they shall come trembling. This Fear will make us flie, but into our Father's arms; stand at a reverential distance,
They shall walk After the Lord, and tremble from the West, Says the Prophet Hos. 11. 12. Trepide accurrent, they shall tremble, but they shall come trembling. This fear will make us fly, but into our Father's arms; stand At a reverential distance,
In a word, this Fear is most of all afraid of sin, which alone separates us from God, as we heard from Isa. 59. 2. It cannot therefore but bring us very near, which removes that which only can keep us asunder.
In a word, this fear is most of all afraid of since, which alone separates us from God, as we herd from Isaiah 59. 2. It cannot Therefore but bring us very near, which removes that which only can keep us asunder.
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4. Humility is wont to be the Fear of God's attendant, and when the one is trembling in its nearer approach, this much helps it to a more safe and easie access, for though it fall low, yet it lifteth up the Soul in the rebound much nearer to God. The Psalmist saith, that he humbleth himself in looking down upon us:
4. Humility is wont to be the fear of God's attendant, and when the one is trembling in its nearer approach, this much helps it to a more safe and easy access, for though it fallen low, yet it lifts up the Soul in the rebound much nearer to God. The Psalmist Says, that he Humbleth himself in looking down upon us:
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But we by humbling our selves get nearer, and the higher up to him; who is wont to have respect to the humble, whilst the proud he useth to behold afar off, Psal. 138. 6. For if none of us can endure a proud Man's company,
But we by humbling our selves get nearer, and the higher up to him; who is wont to have respect to the humble, while the proud he uses to behold afar off, Psalm 138. 6. For if none of us can endure a proud Man's company,
But how can the most high God indure a proud Competitor? And yet such is every proud Man, contests with God about the two main Points of his Royalty; who should be the Prima Causa, and Finis Ʋltimus. But the nearer he aspires to be to God in one sense, the further he is from him in another;
But how can the most high God endure a proud Competitor? And yet such is every proud Man, contests with God about the two main Points of his Royalty; who should be the Prima Causa, and Finis Ʋltimus. But the nearer he aspires to be to God in one sense, the further he is from him in Another;
who scorns the Scorners, but gives Grace to the lovely ▪ Prov. 3. 34. Lucifer, that climbed so high above the Clouds to get near to be like the most High, is cast down to the utmost possible distance,
who scorns the Scorner's, but gives Grace to the lovely ▪ Curae 3. 34. Lucifer, that climbed so high above the Clouds to get near to be like the most High, is cast down to the utmost possible distance,
whilst Michael (whose very Name speaks humble Acknowledgment, and Adoration of God's Supremacy) is advanced to his place, from which his Pride threw him;
while Michael (whose very Name speaks humble Acknowledgment, and Adoration of God's Supremacy) is advanced to his place, from which his Pride threw him;
as our proud attempt in Adam to scale Heaven was (as I may use the Prophet's words) such a swelling in an high wall, that hath tumbled us down far off from God into this woful Ruine, wherein he now finds us.
as our proud attempt in Adam to scale Heaven was (as I may use the Prophet's words) such a swelling in an high wall, that hath tumbled us down Far off from God into this woeful Ruin, wherein he now finds us.
when we in humility bow down, and as it were shrink back from him in sense of our own Baseness, he should then bow down lowest to us in nearest Approximation: So as Heaven should never be more clearly seen than in the lowest Vault, nor we ever nearer God,
when we in humility bow down, and as it were shrink back from him in sense of our own Baseness, he should then bow down lowest to us in nearest Approximation: So as Heaven should never be more clearly seen than in the lowest Vault, nor we ever nearer God,
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The penitent Publican indeed stood afar off, Luke 18. 13. yet in their Addresses to God we know he got the upper hand of him, that thought and bragged himself to be the better Man. It's true, some of our now overgrown Men think repentant Crys and Tears Childish; yet let me be one of those Children, of whom is the Kingdom of Heaven. Nor let their scoffs babish us,
The penitent Publican indeed stood afar off, Lycia 18. 13. yet in their Addresses to God we know he god the upper hand of him, that Thought and bragged himself to be the better Man. It's true, Some of our now overgrown Men think repentant Cries and Tears Childish; yet let me be one of those Children, of whom is the Kingdom of Heaven. Nor let their scoffs babish us,
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For so the Psalmist assureth us, that the Lord is nigh to them that are of a broken heart, Psal. 34. 18. Deus delinquentium gemitus esurit, sitit lachrymas peccatorum, so Chrysologus. Nothing more pleasing in God's sight,
For so the Psalmist assureth us, that the Lord is High to them that Are of a broken heart, Psalm 34. 18. Deus delinquentium gemitus esurit, sitit lachrymas peccatorum, so Chrysologus. Nothing more pleasing in God's sighed,
6. Above all, saith the Apostle, take the Shield of Faith, when you draw near to fight with your worst Enemy, Ephes. 6. 16. And I must advise you, above all bring Faith along with you,
6. Above all, Says the Apostle, take the Shield of Faith, when you draw near to fight with your worst Enemy, Ephesians 6. 16. And I must Advice you, above all bring Faith along with you,
In its justifying Act it hath an Eye to look towards God, Isa. 45. 22. a Foot to come to him, John 6. 35. an Hand to take him, John 1. 12. to lean on him, Cant. 8. 5. to lay hold on him, Isa. 56. 4. 1 Tim. 6. 12. Heb 6. 18. so opens the Door, Rev. 3. 20. that he may come in and sup with us.
In its justifying Act it hath an Eye to look towards God, Isaiah 45. 22. a Foot to come to him, John 6. 35. an Hand to take him, John 1. 12. to lean on him, Cant 8. 5. to lay hold on him, Isaiah 56. 4. 1 Tim. 6. 12. Hebrew 6. 18. so Opens the Door, Rev. 3. 20. that he may come in and sup with us.
And because no walking together unless agreed, and made Friends, Amos 3. 3. It layeth hold on Christ our Mediator, and Reconciler, which brings God and us together:
And Because no walking together unless agreed, and made Friends, Amos 3. 3. It Layeth hold on christ our Mediator, and Reconciler, which brings God and us together:
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Brings our Benjamin along with it, by whom we have access into Joseph's presence. By it we come to Christ, and by him to God. Through him we have access, but by Faith, saith the Apostle, Rom. 5. 2. There is also the Prayer of Faith, Jam. 5. 15. and by it we heard we have access and entrance.
Brings our Benjamin along with it, by whom we have access into Joseph's presence. By it we come to christ, and by him to God. Through him we have access, but by Faith, Says the Apostle, Rom. 5. 2. There is also the Prayer of Faith, Jam. 5. 15. and by it we herd we have access and Entrance.
And the Scripture tells us, and Believers find, that there is such a thing as the Assurance of Faith, in which the Apostle exhorts us to draw nigh, Heb. 10. 22. In this Plerophory our Sail is so filled, that we go amain towards God and Heaven:
And the Scripture tells us, and Believers find, that there is such a thing as the Assurance of Faith, in which the Apostle exhorts us to draw High, Hebrew 10. 22. In this Plerophory our Sail is so filled, that we go amain towards God and Heaven:
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We do, because it tells us we may, that whilst Infidelity dares not approach, (She trusted not in the Lord, she drew not nigh to her God, Zeph. 3. 2.) and despair in Horror and Amazement makes us run away from him,
We do, Because it tells us we may, that while Infidelity dares not approach, (She trusted not in the Lord, she drew not High to her God, Zephaniah 3. 2.) and despair in Horror and Amazement makes us run away from him,
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and imboldens us ruere in Amplexus. When the Spouse can say, my Beloved, he is then as a bundle of Myrrh, lying all the night between her Breasts (Cant. 1. 13.) And that is very near her Heart.
and imboldens us ruere in Amplexus. When the Spouse can say, my beloved, he is then as a bundle of Myrrh, lying all the night between her Breasts (Cant 1. 13.) And that is very near her Heart.
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7. I might here add Hope, which, though in nature it's of an object absent, yet as a Grace, it hath God very present: And so the Apostle calls it a better Hope, by which we draw nigh to God, Heb. 7. 19. 8. And Sincerity, which being NONLATINALPHABET, dare draw nigh to the Light, whilst the painted Hypocrite is like the Man cloathed with a kind of course Stuff, which they called, stand further off; cares not for so near a view of so piercing an Eye.
7. I might Here add Hope, which, though in nature it's of an Object absent, yet as a Grace, it hath God very present: And so the Apostle calls it a better Hope, by which we draw High to God, Hebrew 7. 19. 8. And Sincerity, which being, Dare draw High to the Light, while the painted Hypocrite is like the Man clothed with a kind of course Stuff, which they called, stand further off; Cares not for so near a view of so piercing an Eye.
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9. But lastly add in general, That a course of sincere Obedience in the practice of all Saving Graces, is in Scripture-phrase, a Walking with God; and that implieth very near Communion.
9. But lastly add in general, That a course of sincere obedience in the practice of all Saving Graces, is in Scripture phrase, a Walking with God; and that Implies very near Communion.
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It was the want of such a Wedding-Garment, that cast the Guest in the Gospel NONLATINALPHABET, into utter Darkness, Mat. 22. 13. which signifieth the utmost distance from God and Heaven, that NONLATINALPHABET, that impassable Gulf, Luke 16. 26. being between.
It was the want of such a wedding garment, that cast the Guest in the Gospel, into utter Darkness, Mathew 22. 13. which signifies the utmost distance from God and Heaven, that, that impassable Gulf, Lycia 16. 26. being between.
Thou meetest him that rejoyeeth, and worketh Righteousness, Isa. 64. 5. And to him that ordereth his Conversation aright, I will shew the Salvation of God, Psal. 50. 23. But when once Grace is made Perfect,
Thou meetest him that rejoyeeth, and works Righteousness, Isaiah 64. 5. And to him that Ordereth his Conversation aright, I will show the Salvation of God, Psalm 50. 23. But when once Grace is made Perfect,
and we shall be caught up in the Clouds to meet with him, and so for ever shall be with the Lord, when the whole Quire of Heaven, every one in his own Part,
and we shall be caught up in the Clouds to meet with him, and so for ever shall be with the Lord, when the Whole Choir of Heaven, every one in his own Part,
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and all together shall sing aloud this sweet Note of the Text, NONLATINALPHABET It is good for me to draw near to God, and to keep close to him for ever. Even so, Amen, Lord Jesus.
and all together shall sing aloud this sweet Note of the Text, It is good for me to draw near to God, and to keep close to him for ever. Even so, Amen, Lord jesus.
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OUr Saviour, in the beginning of this Chapter, is foretelling Jerusalem 's destruction, vers. 6. but as a forerunner of it, he foretells also his Servants Persecution, that they shall be persecuted by Enemies, v. 12. betrayed by Friends, v. 16. and hated by all, v. 17. As when the Ship, Acts 27. 42. was ready to be wracked, they would first have killed Paul, who alone kept them from drowning:
OUr Saviour, in the beginning of this Chapter, is foretelling Jerusalem is destruction, vers. 6. but as a forerunner of it, he foretells also his Servants Persecution, that they shall be persecuted by Enemies, v. 12. betrayed by Friends, v. 16. and hated by all, v. 17. As when the Ship, Acts 27. 42. was ready to be wracked, they would First have killed Paul, who alone kept them from drowning:
and when the House is falling, to make sure of it, they will needs pull down the Pillars that uphold it [ the Holy Seed being NONLATINALPHABET statumen eorum, Isa. 6. 13. ] So sottish is the World's malice, which otherwhile useth to be too ingenious in doing mischief to the Godly,
and when the House is falling, to make sure of it, they will needs pull down the Pillars that uphold it [ the Holy Seed being statumen Their, Isaiah 6. 13. ] So sottish is the World's malice, which otherwhile uses to be too ingenious in doing mischief to the Godly,
and therefore as he encourageth them, telling them, That not an hair of their head shall perish, v. 18. so he directs them in this 19th Verse, In your Patience possess ye your Souls.
and Therefore as he Encourageth them, telling them, That not an hair of their head shall perish, v. 18. so he directs them in this 19th Verse, In your Patience possess you your Souls.
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which, according to the Metaphor here used, we may call, 1. The Freehold, and that's their Souls. 2. The Seisin NONLATINALPHABET, They are to be kept in possession; Possess ye your Souls.
which, according to the Metaphor Here used, we may call, 1. The Freehold, and that's their Souls. 2. The Seisin, They Are to be kept in possession; Possess you your Souls.
or long suffering. This is eminently and essentially in God, who when we provoke him, is yet NONLATINALPHABET long-suffering, Exod. 34. 6. even a God of Patience.
or long suffering. This is eminently and essentially in God, who when we provoke him, is yet long-suffering, Exod 34. 6. even a God of Patience.
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when in an humble submission to his Will, out of Faith in his Promise, in hope of his assistance and deliverance, they neither sink in despondency under the burden,
when in an humble submission to his Will, out of Faith in his Promise, in hope of his assistance and deliverance, they neither sink in despondency under the burden,
and quietly wait for the Salvation of God, Lament. 3. 26, 27. If you will have Tully 's description of it, Patientia est honestatis & utilitatis (let us add & Religionis) causâ rerum arduarum ac difficilium voluntaria ac diuturna perpessio.
and quietly wait for the Salvation of God, Lament. 3. 26, 27. If you will have Tully is description of it, Patientia est honestatis & utilitatis (let us add & Religion) causâ rerum arduarum ac difficilium Voluntary ac Diuturna perpessio.
2. NONLATINALPHABET, Possess ye, so it's usually read, and so it holds forth a Command; though some read it NONLATINALPHABET, ye may, or so ye shall possess;
2., Possess you, so it's usually read, and so it holds forth a Command; though Some read it, you may, or so you shall possess;
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and so it contains a Promise. I shall make use of both, and here only add, that this word in the Greek, answerable to NONLATINALPHABET in the Hebrew, signifieth both acquirere, and conservare, both to procure and preserve; and Patience doth both.
and so it contains a Promise. I shall make use of both, and Here only add, that this word in the Greek, answerable to in the Hebrew, signifies both acquirere, and conservare, both to procure and preserve; and Patience does both.
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3. For the last word NONLATINALPHABET, I need not tell you, that although it most properly signifie the Soul, yet oft in Scripture is put for the whole Man,
3. For the last word, I need not tell you, that although it most properly signify the Soul, yet oft in Scripture is put for the Whole Man,
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So we find in Scripture, meek Moses and patient Job long-liv'd, whilst bloody and violent Men live not out half their days, Psal. 55. 23. As stormy Winter days use to be short,
So we find in Scripture, meek Moses and patient Job long-lived, while bloody and violent Men live not out half their days, Psalm 55. 23. As stormy Winter days use to be short,
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as via recta ad vitam longam, (which the Title of his Book promiseth); amongst other Vertues and Graces, Patience must be one of our Guides and Companions;
as via Recta ad vitam Longam, (which the Title of his Book promises); among other Virtues and Graces, Patience must be one of our Guides and Sodales;
but if you mean to save it, your wisest way is to submit, and quietly to lay down your Weapons Crudelem medicum, &c. The unruly impatient Patient makes his Physician cruel;
but if you mean to save it, your Wisest Way is to submit, and quietly to lay down your Weapons Cruel Physician's, etc. The unruly impatient Patient makes his physician cruel;
When God hears Ephraim bemoaning himself, Ephraim hears God comforting him, and telling him, that he is his dear Son and pleasant Child, that ever since he spake against him, he did earnestly remember him; that his Bowels were troubled for him, and that he would surely have mercy upon him, Jer. 31. 18, 19, 20. Whilst we frowardly struggle, 1. our Hearts fret against God;
When God hears Ephraim bemoaning himself, Ephraim hears God comforting him, and telling him, that he is his dear Son and pleasant Child, that ever since he spoke against him, he did earnestly Remember him; that his Bowels were troubled for him, and that he would surely have mercy upon him, Jer. 31. 18, 19, 20. While we frowardly struggle, 1. our Hearts fret against God;
whilst the clashing of two earthen Pitchers breaks either one or both. Fatigatur improbitas patientiâ tuâ, saith Tertullian; Patience either wins or wearies the most enraged Enemy,
while the clashing of two earthen Pitchers breaks either one or both. Fatigatur improbitas patientiâ tuâ, Says Tertullian; Patience either wins or wearies the most enraged Enemy,
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How easily doth the weak Man, when provoked by patient forbearing, prevent his own mischief? Whilst the passionate Male-content, either by busie busling begins the Quarrel,
How Easily does the weak Man, when provoked by patient forbearing, prevent his own mischief? While the passionate Malcontent, either by busy bustling begins the Quarrel,
or by giving the second stroke makes the Fray; and both ways, as the furious Horse rusheth into the Battel, and so too often sins against his own Life.
or by giving the second stroke makes the Fray; and both ways, as the furious Horse Rushes into the Battle, and so too often Sins against his own Life.
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Whether Achitophel was strangled with an Halter, or suffocated with some Humors raised by his grief, some of late dispute. The Hebrew NONLATINALPHABET may signifie both.
Whither Ahithophel was strangled with an Halter, or suffocated with Some Humours raised by his grief, Some of late dispute. The Hebrew may signify both.
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Impatience of Pain, Poverty, Disgrace, and the like, hath proved in this unhappy World one of the great Apollyons and Abaddons, chief Engines in murdering, not onely others, but our selves also.
Impatience of Pain, Poverty, Disgrace, and the like, hath proved in this unhappy World one of the great Apollyons and Abaddons, chief Engines in murdering, not only Others, but our selves also.
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What sudden Inflammations, what pining Consumptions, Frenzies, Lethargies, and other splenetick Distempers hath it cast many a Man into? and so betrayed them sometimes to more gentle and lingring;
What sudden Inflammations, what pining Consumptions, Frenzies, Lethargies, and other splenetic Distempers hath it cast many a Man into? and so betrayed them sometime to more gentle and lingering;
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sometimes to more sudden and violent deaths, and that sometimes by their own hands? Passions with a witness, which make both Body and Soul joint-sufferers,
sometime to more sudden and violent death's, and that sometime by their own hands? Passion with a witness, which make both Body and Soul joint-sufferers,
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and so quiets the Body, that it either prevents Bodily Distempers, or helps to bear them quietly, that they do not prove deadly? whilst the unruly sick Man by raving and tumbling kills himself; another more patient, by being quiet, doth sopire morbum, and by lying still, makes haste to his recovery.
and so quiets the Body, that it either prevents Bodily Distempers, or helps to bear them quietly, that they do not prove deadly? while the unruly sick Man by raving and tumbling kills himself; Another more patient, by being quiet, does sopire morbum, and by lying still, makes haste to his recovery.
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Indeed, short-winded Men are soon at their Journies end, but they that are longer breathed are so more ways than one, able through many difficulties to run a longer race,
Indeed, short-winded Men Are soon At their Journeys end, but they that Are longer breathed Are so more ways than one, able through many difficulties to run a longer raze,
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Discontents, I confess, may be long-liv'd, but so usually are not froward, impatient, discontented Men. But when the Psalmist tells us that the Meek shall inherit the Earth;
Discontents, I confess, may be long-lived, but so usually Are not froward, impatient, discontented Men. But when the Psalmist tells us that the Meek shall inherit the Earth;
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that Phrase expresseth as a surer title, so a longer continuance; and thus, as our Souls are sometimes put for our Lives, even so by our Patience we are kept in possession of them.
that Phrase Expresses as a Surer title, so a longer Continuance; and thus, as our Souls Are sometime put for our Lives, even so by our Patience we Are kept in possession of them.
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And therefore for the Application, NONLATINALPHABET (as the common reading is) Christ here commands us to endeavour that we may possess our lives in Patience. At the best, we are but Tenants at will; and if some of us consider our Ages, and others our Weakness, and all of us the perilous Times we are cast into, we may well think that our Leases are fast hasting to an expiration. What Man therefore is he that desireth Life, and loveth many days, let him seek peace, saith the Psalmist, Psalm. 34. 12, 13, 14. and let me add, Patience; for Patience is one of the best Preservatives.
And Therefore for the Application, (as the Common reading is) christ Here commands us to endeavour that we may possess our lives in Patience. At the best, we Are but Tenants At will; and if Some of us Consider our Ages, and Others our Weakness, and all of us the perilous Times we Are cast into, we may well think that our Leases Are fast hasting to an expiration. What Man Therefore is he that Desires Life, and loves many days, let him seek peace, Says the Psalmist, Psalm. 34. 12, 13, 14. and let me add, Patience; for Patience is one of the best Preservatives.
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Not by Might, nor by Power, but by my Spirit, saith God, when he stiles himself the Lord of Hosts, Zech. 4. 6. And truly the Spirit of Meekness and Patience hath in it the Spirit of a Conqueror. As therefore Christ our Lord vanquished the Devil, not by fighting but by dying:
Not by Might, nor by Power, but by my Spirit, Says God, when he stile himself the Lord of Hosts, Zechariah 4. 6. And truly the Spirit of Meekness and Patience hath in it the Spirit of a Conqueror. As Therefore christ our Lord vanquished the devil, not by fighting but by dying:
and ever with a silent and meek submission to the righteous Judgment of God. Yea, in the way of thy Judgments have we waited for thee, O Lord, said the humbled Church, Isa. 26. 8. And waiting, as it implyeth a still and quiet attendance,
and ever with a silent and meek submission to the righteous Judgement of God. Yea, in the Way of thy Judgments have we waited for thee, Oh Lord, said the humbled Church, Isaiah 26. 8. And waiting, as it Implies a still and quiet attendance,
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and therefore if we would shew our selves prudent and wise for our selves, as we love our lives, let us keep silence; and that's the Expression which in the Old Testament Patience is usually and almost only set out by.
and Therefore if we would show our selves prudent and wise for our selves, as we love our lives, let us keep silence; and that's the Expression which in the Old Testament Patience is usually and almost only Set out by.
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but a quiet submitting to his hand, and a patient enduring (as long as God continues it) of their oppressions, saying (if any thing) with the Church, I will bear the indignation of the Lord,
but a quiet submitting to his hand, and a patient enduring (as long as God continues it) of their oppressions, saying (if any thing) with the Church, I will bear the Indignation of the Lord,
and as the Lamb before the Shearer, so open we not our mouths; as Paulinus to his Friend, Nos taceamus istis loquentes ad Dominum silentio humilitatis, & voce patientiae;
and as the Lamb before the Shearer, so open we not our mouths; as Paulinus to his Friend, Nos taceamus istis Loquentes ad Dominum silentio humilitatis, & voce patientiae;
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And Christ the meek silent Lamb, though slaughtered, yet shortly after was raised from the dead: to whom if we be Unisons in this sweet still-Musick, we shall for certain have our lives for a prey, either preserved or restored;
And christ the meek silent Lamb, though slaughtered, yet shortly After was raised from the dead: to whom if we be Unisons in this sweet still-Musick, we shall for certain have our lives for a prey, either preserved or restored;
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In which words we have these two Particulars considerable. 1. That it's our duty to possess our Souls. 2. That Patience is one special means to keep this possession.
In which words we have these two Particulars considerable. 1. That it's our duty to possess our Souls. 2. That Patience is one special means to keep this possession.
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As always, so especially in evil and perilous Times (for such our Saviour here speaks of) whatever else we are deprived or thrust out of, our great care and endeavour must be to possess our Souls. Whatsoever the force be, we must stand to it,
As always, so especially in evil and perilous Times (for such our Saviour Here speaks of) whatever Else we Are deprived or thrust out of, our great care and endeavour must be to possess our Souls. Whatsoever the force be, we must stand to it,
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and keep possession. Above all keepings, keep thy Heart, saith Solomon, Prov. 4. 23. And keep thy Soul diligently, saith Moses, Deut. 4. 9. Take heed to your Spirit, saith the Prophet, Mal. 2. 15. And so here, In your patience possess ye your Souls, saith our Saviour.
and keep possession. Above all keepings, keep thy Heart, Says Solomon, Curae 4. 23. And keep thy Soul diligently, Says Moses, Deuteronomy 4. 9. Take heed to your Spirit, Says the Prophet, Malachi 2. 15. And so Here, In your patience possess you your Souls, Says our Saviour.
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And our dying Saviour, when now to be dispossest of his Life, that he might keep possession of his Soul, saith, Father into thy Hands I commend my Spirit, Luke 23. 46. And he them;
And our dying Saviour, when now to be dispossessed of his Life, that he might keep possession of his Soul, Says, Father into thy Hands I commend my Spirit, Lycia 23. 46. And he them;
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1. First, I say, our care must be so to possess our Souls, that they be not utterly lost; for so the Scripture speaks of losing the Soul, Mat. 16. 26. And what is quite lost, is then out of our possession. And on the contrary, that in Matthew, He that endures to the end, shall be saved, Chap. 10. 22. and this of the Text, In your patience, possess ye your Souls, are by learned Interpreters made Parallel;
1. First, I say, our care must be so to possess our Souls, that they be not utterly lost; for so the Scripture speaks of losing the Soul, Mathew 16. 26. And what is quite lost, is then out of our possession. And on the contrary, that in Matthew, He that endures to the end, shall be saved, Chap. 10. 22. and this of the Text, In your patience, possess you your Souls, Are by learned Interpreters made Parallel;
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And mad with Oppression, as even the wise Man sometimes is, as the wisest King tells us, Eccles. 7. 7. But where's then his Wisdom? Which is then swallowed up, Psal. 107. 27. Nay, What's become of his Soul? When, Nec manus, nec pes, &c. when neither the Eye can see what's before it,
And mad with Oppression, as even the wise Man sometime is, as the Wisest King tells us, Eccles. 7. 7. But where's then his Wisdom? Which is then swallowed up, Psalm 107. 27. Nay, What's become of his Soul? When, Nec manus, nec pes, etc. when neither the Eye can see what's before it,
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that NONLATINALPHABET all this while, that should keep better order? Is it in being? Or is the Man in possession of it, which is wholly possest with Amazements and Confusions,
that all this while, that should keep better order? Is it in being? Or is the Man in possession of it, which is wholly possessed with Amazements and Confusions,
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But our Saviour in the Text points out to us what at all times, and even then, is our duty, to take care, that whatever else we lose, that there be not Ejectio firmae, that we be not so cast out of our Freehold, but that by Faith and Patience (the one as the Fundamentum, and the other as the Sustentaculum of all Virtues, as Anselm distinguisheth them) we may still be our selves,
But our Saviour in the Text points out to us what At all times, and even then, is our duty, to take care, that whatever Else we loose, that there be not Ejectio firmae, that we be not so cast out of our Freehold, but that by Faith and Patience (the one as the Fundamentum, and the other as the Sustentaculum of all Virtues, as Anselm Distinguisheth them) we may still be our selves,
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but then speak and act with Nehemiah, Chap. 6. 11. like and worthy our selves; with Jehoshaphat, when we know not what to do, to be so much our selves,
but then speak and act with Nehemiah, Chap. 6. 11. like and worthy our selves; with Jehoshaphat, when we know not what to do, to be so much our selves,
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and as David, when the sorrows of Death and Hell took hold on him (Psal. 116. 3.) to retire inward to our Hearts with his, Return unto thy rest, O my Soul, even when the sorrows of Death and Hell took hold on him, enough to Exanimate him, yet to retire inward;
and as David, when the sorrows of Death and Hell took hold on him (Psalm 116. 3.) to retire inward to our Hearts with his, Return unto thy rest, Oh my Soul, even when the sorrows of Death and Hell took hold on him, enough to Exanimate him, yet to retire inward;
this is indeed to be our selves, and to possess our souls, Dum nobis ipsis dominari discimus, hoc ipsum incipimus possidere quod sumus, as Bede speaks.
this is indeed to be our selves, and to possess our Souls, Dum nobis Ipse Dominari discimus, hoc ipsum incipimus possidere quod sumus, as Bede speaks.
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It's but God's bidding Aaron, go up to Mount Hor, and put off his Garments and die, Numb. 20. 25, 26, 27, 28. No more than a Parent's bidding his Child go up to his Chamber,
It's but God's bidding Aaron, go up to Mount Hor, and put off his Garments and die, Numb. 20. 25, 26, 27, 28. No more than a Parent's bidding his Child go up to his Chamber,
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now that the Soul is mantling, and almost upon the Wing, to flie upward in Divinest Contemplations and elevated Expressions. (Some of which Mylius gathers up in his Book, which he calls Apophthegmata morientium). When the dying Man's tongue faulters, he speaks Apophthegmes, nay Oracles, and though the bodily Eye grows dim in that shadow of death; yet that's but the shutting of the outward window,
now that the Soul is mantling, and almost upon the Wing, to fly upward in Divinest Contemplations and elevated Expressions. (some of which Mylius gathers up in his Book, which he calls Apophthegmata morientium). When the dying Man's tongue falters, he speaks Apophthegms, nay Oracles, and though the bodily Eye grows dim in that shadow of death; yet that's but the shutting of the outward window,
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whilst a more glorious Light is set up within to enlighten that darkness, and so that gloomy Evening is but the dawning of the now hasting Morning of the beatifical Vision. O the admirable farewel-speeches of Martyrs at their Sufferings!
while a more glorious Light is Set up within to enlighten that darkness, and so that gloomy Evening is but the dawning of the now hasting Morning of the beatifical Vision. Oh the admirable farewel-speeches of Martyrs At their Sufferings!
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Those high-raised Expressions, that ravished other Men's hearts, shewed plainly that they then most fully possessed their own Souls. Sure, Stephen was perfectly himself and above himself;
Those high-raised Expressions, that ravished other Men's hearts, showed plainly that they then most Fully possessed their own Souls. Sure, Stephen was perfectly himself and above himself;
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that, when the Stones flew so fast at him, he could so quietly and orderly kneel down, and look up to Heaven, and pray for his Murderes, Acts 7. 59, 60. as were Daniel's Companions, Chap. 3. 25. who,
that, when the Stones flew so fast At him, he could so quietly and orderly kneel down, and look up to Heaven, and pray for his Murderes, Acts 7. 59, 60. as were Daniel's Sodales, Chap. 3. 25. who,
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yea, and therein exactly kept time and tune, NONLATINALPHABET, (as Chrysostom observes) in the same Order that God made his Creatures they there sung his Praises.
yea, and therein exactly kept time and tune,, (as Chrysostom observes) in the same Order that God made his Creatures they there sung his Praises.
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And thus in these two Particulars, we see what's meant by this possessing of our Souls, namely when such care is taken that they now be not distemper'd, nor at last utterly lost.
And thus in these two Particulars, we see what's meant by this possessing of our Souls, namely when such care is taken that they now be not distempered, nor At last utterly lost.
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How shall I make such a Friend? Or what way to pacifie such an Enemy? How shall I answer when called before such a King and Ruler? v. 12. But our Saviour would take them off from such distracting cares, NONLATINALPHABET, &c. In all this unsettledness, settle you your heart not to meditate, v. 14. not to be over-anxious for those things,
How shall I make such a Friend? Or what Way to pacify such an Enemy? How shall I answer when called before such a King and Ruler? v. 12. But our Saviour would take them off from such distracting Cares,, etc. In all this unsettledness, settle you your heart not to meditate, v. 14. not to be overanxious for those things,
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but here in the Text he would have them to make sure of their Chance. Let Martha, like the good House-Wife, be troubled about many things. But see that you,
but Here in the Text he would have them to make sure of their Chance. Let Martha, like the good House-Wife, be troubled about many things. But see that you,
like wise Christians with Mary, make sure of the one thing necessary, as though he had said, in your getting your other Goods out of the Scare-fire, be sure you look that you save your selves.
like wise Christians with Marry, make sure of the one thing necessary, as though he had said, in your getting your other Goods out of the Scare-fire, be sure you look that you save your selves.
How often do you hear those sweet strains among his bitter Complaints? Lord, keep my soul, preserve my soul, deliver my soul, leave not my soul destitute.
How often do you hear those sweet strains among his bitter Complaints? Lord, keep my soul, preserve my soul, deliver my soul, leave not my soul destitute.
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And if it be the Will of God that we should know how to p•ssess our Bodies in H•liness, (1 Thes. 4. 3, 4.) it's all reason that according to the former Particulars, we should endeavour to possess our souls in Patience.
And if it be the Will of God that we should know how to p•ssess our Bodies in H•liness, (1 Thebes 4. 3, 4.) it's all reason that according to the former Particulars, we should endeavour to possess our Souls in Patience.
if due care be taken, our souls may be secured. 3. Yet they are in greatest danger to be Assailed. 4. Of such unvaluable worth, that the saving and possessing of them will more than countervail the loss of all else.
if due care be taken, our Souls may be secured. 3. Yet they Are in greatest danger to be Assailed. 4. Of such unvaluable worth, that the Saving and possessing of them will more than countervail the loss of all Else.
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He was but a fool, and that upon Record, that said to his soul, he had Goods laid up for many years, when the following night turn'd him out of possession of all.
He was but a fool, and that upon Record, that said to his soul, he had Goods laid up for many Years, when the following night turned him out of possession of all.
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The Women of my People have you cast out of their pleasant Houses, saith the Prophet, Mic. 2. 9. I need not tell you how suddenly Job was partly Plundered by the Chaldeans and Sabeans, and partly by an immediate Hand of God stript naked of all.
The Women of my People have you cast out of their pleasant Houses, Says the Prophet, Mic. 2. 9. I need not tell you how suddenly Job was partly Plundered by the Chaldeans and Sabeans, and partly by an immediate Hand of God stripped naked of all.
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The Grass will either wither of it self, or be cut down by the Sithe; so that Sidonius truly affirms, Hominem in hunc mundum non tam editum quam ejectum:
The Grass will either wither of it self, or be Cut down by the Sith; so that Sidonius truly affirms, Hominem in hunc Mundum non tam editum quam ejectum:
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But when Death thus dispossesseth our very souls of their Bodies, would it not be sorrow upon sorrow, as the Apostle speaks, Phil. 2. 27. for us then to be dispossessed of our souls also, to lose all and our souls to boot? When Out-works are taken, to have no Fort within to flie to:
But when Death thus dispossesseth our very Souls of their Bodies, would it not be sorrow upon sorrow, as the Apostle speaks, Philip 2. 27. for us then to be dispossessed of our Souls also, to loose all and our Souls to boot? When Outworks Are taken, to have no Fort within to fly to:
or to be the more exanimated, if we do, how woful and miserable will it be? Especially he so great an Astronomer, Qui cuncta de se scivit & praescivit;
or to be the more exanimated, if we do, how woeful and miserable will it be? Especially he so great an Astronomer, Qui Everything de se scivit & praescivit;
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You have taken away my Gods that I have made, and the Priest, and what have I more, said Micah, when the Children of Dan had plundered him, Judg. 18. 24. Poor wretched undone Man!
You have taken away my God's that I have made, and the Priest, and what have I more, said micah, when the Children of Dan had plundered him, Judges 18. 24. Poor wretched undone Man!
But wouldst thou have been at such a loss, if thou hadst had an interest in that God that made thee? They had stolen away thy Priest; but if he had not first stolen away thy heart, thou mightest then have possessed thy soul, which might have beeh both Priest and Temple for thee to have taken Sanctuary in. Which leads to,
But Wouldst thou have been At such a loss, if thou Hadst had an Interest in that God that made thee? They had stolen away thy Priest; but if he had not First stolen away thy heart, thou Mightest then have possessed thy soul, which might have beeh both Priest and Temple for thee to have taken Sanctuary in. Which leads to,
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yea, our Life it self, though they be our own, yet they are to be Inventoried amongst those NONLATINALPHABET, things of another Man's, of which our Saviour speaks, Luke 16. 12. because he that cares not for his own Life, may easily be master of mine: But our souls and our God, are that NONLATINALPHABET, among those things which are so our own, that,
yea, our Life it self, though they be our own, yet they Are to be Inventoried among those, things of Another Man's, of which our Saviour speaks, Lycia 16. 12. Because he that Cares not for his own Life, may Easily be master of mine: But our Souls and our God, Are that, among those things which Are so our own, that,
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That violent Hand which takes away Riches, Honours, Friends, and Life it self, doth but with Joseph's Mistress, get the Garment whilst the Man goeth free. If we be but as wise as the Serpent, in such a strait we lose but the skin, but find our selves.
That violent Hand which Takes away Riches, Honours, Friends, and Life it self, does but with Joseph's Mistress, get the Garment while the Man Goes free. If we be but as wise as the Serpent, in such a strait we loose but the skin, but find our selves.
It's the infinite Perfection of God that he is NONLATINALPHABET, perfectly Self-sufficient, that neither needs, nor indeed can go out of himself for any supply;
It's the infinite Perfection of God that he is, perfectly Self-sufficient, that neither needs, nor indeed can go out of himself for any supply;
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that, as to all outward things it's Self-sufficient, and that however, in regard of the necessities of the body to which it is joyned, it is forced to go abroad into the World,
that, as to all outward things it's Self-sufficient, and that however, in regard of the necessities of the body to which it is joined, it is forced to go abroad into the World,
and thereby too oft is defiled (as Dinah was) in such Excursions, yet it's best when it keeps within at Home, conversing with and enjoying of it self, which it doth most,
and thereby too oft is defiled (as Dinah was) in such Excursions, yet it's best when it keeps within At Home, conversing with and enjoying of it self, which it does most,
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If he in a publick depredation could say, Omnia mea mecum, he carried all that was his with him, when he left all else besides his naked self behind him;
If he in a public depredation could say, Omnia mea mecum, he carried all that was his with him, when he left all Else beside his naked self behind him;
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when all else is plundered, yet his soul may be secured. And accordingly the Apostle, 1 Pet. 4: 19. most fitly and divinely Instructs them that suffer according to the Will of God, to commit the keeping of their souls to him in well doing.
when all Else is plundered, yet his soul may be secured. And accordingly the Apostle, 1 Pet. 4: 19. most fitly and divinely Instructs them that suffer according to the Will of God, to commit the keeping of their Souls to him in well doing.
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The precious soul is that which the Adulteress hunts after, Prov. 6. 26. And they are the souls of Men, which the great Whore trades in, Rev. 18. 13. The Devil hath oft possessed Men's Bodies,
The precious soul is that which the Adulteress hunt's After, Curae 6. 26. And they Are the Souls of Men, which the great Whore trades in, Rev. 18. 13. The devil hath oft possessed Men's Bodies,
It being neither great nor small, which the Syrian fights against; not so much those Rivers of Blood which have run down in all the great Wars and Slaughters in the World, which he is satisfied with,
It being neither great nor small, which the Syrian fights against; not so much those rivers of Blood which have run down in all the great Wars and Slaughters in the World, which he is satisfied with,
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And it's then (he thinks) NONLATINALPHABET, he hath hit them under the fifth rib, when like the devilish Assassinate, he kills the Body and damns the Soul together with the same blow.
And it's then (he thinks), he hath hit them under the fifth rib, when like the devilish Assassinate, he kills the Body and damns the Soul together with the same blow.
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Because the Soul is most laid at, it needs be most looked after, that above all keeping we keep our hearts, Prov. 4. 23. so as rather to be dispossessed of all,
Because the Soul is most laid At, it needs be most looked After, that above all keeping we keep our hearts, Curae 4. 23. so as rather to be dispossessed of all,
than not to possess our souls. (As God above all is to be feared, so the Devil especially to be watched, because both (though in their several ways) when they have destroyed the Body, can cast the Soul into Hell, Luke 12. 5.) Greatest care therefore need be of our souls.
than not to possess our Souls. (As God above all is to be feared, so the devil especially to be watched, Because both (though in their several ways) when they have destroyed the Body, can cast the Soul into Hell, Lycia 12. 5.) Greatest care Therefore need be of our Souls.
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NONLATINALPHABET My soul's my glory, saith Jacob, Gen. 49. 6. where the Chaldee hath NONLATINALPHABET my precious ones, NONLATINALPHABET my Soul is my Darling, or mine only One, saith David, Psal. 22. 20. But should we go no further than the Text;
My soul's my glory, Says Jacob, Gen. 49. 6. where the Chaldee hath my precious ones, my Soul is my Darling, or mine only One, Says David, Psalm 22. 20. But should we go no further than the Text;
this Phrase of possessing the soul saith, that the soul it self is a great possession. I may not now insist on all its Worth and Excellencies, that it is Divinae particula aurae, a Sparkle of Heaven, a Glymps of God, in which you may see most of his Image,
this Phrase of possessing the soul Says, that the soul it self is a great possession. I may not now insist on all its Worth and Excellencies, that it is Divinae Particula aurae, a Sparkle of Heaven, a Glimpse of God, in which you may see most of his Image,
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of a Spiritual immaterial Constitution, of an everlasting Continuance and Duration, so that if it be not possessed, but lost one way, it will not be lost in another: In its Nature far above all this Terrestrial World, in its Apprehensions, that which a World cannot stint,
of a Spiritual immaterial Constitution, of an everlasting Continuance and Duration, so that if it be not possessed, but lost one Way, it will not be lost in Another: In its Nature Far above all this Terrestrial World, in its Apprehensions, that which a World cannot stint,
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But so precious in it self, that it's a thousand pities that any of us should fall so short of possessing our souls, that such a glorious Creature should be lost and perish Eternally.
But so precious in it self, that it's a thousand pities that any of us should fallen so short of possessing our Souls, that such a glorious Creature should be lost and perish Eternally.
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It's in Mundo animarum, in that World of souls, in which we shall hereafter see more fully the worth of souls: In Mundo umbrarum, in this world of Shadows, it's but little we see,
It's in Mundo animarum, in that World of Souls, in which we shall hereafter see more Fully the worth of Souls: In Mundo umbrarum, in this world of Shadows, it's but little we see,
But yet so much (if we be not grown wholly Brutish) as may exceedingly shame us, that when others look so much to the Cabinet, we take no more care of the Jewel;
But yet so much (if we be not grown wholly Brutish) as may exceedingly shame us, that when Others look so much to the Cabinet, we take no more care of the Jewel;
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that when others, nay, our selves are so diligent to keep the Body in health and life, the precious everlasting Soul is no better provided for to be kept in a b•••er condition;
that when Others, nay, our selves Are so diligent to keep the Body in health and life, the precious everlasting Soul is no better provided for to be kept in a b•••er condition;
1. They are the purchase of the Blood of the Son of God. (And shall we trample under foot his Blood in so neglecting our Souls, which were purchased by the Blood of the Shepherd of Souls? 1 Pet. 2. 25.)
1. They Are the purchase of the Blood of the Son of God. (And shall we trample under foot his Blood in so neglecting our Souls, which were purchased by the Blood of the Shepherd of Souls? 1 Pet. 2. 25.)
Our Souls should be precious, that were purchased by Blood so precious. Let that be said to every incroaching Enemy, what Jephtah said to the invading Ammonite, Judg. 11. 23. The Lord hath dispossessed the Amorites before his People,
Our Souls should be precious, that were purchased by Blood so precious. Let that be said to every encroaching Enemy, what Jephthah said to the invading Ammonite, Judges 11. 23. The Lord hath dispossessed the amorites before his People,
and shouldst thou possess it? And let their resolution, ver. 24. be ours, Wilt thou not possess that which Chemosh thy God giveth thee to possess? And so, Whatsoever the Lord our God hath given to us, that will we possess. Our Souls he first made, Jer. 38. 16. which we afterward lost, which he repurchased by the Blood of his Son,
and Shouldst thou possess it? And let their resolution, ver. 24. be ours, Wilt thou not possess that which Chemosh thy God gives thee to possess? And so, Whatsoever the Lord our God hath given to us, that will we possess. Our Souls he First made, Jer. 38. 16. which we afterwards lost, which he repurchased by the Blood of his Son,
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It's an happy saving Bargain indeed, if a Man, especially in losing times, when he saves his Estate and his Life, can save his Soul too, without which a Man with all his other Gettings and Enjoyments is but like a dead Body stuck with Flowers;
It's an happy Saving Bargain indeed, if a Man, especially in losing times, when he saves his Estate and his Life, can save his Soul too, without which a Man with all his other Gettings and Enjoyments is but like a dead Body stuck with Flowers;
David's Mouth praiseth God with joyful Lips, though in a dry and thirsty Land, when his Soul is filled with marrow and fatness, Psal. 63. 1, 5. And though he was for the outward Man at a weak pass,
David's Mouth Praiseth God with joyful Lips, though in a dry and thirsty Land, when his Soul is filled with marrow and fatness, Psalm 63. 1, 5. And though he was for the outward Man At a weak pass,
yet it was a sufficient support that God had strengthned him with strength in his Soul, Psal. 138. 3. Though I possess months of vanity, Job 7. 3. and with him be ejected out of all;
yet it was a sufficient support that God had strengthened him with strength in his Soul, Psalm 138. 3. Though I possess months of vanity, Job 7. 3. and with him be ejected out of all;
a Soul, and a Saviour, it's but the Casket that's lost, the Treasure is saved, and lends them a Key for Paul 's Riddle of having nothing, and yet possessing all things. In this sense dum Anima est, spes est, as long as my Soul is mine own, I am not only in hope, but in possession. No cause to faint, though the outward Man perish, if the inward Man be renewed, 2 Cor. 4. 16. nor to complain,
a Soul, and a Saviour, it's but the Casket that's lost, the Treasure is saved, and lends them a Key for Paul is Riddle of having nothing, and yet possessing all things. In this sense dum Anima est, spes est, as long as my Soul is mine own, I am not only in hope, but in possession. No cause to faint, though the outward Man perish, if the inward Man be renewed, 2 Cor. 4. 16. nor to complain,
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Paul meant not to kill, but to cure the incestuous Person, when he would have him delivered even to Satan to the destruction of the flesh, if his Spirit may but thereby be saved in the day of the Lord Jesus, 1 Cor. 5 5. and that will make amends for all.
