The nonsuch professor in his Meridian splendor, or the singular actions of sanctified Christians. Laid open in seaven sermons at Allhallows church in the wall, London. / By William Secker preacher of the gospel.
The native comeliness of the Scripture scorns the unnatural drugs of bewitching Jezabels. A rough Diamond is of greater value then a smooth counterfeit.
The native comeliness of the Scripture scorns the unnatural drugs of bewitching Jezebel's. A rough Diamond is of greater valve then a smooth counterfeit.
In the words you have two parts. 1. An action propounded. 2. A question proposed. 1. An action propounded, about what is lawful, If you salute your brethren only.
In the words you have two parts. 1. an actium propounded. 2. A question proposed. 1. an actium propounded, about what is lawful, If you salute your brothers only.
There is a kiss of lusts and temptation and that is the Harlots kiss. There is a kiss of treachery and dissimulation, and that is the Traytors kiss.
There is a kiss of Lustiest and temptation and that is the Harlots kiss. There is a kiss of treachery and dissimulation, and that is the Traitors kiss.
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A Heathen may move beyond a Sodomite, but a Christian must move beyond an Hypocrite. Though the naturally dead can do nothing, yet the spiritually dead may do something:
A Heathen may move beyond a Sodomite, but a Christian must move beyond an Hypocrite. Though the naturally dead can do nothing, yet the spiritually dead may do something:
Other creatures are not more below a sinner, then a Saint is above a sinner. Man is the excellency of the creature, the Saint is the excellency of the man;
Other creatures Are not more below a sinner, then a Saint is above a sinner. Man is the excellency of the creature, the Saint is the excellency of the man;
Grace is the excellency of the Saint, Glory is the excellency of Grace. Believers are among others as Saul among the Israelites, higher by the head and shoulders.
Grace is the excellency of the Saint, Glory is the excellency of Grace. Believers Are among Others as Saul among the Israelites, higher by the head and shoulders.
What is the lowest shrubs in the bottom of the valleys, to the highest cedars on the tops of the mountain? Stars that are placed in the highest orbes, give the clearest lights.
What is the lowest shrubs in the bottom of the valleys, to the highest cedars on the tops of the mountain? Stars that Are placed in the highest orbs, give the Clearest lights.
And the Lord said unto Satan, Hast thou considered my servant Job, Job 1. 8. Why, what was there in Job that was so considerable? there is none like him in all the earth.
And the Lord said unto Satan, Hast thou considered my servant Job, Job 1. 8. Why, what was there in Job that was so considerable? there is none like him in all the earth.
It was the saying of a gracious soul, hearing of the far goings of Hypocrites, Let Hypocrites go as far as they can, in that which is good I will follow them,
It was the saying of a gracious soul, hearing of the Far goings of Hypocrites, Let Hypocrites go as Far as they can, in that which is good I will follow them,
Why do you wound your selves with those plaisters that are laid upon your brethrens sores? Or weep at every showre of rain that falls besides your own corn? Who would grudge an Ox its fat pasture, which doth but fit it for the slaughter? Or the Malefactors progress through the meadows which conducts him to the gallows? Thou hast never the less,
Why do you wound your selves with those plasters that Are laid upon your Brothers' sores? Or weep At every shower of rain that falls beside your own corn? Who would grudge an Ox its fat pasture, which does but fit it for the slaughter? Or the Malefactors progress through the meadows which conducts him to the gallows? Thou hast never the less,
Thirdly, Some things are good but not pleasant, as sorrow and affliction. Sin that's pleasant, but unprofitable; sorrow that profitable but unpleasant.
Thirdly, some things Are good but not pleasant, as sorrow and affliction. since that's pleasant, but unprofitable; sorrow that profitable but unpleasant.
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Fourthly, Some things that are both good and pleasant, and they are gracious operations. A Beleivers bed of graces is more fragrant then a bed of spices.
Fourthly, some things that Are both good and pleasant, and they Are gracious operations. A Believers Bed of graces is more fragrant then a Bed of spices.
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Finally my brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are lovely, whatsoever things are of good report,
Finally my brothers, whatsoever things Are true, whatsoever things Are honest, whatsoever things Are just, whatsoever things Are lovely, whatsoever things Are of good report,
if there be any vertue, if there be any praise, think on these things, Phil. 4. 8. That ye may approve things that are excellent, Phil. 1. 10. But because you cannot see so well by a candle inclosed in a lanthorn,
if there be any virtue, if there be any praise, think on these things, Philip 4. 8. That you may approve things that Are excellent, Philip 1. 10. But Because you cannot see so well by a candle enclosed in a lantern,
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You do not look for so much splendor from the burnings of a candle as from the beamings of the Sun. Nor for so much moisture from the dropings of a bucket,
You do not look for so much splendour from the burnings of a candle as from the beamings of the Sun. Nor for so much moisture from the dropings of a bucket,
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Hear ye the word of the Lord, O children of Israel, you only have I known of all the families of the earth, Amos 3. 2. They were more known to God then others,
Hear you the word of the Lord, Oh children of Israel, you only have I known of all the families of the earth, Amos 3. 2. They were more known to God then Others,
When Caesar was wounded by the Senators, Brutus also gave him a stab, with that he looks upon him and saith, NONLATINALPHABET, What thou my son Brutus? What mother can endure to see those lips that drew her brests, suck her blood? The unkindness of a friend hath the most in it of an enemy.
When Caesar was wounded by the Senators, Brutus also gave him a stab, with that he looks upon him and Says,, What thou my son Brutus? What mother can endure to see those lips that drew her breasts, suck her blood? The unkindness of a friend hath the most in it of an enemy.
The Roman Censors took such a distaste at the son of Africanus, that they pluckt the ring from off his figner in which his fathers image was engraven:
The Roman Censors took such a distaste At the son of Africanus, that they plucked the ring from off his figner in which his Father's image was engraven:
What, shall he walk in darkness, whose father is light? Shall that tongue be found lying so constantly to men, that was found praying so earnestly to God? or those eyes be found gazing on sinful objects, that were found reading of sacred Oracles?
What, shall he walk in darkness, whose father is Light? Shall that tongue be found lying so constantly to men, that was found praying so earnestly to God? or those eyes be found gazing on sinful objects, that were found reading of sacred Oracles?
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As a spot in scarlet is worse then a stain in russet. Thats the second. 3. Christians should do more then others, because they profess more then others.
As a spot in scarlet is Worse then a stain in russet. Thats the second. 3. Christians should do more then Others, Because they profess more then Others.
why is it so litle practised? Who hath saved us and called us with an holy calling, 2 Tim. 1. 10. A holy calling, should be attended with a holy carriage.
why is it so little practised? Who hath saved us and called us with an holy calling, 2 Tim. 1. 10. A holy calling, should be attended with a holy carriage.
Thou that makest thy boast of the Law, through breaking the Law dishonorest thou God! Rom. 2. 23. Its monstrous to see that Christians tongues should be larger then their hands.
Thou that Makest thy boast of the Law, through breaking the Law dishonourest thou God! Rom. 2. 23. Its monstrous to see that Christians tongues should be larger then their hands.
That they should carry a lanthorn before others, and yet tread in the dark themselves. A vicious patern more infects, then a vertuous doctrine instructs.
That they should carry a lantern before Others, and yet tread in the dark themselves. A vicious pattern more infects, then a virtuous Doctrine instructs.
I may say of such Professors, as he said of a vicious Preacher, That when in the Pulpit, it was pity he should ever come out, he was so good in his instructions;
I may say of such Professors, as he said of a vicious Preacher, That when in the Pulpit, it was pity he should ever come out, he was so good in his instructions;
The sheep doth not despise his fleece, because the Woolf hath worn it. Who blames a chrystial river because some melancholly men have drowned themselves in its streams.
The sheep does not despise his fleece, Because the Wolf hath worn it. Who blames a chrystial river Because Some melancholy men have drowned themselves in its streams.
For I have given you an example, that you should do as I have done to you, Joh. 13. 5. If the life of Christ be not your patern, the death of Christ will not be your pardon.
For I have given you an Exampl, that you should do as I have done to you, John 13. 5. If the life of christ be not your pattern, the death of christ will not be your pardon.
And why should we •ay his yoke is heavy, when he says his yoke is easie? He went about doing good, Acts 10. 38. As he was never ill imployed, so he was never unimployed.
And why should we •ay his yoke is heavy, when he Says his yoke is easy? He went about doing good, Acts 10. 38. As he was never ill employed, so he was never unemployed.
as much as the splendor of the sun doth the brightness of the stars. If you live under more glorious dispensations, you should have more gracious conversations.
as much as the splendour of the sun does the brightness of the Stars. If you live under more glorious dispensations, you should have more gracious conversations.
Teach me thy way, O Lord, and lead me in a plain path because of mine enemies, Psal. 27. 11. Heb. Because of my observers, or propter insidiatores meos, because of those that lye in wait for me.
Teach me thy Way, Oh Lord, and led me in a plain path Because of mine enemies, Psalm 27. 11. Hebrew Because of my observers, or propter insidiatores meos, Because of those that lie in wait for me.
Now your pure lives should hang a padlock upon their impure lips, who throw the dirt of Professors upon the face of Profession. One hour of the suns eclipsing attracts more eyes to view it, then all its illustrious shinings.
Now your pure lives should hang a padlock upon their impure lips, who throw the dirt of Professors upon the face of Profession. One hour of the suns eclipsing attracts more eyes to view it, then all its illustrious shinings.
The curelty of the Spaniards to the Indians made them cry out, Quam malus Deus iste, qui habet tam malos servos? What an evil God is this that hath such evil servants? Gods Jewels should cast a sparkling lustre in the eyes of others. One scar may stain the beauty of the fairest face.
The curelty of the Spanish to the Indians made them cry out, Quam malus Deus iste, qui habet tam Malos servos? What an evil God is this that hath such evil Servants? God's Jewels should cast a sparkling lustre in the eyes of Others. One scar may stain the beauty of the Fairest face.
It was a glorious Encomium given of Zachary and Elizabeth, They were both righteous before God, walking in all the commandm•nts and ordinances of the Lord blam ••ss, Luk. 1. 6. As they were harmless in their actings,
It was a glorious Encomium given of Zachary and Elizabeth, They were both righteous before God, walking in all the commandm•nts and ordinances of the Lord blame ••ss, Luk. 1. 6. As they were harmless in their actings,
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and to keep himself unspotted from the world, Jam. 1. 2. If you would keep your selves unspotted from the world, you must keep your selves unspotted in the world.
and to keep himself unspotted from the world, Jam. 1. 2. If you would keep your selves unspotted from the world, you must keep your selves unspotted in the world.
Its reported of a Harlot, when she saw one with whom she had formerly committed folly, she renewed her inticements, to whom he answered, Ego non sum ego, though she was the same woman she was,
Its reported of a Harlot, when she saw one with whom she had formerly committed folly, she renewed her enticements, to whom he answered, Ego non sum ego, though she was the same woman she was,
For him that is more then a man, to do no more then a man, where is the Christian? Are ye not carnal, and walk as men? 1 Cor. 3. 3. If men act like beasts, God will call them beasts;
For him that is more then a man, to do no more then a man, where is the Christian? are you not carnal, and walk as men? 1 Cor. 3. 3. If men act like beasts, God will call them beasts;
When the Apostle would stop the sinful suits among the Corinthian brethren, that did not want men of Eminency to put a period unto controversie, Do ye not know that the Saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? 1 Cor. 6. 2. If you shall judge in causes between God and man,
When the Apostle would stop the sinful suits among the Corinthian brothers, that did not want men of Eminency to put a Period unto controversy, Do you not know that the Saints shall judge the world? and if the world shall be judged by you, Are you unworthy to judge the Smallest matters? 1 Cor. 6. 2. If you shall judge in Causes between God and man,
then about matters that are external? fellons may be jovial in the prison, but they tremble at the Bar. When wicked men come like miserable captives out of their holes,
then about matters that Are external? felons may be jovial in the prison, but they tremble At the Bar. When wicked men come like miserable captives out of their holes,
Behold, the Lord cometh with ten thousands of his Saints, to execute judgement upon all, Jude 14, 15. This shall no more derogate from Christs Office then the Session of the Justices doth from the authority of the Judge;
Behold, the Lord comes with ten thousands of his Saints, to execute judgement upon all, U^de 14, 15. This shall no more derogate from Christ Office then the Session of the Justices does from the Authority of the Judge;
When the Son of Man shall sit in the throne of his glory, ye also shall sit upon twelve thrones judging the twelve Tribes of Israel, Matth. 19. 28. Now the world judges the Saints,
When the Son of Man shall fit in the throne of his glory, you also shall fit upon twelve thrones judging the twelve Tribes of Israel, Matthew 19. 28. Now the world judges the Saints,
How will you be able to pass a righteous sentence upon others for those evils you are guilty of your selves? In maxima fortuna minima licentia, In the greatest majesty there is the smallest liberty.
How will you be able to pass a righteous sentence upon Others for those evils you Are guilty of your selves? In maxima fortuna minima licentia, In the greatest majesty there is the Smallest liberty.
Seeing all things are lawful for Caesar to do, it is therefore the less lawful for Caesar to do them. By faith Noah built an Ark by which he condemned the world, Heb. 11. 7. The Saints judge the world not only by their faith but by their facts.
Seeing all things Are lawful for Caesar to do, it is Therefore the less lawful for Caesar to do them. By faith Noah built an Ark by which he condemned the world, Hebrew 11. 7. The Saints judge the world not only by their faith but by their facts.
Do not we see that they who profess against pride more then others, are themselves as as proud as others? These people they often meet together to be better,
Do not we see that they who profess against pride more then Others, Are themselves as as proud as Others? These people they often meet together to be better,
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Hath a Nation changed their gods, which are yet no gods? but my people hath changed their glory for that which doth not profit, Jer. 2. 11. Here is a professing people out-gone by a people that made no profession.
Hath a nation changed their God's, which Are yet no God's? but my people hath changed their glory for that which does not profit, Jer. 2. 11. Here is a professing people outgone by a people that made no profession.
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Every tree that beareth not good fruit is hewen down and cast into the fire, Mat. 7. 19. If you be not plants for bearing, you will be sticks for burning.
Every tree that bears not good fruit is hewn down and cast into the fire, Mathew 7. 19. If you be not plants for bearing, you will be sticks for burning.
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for asmuch as ye know that your labor is not in vain in the Lord, 1 Cor. 15. 58. How abundant should they be in the work of the Lord, that know their labor shall not be in vain in the Lord? How chearfully should we cast in the net,
for as as you know that your labour is not in vain in the Lord, 1 Cor. 15. 58. How abundant should they be in the work of the Lord, that know their labour shall not be in vain in the Lord? How cheerfully should we cast in the net,
If you love them that love you, what reward have you? Matth. 5. 46. All this is but nature, that love should be returned from whence it hath been received.
If you love them that love you, what reward have you? Matthew 5. 46. All this is but nature, that love should be returned from whence it hath been received.
And the Souldier undergo a bloody seeds time, to enjoy a happy harvest. Shall they take pains for earthly Mammon, and we take none for heavenly Mansions?
And the Soldier undergo a bloody seeds time, to enjoy a happy harvest. Shall they take pains for earthly Mammon, and we take none for heavenly Mansions?