Paul meant not to kill, but to cure the incestuous Person, when he would have him Delivered even to Satan to the destruction of the Flesh, if his Spirit may but thereby be saved in the day of the Lord jesus, 1 Cor. 5 5. and that will make amends for all.
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David speaks of his Enemies spoiling of his Soul, as their greatest cruelty, and his chiefest misery, Psal. 35. 12. The Prophet, Lam. 3. 65. when he had given that heavy blow, that made the heart ake, Lord give them sorrow of heart;
David speaks of his Enemies spoiling of his Soul, as their greatest cruelty, and his chiefest misery, Psalm 35. 12. The Prophet, Lam. 3. 65. when he had given that heavy blow, that made the heart ache, Lord give them sorrow of heart;
when by thy riotous, unclean, or otherwise vicious courses, thou hast lost (it may be) thine Estate, thy good Name, the health and strength of thy Body,
when by thy riotous, unclean, or otherwise vicious courses, thou hast lost (it may be) thine Estate, thy good Name, the health and strength of thy Body,
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To see an Enemy in the Habitation, is one of Eli 's sorest Afflictions, 1 Sam. 2. 32. and to be a possession to Enemies is Edom 's heaviest Cursé, Numb. 24. 18. but not so heavy,
To see an Enemy in the Habitation, is one of Eli is Sorest Afflictions, 1 Sam. 2. 32. and to be a possession to Enemies is Edom is Heaviest Cursé, Numb. 24. 18. but not so heavy,
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For what is a Man profited, if he should gain the whole World, and lose his own Soul? saith our Saviour, Matth. 16. 26. He that tenders a whole World, makes a great offer;
For what is a Man profited, if he should gain the Whole World, and loose his own Soul? Says our Saviour, Matthew 16. 26. He that tenders a Whole World, makes a great offer;
And therefore the rich Man, Luke 12. 19, 20. was but a Fool for all his Riches; and the Hypocrite, Job 27. 8. is brought in as a desperate Fool for all his Gain, when God took away both their Souls. How miserable!
And Therefore the rich Man, Lycia 12. 19, 20. was but a Fool for all his Riches; and the Hypocrite, Job 27. 8. is brought in as a desperate Fool for all his Gain, when God took away both their Souls. How miserable!
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when dead, to have so many Friends to accompany the Body to the Grave, and Devils only the Soul to Hell, such Funeral Pomp and Tombs? He that hath lost his Soul, is a poor undone Man;
when dead, to have so many Friends to accompany the Body to the Grave, and Devils only the Soul to Hell, such Funeral Pomp and Tombs? He that hath lost his Soul, is a poor undone Man;
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nor daintiest Meat make the sick Man well, nor all the choicest Extractions from the whole Body and Bulk of the Creature, afford a Cordial strong enough to revive a languishing lost Soul. And therefore as the Arabick Proverb adviseth, Noli gemmam perdere in die festo;
nor daintiest Meat make the sick Man well, nor all the Choicest Extractions from the Whole Body and Bulk of the Creature, afford a Cordial strong enough to revive a languishing lost Soul. And Therefore as the Arabic Proverb adviseth, Noli gemmam Perdere in die Festo;
in our greatest Feasts it would not have us lose our Jewel, because it's of such worth, that all the delight we can have in the costliest Meal, cannot countervail the loss of it;
in our greatest Feasts it would not have us loose our Jewel, Because it's of such worth, that all the delight we can have in the Costliest Meal, cannot countervail the loss of it;
or What shall a Man give in exchange for his Soul? He would thereby assure us, that if after the price of Purchase, which he laid down to redeem our Souls,
or What shall a Man give in exchange for his Soul? He would thereby assure us, that if After the price of Purchase, which he laid down to Redeem our Souls,
and repossess us of them, they shall yet be so neglected, as that they come indeed to be lost, that Morgage will never be able again to be bought out.
and repossess us of them, they shall yet be so neglected, as that they come indeed to be lost, that Mortgage will never be able again to be bought out.
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pawned for Toys, nay sold outright for Trifles? That thou mayest take thy pleasure, carest not (as sometimes thou profanely sayest) if the Devil take thy Soul. Is not this NONLATINALPHABET? more sottish than the Indians exchanging Gold for Glass,
pawned for Toys, nay sold outright for Trifles? That thou Mayest take thy pleasure, Carest not (as sometime thou profanely Sayest) if the devil take thy Soul. Is not this? more sottish than the Indians exchanging Gold for Glass,
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and who are (as such) something distinct from their Souls, as it's intimated of the Fool in the Gospel, to whom God said, This night shall they fetch thy Soul from thee, Luke 12. 20. But for Christians, that believe that the Blood of the Son of God was shed to save Souls; for Scholars, whose Souls are themselves (Animus cujusque is est quisque) who study the nature of Souls, and therefore should know the worth of them;
and who Are (as such) something distinct from their Souls, as it's intimated of the Fool in the Gospel, to whom God said, This night shall they fetch thy Soul from thee, Lycia 12. 20. But for Christians, that believe that the Blood of the Son of God was shed to save Souls; for Scholars, whose Souls Are themselves (Animus cujusque is est Quisque) who study the nature of Souls, and Therefore should know the worth of them;
let us have ground to hope better things of you, and such as are NONLATINALPHABET, that accompany Salvation, Heb. 6. 9. whilst like wise Men, Prov. 11. 30. you labour to win other Mens Souls, be not such Fools as to lose your own. It's his Disciples and Apostles that our Saviour especially directs his Speech to in the words of the Text, in which there is a double NONLATINALPHABET.
let us have ground to hope better things of you, and such as Are, that accompany Salvation, Hebrew 6. 9. while like wise Men, Curae 11. 30. you labour to win other Men's Souls, be not such Fools as to loose your own. It's his Disciples and Apostles that our Saviour especially directs his Speech to in the words of the Text, in which there is a double.
TErtullian begins his Book of Patience with an ingenuous acknowledgment of his own unfitness, Homo nullius boni, & aeger doloribus impatientiae, &c. And so may I well begin my Sermon of the same Argument with the like Apology:
Tertullian begins his Book of Patience with an ingenuous acknowledgment of his own unfitness, Homo Nullius boni, & aeger doloribus impatientiae, etc. And so may I well begin my Sermon of the same Argument with the like Apology:
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And therefore in the handling of this Text of Patience, having dispatched the two first parts of it the last time, which I called the Free-hold and the Seisin; and from them held forth our duty to possess our Souls, I now close with the third, viz. the Tenure of it,
And Therefore in the handling of this Text of Patience, having dispatched the two First parts of it the last time, which I called the Freehold and the Seisin; and from them held forth our duty to possess our Souls, I now close with the third, viz. the Tenure of it,
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All Graces indeed are of the Soul's Life-Guard; and Faith is the Captain of them all, according to that Heb. 10. 39. NONLATINALPHABET, we are of them that believe to the saving of the Soul. But under Faith in perilous times Patience in an especial manner is here by our Saviour set upon the Guard. And therefore he saith, NONLATINALPHABET, &c ▪ in your Patience possess ye your souls. (And so James 5. 8. Be ye also patient, establish your hearts.)
All Graces indeed Are of the Soul's Life-Guard; and Faith is the Captain of them all, according to that Hebrew 10. 39., we Are of them that believe to the Saving of the Soul. But under Faith in perilous times Patience in an especial manner is Here by our Saviour Set upon the Guard. And Therefore he Says,, etc. ▪ in your Patience possess you your Souls. (And so James 5. 8. Be you also patient, establish your hearts.)
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And the Giver of Patience to his afflicted Servants, whereby they are ready to endure all, according to that Col. 1. 11. Strengthened with all Might, according to his Glorious Power,
And the Giver of Patience to his afflicted Servants, whereby they Are ready to endure all, according to that Col. 1. 11. Strengthened with all Might, according to his Glorious Power,
And, 2. Specificativè, yours by way of Distinction, and that (as some would have it) from a Fourfold other kind of Patience, viz. 1. Sinful. 2. A Natural. 3. A Moral. 4. A Legal Patience.
And, 2. Specificativè, yours by Way of Distinction, and that (as Some would have it) from a Fourfold other kind of Patience, viz. 1. Sinful. 2. A Natural. 3. A Moral. 4. A Legal Patience.
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1. There is a Sinful Patience: Falsa & probrosa, as Tertullian calls it: When Men, as he instanceth, are Patientes rivalium, & divitum, & invitatorum; impatientes solius Dei:
1. There is a Sinful Patience: Falsa & probrosa, as Tertullian calls it: When Men, as he Instanceth, Are Patients rivalium, & Divitum, & invitatorum; Impatients Solius Dei:
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But this Bastard-patience, the meekest Christian Spirit is impatient of, as of that which, in stead of possessing the Soul, betrays and enslaves it, that it's no more it self,
But this Bastard-patience, the Meekest Christian Spirit is impatient of, as of that which, in stead of possessing the Soul, betrays and enslaves it, that it's not more it self,
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as we see in meek Moses, Exod. 32. 19. Nor did Christ speak Contradictions, Rev. 2. 2. when he said of the Church of Ephesus, NONLATINALPHABET, NONLATINALPHABET, I know thy patience, and that thou canst not bear them which are evil.
as we see in meek Moses, Exod 32. 19. Nor did christ speak Contradictions, Rev. 2. 2. when he said of the Church of Ephesus,,, I know thy patience, and that thou Canst not bear them which Are evil.
Or from the hardiness of the Body, patient of Cold, and other outward Grievances; and from the courage and valour of the Mind, patient of wounds and hardship.
Or from the hardiness of the Body, patient of Cold, and other outward Grievances; and from the courage and valour of the Mind, patient of wounds and hardship.
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and the Stoicks, especially gloried of, by which (they will tell you) they attained to such an NONLATINALPHABET, such a tranquillity of Mind, that no Injury could betide them. [ See Seneca, lib.
and the Stoics, especially gloried of, by which (they will tell you) they attained to such an, such a tranquillity of Mind, that no Injury could betide them. [ See Senecca, lib.
Quod in sapientem non cadit injuria, Maximus Tyrius dissert. 2. ] Nothing could trouble them; but that, like the upper Region, they were always serene;
Quod in sapientem non Cadit injuria, Maximus Tyrius dissert. 2. ] Nothing could trouble them; but that, like the upper Region, they were always serene;
As Saul higher by the Head than others, when such a weight fell upon them, with him, NONLATINALPHABET, they fell all along, and there was no spirit in them, 1 Sam. 28. 20. for although in ordinary cases the spirit of a Man can bear his Infirmities, Prov. 18. 14. yet in extraordinary Stresses and Exigencies, it's not a natural Stoutness, nor a moral Composedness of spirit, but only Christian Faith and Patience, that will be able to keep it up from sinking;
As Saul higher by the Head than Others, when such a weight fell upon them, with him,, they fell all along, and there was no Spirit in them, 1 Sam. 28. 20. for although in ordinary cases the Spirit of a Man can bear his Infirmities, Curae 18. 14. yet in extraordinary Stresses and Exigencies, it's not a natural Stoutness, nor a moral Composedness of Spirit, but only Christian Faith and Patience, that will be able to keep it up from sinking;
yet in truth (as Cyprian affirms) it was only Insolens affectatae libertatis audacia, & exerti & seminudi pectoris inverecunda jactantia, A vapouring humour rather than any solid settlement of Spirit, because upon no good foundation:
yet in truth (as Cyprian affirms) it was only Insolens affectatae libertatis audacia, & exerti & seminudi Heart inverecunda jactantia, A vapouring humour rather than any solid settlement of Spirit, Because upon no good Foundation:
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and so not able to keep possession of the soul in all Emergencies, though it may be sometimes parient of Loss and Pain, yet usually impatient of Disgrace; so that if cut in that Vein, none bled more deadly.
and so not able to keep possession of the soul in all Emergencies, though it may be sometime parient of Loss and Pain, yet usually impatient of Disgrace; so that if Cut in that Vein, none bled more deadly.
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4. There is a Legal Patience, such as the Law requires, or rather which the Legal Paedagogie trained them up unto, which (I think) Tertullian somewhat too boldly under-values,
4. There is a Legal Patience, such as the Law requires, or rather which the Legal Pedagogy trained them up unto, which (I think) Tertullian somewhat too boldly undervalues,
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nay, accuses, as that which trained them up to a kind of Revenge, in allowing to take Eye for Eye, and Tooth for Tooth, &c. Though that was in a way of Publick Justice, and not of private Revenge.
nay, accuses, as that which trained them up to a kind of Revenge, in allowing to take Eye for Eye, and Tooth for Tooth, etc. Though that was in a Way of Public justice, and not of private Revenge.
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Sure I am, the Law of God was Holy, Just, and Good; and could they have kept it, it would have kept them, so as to have possessed their Souls with patience.
Sure I am, the Law of God was Holy, Just, and Good; and could they have kept it, it would have kept them, so as to have possessed their Souls with patience.
And accordingly Job then, whom Chrysostom calls NONLATINALPHABET NONLATINALPHABET, is by the Apostle held forth to the whole World now, in the time of the Gospel,
And accordingly Job then, whom Chrysostom calls, is by the Apostle held forth to the Whole World now, in the time of the Gospel,
as a Mirrour of patience, James 5. 11. And truly, when we read and think of Abraham's faith, and Job's patience, and Moses his meekness, &c. the Eminency of some of them then, may justly cast shame on the Deficiency of many of us now, that their Twilight should out-shine our Noon-day,
as a Mirror of patience, James 5. 11. And truly, when we read and think of Abraham's faith, and Job's patience, and Moses his meekness, etc. the Eminency of Some of them then, may justly cast shame on the Deficiency of many of us now, that their Twilight should outshine our Noonday,
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as though they had lived under the Grace of the Gospel, and not we, who fall so exceedingly short of that Conformity to the Law, which some of them in a greater measure attained to.
as though they had lived under the Grace of the Gospel, and not we, who fallen so exceedingly short of that Conformity to the Law, which Some of them in a greater measure attained to.
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when NONLATINALPHABET, &c. when they were Stoned, and Sawn asunder, and Tempted, &c. Heb. 11. 36, 37. Yet it was nothing to that which many Christian Martyrs by the Grace of the Gospel were raised up to under heavier Sufferings.
when, etc. when they were Stoned, and Sawn asunder, and Tempted, etc. Hebrew 11. 36, 37. Yet it was nothing to that which many Christian Martyrs by the Grace of the Gospel were raised up to under Heavier Sufferings.
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yours as Apostles, as Followers, as Servants of Jesus Christ, by which, when you are forced (it may be) to let all else go, you may even then keep possession of your Souls. Nothing else can do it:
yours as Apostles, as Followers, as Servants of jesus christ, by which, when you Are forced (it may be) to let all Else go, you may even then keep possession of your Souls. Nothing Else can do it:
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But that can. That whereas Impatience usurps a domineering power over the Man (according to that of Tertullian, speaking of Adam) Facile usurpari ab impatientia caepit, c. 5. Sopita ratione, & excitato fomite, quoquo vult hominem versat, Cerda.
But that can. That whereas Impatience usurps a domineering power over the Man (according to that of Tertullian, speaking of Adam) Facile usurpari ab impatientia Capet, c. 5. Sopita ratione, & excitato fomite, quoquo vult hominem versat, Cerda.
On the contrary Patience keeps all, the Soul at least above all in a quiet possession; and accordingly Albertus Magnus makes Prudence and Patience, those two Wings of the great Eagle, by which the Woman, Rev. 12. 14. fled into the Wilderness, and was nourished from the Face of the Serpent.
On the contrary Patience keeps all, the Soul At least above all in a quiet possession; and accordingly Albert Magnus makes Prudence and Patience, those two Wings of the great Eagl, by which the Woman, Rev. 12. 14. fled into the Wilderness, and was nourished from the Face of the Serpent.
In which I shall, 1. Explain what I mean by this Gospel-Christian Patience. 2. Wherein it may be said to keep us in possession of our Souls. 3. How it doth it.
In which I shall, 1. Explain what I mean by this Gospel-Christian Patience. 2. Wherein it may be said to keep us in possession of our Souls. 3. How it does it.
1. As he is directed and animated by the Example of Christ; for he hath also Suffered for us, leaving us an Example that we should follow his steps, 1 Pet. 2. 21. viz. in patient Suffering,
1. As he is directed and animated by the Exampl of christ; for he hath also Suffered for us, leaving us an Exampl that we should follow his steps, 1 Pet. 2. 21. viz. in patient Suffering,
and if the Souldier be heartned by his Fellow-Souldiers courage and company, as Paul said, many of the Brethren waxed bold by his Bonds, (Phil. 1. 14.) then sure, by looking to Jesus the Captain of our Salvation, enduring the Cross, end despising the shame, we may well run with patience the Race that is set before us, Heb. 12. 1, 2. and without danger or distraction follow on;
and if the Soldier be heartened by his Fellow-Souldiers courage and company, as Paul said, many of the Brothers waxed bold by his Bonds, (Philip 1. 14.) then sure, by looking to jesus the Captain of our Salvation, enduring the Cross, end despising the shame, we may well run with patience the Raze that is Set before us, Hebrew 12. 1, 2. and without danger or distraction follow on;
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2. As enabled by the Grace and Spirit of Christ, according to that, Col. 1. 11. Strengthened with all might unto all patience, and Long-suffering with joyfulness;
2. As enabled by the Grace and Spirit of christ, according to that, Col. 1. 11. Strengthened with all might unto all patience, and Long-suffering with joyfulness;
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but is is NONLATINALPHABET, according to his Glorious power, and that Power the more Glorious, in that out of weakness they have been made strong, as the Apostle speaks, Heb. 11. 34. The fearfullest and every way weakest Ages, Sexes, Constitutions, have oft in suffering Times been enabled with most Courage and Wisdom, NONLATINALPHABET,
but is is, according to his Glorious power, and that Power the more Glorious, in that out of weakness they have been made strong, as the Apostle speaks, Hebrew 11. 34. The fearfullest and every Way Weakest Ages, Sexes, Constitutions, have oft in suffering Times been enabled with most Courage and Wisdom,,
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as Chrysostom speaks, which plainly manifests that it was Christ's Spirit that kept them so in possession of their own: And if the strong Man armed keep his Palace, all is in peace, Luke 11. 21. If the Spirit of the Almighty God undertake to keep possession, who shall be able to make an Ejectment? It's a deadly aking Head that is distracted,
as Chrysostom speaks, which plainly manifests that it was Christ's Spirit that kept them so in possession of their own: And if the strong Man armed keep his Palace, all is in peace, Lycia 11. 21. If the Spirit of the Almighty God undertake to keep possession, who shall be able to make an Ejectment? It's a deadly aching Head that is distracted,
It is an over-grown Burden that sinks me, if underneath be an everlasting Arm. Such a Back of Steel will sufficiently strengthen a very weak Bow. Though Paul be nothing, yet by Christ strengthening him, he can do, yea, and suffer all things.
It is an overgrown Burden that sinks me, if underneath be an everlasting Arm. Such a Back of Steel will sufficiently strengthen a very weak Bow. Though Paul be nothing, yet by christ strengthening him, he can do, yea, and suffer all things.
3. As heartned by the Comforts of the Spirit of Christ, for the Joy of the Lord is our strength, Neh. 8. 10. Farina in olla, Meal in the Pot, that takes away the deadly intoxicating bitterness of it:
3. As heartened by the Comforts of the Spirit of christ, for the Joy of the Lord is our strength, Neh 8. 10. Farina in olla, Meal in the Pot, that Takes away the deadly intoxicating bitterness of it:
Vinum in pect•re, the Cordial that Antidotes these Animi deliquia, these Swoonings, and sainting Fits, according to that, 2 Cor. 4. 1. NONLATINALPHABET, according as we have received Mercy, we faint not;
Vinum in pect•re, the Cordial that Antidotes these Animi deliquia, these Swoonings, and sainting Fits, according to that, 2 Cor. 4. 1., according as we have received Mercy, we faint not;
So the Apostle, we rejoyce (or glory) in Tribulation, if it work patience, Rom. 5. 3. And so Tetullian speaks of a Sagina voluptatis, of Patience fatting the Soul with delight, and brings it in as the sick Man's Nurse that sits by him, and cherisheth him.
So the Apostle, we rejoice (or glory) in Tribulation, if it work patience, Rom. 5. 3. And so Tertullian speaks of a Sagina voluptatis, of Patience fatting the Soul with delight, and brings it in as the sick Man's Nurse that sits by him, and Cherishes him.
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And Joy much strengthening and confirming our patience, whilst sense of Mercy drowns the sense of Misery, makes the Martyr lie quietly on the Grid-Iron,
And Joy much strengthening and confirming our patience, while sense of Mercy drowns the sense of Misery, makes the Martyr lie quietly on the Grid-Iron,
can rejoyce in his spiritual Gains, yea, and can Glory that he is accounted worthy to suffer Shame for the Name of Christ with them, Acts 5. 41. When this Candle of the Lord shines upon our head and heart, we are able with Job to walk through darkness, even dance in the dark without stumbling.
can rejoice in his spiritual Gains, yea, and can Glory that he is accounted worthy to suffer Shame for the Name of christ with them, Acts 5. 41. When this Candle of the Lord shines upon our head and heart, we Are able with Job to walk through darkness, even dance in the dark without stumbling.
Thus Patience animated by the Example of Christ, and spirited by the Grace and Comfort of the Spirit of Christ, becomes true Christian Patience: Which was the first thing propounded,
Thus Patience animated by the Exampl of christ, and spirited by the Grace and Comfort of the Spirit of christ, becomes true Christian Patience: Which was the First thing propounded,
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I answer, especially in two things, viz. 1. In so keeping the Soul, that it be not at last utterly lost. 2. That for the present, whatever the occasion be, it be not so Disguised and Distempered,
I answer, especially in two things, viz. 1. In so keeping the Soul, that it be not At last utterly lost. 2. That for the present, whatever the occasion be, it be not so Disguised and Distempered,
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So that we find, that patient continuance in well-doing ends in eternal Life, Rom. 2. 7. And the Apostle, Heb. 10. 36. saith, that we have need of patience, that,
So that we find, that patient Continuance in welldoing ends in Eternal Life, Rom. 2. 7. And the Apostle, Hebrew 10. 36. Says, that we have need of patience, that,
There is absolute need, especially in evil Times, that the Soul be possessed with patience, if it would at last be possessed of Glory, as will clearly appear from the contrary.
There is absolute need, especially in evil Times, that the Soul be possessed with patience, if it would At last be possessed of Glory, as will clearly appear from the contrary.
Take an impatient Man, and let him meet with Trials and Exercises, and he presently chuseth Sin rather than Affliction, as the phrase is, Job 36. 21. He cannot Suffer,
Take an impatient Man, and let him meet with Trials and Exercises, and he presently chooseth since rather than Affliction, as the phrase is, Job 36. 21. He cannot Suffer,
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Cyprian, in his Book De bono Patientiae, and his Master Tertullian before him, in his Book of the like Argument, are large in this, to shew that Impatience is not only a Sin, but a Mother-sin;
Cyprian, in his Book De Bono Patientiae, and his Master Tertullian before him, in his Book of the like Argument, Are large in this, to show that Impatience is not only a since, but a Mother-sin;
that at first undid the Devil, and afterward Adam; thrust on Cain to his murder, Esau to his profaneness, the Jews to crucifie Christ, and all Hereticks to corrupt and blaspheme the Truth of Christ, which was but impatience to withstand their own Lusts;
that At First undid the devil, and afterwards Adam; thrust on Cain to his murder, Esau to his profaneness, the jews to crucify christ, and all Heretics to corrupt and Blaspheme the Truth of christ, which was but impatience to withstand their own Lustiest;
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but in suffering time to withstand the rage and lusts of the Devil and Men, this the fearful unbelieving impatient Soul finds it oft an harder task:
but in suffering time to withstand the rage and Lustiest of the devil and Men, this the fearful unbelieving impatient Soul finds it oft an harder task:
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will be content to do all rather than suffer any thing. We may tremble, when we think of David counterfeiting the Mad-man; Peter denying and forswearing his Lord and Master;
will be content to do all rather than suffer any thing. We may tremble, when we think of David counterfeiting the Madman; Peter denying and forswearing his Lord and Master;
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But howl then ye ▪ Fir-Trees, if the Cedars be fallen. If the Righteous be scarcely saved, where will the ungodly and sinners appear? If the Godly for want of the exercise of Patience run such an hazard of their Souls, how will the ungodly, that wholly want the grace of Patience, avoid the utter loss of theirs? Upon two grounds, 1. Their over-prising outward things, which they cannot be without. 2. Undervaluing their Souls, especially seeing it is their Souls that they least of all look after,
But howl then you ▪ Fir-Trees, if the Cedars be fallen. If the Righteous be scarcely saved, where will the ungodly and Sinners appear? If the Godly for want of the exercise of Patience run such an hazard of their Souls, how will the ungodly, that wholly want the grace of Patience, avoid the utter loss of theirs? Upon two grounds, 1. Their over-prising outward things, which they cannot be without. 2. Undervaluing their Souls, especially seeing it is their Souls that they least of all look After,
and expose them to danger and loss rather than any thing else, deal with them as the Levit did with his Concubine, Judg. 19. 25. who, to save himself, did prostitute her to their lust to be abused to the very death, (as the Castor bites off and leaves that part of his Body ▪ which they most hunt after to save the rest).
and expose them to danger and loss rather than any thing Else, deal with them as the Levit did with his Concubine, Judges 19. 25. who, to save himself, did prostitute her to their lust to be abused to the very death, (as the Castor bites off and leaves that part of his Body ▪ which they most hunt After to save the rest).
even to deny Christ, and utterly to apostatize from him, his Truth, and Grace, and so, merely for want of Faith and Patience, NONLATINALPHABET, in such a time and pinch of tentation such fall away:
even to deny christ, and utterly to apostatise from him, his Truth, and Grace, and so, merely for want of Faith and Patience,, in such a time and pinch of tentation such fallen away:
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And so the best bargain they make of it is, but to gain the World, and lose the Soul. But our Saviour in the place parallel to the Text saith, He that endures to the end shall be saved:
And so the best bargain they make of it is, but to gain the World, and loose the Soul. But our Saviour in the place parallel to the Text Says, He that endures to the end shall be saved:
2. That it be not distemper'd and disguised for the present, how distracting and intoxicating soever the exercise and affliction be, Ira furor brevis. As anger is a madness,
2. That it be not distempered and disguised for the present, how distracting and intoxicating soever the exercise and affliction be, Ira Furor brevis. As anger is a madness,
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so impatience is an angry Sore that swells and burns, (Semper aeger caloribus impatientiae, as Tertullian speaks of himself) and so casts the Soul into a Burning Fever,
so impatience is an angry Soar that Swells and burns, (Semper aeger caloribus impatientiae, as Tertullian speaks of himself) and so Cast the Soul into a Burning Fever,
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yet a distracted Man, Psal. 88. 15. David, when his Heart waxt hot, and the Fire burned, he saith, he spake with his Tongue, Psal. 39. 3. and (as some expound that place) more than his share.
yet a distracted Man, Psalm 88. 15. David, when his Heart waxed hight, and the Fire burned, he Says, he spoke with his Tongue, Psalm 39. 3. and (as Some expound that place) more than his share.
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whilst in this case, so much besides themselves, then how stark wild may you expect to find such, who have no such inward bridle to check such a wild Horse,
while in this case, so much beside themselves, then how stark wild may you expect to find such, who have no such inward bridle to check such a wild Horse,
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But Patience cools such hot Distempers, and being spiritualis incolumitas, (as he calls it) the very health of the Soul, it either prevents or cures such phrensies;
But Patience cools such hight Distempers, and being spiritualis incolumitas, (as he calls it) the very health of the Soul, it either prevents or cures such frenzies;
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as our Saviour, That his Patience might have its perfect work in his sensible sufferings of the extremity of his torments, refused that NONLATINALPHABET, Mar. 15. 23. which some say was wont to be given to Men,
as our Saviour, That his Patience might have its perfect work in his sensible sufferings of the extremity of his torments, refused that, Mar. 15. 23. which Some say was wont to be given to Men,
yet, as long as his Patience received their Messages, and he heard them by that Interpreter (though indeed at last he started up and rent his Mantle, and shaved his Head,
yet, as long as his Patience received their Messages, and he herd them by that Interpreter (though indeed At last he started up and rend his Mantle, and shaved his Head,
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You hear not in them a distracted Man's nonsense, but rather a Man divinely inspired speaking Oracles: Such a full possession and enjoyment of a Man's Soul and self doth Patience put and keep him in;
You hear not in them a distracted Man's nonsense, but rather a Man divinely inspired speaking Oracles: Such a full possession and enjoyment of a Man's Soul and self does Patience put and keep him in;
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that if it have but its perfect work, it makes an all of Joy, when there is in view nothing but grief and sorrow, Jam. 1. 2, 4. so that when it comes to that NONLATINALPHABET, a Man is round about beset with miseries and mischiefs, that another Man is quite-out exanimated and distracted,
that if it have but its perfect work, it makes an all of Joy, when there is in view nothing but grief and sorrow, Jam. 1. 2, 4. so that when it comes to that, a Man is round about beset with misery's and mischiefs, that Another Man is quite-out exanimated and distracted,
and with as much strength and feeedom of Spirit pray and meditate, converse with God, and walk on in his way before Man, as if there were nothing to disturb and interrupt him;
and with as much strength and feeedom of Spirit pray and meditate, converse with God, and walk on in his Way before Man, as if there were nothing to disturb and interrupt him;
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3. The third enquiry is, How Patience doth this? I answer two ways. 1. As it's enabled to suffer. 2. As it's trained up to wait with expectance; and the word NONLATINALPHABET hints both.
3. The third enquiry is, How Patience does this? I answer two ways. 1. As it's enabled to suffer. 2. As it's trained up to wait with expectance; and the word hints both.
So NONLATINALPHABET, Thou hast born, and hast patience, saith Christ to the Church of Ephesus, Rev. 2. 3. as the patient Ox endures the Yoke without kicking or fainting:
So, Thou hast born, and hast patience, Says christ to the Church of Ephesus, Rev. 2. 3. as the patient Ox endures the Yoke without kicking or fainting:
For what's the reason that many Men in evil Times are so much besides themselves, mad with Rage, drunk and swallowed up with Grief, and dead with Fear, come to deny Christ, to apostatize from the Profession of his Truth and Grace, stick at nothing, swallow any thing,
For what's the reason that many Men in evil Times Are so much beside themselves, mad with Rage, drunk and swallowed up with Grief, and dead with fear, come to deny christ, to apostatise from the Profession of his Truth and Grace, stick At nothing, swallow any thing,
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or so tender and delicate, that they would NONLATINALPHABET, and so cannot suffer persecution for the Cross of Christ, Gal. 6. 12. The Cross is too heavy for them,
or so tender and delicate, that they would, and so cannot suffer persecution for the Cross of christ, Gal. 6. 12. The Cross is too heavy for them,
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But what said Christ in the former place? NONLATINALPHABET, and yet, NONLATINALPHABET, ver. 3. Thou canst not bear; and yet, Thou hast born. Patience cannot endure to sin, because it can endure to suffer; doth not betray the Soul and yield up possession, because it's able to withstand the assault of the Enemy;
But what said christ in the former place?, and yet,, ver. 3. Thou Canst not bear; and yet, Thou hast born. Patience cannot endure to since, Because it can endure to suffer; does not betray the Soul and yield up possession, Because it's able to withstand the assault of the Enemy;
looks at the wrong end of the Prospective, or through a Magnifying-Glass, and calls Little, Great; and Short, Long; usual and light Afflictions, strange, and unsupportable: Like an evil Spie, makes it self a Grass-hopper, and every Enemy a Son of Anak, whilst patience with Caleb stills the uproar,
looks At the wrong end of the Prospective, or through a Magnifying-Glass, and calls Little, Great; and Short, Long; usual and Light Afflictions, strange, and unsupportable: Like an evil Spy, makes it self a Grasshopper, and every Enemy a Son of Anak, while patience with Caleb stills the uproar,
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As patient Job, when Miseries fell so thick and heavy upon him, as might plane obruere animam, yet when he had lost all other his possessions, his patience kept him on his Legs,
As patient Job, when Misery's fell so thick and heavy upon him, as might plane obruere animam, yet when he had lost all other his possessions, his patience kept him on his Legs,
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and in possession of his Soul, by suggesting to him alleviating considerations. Naked came I out of my Mothers Womb, and naked shall I return thither.
and in possession of his Soul, by suggesting to him alleviating considerations. Naked Come I out of my Mother's Womb, and naked shall I return thither.
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as Lord, to do what he will, especially seeing what he doth is nothing but common Equity, in his own time to call home his own, which he at first lent me:
as Lord, to do what he will, especially seeing what he does is nothing but Common Equity, in his own time to call home his own, which he At First lent me:
so it's said to stablish the heart, Jam. 5. 8. that such a composed quietness is our strength, NONLATINALPHABET, Isa. 30. 15. And so by patience we are enabled to run the race, Heb. 12. 1. as a long-breathed Man holds out to the end, when one that is short-winded is ready to faint and sink at every step.
so it's said to establish the heart, Jam. 5. 8. that such a composed quietness is our strength,, Isaiah 30. 15. And so by patience we Are enabled to run the raze, Hebrew 12. 1. as a long-breathed Man holds out to the end, when one that is short-winded is ready to faint and sink At every step.
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For the Joy of the Lord is our strength, Neh. 8. 10. Such a Cordial doth NONLATINALPHABET restore (or bring back) the Soul, which in such swooning fits is going away, and keeps it in possession.
For the Joy of the Lord is our strength, Neh 8. 10. Such a Cordial does restore (or bring back) the Soul, which in such swooning fits is going away, and keeps it in possession.
And as he in another place calls Impatience, Delictorum Excetram: There's no sin so horrid, but Impatience is ready to hurry a discontented Man into, makes him blaspheme God, wrong others, undo himself;
And as he in Another place calls Impatience, Delictorum Excetram: There's no since so horrid, but Impatience is ready to hurry a discontented Man into, makes him Blaspheme God, wrong Others, undo himself;
And the like I may say of Hope. Sometimes in Scripture Patience seems to be made the fruit of Hope, Rom. 8. 25. 1 Thes. 1. 3. and sometimes Hope the effect of Patience, Rom. 5. 4. & 15. 4.
And the like I may say of Hope. Sometime in Scripture Patience seems to be made the fruit of Hope, Rom. 8. 25. 1 Thebes 1. 3. and sometime Hope the Effect of Patience, Rom. 5. 4. & 15. 4.
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De unius quidem nominis fonte proficiscitur, sed exundantibus venis per multa gloriarum itinera diffunditur. This one blessed Fountain spreads it self into many happy streams.
De unius quidem Nominis Fonte proficiscitur, sed exundantibus venis per Multa gloriarum itinera diffunditur. This one blessed Fountain spreads it self into many happy streams.
And so of the rest, that the Soul, that is thus guarded, need not fear to be kept in possession. How sweetly and fully doth that happy Soul enjoy it self,
And so of the rest, that the Soul, that is thus guarded, need not Fear to be kept in possession. How sweetly and Fully does that happy Soul enjoy it self,
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while Patience takes time, and by what it suffers opportunity and advantage, to exercise all other Graces? And whilst it's suffered to have its perfect work, so fully completes our happiness, that we are as the Apostle expresseth it, Jam. 1. 4. NONLATINALPHABET, Perfect, Entire, and wanting nothing.
while Patience Takes time, and by what it suffers opportunity and advantage, to exercise all other Graces? And while it's suffered to have its perfect work, so Fully completes our happiness, that we Are as the Apostle Expresses it, Jam. 1. 4., Perfect, Entire, and wanting nothing.
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So the Husbandman NONLATINALPHABET, waits and expects a Crop in his long patience, Jam. 5. 7. And so with Christians that sow for Eternity, though it be in tears of Affliction,
So the Husbandman, waits and expects a Crop in his long patience, Jam. 5. 7. And so with Christians that sow for Eternity, though it be in tears of Affliction,
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yet it's with patience, because with expectance of a better Harvest. NONLATINALPHABET, If we hope for it, then with patience we wait for it, Rom. 8. 25.
yet it's with patience, Because with expectance of a better Harvest., If we hope for it, then with patience we wait for it, Rom. 8. 25.
Christian Patience, though it suffer much, yet is full of Hope, and thereby full of Heart: And so keeps the Soul in life, according to that of the Prophet, The Just shall live by his faith, Hab. 2. 4. and he there speaks of dying Hours. Even in them the Heart may live, Psal. 22. 26. and that it doth,
Christian Patience, though it suffer much, yet is full of Hope, and thereby full of Heart: And so keeps the Soul in life, according to that of the Prophet, The Just shall live by his faith, Hab. 2. 4. and he there speaks of dying Hours. Even in them the Heart may live, Psalm 22. 26. and that it does,
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as long as the Man hath in him that lively Hope the Apostle speaks of, 1 Pet. 1. 3. and in this a Christian's Patience so much exceeds that of the choicest Heathens, as his Hope exceeds theirs.
as long as the Man hath in him that lively Hope the Apostle speaks of, 1 Pet. 1. 3. and in this a Christian's Patience so much exceeds that of the Choicest heathens, as his Hope exceeds theirs.
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Nothing more exanimates and dispossesseth a Man of himself than Despair: makes Cain run wild out of God's presence, Gen. 4. And them, Rev. 16. 10, 11. gnaw their Tongues, and blaspheme God like Mad men:
Nothing more exanimates and dispossesseth a Man of himself than Despair: makes Cain run wild out of God's presence, Gen. 4. And them, Rev. 16. 10, 11. gnaw their Tongues, and Blaspheme God like Mad men:
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You have heard of the patience of Job, NONLATINALPHABET, and have seen what end the Lord made, Jam. 5. 11. and his expectation of such an end, was that which helped him to possess his Soul with such patience. And well may the Soul be possessed with that patience now, which assures, that at last it shall be possessed of Glory.
You have herd of the patience of Job,, and have seen what end the Lord made, Jam. 5. 11. and his expectation of such an end, was that which helped him to possess his Soul with such patience. And well may the Soul be possessed with that patience now, which assures, that At last it shall be possessed of Glory.
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It's through Faith and Patience that some inherited the Promises, as the Apostle speaks, Heb. 6. 12. Promises are of things to come; and therefore patience is put to stay and wait, but faints not away in waiting, because it's joyned with Faith, and so is assured of inheriting it at last,
It's through Faith and Patience that Some inherited the Promises, as the Apostle speaks, Hebrew 6. 12. Promises Are of things to come; and Therefore patience is put to stay and wait, but faints not away in waiting, Because it's joined with Faith, and so is assured of inheriting it At last,
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and therefore mean-while keeps the Soul in quiet possession. And this, I say, in these two respects, 1. As it's enabled to suffer much from Man. 2. To expect more from God. So that what the Apostle said of Charity, 1 Cor. 13. 7. that Charity beareth all things, endureth all things, and withal believeth all things, and hopeth all things, ver. 7. and thereupon in the very next words adds, that Charity never faileth, may fitly according to the former particulars be applied to Patience. Because it, 1. Beareth and endureth all things. And, 2. Believeth and hopeth all things;
and Therefore meanwhile keeps the Soul in quiet possession. And this, I say, in these two respects, 1. As it's enabled to suffer much from Man. 2. To expect more from God. So that what the Apostle said of Charity, 1 Cor. 13. 7. that Charity bears all things, Endureth all things, and withal Believeth all things, and Hopes all things, ver. 7. and thereupon in the very next words adds, that Charity never Faileth, may fitly according to the former particulars be applied to Patience. Because it, 1. Bears and Endureth all things. And, 2. Believeth and Hopes all things;
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it therefore never faileth, nor will suffer the Christian's Heart to fail, that the spoiling of his Goods, Heb. 10. 34. should come to the spoiling of his Soul, Psal. 35. 12. but that in greatest Direptions and Depredations he may in patience possess his Soul.
it Therefore never Faileth, nor will suffer the Christian's Heart to fail, that the spoiling of his Goods, Hebrew 10. 34. should come to the spoiling of his Soul, Psalm 35. 12. but that in greatest Direptions and Depredations he may in patience possess his Soul.
and entire, wanting nothing, Jam. 1. 4. Some Christians then were forward and quick at the first Assault; but when the Battery continued long, were too ready to faint,
and entire, wanting nothing, Jam. 1. 4. some Christians then were forward and quick At the First Assault; but when the Battery continued long, were too ready to faint,
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And therefore the Apostle's advice is, that they would but stay, that it might have its perfect work; and then assures them, that it will make them perfect, and so entire, that when come 〈 ◊ 〉 to the worst, it will come to a Nec habeo, nec careo:
And Therefore the Apostle's Advice is, that they would but stay, that it might have its perfect work; and then assures them, that it will make them perfect, and so entire, that when come 〈 ◊ 〉 to the worst, it will come to a Nec habeo, nec careo:
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that even when they have nothing, they shall then want nothing. Such a perfect and perfecting Grace, is this Grace of patience, that by its perseverance it sets the Crown upon the head of all other Graces:
that even when they have nothing, they shall then want nothing. Such a perfect and perfecting Grace, is this Grace of patience, that by its perseverance it sets the Crown upon the head of all other Graces:
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Of God, who with much long-sufferance doth not only bear his undutiful Childrens manners, Acts 13. 18. but his professed Enemies rebellions and insolencies, forbearing to punish them when their sins would enforce him,
Of God, who with much long-sufferance does not only bear his undutiful Children's manners, Acts 13. 18. but his professed Enemies rebellions and insolences, forbearing to Punish them when their Sins would enforce him,
insomuch that he suffers, because they do not, and that even by them too, whilst they are ready to think, that he is like them, or at least is not much displeased with them,
insomuch that he suffers, Because they do not, and that even by them too, while they Are ready to think, that he is like them, or At least is not much displeased with them,
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because he doth so much forbear them, Psal. 50. 21. Of Christ, in whose whole Progress from his coming down from Heaven, till his returning thither again, the Fathers are wont to observe a Signature of patience in every step all along in the Way:
Because he does so much forbear them, Psalm 50. 21. Of christ, in whose Whole Progress from his coming down from Heaven, till his returning thither again, the Father's Are wont to observe a Signature of patience in every step all along in the Way:
and when he had betrayed himself in betraying his Master, to entertain him with the compellation of a Friend, who was to be reckoned amongst the worst of Enemies; to endure so much of the Jews malice and rage with so much meekness and love, notwithstanding all that pain and shame, those buffetings, scourgings, spittings upon, those railings and blasphemies; as the dumb Lamb, not to open the mouth, or if at all, in that heat of his agony to breath such sweet breath,
and when he had betrayed himself in betraying his Master, to entertain him with the compellation of a Friend, who was to be reckoned among the worst of Enemies; to endure so much of the jews malice and rage with so much meekness and love, notwithstanding all that pain and shame, those buffetings, scourgings, spittings upon, those railings and Blasphemies; as the dumb Lamb, not to open the Mouth, or if At all, in that heat of his agony to breath such sweet breath,
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That still voice speaks aloud Christ to be God, even a God of Patience, who was Water to those Sparks, to which the meekest of us would have been Gun-Powder.
That still voice speaks aloud christ to be God, even a God of Patience, who was Water to those Sparks, to which the Meekest of us would have been Gun-Powder.
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They are wont also, the better to compose our Spirits to a meekned Patience under sufferings, to put us in mind of our condition, either as fallen in Adam, and so we are born to trouble, or as restored by Christ;
They Are wont also, the better to compose our Spirits to a meekened Patience under sufferings, to put us in mind of our condition, either as fallen in Adam, and so we Are born to trouble, or as restored by christ;
and so it's the Patience and Kingdom of Jesus Christ, Rev. 1. 9. An inraged Devil and World will have the Cross to be our Companion, which therefore we should not quarrel at, especially seeing it is such a Companion,
and so it's the Patience and Kingdom of jesus christ, Rev. 1. 9. an enraged devil and World will have the Cross to be our Companion, which Therefore we should not quarrel At, especially seeing it is such a Companion,
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But I omit all other Particulars, as being sensible of what Cyprian saith in the beginning of his Tractate of this Argument, [ De patientiae locuturus, &c. unde potius incipiam, quam quod nunc quoque ad audientiam vestram patientiam video esse necessariam, &c. ] That our Hearers,
But I omit all other Particulars, as being sensible of what Cyprian Says in the beginning of his Tractate of this Argument, [ De patientiae locuturus, etc. unde potius incipiam, quam quod nunc quoque ad audientiam vestram patientiam video esse Necessariam, etc. ] That our Hearers,
It was, when Jerusalem was now near to be destroyed, and as a forerunner of it, that his Disciples should be hated, betrayed, and persecuted, in the foregoing part of the Chapter, that our Saviour prescribes this Receipt in the Text, that the Malady might not prove mortal, that in patience they possess their Souls.
It was, when Jerusalem was now near to be destroyed, and as a forerunner of it, that his Disciples should be hated, betrayed, and persecuted, in the foregoing part of the Chapter, that our Saviour prescribes this Receipt in the Text, that the Malady might not prove Mortal, that in patience they possess their Souls.
And of the same time and day (some think) the Apostle speaks, Heb. 10. 25. And after shewing how great a fight of Afflictions they indured in reproaches, and spoiling of their Goods, &c. v. 32, 33, 34. he at last concludes, NONLATINALPHABET, that they had need of Patience, v. 36. And so for certain have we now,
And of the same time and day (Some think) the Apostle speaks, Hebrew 10. 25. And After showing how great a fight of Afflictions they endured in Reproaches, and spoiling of their Goods, etc. v. 32, 33, 34. he At last concludes,, that they had need of Patience, v. 36. And so for certain have we now,
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or may have ere long, as Capito in his time to Farel, Durâ patientiâ nobis opus est in hâc dissolutione quâ versamur, &c. How near the destruction of our Jerusalem is, I dare not fore-prophesie.
or may have ere long, as Capito in his time to Farel, Durâ patientiâ nobis opus est in hâc dissolution quâ versamur, etc. How near the destruction of our Jerusalem is, I Dare not fore-prophecy.
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But if Wars, and rumours of Wars, if false Prophets, and false Christs, if the betraying, and hating, and spoiling of the Ministers and Servants of Christ be the sad presages and forerunners of it,
But if Wars, and rumours of Wars, if false prophets, and false Christ, if the betraying, and hating, and spoiling of the Ministers and Servants of christ be the sad presages and forerunners of it,
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And God thought he allowed Baruch fair, though he did not grant him those great things he sought for, if he might have his life for a prey, Jer. 45. 5. Straits may be such, that it may be a great mercy,
And God Thought he allowed baruch fair, though he did not grant him those great things he sought for, if he might have his life for a prey, Jer. 45. 5. Straits may be such, that it may be a great mercy,
yea, and suffer like Christians. So to possess the Soul, even when we have lost all else, is such a Mercy, that with much thankfulness and comfort we may say with the Psalmist, Return unto thy rest, O my Soul,
yea, and suffer like Christians. So to possess the Soul, even when we have lost all Else, is such a Mercy, that with much thankfulness and Comfort we may say with the Psalmist, Return unto thy rest, Oh my Soul,
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and they return to their rest in God, even when it comes to the Apostles NONLATINALPHABET, 1 Cor. 4. 11. When cast out of all, we have no certain dwelling-place: but with the faithful of old, Heb. 11. 37, 38. we should wander in Desarts, and Mountains,
and they return to their rest in God, even when it comes to the Apostles, 1 Cor. 4. 11. When cast out of all, we have no certain dwelling-place: but with the faithful of old, Hebrew 11. 37, 38. we should wander in Deserts, and Mountains,
For certain our Saviour thought so, when against all those animi deliquia, those sick fainting Fits in the former part of the Chapter, he prescribes only this Cordial in the Text, In your Patience possess ye your Souls.
For certain our Saviour Thought so, when against all those animi deliquia, those sick fainting Fits in the former part of the Chapter, he prescribes only this Cordial in the Text, In your Patience possess you your Souls.
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1. That God's Retribution will be full. 2. The day of it certain, Hab. 2. 3. Heb. 10. 36, 37. 3. Though it stay, yet let this stay our Stomachs, That necdùm vindicatus est ipse qui vindicat:
1. That God's Retribution will be full. 2. The day of it certain, Hab. 2. 3. Hebrew 10. 36, 37. 3. Though it stay, yet let this stay our Stomachs, That necdùm vindicatus est ipse qui Vindicates:
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but to this day he waits till his Enemies become his Footstool, Heb. 10. 13. And therefore be not so bold to desire, that the Servant should be served before his Lord, Nec defendi ante Dominum servi irreligiosa & inverecundâ festinatione properemus. Cyprian S. 15.
but to this day he waits till his Enemies become his Footstool, Hebrew 10. 13. And Therefore be not so bold to desire, that the Servant should be served before his Lord, Nec defend ante Dominum servi irreligiosa & inverecundâ festinatione properemus. Cyprian S. 15.
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Dr. Hammond on Matth. 10. Annot. f. makes not this a Precept, but an Assertion or Prediction; that there was no such way to keep or preserve their lives from that common destruction coming on the People of the Jews,
Dr. Hammond on Matthew 10. Annot f. makes not this a Precept, but an Assertion or Prediction; that there was no such Way to keep or preserve their lives from that Common destruction coming on the People of the jews,
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Patient Men are the only Free-holders. Their Comforts forfeited to God their Lord, Who can best keep them for them, Surrendred by them, Purchased by Christ.
Patient Men Are the only Freeholders. Their Comforts forfeited to God their Lord, Who can best keep them for them, Surrendered by them, Purchased by christ.
And as the Philosopher's Scholar, who having given himself to his Master to teach him, when taught, was by his Master given back again to be his own Man.
And as the Philosopher's Scholar, who having given himself to his Master to teach him, when taught, was by his Master given back again to be his own Man.
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What a sweet Breath, and Divine Air was that in old Simeon's Nunc Dimittis? Paul's farewell-Sermon, Acts 20. had such a ravishing NONLATINALPHABET in it, that they could not then hear it without weeping,
What a sweet Breath, and Divine Air was that in old Simeon's Nunc Dimittis? Paul's farewell-Sermon, Acts 20. had such a ravishing in it, that they could not then hear it without weeping,
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Above all in that ultimum vale of our Saviour's to his Disciples before his Passion, John 14. 15, 16, 17. The Sun of Righteousness a little before its setting, shone out most Gloriously. This in the New Testament.
Above all in that ultimum vale of our Saviour's to his Disciples before his Passion, John 14. 15, 16, 17. The Sun of Righteousness a little before its setting, shone out most Gloriously. This in the New Testament.
And for the Old, what heavenly strain's do you meet with in Hezekiah's ultimus singultus? Isa. 38. in David's verba novissima? 2 Sam. 23. in Moses his Songs a little before his death? Deut. 32,
And for the Old, what heavenly strain's doe you meet with in Hezekiah's Ultimus singultus? Isaiah 38. in David's verba novissima? 2 Sam. 23. in Moses his Songs a little before his death? Deuteronomy 32,
and having got it self a little upon the wing, as it were on the sudden bolts up Heaven-ward in this Divine Ejaculation, I have waited for thy Salvation, O Lord.
and having god it self a little upon the wing, as it were on the sudden bolts up Heavenward in this Divine Ejaculation, I have waited for thy Salvation, Oh Lord.
Some satisfy themselves with this, that the Spirit of God will not be tied to our Artificial Methods, as too low and pedantick for him to be confined to, who both acts and speaks like himself;
some satisfy themselves with this, that the Spirit of God will not be tied to our Artificial Methods, as too low and pedantic for him to be confined to, who both acts and speaks like himself;
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And therefore as his Illapses are sudden, and his impulses strong, Act. 2. 2. so the ventings of them answerable, as the Spirit gives utterance. v. 4. and it may be never more abruptly,
And Therefore as his Illapses Are sudden, and his impulses strong, Act. 2. 2. so the ventings of them answerable, as the Spirit gives utterance. v. 4. and it may be never more abruptly,
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than when those NONLATINALPHABET v. 11. are utterred, and so the Soul now full of God, and breaking for the longing it hath to him (as Psal. 119. 20.) cannot always keep rank and file, but breaks out to him,
than when those v. 11. Are uttered, and so the Soul now full of God, and breaking for the longing it hath to him (as Psalm 119. 20.) cannot always keep rank and file, but breaks out to him,
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So Judg. 5. 10. on those words [ Then shall the People of the Lord go down to the Gates ] Mais thus, Videtur hoc hiare, &c. ut pote ex affectu dictum:
So Judges 5. 10. on those words [ Then shall the People of the Lord go down to the Gates ] Mais thus, Videtur hoc hiare, etc. ut pote ex affectu dictum:
so old Jacob here spent with speaking, relieves his spent Spirits, or rather pours out his fainting Soul into God's Bosom, in this parenthetical ejaculation, I have waited for thy Salvation, O Lord.
so old Jacob Here spent with speaking, relieves his spent Spirits, or rather pours out his fainting Soul into God's Bosom, in this parenthetical ejaculation, I have waited for thy Salvation, Oh Lord.
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Others to Antichrist, whom so many of the Ancients thought should be of the Tribe of Dan: and that Jacob, foreseeing what havock he should make of the Israel of God, (as they expound the former verses) cries out (in this) for Christ and his Salvation. But this conceit of this Dan-Antichrist (with due Reverence to those Ancient Authors) by some, of even the Papists themselves, is held uncertain, by others of them fabulous,
Others to Antichrist, whom so many of the Ancients Thought should be of the Tribe of Dan: and that Jacob, Foreseeing what havoc he should make of the Israel of God, (as they expound the former Verses) cries out (in this) for christ and his Salvation. But this conceit of this Dan-Antichrist (with due reverence to those Ancient Authors) by Some, of even the Papists themselves, is held uncertain, by Others of them fabulous,
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1. Foreseeing both the sins and miseries, which his other posterity, and especially this Tribe of Dan should fall into, by Faith looks up to God for Salvation and Deliverance;
1. Foreseeing both the Sins and misery's, which his other posterity, and especially this Tribe of Dan should fallen into, by Faith looks up to God for Salvation and Deliverance;
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and so Sampson's but an half-Salvation: (he did but begin to save Israel, Judg. 13. 5) After the manner of the Prophets, (who when they speak of any great Deliverance,
and so Sampson's but an half-Salvation: (he did but begin to save Israel, Judges 13. 5) After the manner of the prophets, (who when they speak of any great Deliverance,
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but in and above that foreseen deliverance by Sampson he looks and waits for Salvation by Christ. And so understand we these words, I have waited for thy Salvation, O Lord.
but in and above that foreseen deliverance by Sampson he looks and waits for Salvation by christ. And so understand we these words, I have waited for thy Salvation, Oh Lord.
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1. That it's the lot of the Seed of Jacob to be in such straits, that they shall stand in need of Salvation, and so long, that they are put to wait for it.
1. That it's the lot of the Seed of Jacob to be in such straits, that they shall stand in need of Salvation, and so long, that they Are put to wait for it.
The three former are more Doctrinal and often spoken to, which I shall therefore only briefly touch upon, that I may the rather insist on the two latter, which are more practical, and yet I fear but little practised, at least in a right way.
The three former Are more Doctrinal and often spoken to, which I shall Therefore only briefly touch upon, that I may the rather insist on the two latter, which Are more practical, and yet I Fear but little practised, At least in a right Way.
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For the first, that the condition of the Israel of God is such, and so exposed to dangers and miseries, that they have need of Salvation, is so genuine to this Text, that it occasioned this expression.
For the First, that the condition of the Israel of God is such, and so exposed to dangers and misery's, that they have need of Salvation, is so genuine to this Text, that it occasioned this expression.
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It was because Jacob foresaw the trouble and miseries that should betide this Tribe of Dan in particular, being with the last setled in its inheritance,
It was Because Jacob foresaw the trouble and misery's that should betide this Tribe of Dan in particular, being with the last settled in its inheritance,
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and there sometimes grievously oppressed by the Amorites, Judg. 1. 3•4 and at all times galled and infested by their fast-by-neighbours the Philistines. Nor did he only relate to the miseries of this Tribe,
and there sometime grievously oppressed by the amorites, Judges 1. 3•4 and At all times galled and infested by their fast-by-neighbours the philistines. Nor did he only relate to the misery's of this Tribe,
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who while in Egypt, were in a Furnace, after that in a Wilderness; and though after setled in Canaan, flowing with Milk and Hony, the very Edon of God, and the Glory of all Lands, yet it bounded on both ends with Wildernesses,
who while in Egypt, were in a Furnace, After that in a Wilderness; and though After settled in Canaan, flowing with Milk and Honey, the very Edon of God, and the Glory of all Lands, yet it bounded on both ends with Wildernesses,
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though supplied with spiritual and heavenly provisions, which Canaan's Milk and Hony signified, yet so as surrounded with all sorts of Enemies, Wildernesses of wants,
though supplied with spiritual and heavenly provisions, which Canaan's Milk and Honey signified, yet so as surrounded with all sorts of Enemies, Wildernesses of Wants,
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It would be mercy, if we could say with Jacob, we wait. I am sure, our case is such, that we may all say, we have great need of thy Salvation, O Lord.
It would be mercy, if we could say with Jacob, we wait. I am sure, our case is such, that we may all say, we have great need of thy Salvation, Oh Lord.
More particularly it's to be observed, that Jacob breaths out this sigh, whilest treating of Dan, the Tribe that is first in particular noted for Apostasy to Idolatry, that had first a Teraphim in the time of the Judges, Chap 18. v. 30, 31. and after had a Golden Calf in the time of the Kings, 1 King. ••. 29. and therefore left out in the numbring of the sealed ones, Revel. 7. Of all Churches, such as prove Apostatical and Idolatrous,
More particularly it's to be observed, that Jacob breathes out this sighs, whilst treating of Dan, the Tribe that is First in particular noted for Apostasy to Idolatry, that had First a Teraphim in the time of the Judges, Chap 18. v. 30, 31. and After had a Golden Calf in the time of the Kings, 1 King. ••. 29. and Therefore left out in the numbering of the sealed ones, Revel. 7. Of all Churches, such as prove Apostatical and Idolatrous,
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though they least deserve, yet they will most need God's Salvation, as being most in danger of his fiery Indignation; it being a sin that divorceth a person and people from God, and is wont to bring heaviest judgments upon Men, makes the Earth quake, as well as Heaven thunder. Their sorrows are multiplied, that hasten after another God, Psal. 16. 4. When they chose new Gods,
though they lest deserve, yet they will most need God's Salvation, as being most in danger of his fiery Indignation; it being a since that divorceth a person and people from God, and is wont to bring Heaviest Judgments upon Men, makes the Earth quake, as well as Heaven thunder. Their sorrows Are multiplied, that hasten After Another God, Psalm 16. 4. When they chosen new God's,
then was War in the Gates, Judg. 5. 8. So that God will rather lay Cities waste, than not make Idols desolate, Ezek. 6. 6. like the Devil (in the Gospel) that would not be cast out without rearing: that fretting Leprosie in the Law, hardly cured without pulling down the house that it is in.
then was War in the Gates, Judges 5. 8. So that God will rather lay Cities waste, than not make Idols desolate, Ezekiel 6. 6. like the devil (in the Gospel) that would not be cast out without rearing: that fretting Leprosy in the Law, hardly cured without pulling down the house that it is in.
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And now between the Stirrup and the ground we all have need to sigh and cry out with fainting Jacob in the Text, I have waited for thy Salvation, O Lord.
And now between the Stirrup and the ground we all have need to sighs and cry out with fainting Jacob in the Text, I have waited for thy Salvation, Oh Lord.
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As it is the Lot of God's people to need, so it's their happiness to obtain Salvation. So Faith call's God the hope of Israel, and the Saviour thereof in the time of trouble;
As it is the Lot of God's people to need, so it's their happiness to obtain Salvation. So Faith call's God the hope of Israel, and the Saviour thereof in the time of trouble;
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so that, be the case otherwise never so desperate, there is yet hope in Israel as long as God is both hope and Saviour, what ever comes, they are never either hopeless or helpless. Thus their stile is the Redeemed of the Lord. Though thraldom,
so that, be the case otherwise never so desperate, there is yet hope in Israel as long as God is both hope and Saviour, what ever comes, they Are never either hopeless or helpless. Thus their style is the Redeemed of the Lord. Though thraldom,
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Though danger, yet Salvation. As God (in nature) layeth his beams in the waters, Psal. 104. 3. you would think but a sinking foundation, and founds the Earth by the Seas,
Though danger, yet Salvation. As God (in nature) Layeth his beams in the waters, Psalm 104. 3. you would think but a sinking Foundation, and founds the Earth by the Seas,
Mark but out of one Psalm, those many and strong expressions, it's Psalm 68. They had lyen among the Pots; but fly out of the collow as a Dove with silver wings, v. 13. See how God beautifieth them with Salvation, as white as Snow in Salmon, v. 14. Snow is white;
Mark but out of one Psalm, those many and strong expressions, it's Psalm 68. They had lyen among the Pots; but fly out of the collow as a Dove with silver wings, v. 13. See how God beautifieth them with Salvation, as white as Snow in Salmon, v. 14. Snow is white;
And (to add no more) v. 22. He will bring back from Bashan (out of Og's, the most Gigantean Enemie's Clutches) from the depths of the Sea. Even the depths of Hell shall not drown the Israel of God, whose Hope is anchor'd upward in Heaven. It's a Christian's comfort, that whatever his dangers and troubles in this World may be,
And (to add no more) v. 22. He will bring back from Bashan (out of Og's, the most Gigantean Enemy's Clutches) from the depths of the Sea. Even the depths of Hell shall not drown the Israel of God, whose Hope is anchored upward in Heaven. It's a Christian's Comfort, that whatever his dangers and Troubles in this World may be,
yet the last Articles of his Creed are a Resurrection and Life everlasting; and when come to the last cast, he can with fainting old Jacob lean on this Staff of comfort,
yet the last Articles of his Creed Are a Resurrection and Life everlasting; and when come to the last cast, he can with fainting old Jacob lean on this Staff of Comfort,
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when he looks up to God, and waits for his Salvation. If it had not been the Lord, who was on our side, both then and now may Israel say, then the proud waters had gone over our Soul;
when he looks up to God, and waits for his Salvation. If it had not been the Lord, who was on our side, both then and now may Israel say, then the proud waters had gone over our Soul;
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So Jehoshaphat cries out, we know not what to do, 2 Chron. 20. 12. and Asa (Chap. 14.) speaks as though he had no power, when he had almost Six hundred thousand fighting Men.
So Jehoshaphat cries out, we know not what to do, 2 Chronicles 20. 12. and Asa (Chap. 14.) speaks as though he had no power, when he had almost Six hundred thousand fighting Men.
It was not their own Sword or Arm, but thy Right-hand and thy Arm, and the Light of thy Countenance, Psal. 44. 3. Jerusalem may have Palaces, but God is known to be the NONLATINALPHABET, the Refuge in them, Psal. 48. 3. In Jer. 36. 19. they bid Jeremiah and Baruch hide themselves;
It was not their own Sword or Arm, but thy Right-hand and thy Arm, and the Light of thy Countenance, Psalm 44. 3. Jerusalem may have Palaces, but God is known to be the, the Refuge in them, Psalm 48. 3. In Jer. 36. 19. they bid Jeremiah and baruch hide themselves;
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Otherwise, Truly in vain is Salvation hoped for from the Hills, and from the multitudes of Mountains; truly in the Lord our God is the Salvation of Israel. Though Hills, Mountains, multitudes of Mountains, though Pelion Ossa, though never so many Mountains be heaped one upon another,
Otherwise, Truly in vain is Salvation hoped for from the Hills, and from the Multitudes of Mountains; truly in the Lord our God is the Salvation of Israel. Though Hills, Mountains, Multitudes of Mountains, though Pelion Ossa, though never so many Mountains be heaped one upon Another,
They are but Lying Fables, and contrary to Scripture, that tell of some saved then on the tops of Paris, or Ocila. First the Extremities of the Church may be so great, that nothing under Heaven,
They Are but Lying Fables, and contrary to Scripture, that tell of Some saved then on the tops of paris, or Ocila. First the Extremities of the Church may be so great, that nothing under Heaven,
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For Time, though Christ's Disciples be in a Tempest, yet he stayeth till the fourth and last Watch, that they are toiled out with Rowing, and faint with Waiting, that so he may say, It is I.
For Time, though Christ's Disciples be in a Tempest, yet he stays till the fourth and last Watch, that they Are toiled out with Rowing, and faint with Waiting, that so he may say, It is I.
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For Pressure and Danger, not till the Case be in a manner desperate, the Ship now covered with Waves, and now Conclamatum est, when they cry out, Lord save us, we perish;
For Pressure and Danger, not till the Case be in a manner desperate, the Ship now covered with Waves, and now conclamatum est, when they cry out, Lord save us, we perish;
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He is the Orphan's Father, and the Widow's Judg, Psal. 68. 5. That is said with an Emphasis, Judg. 5. 11. The Righteous Acts of the Lord towards the Inhabitants of his Villages in Israel.
He is the Orphan's Father, and the Widow's Judge, Psalm 68. 5. That is said with an Emphasis, Judges 5. 11. The Righteous Acts of the Lord towards the Inhabitants of his Villages in Israel.
when the Jews had cast him out, John 9. 35. Takes up David, when Father and Mother had cast him off, Psal. 27. 10. is a Strength to the Poor and Needy;
when the jews had cast him out, John 9. 35. Takes up David, when Father and Mother had cast him off, Psalm 27. 10. is a Strength to the Poor and Needy;
when the Blast of the terrible ones is as a Storm against the Wall, Isa. 25. 4. That heals Simon Peter's Wive's Mother in the Paroxism of a Fever, and height of a Fit.
when the Blast of the terrible ones is as a Storm against the Wall, Isaiah 25. 4. That heals Simon Peter's Wive's Mother in the Paroxysm of a Fever, and height of a Fit.
In a word, that takes Extremities for fittest Opportunities for him to come in with most seasonable Mercies and Deliverances, that it may be said, What hath God wrought? Numb. 23. 23. That it may be proclaimed to all, that Salvation is of the Lord, when his blessing is upon his People;
In a word, that Takes Extremities for Fittest Opportunities for him to come in with most seasonable mercies and Deliverances, that it may be said, What hath God wrought? Numb. 23. 23. That it may be proclaimed to all, that Salvation is of the Lord, when his blessing is upon his People;
1. To stamp an Impress of spiritual and eternal Salvation, even on our Temporal deliverances: that as it's the same Saviour and saving Love that effects both;
1. To stamp an impress of spiritual and Eternal Salvation, even on our Temporal Deliverances: that as it's the same Saviour and Saving Love that effects both;
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And hence thou shalt be put into such Circumstances and Exigences, that thou shalt see plainly that it was God only that saved thy Body or outward Estate, the more to mind thee, that it was he only that saved thy Soul. And if my case sometimes were such, that,
And hence thou shalt be put into such circumstances and Exigences, that thou shalt see plainly that it was God only that saved thy Body or outward Estate, the more to mind thee, that it was he only that saved thy Soul. And if my case sometime were such, that,
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when all others gave me over, he himself saved me from Sickness and Death, then it was none but He alone that saved me from Sin and Hell; that Christ only trod the Winepress alone, and there was none with him, and that when he looked, and there was none to help, and wondered that there was none to uphold, then his own Arm brought Salvation to us:
when all Others gave me over, he himself saved me from Sickness and Death, then it was none but He alone that saved me from since and Hell; that christ only trod the Winepress alone, and there was none with him, and that when he looked, and there was none to help, and wondered that there was none to uphold, then his own Arm brought Salvation to us:
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Be we never so much beholden to other Friends and Creatures for greatest Deliverances, yet then even in and for them we are infinitely more beholden to God.
Be we never so much beholden to other Friends and Creatures for greatest Deliverances, yet then even in and for them we Are infinitely more beholden to God.
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yet he only is NONLATINALPHABET, Heb. 5. 9. the Author of Salvation. And therefore the Sword of the Lord and of Gideon, Judg. 7. 20. is but like Caesare & Bibulo Consulibus: God is the Figure,
yet he only is, Hebrew 5. 9. the Author of Salvation. And Therefore the Sword of the Lord and of gideon, Judges 7. 20. is but like Caesar & Bibulo Consulibus: God is the Figure,
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but thy dead Men shall live, Isa. 26. 18, 19. We may Sow and Plant, but Heaven's Shine and Showers give the increase: For else if the Heaven be Brass, the Earth will be Iron. When others are and do most, Christ even then is All in all, Col. 3. 11. and if he be All, then all without him are just nothing: When others do most, it's all in and from God, and He then doth more.
but thy dead Men shall live, Isaiah 26. 18, 19. We may Sow and Plant, but Heaven's Shine and Showers give the increase: For Else if the Heaven be Brass, the Earth will be Iron. When Others Are and do most, christ even then is All in all, Col. 3. 11. and if he be All, then all without him Are just nothing: When Others do most, it's all in and from God, and He then does more.
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But sometimes it must needs be God's Salvation only, and he do all, because all else are and can do nothing. When I am in close Prison, the best Friend cannot come;
But sometime it must needs be God's Salvation only, and he do all, Because all Else Are and can do nothing. When I am in close Prison, the best Friend cannot come;
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And is not the good Samaritan then the Neighbour that comes in to us, when Priest and Levite pass away from us? And am not I more beholden to God than all the World, who then stands by me and saves me,
And is not the good Samaritan then the Neighbour that comes in to us, when Priest and Levite pass away from us? And am not I more beholden to God than all the World, who then Stands by me and saves me,
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More Fear, and Love, and Service, and Praise, even our whole selves to God only, who whether with or without any else is our alone Saviour. It's all Reason;
More fear, and Love, and Service, and Praise, even our Whole selves to God only, who whither with or without any Else is our alone Saviour. It's all Reason;
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and Self-love would teach us it, to be fearful to offend, and careful to please him at all times, who sometime or other may be able to pleasure us, when none else can.
and Self-love would teach us it, to be fearful to offend, and careful to please him At all times, who sometime or other may be able to pleasure us, when none Else can.
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how safe soever thy present Condition is, yet at best thou art always in Misericordia Domini; especially in some more eminent dangers, it's manifest that God only can or doth help thee:
how safe soever thy present Condition is, yet At best thou art always in Misericordia Domini; especially in Some more eminent dangers, it's manifest that God only can or does help thee:
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and how then do the Tyrians crouch to an offended Herod, when their Countrey is nourished by his? And how do they cry Abrek, bow the Knee before Joseph, when without him none might lift up Hand or Foot in all Egypt? Gen. 41. 43, 44. To be sure there's none in all the World, that can lift up either Hand to desend us,
and how then do the Tyrians crouch to an offended Herod, when their Country is nourished by his? And how do they cry Abrek, bow the Knee before Joseph, when without him none might lift up Hand or Foot in all Egypt? Gen. 41. 43, 44. To be sure there's none in all the World, that can lift up either Hand to descend us,
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And therefore how should we bend the knees of our very Souls to him, without least lifting up of Heel or Head against him? O take heed of sinning, with the Prodigal, against Heaven; for such Droughts may soon be, which may quite dry up all Springs of Comfort that lie here in the Earth, especially in the Land of Israel, which hath few such,
And Therefore how should we bend the knees of our very Souls to him, without least lifting up of Heel or Head against him? O take heed of sinning, with the Prodigal, against Heaven; for such Droughts may soon be, which may quite dry up all Springs of Comfort that lie Here in the Earth, especially in the Land of Israel, which hath few such,
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than these lower earthly Springs, as Moses tells us, Deut. 11. 10, 11. If Heaven therefore being angry should shut up its Treasures from us, in Samnio Samnium, Canaan would not be it self, a Land flowing with Milk and Hony;
than these lower earthly Springs, as Moses tells us, Deuteronomy 11. 10, 11. If Heaven Therefore being angry should shut up its Treasures from us, in Samnio Samnium, Canaan would not be it self, a Land flowing with Milk and Honey;
but, as now it is, a barren and burnt Wilderness. And therefore fear we God much, on whom we depend so much for safety and deliverance, always chiefly and principally, and at some times and in some cases only.
but, as now it is, a barren and burned Wilderness. And Therefore Fear we God much, on whom we depend so much for safety and deliverance, always chiefly and principally, and At Some times and in Some cases only.
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At my first Answer, saith Paul, no Man stood with me, but all forsook me, notwithstanding the Lord stood with me, 2 Tim. 4. 16, 17. Such failing Brooks are other best Friends, Job 6. who either, through weakness or falseness then do least,
At my First Answer, Says Paul, no Man stood with me, but all forsook me, notwithstanding the Lord stood with me, 2 Tim. 4. 16, 17. Such failing Brooks Are other best Friends, Job 6. who either, through weakness or falseness then do least,
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But should not our hearts then lie close to the Fountain-head of Living-Waters, which as those perennes Fontes, retain an equal fulness in the driest Summer, and in the wettest Winter;
But should not our hearts then lie close to the Fountainhead of Living waters, which as those perennes Fontes, retain an equal fullness in the driest Summer, and in the wettest Winter;
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and the only difference is, that in the greatest heat they are coolest, and so most refreshing? Let Jacob have Rachel 's love and self, who rolls away the Stone for her, that none other can.
and the only difference is, that in the greatest heat they Are Coolest, and so most refreshing? Let Jacob have Rachel is love and self, who rolls away the Stone for her, that none other can.
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And let the lost Prodigal think at last of returning home to a Father, who will allow Childrens Bread, when others cannot afford Husks. With Men it's equal, that they should have most of our love, whose bounty and kindness we most taste of.
And let the lost Prodigal think At last of returning home to a Father, who will allow Children's Bred, when Others cannot afford Husks. With Men it's equal, that they should have most of our love, whose bounty and kindness we most taste of.
And if Victories gained by the Souldiers valour be usually ascribed to the General, as matter of his praise, 2 Sam. 21. 22. who it may be only gave direction, and sometimes not that;
And if Victories gained by the Soldiers valour be usually ascribed to the General, as matter of his praise, 2 Sam. 21. 22. who it may be only gave direction, and sometime not that;
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how should the Captain of our Salvation, Cui nihil ex istâ lande Centurio, nihil praefectus, nihil cohors, &c. who either immediately, without the subserviency of any Instruments, creates Salvation, Isa. 4. 5. or when Instruments do most, he not only directs,
how should the Captain of our Salvation, Cui nihil ex istâ land Centurion, nihil praefectus, nihil Cohors, etc. who either immediately, without the subserviency of any Instruments, creates Salvation, Isaiah 4. 5. or when Instruments do most, he not only directs,
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but assists, and commands Deliverance, Psal. 44. 4. & 71. 3. How should he that is the God of our Life, Psal. 42. 8. and the God of our Mercy, Psal. 59. 17. be the God of our Praise! Psal. 109. 1. It's not the line cast out that saved thee from drowning;
but assists, and commands Deliverance, Psalm 44. 4. & 71. 3. How should he that is the God of our Life, Psalm 42. 8. and the God of our Mercy, Psalm 59. 17. be the God of our Praise! Psalm 109. 1. It's not the line cast out that saved thee from drowning;
Give God the praise, for we know that this Man is a Sinner, John 9. 24. Say we humbly and thankfully of and to Christ, Lord, we give thee the praise of these Salvations and Deliverances: for these means which we used were poor, these Instruments weak, these Men sinful,
Give God the praise, for we know that this Man is a Sinner, John 9. 24. Say we humbly and thankfully of and to christ, Lord, we give thee the praise of these Salvations and Deliverances: for these means which we used were poor, these Instruments weak, these Men sinful,
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And for the present, and for what's to come in all straits and occasions, when we have either most or least of the Creature's help, we will trust thee,
And for the present, and for what's to come in all straits and occasions, when we have either most or least of the Creature's help, we will trust thee,
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In desperate cases, let not the Romans relie more on their Triarii, than we on a blessed Trinity. Eleazar smote the Philistines, and wrought a great Victory,
In desperate cases, let not the Romans rely more on their Triarii, than we on a blessed Trinity. Eleazar smote the philistines, and wrought a great Victory,
when the Men of Israel were all fled and gone, 2 Sam. 23. 9, 10. and he but a weak Shadow and Type of Christ our true Eleazar (the help of God, as that name signifieth) who can recover deep Consumptions, help at desperate Plunges, rescue us when all else have quite deserted and left us:
when the Men of Israel were all fled and gone, 2 Sam. 23. 9, 10. and he but a weak Shadow and Type of christ our true Eleazar (the help of God, as that name signifies) who can recover deep Consumptions, help At desperate Plunges, rescue us when all Else have quite deserted and left us:
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Other Props and Supports often fail us, sometimes ruine us, Jer. 2. 37. Vallus vitem decipit, like the weary Man that leans his hand on the Wall, Amos 5. 19. and it either totters and fails him,
Other Props and Supports often fail us, sometime ruin us, Jer. 2. 37. Vallus vitem decipit, like the weary Man that leans his hand on the Wall, Amos 5. 19. and it either totters and fails him,
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or a Serpent in it bites him. But what Peace, Peace, perfect Peace is there in staying the Soul upon that everlasting Rock! Isa. 26. 3, 4. Safe standing on so sure ground.
or a Serpent in it bites him. But what Peace, Peace, perfect Peace is there in staying the Soul upon that everlasting Rock! Isaiah 26. 3, 4. Safe standing on so sure ground.
Good hanging on that Nail fastned in a sure place, on which we may hang both Issue and Off-spring, both Cups and Flaggons, Isa. 22. 23, 24. Our selves,
Good hanging on that Nail fastened in a sure place, on which we may hang both Issue and Offspring, both Cups and Flaggons, Isaiah 22. 23, 24. Our selves,
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and though now fainting, and dying, yet he could quietly lay down his weary Head in his Father's Bosom, and there pour out his Soul in this sweet warm breathing, I have waited for thy Salvation, O Lord.
and though now fainting, and dying, yet he could quietly lay down his weary Head in his Father's Bosom, and there pour out his Soul in this sweet warm breathing, I have waited for thy Salvation, Oh Lord.
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That the Israel of God in all their straits should wait for his Salvation. Yea, in the way of thy Judgments, O Lord, have we waited for thee, saith the Church, Isa. 26. 8. Wait on the Lord, Psal. 27. 14. And Jacob here by a Spirit of Faith and Prophesie,
That the Israel of God in all their straits should wait for his Salvation. Yea, in the Way of thy Judgments, Oh Lord, have we waited for thee, Says the Church, Isaiah 26. 8. Wait on the Lord, Psalm 27. 14. And Jacob Here by a Spirit of Faith and Prophesy,
as he foreseeth the miseries of his Posterity, that they had need of Salvation, so he foreseeth also how God from time to time would raise up Judges and Kings, and others to deliver them,
as he Foreseeth the misery's of his Posterity, that they had need of Salvation, so he Foreseeth also how God from time to time would raise up Judges and Kings, and Others to deliver them,
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and so he comfortably and confidently waits for it, nay prevents the danger with expectation of deliverance, NONLATINALPHABET in the Preter Tense, even long before, I have waited for thy Salvation, O Lord.
and so he comfortably and confidently waits for it, nay prevents the danger with expectation of deliverance, in the Preter Tense, even long before, I have waited for thy Salvation, Oh Lord.
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which two Speeches of these two old dying Men, set out the difference of the two Testaments. The one saith, Lord, I wait; the other, I have seen; but both the same Salvation. So that now that our Saviour is come, we see that which they waited for. But because he is to come again a second time, and till then perfect Salvation will not fully be come,
which two Speeches of these two old dying Men, Set out the difference of the two Testaments. The one Says, Lord, I wait; the other, I have seen; but both the same Salvation. So that now that our Saviour is come, we see that which they waited for. But Because he is to come again a second time, and till then perfect Salvation will not Fully be come,
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as we shall have need, so it will be our duty in this present condition with Jacob here to be waiting for God's Salvation. Which waiting contains in it three Particulars; 1. An earnest desire.
as we shall have need, so it will be our duty in this present condition with Jacob Here to be waiting for God's Salvation. Which waiting contains in it three Particulars; 1. an earnest desire.
And in the use of it, is joined with others that signifie a diligent seeking, Psal. 69. 6. an earnest defiring, Isa. 26. 8. an ardent breathing, as the heated Labourer or Traveller doth after the cool shadow, Job 7. 2. Such a breathing, and even breaking of the Soul there is in waiting, as the Watchman, that in a cold dark night waits for the Morning, Psal. 130. 6. with many a long look and longing desire,
And in the use of it, is joined with Others that signify a diligent seeking, Psalm 69. 6. an earnest desiring, Isaiah 26. 8. an Ardent breathing, as the heated Labourer or Traveller does After the cool shadow, Job 7. 2. Such a breathing, and even breaking of the Soul there is in waiting, as the Watchman, that in a cold dark night waits for the Morning, Psalm 130. 6. with many a long look and longing desire,
And such an NONLATINALPHABET, as the Apostle calls it, Rom. 8. 19. such an out-looking and longing, such an out-going and reaching stretching out of the Soul, such breathing and panting, in most fervent Prayers and ardent Desires after God's Salvation, doth he work in them that wait for it, and expect from them, that being in straits stand in need of it. And this,
And such an, as the Apostle calls it, Rom. 8. 19. such an outlooking and longing, such an outgoing and reaching stretching out of the Soul, such breathing and panting, in most fervent Prayers and Ardent Desires After God's Salvation, does he work in them that wait for it, and expect from them, that being in straits stand in need of it. And this,
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1. That he may have the honour of the Gift, whilst all eyes with long looks are up to him, and all hands stretched out towards him, thereby proclaiming, that they expect all from him, as Psal. 145. 15. 2. That hereby also it may appear, that they are sensible of their need.
1. That he may have the honour of the Gift, while all eyes with long looks Are up to him, and all hands stretched out towards him, thereby proclaiming, that they expect all from him, as Psalm 145. 15. 2. That hereby also it may appear, that they Are sensible of their need.
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As it's said of that travailing Woman, Rev. 12. 2. which signifieth the Suffering Church, NONLATINALPHABET, she cryed travailing in Birth, and pained to be delivered. Clamabat parturiens.
As it's said of that travailing Woman, Rev. 12. 2. which signifies the Suffering Church,, she cried travailing in Birth, and pained to be Delivered. Clamabat parturiens.
And truly for this very end God oft-times quickens throws, to force our cries, that so he might hasten the Birth. On purpose he multiplies and aggravates Afflictions and Burdens, that he might quicken our desires,
And truly for this very end God ofttimes quickens throws, to force our cries, that so he might hasten the Birth. On purpose he multiplies and aggravates Afflictions and Burdens, that he might quicken our Desires,
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not that our outward peace and safety were either in it self, or in our deliberate esteem less desireable, no less than Health and Life is to a Man in a Lethargy. But that Disease makes him sensless,
not that our outward peace and safety were either in it self, or in our deliberate esteem less desirable, no less than Health and Life is to a Man in a Lethargy. But that Disease makes him senseless,
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though we fade like a Leaf, and our iniquities like the Wind are ready to take us away, (as a blustering Wind doth the fading Leaves from the Trees in Autumn) yet there is none that calleth upon God, that stirs up himself to take hold of him, Isa. 64. 6, 7. We are very secure in the midst of danger.
though we fade like a Leaf, and our iniquities like the Wind Are ready to take us away, (as a blustering Wind does the fading Leaves from the Trees in Autumn) yet there is none that calls upon God, that stirs up himself to take hold of him, Isaiah 64. 6, 7. We Are very secure in the midst of danger.
The drunken Man is asleep on the top of the Mast, in the midst of the Sea. And although the four Winds of the Heaven strive upon the great Sea from all quarters of the World, nothing but Storms and Tempests, 〈 … 〉 ever,
The drunken Man is asleep on the top of the Mast, in the midst of the Sea. And although the four Winds of the Heaven strive upon the great Sea from all quarters of the World, nothing but Storms and Tempests, 〈 … 〉 ever,
The Lord grant it may not be a Showr of Fire and Brimstone, that Sodome's sins may not bring upon us a Sodom's overthrow. But so much for the first particular of this waiting, viz. an earnest desire.
The Lord grant it may not be a Shower of Fire and Brimstone, that Sodom's Sins may not bring upon us a Sodom's overthrow. But so much for the First particular of this waiting, viz. an earnest desire.
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2. The second, was a confident expectance: For waiting is an act of Hope, and Hope the Daughter of Faith, and Faith is NONLATINALPHABET Hebr. 11. 1. the very subsistence of things hoped for. Faith assures, and thereupon Hope expects, and thereupon also waits. My Soul, wait thou only upon God,
2. The second, was a confident expectance: For waiting is an act of Hope, and Hope the Daughter of Faith, and Faith is Hebrew 11. 1. the very subsistence of things hoped for. Faith assures, and thereupon Hope expects, and thereupon also waits. My Soul, wait thou only upon God,
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and so despair of remedy) then what followed but that desperate conclusion, why should I wait for the Lord any longer? 2 King. 6. 33. But a meekned Believer,
and so despair of remedy) then what followed but that desperate conclusion, why should I wait for the Lord any longer? 2 King. 6. 33. But a meekened Believer,
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because he expects much, is very willing to wait long, and in this patient waiting he continues confidently expecting, according to that Isa. 8. 17. I will wait upon the Lord,
Because he expects much, is very willing to wait long, and in this patient waiting he continues confidently expecting, according to that Isaiah 8. 17. I will wait upon the Lord,
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Believing Waiters are men of great hopes and expectations. Mordecai is confident that enlargement and deliverance shall arise to the Jews, Esther 4. 14. Our God whom we serve is able ▪ yea and he will deliver us, said Daniels three fellows, Chap. 3. 17. and fainting Jacob here in the Text,
Believing Waiters Are men of great hope's and Expectations. Mordecai is confident that enlargement and deliverance shall arise to the jews, Esther 4. 14. Our God whom we serve is able ▪ yea and he will deliver us, said Daniel's three Fellows, Chap. 3. 17. and fainting Jacob Here in the Text,
yet (as old Simeon, having it revealed that he should not see death before he had seen the Lord's Christ Luke 2. 25, 26. So old Jacob here) seeing for certain a great deliverance by Sampson, and a greater by Christ, in the midst of all disheartning discouragements,
yet (as old Simeon, having it revealed that he should not see death before he had seen the Lord's christ Lycia 2. 25, 26. So old Jacob Here) seeing for certain a great deliverance by Sampson, and a greater by christ, in the midst of all disheartening discouragements,
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This did he, and this should we, and that in greatest straits, wait and look, wait and look to God, 2 Chron. 20. 12. nay wait and look for much from God, as the Cripple, NONLATINALPHABET, looked on the Apostles expecting to receive something of them, Act. 3. 5. Especially when Peter had before in the 4th verse said to him, look on us. And the very same word God saith to us,
This did he, and this should we, and that in greatest straits, wait and look, wait and look to God, 2 Chronicles 20. 12. nay wait and look for much from God, as the Cripple,, looked on the Apostles expecting to receive something of them, Act. 3. 5. Especially when Peter had before in the 4th verse said to him, look on us. And the very same word God Says to us,
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when we ly before him in a more miserable condition, look unto me and be ye saved, Isa. 45. 22. As the Stung Man looked on the Brasen Serpent in assurance of cure,
when we lie before him in a more miserable condition, look unto me and be you saved, Isaiah 45. 22. As the Stung Man looked on the Brazen Serpent in assurance of cure,
and the Servant on the hands of his Master in expectance of a langess: so our Lord and Master in this our waiting posture would have us by Faith look to him not only with desire, but with expectance of Salvation.
and the Servant on the hands of his Master in expectance of a langess: so our Lord and Master in this our waiting posture would have us by Faith look to him not only with desire, but with expectance of Salvation.