Therefore when thou dost thine alms, do not sound a trumpet before thee as the hypocrites do in the Synagogues and in the streets that they may have glory from men, Matth. 6. 2. What the first verse calls a doing to be seen of men, this calls a doing to receive glory from men.
Therefore when thou dost thine alms, do not found a trumpet before thee as the Hypocrites do in the Synagogues and in the streets that they may have glory from men, Matthew 6. 2. What the First verse calls a doing to be seen of men, this calls a doing to receive glory from men.
Therefore when thou dost thine alms let not thy left hand know what thy right hand doth, Matth. 6. 3. Acts of mercy they are right hand acts, and so singular;
Therefore when thou dost thine alms let not thy left hand know what thy right hand does, Matthew 6. 3. Acts of mercy they Are right hand acts, and so singular;
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then he called hastily unto the young man his Armorbearer, and said nnto him, Draw thy sword and slay me, that men may not say A woman slew me, Judg. 9. 53, 54. Behold saith one, Homo moritur, at superbia non moritur;
then he called hastily unto the young man his Armorbearer, and said nnto him, Draw thy sword and slay me, that men may not say A woman slew me, Judges 9. 53, 54. Behold Says one, Homo moritur, At superbia non moritur;
He is a Jew which is one inwardly, and circumcision is that of the heart, in the spirit, whose praise is not of men but of God, Rom. 2. 29. The praise of an Hypocrite is not of God but of man;
He is a Jew which is one inwardly, and circumcision is that of the heart, in the Spirit, whose praise is not of men but of God, Rom. 2. 29. The praise of an Hypocrite is not of God but of man;
but their hands under their wings: Their hands note their activity, their wings their celerity; Their having their hands under their wings, the obscurity of their motions:
but their hands under their wings: Their hands note their activity, their wings their celerity; Their having their hands under their wings, the obscurity of their motions:
neither can he know them, because they are spiritually discerned, I Cor. 2. 14. Spiritual truths, they oppose the wickedness of reason; because they are against it;
neither can he know them, Because they Are spiritually discerned, I Cor. 2. 14. Spiritual truths, they oppose the wickedness of reason; Because they Are against it;
Pharnaces sends a Crown to Caesar at the same time that he rebelled against him, to whom Caesar makes this return, Faceret imperata prius; Let him first lay down his rebellion,
Pharnaces sends a Crown to Caesar At the same time that he rebelled against him, to whom Caesar makes this return, Faceret imperata prius; Let him First lay down his rebellion,
There is many that set a crown of glory upon the head of Christ by a good profession, that plat a crown of thorns upon the head of Christ by an evil conversation.
There is many that Set a crown of glory upon the head of christ by a good profession, that plate a crown of thorns upon the head of christ by an evil Conversation.
But we all with open face beholding as in a glass the glory of the Lord, are changed from glory to glory by the spirit of the Lord, 2 Cor. 3. 18. As trees without fruits are unprofitable;
But we all with open face beholding as in a glass the glory of the Lord, Are changed from glory to glory by the Spirit of the Lord, 2 Cor. 3. 18. As trees without fruits Are unprofitable;
I have read a story of a Painter that being blamed by a Cardinal for putting too much red in the faces of St. Paul and St. Peter, answered, It was to show how much they blushed at their behaviours that stiled themselves their Successors.
I have read a story of a Painter that being blamed by a Cardinal for putting too much read in the faces of Saint Paul and Saint Peter, answered, It was to show how much they blushed At their behaviours that styled themselves their Successors.
Light without heat, doth little good; and heat without light doth much hurt. Give me those Christians that are burning lamps as well as they are shining lights.
Light without heat, does little good; and heat without Light does much hurt. Give me those Christians that Are burning lamps as well as they Are shining lights.
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But will any say the day is dawning, when the skie puts on her sable cloathing? And how monsterous is it to see that Christians tongues should be larger then their hands!
But will any say the day is dawning, when the sky puts on her sable clothing? And how monstrous is it to see that Christians tongues should be larger then their hands!
They would fain be wafted to the point of felicity in such vessels as might not be tossed on the waters of calamity. Such think much to borrow a thorn though it be taken from their Saviours Crown.
They would fain be wafted to the point of felicity in such vessels as might not be tossed on the waters of calamity. Such think much to borrow a thorn though it be taken from their Saviors Crown.
Some there are that will sacrifice a stout heart to a stubborn will; And will rather dye as Martyrs for errors, then bow as servants to truth. How shall they ever stand for Christ, who did never stand in Christ? But beleevers study more how to adorn the cross, then how to avoid the cross? as deeming it better to be saved in rough waters, then drowned in a calm ocean.
some there Are that will sacrifice a stout heart to a stubborn will; And will rather die as Martyrs for errors, then bow as Servants to truth. How shall they ever stand for christ, who did never stand in christ? But believers study more how to adorn the cross, then how to avoid the cross? as deeming it better to be saved in rough waters, then drowned in a Cam Ocean.
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Temporary Professors are like Hedge-hogs that have two holes, one to the North, the other to the South; when the South wind suns them, they open to the North,
Temporary Professors Are like Hedgehogs that have two holes, one to the North, the other to the South; when the South wind suns them, they open to the North,
They will lose their activity, to finde their security. It was the saying of the King of Navar to Beza, That he would in the cause of Christ, sail no further then he might retreat safe to the shore. Man is a life-loving creature;
They will loose their activity, to find their security. It was the saying of the King of Navarre to Beza, That he would in the cause of christ, sail no further then he might retreat safe to the shore. Man is a life-loving creature;
he is afaid to follow truth too near at the heels, lest it should lift up his foot and dash out his brains. Weak grace will do for God; but it must be strong grace that will dye for God.
he is afaid to follow truth too near At the heels, lest it should lift up his foot and dash out his brains. Weak grace will do for God; but it must be strong grace that will die for God.
The trees of righteousness, the more they are shaken by the wind, the faster they are rooted in the ground. What art thou a member of Christ, and yet afraid to be a Martyr for Christ? Si beati sunt qui moriuntur in Domino, quam beati sunt illi qui moriuntur pro Domino? If they be blessed that die in the Lord,
The trees of righteousness, the more they Are shaken by the wind, the faster they Are rooted in the ground. What art thou a member of christ, and yet afraid to be a Martyr for christ? Si Beati sunt qui moriuntur in Domino, quam Beati sunt illi qui moriuntur Pro Domino? If they be blessed that die in the Lord,
What though the flesh do return to dust, so the spirit do return to rest? what is the body of Adam for a soul to live in, to the bosom of Abraham for a Saint to lye in? Righteous Abel, the first Soldier in the Church Militant, was the first Saint in the Church Triumphant: He offered up a Sacrifice, when the Altar was sprinkled with his own blood. But as his body was the first that ever took possession of earth, so his soul was the first that ever had a translation to heaven.
What though the Flesh do return to dust, so the Spirit do return to rest? what is the body of Adam for a soul to live in, to the bosom of Abraham for a Saint to lie in? Righteous Abel, the First Soldier in the Church Militant, was the First Faint in the Church Triumphant: He offered up a Sacrifice, when the Altar was sprinkled with his own blood. But as his body was the First that ever took possession of earth, so his soul was the First that ever had a Translation to heaven.
It is better to dye a Conqueror then to live a Coward. They who will be no less then combatants, they shall be more then conquerors. None are so couragious as those who are religious. A Christian if he lives, he knows by whose might he stands; and if he dies, he knows for whose sake he falls. Where there is no confidence in God, there will be no continuance with God.
It is better to die a Conqueror then to live a Coward. They who will be no less then combatants, they shall be more then conquerors. None Are so courageous as those who Are religious. A Christian if he lives, he knows by whose might he Stands; and if he die, he knows for whose sake he falls. Where there is no confidence in God, there will be no Continuance with God.
When the wind ceases to fill the sails, the ship ceases to plough the seas. The taints of Ishmael, shall never make an Isaac out of love with his inheritance.
When the wind ceases to fill the sails, the ship ceases to plough the Seas. The taints of Ishmael, shall never make an Isaac out of love with his inheritance.
Christ is beholden to his enemies as well as to his friends. Their malicious opposition wrought out his glorious exaltation. The worst that men can do against Beleevers, is the best that men can do for Beleivers.
christ is beholden to his enemies as well as to his Friends. Their malicious opposition wrought out his glorious exaltation. The worst that men can do against Believers, is the best that men can do for Believers.
Though thou hast sore broken us in the place of Dragons, and covered us with the shadow of death, Psal. 44. 17, 18, 19. Beleevers are like the moon, that wades out of her shadows by keeping her motion,
Though thou hast soar broken us in the place of Dragons, and covered us with the shadow of death, Psalm 44. 17, 18, 19. Believers Are like the moon, that wades out of her shadows by keeping her motion,
But if the trade of piety cannot be peaceably driven, Formalists will shut up their shop-windows. They will rather tarry out of the land of Canaan, then swim to it through the red sea.
But if the trade of piety cannot be peaceably driven, Formalists will shut up their shop-windows. They will rather tarry out of the land of Canaan, then swim to it through the read sea.
If it be thou, bid me come to thee on the water, Matth. 14. 18. Love can walk on the water without drowning, and lie in the fire without burning. Its said of the Serpent, that he cares not to what danger he exposes his body, so he secures his head.
If it be thou, bid me come to thee on the water, Matthew 14. 18. Love can walk on the water without drowning, and lie in the fire without burning. Its said of the Serpent, that he Cares not to what danger he exposes his body, so he secures his head.
None of these things move me, neither count I my life dear to my self, so I may finish my course with joy, Act. 20. 24. A Saint is inwardly pious, when he is not outwardly prosperous. The sharper such Physick is in its taking, the sounder the Patient is for its working. The higher the floods swell on earth, the nearer the Ark mounts up to heaven.
None of these things move me, neither count I my life dear to my self, so I may finish my course with joy, Act. 20. 24. A Saint is inwardly pious, when he is not outwardly prosperous. The sharper such Physic is in its taking, the sounder the Patient is for its working. The higher the floods swell on earth, the nearer the Ark mounts up to heaven.
Christians are crucified by the world, that they might be crucified to the world. God makes it to be an enemy to you, that he might make you an enmy to it. Remember Christians, that Religion is that Phoenix that hath always flourished in her own ashes. Magistrates they defend the truth with their swords, but Martyrs they defend the truth with their bloods:
Christians Are Crucified by the world, that they might be Crucified to the world. God makes it to be an enemy to you, that he might make you an enemy to it. remember Christians, that Religion is that Phoenix that hath always flourished in her own Ashes. Magistrates they defend the truth with their swords, but Martyrs they defend the truth with their bloods:
How should we land at the haven of rest, if we vvere not tossed upon the seas of trouble? If Joseph had not been Egypts prisoner, he had not been Egypts Governour. The iron chains about his feet, ushered in the golden chain about his neck. Temporal disadvantages are but gentle blasts, but eternal are insupportable storms.
How should we land At the Haven of rest, if we were not tossed upon the Seas of trouble? If Joseph had not been Egypts prisoner, he had not been Egypts Governor. The iron chains about his feet, ushered in the golden chain about his neck. Temporal disadvantages Are but gentle blasts, but Eternal Are insupportable storms.
Tell me beleevers, is not Christ with his cross for a few years, better then Dives with his dainties for a few days? What is a short happiness attended with an everlasting misery, to a short misery attended with an everlasting happiness? Thats the third.
Tell me believers, is not christ with his cross for a few Years, better then Dives with his dainties for a few days? What is a short happiness attended with an everlasting misery, to a short misery attended with an everlasting happiness? Thats the third.
Non nobis solum nati sumus (ut praeclare scriptum est à Platone) ortus { que } nostri partem patria vendicat, partem parentes, partem amici. Tull. lib. 1. de Officiis.
Non nobis solum Nati sumus (ut praeclare Scriptum est à Plato) ortus { que } Our partem patria vendicat, partem Parents, partem Friends. Tull. lib. 1. de Offices.
Seekest thou great things for thy self? seek them not, Jer. 45. 5. For Saints to set their hearts upon what beasts do set their feet, it is as if a King should leave his Throne to follow the plough; Or as if one should desert a Mine of gold, to dig in a pit of gravel.
Seekest thou great things for thy self? seek them not, Jer. 45. 5. For Saints to Set their hearts upon what beasts do Set their feet, it is as if a King should leave his Throne to follow the plough; Or as if one should desert a Mine of gold, to dig in a pit of gravel.
Selfsearching makes a man that is vertuous; but self-seeking speaks a man thats covetous. I am loth to draw a line in any mans picture with a black caol.
Selfsearching makes a man that is virtuous; but self-seeking speaks a man thats covetous. I am loath to draw a line in any men picture with a black caol.
Yet how many are there who have been in publick places, that have had private spirits? they which pretended to do every thing for the good of others, intended not to do any thing but for the good of themselves. Such succours at the root draw away the sap from the tree. They set Kingdoms on fire to rost their eggs by its flames.
Yet how many Are there who have been in public places, that have had private spirits? they which pretended to do every thing for the good of Others, intended not to do any thing but for the good of themselves. Such succours At the root draw away the sap from the tree. They Set Kingdoms on fire to rost their eggs by its flames.
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If Dives be tormented, quia cupide servavit sua, what shall be his portion, qui avide rapit aliena? If those fists shall be cut off which so closely clasped their own, what shall become of those hands that are open to graspe other mens? It was Israels lamentation, that those who were clad in scarlet embraced the dunghil;
If Dives be tormented, quia cupide servavit sua, what shall be his portion, qui avid rapit Aliena? If those fists shall be Cut off which so closely clasped their own, what shall become of those hands that Are open to grasp other men's? It was Israel's lamentation, that those who were clad in scarlet embraced the dunghill;
when it was torn to pieces? How many noble birds have been deplumed, that their wings might be richly feathered? When any springs have been opened, they have laid pipes to conveigh the water into their own cisterns.
when it was torn to Pieces? How many noble Birds have been deplumed, that their wings might be richly feathered? When any springs have been opened, they have laid pipes to convey the water into their own cisterns.
To advance the riches of a private person, out of the publick ruines of a Nation, is as if the stomach, a publick Officer, should keep all the meat to it self,
To advance the riches of a private person, out of the public ruins of a nation, is as if the stomach, a public Officer, should keep all the meat to it self,
It was a dogged speech of Cain, Am I my brothers keeper? He that would not be his brothers keeper, would be his brothers Butcher. How many have riveted themselves into their possessions, by the bones of their murdered brethren; and paved causies to preferments with the sculls of noble Patriots!
It was a dogged speech of Cain, Am I my Brother's keeper? He that would not be his Brother's keeper, would be his Brother's Butcher. How many have riveted themselves into their possessions, by the bones of their murdered brothers; and paved causies to preferments with the sculls of noble Patriots!
whilst the ship is a sinking? or the nest a building, whilst the tree is falling? But can better fruits grow upon the tree of Anarchy and confusion then cruelty and oppression? They deserve to have their heads separated from their bodies, who have separated the body from its head. If I perish I perish;
while the ship is a sinking? or the nest a building, while the tree is falling? But can better fruits grow upon the tree of Anarchy and confusion then cruelty and oppression? They deserve to have their Heads separated from their bodies, who have separated the body from its head. If I perish I perish;
But how can I endure to see the evill that shall come upon my people, Esther 8. 6. She did not prefer her own life above her peoples, but her peoples lives above her own.