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1. For the Glory of God, which was much advanced (in the former particular) by having the Eyes of all Creatures looking to him in way of desire, but much more (in this) when they are fixed on him in expectation. That spake him an alsufficient Soveraign,
1. For the Glory of God, which was much advanced (in the former particular) by having the Eyes of all Creatures looking to him in Way of desire, but much more (in this) when they Are fixed on him in expectation. That spoke him an All-sufficient Sovereign,
but withal so strait-handed, that it's but little which is expected from then ▪ but how glorious is our God, that is as gracious as great, not more powerful than bountiful, from whom his servants may promise themselves as much as they ask? My God will hear me, Micah.
but withal so strait-handed, that it's but little which is expected from then ▪ but how glorious is our God, that is as gracious as great, not more powerful than bountiful, from whom his Servants may promise themselves as much as they ask? My God will hear me, micah.
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7. 7. yea, expect more than they desire, as being both able and willing to do more, than we can ask or think, Ephes. 3. 20. This glory of his free and rich Goodness, is his great Design, especially in the Covenant of Grace: and therefore it is that he makes choice of the recumbency and expectance of Faith, by which he will dispense not only eternal,
7. 7. yea, expect more than they desire, as being both able and willing to do more, than we can ask or think, Ephesians 3. 20. This glory of his free and rich goodness, is his great Design, especially in the Covenant of Grace: and Therefore it is that he makes choice of the recumbency and expectance of Faith, by which he will dispense not only Eternal,
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even with Men of generous spirits to do much for them, that rely much on them, and promise themselves much from them, that the others good thoughts may not exceed their goodness;
even with Men of generous spirits to do much for them, that rely much on them, and promise themselves much from them, that the Others good thoughts may not exceed their Goodness;
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If thus with ingenuous Men, then much more than so with an All-Gracious God, who hath professed, that he delights in them that trust and hope in his Mercy, Psal. 147. 11. and therefore takes pleasure to answer and exceed our good thoughts of him with his better performances to us.
If thus with ingenuous Men, then much more than so with an All-Gracious God, who hath professed, that he delights in them that trust and hope in his Mercy, Psalm 147. 11. and Therefore Takes pleasure to answer and exceed our good thoughts of him with his better performances to us.
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Our good perswasions of God prove very strong perswasions with him to do us good, that it may appear that we cannot outthink his infinite Goodness, that our thoughts of him cannot be better than his are towards us,
Our good persuasions of God prove very strong persuasions with him to do us good, that it may appear that we cannot outthink his infinite goodness, that our thoughts of him cannot be better than his Are towards us,
and according to thy Faith be it unto thee, so oft in the New. Under both, God hath oftentimes in very unlikely cases gratified the Faith and expectations of his Servants with extraordinary mercies and deliverances.
and according to thy Faith be it unto thee, so oft in the New. Under both, God hath oftentimes in very unlikely cases gratified the Faith and Expectations of his Servants with extraordinary Mercies and Deliverances.
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but it is (I do not say our cheapest, but I am sure) our safest and surest way to strengthen our Faith by expecting of much, to prevail for much from him.
but it is (I do not say our cheapest, but I am sure) our Safest and Surest Way to strengthen our Faith by expecting of much, to prevail for much from him.
But we have low thoughts of God, and that keeps us from rising high: Misgiving hearts, which keeps God from being on the giving hand. Thou wouldst not so readily gratify another with that, which thou knowest he entertains so hard thoughts of thee about, that he thinks thou wilt not be so kind as to grant.
But we have low thoughts of God, and that keeps us from rising high: Misgiving hearts, which keeps God from being on the giving hand. Thou Wouldst not so readily gratify Another with that, which thou Knowest he entertains so hard thoughts of thee about, that he thinks thou wilt not be so kind as to grant.
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which discourageth him much from vouchsafing much of that which we need, & he otherwise is ready to give. The Prophet wanted not Oyl, but the Widow Vessels. The Fountain, or River is full, but one carrieth away nothing from it,
which Discourageth him much from vouchsafing much of that which we need, & he otherwise is ready to give. The Prophet wanted not Oil, but the Widow Vessels. The Fountain, or River is full, but one Carrieth away nothing from it,
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That's the reason why thou receivest no more, either of Spiritual or Temporal Salvation: and therefore, seeing that God is so unwilling to disappoint the Faith,
That's the reason why thou receivest no more, either of Spiritual or Temporal Salvation: and Therefore, seeing that God is so unwilling to disappoint the Faith,
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and frustrate the expectations, which his own Spirit hath raised in Believers, that it's but hope and have; let us in a way of God even in most dangerous times hope much that we may enjoy the more.
and frustrate the Expectations, which his own Spirit hath raised in Believers, that it's but hope and have; let us in a Way of God even in most dangerous times hope much that we may enjoy the more.
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A Rebel may possibly be spared, but it's a loyal Subject that may justly expect his Princes Protection, whilest the other according to his demerit, may stand trembling at the Barr,
A Rebel may possibly be spared, but it's a loyal Subject that may justly expect his Princes Protection, whilst the other according to his demerit, may stand trembling At the Bar,
and justly expect the Sentence of Condemnation. The Apostle speaks of a fearful looking for of judgment by some, Heb. 10. 27. But they are the Righteous, whose Hope is gladness, whilst the expectation of the wicked shall perish, Prov. 10. 28.
and justly expect the Sentence of Condemnation. The Apostle speaks of a fearful looking for of judgement by Some, Hebrew 10. 27. But they Are the Righteous, whose Hope is gladness, while the expectation of the wicked shall perish, Curae 10. 28.
2. The Mercy or Salvation we would expect be under promise: for what God doth promise, we may confidently expect that he will assuredly perform, so that in doubtfullest times and cases, our Course and Duty is not so much to search into God's secret Will, what he will do,
2. The Mercy or Salvation we would expect be under promise: for what God does promise, we may confidently expect that he will assuredly perform, so that in doubtfullest times and cases, our Course and Duty is not so much to search into God's secret Will, what he will do,
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So Daniel looks into his Books, and finds that there, which inables him to look up to God for the return of the Jews captivity, Chap. 9. 2. But our Self-love oft promiseth us Salvation, when God's Word, if consulted, threatens Destruction;
So daniel looks into his Books, and finds that there, which inables him to look up to God for the return of the jews captivity, Chap. 9. 2. But our Self-love oft promises us Salvation, when God's Word, if consulted, threatens Destruction;
and Prophecies, especially that of the Revelations should be much read, and studied in these doubtful times, that we may know what to expect or fear by what is therein promised or threatned.
and Prophecies, especially that of the Revelations should be much read, and studied in these doubtful times, that we may know what to expect or Fear by what is therein promised or threatened.
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for else though we be in Covenant, and the Mercy be promised, yet if our present habitude and posture be not according to that Condition, that either we are under the actual guilt and defilement of some provoking sin,
for Else though we be in Covenant, and the Mercy be promised, yet if our present habitude and posture be not according to that Condition, that either we Are under the actual guilt and defilement of Some provoking since,
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Though Israel was no Servant, nor homeborn-Slave, yet he is spoil'd, when God hath that to say to him, And now what hast thou to do in the way of Egypt, to drink the water of Sichor? And what hast thou to do in the way of Assyria, to drink the water of the River? Jer. 2. 14, 18. as before that, Josh. 7. 13. though they were in Covenant with God, and had the promise of Canaan, yet,
Though Israel was no Servant, nor homeborn-Slave, yet he is spoiled, when God hath that to say to him, And now what hast thou to do in the Way of Egypt, to drink the water of Sichor? And what hast thou to do in the Way of Assyria, to drink the water of the River? Jer. 2. 14, 18. as before that, Josh. 7. 13. though they were in Covenant with God, and had the promise of Canaan, yet,
Fouler sins put us out of God's protection, dash and frustrate expectation, whereas make but sure of these three, that the Mercy be found in a Promise, our selves in Covenant, and our way and temper within the Condition of it, and then we may not only with comfort desire, but also with confidence expect Salvation.
Fowler Sins put us out of God's protection, dash and frustrate expectation, whereas make but sure of these three, that the Mercy be found in a Promise, our selves in Covenant, and our Way and temper within the Condition of it, and then we may not only with Comfort desire, but also with confidence expect Salvation.
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3. But yet so, as then in an humble and meek Patience silently to stay God's leasure for it, which is the third particular, wherein this Waiting most properly and formally consists,
3. But yet so, as then in an humble and meek Patience silently to stay God's leisure for it, which is the third particular, wherein this Waiting most properly and formally consists,
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and in the Old Testament usually expressed by this word in the Text, which (I said) sign fieth an Extension or Prolongation as of the desire, so often of the thing desired. In the first particular of it (as we have seen) it contained in it long looks ▪ and longing desires; but not like Womens longings, that are so short-winded, that they cannot stay,
and in the Old Testament usually expressed by this word in the Text, which (I said) Signen fieth an Extension or Prolongation as of the desire, so often of the thing desired. In the First particular of it (as we have seen) it contained in it long looks ▪ and longing Desires; but not like Women's longings, that Are so short-winded, that they cannot stay,
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and as long as God stayeth, they will wait ▪ In waiting they will wait, Psal. 40. 1. Patiently they will wait, Rom. 8. 25. and this every day, continually, Hos. 12. 6. NONLATINALPHABET ▪ a Believer's juge sacrificium, which day by day he attends upon God with,
and as long as God stays, they will wait ▪ In waiting they will wait, Psalm 40. 1. Patiently they will wait, Rom. 8. 25. and this every day, continually, Hos. 12. 6. ▪ a Believer's juge Sacrificium, which day by day he attends upon God with,
and this all the day, Psal. 25. 5. and this, although it be a very Stormy Winter day, all the days of my warfare will I wait, saith Job. Chap. 14. 14. and Jacob here,
and this all the day, Psalm 25. 5. and this, although it be a very Stormy Winter day, all the days of my warfare will I wait, Says Job. Chap. 14. 14. and Jacob Here,
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and therein very much molested by the Amorites, especially by their bad Neghbours the Philistines, yet, Dum spiro, spero, as long as he lives, he hopes, and when he is now a dying, his Hopes die not with his Life: but he both liveth in hope, and when he dieth, rests in hope: he be-believes that his Covenant will be able to reach his Seed when he is dead to a thousand Generations, Psal. 105. 8. and therefore expects that now, which shall betide them then: Mean while patiently waits God's leasure:
and therein very much molested by the amorites, especially by their bad Neighbours the philistines, yet, Dum Spiro, spero, as long as he lives, he hope's, and when he is now a dying, his Hope's die not with his Life: but he both lives in hope, and when he Dieth, rests in hope: he be-believes that his Covenant will be able to reach his Seed when he is dead to a thousand Generations, Psalm 105. 8. and Therefore expects that now, which shall betide them then: Mean while patiently waits God's leisure:
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And now being upon the point of Death, he layeth his Head in his Father's Bosom, and there quietly breaths out his Soul with this warm Breath, (And how sweet is it!) I have waited for thy Salvation, O Lord;
And now being upon the point of Death, he Layeth his Head in his Father's Bosom, and there quietly breathes out his Soul with this warm Breath, (And how sweet is it!) I have waited for thy Salvation, Oh Lord;
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1. Though intervening Occurrences come cross, as it was in the Danites infestations from Amorites and Philistims. I acknowledg this puts Faith to it,
1. Though intervening Occurrences come cross, as it was in the Danites infestations from amorites and philistines. I acknowledge this puts Faith to it,
and in that haste saith, All Men are Lyers, Psal. 116. 11. even Samuel himself, who promised him a Kingdom, and behold, nothing but Misery and Thraldom. But let Israel, even when the Sea is before them, and the Egyptians behind them, and so nothing in view but em••inent Destruction in stead of the promised Deliverance and Salvation, let Israel, I say,
and in that haste Says, All Men Are Liars, Psalm 116. 11. even Samuel himself, who promised him a Kingdom, and behold, nothing but Misery and Thraldom. But let Israel, even when the Sea is before them, and the egyptians behind them, and so nothing in view but em••inent Destruction in stead of the promised Deliverance and Salvation, let Israel, I say,
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even in that posture stand still and wait, and see God's Salvation, Exod. 14. 13. The Man may be taking the greatest Leap, when he goes most backward, and God may be then about to do most for his People,
even in that posture stand still and wait, and see God's Salvation, Exod 14. 13. The Man may be taking the greatest Leap, when he Goes most backward, and God may be then about to do most for his People,
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and say, I have waited for thy Salvation, NONLATINALPHABET, Hab. 2. 3. Though it tarry (and the word is in forma duplicata, to express a longer double delay) yet wait for it. The precious Fruit, that the Husbandman with such patience waits for, lieth sometimes long under ground,
and say, I have waited for thy Salvation,, Hab. 2. 3. Though it tarry (and the word is in forma duplicata, to express a longer double Delay) yet wait for it. The precious Fruit, that the Husbandman with such patience waits for, lies sometime long under ground,
like a natural motion, slow at first, but quick in the close. After God's Promise of multiplying Abraham's Seed as the Stars of Heaven, Gen. 15. 5. for above 200 Years of the 400 mentioned, ver. 13. The holy Seed were no more than Seventy. Chap. 46. You will say, It was but a backward Spring; but yet for all that, proved a very plentiful Harvest:
like a natural motion, slow At First, but quick in the close. After God's Promise of multiplying Abraham's Seed as the Stars of Heaven, Gen. 15. 5. for above 200 years of the 400 mentioned, ver. 13. The holy Seed were no more than Seventy. Chap. 46. You will say, It was but a backward Spring; but yet for all that, proved a very plentiful Harvest:
Though their beginning was small, yet their latter end did greatly increase: When that Seventy in a less time, grew to six hundred thousand Men, beside Children, Exod. 12. 37. And of Dan, one Hushim, Gen. 46. 23. comes to Sixty two thousand seven hundred, Numb. 1. 38, 39. As single Numbers may be but few,
Though their beginning was small, yet their latter end did greatly increase: When that Seventy in a less time, grew to six hundred thousand Men, beside Children, Exod 12. 37. And of Dan, one Hushim, Gen. 46. 23. comes to Sixty two thousand seven hundred, Numb. 1. 38, 39. As single Numbers may be but few,
and darkest Winter-nights of Adversity and Afflictions, NONLATINALPHABET, Yea, even in the Way of thy Judgments, have we waited for thee, O Lord, Isa. 26. 8.
and Darkest Winter-nights of Adversity and Afflictions,, Yea, even in the Way of thy Judgments, have we waited for thee, Oh Lord, Isaiah 26. 8.
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An irksom task, I confess, and to Flesh and Blood intollerable, which thinks it's for Melancholick Fools to sit so long waiting and starving in the Dark,
an irksome task, I confess, and to Flesh and Blood intolerable, which thinks it's for Melancholic Fools to fit so long waiting and starving in the Dark,
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and yet all contrary to waiting. After a longer sighing under Pressure, and breathing after Ease, not, 1. Either to sink in Discouragement, Lam. 3. 18. Or, 2. To rise up in Discontent,
and yet all contrary to waiting. After a longer sighing under Pressure, and breathing After Ease, not, 1. Either to sink in Discouragement, Lam. 3. 18. Or, 2. To rise up in Discontent,
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Want the wisdom of a Man, to foresee what may be best for hereafter, and the Faith of a Christian, which is the substance of things hoted for, and so are impatient of waiting upon even God himself, of whom we will have present Payment, and will give him no more time (though he always allows for it) especially if it be something that we are so greedy of, that with Eli's Sons, we will rather have it raw, than stay for it.
Want the Wisdom of a Man, to foresee what may be best for hereafter, and the Faith of a Christian, which is the substance of things hoted for, and so Are impatient of waiting upon even God himself, of whom we will have present Payment, and will give him no more time (though he always allows for it) especially if it be something that we Are so greedy of, that with Eli's Sons, we will rather have it raw, than stay for it.
when he said, What is my strength that I should hope? Job. 6. 11, 12. And my strength and my hope is perished, said the Lamenting Church, Lam. 3. 18. When her Strength is spent that she can bear no more, her Hope is also gone with it, that she can wait no longer.
when he said, What is my strength that I should hope? Job. 6. 11, 12. And my strength and my hope is perished, said the Lamenting Church, Lam. 3. 18. When her Strength is spent that she can bear no more, her Hope is also gone with it, that she can wait no longer.
So nothing sinks the Heart sooner than Despair, which gives over hoping and waiting together, 1 Sam. 27. 1. They wait (Isa. 26. 8.) when the desire of their Souls by Faith is carried out to the remembrance of his Promises.
So nothing sinks the Heart sooner than Despair, which gives over hoping and waiting together, 1 Sam. 27. 1. They wait (Isaiah 26. 8.) when the desire of their Souls by Faith is carried out to the remembrance of his Promises.
so it debaseth the Waiter: And therefore the proud Man cannot endure it, is hasty, cannot wait; no, not upon God himself, 2 King. 6. 33. It's not so with us, when we are humble;
so it debaseth the Waiter: And Therefore the proud Man cannot endure it, is hasty, cannot wait; no, not upon God himself, 2 King. 6. 33. It's not so with us, when we Are humble;
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and so we cannot stay to wait on God's Counsel, Psal. 106. 13. This we see in Saul, who cannot stay for Samuel's coming, when he apprehends present danger, 1 Sam. 13. 11, 12. and so strains Courtesie and Conscience together, and Chap. 14. 19. he cannot tarry to wait for an answer from God, when he conceives he hath thought of a better Course than God could direct him to.
and so we cannot stay to wait on God's Counsel, Psalm 106. 13. This we see in Saul, who cannot stay for Samuel's coming, when he apprehends present danger, 1 Sam. 13. 11, 12. and so strains Courtesy and Conscience together, and Chap. 14. 19. he cannot tarry to wait for an answer from God, when he conceives he hath Thought of a better Course than God could Direct him to.
Which even David also had a strong touch of, Chap. 27. 1. when consulting with his own Heart about the best way of his Safety, he cannot stay and wait upon God, who had so constantly preserved him:
Which even David also had a strong touch of, Chap. 27. 1. when consulting with his own Heart about the best Way of his Safety, he cannot stay and wait upon God, who had so constantly preserved him:
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But he must needs both dangerously and dishonourably run away to the Philistines. No greater Enemy to our trusting and waiting upon God, than leaning to our own understandings, Prov. 3. 5. Thus Weakness and Ʋnbelief sink us, Pride and Frowardness make us swell, and hastily rise up against God;
But he must needs both dangerously and dishonourably run away to the philistines. No greater Enemy to our trusting and waiting upon God, than leaning to our own understandings, Curae 3. 5. Thus Weakness and Ʋnbelief sink us, Pride and Frowardness make us swell, and hastily rise up against God;
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Self-love, and Self-conceit, make us in unwarrantable ways of our own start out from him; all severally and joyntly keep us from an humble, meek, faithful, self-resigning Waiting upon him.
Self-love, and Self-conceit, make us in unwarrantable ways of our own start out from him; all severally and jointly keep us from an humble, meek, faithful, self-resigning Waiting upon him.
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O shame we our selves, whilst we think how long we can endure to dance Attendance on great Men, and have not the patience to wait half the time on the Great God. How blasphemously irrational was his reasoning? 2 Kings 6. 33. This evil is of the Lord:
Oh shame we our selves, while we think how long we can endure to dance Attendance on great Men, and have not the patience to wait half the time on the Great God. How blasphemously irrational was his reasoning? 2 Kings 6. 33. This evil is of the Lord:
What should I wait on the Lord any longer? The Prophet teacheth us a better and a quite contrary Inference, Hos. 12. 6. because he is Elohim; the Great God, and ours, we should therefore wait on him continually.
What should I wait on the Lord any longer? The Prophet Teaches us a better and a quite contrary Inference, Hos. 12. 6. Because he is Elohim; the Great God, and ours, we should Therefore wait on him continually.
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and Beggers may well be Waiters: The poor of the Flock waited on me, saith the Prophet, Zech. 11. 11. We are Poor, let us not be so Proud, as not to be willing to wait, but so Ingenuous as to blush, when we think how long we let the Begger wait at our Doors, and yet have not our selves the patience to wait any time at God's, who yet are but Beggers.
and Beggars may well be Waiters: The poor of the Flock waited on me, Says the Prophet, Zechariah 11. 11. We Are Poor, let us not be so Proud, as not to be willing to wait, but so Ingenuous as to blush, when we think how long we let the Beggar wait At our Doors, and yet have not our selves the patience to wait any time At God's, who yet Are but Beggars.
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At best but Servants: And dost thou expect that thy Servant should wait on thee, and not thou on God? Especially seeing Waiting in Scripture is put for Service, Prov 27. 18. So it's that piece of Service, which God sometimes only calls for, only to wait on our Master,
At best but Servants: And dost thou expect that thy Servant should wait on thee, and not thou on God? Especially seeing Waiting in Scripture is put for Service, Curae 27. 18. So it's that piece of Service, which God sometime only calls for, only to wait on our Master,
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That which both fits us for Work, and which God expects (even Waiting upon him both for Pardon and Acceptance) after all our Working, Luke 17. 7, 8. 3. As Great as God is, and as Base as we are, yet consider, whether in waiting God hath made us stay long:
That which both fits us for Work, and which God expects (even Waiting upon him both for Pardon and Acceptance) After all our Working, Lycia 17. 7, 8. 3. As Great as God is, and as Base as we Are, yet Consider, whither in waiting God hath made us stay long:
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Either absolutely, when sometimes he hath prevented our Prayers and Thoughts, Isa. 65. 24. So that as it is Chap. 30. 18, 19. He hath waited, that we might not wait: Not we so much,
Either absolutely, when sometime he hath prevented our Prayers and Thoughts, Isaiah 65. 24. So that as it is Chap. 30. 18, 19. He hath waited, that we might not wait: Not we so much,
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and can we see no cause then to be content when (always for some good Cause) He sometimes comes in more slowly? Oft-times absolutely it hath not been long that God hath made us wait.
and can we see no cause then to be content when (always for Some good Cause) He sometime comes in more slowly? Ofttimes absolutely it hath not been long that God hath made us wait.
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Many of us must say, that our Fevers have neither been Quotidian, nor Hecticks; our Good days have been more than our Ill days; as with us in this Climate, our longest Winter-nights are not longer than our longest Summer-days:
Many of us must say, that our Fevers have neither been Quotidian, nor Hectics; our Good days have been more than our Ill days; as with us in this Climate, our longest Winter-nights Are not longer than our longest Summer-days:
Our Peace longer than our War, and our Plenty than our Penury; and therefore either absolutely we have not waited long, or at least in all the former Particulars not so long Comparatively that we have cause to complain of it.
Our Peace longer than our War, and our Plenty than our Penury; and Therefore either absolutely we have not waited long, or At least in all the former Particulars not so long Comparatively that we have cause to complain of it.
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The Husband man waits with much Long-suffering, for the precious Fruit of the Earth, James 5. 7. And shall we have no patience left in waiting for the more precious things of Heaven? Say not so much, that the Evils are great, which we therefore would make haste to be rid of:
The Husband man waits with much Long-suffering, for the precious Fruit of the Earth, James 5. 7. And shall we have no patience left in waiting for the more precious things of Heaven? Say not so much, that the Evils Are great, which we Therefore would make haste to be rid of:
But argue, and think withal, that therefore the contrary Mercies are proportionably great, and therefore should be quietly stayed, and in God's Way and Time waited for.
But argue, and think withal, that Therefore the contrary mercies Are proportionably great, and Therefore should be quietly stayed, and in God's Way and Time waited for.
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6. And the rather, because humble and silent waiting at last will never be in vain, and wholly disappointed, Psal. 9. 18. At the end the Vision will speak and not lye, Hab. 2. 3. God bids us wait, Psal. 27. 14. and if we mean not to disappoint them, whom we bid stay, far be it from us to think God so unfaithful,
6. And the rather, Because humble and silent waiting At last will never be in vain, and wholly disappointed, Psalm 9. 18. At the end the Vision will speak and not lie, Hab. 2. 3. God bids us wait, Psalm 27. 14. and if we mean not to disappoint them, whom we bid stay, Far be it from us to think God so unfaithful,
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No, their Experiences and Praises bear witness for him to the contrary, while they can say, Lo, this is our God, we have waited for him, and he will save us:
No, their Experiences and Praises bear witness for him to the contrary, while they can say, Lo, this is our God, we have waited for him, and he will save us:
This is the Lord, we have 〈 ◊ 〉 waited for him, we will be glad and rejoyce in his Salvation, Isa. 25. 9. 7. I might add, that this Salvation, the longer and the more patiently it hath been waited for before it come, it will be most seasonably and fully, with more Comfort and Blessing:
This is the Lord, we have 〈 ◊ 〉 waited for him, we will be glad and rejoice in his Salvation, Isaiah 25. 9. 7. I might add, that this Salvation, the longer and the more patiently it hath been waited for before it come, it will be most seasonably and Fully, with more Comfort and Blessing:
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Though, whilst deferred, it made the longing Heart sick, yet when come, it is a Tree of Life, Prov. 13. 12. An Isaac, a son of Laughter, that was long waited for. Thus, it will not be in vain at last.
Though, while deferred, it made the longing Heart sick, yet when come, it is a Tree of Life, Curae 13. 12. an Isaac, a son of Laughter, that was long waited for. Thus, it will not be in vain At last.
8. No, nor for the present, were there nothing but what the faithful Soul meets with in the Interim, and whilst it stays waiting, even a Lamenting Church may truly, and feelingly say:
8. No, nor for the present, were there nothing but what the faithful Soul meets with in the Interim, and while it stays waiting, even a Lamenting Church may truly, and feelingly say:
Faith, Hope, Love, Meekness, Patience, Wisdom, Courage, are Ingredients in waiting into the very Substance (and not only in the Infusion) and in liveliest, strongest Exercises and Operations.
Faith, Hope, Love, Meekness, Patience, Wisdom, Courage, Are Ingredients in waiting into the very Substance (and not only in the Infusion) and in Liveliest, Strongest Exercises and Operations.
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and even die in Hope, then Waiting; and with dying Jacob, in the Text, even breath out our Souls into our Fathers bosom with his I have waited for thy Salvation, O Lord.
and even die in Hope, then Waiting; and with dying Jacob, in the Text, even breath out our Souls into our Father's bosom with his I have waited for thy Salvation, Oh Lord.
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THat in all outward temporal Deliverances by or from Men, we should look and wait for Spiritual and Eternal Salvation by Christ. So very many both Jewish and Christian Interpreters upon the Text agree, that although Jacob here looked and waited for a temporal Salvation to be wrought, especially by Sampson, Israel's Champion: (of which we spake in the former point) yet this satisfied not his desire,
THat in all outward temporal Deliverances by or from Men, we should look and wait for Spiritual and Eternal Salvation by christ. So very many both Jewish and Christian Interpreters upon the Text agree, that although Jacob Here looked and waited for a temporal Salvation to be wrought, especially by Sampson, Israel's Champion: (of which we spoke in the former point) yet this satisfied not his desire,
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nor terminated the Eye of his Faith, for that was but a temporal Salvation: and after it, Sampson himself dyed, and Israel were oppressed, and carried away Captives,
nor terminated the Eye of his Faith, for that was but a temporal Salvation: and After it, Sampson himself died, and Israel were oppressed, and carried away Captives,
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and therefore after the manner of the Prophets (as was before said) who when they spake of any great Deliverance or Deliverer, which did either typify,
and Therefore After the manner of the prophets (as was before said) who when they spoke of any great Deliverance or Deliverer, which did either typify,
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so he looks at God's mercy in Sampson's Deliverance, but rests not there, but from the Nazarite looks to the Nazarene. Non sufficit Sampson, veniat Schilo, as Gordonius paraphraseth it;
so he looks At God's mercy in Sampson's Deliverance, but rests not there, but from the Nazarite looks to the Nazarene. Non sufficit Sampson, Veniat Shiloh, as Gordonius Paraphraseth it;
It's not the temporary transitory Salvation of Gideon, Jephtah, Sampson, or any of the rest of those Saviours that I so much look for, or at all rest in;
It's not the temporary transitory Salvation of gideon, Jephthah, Sampson, or any of the rest of those Saviors that I so much look for, or At all rest in;
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but in, through and above all them, it's the Salvation of Jehovah, the Spiritual and Eternal Salvation of Jesus Christ, the Son of David, the Son of God: It's He, which I wait for. This was dying Jacob 's last Breath,
but in, through and above all them, it's the Salvation of Jehovah, the Spiritual and Eternal Salvation of jesus christ, the Son of David, the Son of God: It's He, which I wait for. This was dying Jacob is last Breath,
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and this the lively breathing of every true believing Soul, that in all straits waits for deliverance from God, but in all such Deliverances looks further for a greater Salvation by Christ with this NONLATINALPHABET I have waited for thy Salvation, O Lord.
and this the lively breathing of every true believing Soul, that in all straits waits for deliverance from God, but in all such Deliverances looks further for a greater Salvation by christ with this I have waited for thy Salvation, Oh Lord.
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All other outward Salvations thou workest, and they are truly thine; but this Spiritual, Eternal Salvation thou alone workest, and its every way only thine; which whether without or with them I look and long for especially, and in a manner only.
All other outward Salvations thou workest, and they Are truly thine; but this Spiritual, Eternal Salvation thou alone workest, and its every Way only thine; which whither without or with them I look and long for especially, and in a manner only.
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yet it's not the flesh of Bulls that he eats, nor the Bloud of Goats that he desires to drink, nor the strength of the Horse that he delights in; But he proclaims from Heaven, that it is Christ his Beloved Son, in whom he doth acquiesce,
yet it's not the Flesh of Bulls that he eats, nor the Blood of Goats that he Desires to drink, nor the strength of the Horse that he delights in; But he proclaims from Heaven, that it is christ his beloved Son, in whom he does acquiesce,
and is well pleased, Matth. 3. 17. That therefore which replenisheth the Ocean, should fill the Cistern. That in which God rests, we should, and in nothing else.
and is well pleased, Matthew 3. 17. That Therefore which replenisheth the Ocean, should fill the Cistern. That in which God rests, we should, and in nothing Else.
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and as God in the Creation rested not in his making all other Creatures till he had made Man; so answerably in our recovering or enjoying all other contentments, we should not rest till we enjoy God in Jesus Christ.
and as God in the Creation rested not in his making all other Creatures till he had made Man; so answerably in our recovering or enjoying all other contentment's, we should not rest till we enjoy God in jesus christ.
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and give over her so earnest pursuit and inquest? No, if one would give her all the substance of his House, all the riches of the City, all the Glory of the World for her Love, NONLATINALPHABET it would utterly be contemned Chap. 8. 7. You find her in the highest Streets, pressing through the greatest crowds of other friends and contentments with her But saw ye him whom my Soul loveth? Saw you him whom my Soul loveth? Why!
and give over her so earnest pursuit and inquest? No, if one would give her all the substance of his House, all the riches of the city, all the Glory of the World for her Love, it would utterly be contemned Chap. 8. 7. You find her in the highest Streets, pressing through the greatest crowds of other Friends and contentment's with her But saw you him whom my Soul loves? Saw you him whom my Soul loves? Why!
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as bereft of all, thou makest such enquiry after him that thy Soul loves? Indeed, the Daughters of Jerusalem, Chap. 5. think it strange, and the Children of this World account it little better ▪ than distracted non-sense:
as bereft of all, thou Makest such enquiry After him that thy Soul loves? Indeed, the Daughters of Jerusalem, Chap. 5. think it strange, and the Children of this World account it little better ▪ than distracted nonsense:
But whatever they think or say, she must still on in her pursuit, till she find him whom she seeks, and that's her Beloved, whilest she is thus sick of love. So when Daniel had prayed for Judah 's Deliverance from the 70 years Captivity in Babylon, he rests not there,
But whatever they think or say, she must still on in her pursuit, till she find him whom she seeks, and that's her beloved, whilst she is thus sick of love. So when daniel had prayed for Judah is Deliverance from the 70 Years Captivity in Babylon, he rests not there,
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but goeth on to enquire after (at least God doth to promise) a greater Salvation by Christ after 70 weeks of years, Dan. 9. 23, 24. Thus the Believers in the time of the Law, though in that Dispensation they were much entertain'd and even trained up with Temporal Mercies and Deliverances, and pompous outward Services,
but Goes on to inquire After (At least God does to promise) a greater Salvation by christ After 70 weeks of Years, Dan. 9. 23, 24. Thus the Believers in the time of the Law, though in that Dispensation they were much entertained and even trained up with Temporal mercies and Deliverances, and pompous outward Services,
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and saluted him afar off, Heb. 11. 13. and under those leaves they felt for the Fruit of the Tree of Life; were not satisfied with those present outward mercies,
and saluted him afar off, Hebrew 11. 13. and under those leaves they felt for the Fruit of the Tree of Life; were not satisfied with those present outward Mercies,
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but looked long for Christ, and waited for the Consolation of Israel by him, Luke 2. 25. as Ambrose upon that of the Psalmist, Defecit in salutare tu•m anima mea, My Soul fainteth for thy Salvation, sheweth how earnestly their Souls went out to the Messiah, that the more their Souls fainted, the more lively and vigorous was their love: and the longer he was deferred (eo expectantis desideria majora sunt, & quâdam vi amoris ignescunt) the more were their Souls and desires kindled and inflamed with an Oh that thou wouldst rent the Heavens,
but looked long for christ, and waited for the Consolation of Israel by him, Lycia 2. 25. as Ambrose upon that of the Psalmist, Defecit in salutare tu•m anima mea, My Soul fainteth for thy Salvation, shows how earnestly their Souls went out to the Messiah, that the more their Souls fainted, the more lively and vigorous was their love: and the longer he was deferred (eo expectantis Desire marjoram sunt, & quâdam vi amoris ignescunt) the more were their Souls and Desires kindled and inflamed with an O that thou Wouldst rend the Heavens,
Compungor & confundor in memet ipso, pudet torporis & teporis miserabilium temporum horum, &c. that Christ and his Grace should not be entertained with so much Love and Joy now that they are exhibited, as they were with desire and expectation of them then when they were only promised. Cui namque nostrûm tantum ingerit gaudium gratiae exhibitio, quantum veteribus Patribus accendebat desiderium promissio? So little did their temporal Deliverances and Mercies, which they were trained up with, satisfy their Souls,
Compungor & confundor in memet ipso, It is shameful torporis & teporis miserabilium Temporum horum, etc. that christ and his Grace should not be entertained with so much Love and Joy now that they Are exhibited, as they were with desire and expectation of them then when they were only promised. Cui namque nostrûm Tantum ingerit gaudium Gratiae exhibitio, quantum veteribus Patribus accendebat desiderium Promissio? So little did their temporal Deliverances and mercies, which they were trained up with, satisfy their Souls,
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for whom I have suffered the loss of all things, and do count them but Dung, that I may gain Christ, Phil. 3. 8. Gain Christ: it seems therefore that Christ only was his Gain; and that whatever else he had gained, till he had him, all that gain he might put into a wet Eye, as being a very great loser: or, at best, at a very great loss, and therefore (v. 9.) he desires to be found in him, &c.
for whom I have suffered the loss of all things, and do count them but Dung, that I may gain christ, Philip 3. 8. Gain christ: it seems Therefore that christ only was his Gain; and that whatever Else he had gained, till he had him, all that gain he might put into a wet Eye, as being a very great loser: or, At best, At a very great loss, and Therefore (v. 9.) he Desires to be found in him, etc.
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A South Country will not satisfy a thirsting Soul, without upper and nether Springs. Whilest Rachel was barren, she said, Give me Children, or else I dye:
A South Country will not satisfy a thirsting Soul, without upper and neither Springs. Whilst Rachel was barren, she said, Give me Children, or Else I die:
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Till a Christian have Christ, what ever else he hath he cannot be satisfied: and if afterward, in any manner he lose him, whatever else he keeps safe, he cannot be comforted. So Austin on that place of John 6. 68. Lord, whither shall we go? &c. brings in Peter, speaking thus, Repellis nos a te? da nobis alterum te. Lord if thou put us away from thee, thou must give us another that is the very same with thee,
Till a Christian have christ, what ever Else he hath he cannot be satisfied: and if afterwards, in any manner he loose him, whatever Else he keeps safe, he cannot be comforted. So Austin on that place of John 6. 68. Lord, whither shall we go? etc. brings in Peter, speaking thus, Repellis nos a te? da nobis alterum te. Lord if thou put us away from thee, thou must give us Another that is the very same with thee,
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If Christ be all in all, Col. 3. 11. then all besides him, if without him, is nothing. As in God we live and move as Creatures, Acts 17. 28. so in Christ, as Believers. The Needle toucht cannot leave trembling, till it pitch North: Were it but the Soul of a Man, it's unquiet till it rest in God,
If christ be all in all, Col. 3. 11. then all beside him, if without him, is nothing. As in God we live and move as Creatures, Acts 17. 28. so in christ, as Believers. The Needle touched cannot leave trembling, till it pitch North: Were it but the Soul of a Man, it's unquiet till it rest in God,
And therefore to be satisfied with them without him, is to be content with trifles and superfluities, and want necessaries. For so in Scripture we shall find him called by the names of such things, which (what ever else we either have or want) we cannot be without;
And Therefore to be satisfied with them without him, is to be content with trifles and superfluities, and want necessaries. For so in Scripture we shall find him called by the names of such things, which (what ever Else we either have or want) we cannot be without;
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of Father, Husband, Captain, Shepherd, Head, Bread, Sun, Light, Life it self, and the Breath of our Nostrils, as divers expound that, Lament. 4. 20. and if all this, we may well ask Bernard's question, Ʋbi bene est sine te? Ʋbi male poterit esse cum te? Lord with thee,
of Father, Husband, Captain, Shepherd, Head, Bred, Sun, Light, Life it self, and the Breath of our Nostrils, as diverse expound that, Lament. 4. 20. and if all this, we may well ask Bernard's question, Ʋbi bene est sine te? Ʋbi male poterit esse cum te? Lord with thee,
if divorced from this Husband? silly helpless stray lost Sheep, and only for a Prey, though fed in other never so fat and green Pastures, if not under this good Shepherds care!
if divorced from this Husband? silly helpless stray lost Sheep, and only for a Prey, though fed in other never so fat and green Pastures, if not under this good Shepherd's care!
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though other Starrs shine, and all other Torches be lighted, if not enlightned with this Sun of Righteousness ▪ a sensless trunk if not united to this Head; a liveless Life,
though other Stars shine, and all other Torches be lighted, if not enlightened with this Sun of Righteousness ▪ a senseless trunk if not united to this Head; a Lifeless Life,
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Sine Christo vanum est omne quod vivimus, what good will my Life do me, if Jacob marry with the Daughters of Heth? said Rebekah, Gen. 27. 46. and what good will mine do me,
Sine Christ vanum est omne quod vivimus, what good will my Life do me, if Jacob marry with the Daughters of Heth? said Rebekah, Gen. 27. 46. and what good will mine doe me,
And therefore what ever other mercy or Deliverance I have, still with Jacob in the Text I will wait for thy Salvation, O Lord. Which leads to 4. A 4th. Consideration to this purpose, and that is, of what all other Mercies and Deliverances are, besides Christ & his Salvation.
And Therefore what ever other mercy or Deliverance I have, still with Jacob in the Text I will wait for thy Salvation, Oh Lord. Which leads to 4. A 4th. Consideration to this purpose, and that is, of what all other mercies and Deliverances Are, beside christ & his Salvation.
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so as either wicked Men that have their share in them should thereby have any Evidence of interest in Him, or that the Godly from their want of them should doubt of their part in him. For in both these respects, Solomon's rule holds, By them no Man knoweth either Love or hatred, Eccles. 9. 1. But yet because as to Believers the same electing Love, that designs Heaven and Eternal Salvation to them in Christ, doth in and by him dispense also outward Mercies and Deliverances (and therefore the Apostle from the one argueth and ariseth to the other Rom. 8. 28, 29, 30.) therefore they in their enjoyment of them should so improve them,
so as either wicked Men that have their share in them should thereby have any Evidence of Interest in Him, or that the Godly from their want of them should doubt of their part in him. For in both these respects, Solomon's Rule holds, By them not Man Knoweth either Love or hatred, Eccles. 9. 1. But yet Because as to Believers the same electing Love, that designs Heaven and Eternal Salvation to them in christ, does in and by him dispense also outward mercies and Deliverances (and Therefore the Apostle from the one argue and arises to the other Rom. 8. 28, 29, 30.) Therefore they in their enjoyment of them should so improve them,
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as Israel's Deliverances from the Iron Furnace in Egypt and Babylon were types of their and our Salvation by Christ from the fiery Furnace of Hell and Damnation;
as Israel's Deliverances from the Iron Furnace in Egypt and Babylon were types of their and our Salvation by christ from the fiery Furnace of Hell and Damnation;
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But if so, then the thirsty Soul cannot be satisfied with such tasts, but by them rather hath its appetite further quickned after those fuller draughts of Grace ▪ and Mercy in Christ.
But if so, then the thirsty Soul cannot be satisfied with such tastes, but by them rather hath its appetite further quickened After those fuller draughts of Grace ▪ and Mercy in christ.
and as it were under-steps to lift up the Heart to higher desires and enjoyments of Christ and Salvation: As Zacheus by getting up into the Sycomore-Tree, gets a sight of Christ.
and as it were understeps to lift up the Heart to higher Desires and enjoyments of christ and Salvation: As Zacchaeus by getting up into the Sycomore-Tree, gets a sighed of christ.
In these more savourable and liberal entertainments in our way, God never intended that with the drowsie Disciples, we should dream of pitching our Tabernacles, and say it's good to be here; but that,
In these more savourable and liberal entertainments in our Way, God never intended that with the drowsy Disciples, we should dream of pitching our Tabernacles, and say it's good to be Here; but that,
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The one build our Scaffold, that we might better edify our selves in the Faith of Christ; as Act. 9. 31. when the Churches had rest and peace, they were edified, walking in the fear of God,
The one built our Scaffold, that we might better edify our selves in the Faith of christ; as Act. 9. 31. when the Churches had rest and peace, they were edified, walking in the Fear of God,
v. 26. adds a Promise of pouring out his Spirit, v. 28. The other are but to free us from incumbrances, that we might vacare Deo, and serve him with less distraction, as Zachary sings, being delivered out of the hands of our Enemies, might serve him without fear, in Holiness and Righteousness before him all the days of our Life, Luke 1. 74, 75.
v. 26. adds a Promise of pouring out his Spirit, v. 28. The other Are but to free us from encumbrances, that we might vacare God, and serve him with less distraction, as Zachary sings, being Delivered out of the hands of our Enemies, might serve him without Fear, in Holiness and Righteousness before him all the days of our Life, Lycia 1. 74, 75.
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Indeed we are too subject so to abuse and pervert such outward helps, that on the contrary they too oft prove hindrances, Snares and Thorns to intangle us in our advance to Heaven,
Indeed we Are too Subject so to abuse and pervert such outward helps, that on the contrary they too oft prove hindrances, Snares and Thorns to entangle us in our advance to Heaven,
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Who thereby is inforced, that he may recover us out of those wild vagaries, to bring us into some narrow deep Lanes beset on both sides with Thorns, the better to keep us in our way;
Who thereby is enforced, that he may recover us out of those wild vagaries, to bring us into Some narrow deep Lanes beset on both sides with Thorns, the better to keep us in our Way;
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and to break those Crutches, which we too much rested on, that we may be taught to lean upon our Beloved in a Wilderness, Cant. 8. 5. and so we come to make more speed to our journey's end,
and to break those Crutches, which we too much rested on, that we may be taught to lean upon our beloved in a Wilderness, Cant 8. 5. and so we come to make more speed to our journey's end,
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when he hath gotten upon it, only stands strutting upon it, and braving over others that are under him, till instead of reaching what he wanteth, falls down headlong.
when he hath got upon it, only Stands strutting upon it, and braving over Others that Are under him, till instead of reaching what he Wants, falls down headlong.
yet Scripture hath nothing else to say to me but this one word, Arise, this is not thy resting place, Mic. 2. 10. There is a Plus ultra: Get nearer to Christ, advance further to Heaven,
yet Scripture hath nothing Else to say to me but this one word, Arise, this is not thy resting place, Mic. 2. 10. There is a Plus ultra: Get nearer to christ, advance further to Heaven,
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Though we should be saved from Bodily danger by an Arm of Flesh, if our Souls should not be saved from Hell and Wrath by Christ; What wilt thou give me, (said Abraham to God) seeing I go Childless? Gen. 15. 2. And in that Child he looked at Christ: And so a right Heir of Abraham saith, Lord, what good will all else that thou hast given me do me,
Though we should be saved from Bodily danger by an Arm of Flesh, if our Souls should not be saved from Hell and Wrath by christ; What wilt thou give me, (said Abraham to God) seeing I go Childless? Gen. 15. 2. And in that Child he looked At christ: And so a right Heir of Abraham Says, Lord, what good will all Else that thou hast given me doe me,
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Indeed, so we may account our selves as Happy, as he accounted himself Perfect: And therefore made the boasting Question, Mat. 19. 20. What lack I yet? And Answer here may be made, Yet lackest thou one thing, and that's Christ the one thing necessary, in whom only we are complete, Col. 2. 10. Happy the World may account,
Indeed, so we may account our selves as Happy, as he accounted himself Perfect: And Therefore made the boasting Question, Mathew 19. 20. What lack I yet? And Answer Here may be made, Yet Lackest thou one thing, and that's christ the one thing necessary, in whom only we Are complete, Col. 2. 10. Happy the World may account,
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Prison-Door set open, and then run wild from God, as it was usual with Israel, delivered to all those Abominations, Jer. 7. 10. set free from Oppressors and Enemies that fought against the Body,
Prison-Door Set open, and then run wild from God, as it was usual with Israel, Delivered to all those Abominations, Jer. 7. 10. Set free from Oppressors's and Enemies that fought against the Body,
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and then more than ever inslaved and inthralled to Satan and those Lusts, that fight against our Souls. As God told Israel, if the Canaanites should be suddenly destroyed, the wild Beasts would devour them.
and then more than ever enslaved and enthralled to Satan and those Lustiest, that fight against our Souls. As God told Israel, if the Canaanites should be suddenly destroyed, the wild Beasts would devour them.
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Wild Lusts are these wild Beasts, which raven most in the quiet Night, when the scorching Sun of Persecution is set: And like Vermin, breed fastest when the Weather is warmest. And is there not then need of a further Salvation?
Wild Lustiest Are these wild Beasts, which raven most in the quiet Night, when the scorching Sun of Persecution is Set: And like Vermin, breed fastest when the Weather is warmest. And is there not then need of a further Salvation?
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2. And so secondly, On the other hand, when God completeth an outward Mercy and Deliverance, he is wont to do more for the inward than for the outward Man;
2. And so secondly, On the other hand, when God completeth an outward Mercy and Deliverance, he is wont to do more for the inward than for the outward Man;
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and orders his goings, Psal. 40. 2. To delivering Mercy adds guiding Mercy, as to Jerusalem, 2 Chron. 32. 22. when an Out ▪ gate from Misery is an Inlet to Grace, and so to Heaven:
and order his goings, Psalm 40. 2. To delivering Mercy adds guiding Mercy, as to Jerusalem, 2 Chronicles 32. 22. when an Out ▪ gate from Misery is an Inlet to Grace, and so to Heaven:
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and a Bastard Israelite. The Sons of the Concubines were put off and satisfied with Gifts, but Isaac, the Son of the Promise, must have the Inheritance. The Carnal Jews sit down by it in Babylon, but those that were more Spiritual returned to Zion; as the Raven takes up with the Carrion, but the sole of the Doves foot cannot rest but upon the Ark.
and a Bastard Israelite. The Sons of the Concubines were put off and satisfied with Gifts, but Isaac, the Son of the Promise, must have the Inheritance. The Carnal jews fit down by it in Babylon, but those that were more Spiritual returned to Zion; as the Raven Takes up with the Carrion, but the sole of the Dove foot cannot rest but upon the Ark
fastnest upon the Bait, and art not drawn to Christ, who would draw thee to himself by that Cord of Love: Like the Romish Fisher, that casts away the Net when he hath caught the Fish he fished for; openeth the Door of the Heart so wide,
fastnest upon the Bait, and art not drawn to christ, who would draw thee to himself by that Cord of Love: Like the Romish Fisher, that Cast away the Net when he hath caught the Fish he fished for; Openeth the Door of the Heart so wide,
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nay, (it may be) with those Husband-men in the Gospel, will kill the Heir, that they may have the Inheritance; shakes hands and quits Christ with Demas, to embrace the World: At least,
nay, (it may be) with those Husbandmen in the Gospel, will kill the Heir, that they may have the Inheritance; shakes hands and quits christ with Demas, to embrace the World: At least,
when he hath grasped the World, careth not to reach out to a Saviour, as Adam of old satisfied his Appetite with the pleasant Fruit of the Tree of knowledg of Good and Evil, but cared not to taste of the Tree of Life. Foolish People and unwise, but do we so require the Lord, to forget him in those Tokens by which he would be remembred? To lose Christ in the Crowd in the midst of those Mercies, in and by which he would be found:
when he hath grasped the World, Careth not to reach out to a Saviour, as Adam of old satisfied his Appetite with the pleasant Fruit of the Tree of knowledge of Good and Evil, but cared not to taste of the Tree of Life. Foolish People and unwise, but do we so require the Lord, to forget him in those Tokens by which he would be remembered? To loose christ in the Crowd in the midst of those mercies, in and by which he would be found:
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or rest in any thing that is short of Him and his Salvation. But what? (As he said) An Coelum desperâsti? Wretched Man, dost thou despair of Heaven, that thou thus liest groveling on the Earth? Now Sursum Corda. And when shall our Hearts make the Responsal, Habemus Domine? When we have all, have we an Heart hungering and thirsting after Christ, who is all in all, without whom all else is nothing?
or rest in any thing that is short of Him and his Salvation. But what? (As he said) an Coelum desperâsti? Wretched Man, dost thou despair of Heaven, that thou thus liest groveling on the Earth? Now Sursum Corda. And when shall our Hearts make the Responsal, Habemus Domine? When we have all, have we an Heart hungering and thirsting After christ, who is all in all, without whom all Else is nothing?
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with Miphibosheth bids the Zibaes of the World take all, may but the King return to his Soul in peace: Bids others much good do them with their Corn and Wine, whilst he still cries, Lord, do thou lift upon me the Light of thy Countenance ▪ is content to part with them all for him,
with Mephibosheth bids the Zibeon of the World take all, may but the King return to his Soul in peace: Bids Others much good do them with their Corn and Wine, while he still cries, Lord, do thou lift upon me the Light of thy Countenance ▪ is content to part with them all for him,
only come Christ, who is more than all, who is All in all. And though too oft in perfunctory Duties, he puts off Christ with skins and shells of Performances,
only come christ, who is more than all, who is All in all. And though too oft in perfunctory Duties, he puts off christ with skins and shells of Performances,
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And therefore the hungry Child is not put by with such Toys and Rattles, but cryeth earnestly till it be fed with this Bread of Life: Like Ruth, and Elisha; the one is not shaken off by Naomi, with a Go return to thy Mothers House; nor the other with an Elijah's saying, Tarry here. But on they will,
And Therefore the hungry Child is not put by with such Toys and Rattles, but Cries earnestly till it be fed with this Bred of Life: Like Ruth, and Elisha; the one is not shaken off by Naomi, with a Go return to thy Mother's House; nor the other with an Elijah's saying, Tarry Here. But on they will,
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and nothing but Death (as it is in your English) nay, not Death it self shall separate them, as it is in the Hebrew, Ruth. 1. 17. So a true Christian, whose Heart is indeed touched with the Love of Christ,
and nothing but Death (as it is in your English) nay, not Death it self shall separate them, as it is in the Hebrew, Ruth. 1. 17. So a true Christian, whose Heart is indeed touched with the Love of christ,
He cannot be safe in the greatest security that falls short of his Salvation. I, this is an Israelite indeed, in whom is no guile, and let this be his Character, which we may judg both of him and our selves by, and not be beguiled.
He cannot be safe in the greatest security that falls short of his Salvation. I, this is an Israelite indeed, in whom is no guile, and let this be his Character, which we may judge both of him and our selves by, and not be beguiled.
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if it be (as the Apostle speaks of Marrying Wives) only in the Lord. If they do not terminate our thoughts and desires so as to take them off from Christ, but rather (as it was here with Jacob) prove as a Rise to lift up our Souls to him:
if it be (as the Apostle speaks of Marrying Wives) only in the Lord. If they do not terminate our thoughts and Desires so as to take them off from christ, but rather (as it was Here with Jacob) prove as a Rise to lift up our Souls to him:
But if all were right, they should be as Media diaphana, as clear Chrystal Glass, that might transmit the Beams of the Sun of Righteousness to our Souls:
But if all were right, they should be as Media diaphana, as clear Crystal Glass, that might transmit the Beams of the Sun of Righteousness to our Souls:
or as so many Shadows, that better commend and set out to us the Beauty of Christ, that by these Streams we may be led up to the Spring-Head, and by these Rivers led out to the Ocean. This is the right Spiritualizing and Sublimating these low and gross earthly Enjoyments:
or as so many Shadows, that better commend and Set out to us the Beauty of christ, that by these Streams we may be led up to the Spring-Head, and by these rivers led out to the Ocean. This is the right Spiritualizing and Sublimating these low and gross earthly Enjoyments:
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Or the Enthusiasts crying up the Spirit, whilst he wallows in the Lusts of the Flesh: But a plain Honest-hearted Christian's taking advantage from outward things, to be raised up to Spiritual and Heavenly:
Or the Enthusiasts crying up the Spirit, while he wallows in the Lustiest of the Flesh: But a plain Honest-hearted Christian's taking advantage from outward things, to be raised up to Spiritual and Heavenly:
As a Man from the rise of a Hill makes a greater Leap, and as the Bird, which from the Tree takes a longer-flight; so from the advantage of the higher Ground of an outward Exaltation and Deliverance, instead of being lifted and puft up in Pride, to have the Heart raised up to diviner thoughts,
As a Man from the rise of a Hill makes a greater Leap, and as the Bird, which from the Tree Takes a longer-flight; so from the advantage of the higher Ground of an outward Exaltation and Deliverance, instead of being lifted and puffed up in Pride, to have the Heart raised up to diviner thoughts,
This Meat is pleasant; but Oh! what then is the Bread of Life? This Garment comely; But how Glorious then the Robe of Righteousness? This House a very good Dwelling; But Heaven is better.
This Meat is pleasant; but Oh! what then is the Bred of Life? This Garment comely; But how Glorious then the Robe of Righteousness? This House a very good Dwelling; But Heaven is better.
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but rather quicken the Spiritual Appetite, and make us more hunger and thirst after fuller Meals and greater Draughts of Christ and his Salvation: This is a right, (not so much using as) improving them, which God would have us ready at,
but rather quicken the Spiritual Appetite, and make us more hunger and thirst After fuller Meals and greater Draughts of christ and his Salvation: This is a right, (not so much using as) improving them, which God would have us ready At,
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Their Anagogical Interpretations of Scripture are often vain, but here NONLATINALPHABET is truly Divine, when an holy Heart out of Terrene and Corporal things extracts the Elixir or Divinest Contemplation and Affections to Christ and Heaven.
Their Anagogical Interpretations of Scripture Are often vain, but Here is truly Divine, when an holy Heart out of Terrene and Corporal things extracts the Elixir or Divinest Contemplation and Affections to christ and Heaven.
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To this purpose God even in Paradise would have some Trees Sacramental and Mystical, that Adam in that Garden might rise higher than Philosophical speculation, and not perish by a Tree of Knowledg, but be fed and live by a Tree of Life.
To this purpose God even in Paradise would have Some Trees Sacramental and Mystical, that Adam in that Garden might rise higher than Philosophical speculation, and not perish by a Tree of Knowledge, but be fed and live by a Tree of Life.
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The Rock and Precious Stone among the Inanimates; The Vine and Apple-Tree amongst Vegetables; and both Lion and Lamb amongst Sensitives. And so of the rest;
The Rock and Precious Stone among the Inanimates; The Vine and Apple-Tree among Vegetables; and both lion and Lamb among Sensitives. And so of the rest;
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that as Quaelibet herba Deum, so in every Creature we see and feel after and find Christ; and that as all of them were at first made by him, so by all we might be led to him.
that as Quaelibet herba God, so in every Creature we see and feel After and find christ; and that as all of them were At First made by him, so by all we might be led to him.
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1. That we would not have our desires terminated, and so take up with any or all such outward Mercies and Salvations which in the World we may be entertain'd with,
1. That we would not have our Desires terminated, and so take up with any or all such outward mercies and Salvations which in the World we may be entertained with,
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as Joseph and Mary stay not with their Kinsfolk and Acquaintance, till they find the Child Jesus, Luke 2. 44, 45, 46. and mean while they seek him sorrowing, ver. 48. The Beggar that is ready to die for Hunger,
as Joseph and Marry stay not with their Kinsfolk and Acquaintance, till they find the Child jesus, Lycia 2. 44, 45, 46. and mean while they seek him sorrowing, ver. 48. The Beggar that is ready to die for Hunger,
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A poor Believer hath a further and greater Errand to Christ, than for Corn and Wine, or outward Safety and Prosperity, which those in Hos. 7. 14. howled upon their Beds for.
A poor Believer hath a further and greater Errand to christ, than for Corn and Wine, or outward Safety and Prosperity, which those in Hos. 7. 14. howled upon their Beds for.
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O that we had such hungring thirsting desires after him, that nothing might stay our Stomachs without him, much-less take away our Stomachs (as too too oft they do from him).
O that we had such hungering thirsting Desires After him, that nothing might stay our Stomachs without him, muchless take away our Stomachs (as too too oft they do from him).
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In times of Want and Danger to seek Christ, may be rather to seek our selves than him, and to make our selves our End, when we only make use of Christ as a means to it.
In times of Want and Danger to seek christ, may be rather to seek our selves than him, and to make our selves our End, when we only make use of christ as a means to it.
This also may be Self-love rather than the Love of God. They might rejoyce in God's great Goodness, Neh. 9. 25. who yet did not serve him in his great Goodness, ver. 35. And he might say, Blessed be God, for I am rich, Zech. 11. 5. who yet never truly praised him.
This also may be Self-love rather than the Love of God. They might rejoice in God's great goodness, Neh 9. 25. who yet did not serve him in his great goodness, ver. 35. And he might say, Blessed be God, for I am rich, Zechariah 11. 5. who yet never truly praised him.
As Jacob here in Sampson's salvation had a further longing look at His. And so Hannah, 1 Sam. 2. in a Samuel looks at a Saviour. And therefore (as it hath been observed by some) her Song at his Birth,
As Jacob Here in Sampson's salvation had a further longing look At His. And so Hannah, 1 Sam. 2. in a Samuel looks At a Saviour. And Therefore (as it hath been observed by Some) her Song At his Birth,
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and are perfect Ʋnisons. And this further that Song of Hannah will to our present purpose inform us, that the Eying of Christ in all other Mercies will,
and Are perfect Ʋnisons. And this further that Song of Hannah will to our present purpose inform us, that the Eyeing of christ in all other mercies will,
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1. Make little Mercies great. As the Diamond adds Value to the Brass-Ring. And the Figure added makes empty Cyphers vastest Numbers. And so you shall observe that Hannah in that Song for her gaining a Son,
1. Make little mercies great. As the Diamond adds Valve to the Brass-Ring. And the Figure added makes empty Ciphers vastest Numbers. And so you shall observe that Hannah in that Song for her gaining a Son,
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and prevailing against her Adversary Peninnah, as concerning their Houshold-talk, and Womens Brabbles, speaks of greater Matters, carries it in a very high Key, in the strain of a Triumphant Song of some glorious Conquerour:
and prevailing against her Adversary Peninnah, as Concerning their Houshold-talk, and Women's Brabbles, speaks of greater Matters, carries it in a very high Key, in the strain of a Triumphant Song of Some glorious Conqueror:
like those Obstructions in the Body, when those Vessels, that should convey Spirit and Nourishment to the other parts, stop and intercept them by the way;
like those Obstructions in the Body, when those Vessels, that should convey Spirit and Nourishment to the other parts, stop and intercept them by the Way;
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IN the Parallel place of St. Luke upon our Saviour's Exhortation there (as here) to Watchfulness Peter makes bold to ask him, Lord, speakest thou this Parable unto us,
IN the Parallel place of Saint Lycia upon our Saviour's Exhortation there (as Here) to Watchfulness Peter makes bold to ask him, Lord, Speakest thou this Parable unto us,
or even to all? ver. 41. Which Question of his our Saviour answers with another Question in the words of the Text, Who then is that faithful and wise Servant? &c. By which he gives him and us to understand, that although in part he meant all others,
or even to all? ver. 41. Which Question of his our Saviour answers with Another Question in the words of the Text, Who then is that faithful and wise Servant? etc. By which he gives him and us to understand, that although in part he meant all Others,
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3. Your Qualifications requisite for the discharge of it, You must be Faithful and Wise, ver. 45. and so sincere, constant and instant about it, that the Lord, when he comes, may find you so doing, ver. 46. 4. Your Reward.
3. Your Qualifications requisite for the discharge of it, You must be Faithful and Wise, ver. 45. and so sincere, constant and instant about it, that the Lord, when he comes, may find you so doing, for. 46. 4. Your Reward.
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I begin with the first, viz. their Office, which may be considered in a double reference. 1. To God in that word NONLATINALPHABET they are but his Servants. 2. To his People.
I begin with the First, viz. their Office, which may be considered in a double Referente. 1. To God in that word they Are but his Servants. 2. To his People.
1. The Governors of the Church are but Servants of Christ. Moses a King in Jeshurun, Deut. 33. 5, and yet but the Servant of the Lord, Josh. 1. 1. Faithful in God's House, but as a Servant, Hebr. 3. 5. Paul, not inferior to the chiefest Apostles, 2 Cor. 11. 5. and yet acknowledgeth himself to be the Servant of Jesus Christ, not only as a Christian, but as an Apostle, Rom. 1. 1. Though (as Aristotle observes) Nature makes them that have but weak parts to be Servants to Men;
1. The Governors of the Church Are but Servants of christ. Moses a King in Jeshurun, Deuteronomy 33. 5, and yet but the Servant of the Lord, Josh. 1. 1. Faithful in God's House, but as a Servant, Hebrew 3. 5. Paul, not inferior to the chiefest Apostles, 2 Cor. 11. 5. and yet acknowledgeth himself to be the Servant of jesus christ, not only as a Christian, but as an Apostle, Rom. 1. 1. Though (as Aristotle observes) Nature makes them that have but weak parts to be Servants to Men;
yet Grace teacheth Men of greatest Gifts Graces and Places to be Servants to Christ, who in the Government of his Family will be sure ever to be the Lord over his own House, as the Apostle speaks, Heb. 3. 6. whilst highest Church-Officers but Servants,
yet Grace Teaches Men of greatest Gifts Graces and Places to be Servants to christ, who in the Government of his Family will be sure ever to be the Lord over his own House, as the Apostle speaks, Hebrew 3. 6. while highest Church-Officers but Servants,
That whereas Princes NONLATINALPHABET & NONLATINALPHABET, Exercise Lordly Authority over their people, our Saviour's peremptory Interdict is vos autem non sic. In his Church he permits no such Lording it over his Heritage.
That whereas Princes &, Exercise Lordly authority over their people, our Saviour's peremptory Interdict is vos autem non sic. In his Church he permits no such Lording it over his Heritage.
And so both are NONLATINALPHABET, Ordinances of Man, 1 Pet. 2. 13. Here, though whilst observing the general Rules of the Word the persons may be designed and chosen by Men,
And so both Are, Ordinances of Man, 1 Pet. 2. 13. Here, though while observing the general Rules of the Word the Persons may be designed and chosen by Men,
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No dogmatizing for us here, Col. 2. 20. The servants of Christ must not be Lords of his peoples Faith; the Lord make us helpers of their Joy, 2 Cor. 1. 24. As Church-Governours we are Servants to Christ, and in some respects to his Church, 2 Cor. 4. 5.
No dogmatizing for us Here, Col. 2. 20. The Servants of christ must not be lords of his peoples Faith; the Lord make us helpers of their Joy, 2 Cor. 1. 24. As Church-Governours we Are Servants to christ, and in Some respects to his Church, 2 Cor. 4. 5.
Be not therefore highminded, but fear. If God be a Master, upon that account he expects Fear, Mat. 1. 6. and if we be Servants, though we have cause to be thankful, yet I am sure we have none to be Proud; and yet Men's Servants often are,
Be not Therefore High-minded, but Fear. If God be a Master, upon that account he expects fear, Mathew 1. 6. and if we be Servants, though we have cause to be thankful, yet I am sure we have none to be Proud; and yet Men's Servants often Are,
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There is one that stiles himself Servus servorum, who (the Apostle tells us) exalts himself above Dominus Dominantium: and therefore we had need be very wary; and the rather,
There is one that stile himself Servus Servorum, who (the Apostle tells us) exalts himself above Dominus Dominant: and Therefore we had need be very wary; and the rather,
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A Novice, whether in Christianity or in Office, either it new, or he newly put into it, is subject to be proud, as the Child of his new-Coat. We had need therefore be the more careful.
A Novice, whither in Christianity or in Office, either it new, or he newly put into it, is Subject to be proud, as the Child of his new-Coat. We had need Therefore be the more careful.
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as the Devil foretold, that Job would be a Blasphemer; O that our humility, as well as Job's Patience, might make the Devil and such devilish malice a Liar: and no better way than by knowing our place,
as the devil foretold, that Job would be a Blasphemer; Oh that our humility, as well as Job's Patience, might make the devil and such devilish malice a Liar: and no better Way than by knowing our place,
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calls for Subjection, Obedience, Fear, Fidelity, not with Eye-service, as Men-pleasers, but with singleness of heart, as unto Christ, waiting upon him to appoint you your work.
calls for Subjection, obedience, fear, Fidis, not with Eye-service, as Men-pleasers, but with singleness of heart, as unto christ, waiting upon him to appoint you your work.
And then, because a Servant is but NONLATINALPHABET, a rational tool in his Master's hand, to be ad nutum Domini, resigning up our Reason to his Wisdome, and our Will to his Commands, doing it willingly, chearfully, fully, without contradiction, or exception.
And then, Because a Servant is but, a rational tool in his Masters hand, to be ad nutum Domini, resigning up our Reason to his Wisdom, and our Will to his Commands, doing it willingly, cheerfully, Fully, without contradiction, or exception.
2. Secondly, Consider it in reference to his People, so you by it are made Rulers of his houshold. In which words, two things: 1. The place it self ▪ It's NONLATINALPHABET, Rulers of the houshold. 2. The Institution of it,
2. Secondly, Consider it in Referente to his People, so you by it Are made Rulers of his household. In which words, two things: 1. The place it self ▪ It's, Rulers of the household. 2. The Institution of it,
They are called Rulers, and that word commands Obedience. Fathers, and that speaks Authority. Elders, and such a NONLATINALPHABET, such a Senate hath power.
They Are called Rulers, and that word commands obedience. Father's, and that speaks authority. Elders, and such a, such a Senate hath power.
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Were it but only Shepherds and Stewards (as he that is here called NONLATINALPHABET is in Luke called NONLATINALPHABET, that tells that although like the Centurion, Matth. 8. 9. they be under a Superior Authority, yet as such, they have others under theirs.
Were it but only Shepherd's and Stewards (as he that is Here called is in Luke called, that tells that although like the Centurion, Matthew 8. 9. they be under a Superior authority, yet as such, they have Others under theirs.
as Isa. 22. and yet as Porters, to let in and keep out of the House of God, and from his Table. Eve• ••ey who most of all raise up the Authority of the whole Church, as the immediate and first Subject of Church-power,
as Isaiah 22. and yet as Porters, to let in and keep out of the House of God, and from his Table. Eve• ••ey who most of all raise up the authority of the Whole Church, as the immediate and First Subject of Church power,
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as only vested in the Officers, and in some other things in them especially. But the Duty of this place, especially of this day, is not to dispute Controversals, but to exhort and urge Practicals.
as only vested in the Officers, and in Some other things in them especially. But the Duty of this place, especially of this day, is not to dispute Controversals, but to exhort and urge Practicals.
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It's said, his Heart was lifted up in the ways of the Lord, 2 Chron. 17. 6. and Nehemiah, that unwearied and undaunted Repairer of Jerusalems ruines, when the breaches were many, and the rubbish that hindred their work much ▪ the strength of the Labourers little, and yet decaying, and the scorns, insolencies,
It's said, his Heart was lifted up in the ways of the Lord, 2 Chronicles 17. 6. and Nehemiah, that unwearied and undaunted Repairer of Jerusalems ruins, when the Breaches were many, and the rubbish that hindered their work much ▪ the strength of the Labourers little, and yet decaying, and the scorns, insolences,
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how did he by Faith and Prayer, raise up his own Spirit, and by encouraging both Words and Actions endeavour to do as much for his Fellow-Labourers? Chap. 4. and 6. Tricubitalis Paulus, a low little Man for stature of Body,
how did he by Faith and Prayer, raise up his own Spirit, and by encouraging both Words and Actions endeavour to do as much for his Fellow-labourers? Chap. 4. and 6. Cubit Paulus, a low little Man for stature of Body,
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and yet for lowliness of heart yet lower, in his own Eyes less than the least of all Saints, Ephes. 3. 8. yet there was magnum in parvo. With what an Heroick Spirit doth he carry on the work of his Ministry? How doth the little Man stand as it were on Tiptoes,
and yet for lowliness of heart yet lower, in his own Eyes less than the least of all Saints, Ephesians 3. 8. yet there was magnum in parvo. With what an Heroic Spirit does he carry on the work of his Ministry? How does the little Man stand as it were on Tiptoes,
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when the Pride and Malice of false Apostles and others, would have debased that Fastigium Apostolicum, with a NONLATINALPHABET, I magnify mine Office? Rom. 11. 13. Yours is nothing near so high,
when the Pride and Malice of false Apostles and Others, would have debased that Fastigium Apostolicum, with a, I magnify mine Office? Rom. 11. 13. Yours is nothing near so high,
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and will (on purpose) be more, if Enemies once perceive that their Scorn and opposition can baffle you into a degenerous Despondency, whom this height of your Office should set above any such Indignities.
and will (on purpose) be more, if Enemies once perceive that their Scorn and opposition can baffle you into a degenerous Despondency, whom this height of your Office should Set above any such Indignities.
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because that by it we are set over Gods Houshold: For, though the Station be High, yet be not high-minded, but even therefore the rather fear. Lower thy Sail, the higher the Wind is.
Because that by it we Are Set over God's Household: For, though the Station be High, yet be not High-minded, but even Therefore the rather Fear. Lower thy Sail, the higher the Wind is.
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In Ezekiel's Vision we read the Rings were so high that they were dreadful, Chap. 1. 18. As the higher we are, the more we tremble when we look downward: The height and weight of your Places,
In Ezekiel's Vision we read the Rings were so high that they were dreadful, Chap. 1. 18. As the higher we Are, the more we tremble when we look downward: The height and weight of your Places,
though it may make an empty pragmatick spirit Proud, yet (when well considered) strongly engageth them that are better advised to be Humble, Watchful, Fearful. As for Instance.
though it may make an empty pragmatic Spirit Proud, yet (when well considered) strongly engageth them that Are better advised to be Humble, Watchful, Fearful. As for Instance.
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1. It's an High Place, but withal it's a great Charge, which will bring at last to a great Account, Heb. 13. 17. If we be Overseers, Acts 20. 28. then (as Nehemiah contended with the Rulers, Chap. 13. 11. so) we shall be accountable for whatever miscarriage in our Charge is occasioned by our over-sight (As Diogenes struck the Master for the miscarriage of his rude Scholar).
1. It's an High Place, but withal it's a great Charge, which will bring At last to a great Account, Hebrew 13. 17. If we be Overseers, Acts 20. 28. then (as Nehemiah contended with the Rulers, Chap. 13. 11. so) we shall be accountable for whatever miscarriage in our Charge is occasioned by our oversight (As Diogenes struck the Master for the miscarriage of his rude Scholar).
By our Offices we are made Debtors, Rom. 1. 14. And shall we be proud of such engagements? I that cannot answer for one of a thousand of mine own sins, Job 9. 3. How shall I for the sins of (it may be) thousands that I have the Charge of?
By our Offices we Are made Debtors, Rom. 1. 14. And shall we be proud of such engagements? I that cannot answer for one of a thousand of mine own Sins, Job 9. 3. How shall I for the Sins of (it may be) thousands that I have the Charge of?
and, it's to be feared, too many of them evil enough, and what care (then) need we have that our Nakedness be not discovered in this our ascent to God's Altar? Exod. 20. 26.
and, it's to be feared, too many of them evil enough, and what care (then) needs we have that our Nakedness be not discovered in this our ascent to God's Altar? Exod 20. 26.
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as when Satan prevails with us to cast our selves down from the Pinacle of the Temple. The instances of Korah (in the Law) and of Judas (in the Gospel) and of many others since, say plainly;
as when Satan prevails with us to cast our selves down from the Pinnacle of the Temple. The instances of Korah (in the Law) and of Judas (in the Gospel) and of many Others since, say plainly;
that, as God in a way of Judgment begins at the Temple, Ezek. 9. 6. so none heavier than such as have been inflicted on evil Church-Men. And justly:
that, as God in a Way of Judgement begins At the Temple, Ezekiel 9. 6. so none Heavier than such as have been inflicted on evil Church-Men. And justly:
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For of them it's especially spoken, the Servant that knoweth his Master's Will, and doeth it not, NONLATINALPHABET, shall be beaten with many stripes, Luke 12. 47.
For of them it's especially spoken, the Servant that Knoweth his Masters Will, and doth it not,, shall be beaten with many stripes, Lycia 12. 47.
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and the more desperate will be my downfal, How should this prick the bladder of my swelling Pride? How should it compose our Spirits to an humble, meek, awful,
and the more desperate will be my downfall, How should this prick the bladder of my swelling Pride? How should it compose our Spirits to an humble, meek, awful,
and watchful frame in all our Walkings, and especially in our Church-Administrations? When Christ the Master of the House was Meek and Lowly, how should we learn of him, who are but Servants, and at best but Stewards, set over the House, but not to be on the House-top, presently in Passion when at any time we are crossed? St. Paul teacheth us a better Lesson;
and watchful frame in all our Walkings, and especially in our Church administrations? When christ the Master of the House was Meek and Lowly, how should we Learn of him, who Are but Servants, and At best but Stewards, Set over the House, but not to be on the Housetop, presently in Passion when At any time we Are crossed? Saint Paul Teaches us a better lesson;
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The Servant of the Lord must not strive, but be gentle unto all Men, apt to Teach, Patient, NONLATINALPHABET, 2 Tim. 2. 24, 25. Let not this Superiority be corrupted into a proud Superciliousness.
The Servant of the Lord must not strive, but be gentle unto all Men, apt to Teach, Patient,, 2 Tim. 2. 24, 25. Let not this Superiority be corrupted into a proud Superciliousness.
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In the third place, This Height in being over God's Houshold calls upon us (as I said before) not to be ashamed of the Office, so not to be a shame to it. But as we are herein much Dignified,
In the third place, This Height in being over God's Household calls upon us (as I said before) not to be ashamed of the Office, so not to be a shame to it. But as we Are herein much Dignified,
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so to walk worthy of this high and holy Calling, and to labour to be as much above others in Grace, as we are in Place. Is de nobis omnibus judicet, qui omnibus melior, was once the Vote of the People in the choice of their Censor. Think that it's the expectation of our People in each Pastor,
so to walk worthy of this high and holy Calling, and to labour to be as much above Others in Grace, as we Are in Place. Is the nobis omnibus judicet, qui omnibus melior, was once the Vote of the People in the choice of their Censor. Think that it's the expectation of our People in each Pastor,
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or other Church-Governor and Censors. This NONLATINALPHABET, this Supervisorship of ours in the name and nature of it, speaks more of Care and Labour, than of Honour and Preferment. And therefore let it be our labour and care with Paul, to magnifie our Office, as in a vigorous asserting it against such as oppose it,
or other Church-Governor and Censors. This, this Supervisorship of ours in the name and nature of it, speaks more of Care and Labour, than of Honour and Preferment. And Therefore let it be our labour and care with Paul, to magnify our Office, as in a vigorous asserting it against such as oppose it,
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The Law admitted of no Blemishes in their Priests, Lev. 21. 17, 18. &c. And would it not look very illfavoured, to see grosser Deformities in the Gospel's Ministers? But what a sweet Note is that of Paul's, 1 Thes. 2. 10. Ye are Witnesses, and God also, NONLATINALPHABET, how holily, and justly,
The Law admitted of no Blemishes in their Priests, Lev. 21. 17, 18. etc. And would it not look very illfavoured, to see grosser Deformities in the Gospel's Ministers? But what a sweet Note is that of Paul's, 1 Thebes 2. 10. You Are Witnesses, and God also,, how holily, and justly,
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if not answer, yet suit with our Offices, that when the one is high, the other may not be low; in the one, over others, and in the other under all. I say no more,
if not answer, yet suit with our Offices, that when the one is high, the other may not be low; in the one, over Others, and in the other under all. I say no more,
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but with Solomon, The Way of Life is above to the Wise, that he may depart from Hell beneath, Prov. 15. 24. The Lord help us in this kind, both to be Wise our selves, and to be a means of making others also Wise to Salvation.
but with Solomon, The Way of Life is above to the Wise, that he may depart from Hell beneath, Curae 15. 24. The Lord help us in this kind, both to be Wise our selves, and to be a means of making Others also Wise to Salvation.
2. Having thus considered your place, Servants; and yet Rulers over God's Houshold: We come secondly, to take notice of the Institution of it, and your Investiture in it,
2. Having thus considered your place, Servants; and yet Rulers over God's Household: We come secondly, to take notice of the Institution of it, and your Investiture in it,
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A word in the signification and use of it holding forth an Institution, and accordingly here signifieth Christ's Instituting the Office, and Constituting the Person; as here being compared to a Master taking a far Journey, and in his absence appointing, 1. That one of his Servants shall be in his place.
A word in the signification and use of it holding forth an Institution, and accordingly Here signifies Christ's Instituting the Office, and Constituting the Person; as Here being compared to a Master taking a Far Journey, and in his absence appointing, 1. That one of his Servants shall be in his place.
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Which I earnestly desire, that all of you, who take upon you this Office, do heedfully take notice of, that (for your Encouragement whilst you are at your Work,
Which I earnestly desire, that all of you, who take upon you this Office, do heedfully take notice of, that (for your Encouragement while you Are At your Work,
No. As long as we understand and remember what the Apostle saith, Ephes. 4. 11, 12. NONLATINALPHABET, &c. And he gave some Apostles, some Prophets, some Evangelists, some Pastors and Teachers,
No. As long as we understand and Remember what the Apostle Says, Ephesians 4. 11, 12., etc. And he gave Some Apostles, Some prophets, Some Evangelists, Some Pastors and Teachers,
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as for a long time forgotten in the Church, nor so fully and clearly held out in the Word; and therefore as the Man, in whom the evil Spirit was, said, Paul I know, and Apollos I know,
as for a long time forgotten in the Church, nor so Fully and clearly held out in the Word; and Therefore as the Man, in whom the evil Spirit was, said, Paul I know, and Apollos I know,
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and Teachers I allow, but who are ye? And therefore you have the more need to be fully grounded in this main Point, that your Office is not only Permitted and Allowed,
and Teachers I allow, but who Are you? And Therefore you have the more need to be Fully grounded in this main Point, that your Office is not only Permitted and Allowed,
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and so purely Ecclesiastical, nothing less than a Jus Divinum, and a true and proper Institution of Jesus Christ, will groundedly Warrant you to take upon you such an Office,
and so purely Ecclesiastical, nothing less than a Jus Divinum, and a true and proper Institution of jesus christ, will groundedly Warrant you to take upon you such an Office,
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Nothing is to be at the Master of the House his Appointment, if the great Officer and their chief Employments, upon which all the Government and Welfare of the whole Family depend, be not.
Nothing is to be At the Master of the House his Appointment, if the great Officer and their chief Employments, upon which all the Government and Welfare of the Whole Family depend, be not.
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as polluted, put from the Priesthood, Nehem. 7. 63, 64. And lest such a Non est inventus be returned, you have great need to search the Scriptures, the Rolls and Registers in which all such of God's Charters and Commissions are recorded;
as polluted, put from the Priesthood, Nehemiah 7. 63, 64. And lest such a Non est inventus be returned, you have great need to search the Scriptures, the Rolls and Registers in which all such of God's Charters and Commissions Are recorded;
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and if in 1 Cor. 12. 28. in that NONLATINALPHABET, Governments, you can distinctly spell your Ruling-Power, you have in the beginning of that Verse God's NONLATINALPHABET, God hath set in his Church, and that speaks plainly an Institution; or if in 1 Tim. 5. 17. you can truly and satisfactorily make out Elders that Rule well to be distinct, both Persons and Officers, from them that labour in the Word and Doctrine, you have that which your Faith and Practice may safely build upon from that place, in which God provides for their Honour and Maintenance,
and if in 1 Cor. 12. 28. in that, Governments, you can distinctly spell your Ruling-Power, you have in the beginning of that Verse God's, God hath Set in his Church, and that speaks plainly an Institution; or if in 1 Tim. 5. 17. you can truly and satisfactorily make out Elders that Rule well to be distinct, both Persons and Officers, from them that labour in the Word and Doctrine, you have that which your Faith and Practice may safely built upon from that place, in which God provides for their Honour and Maintenance,
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and that in a Church-way, which he would not do, if they were our Creatures, and not his own Ordinances: for how should we dare to think what I am (though in way of abhorrency) afraid to utter, that our heavenly Father should keep our Bastards? Thus, make sure in the first place, that your Calling and Office be of God.
and that in a Churchway, which he would not do, if they were our Creatures, and not his own Ordinances: for how should we Dare to think what I am (though in Way of abhorrency) afraid to utter, that our heavenly Father should keep our Bastards? Thus, make sure in the First place, that your Calling and Office be of God.
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but that God, after he had in some measure fitted them, hath inwardly inclined them and brought them to Paul's NONLATINALPHABET, Rom. 1. 15. Or in case of a Moses, Jeremiah's, and Ezekiels averseness, either some overpowering work of God's upon our Spirit,
but that God, After he had in Some measure fitted them, hath inwardly inclined them and brought them to Paul's, Rom. 1. 15. Or in case of a Moses, Jeremiah's, and Ezekiel's averseness, either Some overpowering work of God's upon our Spirit,
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or over ruling providence in our way hath thrust us out to be Labourers in his Harvest, Matth. 9. 38. and the wants of our Brethren have with the Man of Macedonia to Paul cried to us, Come and help; the vote and mission of some,
or over ruling providence in our Way hath thrust us out to be Labourers in his Harvest, Matthew 9. 38. and the Wants of our Brothers have with the Man of Macedonia to Paul cried to us, Come and help; the vote and mission of Some,
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and the welcom reception and giving of the right hand of fellowship from others, have drawn us ab-inter sarcinulas, as once Saul, (though in another sence than he was) to be Rulers of his People.
and the welcome reception and giving of the right hand of fellowship from Others, have drawn us ab-inter sarcinulas, as once Saul, (though in Another sense than he was) to be Rulers of his People.
or a scrupulous doubtfulness of our Minds, that either the Calling it self is not of God, or that we are not called to it by God, it will be like Gravel in a strait Shoe, will pinch,
or a scrupulous doubtfulness of our Minds, that either the Calling it self is not of God, or that we Are not called to it by God, it will be like Gravel in a strait Shoe, will pinch,
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when we are put to it in rough and hard ways; will make us fall short of that NONLATINALPHABET or free boldness, which is requisite for the through carrying on of our work.
when we Are put to it in rough and hard ways; will make us fallen short of that or free boldness, which is requisite for thee through carrying on of our work.
When we seem to have the most assistance from God, and least opposition from Man, yet NONLATINALPHABET, the Man that hath some inward defect, is faint within, by the warmest Fire, and in the cheariest Sun-shine:
When we seem to have the most assistance from God, and least opposition from Man, yet, the Man that hath Some inward defect, is faint within, by the warmest Fire, and in the cheariest Sunshine:
though they unjustly oppose me, yet he may most justly desert me with a quis requisivit haec? who required these things? or at least, of your hands? The discouragement and despondency of mind in this case would be very great,
though they unjustly oppose me, yet he may most justly desert me with a quis requisivit haec? who required these things? or At least, of your hands? The discouragement and despondency of mind in this case would be very great,
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though it be in a Wilderness, many a hot Summers-day, and cold Winters night, till we come to the Mount of God. If it be a way of the Lord, it's Strength to the upright, Prov. 10. 29. and if I be called by him to it, my Call is my Comfort, my Commission my Warrant, which therefore Jeremiah (Chap. 17. 16. & 20. 7.) Amos (Chap. 7. 14) and our Blessed Saviour, and his blessed Apostle Paul, had often recourse to,
though it be in a Wilderness, many a hight Summer's day, and cold Winter's night, till we come to the Mount of God. If it be a Way of the Lord, it's Strength to the upright, Curae 10. 29. and if I be called by him to it, my Call is my Comfort, my Commission my Warrant, which Therefore Jeremiah (Chap. 17. 16. & 20. 7.) Amos (Chap. 7. 14) and our Blessed Saviour, and his blessed Apostle Paul, had often recourse to,
For who hath more Authority in the House, than the Lord of the Houshold? And if he have appointed and employed me, what hath a•y Enemy or stranger, yea or fellow Servant to do to appose or hinder me? When I can without wrong make use of the Apostle's plea, whether it be right in the sight of God, to hearken unto you more than unto God, judg ye, Acts 4. 19. it's a Back of Steel to my Bow, and a full Gale in my Sail, strongly engageth the heart
For who hath more authority in the House, than the Lord of the Household? And if he have appointed and employed me, what hath a•y Enemy or stranger, yea or fellow Servant to do to appose or hinder me? When I can without wrong make use of the Apostle's plea, whither it be right in the sighed of God, to harken unto you more than unto God, judge you, Acts 4. 19. it's a Back of Steel to my Bow, and a full Gale in my Sail, strongly engageth the heart
To be ready and earnest to do our utmost in our Duty. It was before the Lord that chese me, saith David, when he danced before the Ark with all his might, and he would therefore be more vile, though so vile already in Michal's Eyes, that she despised him. The Lion hath roared, who will not fear? The Lord hath spoken, who can but Prophesy? Amos 3. 8. We cannot but speak, Act. 4. 20. NONLATINALPHABET, a necessity is laid upon me, and woe unto me if I preach not the Gospe• 1 Cor. 9. 16. It engageth and encourageth the Heart to duty.
To be ready and earnest to do our utmost in our Duty. It was before the Lord that cheese me, Says David, when he danced before the Ark with all his might, and he would Therefore be more vile, though so vile already in Michal's Eyes, that she despised him. The lion hath roared, who will not Fear? The Lord hath spoken, who can but Prophesy? Amos 3. 8. We cannot but speak, Act. 4. 20., a necessity is laid upon me, and woe unto me if I preach not the Gospe• 1 Cor. 9. 16. It engageth and Encourageth the Heart to duty.