But how can I endure to see the evil that shall come upon my people, Esther 8. 6. She did not prefer her own life above her peoples, but her peoples lives above her own.
Theodosius, when he lay upon his dying pillow, was more studious how to do his Kingdom good, then how to bear his own pains, as appears by his counsel to his sons, to whom he left it.
Theodosius, when he lay upon his dying pillow, was more studious how to do his Kingdom good, then how to bear his own pains, as appears by his counsel to his Sons, to whom he left it.
and yet he died our death, that we might live his life, and suffered our hell, to bring us to his heaven. He was conceived in the bowels of his mother, that we might be received into the bosom of his Father. His love began in his eternal purposes of grace. and ends in our eternal possessions of glory.
and yet he died our death, that we might live his life, and suffered our hell, to bring us to his heaven. He was conceived in the bowels of his mother, that we might be received into the bosom of his Father. His love began in his Eternal Purposes of grace. and ends in our Eternal possessions of glory.
but to give the weary rest? why did he hang upon the cross in mount Calvary, but that we might sit upon the throne in mount Sion? His face was covered with spittle, that ours might be enamelled with glory. Why did this Jonah cast himself into the sea of his fathers wrath, but to save the ship of his Church from drowning? Christians, you are not vessels in which the waters of life are lodged, but pipes through which it is to be conveyed.
but to give the weary rest? why did he hang upon the cross in mount Calvary, but that we might fit upon the throne in mount Sion? His face was covered with spittle, that ours might be enameled with glory. Why did this Jonah cast himself into the sea of his Father's wrath, but to save the ship of his Church from drowning? Christians, you Are not vessels in which the waters of life Are lodged, but pipes through which it is to be conveyed.
For David after he had served his own Generation, by the will of God, fell asleep, Act. 13. 36. Davids service was not swallowed up in the narrow gulf of self. He did not draw al his lines to the ignoble center of his own ends. Such birds are bad in the nest, but worse when winged to fly abroad. He served his own generation;
For David After he had served his own Generation, by the will of God, fell asleep, Act. 13. 36. Davids service was not swallowed up in the narrow gulf of self. He did not draw all his lines to the ignoble centre of his own ends. Such Birds Are bad in the nest, but Worse when winged to fly abroad. He served his own generation;
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not the generation that was before him, for they were dead before he was living; nor the generation that was behinde him, for they were living after he was dead.
not the generation that was before him, for they were dead before he was living; nor the generation that was behind him, for they were living After he was dead.
I saw a great wonder in heaven, a woman cloathed with the sun, and the moon was under her feet, Rev. 12. 1. Though carnal blessings may be communicated to a man that is spiritual, yet spiritual blessings shall not be communicated to a man that is carnal: When the Moon is waxing, she hath her shut end towards the earth,
I saw a great wonder in heaven, a woman clothed with the sun, and the moon was under her feet, Rev. 12. 1. Though carnal blessings may be communicated to a man that is spiritual, yet spiritual blessings shall not be communicated to a man that is carnal: When the Moon is waxing, she hath her shut end towards the earth,
Augustus Caesar carried such an intire love to his Country, that he called it Filiam suam, his own daughter; therefore refused to be called its Master, but would be called its Father, because he ruled it non per timorem, sed per amorem;
Augustus Caesar carried such an entire love to his Country, that he called it Daughter suam, his own daughter; Therefore refused to be called its Master, but would be called its Father, Because he ruled it non per timorem, sed per amorem;
I will put enmity between thee and the woman, and between thy seed and her seed, Gen. 3. 15. There must be no harmony where the chief Musician will have a jar.
I will put enmity between thee and the woman, and between thy seed and her seed, Gen. 3. 15. There must be no harmony where the chief Musician will have a jar.
for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath beleiveth with an Infidel? 2 Cor. 6. 14, 15. To see a Saint and a sinner associated with one another, is to see the living & the dead to keep house together.
for what fellowship hath righteousness with unrighteousness? and what communion hath Light with darkness? And what concord hath christ with Belial? or what part hath Believeth with an Infidel? 2 Cor. 6. 14, 15. To see a Saint and a sinner associated with one Another, is to see the living & the dead to keep house together.
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In the salt sea the fish retains its freshness, amongst the noysom weeds the rose preserves its sweetness; the fire burns the hottest when the weather is the coldest.
In the salt sea the Fish retains its freshness, among the noisome weeds the rose preserves its sweetness; the fire burns the hottest when the weather is the Coldest.
If we cannot help them, its their unholiness; if they hurt us, its our unhappiness. By keeping of evil company, men are like those that walk in the sun, tanned insensibly.
If we cannot help them, its their unholiness; if they hurt us, its our unhappiness. By keeping of evil company, men Are like those that walk in the sun, tanned insensibly.
Men may defile themselves in the light, but they cannot defile the light it self. The sun shines all over an unclean world, and yet is without uncleaness.
Men may defile themselves in the Light, but they cannot defile the Light it self. The sun shines all over an unclean world, and yet is without uncleanness.
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How many are there that are like dirty swine in the fairest meadow; like Judas, that instead of being a Disciple amongst Devils, was a Devil amongst Disciples!
How many Are there that Are like dirty Swine in the Fairest meadow; like Judas, that instead of being a Disciple among Devils, was a devil among Disciples!
Some observe that those are the sweetest flowers that grows nearest the stinckingest weeds. The Poets affirm, That Venus never appeared so beautiful as when she sate by black Vulcans side.
some observe that those Are the Sweetest flowers that grows nearest the stinckingest weeds. The Poets affirm, That Venus never appeared so beautiful as when she sat by black Vulcans side.
And Stevens face never shined so gloriously in the Church where all were gracious, as before the Council where all were vicious? How will that fire subdue dry fuel, that hath prevailed against the green? Needs must that jewel be glorious in the sun that glitters in the shade. There are many men that can suit with any men;
And Stevens face never shined so gloriously in the Church where all were gracious, as before the Council where all were vicious? How will that fire subdue dry fuel, that hath prevailed against the green? Needs must that jewel be glorious in the sun that glitters in the shade. There Are many men that can suit with any men;
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Its hard to be conformed to the world in the outward man, and transformed to God in the inward man: to be an outward Heathen and an inward Christian. Its a Spanish proverb, Tell me but where thou goest,
Its hard to be conformed to the world in the outward man, and transformed to God in the inward man: to be an outward Heathen and an inward Christian. Its a Spanish proverb, Tell me but where thou goest,
let but the lions out of their fetters, and they will soon show you their bloody natures. How darest thou be found lodging, in that house where God himself is not found dwelling? There is no sleeping with dogs, without swarming with fleas.
let but the Lions out of their fetters, and they will soon show you their bloody nature's. How Darest thou be found lodging, in that house where God himself is not found Dwelling? There is no sleeping with Dogs, without swarming with fleas.
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As a Lilly amongst thorns, so is my Beloved among the daughters, Cant. 2. 2. There are many thorns that are amongst the Lillies, but few Lillies that are amongst the thorns.
As a Lily among thorns, so is my beloved among the daughters, Cant 2. 2. There Are many thorns that Are among the Lilies, but few Lilies that Are among the thorns.
How rare a spectacle is it to see a beleever keep his beauty in the midst of Blackamoors? to be like Noah, a new man in an old world? If Lot had been polluted with Sodoms sins, he might have been consumed in Sodoms flames.
How rare a spectacle is it to see a believer keep his beauty in the midst of Blackamoors? to be like Noah, a new man in an old world? If Lot had been polluted with Sodom's Sins, he might have been consumed in Sodom's flames.
Come out of her my people, that you be not partakers of her sins, and that ye receive not of her plagues, Rev. 18. 4. If Rome have left us in the foundation, let us leave them in the superstruction.
Come out of her my people, that you be not partakers of her Sins, and that you receive not of her plagues, Rev. 18. 4. If Room have left us in the Foundation, let us leave them in the superstruction.
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Where such worms breeds in the body of a Nation, they will be sure to eat out the bowels of Religion. Not to take away such traytors, is to make a nest wherein to hatch their treasons. That is the fifth.
Where such worms breeds in the body of a nation, they will be sure to eat out the bowels of Religion. Not to take away such Traitors, is to make a nest wherein to hatch their treasons. That is the fifth.
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but as if a man to save his hat, should lose his head? Or to sink the ship that is sailing, to avoid the storm that is rising? It is better to have the flesh defaced, then it is to have the spirit defiled.
but as if a man to save his hat, should loose his head? Or to sink the ship that is sailing, to avoid the storm that is rising? It is better to have the Flesh defaced, then it is to have the Spirit defiled.
When the soul shall be fully released from the guilt of its impieties, the body shall be wholly delivered from the grief of its infirmities. Sorrow shall never be a visitant, where sin is not an inhabitant; the former would be a foraigner, if the latter were not a sojourner.
When the soul shall be Fully released from the guilt of its impieties, the body shall be wholly Delivered from the grief of its infirmities. Sorrow shall never be a visitant, where sin is not an inhabitant; the former would be a foraigner, if the latter were not a sojourner.
Remove but the fuel of corruption, and you extinguish the fire of affliction. The wages of sin is death, Rom. 6. 23. The works of sin are hateful, and the wages of sin are mortal. The corruption of nature, is the cause of the dissolution of nature.
Remove but the fuel of corruption, and you extinguish the fire of affliction. The wages of since is death, Rom. 6. 23. The works of since Are hateful, and the wages of since Are Mortal. The corruption of nature, is the cause of the dissolution of nature.
What is so sweet a good as Christ, and what is so great an evil as lust? Sin hath brought many a Beleever into suffering, and suffering hath kept many a Beleever out of sin. It is better to be preserved in brine, then to rot in honey. The bitterest Physick is to be chosen before the sweetest poyson: Sicut aurum reprobum igne consumitur, probum vero igne declaratur.
What is so sweet a good as christ, and what is so great an evil as lust? since hath brought many a Believer into suffering, and suffering hath kept many a Believer out of since. It is better to be preserved in brine, then to rot in honey. The Bitterest Physic is to be chosen before the Sweetest poison: Sicut aurum reprobum Ignite consumitur, probum vero Ignite declaratur.
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In the same fire where the dross is consumed, the gold is refined. How many thousands of souls had never obtained the hopes of heaven, if they had not sailed by the gates of hell? As every mercy is a drop derived from the ocean of Gods goodness; so every misery is a dram weighed by the wisdom of Gods providence.
In the same fire where the dross is consumed, the gold is refined. How many thousands of Souls had never obtained the hope's of heaven, if they had not sailed by the gates of hell? As every mercy is a drop derived from the Ocean of God's Goodness; so every misery is a dram weighed by the Wisdom of God's providence.
A bad conscience imbitters the sweetest comforts, when a good conscience sweetens the bitterest crosses. Et quantam in conscientia relinquent cicatricem vitia, vel aetate tenerrima perpetrata!
A bad conscience imbitters the Sweetest comforts, when a good conscience sweetens the Bitterest Crosses. Et Quantum in conscientia relinquent cicatricem Vices, vel Age tenerrima perpetrata!
But what need he fear a cross on the back, who doth feel a Christ in the heart? Its the water without the ship that tosses it, but its the water within the ship that drowns it. Its better to have a body consumed to ashes,
But what need he Fear a cross on the back, who does feel a christ in the heart? Its the water without the ship that tosses it, but its the water within the ship that drowns it. Its better to have a body consumed to Ashes,
Suppose the furnace be heated seven times hotter, it is but to make us seven times better. They that are here crossed for well doing, shall be hereafter crowned for well-dying. There is none so welcome to the spiritual Canaan, as those that swim to it through the red sea of their own blood.
Suppose the furnace be heated seven times hotter, it is but to make us seven times better. They that Are Here crossed for well doing, shall be hereafter crowned for well-dying. There is none so welcome to the spiritual Canaan, as those that swim to it through the read sea of their own blood.
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Christian, when thou comest into the world, thou dost but live to die again; and when thou goest out of the world, thou dost but dye to live again. What is the grain the worse for the fan by which it is winowed, or the gold for the fire by which it is purified!
Christian, when thou Comest into the world, thou dost but live to die again; and when thou goest out of the world, thou dost but die to live again. What is the grain the Worse for the fan by which it is winowed, or the gold for the fire by which it is purified!
But Paul and Silas they had their prison songs, in the midst of their prison-sufferings. These caged birds sang as sweetly as those that have skie freedom.
But Paul and Silas they had their prison songs, in the midst of their prison-sufferings. These caged Birds sang as sweetly as those that have sky freedom.
The Keeper askt her, how she could indure the fire, that made such a noise at the bringing forth of a child? Well enough, saith she, for now I suffer for my sins,
The Keeper asked her, how she could endure the fire, that made such a noise At the bringing forth of a child? Well enough, Says she, for now I suffer for my Sins,
In suffering there is an infringement of mans liberty, in sinning there is a violation of Gods authority. The evil of suffering is transient, but the evill of sin is permanent. In suffering we lose the favour of men, in sinning we hazard the favour of God. The rose is sweeter under the Still where it drops,
In suffering there is an infringement of men liberty, in sinning there is a violation of God's Authority. The evil of suffering is Transient, but the evil of since is permanent. In suffering we loose the favour of men, in sinning we hazard the favour of God. The rose is Sweeten under the Still where it drops,
Either they must sin fouly, or they must suffer sadly. Either they must bow to a golden Image, or burn in a fiery furnace. Yet they were as far from worshipping of his gods,
Either they must sin foully, or they must suffer sadly. Either they must bow to a golden Image, or burn in a fiery furnace. Yet they were as Far from worshipping of his God's,
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And Daniel chuses the den of the lions, before he will forsake the cause of the Lamb. Shall not we for his sake bear the wrath of man, who for our sakes did bear the wrath of God? Though obedience be better then sacrifice,
And daniel chooses the den of the Lions, before he will forsake the cause of the Lamb. Shall not we for his sake bear the wrath of man, who for our sakes did bear the wrath of God? Though Obedience be better then sacrifice,
Chusing rather to suffer affliction with the people of God, then to enjoy the pleasures of sin which are but for a season, Heb. 11. 25. What is a cup of physick that takes away the disease, to a cup of poyson that takes away the life? They that live upon God in the use of the creature, can live upon God in the loss of the creature. It was a brave expression of one, What I receive thankfully as a token of Gods love to me, I part with all contentedly,
Choosing rather to suffer affliction with the people of God, then to enjoy the pleasures of since which Are but for a season, Hebrew 11. 25. What is a cup of physic that Takes away the disease, to a cup of poison that Takes away the life? They that live upon God in the use of the creature, can live upon God in the loss of the creature. It was a brave expression of one, What I receive thankfully as a token of God's love to me, I part with all contentedly,
and shall we be afraid to die for a good God? And others were tortured, not accepting deliverance that they might obtain a better resurrection, Heb. 11. 35. Some would have used any picklock to have opened a passage to their liberty;
and shall we be afraid to die for a good God? And Others were tortured, not accepting deliverance that they might obtain a better resurrection, Hebrew 11. 35. some would have used any picklock to have opened a passage to their liberty;
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How many are there that had rather have sinful self satisfied, then to have sinful self crucified? As grace comes in at one door, vice goes out at another:
How many Are there that had rather have sinful self satisfied, then to have sinful self Crucified? As grace comes in At one door, vice Goes out At Another:
Those whose end is damnation, their damnation is without end. No condition is so intolerably easeless, as that condition which is unalterably changeless.