And in doing of it, to expect and wait for God's Mercy. If I be sure that my work be God's, and that he hath called me to it, I dare not but so far honour him,
And in doing of it, to expect and wait for God's Mercy. If I be sure that my work be God's, and that he hath called me to it, I Dare not but so Far honour him,
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Acceptance: For if in both my Place and Imployment I be his, in accepting of me, he owns himself; else I may say, Lord thou hast deceived me, Jer. 20. 7. Assistance, which other Masters are wont to afford their Servants in their work,
Acceptance: For if in both my Place and Employment I be his, in accepting of me, he owns himself; Else I may say, Lord thou hast deceived me, Jer. 20. 7. Assistance, which other Masters Are wont to afford their Servants in their work,
and our best Master is not wont to be worse in this kind to his Servants in theirs, who never suffered his Servants to do his work by their own strength, but first bespeaks Gideon's might, Judg. 6. 12. and then v. 14. bids him go out in it,
and our best Master is not wont to be Worse in this kind to his Servants in theirs, who never suffered his Servants to do his work by their own strength, but First bespeaks Gideon's might, Judges 6. 12. and then v. 14. bids him go out in it,
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Blessing. Common Adultresses use not to be fruitful, and so Bastard-Ordinances are barren; but as we love our own, so God, who hath more cause, useth to love and bless what's his. When Isaac sends Jacob to Padan-Aram, he blesseth him, Gen. 28. 1, 2. i. e. he prayed for it:
Blessing. Common Adulteresses use not to be fruitful, and so Bastard-Ordinances Are barren; but as we love our own, so God, who hath more cause, uses to love and bless what's his. When Isaac sends Jacob to Padan-aram, he Blesses him, Gen. 28. 1, 2. i. e. he prayed for it:
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therefore they shall not profit this People at all, Jer. 23. 32. but had they stood in my Counsel, they should have converted my People, v, 22. How do we go amain, when we have the Wind as well as the Tide with us? the Gale of Heaven, as well as the current Stream of our Brethrens votes and desires?
Therefore they shall not profit this People At all, Jer. 23. 32. but had they stood in my Counsel, they should have converted my People, v, 22. How do we go amain, when we have the Wind as well as the Tide with us? the Gale of Heaven, as well as the current Stream of our Brothers' votes and Desires?
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Reward for whatever Man may do, yet God never suffered his Servants to serve him gratis. The same vertuous Woman that sether Servants their Task, gives them also their portion of Meat, Prov. 31. 13, 14, 15 and that God which sets you on work, will be sure to pay you your wages.
Reward for whatever Man may do, yet God never suffered his Servants to serve him gratis. The same virtuous Woman that sether Servants their Task, gives them also their portion of Meat, Curae 31. 13, 14, 15 and that God which sets you on work, will be sure to pay you your wages.
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and you might scape well, if you were but gainers in the sense of that Phrase, Act. 27. 21. where Paul speaks of gaining harm and loss, that is, in preventing and avoiding it.
and you might escape well, if you were but gainers in the sense of that Phrase, Act. 27. 21. where Paul speaks of gaining harm and loss, that is, in preventing and avoiding it.
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but for our encouragement withal, he tells us, that our Labour shall not be in vain in the Lord, 1 Cor. 15. 58. [ What follows was prepared, but not Preached. ]
but for our encouragement withal, he tells us, that our Labour shall not be in vain in the Lord, 1 Cor. 15. 58. [ What follows was prepared, but not Preached. ]
BUt that Reward is the last part of my Text. We are before that to consider of our Work. And that is the 2d; Which (having dispatched our Office, Servants, and yet made Rulers over God 's Houshold) we come to in those words, NONLATINALPHABET.
BUt that Reward is the last part of my Text. We Are before that to Consider of our Work. And that is the 2d; Which (having dispatched our Office, Servants, and yet made Rulers over God is Household) we come to in those words,.
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1. I will not insist upon that, which yet some observe from the word NONLATINALPHABET, that it's a giving, and not a selling of this Food to the Houshold. Christ once whipt Buyers and Sellers out of the Temple:
1. I will not insist upon that, which yet Some observe from the word, that it's a giving, and not a selling of this Food to the Household. christ once whipped Buyers and Sellers out of the Temple:
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All thy Grace, Wisdom, Ability to dispense the Word and other Ordinances, to govern the Church, &c. are God's Gifts, which he never betrusted thee with to enjoy,
All thy Grace, Wisdom, Ability to dispense the Word and other Ordinances, to govern the Church, etc. Are God's Gifts, which he never betrusted thee with to enjoy,
and therefore although the Labourer be worthy of his hire, Luke 10. 7. yet neither be thou on the one side ever so mercenary, as to account thy maintenance such an hire of thy Labour as which thou aimest at,
and Therefore although the Labourer be worthy of his hire, Lycia 10. 7. yet neither be thou on the one side ever so mercenary, as to account thy maintenance such an hire of thy Labour as which thou aimest At,
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Nor let the People be ever so mean as to think, when they have paid their Pittance they have bought you for Slaves, and like good Chapmen have made a fair purchase of the Word, and the rest of God's Ordinances, which they hereupon claim as their due,
Nor let the People be ever so mean as to think, when they have paid their Pittance they have bought you for Slaves, and like good Chapmen have made a fair purchase of the Word, and the rest of God's Ordinances, which they hereupon claim as their endue,
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when he calls the Church Officers maintenance, not Wages but Honour, 1 Tim. 5. 17. to be freely honorably allowed, not as a recompense of their Labour,
when he calls the Church Officers maintenance, not Wages but Honour, 1 Tim. 5. 17. to be freely honorably allowed, not as a recompense of their Labour,
but as an honorable testimony of our love and respect, not as the price of the Gospel, and all that either we mean to give for it, or the Ministers should look at in dispensing of it. There's much more that God expects for it from the People,
but as an honourable testimony of our love and respect, not as the price of the Gospel, and all that either we mean to give for it, or the Ministers should look At in dispensing of it. There's much more that God expects for it from the People,
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2. The second thing observable is, what they are to give, expressed in the word NONLATINALPHABET, their Food and Nourishment, by which Hierom means Cibaria doctrinarum: others, verbi & Sacramentorum pabulum, the sacred Food of the Word and Sacraments;
2. The second thing observable is, what they Are to give, expressed in the word, their Food and Nourishment, by which Hieronymus means Cibaria Doctrinarum: Others, verbi & Sacramentorum pabulum, the sacred Food of the Word and Sacraments;
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for as Christ NONLATINALPHABET, feeds whilst he rules, Matth. 2. 6. (Kings are NONLATINALPHABET) so we may properly be said to Feed, by Governing as well as Teaching. In reference to both which, Paul in his charge to the Elders of Ephesus calls upon them NONLATINALPHABET, to feed the Church of God, Act. 20. 28. That's their Task, nor can you conceive otherwise, if you consider,
for as christ, feeds while he rules, Matthew 2. 6. (Kings Are) so we may properly be said to Feed, by Governing as well as Teaching. In Referente to both which, Paul in his charge to the Elders of Ephesus calls upon them, to feed the Church of God, Act. 20. 28. That's their Task, nor can you conceive otherwise, if you Consider,
He would not have his Family starved, and therefore takes order that they shall be fed. In our Fathers House there's Bread enough, Luke 15. 17. 2. Or his Servant 's Office and Duty. They are elsewhere stiled Shepherds; and a Pastor's work is to feed the Flock, Zech. 11. 7. Nurses; and they suckle and cherish their Children, 1 Thes. 2. 7. in the place of Luke parallel to the Text NONLATINALPHABET, Stewards, whose whole work both here and there is summed up in this comprehensive expression of giving Food to the whole Family.
He would not have his Family starved, and Therefore Takes order that they shall be fed. In our Father's House there's Bred enough, Lycia 15. 17. 2. Or his Servant is Office and Duty. They Are elsewhere styled Shepherd's; and a Pastors work is to feed the Flock, Zechariah 11. 7. Nurse's; and they suckle and cherish their Children, 1 Thebes 2. 7. in the place of Lycia parallel to the Text, Stewards, whose Whole work both Here and there is summed up in this comprehensive expression of giving Food to the Whole Family.
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Proclaims the People of God their great need, even greater of these Spiritual supplies, than any can have of those corporal, the fainting-Soul standing in more need to be plied with Promises and Incouragements,
Proclaims the People of God their great need, even greater of these Spiritual supplies, than any can have of those corporal, the fainting-Soul standing in more need to be plied with Promises and Encouragements,
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than all of us do of our Natural-Food, and Job called that necessary Food, Job. 23. 12. and therefore no wonder if Paul said, a necessity is laid upon me,
than all of us doe of our Natural-Food, and Job called that necessary Food, Job. 23. 12. and Therefore no wonder if Paul said, a necessity is laid upon me,
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Let not Grace suffer thee to be wanting to thy charge in their necessities. Christ was willing to bleed, that of his Flesh and Bloud he might make the Provisions, wilt not thou be willing to be at the Cost,
Let not Grace suffer thee to be wanting to thy charge in their necessities. christ was willing to bleed, that of his Flesh and Blood he might make the Provisions, wilt not thou be willing to be At the Cost,
It was one of the saddest Notes in the Church's Lamentations, that the Children asked Bread, and there was none to break it to them, Lament. 4. 4. Or should their Desires be silent, yet let their Wants cry for thy Compassion. Cogita de cibo & potu animalium tuorum, saith Bernard, nam esuriunt, & non potunt;
It was one of the Saddest Notes in the Church's Lamentations, that the Children asked Bred, and there was none to break it to them, Lament. 4. 4. Or should their Desires be silent, yet let their Wants cry for thy Compassion. Cogita de Cibo & potu Animals tuorum, Says Bernard, nam esuriunt, & non potunt;
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they oft are Hungry, and yet so weak, sullen, or shamefaced, that they will not, or cannot ask; nay (which is worse) inediâ langnent, & tamen non esuriunt, they too oft are half-famished,
they oft Are Hungry, and yet so weak, sullen, or shamefaced, that they will not, or cannot ask; nay (which is Worse) inediâ langnent, & tamen non esuriunt, they too oft Are half-famished,
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if any Comfort of Love, if any fellowship of the Spirit, if any Bowels and Mercies, let our Bowels earn over them. Starved Souls will be frightful Ghosts to us,
if any Comfort of Love, if any fellowship of the Spirit, if any Bowels and mercies, let our Bowels earn over them. Starved Souls will be frightful Ghosts to us,
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It's Food, not the Poyson of Heresies and corrupt Doctrines, or destructive Administrations. Your Power is given to Edification, and not to Destruction.
It's Food, not the Poison of Heresies and corrupt Doctrines, or destructive Administrations. Your Power is given to Edification, and not to Destruction.
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It's NONLATINALPHABET, solid nourishing Food, not the Froth of Airy Notions, or our fine-spun high-flown Speculations, not the Trash, Hay and Stubble of our own Fancies, Humors, Passions, no nor the rarest Flowers of our great Readings and curious Elegancies.
It's, solid nourishing Food, not the Froth of Airy Notions, or our finespun high-flown Speculations, not the Trash, Hay and Stubble of our own Fancies, Humours, Passion, no nor the Rarest Flowers of our great Readings and curious Elegances.
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3. The third thing observable in this second part is, that what Matthew here calls NONLATINALPHABET, their Food, Luke in the parallel place, calls NONLATINALPHABET, demensum, their portion of Meat, which Agur phraseth (though in another sence, NONLATINALPHABET (Prov. 30. 8.) Food convenient for me. The same Dispensation will not either for kind or measure sute all. There are in God's Family young Babes as well as grown Men.
3. The third thing observable in this second part is, that what Matthew Here calls, their Food, Lycia in the parallel place, calls, demensum, their portion of Meat, which Agur Phraseth (though in Another sense, (Curae 30. 8.) Food convenient for me. The same Dispensation will not either for kind or measure suit all. There Are in God's Family young Babes as well as grown Men.
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Some sick and weak, others healthy and strong, some sick of lighter Fevers, others of more putrid, it may be Hectical or Malignant. That which will feed the Child will pine the Man: and what's Food to him that's healthy, may be poyson to the Sick: and that which will heal a Whitlow, will not cure a Gangrene: As therefore God in his greater House of the World, hath such both store and choise, that he answers the want and desire of every living thing, Psal. 145. 16. So this Presence-Chamber of his Church he hath so fully fitted and furnished, that in his Word, Sacraments, Censures, and other Administrations, his Mannah is answerable to every Palat: he hath a fit Medicine for every Malady; both a Rod and a Pot of Manna in his Ark. But now to ••w which of them to use, and to whom.
some sick and weak, Others healthy and strong, Some sick of lighter Fevers, Others of more putrid, it may be Hectical or Malignant. That which will feed the Child will pine the Man: and what's Food to him that's healthy, may be poison to the Sick: and that which will heal a Whitlow, will not cure a Gangrene: As Therefore God in his greater House of the World, hath such both store and choice, that he answers the want and desire of every living thing, Psalm 145. 16. So this Presence-Chamber of his Church he hath so Fully fitted and furnished, that in his Word, Sacraments, Censures, and other Administrations, his Manna is answerable to every Palate: he hath a fit Medicine for every Malady; both a Rod and a Pot of Manna in his Ark But now to ••w which of them to use, and to whom.
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This NONLATINALPHABET, this right dividing of the Word of Truth, 2 Tim. 2. 15. so as the proud Sinner may not presume, nor the fainting Christian droop, the right Administration of the Keys, that no false Pretender, notwithstanding his greatest shews, may be let in,
This, this right dividing of the Word of Truth, 2 Tim. 2. 15. so as the proud Sinner may not presume, nor the fainting Christian droop, the right Administration of the Keys, that no false Pretender, notwithstanding his greatest shows, may be let in,
nor the weakest Believer, notwithstanding his many weaknesses, kept out, that we do not on the one hand, in too rigorous a way kill a fly on our Brothers Forehead with a Beetle, nor on the other, through ignorance, in advertency, Interest or the like, blow whole a corrupt Ulcer a little skinned over.
nor the Weakest Believer, notwithstanding his many Weaknesses, kept out, that we do not on the one hand, in too rigorous a Way kill a fly on our Brother's Forehead with a Beetle, nor on the other, through ignorance, in advertency, Interest or the like, blow Whole a corrupt Ulcer a little skinned over.
Lord who is sufficient for these things? 2 Cor. 2. 16. This would call for in Ministers a more diligent inspection into, and Knowledge of the state of our Flock (Prov. 27. 23.) than I fear we have any of us attained to,
Lord who is sufficient for these things? 2 Cor. 2. 16. This would call for in Ministers a more diligent inspection into, and Knowledge of the state of our Flock (Curae 27. 23.) than I Fear we have any of us attained to,
This requires all the qualifications, which Christ here mentioneth, of Faithfulness, Wisdom, Sincerity, Constancy, Instancy, which (I said) are contained in the third part of the Text,
This requires all the qualifications, which christ Here mentioneth, of Faithfulness, Wisdom, Sincerity, Constancy, Instancy, which (I said) Are contained in the third part of the Text,
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so worthy to be sought, and yet so hard to be found, if all of you should be like some of us, that in both respects Christ may here ask the question, Who is that Faithful and Wise Servant, whom his Lord shall make Ruler over his Houshold, to give them their Food,
so worthy to be sought, and yet so hard to be found, if all of you should be like Some of us, that in both respects christ may Here ask the question, Who is that Faithful and Wise Servant, whom his Lord shall make Ruler over his Household, to give them their Food,
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It's so with orderly Men, and in well-ordered Families, Eccles. 10. 17. and God would not have his House worse ordered. The wise Physician as he weighs the Dose he gives,
It's so with orderly Men, and in well-ordered Families, Eccles. 10. 17. and God would not have his House Worse ordered. The wise physician as he weighs the Dose he gives,
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It's the Wisdom of God as Governor of the World, that as he satisfieth the desires of his Creatures in giving them their Food; so, that it is in due season, Psal. 145. 15. and accordingly as the Lawgiver of his Church you shall observe how punctual he is in the Law to require his Ordinances to be observed, but in their season, Exod. 13. 10. Levit. 23. 4. Numb. 9. 3, 7, 13 & 28. 2. He is now no whit less careful of it in the dispensaon of the Gospel.
It's the Wisdom of God as Governor of the World, that as he Satisfieth the Desires of his Creatures in giving them their Food; so, that it is in due season, Psalm 145. 15. and accordingly as the Lawgiver of his Church you shall observe how punctual he is in the Law to require his Ordinances to be observed, but in their season, Exod 13. 10. Levit. 23. 4. Numb. 9. 3, 7, 13 & 28. 2. He is now no whit less careful of it in the dispensaon of the Gospel.
but if you take it in, you must understand it of that which the wisdom of the Flesh accounts out of season, as that it will not stand now with the Ministers profit,
but if you take it in, you must understand it of that which the Wisdom of the Flesh accounts out of season, as that it will not stand now with the Ministers profit,
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For otherwise it's the both faithfulness and wisdom of Ministers and other Church-Officers heedfully and watchfully to watch and catch all fittest oportunities, in which they may act most seasonably:
For otherwise it's the both faithfulness and Wisdom of Ministers and other Church-Officers heedfully and watchfully to watch and catch all Fittest opportunities, in which they may act most seasonably:
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because is every purpose there is a time and judgment, therefore the misery of Man is great upon him, Eccles. 8. 6. 2. Most Successful usually, if observed.
Because is every purpose there is a time and judgement, Therefore the misery of Man is great upon him, Eccles. 8. 6. 2. Most Successful usually, if observed.
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upon the Wheels them and therefore goeth on smoothly. I am no Arminian, to make the Efficacy of Grace to consist in Moral perswasions applied tempore & modo congruis, in the fitness and seasonableness of such Applications. No:
upon the Wheels them and Therefore Goes on smoothly. I am no Arminian, to make the Efficacy of Grace to consist in Moral persuasions applied tempore & modo congruis, in the fitness and seasonableness of such Applications. No:
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I know that God to shew the freeness and prevailing Efficacy of his Grace, sometimes works it (as in Paul and others) when the Sinner is most indisposed,
I know that God to show the freeness and prevailing Efficacy of his Grace, sometime works it (as in Paul and Others) when the Sinner is most indisposed,
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as Christ the Physician came when the World was most Corrupted; who, otherwise than other Physicians, can to purpose give Physick in the height of a Fit,
as christ the physician Come when the World was most Corrupted; who, otherwise than other Physicians, can to purpose give Physic in the height of a Fit,
as we are Christians. As such, in my former Text lately handled, Peter told us that our Nature is Divine; and Paul telleth us here, that his Life is such:
as we Are Christians. As such, in my former Text lately handled, Peter told us that our Nature is Divine; and Paul Telleth us Here, that his Life is such:
Such a proffer whether to live or die to a condemned Malefactor would not be accounted a Strait, but an happy Enlargement, when all his hopes are in Life,
Such a proffer whither to live or die to a condemned Malefactor would not be accounted a Strait, but an happy Enlargement, when all his hope's Are in Life,
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Indeed such an Option (whether of Life or Death) was once by God tendred to Adam, and by Moses and Jeremiah afterward to Israel; and Death was by them unhappily made choice of, not as sometimes it is out of present anguish and weariness of Life,
Indeed such an Option (whither of Life or Death) was once by God tendered to Adam, and by Moses and Jeremiah afterwards to Israel; and Death was by them unhappily made choice of, not as sometime it is out of present anguish and weariness of Life,
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When Self-interest would have made choice of Death, Christ's Interest makes him chuse Life. And happy he, that he might so well do either, seeing to him to live was Christ, and to die was gain.
When Self-interest would have made choice of Death, Christ's Interest makes him choose Life. And happy he, that he might so well do either, seeing to him to live was christ, and to die was gain.
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and best agreeing with the words foregoing in the precedent Verse, in which the Apostle expressed himself confident, that Christ should be magnified in him, and that he was indifferent whether by Life or Death,
and best agreeing with the words foregoing in the precedent Verse, in which the Apostle expressed himself confident, that christ should be magnified in him, and that he was indifferent whither by Life or Death,
Which not only Beza, and Bullinger, and Hemmingius follow, but also some of the Popish Expositors, taking leave to forsake their own vulgar Interpreter.
Which not only Beza, and Bullinger, and Hemming follow, but also Some of the Popish Expositors, taking leave to forsake their own Vulgar Interpreter.
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For my part with Zanchy, and Piscator, and the joynt concurrence of Antiquity, I take leave in this to follow the old Interpreter, and our last Translation;
For my part with Zanchy, and Piscator, and the joint concurrence of Antiquity, I take leave in this to follow the old Interpreter, and our last translation;
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The Doctrine contained in the words thus read being full, as we shall afterwards see in the handling of them, the Sense nothing forced (as was Objected) but easie,
The Doctrine contained in the words thus read being full, as we shall afterwards see in the handling of them, the Sense nothing forced (as was Objected) but easy,
But those immediately preceding (ver. 20.) Christ shall be magnified in my Body, whether it be by Life or by Death: For to me to live is Christ, and to die is gain.
But those immediately preceding (ver. 20.) christ shall be magnified in my Body, whither it be by Life or by Death: For to me to live is christ, and to die is gain.
In which words he giveth an account, how Christ would be glorified both in his Life and Death, as Aquinas observeth, the two parts of the Text answering the two Expressions in the end of the two foregoing Verses, To me to live is Christ;
In which words he gives an account, how christ would be glorified both in his Life and Death, as Aquinas observeth, the two parts of the Text answering the two Expressions in the end of the two foregoing Verses, To me to live is christ;
and so far he will be a Gainer, and my self also to boot, for then I shall be with Christ, which is NONLATINALPHABET, much more better, even best of all.
and so Far he will be a Gainer, and my self also to boot, for then I shall be with christ, which is, much more better, even best of all.
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and as a Believer) we have these two Observables, 1. A good days Work. 2. A good evenings Wages and nights Rest. The Work and Business of a true Christian's Life,
and as a Believer) we have these two Observables, 1. A good days Work. 2. A good evenings Wages and nights Rest. The Work and Business of a true Christian's Life,
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or rather in the words of the Text, To a true Believer to Live is Christ: For so Zanchy observes, that the Apostle doth not say, Christ is his Life, as the efficient cause of it,
or rather in the words of the Text, To a true Believer to Live is christ: For so Zanchy observes, that the Apostle does not say, christ is his Life, as the efficient cause of it,
but the Predicate, so that whatever he either projected or acted, Christ might be predicated of it, it had the Signature of Christ, something of Christ,
but the Predicate, so that whatever he either projected or acted, christ might be predicated of it, it had the Signature of christ, something of christ,
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1. On Christ's part, as he is the Efficiens, Procreans, and Conservans, the Author and Preserver of a Christian's Life even Natural, John 1. 3, 4. but especially Spiritual and Eternal, who is both the Way, the Truth, and the Life, John 14. 6. But this is not here intended,
1. On Christ's part, as he is the Efficients, Procreans, and Conservans, the Author and Preserver of a Christian's Life even Natural, John 1. 3, 4. but especially Spiritual and Eternal, who is both the Way, the Truth, and the Life, John 14. 6. But this is not Here intended,
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2. But secondly, On the Christian's part, Christ is his Life, in that he desireth and endeavoureth to make him so, that although he live in the Flesh, (as he speaks in the following Verse) yet he liveth not to the Flesh, but to Christ.
2. But secondly, On the Christian's part, christ is his Life, in that he Desires and endeavoureth to make him so, that although he live in the Flesh, (as he speaks in the following Verse) yet he lives not to the Flesh, but to christ.
but if (as oftentimes it falls out with many) which we see (as we are wont to say) labouring for Life in Penury and Infamy with bodily Pains and Sickness,
but if (as oftentimes it falls out with many) which we see (as we Are wont to say) labouring for Life in Penury and Infamy with bodily Pains and Sickness,
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and inward Horror and Anguish, Death hath by many been desired, rather than such a Life: It is Vita minime vitalis: But NONLATINALPHABET, the Life, that vital Life which a Christian (as such) desires to live, without which a Man,
and inward Horror and Anguish, Death hath by many been desired, rather than such a Life: It is Vita minime Vitalis: But, the Life, that vital Life which a Christian (as such) Desires to live, without which a Man,
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The life which I now live, I live by the Faith of the Son of God, Gal. 2. 20. It's a Life of Faith, and Faith fetcheth all from Christ, NONLATINALPHABET, I can do all things, Phil. 4. 13. Great words you will say,
The life which I now live, I live by the Faith of the Son of God, Gal. 2. 20. It's a Life of Faith, and Faith Fetches all from christ,, I can do all things, Philip 4. 13. Great words you will say,
What! All things? Can he both do and suffer all Things? (For that is his meaning) And that with an NONLATINALPHABET, with full Strength and Ability? Yes,
What! All things? Can he both doe and suffer all Things? (For that is his meaning) And that with an, with full Strength and Ability? Yes,
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It's NONLATINALPHABET, it was all in and from Christ that strengthened or enabled him: In which Expression, take notice of this multiplied Emphasis. 1. It's not I,
It's, it was all in and from christ that strengthened or enabled him: In which Expression, take notice of this multiplied Emphasis. 1. It's not I,
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but Christ. 2. Quoad potentiam, for the Power, Faculty, and Ability of it. It's NONLATINALPHABET. It's his NONLATINALPHABET which is the cause of my NONLATINALPHABET.
but christ. 2. Quoad potentiam, for the Power, Faculty, and Ability of it. It's. It's his which is the cause of my.
or my actual exerting and putting forth this Ability, it's again NONLATINALPHABET, it's from his actual Influence, by which he actually strengtheneth me. 4. Quoad continuationem, for the continuation of it, it's still NONLATINALPHABET, which Participle expresseth a continued Act, it's from Christ still enabling me,
or my actual exerting and putting forth this Ability, it's again, it's from his actual Influence, by which he actually strengtheneth me. 4. Quoad continuationem, for the continuation of it, it's still, which Participle Expresses a continued Act, it's from christ still enabling me,
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And lastly, it's not NONLATINALPHABET, but still NONLATINALPHABET, which signifieth not only a lighter outward touch, but an inward enacting and enabling,
And lastly, it's not, but still, which signifies not only a lighter outward touch, but an inward enacting and enabling,
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as from a Vital Principle, which David phraseth by God's strengthening him with strength in his Soul, Psal. 138. 3. And Paul by being strengthned with Might by the Spirit in the inward Man, Ephes. 3. 16. All this our Apostle feels and acknowledges that he hath need of from Christ in his living to him,
as from a Vital Principle, which David Phraseth by God's strengthening him with strength in his Soul, Psalm 138. 3. And Paul by being strengthened with Might by the Spirit in the inward Man, Ephesians 3. 16. All this our Apostle feels and acknowledges that he hath need of from christ in his living to him,
and acting for him, as being very sensible of the truth of what he before had said, Ephes. 1. 19. that it's no less than the exceeding greatness of his Power, according to the working of his mighty Power, which is to us-ward who believe.
and acting for him, as being very sensible of the truth of what he before had said, Ephesians 1. 19. that it's not less than the exceeding greatness of his Power, according to the working of his mighty Power, which is to usward who believe.
my Head, Root, Life, the Strength of my Life, Psal. 27. 1. The Fountain of Life, Psal. 36. 9. which if by my sin obstructed and intercepted from me, I can do nothing;
my Head, Root, Life, the Strength of my Life, Psalm 27. 1. The Fountain of Life, Psalm 36. 9. which if by my since obstructed and intercepted from me, I can do nothing;
am nothing, but dead, dry, empty, as some Allegorize that of the Psalmist, Psal. 74. 15. If thou dividest the Fountain and the Floud, then thou driest up NONLATINALPHABET even the fullest and mightiest Rivers.
am nothing, but dead, dry, empty, as Some Allegorise that of the Psalmist, Psalm 74. 15. If thou dividest the Fountain and the Flood, then thou driest up even the Fullest and Mightiest rivers.
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2. Christ is a Christian's Life, as the Causa exemplaris, as the Sampler and Pattern, which (as you use to say) to the very Life he desires and endeavours in his Life to imitate and express,
2. christ is a Christian's Life, as the Causa exemplaris, as the Sampler and Pattern, which (as you use to say) to the very Life he Desires and endeavours in his Life to imitate and express,
Christ is my Life, when in my Life I am not a Counterfeit, but as it were a lively Picture of Christ, NONLATINALPHABET, after Christ, or according to Christ,
christ is my Life, when in my Life I am not a Counterfeit, but as it were a lively Picture of christ,, After christ, or according to christ,
1. When (as I said) we imitate him, and follow his steps, as the Apostle speaketh, 1 Pet. 2. 21. he speaks there of like-patient Suffering, which Paul calls the filling up of the NONLATINALPHABET, of what was behind of the Sufferings of Christ:
1. When (as I said) we imitate him, and follow his steps, as the Apostle speaks, 1 Pet. 2. 21. he speaks there of like-patient Suffering, which Paul calls the filling up of the, of what was behind of the Sufferings of christ:
Not of Christ personal for Satisfaction, but of Christ Mystical for Edification, and so from our Union with him and Assimilation to Him our Afflictions are called Christ's;
Not of christ personal for Satisfaction, but of christ Mystical for Edification, and so from our union with him and Assimilation to Him our Afflictions Are called Christ's;
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Lo, here is Christ indeed, where is to be seen so much of Christ, and when Christians are NONLATINALPHABET, Imitations and Transcripts of Christ's Holiness and Humility,
Lo, Here is christ indeed, where is to be seen so much of christ, and when Christians Are, Imitations and Transcripts of Christ's Holiness and Humility,
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and liveth more in us, than we in our selves, that the World may know what Christ is whom they do not see, by beholding what we are and do whom they do see, that He is Holy and Harmless, and separate from Sinners by finding us so.
and lives more in us, than we in our selves, that the World may know what christ is whom they do not see, by beholding what we Are and do whom they do see, that He is Holy and Harmless, and separate from Sinners by finding us so.
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and so what the Apostle, 1 Pet. 2. 9. saith of the Faithful (who are like to Christ, living Stones, ver. 5. as He is, ver. 4.) that they shew forth his Virtues: The Syriack (whom our English follow) renders it His Praises, the Son of Righteousness shining out gloriously,
and so what the Apostle, 1 Pet. 2. 9. Says of the Faithful (who Are like to christ, living Stones, ver. 5. as He is, ver. 4.) that they show forth his Virtues: The Syriac (whom our English follow) renders it His Praises, the Son of Righteousness shining out gloriously,
and his Name blasphemed, Rom. 2. 24. as the Apostle said in another case, this is not to eat the Lord's Supper, so truly, this is not to live the Life of Christ,
and his Name blasphemed, Rom. 2. 24. as the Apostle said in Another case, this is not to eat the Lord's Supper, so truly, this is not to live the Life of christ,
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3. But thirdly, Christ is a Christian's Life, when He is Causa Finalis, when He, his Honour and Service is the main End and Scope, at which in the course of his Life he chiefly aimeth and labours to promote,
3. But Thirdly, christ is a Christian's Life, when He is Causa Finalis, when He, his Honour and Service is the main End and Scope, At which in the course of his Life he chiefly aimeth and labours to promote,
as knowing or designing no end of his Life than to live to God, according to that, Psal. 119. 17. Deal bountifully with thy Servant, that I may live and keep thy Word.
as knowing or designing no end of his Life than to live to God, according to that, Psalm 119. 17. Deal bountifully with thy Servant, that I may live and keep thy Word.
This is that, which Interpreters generally agree in to be the principal thing intended by the Apostle in this Expression, which divers of them diversly paraphrase, but to the same purpose.
This is that, which Interpreters generally agree in to be the principal thing intended by the Apostle in this Expression, which diverse of them diversely Paraphrase, but to the same purpose.
So Piscator, Si vixero, nihil aliud mihi proposui, non alia mercede vivo, &c. I propound nothing else in my whole Life, I desire no other Stipend or Wages for all my Work and Warfare,
So Piscator, Si vixero, nihil Aliud mihi proposui, non Alias mercede vivo, etc. I propound nothing Else in my Whole Life, I desire no other Stipend or Wages for all my Work and Warfare,
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All manner of pleasant Fruits, new and old, I have laid up for thee, O my Beloved, saith the Spouse, Cant. 7. 13. The Best, the All of a Christians Abilities, Gifts, Graces whatsoever,
All manner of pleasant Fruits, new and old, I have laid up for thee, Oh my beloved, Says the Spouse, Cant 7. 13. The Best, the All of a Christians Abilities, Gifts, Graces whatsoever,
As of Him, so to Him are all things, Rom. 11. 36. As there is one God the Father, of whom are all things, and we NONLATINALPHABET for Him, so one Lord Jesus Christ, by whom are all things,
As of Him, so to Him Are all things, Rom. 11. 36. As there is one God the Father, of whom Are all things, and we for Him, so one Lord jesus christ, by whom Are all things,
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but Christ's ransomed Servants, then, as the Master's Service, Honour, and Advantage, is or ought to be the Servant's aim and scope in his whole Employment,
but Christ's ransomed Servants, then, as the Masters Service, Honour, and Advantage, is or ought to be the Servant's aim and scope in his Whole Employment,
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and serve Him, this is to have Christ for our life, and thus to live (in the Apostle's Phrase here) is Christ, when (as he spake in the Verse foregoing) our NONLATINALPHABET, the earnestest out-lookings of our Souls are, that Christ may be glorified by us,
and serve Him, this is to have christ for our life, and thus to live (in the Apostle's Phrase Here) is christ, when (as he spoke in the Verse foregoing) our, the earnestest out-lookings of our Souls Are, that christ may be glorified by us,
but only such as are reducible and subordinate to it, when we neither start nor pursue any other false Games, which (adversâ fronte) broadly look and run counter contrary to him, no nor with a squint Eye look aside to these golden Apples of Pleasure, Profit,
but only such as Are reducible and subordinate to it, when we neither start nor pursue any other false Games, which (adversâ front) broadly look and run counter contrary to him, no nor with a squint Eye look aside to these golden Apples of Pleasure, Profit,
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as they Jer. 50. 5. who asked the way to Zion with their Faces thitherward, and as it's said of our Saviour, NONLATINALPHABET, that his Face was going, or, as though he would go to Jerusalem, Luke 9. 53. so when with a single Eye and Heart we directly and indeclinably eye and look at Christ and his Glory,
as they Jer. 50. 5. who asked the Way to Zion with their Faces thitherward, and as it's said of our Saviour,, that his Face was going, or, as though he would go to Jerusalem, Lycia 9. 53. so when with a single Eye and Heart we directly and indeclinably eye and look At christ and his Glory,
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Otherwise to drive a Trade for our selves, whilst we profess our selves only Factors for Christ, to seek our own advantage (as Paul, Phil. 2 21. saith most do) and not the things of Jesus Christ, or if at all,
Otherwise to drive a Trade for our selves, while we profess our selves only Factors for christ, to seek our own advantage (as Paul, Philip 2 21. Says most doe) and not the things of jesus christ, or if At all,
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But the Creature, whose Life Christ is, knoweth that God hath created all for himself: and therefore in the Apostle's sense here in the Text, makes his Life to be Christ.
But the Creature, whose Life christ is, Knoweth that God hath created all for himself: and Therefore in the Apostle's sense Here in the Text, makes his Life to be christ.
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When the whole Man is fully taken up with Christ, as to fear God, and keep his Commandments is NONLATINALPHABET the whole Man, Eccles. 12. 13. So Christ, who is NONLATINALPHABET, all in all in himself and to all his, is the whole of a Christian,
When the Whole Man is Fully taken up with christ, as to Fear God, and keep his commandments is the Whole Man, Eccles. 12. 13. So christ, who is, all in all in himself and to all his, is the Whole of a Christian,
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1. In his Thoughts and Meditations, and we live much in our Thoughts, as being the first out-goings of the NONLATINALPHABET or emanations and Issues of a rational Life, which Solomon speaketh of Prov. 4. 23. and those, NONLATINALPHABET those Possessions of the Heart, Job. 17. 11. which the Soul of a Man is possessed with.
1. In his Thoughts and Meditations, and we live much in our Thoughts, as being the First outgoings of the or emanations and Issues of a rational Life, which Solomon speaks of Curae 4. 23. and those, those Possessions of the Heart, Job. 17. 11. which the Soul of a Man is possessed with.
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and which the first natural Issues of his Spiritual Life go out to, the Gospel (not a Crucifix ) being that Glass which he is ever looking into, to behold in it the Glory of God in the Face of Jesus Christ.
and which the First natural Issues of his Spiritual Life go out to, the Gospel (not a Crucifix) being that Glass which he is ever looking into, to behold in it the Glory of God in the Face of jesus christ.
It's made the black Mark of an ungodly Man, that God is not in all his thoughts, Psal. 10. 4. but it's the lively Character of a true Christian, that Christ is ever in his, whom as God NONLATINALPHABET, hath set or held forth as a propitiation, as a Brasen Serpent for him that is stung to look upon and be healed, so a long-looking wist Eye of Faith is intently fixed upon him in saddest and sweetest, most constant and serious Meditations:
It's made the black Mark of an ungodly Man, that God is not in all his thoughts, Psalm 10. 4. but it's the lively Character of a true Christian, that christ is ever in his, whom as God, hath Set or held forth as a propitiation, as a Brazen Serpent for him that is stung to look upon and be healed, so a long-looking wist Eye of Faith is intently fixed upon him in Saddest and Sweetest, most constant and serious Meditations:
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amidst all other most beautiful Objects chuseth out Christ to pitch his Eye on, as they, John 12. 21. to Philip, Sir, we would see Jesus, and as Statius of Domitian, Ipsum Ipsum cupido tantum spectare vacavit.
amid all other most beautiful Objects chooseth out christ to pitch his Eye on, as they, John 12. 21. to Philip, Sir, we would see jesus, and as Statius of Domitian, Ipsum Ipsum Cupido Tantum spectare vacavit.
when he Preached, Luke 4. 20. and his Disciples, when he ascended, Act. 1. 10. where the word NONLATINALPHABET is used, which signifieth a stedfast and earnest beholding, such a steady contemplating of Christ is the Life of the Life of a Christian.
when he Preached, Lycia 4. 20. and his Disciples, when he ascended, Act. 1. 10. where the word is used, which signifies a steadfast and earnest beholding, such a steady contemplating of christ is the Life of the Life of a Christian.
truly the Christian's Life may well be in a steady eying and contemplating the Sun of Righteousness. It is the happiness of the glorious Angels in Heaven always to be beholding the Face of his Father, Matth. 18. 10. and it will be ours in that beatifical Vision at last, constantly to behold Christ's Glory, John 17. 24. But alas!
truly the Christian's Life may well be in a steady Eyeing and contemplating the Sun of Righteousness. It is the happiness of the glorious Angels in Heaven always to be beholding the Face of his Father, Matthew 18. 10. and it will be ours in that beatifical Vision At last, constantly to behold Christ's Glory, John 17. 24. But alas!
It's here too often hid, vailed, and overclouded, and more often such Fools are we, that our Eyes are in the ends of the Earth, wandring here and there:
It's Here too often hid, veiled, and overclouded, and more often such Fools Are we, that our Eyes Are in the ends of the Earth, wandering Here and there:
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In contemplationis altitudine libere volant angeli, sed saltant tantum homines miseri, as Bonaventure speaks. Angels and glorified Saints are upon the Wing, and make an even and steady flight: but alas!
In contemplationis altitudine libere volant angeli, sed saltant Tantum homines miseri, as Bonaventure speaks. Angels and glorified Saints Are upon the Wing, and make an even and steady flight: but alas!
but are presently down again, and then so intangled and insnared with other multitudes of thoughts (as the Psalmist calls them) that the Rabbins account may be too true, who so cast it up, that they say that all the time of Methuselah's idle thoughts being defalked and taken away, of the 969 years of his Life, he lived but 10 years.
but Are presently down again, and then so entangled and Ensnared with other Multitudes of thoughts (as the Psalmist calls them) that the Rabbis account may be too true, who so cast it up, that they say that all the time of Methuselah's idle thoughts being defalked and taken away, of the 969 Years of his Life, he lived but 10 Years.
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and little or nothing done through the intercurrence of vain thoughts of other things, which if pitched upon Christ, would help to make up the best part of our Life,
and little or nothing done through the intercurrence of vain thoughts of other things, which if pitched upon christ, would help to make up the best part of our Life,
This the Apostle in the narrow compass of four Verses expresseth and urgeth with great variety of words very Emphatical, NONLATINALPHABET, neglect not, take heed, give attendance, meditate on these things, give thy self wholly to them, be wholly in them, 1 Tim. 4. 13, 14, 15, 16. Were Christ and the things of Christ thus heeded and studied;
This the Apostle in the narrow compass of four Verses Expresses and urges with great variety of words very Emphatical,, neglect not, take heed, give attendance, meditate on these things, give thy self wholly to them, be wholly in them, 1 Tim. 4. 13, 14, 15, 16. Were christ and the things of christ thus heeded and studied;
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The lamenting Church called Josiah the Breath of her Nostrils, Lam. 4. 20. typifying out (as Interpreters observe) what Christ is to a Christian, NONLATINALPHABET,
The lamenting Church called Josiah the Breath of her Nostrils, Lam. 4. 20. typifying out (as Interpreters observe) what christ is to a Christian,,
O Lord by these things Men live, saith Hezekiah, Isa. 38. 16. and in these things is the Life of my Spirit, saith a true Christian, I cannot live without them, without Christ,
Oh Lord by these things Men live, Says Hezekiah, Isaiah 38. 16. and in these things is the Life of my Spirit, Says a true Christian, I cannot live without them, without christ,
and according to it the Scripture sometimes so stiles them, Luke 15. 12, 30. and 21. 4. but withal, it elsewhere tells us that which our Experience finds to be most true, that a Man's Life confists not in the abundance of such Possessions, Luke 12. 15. I am sure a Believer's doth not, notwithstanding the greatest affluence of such Livelihoods,
and according to it the Scripture sometime so stile them, Lycia 15. 12, 30. and 21. 4. but withal, it elsewhere tells us that which our Experience finds to be most true, that a Man's Life consists not in the abundance of such Possessions, Lycia 12. 15. I am sure a Believer's does not, notwithstanding the greatest affluence of such Livelihoods,
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when whatever we do NONLATINALPHABET, in Word, all is in the Name of the Lord Jesus, as the Apostle speaks to this purpose, Col. 3. 17. This I the rather mention,
when whatever we do, in Word, all is in the Name of the Lord jesus, as the Apostle speaks to this purpose, Col. 3. 17. This I the rather mention,
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because it's a great part of the Apostle's meaning here in the Text, where, when he saith to him to live is Christ, he meaneth, that if he live, his Life shall be spent in preaching, and setting forth of Christ in the Ministry of the Gospel,
Because it's a great part of the Apostle's meaning Here in the Text, where, when he Says to him to live is christ, he means, that if he live, his Life shall be spent in preaching, and setting forth of christ in the Ministry of the Gospel,
1. In delighting very often, and upon all occasions to make mention of the Name of Jesus Christ, above 450 times in his fourteen Epistles, hoc patiebatur Paulus ex nimio amore Christi, ut quem diligebat superflue & extraordinarie nominaret, as Hierom expresseth it.
1. In delighting very often, and upon all occasions to make mention of the Name of jesus christ, above 450 times in his fourteen Epistles, hoc patiebatur Paulus ex nimio amore Christ, ut Whom diligebat superflue & extraordinary nominaret, as Hieronymus Expresses it.
but yet no Popish Battology, which appears in some of their superstitious Prayers, too too affectedly repeating the Name of Jesus to make as it were a Charm of it,
but yet no Popish Battology, which appears in Some of their superstitious Prayers, too too affectedly repeating the Name of jesus to make as it were a Charm of it,
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and with the upstart Sect of Jesuits would be known by their continual both at home and abroad naming the Name Jesus. But Paul, that had none of their superstition, had more love of Christ in this his so frequent (not affected,
and with the upstart Sect of Jesuits would be known by their continual both At home and abroad naming the Name jesus. But Paul, that had none of their Superstition, had more love of christ in this his so frequent (not affected,
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and, as though he had left and forgotten what formerly he was speaking of, what large and long Excursions he makes into this happy Latifundium, even to Hyperbatons and Anantapodotons, which an Heathen Orator would reckon Inter viti• Sermonis, and even Hierom notes in him as Soloecisms.
and, as though he had left and forgotten what formerly he was speaking of, what large and long Excursions he makes into this happy Latifundium, even to Hyperbatons and Anantapodotons, which an Heathen Orator would reckon Inter viti• Sermon, and even Hieronymus notes in him as Solecisms.