Those whose end is damnation, their damnation is without end. No condition is so intolerably easeless, as that condition which is unalterably changeless.
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The first death may bring his body to corruption, but the second death shall never bring his soul to damnation. Though the cross may be endured by them,
The First death may bring his body to corruption, but the second death shall never bring his soul to damnation. Though the cross may be endured by them,
for want of ability, and they which may help will not for want of charity. There is not a drop of water for such Diveses in hell, that have not a crum of bread for such Lazerusses upon earth.
for want of ability, and they which may help will not for want of charity. There is not a drop of water for such Diverse in hell, that have not a crumb of bred for such Lazerusses upon earth.
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Every act of charity, is but an act of equity. Its not the bestowing of your gifts, but the paying of your debts. The riches superfluity was ordained to releive the poors necessity. A Lady giving six pence to a beggar, told him, That she had given him more then ever God had given her.
Every act of charity, is but an act of equity. Its not the bestowing of your Gifts, but the paying of your debts. The riches superfluity was ordained to relieve the poors necessity. A Lady giving six pence to a beggar, told him, That she had given him more then ever God had given her.
It is impossible that he should love the person of Christ, who doth not love the picture of Christ. He that loves himself, will not hate his brother; for whilst he is out of charity with his brother, God is out of charity with him,
It is impossible that he should love the person of christ, who does not love the picture of christ. He that loves himself, will not hate his brother; for while he is out of charity with his brother, God is out of charity with him,
Make to your selves friends of the mammon of unrighteousness, that when they fail they may receive you into everlasting habitations, Luk. 16. 9. He is not a covetous man that lays up some thing providently, but he is a covetous man that gives out nothing willingly.
Make to your selves Friends of the mammon of unrighteousness, that when they fail they may receive you into everlasting habitations, Luk. 16. 9. He is not a covetous man that lays up Some thing providently, but he is a covetous man that gives out nothing willingly.
The hopes of life should not make you covetous, but the thoughts of death should make you bounteous. Without your mercy the poor cannot live on earth,
The hope's of life should not make you covetous, but the thoughts of death should make you bounteous. Without your mercy the poor cannot live on earth,
When I consider that our hearts are not softer, I wonder that the times are no harder: That God should give the rich so much, and the rich give the poor so little.
When I Consider that our hearts Are not Softer, I wonder that the times Are no harder: That God should give the rich so much, and the rich give the poor so little.
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It is too often true in a spiritual sence, that they whom God hath made the most fruitful with Estates, are most barren of good works. The rich they spend their goods more wantonly, but the poor they give their Almes more willingly. A penny comes more hardly out of a bag thats full crammed, then a shilling out of a purse thats half empty. Wherefore doth the Lord make your cups run over, but that others lips might tast of your liquor? The showers that fall upon the highest Mountains, they glide inthe lowest valleys;
It is too often true in a spiritual sense, that they whom God hath made the most fruitful with Estates, Are most barren of good works. The rich they spend their goods more wantonly, but the poor they give their Alms more willingly. A penny comes more hardly out of a bag thats full crammed, then a shilling out of a purse thats half empty. Wherefore does the Lord make your cups run over, but that Others lips might taste of your liquour? The showers that fallen upon the highest Mountains, they glide Inthe lowest valleys;
If thou deniest to those that are vertuous, thou killest bees; if thou bestowest on those that are vitious, thou supportest drones. But its better to favour a bastard then to Murder a child. God looks not so much on the merits of the beggar,
If thou deniest to those that Are virtuous, thou Killest Bees; if thou bestowest on those that Are vicious, thou supportest drones. But its better to favour a bastard then to Murder a child. God looks not so much on the merits of the beggar,
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and to walk humbly with thy God! Micah 6. 8. Here is a trinity of precepts, from a trinity of persons. If all were rich, no Alms need be received; if all were poor, no almes could be bestowed. But he that could have made all men wealthy, hath made some men empty, that the poor might have Christ for an example of patience, and the rich for an example of goodness. Cruelty is one of the highest scandals of piety, which makes lambs of Lyons, and tames the feircest tempers.
and to walk humbly with thy God! micah 6. 8. Here is a trinity of Precepts, from a trinity of Persons. If all were rich, no Alms need be received; if all were poor, no alms could be bestowed. But he that could have made all men wealthy, hath made Some men empty, that the poor might have christ for an Exampl of patience, and the rich for an Exampl of Goodness. Cruelty is one of the highest scandals of piety, which makes Lambs of Lyons, and tames the Fiercest tempers.
Its storyed of one of the Dukes of Savoy, that being askt what hounds he kept, by certayne Embassadors that came to his Court, he shewed them (a company of poor people sitting at his Table,) these saith he, are all the hounds I have on earth, with which I hunt after the Kingdom of heaven.
Its storied of one of the Dukes of Savoy, that being asked what hounds he kept, by certain ambassadors that Come to his Court, he showed them (a company of poor people sitting At his Table,) these Says he, Are all the hounds I have on earth, with which I hunt After the Kingdom of heaven.
to visit the fatherless and widows, in their affliction, and to keep himself unspoted from the world, James 1. 27. The flames of piety towards God, should be perfumed with the Incense of charity towards man;
to visit the fatherless and Widows, in their affliction, and to keep himself unspoted from the world, James 1. 27. The flames of piety towards God, should be perfumed with the Incense of charity towards man;
Then shall the King say unto them of his right hand, Come ye blessed of my Father, inherite the Kingdome prepared for you from the foundation of the world;
Then shall the King say unto them of his right hand, Come you blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the world;
for I was an hungry and you gave me meat, I was thirsty and ye gave me drink, &c. Mercy is the Queen of beauty, that is espoused to the King of glory. Charity though it make your coyne lighter, yet it will make your crown greater; he that would have his name registred in the book of eternity, let him write it himself with the pen of charity. I know no better way to preserve your dough, then by parting with your cake. Methinks full brests should milk themselves without drawning,
for I was an hungry and you gave me meat, I was thirsty and you gave me drink, etc. Mercy is the Queen of beauty, that is espoused to the King of glory. Charity though it make your coin lighter, yet it will make your crown greater; he that would have his name registered in the book of eternity, let him write it himself with the pen of charity. I know no better Way to preserve your dough, then by parting with your cake. Methinks full breasts should milk themselves without drawning,
Put on as the elect of Gods bowels of mercy, Colos. 3. 12. he that hath put off the bowels of compassion, he hath put of the badge of election; others can love at their tongues end, but you should love at your fingers end. If a man be naked, they can bid him be cloathed;
Put on as the elect of God's bowels of mercy, Colos 3. 12. he that hath put off the bowels of compassion, he hath put of the badge of election; Others can love At their tongues end, but you should love At your fingers end. If a man be naked, they can bid him be clothed;
liberality doth not lye in good words, but it lyes in good works. The doubtful are to be resolved by our counsels, but the needful are to be releived with onr morsells: methinks its exceeding lovely to see the pictures of purity, though they be hung in the frames of poverty.
liberality does not lie in good words, but it lies in good works. The doubtful Are to be resolved by our Counsels, but the needful Are to be relieved with onr morsels: methinks its exceeding lovely to see the pictures of purity, though they be hung in the frames of poverty.
The acknowledgment of our own impotence, is the onely stock for the ingrafting of divine asistance. An humble Saint on earth looks likest to a Citizen of heaven;
The acknowledgment of our own impotence, is the only stock for the engrafting of divine assistance. an humble Saint on earth looks likest to a Citizen of heaven;
and whosoever will be chief among you, let him be your servant, Matth. 20. 27. That is the most lovely professor who is the most lowly professor, as incense smells the sweetest when its beaten smallest, Pride in the soul is like the spleen in the body, that growes most when other parts decay;
and whosoever will be chief among you, let him be your servant, Matthew 20. 27. That is the most lovely professor who is the most lowly professor, as incense smells the Sweetest when its beaten Smallest, Pride in the soul is like the spleen in the body, that grows most when other parts decay;
God will not suffer such a weed to grow in his garden, without taking some course to root it up. A beleiver is like a vessel cast into the Sea, the more it fills, the more it sincks.
God will not suffer such a weed to grow in his garden, without taking Some course to root it up. A believer is like a vessel cast into the Sea, the more it fills, the more it sinks.
Pride goes before destruction, and a haughty spirit before a fall, Prov. 16. 18. The flowing river, quickly turns to an ebbing water. Its not all the world that can pull a humble man down, because God will exalt him; nor is it all the world that can keep a proud man up, because God will debase him.
Pride Goes before destruction, and a haughty Spirit before a fallen, Curae 16. 18. The flowing river, quickly turns to an ebbing water. Its not all the world that can pull a humble man down, Because God will exalt him; nor is it all the world that can keep a proud man up, Because God will debase him.
For I am the least of the Apostles, not worthy to be called an Apostle, 1 Cor. 15. 9. In the highest heavens the beams of Majesty are displaied, but to the lowest hearts the bowels of mercy are dispenced. Be ye cloathed with humility.
For I am the least of the Apostles, not worthy to be called an Apostle, 1 Cor. 15. 9. In the highest heavens the beams of Majesty Are displayed, but to the lowest hearts the bowels of mercy Are dispensed. Be you clothed with humility.
The first Adam was for self-advancement, but the second is for self-debasement; the former was to have self deified, the latter was to have self crucified.
The First Adam was for self-advancement, but the second is for Self-debasement; the former was to have self deified, the latter was to have self Crucified.
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Though there may be some thing left by self denial, yet there is nothing lost by self denial: nay, a man can never enjoy himself till he deny himself. We live by dying to our selves,
Though there may be Some thing left by self denial, yet there is nothing lost by self denial: nay, a man can never enjoy himself till he deny himself. We live by dying to our selves,
There is no proud man but he is foolish, and almost no foolish man but he is proud. Its the owle of ignorance that broods and hatches the Peacock of pride.
There is no proud man but he is foolish, and almost no foolish man but he is proud. Its the owl of ignorance that brood's and Hates the Peacock of pride.
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as they are found lodging in it, so they are found flowing from it. Wherefore he saith, God resisteth the proud, NONLATINALPHABET, he setteth himself in battel array against them:
as they Are found lodging in it, so they Are found flowing from it. Wherefore he Says, God Resisteth the proud,, he sets himself in battle array against them:
Instructa acie, at { que } veluti ex adverso praelio obsistit. Lorinus; but he gives grace to the humble, Jam. 4. 6. Specialiter propter majorem sui exinanitionem. Gor. in loc.
Instructa acie, At { que } Veluti ex adverso Praelio obsistit. Lorinus; but he gives grace to the humble, Jam. 4. 6. Specialiter propter majorem sui exinanitionem. Gor. in loc.
Poor Peter, he was the most impotent, when he was the most arogant. He that thought to stand whilst others were falling, he fell whilst others were standing.
Poor Peter, he was the most impotent, when he was the most arrogant. He that Thought to stand while Others were falling, he fell while Others were standing.
Others they cannot mourn in secret for their publick sins, but we should mourn in publick for our secret sins. That must be gained by repentance, that hath been lost by disobedience.
Others they cannot mourn in secret for their public Sins, but we should mourn in public for our secret Sins. That must be gained by Repentance, that hath been lost by disobedience.
Outward acts are more scandalous, but inward lusts are more dangerous. If you would know the heart of your sins, you must then know the sin of your hearts.
Outward acts Are more scandalous, but inward Lustiest Are more dangerous. If you would know the heart of your Sins, you must then know the since of your hearts.
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Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies, Mat. 15. 19. Those streams of defilement that are in your lives, do but shew what a fountain of wickedness there is in your hearts:
Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, Blasphemies, Mathew 15. 19. Those streams of defilement that Are in your lives, do but show what a fountain of wickedness there is in your hearts:
As a little ware you lay on your stalls, shews the great abundance you have in your shops. The thought of foolishness is sin, Prov. 24. 9. Mercury is poyson in the water distilled,
As a little beware you lay on your stalls, shows the great abundance you have in your shops. The Thought of foolishness is since, Curae 24. 9. Mercury is poison in the water distilled,
Repentance, though it be mans act, yet it is Gods gift: The same power goes to the hearts melting, that goes to the hearts making; yet a heart that is broken is better then a face that is brazen.
Repentance, though it be men act, yet it is God's gift: The same power Goes to the hearts melting, that Goes to the hearts making; yet a heart that is broken is better then a face that is brazen.
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Supernas enim beatorum mansiones attingit poenitentiae odor. Though we are faln from a state of innocency, yet we should rise to a state of penitency. Those sins shall never make a hell for us, which are a hell to us.
Supernas enim beatorum Mansiones attingit poenitentiae odour. Though we Are fallen from a state of innocency, yet we should rise to a state of Penitency. Those Sins shall never make a hell for us, which Are a hell to us.
They have sin enough for all their sorrows, but they have not sorrow enough for all their sins. Their eyes are casements to let in lusts, that should be flood-gates to pour out tears.
They have since enough for all their sorrows, but they have not sorrow enough for all their Sins. Their eyes Are casements to let in Lustiest, that should be floodgates to pour out tears.
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but when sorrow has possession of the house, it will shut sin out of the doors. Thou breakest the heads of Leviathan in the waters, Psal. 74. 14. Tis usually allegorized of great sins that are weakned, and washed away with tears, Gorr.
but when sorrow has possession of the house, it will shut sin out of the doors. Thou breakest the Heads of Leviathan in the waters, Psalm 74. 14. This usually allegorized of great Sins that Are weakened, and washed away with tears, Gorr.
a loathing of sin in our affections, before there be a leaving of sin in our conversations. A hearty mourning for our transgresgressions, makes way for a happy funeral of our corruptions.
a loathing of since in our affections, before there be a leaving of since in our conversations. A hearty mourning for our transgresgressions, makes Way for a happy funeral of our corruptions.
Except ye repent ye shall all likewise perish, Luk. 13. 3. Is it not better to repent without perishing, then to perish without repenting? Your sins have been your greatest traytors, and your sorrows will be your choycest helpers.
Except you Repent you shall all likewise perish, Luk. 13. 3. Is it not better to Repent without perishing, then to perish without repenting? Your Sins have been your greatest Traitors, and your sorrows will be your Choicest helpers.
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Godly sorrow its such a grace, as without it, not a man shall be saved, and with it not a man shall be damned. Is it not better swiming in the water works of repentance, then its burning in the fire-works of vengeance? Or will the tears that in hell are offered, put out the flames that in hell are suffered?
Godly sorrow its such a grace, as without it, not a man shall be saved, and with it not a man shall be damned. Is it not better swimming in the water works of Repentance, then its burning in the fireworks of vengeance? Or will the tears that in hell Are offered, put out the flames that in hell Are suffered?
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and the remission of sins, Acts 5. 31. As a Prince he gives repentance, as a Priest he gives indulgence. Our humiliation is the fruit of his exhaltation;
and the remission of Sins, Acts 5. 31. As a Prince he gives Repentance, as a Priest he gives indulgence. Our humiliation is the fruit of his exaltation;
Remember sinner, if thy heart be not broken in thee, thy guilt is not broken from thee. If you lay not your sins to your hearts that you may be humbled, he will lay your sins to your charge that you may be damned. Repentance,
remember sinner, if thy heart be not broken in thee, thy guilt is not broken from thee. If you lay not your Sins to your hearts that you may be humbled, he will lay your Sins to your charge that you may be damned. Repentance,
He that lives in sin without repentance, shall dye in sin without forgiveness. There is no coming to the fair haven of glory, without sailing thorow the narrow straits of repentance. Blessed are they that mourn,
He that lives in since without Repentance, shall die in since without forgiveness. There is no coming to the fair Haven of glory, without sailing thorough the narrow straits of Repentance. Blessed Are they that mourn,
for they shall be comforted, Mat. 5. 4. Out of the saltest water, God can brew the sweetest liquor. As the Bee gathers the best honey from the bitterest herbs:
for they shall be comforted, Mathew 5. 4. Out of the saltest water, God can brew the Sweetest liquour. As the Bee gathers the best honey from the Bitterest herbs:
Others they can mourn over a body from whom a soul is departed, but they cannot mourn over a soul whom God hath deserted: Alas, whats the biting of a Flea, to the stinging of a Scorpion,
Others they can mourn over a body from whom a soul is departed, but they cannot mourn over a soul whom God hath deserted: Alas, whats the biting of a Flay, to the stinging of a Scorpion,
Inward diseases though they are least palbable, yet they are most miserable: needs must they end in that which is mortal that begin on that which is vital: a man may dye of the plague whose spots are never seen.
Inward diseases though they Are least palbable, yet they Are most miserable: needs must they end in that which is Mortal that begin on that which is vital: a man may die of the plague whose spots Are never seen.
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as one mourneth for his onely son, and shall be in bitterness for him as one that is in bitterness for his first born, Zach. 12. 10. The nailes that pierced his hands shall now pierce their hearts:
as one Mourneth for his only son, and shall be in bitterness for him as one that is in bitterness for his First born, Zach 12. 10. The nails that pierced his hands shall now pierce their hearts:
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they shall wound themselves with their sorrows, which have wounded him with their sins. That they have grieved his spirit, it shall grieve their spirits.
they shall wound themselves with their sorrows, which have wounded him with their Sins. That they have grieved his Spirit, it shall grieve their spirits.
A beleiver puts on his mourning garment, for puting off his wedding garment; As the Suger-loaf is disolved, and weeps it self away when its dipt in wine;
A believer puts on his mourning garment, for putting off his wedding garment; As the Suger-loaf is dissolved, and weeps it self away when its dipped in wine;
Of sin, because they beliive not in me, John 16. 9. Unbelief its a sin that least visible, and yet a sin thats most damnable. Not to fetch our lives from Christ, is to bring the greatest death upon Christ. Insidelity is the greatest robbery; it frustrates not onely all the actions of Christ in doing, but all the passions of Christ in dying.
Of since, Because they beliive not in me, John 16. 9. Unbelief its a since that least visible, and yet a since thats most damnable. Not to fetch our lives from christ, is to bring the greatest death upon christ. Infidelity is the greatest robbery; it frustrates not only all the actions of christ in doing, but all the passion of christ in dying.
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if they have teares for their outward losses, but none for their inward lusts; they can mourn for the evil that sin brings, but not for the sin which brings the evil. As Pharoah more lamented the hard strokes that was upon him,
if they have tears for their outward losses, but none for their inward Lustiest; they can mourn for the evil that since brings, but not for the since which brings the evil. As Pharaoh more lamented the hard Strokes that was upon him,
Esau mourned not because he sold the Birthright, which was his sin, but because he lost the blessing, which was his punishment: This is like weeping with an Onion;
Esau mourned not Because he sold the Birthright, which was his since, but Because he lost the blessing, which was his punishment: This is like weeping with an Onion;
the one saith what have I done? the other what must I suffer; the one mourns for the active evil, that hath been committed by him ▪ the other mourns for the passive evil that shall be inflicted on him.
the one Says what have I done? the other what must I suffer; the one mourns for the active evil, that hath been committed by him ▪ the other mourns for the passive evil that shall be inflicted on him.
its too early to wipe away tears from your eyes, till God sweep away dust from your hearts. Its better to go to heaven sadly, then to go to hell securely. Give me a melancholy Saint, rather then a merry devil; nothing can quench the fire that sin hath kindled, but the water which repentance hath caused.
its too early to wipe away tears from your eyes, till God sweep away dust from your hearts. Its better to go to heaven sadly, then to go to hell securely. Give me a melancholy Saint, rather then a merry Devil; nothing can quench the fire that since hath kindled, but the water which Repentance hath caused.
Did the rocks rend when Christ dyed for our sins? and shall not our hearts rend that have lived in our sins? If we confess our sins, he is faithful and just to forgive us our sins,
Did the Rocks rend when christ died for our Sins? and shall not our hearts rend that have lived in our Sins? If we confess our Sins, he is faithful and just to forgive us our Sins,
Is it not better to be savedby Divine mercy, then to be sued by Divine Justice? do you open the ulcer that is paining, and he will apply the plaister that is healing; till we are opressed with our own burdens, we shall never be eased by Christs Shoulders.
Is it not better to be savedby Divine mercy, then to be sued by Divine justice? do you open the ulcer that is paining, and he will apply the plaster that is healing; till we Are oppressed with our own burdens, we shall never be eased by Christ Shoulders.
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but how willing is he to be received, who is unwilling to be denied? as you knock at his doors for audience, so he knocks at your doors for entrance; if you shut out his person, he will shut out your Prayers; the onely way to have our will of God, is to do the will of God.
but how willing is he to be received, who is unwilling to be denied? as you knock At his doors for audience, so he knocks At your doors for Entrance; if you shut out his person, he will shut out your Prayers; the only Way to have our will of God, is to do the will of God.
A Saints tears are better then a sinners triumps. Lachrymae poenitentium sunt vinum Angelorum. A sinners repenting is the Angels rejoycing; and give me such a mourning on earth as creates Musick in heaven;
A Saints tears Are better then a Sinners Triumphos. Lachrymae Penitence sunt vinum Angels. A Sinners repenting is the Angels rejoicing; and give me such a mourning on earth as creates Music in heaven;
if you would not sin in your griefs, then grieve for your sins. Why should God shew him mercy that doth not acknowledge himself guilty? how many are there that are battered, as lead by the hammer, that were never bettered as gold by the fire?
if you would not sin in your griefs, then grieve for your Sins. Why should God show him mercy that does not acknowledge himself guilty? how many Are there that Are battered, as led by the hammer, that were never bettered as gold by the fire?
charge them that are rich in this world that they be not high-minded, nor trust in uncertain riches, 1 Tim. 6. 17. Sinful arrogance doth usually attend sinful considence.
charge them that Are rich in this world that they be not High-minded, nor trust in uncertain riches, 1 Tim. 6. 17. Sinful arrogance does usually attend sinful confidence.
Worldly wealthyness is a great quill to blow up the bladder of high-mindedness; when mens estates are lifted up, then mens hearts are pussed up. Oh how proud is thin dust of thick clay!
Worldly wealthyness is a great quill to blow up the bladder of high-mindedness; when men's estates Are lifted up, then men's hearts Are pussed up. O how proud is thin dust of thick clay!
but Christians, if you be poor in the world, you should be rich in faith; but if you be rich in the world, you should be poor in spirit; the way to ascend is to descend;
but Christians, if you be poor in the world, you should be rich in faith; but if you be rich in the world, you should be poor in Spirit; the Way to ascend is to descend;
As none have so little but they have matter for blessing, so none have so much that they have matter for bosting; shall the stage-player be proud of his borowed robes,
As none have so little but they have matter for blessing, so none have so much that they have matter for boasting; shall the stage-player be proud of his borrowed robes,
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Gold in your bags, may make you greater, but its grace in your brests that will make you better. Goodness without greatness shall be esteemed, when greatness without goodness shall be confounded.
Gold in your bags, may make you greater, but its grace in your breasts that will make you better. goodness without greatness shall be esteemed, when greatness without Goodness shall be confounded.
Consider, in adversity, as thou art a man, thou art no less then him that is greatest; and in prosperity, as thou art a man, thou art no more then him that is meanest: Who would climb those pinacles that never any went up without fears,
Consider, in adversity, as thou art a man, thou art no less then him that is greatest; and in Prosperity, as thou art a man, thou art no more then him that is Meanest: Who would climb those pinnacles that never any went up without fears,
Its written of Timotheus the Athenian, when he had given an account to the State of his Government, he often interlaced this speech, In this Fortune had no hand:
Its written of Timothy the Athenian, when he had given an account to the State of his Government, he often interlaced this speech, In this Fortune had no hand:
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God will not indure that any man should think well of himself, but himself; and when they are glorying in all their pride, he is staining the pride of all their glory.
God will not endure that any man should think well of himself, but himself; and when they Are glorying in all their pride, he is staining the pride of all their glory.
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It is hard for any to be great in others eyes, and little in their own. Most Christians they are like Chamelions, that when they take in the air, they presently swell.
It is hard for any to be great in Others eyes, and little in their own. Most Christians they Are like Chameleons, that when they take in the air, they presently swell.
Give me that brave person that in the midst of all his honours, is rather pressed down with the weight of them, then puffed up with the blasts of them.
Give me that brave person that in the midst of all his honours, is rather pressed down with the weight of them, then puffed up with the blasts of them.
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You see your calling brethren, how that not many wise men after the flesh, not many mighty, not many noble are called, 1 Cor. 1. 26. You Nobles, I call you to see how few Nobles are called:
You see your calling brothers, how that not many wise men After the Flesh, not many mighty, not many noble Are called, 1 Cor. 1. 26. You Nobles, I call you to see how few Nobles Are called:
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The tree of life is seldom planted in a terrestrial Paradise. The shining diamond of a great estate is often found upon the stinking dunghil of a wicked heart.
The tree of life is seldom planted in a terrestrial Paradise. The shining diamond of a great estate is often found upon the stinking dunghill of a wicked heart.
They are not so much good things as they are lesser evil things. Where there is the most prosperity, there is the least security. The tallest Cedars are more subject unto boysterous blasts, then the lowest shrubs:
They Are not so much good things as they Are lesser evil things. Where there is the most Prosperity, there is the least security. The Tallest Cedars Are more Subject unto boisterous blasts, then the lowest shrubs:
In our days, Malignants could not make estates, but yet estates could make Malignants: If they took away their lives, it was but to get away their lands. These Hounds though they could finde nothing against them worth the barking, yet they found something amongst them worth the taking: But I shall leave them in their dregs, that are left in the sudds; hoping that the hands of Justice will restore what the hands of Violence did impair.
In our days, Malignants could not make estates, but yet estates could make Malignants: If they took away their lives, it was but to get away their Lands. These Hounds though they could find nothing against them worth the barking, yet they found something among them worth the taking: But I shall leave them in their dregs, that Are left in the sudds; hoping that the hands of justice will restore what the hands of Violence did impair.
and sate before the Lord, and said, Who am I O Lord God, and what is my house, that thou hast brought me hitherto? 2 Sam. 7. 18. The weighty clusters humbled the branches of this royal vine.
and sat before the Lord, and said, Who am I Oh Lord God, and what is my house, that thou hast brought me hitherto? 2 Sam. 7. 18. The weighty clusters humbled the branches of this royal vine.
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Humility it looks with one eye on grace to keep it thankeful; and with another eye on vice, to keep it mournful: As the Peacock by viewing of its black feet, puls down its plumed feathers.
Humility it looks with one eye on grace to keep it thankful; and with Another eye on vice, to keep it mournful: As the Peacock by viewing of its black feet, puls down its plumed Feathers.
Theodosius thought it more honour to be a member of the Church, then to be a Monarch of the world. Wilt thou set thy heart upon that which is not? Every thing will come to nothing,
Theodosius Thought it more honour to be a member of the Church, then to be a Monarch of the world. Wilt thou Set thy heart upon that which is not? Every thing will come to nothing,
Many think it shall go well with them hereafter, because it is so well with them here: As if silver and gold which came out of the bowels of the earth, had wings to carry a soul into the bosom of heaven. The gates of the new Jerusalem, though they stand open to gracious hearts, yet they are not got open by golden keys. A man may lie in the bosom of the creatures for a time,
Many think it shall go well with them hereafter, Because it is so well with them Here: As if silver and gold which Come out of the bowels of the earth, had wings to carry a soul into the bosom of heaven. The gates of the new Jerusalem, though they stand open to gracious hearts, yet they Are not god open by golden keys. A man may lie in the bosom of the creatures for a time,
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The worm of pride is such a gnawing vice, that it crops the sweetest flowers of grace. Either shut this sin out on earth, or else this sin will shut you out of heaven. The bowing reed is preserved whole,
The worm of pride is such a gnawing vice, that it crops the Sweetest flowers of grace. Either shut this since out on earth, or Else this since will shut you out of heaven. The bowing reed is preserved Whole,
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God is as far from pleasing him with his mercies, as he is from pleasing of God in his duties. Behold his soul which is lifted up in him is not upright, Hab. 2. 4. When we see a man blown up and swelled with the dropsie, we can tell his blood is naught and waterish, without opening a vein for the trial.
God is as Far from pleasing him with his Mercies, as he is from pleasing of God in his duties. Behold his soul which is lifted up in him is not upright, Hab. 2. 4. When we see a man blown up and swelled with the dropsy, we can tell his blood is nought and waterish, without opening a vein for the trial.
but he is a Jew which is one inwardly, and circumcision is that of the heart, in the spirit, whose praise is not of men but of God, Rom. 2. 28, 29. We do not use to set our hands to blancks, though we set our seals to bonds.
but he is a Jew which is one inwardly, and circumcision is that of the heart, in the Spirit, whose praise is not of men but of God, Rom. 2. 28, 29. We do not use to Set our hands to blanks, though we Set our Seals to bonds.
Formality often takes its chambers next door to integrity, and so marches under its Mask: the soul not suspecting that hell should aproach, so neer heaven;
Formality often Takes its chambers next door to integrity, and so marches under its Mask: the soul not suspecting that hell should approach, so near heaven;
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he that gives truth to our inward parts, he loves truth in our inward parts. A rotten post though guilt with gold, is fitter for the burning of the fire,
he that gives truth to our inward parts, he loves truth in our inward parts. A rotten post though guilt with gold, is fitter for the burning of the fire,
he is the fairest outwardly, to the eyes of man, but the foulest inwardly to the eyes of God; who will baptize them with the name of Satan, though shrouded in the mantle of Samuel.
he is the Fairest outwardly, to the eyes of man, but the Foulest inwardly to the eyes of God; who will baptise them with the name of Satan, though shrouded in the mantle of Samuel.
Many appear righteous, who are onely righteous in appearance. But such as deceive others with the false shows of holiness deceive themselves with the false hope of happiness.
Many appear righteous, who Are only righteous in appearance. But such as deceive Others with the false shows of holiness deceive themselves with the false hope of happiness.
Either be what thou seemest, or else seemwhat thou beest; Having a form of godliness but denying the power thereof, from such turn away. 2 Tim 3. 5. Though they who have the power of godliness, cannot deny the forme; yet, they who have the forme of godliness, can deny the power.
Either be what thou seemest, or Else seemwhat thou Best; Having a from of godliness but denying the power thereof, from such turn away. 2 Tim 3. 5. Though they who have the power of godliness, cannot deny the Form; yet, they who have the Form of godliness, can deny the power.