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4. To this purpose in the last place observe, when speaking of Christ, and the things of Christ, how he delights in most emphatical and superlative Expressions, in augmentative Compositions of words, heaping Comparatives upon Comparatives,
4. To this purpose in the last place observe, when speaking of christ, and the things of christ, how he delights in most emphatical and superlative Expressions, in augmentative Compositions of words, heaping Comparatives upon Comparatives,
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yet more to that transcendent high Admiration, that Fervour of warm, zealous, lively, vigorous Love of Christ, which so abounded in his Heart, that it thus burst forth in these Superlative and almost Hyperbolical expressions of it.
yet more to that transcendent high Admiration, that Fervour of warm, zealous, lively, vigorous Love of christ, which so abounded in his Heart, that it thus burst forth in these Superlative and almost Hyperbolical expressions of it.
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Of this sort are his NONLATINALPHABET, Ephes. 1. 2. & 4. 10. NONLATINALPHABET, Rom. 8. 37. NONLATINALPHABET, Phil. 2. 9. NONLATINALPHABET, 1 Tim. 1. 14. NONLATINALPHABET, Phil. 1. 23. NONLATINALPHABET, 2 Cor. 4. 17. NONLATINALPHABET Ephes. 3. 20. as Grotius observeth upon that place,
Of this sort Are his, Ephesians 1. 2. & 4. 10., Rom. 8. 37., Philip 2. 9., 1 Tim. 1. 14., Philip 1. 23., 2 Cor. 4. 17. Ephesians 3. 20. as Grotius observeth upon that place,
and on Rom. 5. 20. We need go no further for this, than to the 3 d. Chapter to the Ephesians, in which we have a full constellation of these Emphatical and Transcendent expressions.
and on Rom. 5. 20. We need go no further for this, than to the 3 d. Chapter to the Ephesians, in which we have a full constellation of these Emphatical and Transcendent expressions.
and Height, ver. 18. NONLATINALPHABET, even all the Fulness of God, ver. 19. And so NONLATINALPHABET, above all we can ask or think, ver. 20. Blessed Soul!
and Height, ver. 18., even all the Fullness of God, ver. 19. And so, above all we can ask or think, ver. 20. Blessed Soul!
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and I wish he were more now, that instead of so much said of Nature and Reason, we had more of Christ, and Faith, and Grace. But amongst others in this kind eminent, few exceeded Mr. Dod, that Man of God now with God, in conversing with Christ, who made it his very Life always and in all Places and Companies upon all occasions to be speaking and discoursing of Him.
and I wish he were more now, that instead of so much said of Nature and Reason, we had more of christ, and Faith, and Grace. But among Others in this kind eminent, few exceeded Mr. Dod, that Man of God now with God, in conversing with christ, who made it his very Life always and in all Places and Companies upon all occasions to be speaking and discoursing of Him.
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while at our Meetings and in our Companies (which here in the University, we have the happy opportunities and advantages of, had we Hearts to improve them) amidst much other Talk,
while At our Meetings and in our Companies (which Here in the university, we have the happy opportunities and advantages of, had we Hearts to improve them) amid much other Talk,
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whilst our Mouths are filled either with Froth, or Poyson, either with foolish Vain talking and Jesting, the Scholars, the Universities great sin both in private Companies, and publick Exercises;
while our Mouths Are filled either with Froth, or Poison, either with foolish Vain talking and Jesting, the Scholars, the Universities great since both in private Companies, and public Exercises;
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I wish God and Men might not over-hear things of yet a higher and worse nature, that whereas Macrobius tells us, that the Heart and the Tongue a Graecis nigra membra vocantur, were wont to be called black Members; it were well that some of us did not make ours so by hellish Thoughts and Lusts, and black-mouthed Blasphemies.
I wish God and Men might not overhear things of yet a higher and Worse nature, that whereas Macrobius tells us, that the Heart and the Tongue a Graecis nigra membra vocantur, were wont to be called black Members; it were well that Some of us did not make ours so by hellish Thoughts and Lustiest, and black-mouthed Blasphemies.
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But whilst we are thus sitting, or walking, and talking, should Christ come and joyn himself to us, as he did to those Disciples going to Emmaus, Luke 24. 17. and ask us on the sudden,
But while we Are thus sitting, or walking, and talking, should christ come and join himself to us, as he did to those Disciples going to Emmaus, Lycia 24. 17. and ask us on the sudden,
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unless in danger, or on a Sick-bed, our first unforced savoury word of Christ is yet to be spoken? Solomon sometimes calleth a righteous Man's wholsome Tongue, a Well of life, Prov. 10. 11. and sometimes a Tree of life, Prov. 15. 4. And saith, that the Roof of the Spouse's Mouth, is like the best Wine that goeth right to her Beloved, causing the Lips of those that are asleep to speak, Cant. 7. 9. Holy Conference and good Discourse is like the best Wine that moves aright, and that is, directly up to Christ, which as it awakens others,
unless in danger, or on a Sickbed, our First unforced savoury word of christ is yet to be spoken? Solomon sometime calls a righteous Man's wholesome Tongue, a Well of life, Curae 10. 11. and sometime a Tree of life, Curae 15. 4. And Says, that the Roof of the Spouse's Mouth, is like the best Wine that Goes right to her beloved, causing the Lips of those that Are asleep to speak, Cant 7. 9. Holy Conference and good Discourse is like the best Wine that moves aright, and that is, directly up to christ, which as it awakens Others,
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This was that which David made the very end and product of his Life, Let my Soul live, and it shall praise thee, Psal. 119. 175. John Baptist could neither make or name himself any thing else,
This was that which David made the very end and product of his Life, Let my Soul live, and it shall praise thee, Psalm 119. 175. John Baptist could neither make or name himself any thing Else,
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but Vox Clamantis, the voice of a Crier in the Wilderness, to prepare the Way for Christ, John 1. 23. And Paul here, another of His chief Heralds, can make nothing of his Life but Christ,
but Vox Clamantis, the voice of a Crier in the Wilderness, to prepare the Way for christ, John 1. 23. And Paul Here, Another of His chief Heralds, can make nothing of his Life but christ,
To live to him is Christ, because the business of his whole Life, is to serve Christ, Totus in illis, NONLATINALPHABET, 1 Tim. 4. 15. Give thy self wholly to them.
To live to him is christ, Because the business of his Whole Life, is to serve christ, Totus in illis,, 1 Tim. 4. 15. Give thy self wholly to them.
But that is not all, significat vitam ex fide Christi & ad ejus praescriptum at { que }, ex ejus spiritu traducere, so Zanchy, to lead our whole Lives and wholly to act from the Faith and Spirit of Christ, that that be the business of our Life.
But that is not all, significat vitam ex fide Christ & ad His praescriptum At { que }, ex His spiritu traducere, so Zanchy, to led our Whole Lives and wholly to act from the Faith and Spirit of christ, that that be the business of our Life.
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though we bestir our selves in the World busily, and run swiftly, yet (as we have it in the Proverb) its besides our work and way, per de via, so that without better aid and guidance,
though we Bestir our selves in the World busily, and run swiftly, yet (as we have it in the Proverb) its beside our work and Way, per de via, so that without better aid and guidance,
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In a word, there, Christ is our way which we must walk in, here, our Life: and the main business of it, which before all other things we are chiefly to be taken up with. This in general. 2. But more particularly,
In a word, there, christ is our Way which we must walk in, Here, our Life: and the main business of it, which before all other things we Are chiefly to be taken up with. This in general. 2. But more particularly,
for what is more immediate to a living Creature than its Life? And therefore this includeth and holdeth forth the first and most direct emanations of our Life,
for what is more immediate to a living Creature than its Life? And Therefore this includeth and holds forth the First and most Direct emanations of our Life,
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It's Heaven and the Angels happiness in nearest and directest view, to behold the Face of God there, Matt. 18. 10. and it's the Porch and Gate of Heaven to have much of our Life spent in like blessed interviews between Christ and our Souls here.
It's Heaven and the Angels happiness in nearest and directest view, to behold the Face of God there, Matt. 18. 10. and it's the Porch and Gate of Heaven to have much of our Life spent in like blessed interviews between christ and our Souls Here.
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It is good for me to draw nigh to God, said the Psalmist, Psal. 73. 28. It was so chearing and enlivening to the Apostles in his Transfiguration, that they would have pitched down Tabernacles,
It is good for me to draw High to God, said the Psalmist, Psalm 73. 28. It was so cheering and enlivening to the Apostles in his Transfiguration, that they would have pitched down Tabernacles,
and sitten down by it, Matth. 17. 4. but it's not so fully to be enjoyed here in our Tabernacle-condition, being reserved for our Mansion-state hereafter,
and sitten down by it, Matthew 17. 4. but it's not so Fully to be enjoyed Here in our Tabernacle-condition, being reserved for our Mansion-state hereafter,
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when being caught up to meet Christ in the Clouds, we shall for ever be with the Lord, 1 Thess. 4. 17. and to behold his Glory, John 17. 24. When Christ who is our Life shall appear,
when being caught up to meet christ in the Clouds, we shall for ever be with the Lord, 1 Thess 4. 17. and to behold his Glory, John 17. 24. When christ who is our Life shall appear,
And therefore although I cannot allow of such Monkish Devotion, as (upon pretence of endeavors after uninterrupted converse with God and Christ) neglecteth such other services of God and Man,
And Therefore although I cannot allow of such Monkish Devotion, as (upon pretence of endeavors After uninterrupted converse with God and christ) neglecteth such other services of God and Man,
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how contrary is this to the Life of Christ? at least how little of the Life of Christ is to be found among such unfruitful and unprofitable ones? Whereas Paul (v. 22.) doth joyn his abiding in the Flesh, and the fruit of his work together;
how contrary is this to the Life of christ? At lest how little of the Life of christ is to be found among such unfruitful and unprofitable ones? Whereas Paul (v. 22.) does join his abiding in the Flesh, and the fruit of his work together;
so I must needs account them the most happy Men living, and that they have an Heaven upon Earth, who in their even treading in the ways of general and particular calling, (which some say, was meant by the cleaving of the Hoof in the Law) do walk and abide under these more full and direct Rays and Influence of this Sun of Righteousness, whilst they can either step out of the crowds of other avocations into this more free Air,
so I must needs account them the most happy Men living, and that they have an Heaven upon Earth, who in their even treading in the ways of general and particular calling, (which Some say, was meant by the cleaving of the Hoof in the Law) do walk and abide under these more full and Direct Rays and Influence of this Sun of Righteousness, while they can either step out of the crowds of other avocations into this more free Air,
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This will be the happiness of the Elect at the last dreadful day, to be able with joy and without hurt to look up and lift up their Heads, when the Elements shall be melting and dropping down.
This will be the happiness of the Elect At the last dreadful day, to be able with joy and without hurt to look up and lift up their Heads, when the Elements shall be melting and dropping down.
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and to have free and immediate converse with Christ, and even in the Fiery Furnace, with those three Worthies, Dan. 3. 25. to have the Son of God walking with them.
and to have free and immediate converse with christ, and even in the Fiery Furnace, with those three Worthies, Dan. 3. 25. to have the Son of God walking with them.
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and so much, but how much, or rather how little have I gained to my Lord and Master by them? This were a right Anagogical Sense and Interpretation of our Lives and Actions.
and so much, but how much, or rather how little have I gained to my Lord and Master by them? This were a right Anagogical Sense and Interpretation of our Lives and Actions.
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And so when Moses told Israel, that their obedience to God's Commands was not a vain thing, but it was their Life (as much as their Life was worth) he thinks he hath cause to bid them set their hearts to it with all seriousness, Deut. 32. 46, 47. and indeed Life is active and lively.
And so when Moses told Israel, that their Obedience to God's Commands was not a vain thing, but it was their Life (as much as their Life was worth) he thinks he hath cause to bid them Set their hearts to it with all seriousness, Deuteronomy 32. 46, 47. and indeed Life is active and lively.
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and Paul, who laboured, as he said, that the Life of Christ might be manifested in him, how active and serious and unweariable was he in Christ's service? He in another sense said to the Corinthians, so then Death worketh in us, but Life in you:
and Paul, who laboured, as he said, that the Life of christ might be manifested in him, how active and serious and unweariable was he in Christ's service? He in Another sense said to the Corinthians, so then Death works in us, but Life in you:
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No, the Life of Christ was excedingly operative in him, according to that Colos. 1. 29. in which almost every word hath a quick Emphasis, NONLATINALPHABET, Whereunto I also labour (and the word signifieth a cutting labour) striving against Dangers and difficulties,
No, the Life of christ was exceedingly operative in him, according to that Colos 1. 29. in which almost every word hath a quick Emphasis,, Whereunto I also labour (and the word signifies a cutting labour) striving against Dangers and difficulties,
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as the Actors in the Olympick Games, with all contention and earnestness) yea this NONLATINALPHABET, secundum efficacem illam vim, according to the Energy and most effectual power and efficacy and that of Christ, which wrought in him NONLATINALPHABET, potenter, mightily.
as the Actors in the Olympic Games, with all contention and earnestness) yea this, secundum efficacem Illam vim, according to the Energy and most effectual power and efficacy and that of christ, which wrought in him, potenter, mightily.
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than a dull listless Dead-heartedness, a cold benummed Frozenness, or an indifferent Lukewarmness in service, unworthy and falling short of that animi presentia and vigour of Spirit, which was found in Heathen Worthies;
than a dull listless Dead-heartedness, a cold benumbed Frozenness, or an indifferent Lukewarmness in service, unworthy and falling short of that animi presentia and vigour of Spirit, which was found in Heathen Worthies;
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as the Scripture speaketh, either dull of hearing, Heb. 5. 11. when we should be swift to hear, James 1. 19. slow of heart to believe, Luk. 24. 25. when we should receive the Word, as they, Act. 2. 41. NONLATINALPHABET, gladly, or as the more noble-spirited Bereans NONLATINALPHABET, with all readiness of mind, Acts 17. 11. when the work of Christ is a weariness to us,
as the Scripture speaks, either dull of hearing, Hebrew 5. 11. when we should be swift to hear, James 1. 19. slow of heart to believe, Luk. 24. 25. when we should receive the Word, as they, Act. 2. 41., gladly, or as the more noble-spirited Bereans, with all readiness of mind, Acts 17. 11. when the work of christ is a weariness to us,
and his Burden light, and no command of his grievous; In a word, when what is said of the wanton Widow in regard of her wantonness, may be said of us for our sloth and negligence, that we are dead whilst we live.
and his Burden Light, and no command of his grievous; In a word, when what is said of the wanton Widow in regard of her wantonness, may be said of us for our sloth and negligence, that we Are dead while we live.
as the Apostle requireth, to offer to him that NONLATINALPHABET, living Sacrifice? Thus to live is it Christ? Or expresseth it any thing of the Life of Christ, whom the Scripture calls a quickning Spirit, not only at the last day to raise up our dead Bodies,
as the Apostle requires, to offer to him that, living Sacrifice? Thus to live is it christ? Or Expresses it any thing of the Life of christ, whom the Scripture calls a quickening Spirit, not only At the last day to raise up our dead Bodies,
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but now also by his Grace and Spirit to enliven our dead Hearts? Is this any partaking of the Divine Nature, which is a pure Act to be thus restive? Sure those that come nearer to it, give another kind of resemblance of it.
but now also by his Grace and Spirit to enliven our dead Hearts? Is this any partaking of the Divine Nature, which is a pure Act to be thus restive? Sure those that come nearer to it, give Another kind of resemblance of it.
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and the Sun, that like a mighty Man rejoyceth to run his Race; the glorious Cherubims, whose pictures God would have made in his Temple, delighting in them (as Stella observeth) as Emblems maximae velocitatis, of greatest swiftness and chearfulness in his Service;
and the Sun, that like a mighty Man Rejoiceth to run his Raze; the glorious Cherubims, whose pictures God would have made in his Temple, delighting in them (as Stella observeth) as Emblems maximae velocitatis, of greatest swiftness and cheerfulness in his Service;
as also the Seraphims of burning Zeal, who in Isaiah's Vision are described to have six Wings, to shew (saith Cornelius a Lapide) that vere obediens est totus alatus, and are there said both to stand and fly, to signify (as he addeth) that Deo adstare, volare est, that to stand before God as his Servants, is speedily and chearfully to fly at his Commands.
as also the Seraphims of burning Zeal, who in Isaiah's Vision Are described to have six Wings, to show (Says Cornelius a Lapide) that vere Obedient est totus alatus, and Are there said both to stand and fly, to signify (as he adds) that God adstare, Volare est, that to stand before God as his Servants, is speedily and cheerfully to fly At his Commands.
Paul often expresses his Course by the metaphor of running, which expresseth speed and earnestness; and David, 2 Sam. 6. 14. 16. danceth before the Ark, which manifesteth his chearfulness,
Paul often Expresses his Course by the metaphor of running, which Expresses speed and earnestness; and David, 2 Sam. 6. 14. 16. dances before the Ark, which manifesteth his cheerfulness,
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but the words in the Hebrew are NONLATINALPHABET & NONLATINALPHABET words not so usual, and one of them in formâ duplicatâ, to hold forth David's extraordinary and double vigour in that Service,
but the words in the Hebrew Are & words not so usual, and one of them in formâ duplicatâ, to hold forth David's extraordinary and double vigour in that Service,
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and which signify intense strength and seriousness, and therefore translated Saltabat omnibus viribus, & contentissime, to express the NONLATINALPHABET the NONLATINALPHABET, the whole might and vigour which is chearfully put forth by them that are spirited and inlivened by the Spirit and Life of Christ:
and which signify intense strength and seriousness, and Therefore translated Saltabat omnibus viribus, & contentissime, to express the the, the Whole might and vigour which is cheerfully put forth by them that Are spirited and enlivened by the Spirit and Life of christ:
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the true Sabbatism which Philo Judaeus speaks of, and describes to be NONLATINALPHABET, which the Lord and our Consciences know how far we fall short of:
the true Sabbatism which Philo Judaeus speaks of, and describes to be, which the Lord and our Consciences know how Far we fallen short of:
for we must not be so proud, as, when by reason of Age, Sickness, or other disablements we cannot be longer Christ's Servants to do his work, to disdain to be his Beadsmen to live upon his Alms,
for we must not be so proud, as, when by reason of Age, Sickness, or other disablements we cannot be longer Christ's Servants to do his work, to disdain to be his Beadsmen to live upon his Alms,
and when thou art past thy work, meekly, and humbly, and thankfully to wait and receive all from him when thou canst do nothing for him, for the setting out and magnifying of his free and munificent Largess and Bounty,
and when thou art passed thy work, meekly, and humbly, and thankfully to wait and receive all from him when thou Canst do nothing for him, for the setting out and magnifying of his free and munificent Largess and Bounty,
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and so our Paul, when he had once fought the good Fight, and finished his Race, then he reacheth out his hand to the Garland and Crown, 2 Tim. 4. 7, 8.
and so our Paul, when he had once fought the good Fight, and finished his Raze, then he reaches out his hand to the Garland and Crown, 2 Tim. 4. 7, 8.
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And this not out of an impatient taedium of waiting, which even Holy Men have been sometimes overmuch overtaken with, much less out of a proud discontent, that we out-live our former serviceable active selves,
And this not out of an impatient taedium of waiting, which even Holy Men have been sometime overmuch overtaken with, much less out of a proud discontent, that we outlive our former serviceable active selves,
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and elsewhere ante mortem periit, as though he would not be beholden to God for holding all he hath from him, in the Tenure of F, rank Almonage, and free bounty,
and elsewhere ante mortem Periit, as though he would not be beholden to God for holding all he hath from him, in the Tenure of F, rank Almonage, and free bounty,
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But yet this will well consist with their Humility, with old Simeon now become Miles emeritus, meekly to breath forth their Nunc dimittis with submission to God's Will, to desire that he would please to dismiss him, at least when God doth express his will in that kind, not only contentedly,
But yet this will well consist with their Humility, with old Simeon now become Miles emeritus, meekly to breath forth their Nunc Dimittis with submission to God's Will, to desire that he would please to dismiss him, At lest when God does express his will in that kind, not only contentedly,
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that as Paul when he had no further service to do for Christ in one place, was desirous to go to another, Rom. 15. 23. so when through weakness or other hindrances we have no more service that we can do for Christ here on Earth, we should be well content and glad and desirous,
that as Paul when he had no further service to do for christ in one place, was desirous to go to Another, Rom. 15. 23. so when through weakness or other hindrances we have no more service that we can do for christ Here on Earth, we should be well content and glad and desirous,
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when all weaknesses and oppositions shall be once removed, and the Eagle's Age renewed, to be upon the Wing for Heaven to wait upon him with our praises there, where to live will be Christ indeed, where we shall be perfectly transformed into him,
when all Weaknesses and oppositions shall be once removed, and the Eagle's Age renewed, to be upon the Wing for Heaven to wait upon him with our praises there, where to live will be christ indeed, where we shall be perfectly transformed into him,
Which in the Application of it calleth upon us in the general, that all of us in our several standings and capacities in this endeavour earnestly to write after our Apostle's Copy here in the Text, that every one of us in particular may with him be able truly to say, NONLATINALPHABET, vita mea, mea in quam Christus est, as the Syriack (I said) reads it, my Life, even mine is Christ;
Which in the Application of it calls upon us in the general, that all of us in our several standings and capacities in this endeavour earnestly to write After our Apostle's Copy Here in the Text, that every one of us in particular may with him be able truly to say,, vita mea, mea in quam Christus est, as the Syriac (I said) reads it, my Life, even mine is christ;
that what ever others do, yet in all the former particulars, for Principle, Patern, End, Object of my Thoughts, Affections, Word and Actions, I live Christ,
that what ever Others do, yet in all the former particulars, for Principle, Pattern, End, Object of my Thoughts, Affections, Word and Actions, I live christ,
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And first as Ministers, for in that capacity especially Paul here speaks these words, being confident, v. 20. that Christ should be magnified by him whether by Life or by Death;
And First as Ministers, for in that capacity especially Paul Here speaks these words, being confident, v. 20. that christ should be magnified by him whither by Life or by Death;
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the Vigour and Life of our Ministry should be exerted in preaching the whole Counsel of God, but especially in preaching Jesus Christ. This was the first and best Preachers Text and Theme.
the Vigour and Life of our Ministry should be exerted in preaching the Whole Counsel of God, but especially in preaching jesus christ. This was the First and best Preachers Text and Theme.
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They Preached Christ, as we have it oft expressed in the Scripture, (Act. 8. 5. & 9. 20. & 17. 3 1 Cor. 1. 23. Philip. 1. 15, 18.) when in their Preaching to Jews and Heathens they laid Christ as the Foundation: and he is the Corner-Stone still, that by wise Builders must be carried up to the top of the Building.
They Preached christ, as we have it oft expressed in the Scripture, (Act. 8. 5. & 9. 20. & 17. 3 1 Cor. 1. 23. Philip. 1. 15, 18.) when in their Preaching to jews and heathens they laid christ as the Foundation: and he is the Corner-Stone still, that by wise Builders must be carried up to the top of the Building.
1. From him they have their Commission, and therefore are signanter stiled the Ministers of Christ, 1 Cor. 4. 1 2 Cor. 11. 23. Col. 1. 7. and Embassadors for Christ, 2 Cor. 5. 20. 2. Their Errand and Message is characteristically called the Gospel of Christ, Rom. 15. 19. 2 Cor. 2. 12. The Testimony, Revel. 1. 9. & 12. 17. & 19. 10. The Doctrine, Heb. 6. 1. 2 John 9. The Mystery, Col. 4. 3. The unsearchable Riches, Ephes. 3. 8. But all of Christ.
1. From him they have their Commission, and Therefore Are signanter styled the Ministers of christ, 1 Cor. 4. 1 2 Cor. 11. 23. Col. 1. 7. and ambassadors for christ, 2 Cor. 5. 20. 2. Their Errand and Message is characteristically called the Gospel of christ, Rom. 15. 19. 2 Cor. 2. 12. The Testimony, Revel. 1. 9. & 12. 17. & 19. 10. The Doctrine, Hebrew 6. 1. 2 John 9. The Mystery, Col. 4. 3. The unsearchable Riches, Ephesians 3. 8. But all of christ.
3. The End and Fruit of their labours in their Hearers was, that the Word of Christ might dwell richly in them, Col. 3. 16. that they might learn Christ, Ephes. 4. 20. and every Thought in them might be brought into Captivity, to the Obedience of Christ, 2 Cor. 10. 5.
3. The End and Fruit of their labours in their Hearers was, that the Word of christ might dwell richly in them, Col. 3. 16. that they might Learn christ, Ephesians 4. 20. and every Thought in them might be brought into Captivity, to the obedience of christ, 2 Cor. 10. 5.
That Seducers should not spoil them through Philosophy and vain Deceit, after the Traditions of Men, and Rudiments of the World, NONLATINALPHABET, and not after Christ, Col. 2. 8. And for themselves:
That Seducers should not spoil them through Philosophy and vain Deceit, After the Traditions of Men, and Rudiments of the World,, and not After christ, Col. 2. 8. And for themselves:
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To say the Truth, but in Christ, Rom. 9. 1. 2 Tim. 2. 7. To speak as of Sincerity, as of God, as in the sight of God, but in Christ, 2 Cor. 2. 17. & 12. 19. that their Hearers might have a proof of Christ speaking in them, 2 Cor. 13. 3. And that where-ever they came they might triumph, but in Christ, and be unto God a sweet savour in all, but a sweet savour of Christ, 2 Cor. 2. 14, 15.
To say the Truth, but in christ, Rom. 9. 1. 2 Tim. 2. 7. To speak as of Sincerity, as of God, as in the sighed of God, but in christ, 2 Cor. 2. 17. & 12. 19. that their Hearers might have a proof of christ speaking in them, 2 Cor. 13. 3. And that wherever they Come they might triumph, but in christ, and be unto God a sweet savour in all, but a sweet savour of christ, 2 Cor. 2. 14, 15.
To teach us, that for the Matter of our Preaching, we should not read a Lecture of Philosophy, or bare Morality, which they that never heard of Christ might do as well as we,
To teach us, that for the Matter of our Preaching, we should not read a Lecture of Philosophy, or bore Morality, which they that never herd of christ might do as well as we,
and so prove a sweet savour of Christ, and that such a savour of Life, as may quicken dead Sinners to the Life of Christ, which other affected Discourses fall wholly short of, Animam non dant quia non habent.
and so prove a sweet savour of christ, and that such a savour of Life, as may quicken dead Sinners to the Life of christ, which other affected Discourses fallen wholly short of, Animam non daunt quia non habent.
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2. And secondly, whether as Ministers, or other Christians, this calls for the like care of us in our Lives and Practices, that in the Sense aforesaid, To us to live may be Christ:
2. And secondly, whither as Ministers, or other Christians, this calls for the like care of us in our Lives and Practices, that in the Sense aforesaid, To us to live may be christ:
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The Grace and Interest of Christ may be that which the whole business of our Life upon a true account is summ'd up, and resolved into. I, say Christ. And not, 1. Self: Not Self-ends and Self-interests.
The Grace and Interest of christ may be that which the Whole business of our Life upon a true account is summed up, and resolved into. I, say christ. And not, 1. Self: Not Self-ends and Self-interests.
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I mean our own Profits, Pleasures, or Preferments, which too usually the very spirit and vigour, the whole of most Men's lives is intensly fixed and so spent upon, which should they be taken out of their Lives, it would be a lifeless Life that would be left;
I mean our own Profits, Pleasures, or Preferments, which too usually the very Spirit and vigour, the Whole of most Men's lives is intensely fixed and so spent upon, which should they be taken out of their Lives, it would be a Lifeless Life that would be left;
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But how empty a Vine is Israel, whilst he bringeth forth Fruit only to himself? Hos. 10. 1. Or if they be called Christians, what another kind of Christ do they make of him than He was, who said, that His Kingdom was not of this World? John 18. 36. and then not his Life neither.
But how empty a Vine is Israel, while he brings forth Fruit only to himself? Hos. 10. 1. Or if they be called Christians, what Another kind of christ do they make of him than He was, who said, that His Kingdom was not of this World? John 18. 36. and then not his Life neither.
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It's but Wind, Job 7. 7. A Vapour, James 4. 14. Thin, vain, empty, and if full, only of Vanity and Sorrows, that we are weary of it, Job 10. 1. Despise it, Job 9. 21. Hate it, Eccles. 2. 17. Acts 20. 24. Even our own frail Life consists not in the abundance of those outward things we possess, Luke 12. 15. much less the Life of Christ.
It's but Wind, Job 7. 7. A Vapour, James 4. 14. Thin, vain, empty, and if full, only of Vanity and Sorrows, that we Are weary of it, Job 10. 1. Despise it, Job 9. 21. Hate it, Eccles. 2. 17. Acts 20. 24. Even our own frail Life consists not in the abundance of those outward things we possess, Lycia 12. 15. much less the Life of christ.
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for if to us to live, be only to live; yea, or to live delicately with the Courtier, Luke 7. 25. or with the Whore, Rev. 18. 7. Deliciously, is not Operae pretium, not worth the while;
for if to us to live, be only to live; yea, or to live delicately with the Courtier, Lycia 7. 25. or with the Whore, Rev. 18. 7. Deliciously, is not Opera Price, not worth the while;
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even be dead to the World and Self, if ever we would live either to Christ, or with Him, who therefore died, that they which live, should not henceforth live to themselves, but unto him who died for them, 2 Cor. 5. 15. And accordingly you read of their Resolution and Practice;
even be dead to the World and Self, if ever we would live either to christ, or with Him, who Therefore died, that they which live, should not henceforth live to themselves, but unto him who died for them, 2 Cor. 5. 15. And accordingly you read of their Resolution and Practice;
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yea, and sometimes for Him too, with Ittai's professed Resolution to David, and the like should ours be to Christ, As the Lord liveth, and as my Lord the King liveth, in what place my Lord the King shall be,
yea, and sometime for Him too, with Ittai's professed Resolution to David, and the like should ours be to christ, As the Lord lives, and as my Lord the King lives, in what place my Lord the King shall be,
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whether in Death or in Life, there also will thy Servant be, 2 Sam. 15. 21. Hoc scilicet vere est Christo vivere & mori, cum nobis posthabitis ferimur quo Christus nos vocat, & rapimur. To us to live must be Christ, not Self.
whither in Death or in Life, there also will thy Servant be, 2 Sam. 15. 21. Hoc scilicet vere est Christ vivere & Mori, cum nobis posthabitis ferimur quo Christus nos vocat, & rapimur. To us to live must be christ, not Self.
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What concord hath Christ with Belial? 2 Cor. 6. 15. or sin with him who is Holy, and Harmless, and separate from Sinners? And yet should we observe many Men's lives, should we not see that the vigour and very life of their lives is exerted and run out in the eager pursuit of dead Works, who do evil with both Hands earnestly, whose whole course is evil, and their force is not right, as the Prophet speaketh;
What concord hath christ with Belial? 2 Cor. 6. 15. or since with him who is Holy, and Harmless, and separate from Sinners? And yet should we observe many Men's lives, should we not see that the vigour and very life of their lives is exerted and run out in the eager pursuit of dead Works, who do evil with both Hands earnestly, whose Whole course is evil, and their force is not right, as the Prophet speaks;
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who in a course of Sensuality live the Beast, not the Man, much less the Christian, do not eat to live, but rather live to eat; and to whom Bibere est vivere, or in a mischievous way live the very Devil, who breaths in their Oaths and Blasphemies,
who in a course of Sensuality live the Beast, not the Man, much less the Christian, do not eat to live, but rather live to eat; and to whom Bibere est vivere, or in a mischievous Way live the very devil, who breathes in their Oaths and Blasphemies,
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and Sanctified by the Spirit of Christ, and that our best Works and Graces be Enlivened and Spiritualized with the Tincture of the Blood of Christ, which though it be not enough (as some would have it) to our Justification,
and Sanctified by the Spirit of christ, and that our best Works and Graces be Enlivened and Spiritualized with the Tincture of the Blood of christ, which though it be not enough (as Some would have it) to our Justification,
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But the Lord grant us something better than the Socinians good life, which denieth both the Satisfaction of Christ, without which in point of Guilt, we are dead Men in our selves,
But the Lord grant us something better than the socinians good life, which Denieth both the Satisfaction of christ, without which in point of Gilded, we Are dead Men in our selves,
That ought to be done, but it will go ill with us if this latter be left undone. In what we do, let Men behold our good conversation in Christ, 1 Pet. 3. 16.
That ought to be done, but it will go ill with us if this latter be left undone. In what we do, let Men behold our good Conversation in christ, 1 Pet. 3. 16.
but as Christians, 1 Pet. 4. 16. Whatsoever things are True, whatsoever things are Honest, whatsoever things are Just, whatsoever things are Pure, whatsoever things are Lovely, whatsoever things are of good Report;
but as Christians, 1 Pet. 4. 16. Whatsoever things Are True, whatsoever things Are Honest, whatsoever things Are Just, whatsoever things Are Pure, whatsoever things Are Lovely, whatsoever things Are of good Report;
that may answer all precepts of Morality, yet let the same Apostle shew you a more Excellent Way, when he calls upon us to have our Conversation as becomes (not a Philosopher,
that may answer all Precepts of Morality, yet let the same Apostle show you a more Excellent Way, when he calls upon us to have our Conversation as becomes (not a Philosopher,
but) the Gospel of Christ; and in what we suffer, (as the Apostle Peter exhorts us) both for the Cause and Manner of it, let us be not only Witnesses, but also Partakers of the Sufferings of Christ.
but) the Gospel of christ; and in what we suffer, (as the Apostle Peter exhorts us) both for the Cause and Manner of it, let us be not only Witnesses, but also Partakers of the Sufferings of christ.
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2. That Christ is our Lord by a dear Purchase, and Servi toti Domini sunt: And therefore none of us should live or die to himself; but whether we live, we should live to the Lord,
2. That christ is our Lord by a dear Purchase, and Servi Totius Domini sunt: And Therefore none of us should live or die to himself; but whither we live, we should live to the Lord,
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And although Death came between, it did not dead and bury his Confidence, as being but that dark Entry, which leads to that Light and Life, upon which grounds when he had said, To me to live is Christ, he presently adds as the infallible consequent of it, and to die is Gain:
And although Death Come between, it did not dead and bury his Confidence, as being but that dark Entry, which leads to that Light and Life, upon which grounds when he had said, To me to live is christ, he presently adds as the infallible consequent of it, and to die is Gain:
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But what? Is that which the great Philosopher of all Terribles counted most Terrible, is that become gainful and desirable? It may be you will say, they that use to be most Wise are most fearful,
But what? Is that which the great Philosopher of all Terribles counted most Terrible, is that become gainful and desirable? It may be you will say, they that use to be most Wise Are most fearful,
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Much to this Argument, I have spoken out of another Text, 1 Cor. 15. 55. in which I especially shewed, that Death being disarmed, could privately do us no hurt, or procure our loss.
Much to this Argument, I have spoken out of Another Text, 1 Cor. 15. 55. in which I especially showed, that Death being disarmed, could privately do us no hurt, or procure our loss.
But here we are principally to make out, that on the contrary it positively brings us in much Gain: But because even of this many particulars were there spoken to, there is less now to be Insisted on.
But Here we Are principally to make out, that on the contrary it positively brings us in much Gain: But Because even of this many particulars were there spoken to, there is less now to be Insisted on.
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for it is also reckoned among those all things, ver. 38. Hither also referr that of Solomon, Eccles. 7. 1. The day of Death is better than the day of ones Birth:
for it is also reckoned among those all things, ver. 38. Hither also refer that of Solomon, Eccles. 7. 1. The day of Death is better than the day of ones Birth:
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and our Apostle, because he could here say, that his Death would be his Gain, doth in the next Verse save one say, that he had a desire to depart; and well he might,
and our Apostle, Because he could Here say, that his Death would be his Gain, does in the next Verse save one say, that he had a desire to depart; and well he might,
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if it might be in Christ? Making use of the Psalmist's expressions, my Soul thirsteth for God, for the Living God, When shall I come and appear before God? The Moralist's Maxime is, Summam nec metuas diem, nec optes, that we should neither fear Death, nor desire it:
if it might be in christ? Making use of the Psalmist's expressions, my Soul Thirsteth for God, for the Living God, When shall I come and appear before God? The Moralist's Maxim is, Summam nec Metuas diem, nec optes, that we should neither Fear Death, nor desire it:
As Ignatius blessed God upon Trajan's condemning him, Cum gaudio circumponens vincula: The Martyr could kiss the Stake, and say, Welcome the Cross of Christ.
As Ignatius blessed God upon Trajan's condemning him, Cum gaudio circumponens vincula: The Martyr could kiss the Stake, and say, Welcome the Cross of christ.
and if some only from weariness of this troublesome Life account Death such a Gain as to dig for it as for bid Treasure, and rejoyce exceedingly, and are glad when they find the Grave, Job 3. 21, 22. then we may well conceive how glad the assured Believer may be of it,
and if Some only from weariness of this troublesome Life account Death such a Gain as to dig for it as for bid Treasure, and rejoice exceedingly, and Are glad when they find the Grave, Job 3. 21, 22. then we may well conceive how glad the assured Believer may be of it,
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who hath given his Word that he that findeth his Life shall lose it, and he that loseth his Life for his sake, shall find it, Mat. 10. 39. & 16. 25. And because we know not what God may call us to, it will be good to encourage and comfort our selves with these Words, and with firm belief of this undoubted Truth, that they who Die for Christ are greatest Gainers.
who hath given his Word that he that finds his Life shall loose it, and he that loses his Life for his sake, shall find it, Mathew 10. 39. & 16. 25. And Because we know not what God may call us to, it will be good to encourage and Comfort our selves with these Words, and with firm belief of this undoubted Truth, that they who Die for christ Are greatest Gainers.
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for such a kind of Gain we find in Scripture, as Acts 27. 21. that phrase of NONLATINALPHABET, where Paul tells them that were in the Ship with him, that if they had followed his advice, they might have gained that Loss; that is, they might have prevented it:
for such a kind of Gain we find in Scripture, as Acts 27. 21. that phrase of, where Paul tells them that were in the Ship with him, that if they had followed his Advice, they might have gained that Loss; that is, they might have prevented it:
And such ▪ a first kind of Gain the Faithful have by Death, in freeing them from that both Sin and Misery, either by ending what before they were in,
And such ▪ a First kind of Gain the Faithful have by Death, in freeing them from that both since and Misery, either by ending what before they were in,
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Sin, which all our Lifes-time we were wofully encumbred with, which made Paul so sadly groan out that complaint, Rom. 7. 24. O wretched Man that I am, who shall deliver me from this body of Death? That is, either this outward mortal Body,
since, which all our Lifes-time we were woefully encumbered with, which made Paul so sadly groan out that complaint, Rom. 7. 24. Oh wretched Man that I am, who shall deliver me from this body of Death? That is, either this outward Mortal Body,
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And what a gain this is, a holy Heart will tell you, when now groaning under the Burden and Pollution of some defiling lust, would give a whole World to be rid of it,
And what a gain this is, a holy Heart will tell you, when now groaning under the Burden and Pollution of Some defiling lust, would give a Whole World to be rid of it,
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No more inward sorrows or fears, or anguishes and perplexities in and from himself, no more temptations from Satan, no more molestations or persecutions from the World;
No more inward sorrows or fears, or Anguishes and perplexities in and from himself, no more temptations from Satan, no more molestations or persecutions from the World;
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there the Prisoners rest together, they hear not the voice of the oppressor ▪ Job. 3. 17, 18. And if you say, that for these outward troubles it is then as well with the wickedest sinners as with the holiest Saints:
there the Prisoners rest together, they hear not the voice of the oppressor ▪ Job. 3. 17, 18. And if you say, that for these outward Troubles it is then as well with the wickedest Sinners as with the Holiest Saints:
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as Mr. Knox on his death-bed, being asked ▪ whether his pains were great, answered, that he did not esteem that a pain, which would be to him the end of all trouble,
as Mr. Knox on his deathbed, being asked ▪ whither his pains were great, answered, that he did not esteem that a pain, which would be to him the end of all trouble,
The Apocryphal Solomon saith, that Enoch was speedily taken away, lest wickedness should have altered his understanding, Wisdom 4. 11. But I am sure from authentical Scripture, that Josiah was, that he might not see that desolation which was coming upon his people, 2 Chron. 34. 28. and that the Righteous are taken away from the evil to come, Isa. 57. 1. of which some expound that Revel. 14. 13. Blessed are they that dye in the Lord, namely at that time there meant,
The Apocryphal Solomon Says, that Enoch was speedily taken away, lest wickedness should have altered his understanding, Wisdom 4. 11. But I am sure from authentical Scripture, that Josiah was, that he might not see that desolation which was coming upon his people, 2 Chronicles 34. 28. and that the Righteous Are taken away from the evil to come, Isaiah 57. 1. of which Some expound that Revel. 14. 13. Blessed Are they that die in the Lord, namely At that time there meant,
And gainful Death! that put them into harbor, when the storm was coming that would have sunk them, prevented those sins and miseries that might have undone them.
And gainful Death! that put them into harbour, when the storm was coming that would have sunk them, prevented those Sins and misery's that might have undone them.
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when all these cloggs shall be taken off, and we shall find our Souls as upon the Chariots of Amminadab, freely to expatiate in those latifundia of Eternity,
when all these clogs shall be taken off, and we shall find our Souls as upon the Chariots of Amminadab, freely to expatiate in those latifundia of Eternity,
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but that which ariseth from being Rich in Faith, James 2. 5. and God's fear, Prov. 22. 4. Which is the true and the everlasting Riches, as our Saviour and Solomon calls them;
but that which arises from being Rich in Faith, James 2. 5. and God's Fear, Curae 22. 4. Which is the true and the everlasting Riches, as our Saviour and Solomon calls them;
and therefore when such Riches and Gains are come in fullest, he accounts himself the greatest gainer, and that will be when in Death Grace is perfected.
and Therefore when such Riches and Gains Are come in Fullest, he accounts himself the greatest gainer, and that will be when in Death Grace is perfected.
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2. And happiness completed, and that will be then also, if you will only abate that which will arise from the Souls reunion with the Body, which will not be till the last day.
2. And happiness completed, and that will be then also, if you will only abate that which will arise from the Souls reunion with the Body, which will not be till the last day.