Others they are better in their outsides, then they are in their in. But Christians are better in their insides then they are in their out; they are not like painted Tombs that make an inclosure of rotten bones:
Others they Are better in their outsides, then they Are in their in. But Christians Are better in their insides then they Are in their out; they Are not like painted Tombs that make an enclosure of rotten bones:
The Kings daughter is all glorious within, her cloathing is of wrought gold, Psal. 45. 13. She is all glorious within, though within is not all her glory, I know the blasphemy of them which say they are Jews,
The Kings daughter is all glorious within, her clothing is of wrought gold, Psalm 45. 13. She is all glorious within, though within is not all her glory, I know the blasphemy of them which say they Are jews,
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and and are not, but are the Synagogue of Satan, Rev. 2. 9. A false friend is worse then an open enemy. A painted Harlot is better then a painted Hypocrite. A treatcherous Judas is more abhorred by God then a bloody Pilat.
and and Are not, but Are the Synagogue of Satan, Rev. 2. 9. A false friend is Worse then an open enemy. A painted Harlot is better then a painted Hypocrite. A treatcherous Judas is more abhorred by God then a bloody Pilat.
Christians, remember that the sheeps coat shall be taken off from the woolfs back. The velvet plaister of profession, shall not always cover the stinking ulcer of corruption. There is no sailing in the ship of formality, to the shore of felicity.
Christians, Remember that the Sheep coat shall be taken off from the wolves back. The velvet plaster of profession, shall not always cover the stinking ulcer of corruption. There is no sailing in the ship of formality, to the shore of felicity.
The Hypocrites purpose is, (not virtutem colere, sed vitia colorare ) not to embrace vertue with a good intention, but to paint over vice with a fair complexion.
The Hypocrites purpose is, (not virtutem colere, sed Vices colorare) not to embrace virtue with a good intention, but to paint over vice with a fair complexion.
Such persons may swim in the pond of the visible Church, but when the net is drawn to the shoar they shall be cast away as stinking fish. How pious and devoute did the Pharisees seem before men;
Such Persons may swim in the pond of the visible Church, but when the net is drawn to the shore they shall be cast away as stinking Fish. How pious and devout did the Pharisees seem before men;
for that which is highly esteemed amongst men, is abomination in the sight of God, Luk. 16. 15. There shows of holiness before men, was but holiness in show before God.
for that which is highly esteemed among men, is abomination in the sighed of God, Luk. 16. 15. There shows of holiness before men, was but holiness in show before God.
A man may be a God in the eyes of men, and yet be a Devil in the eyes of God. The conversation may be civilized, when the affections are not sanctified.
A man may be a God in the eyes of men, and yet be a devil in the eyes of God. The Conversation may be civilized, when the affections Are not sanctified.
There is as vaste a difference between nature restrained, and nature renewed, as there is between the shinings of a gloworm, and the beamings of the sun. Malus ubi bonum se simulat, tunc est pessimus.
There is as vast a difference between nature restrained, and nature renewed, as there is between the shinings of a Glowworm, and the beamings of the sun. Malus ubi bonum se simulat, tunc est pessimus.
Though all gold do glister, yet all that glisters is not gould. Aurichalco Hypocrita proprie assimilatur, auri colorem non valorem habet. Stapl. dom. 5. post.
Though all gold do glister, yet all that glisters is not gold. Aurichalco Hypocrite Properly assimilatur, auri colorem non valorem habet. Staple dom. 5. post.
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Pent. Men views your acts, but God views your hearts. Who would not prize a vessel in the Cellar full of generous wine, before a guilt Tun that hangs up at the door for a sign. He that walketh uprightly, walketh surely,
Pent. Men views your acts, but God views your hearts. Who would not prize a vessel in the Cellar full of generous wine, before a guilt Tun that hangs up At the door for a Signen. He that walks uprightly, walks surely,
but he that perverteth his ways shall be known, Prov. 10. 9. He that promises to cover the sincere souls infirmities, threatens to disclose the Hypocrites impieties.
but he that perverteth his ways shall be known, Curae 10. 9. He that promises to cover the sincere Souls infirmities, threatens to disclose the Hypocrites impieties.
O remember Judas who purchased nothing by his deceitful dealing, but a halter, in which his body was hanged, and a fire in which his soul was burned; thats the tenth.
O Remember Judas who purchased nothing by his deceitful dealing, but a halter, in which his body was hanged, and a fire in which his soul was burned; thats the tenth.
When we suffer not from the Enemies of Christ by persecution, we should suffer with the friends of Christ by compassion; wherefore the King said unto me,
When we suffer not from the Enemies of christ by persecution, we should suffer with the Friends of christ by compassion; Wherefore the King said unto me,
Sadness is the fruit of sickness: What sad when the Kings cup bearer, and wine so neare? the third verse informes you the reason, why should not my countenance be sad,
Sadness is the fruit of sickness: What sad when the Kings cup bearer, and wine so near? the third verse informs you the reason, why should not my countenance be sad,
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Let not Sions sons be rejoycing whilst their mothers mourning: are not her breaches like the Sea, and theres none to heal them! though you cannot make up her breaches, yet let your hearts break for her breaches. Have pitty upon me, have pitty upon me O me my friends;
Let not Zions Sons be rejoicing while their mother's mourning: Are not her Breaches like the Sea, and theres none to heal them! though you cannot make up her Breaches, yet let your hearts break for her Breaches. Have pity upon me, have pity upon me Oh me my Friends;
Others what they do not feel by sence, that they will not feel by Sympathy, Nero could be playing when Rome was burning; we may draw up that charge against many persons, Amos 6. 4, 6. They lye upon beds of Ivory,
Others what they do not feel by sense, that they will not feel by sympathy, Nero could be playing when Room was burning; we may draw up that charge against many Persons, Amos 6. 4, 6. They lie upon Beds of Ivory,
They can weep for the• dying groanes of a child, but not for the dying grones of a Church; their love unto their relations transcends their love unto their Religion. But he that hath a stock going in the Churches ship, cannot but lament at every storme.
They can weep for the• dying groans of a child, but not for the dying groans of a Church; their love unto their relations transcends their love unto their Religion. But he that hath a stock going in the Churches ship, cannot but lament At every storm.
I should be jealous that thats but a silver eye in the head, an Ivory tooth in the Mouth, a Wooden Leg in the body, that is unsensible of its sorrows. I will know that the Churches Enimies,
I should be jealous that thats but a silver eye in the head, an Ivory tooth in the Mouth, a Wooden Leg in the body, that is unsensible of its sorrows. I will know that the Churches Enemies,
though they may be Waves to toss her, yet they shal never be rocks to split her. Its only such fabricks as are bottomed upon the sands that are overturned by the wind; he that is a well of water within her to keep her from fainting, is a wall of fire about her, to keep her from hurting.
though they may be Waves to toss her, yet they shall never be Rocks to split her. Its only such fabrics as Are bottomed upon the sands that Are overturned by the wind; he that is a well of water within her to keep her from fainting, is a wall of fire about her, to keep her from hurting.
Though he may scoure his plate, and his Jewels, yer ye will throw such wispes on the dunghills; yet Enemies will be found pushing, as far as their short hornes are reaching: Sion like a bottle may be dipt in the water, but she shall never be drownd in the water.
Though he may scour his plate, and his Jewels, year you will throw such wisps on the dunghills; yet Enemies will be found pushing, as Far as their short horns Are reaching: Sion like a Bottle may be dipped in the water, but she shall never be drowned in the water.
Many had rather see a Churches Expiration, then see a Churches reformation; they had rather view her as one thats nullified, then view her as one thats purified: they care not how many Tares spring up amongst Gods Wheat.
Many had rather see a Churches Expiration, then see a Churches Reformation; they had rather view her as one thats nullified, then view her as one thats purified: they care not how many Tares spring up among God's Wheat.
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Jesus Christ though he hath altered his condition, yet he hath not altered his affection: Death took away his life for us, but it did not take away his love from us; he that loves to see the face of his Church beautiful, eare long will wipe away those bloody teares, that run trickling down her cheeks;
jesus christ though he hath altered his condition, yet he hath not altered his affection: Death took away his life for us, but it did not take away his love from us; he that loves to see the face of his Church beautiful, ear long will wipe away those bloody tears, that run trickling down her cheeks;
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When we see the Church pledgin her beloved in the cup of affliction, we should drink to her in the cup of consolation; a heavy burden is easile born, by the assistance of many shoulders; others they are like Galeo, that care for none of those things:
When we see the Church pledgin her Beloved in the cup of affliction, we should drink to her in the cup of consolation; a heavy burden is easile born, by the assistance of many shoulders; Others they Are like Galeo, that care for none of those things:
Its dangerous smitting them with our tongues whom God hath smitten with his hands. Christ himself because he suffered for transgressors, was therefore numbred with transgressors: Whats this but to give the sharpest Vinegar where we should give the sweetest wine: Pour out thine indignation upon them,
Its dangerous smiting them with our tongues whom God hath smitten with his hands. christ himself Because he suffered for transgressors, was Therefore numbered with transgressors: Whats this but to give the Sharpest Vinegar where we should give the Sweetest wine: Pour out thine Indignation upon them,
Sympathy is a debt which we owe to sufferer, and creature comforts will fit those seasons no better then a Silver lace would do a Mourning sute; a particular loss its but like the putting of out a candle, which brings darkness to a room;
sympathy is a debt which we owe to sufferer, and creature comforts will fit those seasons no better then a Silver lace would do a Mourning suit; a particular loss its but like the putting of out a candle, which brings darkness to a room;
Have mercy upon me, O Lord, thou Son of David, my daughter is grievously vexed with a devil, Mat. 15. 22. The childs malady, was the parents misery; the tortures of the daughter, was the torment of the mother; as if the one had been possessed till the other was dispossessed. The righteous perish and no man lays it to heart.
Have mercy upon me, Oh Lord, thou Son of David, my daughter is grievously vexed with a Devil, Mathew 15. 22. The child's malady, was the Parents misery; the tortures of the daughter, was the torment of the mother; as if the one had been possessed till the other was dispossessed. The righteous perish and no man lays it to heart.
when the one is touched, the others tremble. Beleevers should neither be proud flesh nor dead flesh. Fellow-members have always fellow-feelings. Remember them that are in bonds as bound with them.
when the one is touched, the Others tremble. Believers should neither be proud Flesh nor dead Flesh. Fellow members have always fellow-feelings. remember them that Are in bonds as bound with them.
Others woes are our warnings; their desolations are our informations. I am the man that hath seen afflictions by the rod of his wrath, Lam. 3. 1. He suffered least in his own person, as being under a royal protection: But though he was freed from the bill of mortality, yet he was filled with the bowels of sympathy. Though they were the Jews desolations, yet they were Jeremiah's lamentations. That is the eleventh.
Others woes Are our Warnings; their desolations Are our informations. I am the man that hath seen afflictions by the rod of his wrath, Lam. 3. 1. He suffered least in his own person, as being under a royal protection: But though he was freed from the bill of mortality, yet he was filled with the bowels of Sympathy. Though they were the jews desolations, yet they were Jeremiah's lamentations. That is the eleventh.
Theodosius the Emperor being moved to execute one that had reviled him, answered, That were it in his power if his enemies were dead, he had rather restore them to life,
Theodosius the Emperor being moved to execute one that had reviled him, answered, That were it in his power if his enemies were dead, he had rather restore them to life,
They say by the Laws of the land that Noble men have this priviledge, that none of them can be bound to the peace, because its presumed that the peace is bound to them.
They say by the Laws of the land that Noble men have this privilege, that none of them can be bound to the peace, Because its presumed that the peace is bound to them.
He makes a good market of bad commodities, that with kindness vanquishes discourtesies. For a man to conquer anothers person, and be led captive by his own passions; what is this,
He makes a good market of bad commodities, that with kindness vanquishes discourtesies. For a man to conquer another's person, and be led captive by his own passion; what is this,
A carnal man may love his friends, but its a Christian manthat loves his enemies. But I say unto you, love your enemies, bless them that curse you, do good to them that hate you,
A carnal man may love his Friends, but its a Christian manthat loves his enemies. But I say unto you, love your enemies, bless them that curse you, do good to them that hate you,
You should overcome others cruelty, with your kindness: If Injuries be our enemies, forgiveness must be our weapons. How many have had their bloods seen, because they would not have their backs seen.
You should overcome Others cruelty, with your kindness: If Injuries be our enemies, forgiveness must be our weapons. How many have had their bloods seen, Because they would not have their backs seen.
A sinner is so far from taking two blows without giving one, that he will give two blows without taking one. To forget an injury is more then nature can promise; but to forgive an injury is no less then grace can perform. Patience affords us a shield to defend our selves,
A sinner is so Far from taking two blows without giving one, that he will give two blows without taking one. To forget an injury is more then nature can promise; but to forgive an injury is no less then grace can perform. Patience affords us a shield to defend our selves,
Sure I am, they are of a hellish constitution, that delight in the firy flames of contention. Be ye angry and sin not, Ephes. 4. 26. Anger, it should not be a black coal fetcht from the Devils kitchin, but a bright coal kindled on Gods Altar. It should be like fire in straw, that is as suddenly quenched, as it is easily kindled. He that would be angry and not sin, must not be angry but with sin.
Sure I am, they Are of a hellish constitution, that delight in the firy flames of contention. Be you angry and sin not, Ephesians 4. 26. Anger, it should not be a black coal fetched from the Devils kitchen, but a bright coal kindled on God's Altar. It should be like fire in straw, that is as suddenly quenched, as it is Easily kindled. He that would be angry and not since, must not be angry but with since.
if you carry your passions to bed with you, the Devil will creep between the sheets, and why should any give place, to him that will croud in to fast of himself?
if you carry your passion to Bed with you, the devil will creep between the sheets, and why should any give place, to him that will crowd in to fast of himself?
What shall thy life be mortal, and thy wrath immortal? is it not better to give place to an offending brother, then to a destroying Murderer? I know that a person is as unfit to receive Counsel in his anger as a Patient is to take Physick in a feavor; how many are there that say they can forgive an injury, who cannot forget an injury? these are like those that pretend to sweep the house,
What shall thy life be Mortal, and thy wrath immortal? is it not better to give place to an offending brother, then to a destroying Murderer? I know that a person is as unfit to receive Counsel in his anger as a Patient is to take Physic in a favour; how many Are there that say they can forgive an injury, who cannot forget an injury? these Are like those that pretend to sweep the house,
We must not onely break the teeth of malice by forgiveness, but pluck the sting out of its tail, by forgetfulness; to lade our memories with the sence of injuries, is to fill that chest with rusty iron, which was made for refined gold. When the pot of Malice doth boyle over, its time to take it off from the fire. Yet if the Sea of sinful nature be quiet, its no for want of foam, but for want of a storme. Can you look to fare better in the world, then he that was better then the world? A Christian should wish well to them, who wish ill to him.