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But at Death Paul makes account, that when he departs hence, he shall be with Christ, which he esteems to be best of all, v. 23. of this Chapter, in a more full Vision and Fruition of God,
But At Death Paul makes account, that when he departs hence, he shall be with christ, which he esteems to be best of all, v. 23. of this Chapter, in a more full Vision and Fruition of God,
Mr. Mede indeed saith, that he remembers not, that Death is ever in Scripture said to be the time of reward. Nor it may be is it so said in those express words,
Mr. Mede indeed Says, that he remembers not, that Death is ever in Scripture said to be the time of reward. Nor it may be is it so said in those express words,
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and that not only to him, and such like him, which the Papists grant, but even to all the faithful that dye in Christ, whose Souls are not to be sought for in the Papists Purgatory,
and that not only to him, and such like him, which the Papists grant, but even to all the faithful that die in christ, whose Souls Are not to be sought for in the Papists Purgatory,
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The sum of all these particular proofs is epitomized in that short saying of Austin, Mors beatitudinis principium, laborum meta, peremptoria peccatorum;
The sum of all these particular proofs is epitomized in that short saying of Austin, Mors beatitudinis principium, laborum meta, peremptoria peccatorum;
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Well might Solomon say the Righteous Man is more excellent than his Neighbour, in that when to all other (wicked or Worldly) Men, Death is the loss of all which they account gain, as of Life,
Well might Solomon say the Righteous Man is more excellent than his Neighbour, in that when to all other (wicked or Worldly) Men, Death is the loss of all which they account gain, as of Life,
and all the outward comforts of it, so that when they are gone, they say with Micah, when he had lost his Idols, what have I more? Judg. 18. 24. he can say I thank God I have lost nothing,
and all the outward comforts of it, so that when they Are gone, they say with micah, when he had lost his Idols, what have I more? Judges 18. 24. he can say I thank God I have lost nothing,
how great is the difference? Some would have it hinted by the Psalmist, Psal. 49. 10. where he saith Wise Men dye, but Fools Perish. The Godly-Wise are subject to Death,
how great is the difference? some would have it hinted by the Psalmist, Psalm 49. 10. where he Says Wise Men die, but Fools Perish. The Godly-wise Are Subject to Death,
but a Carcase of Death, a vanquished Goliah, before terrible, but then by every little David trampled on, a dead Lion, whose very roaring (the noise or mere naming of it) was before affrighting (as we saw before) but now so far from terrifying, that as Sampson's Lion it hath sweetest Hony in it,
but a Carcase of Death, a vanquished Goliath, before terrible, but then by every little David trampled on, a dead lion, whose very roaring (the noise or mere naming of it) was before affrighting (as we saw before) but now so Far from terrifying, that as Sampson's lion it hath Sweetest Honey in it,
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because it makes them look pale, but green and pleasant to the Godly, they that in old Age being planted in God's Courts, are green and fruitful, Psal. 92. 13, 14. even in Death it self, which blasts all else, retain their flourish,
Because it makes them look pale, but green and pleasant to the Godly, they that in old Age being planted in God's Courts, Are green and fruitful, Psalm 92. 13, 14. even in Death it self, which blasts all Else, retain their flourish,
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Hezekiah now sick, and in his own sense dying, and that in some respects so sorrowing, that it's said he wept sore, and as it were now receiving the fatal stroke from God's hand (thou wilt make an end of me Isa. 38. 13.) yet useth a word to express it, that had peace and comfort conteined in the signification of it NONLATINALPHABET from NONLATINALPHABET which signifieth peace,
Hezekiah now sick, and in his own sense dying, and that in Some respects so sorrowing, that it's said he wept soar, and as it were now receiving the fatal stroke from God's hand (thou wilt make an end of me Isaiah 38. 13.) yet uses a word to express it, that had peace and Comfort contained in the signification of it from which signifies peace,
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so that although it be an end, yet it is a peaceable one, and so makes good what David said, that the end of that Man is Peace, Psal. 37. 37. as how full of Peace and Comfort are David's own last words, 2 Sam. 23! and some conceive he made Psal. 72. on his death-bed.
so that although it be an end, yet it is a peaceable one, and so makes good what David said, that the end of that Man is Peace, Psalm 37. 37. as how full of Peace and Comfort Are David's own last words, 2 Sam. 23! and Some conceive he made Psalm 72. on his deathbed.
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but mean while by their sins they run deep in debt with God, and for want of Interest in Christ to be their surety, at Death (it may be on the sudden) it comes to that of the Psalmist NONLATINALPHABET Ps. 55. 15. let death seize upon them, & let them go down quick into Hell.
but mean while by their Sins they run deep in debt with God, and for want of Interest in christ to be their surety, At Death (it may be on the sudden) it comes to that of the Psalmist Ps. 55. 15. let death seize upon them, & let them go down quick into Hell.
Death seizeth on them unawares, as a Serjeant, or Pursevant, & casts them into Prison, which is expressed by their going down quick into Hell, (as it's said Numb. 16. 32, 33. that Korah and his Company did) and there the Psalmist saith, they lie like Sheep, (or Wolves rather) and Death feeding on them, as they before (it may be) preyed on the Sheep of Christ.
Death seizes on them unawares, as a sergeant, or Pursuivant, & Cast them into Prison, which is expressed by their going down quick into Hell, (as it's said Numb. 16. 32, 33. that Korah and his Company did) and there the Psalmist Says, they lie like Sheep, (or Wolves rather) and Death feeding on them, as they before (it may be) preyed on the Sheep of christ.
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Talk no more so exceeding proudly, let not Arrogancy any more come out of your Mouth, speak no longer grievous things proudly and contemptuously against the Righteous. Say not (as they would have had Job to have said) it profiteth a Man nothing that he should delight himself in God? What advantage will it be to thee,
Talk no more so exceeding proudly, let not Arrogance any more come out of your Mouth, speak no longer grievous things proudly and contemptuously against the Righteous. Say not (as they would have had Job to have said) it profiteth a Man nothing that he should delight himself in God? What advantage will it be to thee,
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and what profit is it that we have kept his Ordinances, and walked mournfully before him? What profit? Why (as the Apostle saith in another case) much every way, for us and ours,
and what profit is it that we have kept his Ordinances, and walked mournfully before him? What profit? Why (as the Apostle Says in Another case) much every Way, for us and ours,
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When Christ is our Life, and Death our gain, when such Scoffers will call themselves Fools for accounting such Mens lives Madness, and their end to be without honour;
When christ is our Life, and Death our gain, when such Scoffers will call themselves Fools for accounting such Men's lives Madness, and their end to be without honour;
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and their lot among the Saints, and those Deriders then have those two questions returned upon them to answer, that in Job 27. 8. What is the hope of the Hypocrite,
and their lot among the Saints, and those Deriders then have those two questions returned upon them to answer, that in Job 27. 8. What is the hope of the Hypocrite,
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And therefore, what should our greatest care and endeavour be, but that we may attain to this happiness, that Death which is most Mens greatest loss, may with Paul's be our gain? It's a busy World we live in,
And Therefore, what should our greatest care and endeavour be, but that we may attain to this happiness, that Death which is most Men's greatest loss, may with Paul's be our gain? It's a busy World we live in,
and except only such slothful Drones, or debauched Prodigals, who labour for nothing, but to gratify their Ease or their Lusts, all that would not be idle and sensual Bruits, are busy in trading, in something or other, that they think will turn to account,
and except only such slothful Drones, or debauched Prodigals, who labour for nothing, but to gratify their Ease or their Lustiest, all that would not be idle and sensual Bruits, Are busy in trading, in something or other, that they think will turn to account,
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but there are too few that think what will be gain to them at Death, when they will be in greatest need of something that may make their hearts then to live, upon which they may live to Eternity.
but there Are too few that think what will be gain to them At Death, when they will be in greatest need of something that may make their hearts then to live, upon which they may live to Eternity.
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And therefore it would be a great part of their Wisdom and Thrift, whilst they think they have too little time to compass their other ends and projects to gain time (as the phrase is Dan. 2. 8.) to get ready a Cordial against that swooning Fit, that they may be gainers not only at Death, but by it,
And Therefore it would be a great part of their Wisdom and Thrift, while they think they have too little time to compass their other ends and projects to gain time (as the phrase is Dan. 2. 8.) to get ready a Cordial against that swooning Fit, that they may be gainers not only At Death, but by it,
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So they may be gainers indeed, and be profitable to themselves, as Eliphaz saith, a wise Man is profitable to himself, Job. 22. 2. and that gain will not be only great,
So they may be gainers indeed, and be profitable to themselves, as Eliphaz Says, a wise Man is profitable to himself, Job. 22. 2. and that gain will not be only great,
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but so sure, that there will be no undoing after-claps, as Job saith there will be with others after their greatest gains, when God takes away their Souls, Job. 27. 8. Socrates, the night before he died, was desirous to learn Musick:
but so sure, that there will be no undoing afterclaps, as Job Says there will be with Others After their greatest gains, when God Takes away their Souls, Job. 27. 8. Socrates, the night before he died, was desirous to Learn Music:
Solomon's word will for certain be found true, the wicked worketh a deceitful work, Prov. 11. 18. and it is the word of him that repents for sin, I have sinned, and it profited me not, Job. 33. 27. And how frequent in the Prophesies of Isaiah and Jeremiah are those expressions, that they do not profit, they shall not profit, that they cannot profit, that such Idols are profitable for nothing? But to be sure at Death it will more fully appear to be so,
Solomon's word will for certain be found true, the wicked works a deceitful work, Curae 11. 18. and it is the word of him that repents for since, I have sinned, and it profited me not, Job. 33. 27. And how frequent in the prophecies of Isaiah and Jeremiah Are those expressions, that they do not profit, they shall not profit, that they cannot profit, that such Idols Are profitable for nothing? But to be sure At Death it will more Fully appear to be so,
The very Sting of Death is Sin, 1 Cor. 15. 56. and then, although we before thought the gain of sin was sweet, yet it will then be as bitter as Death,
The very Sting of Death is since, 1 Cor. 15. 56. and then, although we before Thought the gain of since was sweet, yet it will then be as bitter as Death,
when with the Hony we have got this Sting with it, which will prove the Worm that never dies, Mark 9. 44. 2. Learn to undervalue the World more, with all the gains, profits, and contentments of it:
when with the Honey we have god this Sting with it, which will prove the Worm that never die, Mark 9. 44. 2. Learn to undervalue the World more, with all the gains, profits, and contentment's of it:
nay when they see all their former gains are lost, they are lost too, and so end their lives with that Emperour's last words NONLATINALPHABET, I have been all things,
nay when they see all their former gains Are lost, they Are lost too, and so end their lives with that Emperor's last words, I have been all things,
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nor will it be to us to loosen our Hearts from our most profitable employment in Life ▪ to, get nearer to Christ, that by his Death our Death may be gain to us,
nor will it be to us to loosen our Hearts from our most profitable employment in Life ▪ to, get nearer to christ, that by his Death our Death may be gain to us,
for so the same Paul, who here saith, that Death is his gain, in the third Chapter of this Epistle, v. 7, 8. saith, that those things which were gain to him, he accounted loss for Christ.
for so the same Paul, who Here Says, that Death is his gain, in the third Chapter of this Epistle, v. 7, 8. Says, that those things which were gain to him, he accounted loss for christ.
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If we account gain, loss for Christ, then Death with the loss of all things will be gain to us by Christ. If the main Pillar by which the House is held up do but stand, it will not fall down,
If we account gain, loss for christ, then Death with the loss of all things will be gain to us by christ. If the main Pillar by which the House is held up do but stand, it will not fallen down,
when thou comest to thy account, will gain thee Authority over ten Cities, v. 17. Beest thou a private Christian, especially if a Minister of the Gospel, labour carefully to gain Souls to Christ,
when thou Comest to thy account, will gain thee authority over ten Cities, v. 17. Best thou a private Christian, especially if a Minister of the Gospel, labour carefully to gain Souls to christ,
Paul was very industrious in this Trade, as you may see, 1 Cor. 9. 19, to 23. and Chap. 10. 33. in which his Life was so laborious, that you find here his Death was gain to him.
Paul was very Industria in this Trade, as you may see, 1 Cor. 9. 19, to 23. and Chap. 10. 33. in which his Life was so laborious, that you find Here his Death was gain to him.
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if after his Vow he were polluted, he lost all his former days, Numb. 6. 12. or as he that runneth a Race, though he hath gone on far in it, loseth the prize, if he give over before he come to lay hold of it:
if After his Voelli he were polluted, he lost all his former days, Numb. 6. 12. or as he that Runneth a Raze, though he hath gone on Far in it, loses the prize, if he give over before he come to lay hold of it:
and then, to die is Gain. Labour that Christ in all the fore-mentioned Particulars be our Life, and then we be very certain that Death will be our Advantage:
and then, to die is Gain. Labour that christ in all the forementioned Particulars be our Life, and then we be very certain that Death will be our Advantage:
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He went up and down doing good, and finished the Work which his Father gave him to do, suffered those things which were appointed Him, and so entred into Glory.
He went up and down doing good, and finished the Work which his Father gave him to do, suffered those things which were appointed Him, and so entered into Glory.
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and to hope that Death will be Gain to thee, how vain and unreasonable? Epictetus could say, NONLATINALPHABET, where there is true Gain, there must be true Godliness;
and to hope that Death will be Gain to thee, how vain and unreasonable? Epictetus could say,, where there is true Gain, there must be true Godliness;
But I cannot easily believe that it was simply from any fear of Death, whilst he even then had so clear a testimony of his Conscience, that he could appeal to God that he had walked before him in truth, and with a perfect heart in his life,
But I cannot Easily believe that it was simply from any Fear of Death, while he even then had so clear a testimony of his Conscience, that he could appeal to God that he had walked before him in truth, and with a perfect heart in his life,
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and was it out of fear of Death, when his Face was set to go to Jerusalem to be Crucified? When he went out to meet His Apprehenders? when He saith, that no Man took away his Life, but that He willingly of himself laid it down; and therefore was not thrust out or driven,
and was it out of Fear of Death, when his Face was Set to go to Jerusalem to be crucified? When he went out to meet His Apprehenders? when He Says, that no Man took away his Life, but that He willingly of himself laid it down; and Therefore was not thrust out or driven,
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even for that Cause He came to that Hour? And therefore quietly and submissively said, Father not my Will, but Thine be done? And even in the Pangs of Death so quietly could say, Father, into thy hands I commend my Spirit? And for Peter, when now near to Death, we do not find him bewailing it,
even for that Cause He Come to that Hour? And Therefore quietly and submissively said, Father not my Will, but Thine be done? And even in the Pangs of Death so quietly could say, Father, into thy hands I commend my Spirit? And for Peter, when now near to Death, we do not find him bewailing it,
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but calling of it only a putting off his Tabernacle, 2 Pet. 1. 14. Nor doth the Story of his Death mention any such affrightment of him then, but the contrary.
but calling of it only a putting off his Tabernacle, 2 Pet. 1. 14. Nor does the Story of his Death mention any such affrightment of him then, but the contrary.
And for others, Moses and Aaron went up the Mounts to die, as a quiet Child doth at his Fathers command go up to his Bed to sleep (as I have else-where shewed).
And for Others, Moses and Aaron went up the Mounts to die, as a quiet Child does At his Father's command go up to his Bed to sleep (as I have elsewhere showed).
when after his good fighting of his good Fight, and finishing his Course, he had his hand upon the Crown of Righteousness. And it was a breaking of his heart, that they should weep and pray him not to go to Jerusalem, who was ready not only to be Bound,
when After his good fighting of his good Fight, and finishing his Course, he had his hand upon the Crown of Righteousness. And it was a breaking of his heart, that they should weep and pray him not to go to Jerusalem, who was ready not only to be Bound,
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How chearfully did the Martyrs in former and latter Times make haste to their Torments, (as fast as an old Man can, said old Latimer) imbrace the Flames,
How cheerfully did the Martyrs in former and latter Times make haste to their Torments, (as fast as an old Man can, said old Latimer) embrace the Flames,
or can arise to the Heroick spirit of these Worthies, and God forbid that I should fear the safety of their Estates, who from weakness of Faith and want of Assurance are afraid of Death,
or can arise to the Heroic Spirit of these Worthies, and God forbid that I should Fear the safety of their Estates, who from weakness of Faith and want of Assurance Are afraid of Death,
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But yet this I must say to such, that whilst thus they pray for time to recover strength, they must acknowledg that it is their weakness, which is not to be rested in.
But yet this I must say to such, that while thus they pray for time to recover strength, they must acknowledge that it is their weakness, which is not to be rested in.
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Or if it be (as it may be sometimes it is) because in their former Life, they among their other many Petitions, have not so much pressed that for comfort in Death; they had then need plie it the more,
Or if it be (as it may be sometime it is) Because in their former Life, they among their other many Petitions, have not so much pressed that for Comfort in Death; they had then need ply it the more,
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and listen to holy Bradford's Counsel, who thus adviseth, Pray when the tide of Death comes, that we may hale forth of the Haven of this Flesh, this World, chearfully.
and listen to holy Bradford's Counsel, who thus adviseth, Pray when the tide of Death comes, that we may hale forth of the Haven of this Flesh, this World, cheerfully.
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But the Wax of this Comb sticks too fast to us, and makes us cleave too much to this present Life, that we have need to chide out our restive Souls with him, Egredere, O anima, egredere, rouse up, O slothful Soul, get up and get out.
But the Wax of this Comb sticks too fast to us, and makes us cleave too much to this present Life, that we have need to chide out our restive Souls with him, go forth, O anima, Go forth, rouse up, Oh slothful Soul, get up and get out.
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& temporali itinere demenso ad aeterna transgressus? And shall we be unwilling or fearful to go out of our Prison into our glorious everlasting Mansion? Is it but an NONLATINALPHABET; (as even now we heard) and after a long tedious and dangerous Journey, should we be troubled to return Home,
& temporali itinere demenso ad aeterna transgressus? And shall we be unwilling or fearful to go out of our Prison into our glorious everlasting Mansion? Is it but an; (as even now we herd) and After a long tedious and dangerous Journey, should we be troubled to return Home,
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And then Quis hic anxietatis & sollicitudinis locus est? Quis inter haec trepidus & moestus est, nisi cui spes & fides deest? What place is here left for Anxiety and Fear,
And then Quis hic anxietatis & sollicitudinis locus est? Quis inter haec trepidus & moestus est, nisi cui spes & fides deest? What place is Here left for Anxiety and fear,
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as the Father speaks, unless it be in them that have no hope, or but a weak Faith if any? It's for Heathen Romans to have a God, whom they made the president of Death,
as the Father speaks, unless it be in them that have no hope, or but a weak Faith if any? It's for Heathen Romans to have a God, whom they made the president of Death,
but there may be able with David, and our Blessed Saviour to commend my spirit into God's Hands? then when there will be enough to take our Goods and Honours,
but there may be able with David, and our Blessed Saviour to commend my Spirit into God's Hands? then when there will be enough to take our Goods and Honours,
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Then, then to be able with much peace to say, Father, take my Jewel, and lay it up in thy Bosom, NONLATINALPHABET my only One, my Darling, my Glory, and glorifie it with thy self for ever:
Then, then to be able with much peace to say, Father, take my Jewel, and lay it up in thy Bosom, my only One, my Darling, my Glory, and Glorify it with thy self for ever:
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And that was very great, as we may see in the fore-going Verses, where you find him as a diligent Chymist very busie at his work, to extract and gain an Elixir and Quintessence,
And that was very great, as we may see in the foregoing Verses, where you find him as a diligent Chemist very busy At his work, to extract and gain an Elixir and Quintessence,
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when all else was evaporated, there was nothing left but that Caput mortuum; Behold, all was vanity and vexation of Spirit, and there was no profit under the Sun:
when all Else was evaporated, there was nothing left but that Caput mortuum; Behold, all was vanity and vexation of Spirit, and there was no profit under the Sun:
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In their life and enjoyment oft-times no other profit by what they have Gained, but the beholding of them with their Eyes, Eccles. 5. 11. But to be sure at Death,
In their life and enjoyment ofttimes no other profit by what they have Gained, but the beholding of them with their Eyes, Eccles. 5. 11. But to be sure At Death,
Demetrius may get no small Gain by making Silver shrines for Diana his Idol, and the Master of the Pythoniss by her divination, and many others now a days by unlawful Callings,
Demetrius may get no small Gain by making Silver shrines for Diana his Idol, and the Master of the Pythoniss by her divination, and many Others now a days by unlawful Callings,
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and unlawful and dishonest Gains, at which God, as very angry, smites his hands, Ezek. 22. 12, 13, 27. But none of these can in themselves be true Gain, which is wont to be defined to be Boni utilis acquisitio, quod ad venerandi boni consecutionem conducit. It's the acquiring of something that is profitable towards the acquisition of the chief Good.
and unlawful and dishonest Gains, At which God, as very angry, smites his hands, Ezekiel 22. 12, 13, 27. But none of these can in themselves be true Gain, which is wont to be defined to be Boni utilis acquisitio, quod ad Venerable boni consecutionem conducit. It's the acquiring of something that is profitable towards the acquisition of the chief Good.
But why should such an utterly undoing Loss grow to thy Soul? Or, as Paul said to them, Acts 27. 10. Sirs, I perceive that this Voyage will be with hurt,
But why should such an utterly undoing Loss grow to thy Soul? Or, as Paul said to them, Acts 27. 10. Sirs, I perceive that this Voyage will be with hurt,
and filled with (as thou thinkest) a most prosperous Gale, yet this Voyage will be to thy hurt, and much Dammage not only of Lading and Ship, of that Saburra of outward Contentments, that thou art so deeply laden with,
and filled with (as thou Thinkest) a most prosperous Gale, yet this Voyage will be to thy hurt, and much Damage not only of Lading and Ship, of that Saburra of outward Contentment's, that thou art so deeply laden with,
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and of thy Bodie's brittle Bark, but of the Life, and that of thy Soul for ever, Acquisivit pecuniam, perdidit Justitiam, lucrum in arcâ, damnum in conscientiâ:
and of thy Body's brittle Bark, but of the Life, and that of thy Soul for ever, Acquisivit pecuniam, perdidit Justitiam, lucrum in arcâ, damnum in conscientiâ:
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O but there will at Death come a day of payment, and then a Prison, out of which you will not get, till you have paid the utmost farthing, and that will never be;
O but there will At Death come a day of payment, and then a Prison, out of which you will not get, till you have paid the utmost farthing, and that will never be;
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so you will find these to be such trash, as will yet make Fewel for everlasting burnings. What therefore (you heard out of the Prophet) God in anger smites his hands at, we should with an holy despising (with him, Isa. 33. 15.) shake our hands of,
so you will find these to be such trash, as will yet make Fuel for everlasting burnings. What Therefore (you herd out of the Prophet) God in anger smites his hands At, we should with an holy despising (with him, Isaiah 33. 15.) shake our hands of,
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No, then Godliness will appear to have been profitable for all things, 1 Tim. 4. 8. and although in the profession and practise of it, we have met with inward repentant grief,
No, then Godliness will appear to have been profitable for all things, 1 Tim. 4. 8. and although in the profession and practice of it, we have met with inward repentant grief,
2. Nor will all, even lawful acquisitions of outward profits or pleasures, or honours, or the like contentments (as we use falsly to call them) if not better improved and husbanded, make Death gainful, or be gain to us then,
2. Nor will all, even lawful acquisitions of outward profits or pleasures, or honours, or the like contentment's (as we use falsely to call them) if not better improved and husbanded, make Death gainful, or be gain to us then,
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and what hath a Man then gained, though he had gained the whole World? Matth. 16. 26. In regard of usual events in ordinary providence, Solomon saith, there is a time to get, and a time to lose, Eccles. 3. 6. and all our Life should be a getting time to get Grace and Peace, that so at length we may gain Glory;
and what hath a Man then gained, though he had gained the Whole World? Matthew 16. 26. In regard of usual events in ordinary providence, Solomon Says, there is a time to get, and a time to loose, Eccles. 3. 6. and all our Life should be a getting time to get Grace and Peace, that so At length we may gain Glory;
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but Souls lost at Death will never be able afterward to find the way to Life: nor will all the riches of the World be able to purchase then a Guide to it.
but Souls lost At Death will never be able afterwards to find the Way to Life: nor will all the riches of the World be able to purchase then a Guide to it.
Indeed in the right improving of them for God and the Poor, thou mayst be laying a good foundation (as the Apostle speaks, 1 Tim. 6. 18, 19.) against time to come, that, when Death comes, thou mayst lay hold of everlasting Life:
Indeed in the right improving of them for God and the Poor, thou Mayest be laying a good Foundation (as the Apostle speaks, 1 Tim. 6. 18, 19.) against time to come, that, when Death comes, thou Mayest lay hold of everlasting Life:
The gain of these things is the Devil's Bait, and therefore he cast it out as his last device to take our Saviour with, All this will I give thee, &c. Matth. 4. 9. and with which NONLATINALPHABET, he enticeth Men to the loss of their Souls,
The gain of these things is the Devil's Bait, and Therefore he cast it out as his last device to take our Saviour with, All this will I give thee, etc. Matthew 4. 9. and with which, he entices Men to the loss of their Souls,
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but bade it perish with him; so that it seems he might perish for all it with it: and if gain be all his Godliness, all that his gain will be found to be loss at his last reckoning,
but bade it perish with him; so that it seems he might perish for all it with it: and if gain be all his Godliness, all that his gain will be found to be loss At his last reckoning,
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and then the Covetous, who are most greedy of gain, will be greatest losers, as the Prophet pronounceth a Woe against such, Hab. 2. 9. 3. Nor will the bare enjoying of outward Ordinances, though more gainful, make Death our gain, which yet Men are too ready to phansy and promise to themselves.
and then the Covetous, who Are most greedy of gain, will be greatest losers, as the Prophet pronounceth a Woe against such, Hab. 2. 9. 3. Nor will the bore enjoying of outward Ordinances, though more gainful, make Death our gain, which yet Men Are too ready to fancy and promise to themselves.
Now know I (saith Micah) that the Lord will do me good, seeing I have a Levite to my Priest, Judg. 17. 13. and it is a Plea which some even at Death and Judgment will knock boldly at the Gate of Heaven with, to have it opened to them, We have eaten and drank in thy presence,
Now know I (Says micah) that the Lord will do me good, seeing I have a Levite to my Priest, Judges 17. 13. and it is a Plea which Some even At Death and Judgement will knock boldly At the Gate of Heaven with, to have it opened to them, We have eaten and drank in thy presence,
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and whatever their lives be, Death will be their gain without all peradventure. But Friend, be not too hasty to reckon without your Host, sit down a little,
and whatever their lives be, Death will be their gain without all Peradventure. But Friend, be not too hasty to reckon without your Host, fit down a little,
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Bodily exercise profiteth little, 1 Tim. 4. 8. It is the Spirit that quickneth, the Flesh profiteth nothing, John 6. 63. Circumcision verily profiteth, if thou keep the Law;
Bodily exercise profiteth little, 1 Tim. 4. 8. It is the Spirit that Quickeneth, the Flesh profiteth nothing, John 6. 63. Circumcision verily profiteth, if thou keep the Law;
and so have our condemnation aggravated by them, as some would gather out of Revel. 14. those that will not be gathered in the Gospel's Harvest. v. 15, 16. will be pressed in the Vintage of God's Judgments, v. 17, 18.
and so have our condemnation aggravated by them, as Some would gather out of Revel. 14. those that will not be gathered in the Gospel's Harvest. v. 15, 16. will be pressed in the Vintage of God's Judgments, v. 17, 18.
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and the repute with Men, with Christians of more than ordinary proficiency in Grace and Holiness, when God takes away his Soul? Man, thou wilt then be stript (for we shall all be judged) naked,
and the repute with Men, with Christians of more than ordinary proficiency in Grace and Holiness, when God Takes away his Soul? Man, thou wilt then be stripped (for we shall all be judged) naked,
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and then, as Solomon saith in another case, Prov. 23. 8. The Morsel thou hast eaten shalt thou vomit up, and lose thy sweet words: the hid corruption of thy Heart will then up and out, to the loathing of both thy self and others:
and then, as Solomon Says in Another case, Curae 23. 8. The Morsel thou hast eaten shalt thou vomit up, and loose thy sweet words: the hid corruption of thy Heart will then up and out, to the loathing of both thy self and Others:
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The Gnosticks would be so called from their pretended greater knowledge in the things of God: but so filthy as that they got a more proper name of Borboritae, Augustin. de haeres. 6.
The Gnostics would be so called from their pretended greater knowledge in the things of God: but so filthy as that they god a more proper name of Borboritae, Augustin. de haeres. 6.
See Sir W. Ralegh, 1 Book Cap. 9. Sect 4. Quid prodest, Pontice, longo sanguine censeri? Juvenal. Sat. 8. NONLATINALPHABET; Menand. Non domus antiqua, &c.
See Sir W. Ralegh, 1 Book Cap. 9. Sect 4. Quid profits, Pontiff, longo sanguine censeri? Juvenal. Sat. 8.; Menand. Non domus Antiqua, etc.
So among Heathens, Epaminondas was wont to say, that he reaped this as a special fruit of his own vertues and praises, quòd ••rum spectatores haberet parentes, as Isa. 29. 23. as L. de Dieu reads it.
So among heathens, Epaminondas was wont to say, that he reaped this as a special fruit of his own Virtues and praises, quòd ••rum Spectators haberet Parents, as Isaiah 29. 23. as L. de Dieu reads it.
av p-acp n2-jn, np1 vbds j pc-acp vvi, cst pns31 vvd d p-acp dt j n1 pp-f po31 d n2 cc n2, fw-la fw-la n2 js-jn n2, p-acp np1 crd crd c-acp np1 fw-fr fw-fr vvz pn31.
NONLATINALPHABET, &c. Chrysost. in locum. Postquam de generis nobilitate dissert it, nunc descendit ad do•es personae peculiares. Calvin. Estius v. 5. laudavit se à genere, v. 6. à proprio studio & factis in Judaismo, Corn. à Lapide.
, etc. Chrysostom in locum. Postquam de Generis nobilitate dissert it, nunc descendit ad do•es personae peculiares. calvin. Estius v. 5. laudavit se à genere, v. 6. à Properly study & factis in Judaismo, Corn. à Lapide.
Tom 6. de Haeres. haeres 54. ut asseveraret, quod nihil cui { que } obesse• quoruml••er perpetratio & perseverantia peceatorum, si hujus quae ab illo docebatur fidei particeps esset.
Tom 6. de Haeres. haeres 54. ut asseveraret, quod nihil cui { que } obesse• quoruml••er perpetratio & perseverantia peceatorum, si hujus Quae ab illo docebatur fidei particeps esset.
Epist. 5. lib. 4. c. 3. hujus tantum temporis vitam fteriliter ornavit. de voc. gent. c. 7. Epist. 130. Prosp. contra collatorem cap. 22. 26. Fulgent. de incarnat. c. 26.
Epistle 5. lib. 4. c. 3. hujus Tantum Temporis vitam fteriliter ornavit. de voc. gent. c. 7. Epistle 130. Prosper contra collatorem cap. 22. 26. Fulgent. the incarnate. c. 26.
np1 crd n1. crd sy. crd fw-la fw-la fw-la fw-la fw-la fw-la. fw-fr n1. j. sy. crd np1 crd np1 fw-la fw-la n1. crd crd j. dt j. sy. crd
The Devil promiseth and seemeth to give Gold which proves but leaves and trash, false in what he promised (content) but real only in what he concealed and that's misery.
The devil promises and seems to give Gold which Proves but leaves and trash, false in what he promised (content) but real only in what he concealed and that's misery.
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Promissa, vel promissiones, i. e. pretiosa & maxima beneficia, quae per Prophetus olim se daturum promiserat, &c. Estius in locum. See also Bellarmin de justif. lib. 2. cap. 5. sect. Quomodo autem, &c.
Promissa, vel Promises, i. e. Pretiosa & maxima Benefices, Quae per Prophetus Once se daturum promiserat, etc. Estius in locum. See also Bellarmin de Justif. lib. 2. cap. 5. sect. Quomodo autem, etc.
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Miro & incognito modo à Deo rapitur & in Deo suscipitur, tota Deo plena fit, tota in Deum transfunditur, ita ut essentia Dei ejus essentiae & substantiae intimè & abs { que } ullo modo creato uniatur. Vide Casaub. Enthusiasm. pag. 113. Mores 2. lash of Alazon. pag. 43. Psal. 73. 28.
Miro & incognito modo à God rapitur & in God suscipitur, tota God plena fit, tota in God transfunditur, ita ut Essentia Dei His essentiae & substantiae intimè & abs { que } ullo modo creato uniatur. Vide Casaubon Enthusiasm. page. 113. Mores 2. lash of Alazon. page. 43. Psalm 73. 28.
See Forbes of justification, Cap. 8. p. 23, 24, 25. Id praestant Christi beneficia, illud maximè, quod sumus filii Dei. See Bellarmin. de justific. l. 2. c. 5. Quomodo autem, &c.
See Forbes of justification, Cap. 8. p. 23, 24, 25. Id praestant Christ Benefices, illud maximè, quod sumus Sons Dei. See Bellarmin. the Justific. l. 2. c. 5. Quomodo autem, etc.
Orat. 4•. Deiformes effecti. Cyprian. de singul Cleric. Deiformi conversatione. Idem de unctione Chrismatis S. 3 Deifico studio Idem de aleatoribus. S. 10. NONLATINALPHABET Basil. Tom. 1. de lib. arbitrio. Ʋt in his nos filios ejus, veré { que } Deos praestemus. Bucer in Rom. 2. Concil. 2. pag. 120. Calvin, Beza, Piscator, Lapide, Amesius.
Orat 4•. Deiformes Effect. Cyprian. de singul Cleric. Deiformi Conversation. Idem de unction Chrism S. 3 Deifico study Idem de aleatoribus. S. 10. Basil. Tom. 1. de lib. arbitrio. Ʋt in his nos Sons His, veré { que } Gods praestemus. Bucer in Rom. 2. Council. 2. page. 120. calvin, Beza, Piscator, Lapide, Ames.
Cogitandum enim est unde nos Deus in tantum honoris culmen evehat. Scimus quàm abjecta sit naturae nostrae conditio. Quòd ergo Deus ità se nostrum facit, &c. Calvin in Textum. Disp. privat. Thes. 45 n. 8. C. à Lapide.
Cogitandum enim est unde nos Deus in Tantum Honoris culmen evehat. Scimus quàm abjecta sit naturae Nostrae Condition. Quòd ergo Deus ità se nostrum facit, etc. calvin in Textum. Disp private. Thebes 45 n. 8. C. à Lapide.
As corrupt nature breeds these decayes, so let this Divine nature work these recoveries. NONLATINALPHABET. Plut. advers. Colot. as Cyprian Ep. 2. ad Donatum, Quod sentitur antequam discitur.
As corrupt nature breeds these decays, so let this Divine nature work these Recoveries.. Plutarch adverse. Colot. as Cyprian Epistle 2. ad Donatum, Quod sentitur antequam discitur.
p-acp j n1 vvz d n2, av vvb d j-jn n1 vvi d n2.. np1 j. np1. p-acp jp np1 crd fw-la fw-la, fw-la fw-la fw-la fw-la.
Camerar. med. cent. 1. cap. 66. Eunomius cum impeditae linguae erat, hoc facundiam fuisse dixit Philostorgius Niceph. lib. 12. cap. 29. Epist. ad Laetam.
Chamberer. med. cent. 1. cap. 66. Eunomius cum impeditae linguae erat, hoc facundiam Fuisse dixit Philostorgius Niceph lib. 12. cap. 29. Epistle and Laetam.
As every thing in the first Creation brought forth fruit according to its kind, Gen. 1. 11, 12. so in this new Creation, let us in our kind. And as thorns bring not forth grapes nor thistles figs, corrupt nature nothing that is good; so let not the good fig-tree bring forth bad figs, or the vine soure grapes, but such as becomes its kind and Gods planting.
As every thing in the First Creation brought forth fruit according to its kind, Gen. 1. 11, 12. so in this new Creation, let us in our kind. And as thorns bring not forth grapes nor thistles figs, corrupt nature nothing that is good; so let not the good Fig tree bring forth bad figs, or the vine sour grapes, but such as becomes its kind and God's planting.
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3. Vide Calvini Instit. l. 3. cap. 25. S. 10. ità sanè ut in hâc vitâ quantuscunque profectus sit, longè absit ab illâ perfectione similitudinis quae idonea erit ad videndum Deum, sicut dicit Apostolus facie ad faciem. Augustin. Epist. 6. Quam majorem dignitatem accipere poterit adopt atus quàm ut sit ubi est amicus? non aequalis factus Divinitati, sed consociatus aeternitati. Augustin. Tractat. 51. in Johan. id ipsum innuit Petrus, &c.
3. Vide Calvin Institutio l. 3. cap. 25. S. 10. ità sanè ut in hâc vitâ quantuscunque profectus sit, long absit ab illâ perfection similitudinis Quae idonea erit ad videndum God, sicut dicit Apostles fancy ad Face. Augustin. Epistle 6. Quam majorem dignitatem accipere poterit adopt atus quàm ut sit ubi est Amicus? non aequalis factus Divinitati, sed consociatus Aeternitati. Augustin. Tractate 51. in John. id ipsum innuit Peter, etc.
There I shall have full peace to entertain my self, a plentiful store of Ingredients to every. Malady, to quiet every doubt, &c. as Dr. Hammond paraphraseth the Text.
There I shall have full peace to entertain my self, a plentiful store of Ingredients to every. Malady, to quiet every doubt, etc. as Dr. Hammond Paraphraseth the Text.
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Ne cogitemus ad nos non pertinere promissionem: sicut enim perpetuò durat et persistit verbum (quod primum erat) ita latum est valde i. e. undique ad omnia tempora, & aetates & ad omnes homines, qui fide hanc doctrinam amplectuntur, se extendit. M.
Ne Cogitemus ad nos non pertinere promissionem: sicut enim perpetuò durat et persistit verbum (quod primum erat) ita latum est Valde i. e. undique ad omnia tempora, & aetates & ad omnes homines, qui fide hanc Doctrinam amplectuntur, se extendit. M.
Pelagii, viri, ut audio, sancti & non parvo profectu Christiani. Augustin. 3. de peccat. merit. & remiss. 1. istum sicut eum quinoverunt loquuntm bonum ac praedicandum virum. Ibid. cap. 3. Alexander de Alex. lib. 6. cap. 6.
Pelagii, viri, ut audio, sancti & non parvo profectu Christians. Augustin. 3. de peccat. merit. & remiss. 1. istum sicut Eum quinoverunt loquuntm bonum ac praedicandum virum. Ibid cap. 3. Alexander de Alexander lib. 6. cap. 6.
Omnis locu•, in quo sal reperitur, sterilis est nihilque gignit Plin. Such young Physicians instead of a Church have need of a new Church-yard. Plin. lib. 31. cap. 7.
Omnis locu•, in quo sal reperitur, sterilis est nihilque gignit Pliny Such young Physicians instead of a Church have need of a new Churchyard. Pliny lib. 31. cap. 7.
Arguunt peccata, & ostendunt veros cultus Dei. Melanch. Doctrina & increpatio. Zuinglius. Certè oportet doctrinam ver•tatis, quae totius mundi praesentissima est medicina, mordere, adurere, &c. Brentius. Lex mordicat & suâ mordicatione conservat homines à putredine peccati & mortis. Pareus.
Arguunt Peccata, & ostendunt veros cultus Dei. Melanchthon. Doctrina & increpatio. Zwingli. Certè oportet Doctrinam ver•tatis, Quae totius mundi praesentissima est medicina, mordere, adurere, etc. Brent. Lex mordicat & suâ mordicatione conservat homines à putredine peccati & mortis. Pareus.
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Sale sapientiae compescit in terra humanae carnis luxum seculi aut faeditatem vitiorum germinare Bede. Ministerium ex faetidis sapidos reddit. Cartw. Ʋt vel scelera caveat vel exedat. Zuingl. Though Chrysostom seems to deny this (in locum) but his meaning is, that their sprinkling of this salt would not do it without Christ, for that NONLATINALPHABET.
Sale sapientiae compescit in terra humanae carnis luxum Seculi Or faeditatem Vitiorum germinare Bede. Ministerium ex faetidis sapidos Render. Cartw Ʋt vel scelera caveat vel exedat. Zwingli. Though Chrysostom seems to deny this (in locum) but his meaning is, that their sprinkling of this salt would not do it without christ, for that.
Sicut sale condiuntur omnia cibaria: ita discretione praelatorum debent dirigi & ordinariomnia opera subditorum. Lyra. Parum salis, &c. mundum insipidum, Deo { que } ingratum, &c. Evangelica. Doctrina & vitae Doctrinae consentaneoe, vigore Deo gratum & jucundum reddere. Brugens.
Sicut sale condiuntur omnia cibaria: ita discretion Prebendaries debent dirigi & ordinariomnia opera subditorum. Lyra. Parum Salis, etc. Mundum insipidum, God { que } Ungrateful, etc. Evangelical. Doctrina & vitae Doctrine consentaneoe, Vigour God gratum & jucundum reddere. Bruges.
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Apud Aegyptios Sacerdos, qui coram populo vota pro Rege faciebat, illud s•lebat de Rege praedicare ad populi gratiam conciliandam leviores inflige•e poenas, mejores vero reponere gratias, quam pro delictorum aut beneficiorum meritis. Diodor. Sicul. lib. 1.
Apud Egyptians Sacerdos, qui coram populo vota Pro Rege faciebat, illud s•lebat de Rege praedicare ad People gratiam conciliandam leviores inflige•e poenas, mejores vero reponere gratias, quam Pro delictorum Or Benefits Meritis. Diodorus Sicul. lib. 1.
Gen. 32. Hei mihi quam excels•• es in excelsis! & quam profundus es in profundis! & nusquam recedis, & vix redimus ad te. August. Conf. lib. 8. cap. 3.
Gen. 32. Hei mihi quam excels•• es in Excelsis! & quam profundus es in profundis! & nusquam recedis, & vix redimus ad te. August. Confutation lib. 8. cap. 3.
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This NONLATINALPHABET in the Text is alone. NONLATINALPHABET God Almighty is only God All-sufficient. NONLATINALPHABET, and therefore NONLATINALPHABET, God of himself, and therefore alone Self-sufficient, NONLATINALPHABET that hath so his Being from himself, that all else have their beings from him.
This in the Text is alone. God Almighty is only God All-sufficient., and Therefore, God of himself, and Therefore alone Self-sufficient, that hath so his Being from himself, that all Else have their beings from him.
d p-acp dt n1 vbz j. np1 np1 vbz av-j np1 j., cc av, np1 pp-f px31, cc av av-j j, cst vhz av po31 vbg p-acp px31, cst d av vhb po32 n2 p-acp pno31.
With God NONLATINALPHABET is NONLATINALPHABET Zech. 13. 1. A defiled Soul is like a Woman put away for her uncleanness; or as a Man thrust out of the Camp for his Leprosie.
With God is Zechariah 13. 1. A defiled Soul is like a Woman put away for her uncleanness; or as a Man thrust out of the Camp for his Leprosy.
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Gen. 34. NONLATINALPHABET. Plato. As Moralists to the pacifying our grief and passions, tell us what time will wear out at last, Wisdom and Virtue should enable us to abate and qualifie at the present: So here with some inversion, this is a hard Lesson to us, that are so immersed in outward and earthly Objects.
Gen. 34.. Plato. As Moralists to the pacifying our grief and passion, tell us what time will wear out At last, Wisdom and Virtue should enable us to abate and qualify At the present: So Here with Some inversion, this is a hard lesson to us, that Are so immersed in outward and earthly Objects.
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Ostendit quomode Glorificaetur Christus per vitam vel mortem. Aquin. in loc. Et vita nostra, & mors pertinet ad magnificentiam Christi. Hieron. in locum.
Ostendit quomode Glorificaetur Christus per vitam vel mortem. Aquinas in loc. Et vita nostra, & mors pertinet ad magnificentiam Christ. Hieron. in locum.
Ʋbi amat, non ubi animat. See what in our whole life we most love and prize and cannot live without, that we use to call our Life, and so Jacob's Life, is bound up in Benjamins, Gen. 44. 30. See Corn. a Lap. in locum Christus est meus spiritus, meus anhelitus mea, anima, mea Vita, Christus est quem spero spiro, in quo respiro, quem in spiro, expiro &c. as he goeth on in his devout raptures.
Ʋbi amat, non ubi animate. See what in our Whole life we most love and prize and cannot live without, that we use to call our Life, and so Jacob's Life, is bound up in Benjamites, Gen. 44. 30. See Corn. a Lap. in locum Christus est meus spiritus, meus anhelitus mea, anima, mea Vita, Christus est Whom spero Spiro, in quo respiro, Whom in Spiro, expiro etc. as he Goes on in his devout raptures.
Assiduum Jesu nomen & domi & foris ere resonare docuit. Gazaei pia hilaria. Tom. 2. Pag. 478. It's said of Anselm, Ejus ori nunquam Christus defuit. Edinerus in ejus vitâ.
Assiduum Jesu Nome & At Home & Foris ere resonare Doctrine. Gazaei pia hilaria. Tom. 2. Page 478. It's said of Anselm, His Ori Never Christus defuite. Edinerus in His vitâ.