We must not only break the teeth of malice by forgiveness, but pluck the sting out of its tail, by forgetfulness; to lade our memories with the sense of injuries, is to fill that chest with rusty iron, which was made for refined gold. When the pot of Malice does boil over, its time to take it off from the fire. Yet if the Sea of sinful nature be quiet, its no for want of foam, but for want of a storm. Can you look to fare better in the world, then he that was better then the world? A Christian should wish well to them, who wish ill to him.
for in so doing thou shalt heap coals of fire on his head, Rom. 12. 20. As the nature of man must not make his vices to be loved, so the vices of man must not make his nature to be hated:
for in so doing thou shalt heap coals of fire on his head, Rom. 12. 20. As the nature of man must not make his vices to be loved, so the vices of man must not make his nature to be hated:
and the wind ceased, and there was a great calme, Mark 4. 39. Whilst he lay down, the storme rose up; whilst Christ was resting, the ship was tossing; but when he spake, they held their peace; shall not the troubled Ocean become a bed of rest for him who layes the beames of his Chambers in the waters? shall not he clip the wings of the wind, that rides upon the wings of the wind?
and the wind ceased, and there was a great Cam, Mark 4. 39. While he lay down, the storm rose up; while christ was resting, the ship was tossing; but when he spoke, they held their peace; shall not the troubled Ocean become a Bed of rest for him who lays the beams of his Chambers in the waters? shall not he clip the wings of the wind, that rides upon the wings of the wind?
but if ye forgive not men their trespasses, neither will your Father forgive your trespasses, Matt. 6. 14, 15. Without forgiving there is no forgiveness; how can you expect to have pounds remitted to you, when pence are not remitted by you? If there be moysture in smaller drops, there's more in larger showers;
but if you forgive not men their Trespasses, neither will your Father forgive your Trespasses, Matt. 6. 14, 15. Without forgiving there is no forgiveness; how can you expect to have pounds remitted to you, when pence Are not remitted by you? If there be moisture in smaller drops, there's more in larger showers;
I have read a story of one who imbrued his hands in his own blood, because his armes were not long enough to reach his Enemies; Dearly beloved avenge not your selves,
I have read a story of one who imbrued his hands in his own blood, Because his arms were not long enough to reach his Enemies; Dearly Beloved avenge not your selves,
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for it is written, Vengeance is mine, and I will repay it, saith the Lord, Rom. 11. 19. And they stoned Steven calling upon God, and saying, Lord Jesus receive my spirit;
for it is written, Vengeance is mine, and I will repay it, Says the Lord, Rom. 11. 19. And they stoned Steven calling upon God, and saying, Lord jesus receive my Spirit;
and he kneeled down and cryed with a loud voyce, Lord lay not this sin to their charge, Acts 7. 59, 60. Could living men do worse to a man thats dying,
and he kneeled down and cried with a loud voice, Lord lay not this since to their charge, Acts 7. 59, 60. Could living men do Worse to a man thats dying,
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To do evil for good is humane corruption; to do good for good is civil retribution; but to do good for evil is Christian perfection; this though it be not the grace of nature, yet it is the nature of grace.
To do evil for good is humane corruption; to do good for good is civil retribution; but to do good for evil is Christian perfection; this though it be not the grace of nature, yet it is the nature of grace.
and take off his head? 2 Sam. 16. 9. As if he should say, Seeing he will not keep his tongue in his mouth, why should he keep his head on his shoulders? but marke the answer, vers. 10. And the King said, what have I to do with you, ye sons of Zerviah,
and take off his head? 2 Sam. 16. 9. As if he should say, Seeing he will not keep his tongue in his Mouth, why should he keep his head on his shoulders? but mark the answer, vers. 10. And the King said, what have I to do with you, you Sons of Zeruiah,
Though God suffer not his people to sin in avenging their Enemies, yet he suffers not the sin of their Enemies to go unavenged: anger rests in the bosome of fools, Proverbs 12. 16. Where there is the most indignation, there is the least discretion, no men do more sweetly put up disgraces from others,
Though God suffer not his people to sin in avenging their Enemies, yet he suffers not the since of their Enemies to go unavenged: anger rests in the bosom of Fools, Proverbs 12. 16. Where there is the most Indignation, there is the least discretion, no men do more sweetly put up disgraces from Others,
Psal. 141. 5. Let him smite me as with a hammer, (so the word signifies) it coming from the root, NONLATINALPHABET which is usually rendred, he did beat or knock;
Psalm 141. 5. Let him smite me as with a hammer, (so the word signifies) it coming from the root, which is usually rendered, he did beatrice or knock;
Brethren, if any man be overtaken with a fault, you that are spiritual restore such a man in the spirit of meekness, Gal. 6. 1. NONLATINALPHABET: Set him in ioynt again;
Brothers, if any man be overtaken with a fault, you that Are spiritual restore such a man in the Spirit of meekness, Gal. 6. 1.: Set him in joint again;
Leigh. Crit. Sacr. Reprehension is not an act of Butchery, but an act of Surgery; take heed of blunting the instrument by putting too keen an edge upon it; mark the reason thats added;
Leigh. Crit. Sacred Reprehension is not an act of Butchery, but an act of Surgery; take heed of blunting the Instrument by putting too keen an edge upon it; mark the reason thats added;
We should deal with others sins, as we do with our own sores; if a prick with a pin will let out the corrupt matter, cutting and lancing shall not be used.
We should deal with Others Sins, as we do with our own sores; if a prick with a pin will let out the corrupt matter, cutting and lancing shall not be used.
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Open sinners deserve open censures; but private admonitions will serve for private aberrations. Whilst we seek to heal a wound in our brethrens actions, we should not leave a scar upon our brethrens persons. The purest gold being too light for passage, we give it grains of allowance:
Open Sinners deserve open censures; but private admonitions will serve for private aberrations. While we seek to heal a wound in our Brothers' actions, we should not leave a scar upon our Brothers' Persons. The Purest gold being too Light for passage, we give it grains of allowance:
Ah how many are there that vomit up these bitter pills, though they be wrapt up in sweet sugar! Men love to be adored, but hate to be reproved. But how can we make them brick when they will not afford us straw? or praise what they do, vvhen they do not vvhat is to be praised!
Ah how many Are there that vomit up these bitter pills, though they be wrapped up in sweet sugar! Men love to be adored, but hate to be reproved. But how can we make them brick when they will not afford us straw? or praise what they do, when they do not what is to be praised!
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Have no fellowship with the unfruitful works of darkness, but rather reprove them, Ephes. 5. 11. We are as accountable for our sins of communion, as we are for our sins of commission.
Have no fellowship with the unfruitful works of darkness, but rather reprove them, Ephesians 5. 11. We Are as accountable for our Sins of communion, as we Are for our Sins of commission.
How securely would David have slept upon his adulterous pillow, if Nathan had not been sent to awake him? How far do many travel in the Devils rode, for want of a wholesom reproof to stop them in their journey!
How securely would David have slept upon his adulterous pillow, if Nathan had not been sent to awake him? How Far do many travel in the Devils road, for want of a wholesome reproof to stop them in their journey!
Sin its like the nettle that stings when its gently touched, but doth not hurt when its ruggedly handled. Haec omnia tendunt ad salutem, & sanitatem aeternam:
since its like the nettle that stings when its gently touched, but does not hurt when its ruggedly handled. Haec omnia tendunt ad salutem, & sanitatem aeternam:
This rough dealing is but to square you for the celestial building. As for flatterers they may be stiled the Devils Ʋpholsters; who when they see men leaning towards their lusts, are laying pillows under their sleepy elbows;
This rough dealing is but to square you for the celestial building. As for Flatterers they may be styled the Devils Ʋpholsters; who when they see men leaning towards their Lustiest, Are laying pillows under their sleepy elbows;
Its easier putting out a candle then it is quenching of a house on fire. Gentle physick will serve for a begun distemper; but chronical diseases are cured with harshness;
Its Easier putting out a candle then it is quenching of a house on fire. Gentle physic will serve for a begun distemper; but chronical diseases Are cured with harshness;
The sword of reproof must be drawn against the offence of the person, and not against the person of the offendor. Many think the cup of reprehension is not bitter enough unless they mingle it with their gawl and wormwood!
The sword of reproof must be drawn against the offence of the person, and not against the person of the Offender. Many think the cup of reprehension is not bitter enough unless they mingle it with their gawl and wormwood!
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The dreadfulest sentences of the Church are not mortal but medicinal; they are to raise the dead to life, and not to put the living to death. Who knows how much the majesty of a Reprover tames the insolency of an Offender! He that hates reproof is brutish, Prov. 12. 18. He is like a dog that barks and bites when the thorn is pulling out of his foot that pricks him:
The Dreadfullest sentences of the Church Are not Mortal but medicinal; they Are to raise the dead to life, and not to put the living to death. Who knows how much the majesty of a Reprover tames the insolency of an Offender! He that hates reproof is brutish, Curae 12. 18. He is like a dog that barks and bites when the thorn is pulling out of his foot that pricks him:
If thy brother shall trespass against thee, go and tell him his fault, between thee and him alone, Mat. 18. 15. If he shall hear thee thou hast gained thy brother.
If thy brother shall trespass against thee, go and tell him his fault, between thee and him alone, Mathew 18. 15. If he shall hear thee thou hast gained thy brother.
yet how many do that in the market, that they should do in the closet? Sin its a miry depth; if thou strivest to help one out and dost not, thou sinkest him in the further.
yet how many do that in the market, that they should do in the closet? since its a miry depth; if thou Strivest to help one out and dost not, thou sinkest him in the further.
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Many have passed the rocks of gross sins, that have been cast away upon the sands of self-righteousness. Others they live more on their cushions then they do upon Christ; more upon the prayers they make to God,
Many have passed the Rocks of gross Sins, that have been cast away upon the sands of self-righteousness. Others they live more on their cushions then they do upon christ; more upon the Prayers they make to God,
I would have you neither be idle in the means, nor to make an Idol of the means. If a Mariner will have the help of the winds, he must weigh the anchor and spread the sails.
I would have you neither be idle in the means, nor to make an Idol of the means. If a Mariner will have the help of the winds, he must weigh the anchor and spread the sails.
but that which is through the faith of Christ, the righteousness which is of God through faith, Phil. 3. 9. If you be found in your own righteousness, you wil be lost by your own righteousness.
but that which is through the faith of christ, the righteousness which is of God through faith, Philip 3. 9. If you be found in your own righteousness, you will be lost by your own righteousness.
when Augustus Caesar desired the Senate of Rome to joyn some with him in the Consulship, they replied, They held it a great dishonor to him to have any joyned with him.
when Augustus Caesar desired the Senate of Room to join Some with him in the Consulship, they replied, They held it a great dishonour to him to have any joined with him.
To mix the Virgins milk with a Redeemers blood; Though the voyce may be humble Jacobs, yet the hands are proud Esaus. Man is a creature thats apt to warm himself by the sparks of his own fire, though he lie down in eternal flames for the kindling of them.
To mix the Virgins milk with a Redeemer's blood; Though the voice may be humble Jacobs, yet the hands Are proud Esaus. Man is a creature thats apt to warm himself by the sparks of his own fire, though he lie down in Eternal flames for the kindling of them.
Duties can never have too much of our diligence, nor too little of our confidence. For he that is entred into rest, hath ceased from his works as God did from his, Heb. 4. 10. A Beleever doth not do good works to live,
Duties can never have too much of our diligence, nor too little of our confidence. For he that is entered into rest, hath ceased from his works as God did from his, Hebrew 4. 10. A Believer does not do good works to live,
and rejoyce in Christ Jesus and have no confidence in the flesh, Phil. 3. 3. A Christian stands at as great a distance from the best of his services, as he doth from the worst of his sins: And makes not the greatest part of his holiness, to be the smallest part of his righteousness. When you have done all,
and rejoice in christ jesus and have no confidence in the Flesh, Philip 3. 3. A Christian Stands At as great a distance from the best of his services, as he does from the worst of his Sins: And makes not the greatest part of his holiness, to be the Smallest part of his righteousness. When you have done all,
then say we are unprofitable servants, Luk. 17. 10. When you have obeyed all the commandments from above, there is one commandment above them all to be obeyed, that is, to rest from your obedience.
then say we Are unprofitable Servants, Luk. 17. 10. When you have obeyed all the Commandments from above, there is one Commandment above them all to be obeyed, that is, to rest from your Obedience.
Its a hard thing for us to be nothing in our selves in the midst of our worthiness, and to be all in Christ in the midst of our weakness. To undertake all our duties,
Its a hard thing for us to be nothing in our selves in the midst of our worthiness, and to be all in christ in the midst of our weakness. To undertake all our duties,
it will neither accept of counterfeit coyn, nor of clipped money. The duty it exacts, is as impossible to be performed, as the penalty it inflicts is intolerable to be indured.
it will neither accept of counterfeit coin, nor of clipped money. The duty it exacts, is as impossible to be performed, as the penalty it inflicts is intolerable to be endured.
We owe the life of our souls to the death of our Saviour. It was his going into the furnace, that hath kept us from coming into the flame. Tis the ruddiness of his blood, that takes away the redness of our guilt.
We owe the life of our Souls to the death of our Saviour. It was his going into the furnace, that hath kept us from coming into the flame. This the ruddiness of his blood, that Takes away the redness of our guilt.
Moses must lead the children of Israel through the wilderness, but Joshua must bring them into Canaan. Whilst we are in the wilderness of this world, we must walk under the conduct of Moses; but when we enter into the spiritual Canaan, it must be by the merit of Jesus; The same hand that hath shut the doors of hell to keep us out of perdition, hath opened the gates of heaven to let us into salvation.
Moses must led the children of Israel through the Wilderness, but joshua must bring them into Canaan. While we Are in the Wilderness of this world, we must walk under the conduct of Moses; but when we enter into the spiritual Canaan, it must be by the merit of jesus; The same hand that hath shut the doors of hell to keep us out of perdition, hath opened the gates of heaven to let us into salvation.
They that carry the bucket to the puddle of their own merit, will never draw water out of the clear fountain of Gods mercy. Luther compares the Law and the Gospel, to Heaven and Earth; we should walk in the earth of the Law in respect of obeying, but in the heaven of the Gospel, in respect of believing.
They that carry the bucket to the puddle of their own merit, will never draw water out of the clear fountain of God's mercy. Luther compares the Law and the Gospel, to Heaven and Earth; we should walk in the earth of the Law in respect of obeying, but in the heaven of the Gospel, in respect of believing.
He that hath no better righteousness then what is of his own providing, shall meet with no higher happiness then what is of his own deserving. For they being ignorant of the righteousness of God,
He that hath no better righteousness then what is of his own providing, shall meet with no higher happiness then what is of his own deserving. For they being ignorant of the righteousness of God,
Others if they rest not from their duties, then they rest in their duties: They will sail in their own bottoms, though they sink in the Ocean. Duties they are not destroyed by Christ, but they must be denied for Christ. The Master and the Servants may dwell together in one family, provided that he have the higher chambers, and they the lower rooms.
Others if they rest not from their duties, then they rest in their duties: They will sail in their own bottoms, though they sink in the Ocean. Duties they Are not destroyed by christ, but they must be denied for christ. The Master and the Servants may dwell together in one family, provided that he have the higher chambers, and they the lower rooms.
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Who hath first given to him, and it shall be recompensed unto him again? Rom. 11. 35. When a glass reflects the brightness of the sun, there is but an acknowledgement of what was, not an addition of what was not;
Who hath First given to him, and it shall be recompensed unto him again? Rom. 11. 35. When a glass reflects the brightness of the sun, there is but an acknowledgement of what was, not an addition of what was not;
As God hath never the less for the mercy he gives, so he hath never the more for the duty he takes. Man is such a Debtor to God, that he can never pay his due to God; yea the more we pay him, the more we owe him for our payments.
As God hath never the less for the mercy he gives, so he hath never the more for the duty he Takes. Man is such a Debtor to God, that he can never pay his due to God; yea the more we pay him, the more we owe him for our payments.
We are so far from paying of the utmost farthing, that at the utmost we have not a farthing to pay. That man will be a miserable spectacle of vanity, that stands upon the weak feet of his own ability.
We Are so Far from paying of the utmost farthing, that At the utmost we have not a farthing to pay. That man will be a miserable spectacle of vanity, that Stands upon the weak feet of his own ability.
Others as they do the things that God dislikes, so they dislike the things that God doth: If Israel have not meat for their lusts, they are weary of their lives. They are delighted with their corruptions, but perplexed with their conditions; which is as if a man should be in love with his malady, and out of love with his medicine. They study more how to gratifie their humors, then how to satisfie their hungers: They complain of the shooe, when the disease is in the foot.
Others as they do the things that God dislikes, so they dislike the things that God does: If Israel have not meat for their Lustiest, they Are weary of their lives. They Are delighted with their corruptions, but perplexed with their conditions; which is as if a man should be in love with his malady, and out of love with his medicine. They study more how to gratify their humours, then how to satisfy their hunger's: They complain of the shoe, when the disease is in the foot.
There is no man but hath received more good then he hath deserved, and done more evil then he hath sustained. Therefore he should be contented though he see but little good, and not discontended though he suffer much evil. Let your conversation be without covetousness (let not covetousness be within your conversation) for he hath said, I will never leave thee nor forsake thee, Heb. 13. 5. Set but the seal of faith to the bond of truth, and he that hath said it will maintain thee in the want of maintenance.
There is no man but hath received more good then he hath deserved, and done more evil then he hath sustained. Therefore he should be contented though he see but little good, and not discontented though he suffer much evil. Let your Conversation be without covetousness (let not covetousness be within your Conversation) for he hath said, I will never leave thee nor forsake thee, Hebrew 13. 5. Set but the seal of faith to the bound of truth, and he that hath said it will maintain thee in the want of maintenance.
A wicked man when his purse grows light, his heart grows heavy. When he hath something without to afflict him, he hath nothing within to support him: But a Christian is more troubled that he should be discontented at any disappointment, then that he should be disappointed of any contentment. I know both how to be abased, and how to abound;
A wicked man when his purse grows Light, his heart grows heavy. When he hath something without to afflict him, he hath nothing within to support him: But a Christian is more troubled that he should be discontented At any disappointment, then that he should be disappointed of any contentment. I know both how to be abased, and how to abound;
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Its hard to carry a full cup without spilling, or carry a heavy load without breaking; To walk in the clear day of prosperity without wandering, or in the dark night of adversity without stumbling; but which way soever the wind blows a skilful Mariner knows how to turn his sails and meet it.
Its hard to carry a full cup without spilling, or carry a heavy load without breaking; To walk in the clear day of Prosperity without wandering, or in the dark night of adversity without stumbling; but which Way soever the wind blows a skilful Mariner knows how to turn his sails and meet it.
They who have learnt to abound without rioting, will learn to want without murmuring. Non est in adversis timidus, qui non est in prosperis dissolutus.
They who have learned to abound without rioting, will Learn to want without murmuring. Non est in adversis Timidus, qui non est in prosperis dissolutus.
How many men are there that look upon their greatest blessings, as upon the greatest burthens! Though their estates are like a fruitful Paradise, yet their hearts are like a barren wilderness: These are like spiders that suck poyson out of the sweetest flowers,
How many men Are there that look upon their greatest blessings, as upon the greatest burdens! Though their estates Are like a fruitful Paradise, yet their hearts Are like a barren Wilderness: These Are like spiders that suck poison out of the Sweetest flowers,
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Hearts-ease is a flower that never grows in the worlds garden. The ground of their trouble is not because they find not enough of the creature, but because they finde not enough in the creature. They plough up the level ground of their injoyments, into the wrinckled forrows of their disquietments. They have greatness enough in their possessions, but not goodness enough in their dispositions. Some are satisfied under the hand of God because they are not sensible of the hand of God;
Heart's ease is a flower that never grows in the world's garden. The ground of their trouble is not Because they find not enough of the creature, but Because they find not enough in the creature. They plough up the level ground of their enjoyments, into the wrinkled furrows of their disquietments. They have greatness enough in their possessions, but not Goodness enough in their dispositions. some Are satisfied under the hand of God Because they Are not sensible of the hand of God;
The wisdom of the flesh is as fit for guiding, as the will of the flesh is fit for governing. None but such as live under the seduction of the former, will live under the dominion of the latter.
The Wisdom of the Flesh is as fit for guiding, as the will of the Flesh is fit for governing. None but such as live under the seduction of the former, will live under the dominion of the latter.
A whole World contents not Alexander, when a s•rry tub suffices Diogenes. Christians, the Lord is well pleased with your persons, and will not you be well pleased with your conditions? theres more reason that thou shouldst be in love with it,
A Whole World contents not Alexander, when a s•rry tub Suffices Diogenes. Christians, the Lord is well pleased with your Persons, and will not you be well pleased with your conditions? theres more reason that thou Shouldst be in love with it,
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Beleivers should be like sheep that change their pastures at the will of their Shepherds, or like Vessels in a house that stand to be filled or emptied, according to the pleasure of their owner;
Believers should be like sheep that change their pastures At the will of their Shepherd's, or like Vessels in a house that stand to be filled or emptied, according to the pleasure of their owner;
Its true I have not the sauce, but I merit not the meat; I have not the lace, but I deserve not the coat. I want that which may support my dignity, but I have that which may supply my indigency;
Its true I have not the sauce, but I merit not the meat; I have not the lace, but I deserve not the coat. I want that which may support my dignity, but I have that which may supply my indigency;
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having food & rayment let us therewith be content, 1 Tim. 6. 8. you have the flesh of the creatures to fill your emptiness, and the fleece of the creature to cover your nakedness.
having food & raiment let us therewith be content, 1 Tim. 6. 8. you have the Flesh of the creatures to fill your emptiness, and the fleece of the creature to cover your nakedness.
A Christian is to submit to the will of God disposing, as well as to the will of God commanding; to be what he appoints, as well as to do what he approves; that man obtaines his will of God, who subjects his will to God.
A Christian is to submit to the will of God disposing, as well as to the will of God commanding; to be what he appoints, as well as to do what he approves; that man obtains his will of God, who subject's his will to God.
It is not meet that patients should prescribe rules to their Physitians. Worthy Mr. Hern lying upon his death-bed, his wife making much womanish lamentation, what should become of her and her children, Peace (sweet heart ) saith he, that God that feeds the Ravens, will not starve the Hernes.
It is not meet that patients should prescribe rules to their Physicians. Worthy Mr. Hern lying upon his deathbed, his wife making much womanish lamentation, what should become of her and her children, Peace (sweet heart) Says he, that God that feeds the Ravens, will not starve the Hernes.
If the child be jealous of his Fathers affection, he will quickly be dubious of his Fathers provision, till we can find hearts without polution, we shall never find estates without vexation: Heaven only is the place where all is joyful, and hell only is the place where all is doleful; in the former there is nothing but happiness to be expected, in the latter there is nothing but heaviness to be indured.
If the child be jealous of his Father's affection, he will quickly be dubious of his Father's provision, till we can find hearts without pollution, we shall never find estates without vexation: Heaven only is the place where all is joyful, and hell only is the place where all is doleful; in the former there is nothing but happiness to be expected, in the latter there is nothing but heaviness to be endured.
By the farest gales a sinner may sail to destruction, and by the feircest winds, a Saint may arive at Salvation. I know that when our conditions are necessitous,
By the farest gales a sinner may sail to destruction, and by the Fiercest winds, a Saint may arrive At Salvation. I know that when our conditions Are necessitous,
so that if God does not help us seasonably, we are apt to help our selves sinfully; if he be not stretching forth his hand of goodness, we are thrusting forth our hands to wickedness.
so that if God does not help us seasonably, we Are apt to help our selves sinfully; if he be not stretching forth his hand of Goodness, we Are thrusting forth our hands to wickedness.
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What gets the dog by the biting of the stone, but the breaking of his teeth, thou murmerest because thou art in want, and therefore thou art in want because thou murmurest.
What gets the dog by the biting of the stone, but the breaking of his teeth, thou murmerest Because thou art in want, and Therefore thou art in want Because thou murmurest.
and its the best Physick for a sick man, to restore him, its like the gilt of the pill that makes a man swallow it down without tasting its bitterness;
and its the best Physic for a sick man, to restore him, its like the gilded of the pill that makes a man swallow it down without tasting its bitterness;
although every godly man is not contented yet every contentented man is godly; the Lord is my shepherd, I shall not want, Psal. 23. 1. showers falling from a cloud may be diminished,
although every godly man is not contented yet every contented man is godly; the Lord is my shepherd, I shall not want, Psalm 23. 1. showers falling from a cloud may be diminished,
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he loves not religion sincerely, that loves not Religion superlatively. Israel is an empty vine, he brings forth fruit unto himself Hos. 10. 10. Empty and yet fruitful; fruitful and yet empty;
he loves not Religion sincerely, that loves not Religion superlatively. Israel is an empty vine, he brings forth fruit unto himself Hos. 10. 10. Empty and yet fruitful; fruitful and yet empty;
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How many are there that deal with Religion, as the Carpenters do with their Ladders; that whilst they are building, carry them up and down on their shoulders,
How many Are there that deal with Religion, as the Carpenters do with their Ladders; that while they Are building, carry them up and down on their shoulders,
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these make not gain to stoop to godliness, but godliness to stoop to gain, which is as if a man should fit the foot to the shoo, when they should fit the shoo to the foot.
these make not gain to stoop to godliness, but godliness to stoop to gain, which is as if a man should fit the foot to the shoo, when they should fit the shoo to the foot.
If the Virgin should yeild her consent, only for her Bridegrooms riches, she would not espouse her self unto his person, but unto his portion. As Seneca saith of friendship begotten upon a sinister account, negotiatio est non amicitia, quae ad commodum accedit; quae, quid consecutura sit, spectat:
If the Virgae should yield her consent, only for her Bridegrooms riches, she would not espouse her self unto his person, but unto his portion. As Senecca Says of friendship begotten upon a sinister account, negotiatio est non Amicitia, Quae ad commodum Accedit; Quae, quid consecutura sit, spectat:
he love not Christ at all, that loves not Christ above all. You seek me not because ye saw the miracles, but because ye did eat of the loaves and were filled, John 6. 26. Christ was the object of their actions but self was the end of their actions.
he love not christ At all, that loves not christ above all. You seek me not Because you saw the Miracles, but Because you did eat of the loaves and were filled, John 6. 26. christ was the Object of their actions but self was the end of their actions.
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they were cubbord disciples; more then men at their meat, but less then women at there work, when the loaves were gone, the disciples were gone; when he left feeding of them, they left following of him.
they were cupboard Disciples; more then men At their meat, but less then women At there work, when the loaves were gone, the Disciples were gone; when he left feeding of them, they left following of him.
most persons are mercenary and servile in those works wherein they should be Son-like and free: They look more after the streams, then upon the spring, from whence they are issued;
most Persons Are mercenary and servile in those works wherein they should be Sonlike and free: They look more After the streams, then upon the spring, from whence they Are issued;
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and for fear of sinking. And now O Father glorifie thy Son, that thy son may glorifie thee, John 17. 1. He prayes for glory more for the Fathers sake that bestowes it, then for his own sake that receives it; a true Christian doth not desire grace only for this end, that God may glorifie him,
and for Fear of sinking. And now Oh Father Glorify thy Son, that thy son may Glorify thee, John 17. 1. He prays for glory more for the Father's sake that bestows it, then for his own sake that receives it; a true Christian does not desire grace only for this end, that God may Glorify him,
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Others, could they but find the mercyes of God, they would never seek the God of Mercyes: could they tell how to be well well without him, they would never come at him; God hath but little of many mens society, but when they can find no other company.
Others, could they but find the Mercies of God, they would never seek the God of mercies: could they tell how to be well well without him, they would never come At him; God hath but little of many men's society, but when they can find no other company.
and when ye did drink, did not ye eat for your selves, and drinck for your selves? Zach. 7. 5, 6. In fasting and in feasting, they cast not their eyes upon God, but upon themselves;
and when you did drink, did not you eat for your selves, and drink for your selves? Zach 7. 5, 6. In fasting and in feasting, they cast not their eyes upon God, but upon themselves;
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he had an eye to the recompence of reward, Heb. 11. 26. This is a good Inn for our desires baiting, but a bad home for our desires dwelling; the Poets tell us of many who at first were Sutors to Penelope the Mistriss,
he had an eye to the recompense of reward, Hebrew 11. 26. This is a good Inn for our Desires baiting, but a bad home for our Desires Dwelling; the Poets tell us of many who At First were Suitors to Penelope the Mistress,
He was more in love with her wealth, then he was in love with her worship; Sirs, ye know that by this craft we have our wealth, Acts 19. 25. If her Temple had been demolished, their trade had been destroyed.
He was more in love with her wealth, then he was in love with her worship; Sirs, you know that by this craft we have our wealth, Acts 19. 25. If her Temple had been demolished, their trade had been destroyed.
Its storied of one that being askt, for whom he laboured most? answered, for his friends; And being askt, for whom he laboured least? answered, for his friends; love it doth most,
Its storied of one that being asked, for whom he laboured most? answered, for his Friends; And being asked, for whom he laboured least? answered, for his Friends; love it does most,
Hypocrites they are more in love with the gold of the Altar, then they are with the God of the Altar: Wo to your scribes and pharisees, for they devour widows houses,
Hypocrites they Are more in love with the gold of the Altar, then they Are with the God of the Altar: Woe to your Scribes and Pharisees, for they devour Widows houses,
they hatcht the birds of oppression in the nests of devotion. These Spiders they weaved the webb of their works, to catch the fly of their wealth; thus true is Augustines observation, Saepe aliter se habet species facti, aliter facientis animus;
they hatched the Birds of oppression in the nests of devotion. These Spiders they weaved the web of their works, to catch the fly of their wealth; thus true is Augustine's observation, Saepe aliter se habet species facti, aliter facientis animus;
A Christian is more in love with his present duty, then he is in love with his future glory. St. Paul was contented to stay a while out of heaven, that he might bring other souls into heaven. To me to live is Christ,
A Christian is more in love with his present duty, then he is in love with his future glory. Saint Paul was contented to stay a while out of heaven, that he might bring other Souls into heaven. To me to live is christ,
and to dye is gain, Phil. 1. 21. His life to them was most useful, but his death to him was most gainful; by dying he had injoyed his recompence sooner, but by living he made his recompence larger.
and to die is gain, Philip 1. 21. His life to them was most useful, but his death to him was most gainful; by dying he had enjoyed his recompense sooner, but by living he made his recompense larger.
Were it possible to divorce those things asunder, which God himself hath linked together, a Christian had rather be holy without any happiness, then be happy without any holiness.
Were it possible to divorce those things asunder, which God himself hath linked together, a Christian had rather be holy without any happiness, then be happy without any holiness.
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Luther hath this expression, Mallem in inferne esse cum Christo, quam in coelo sine Christo; I had rather be in hell with Christ, then in heaven without Christ;
Luther hath this expression, Mallem in Inferno esse cum Christ, quam in coelo sine Christ; I had rather be in hell with christ, then in heaven without christ;
Let me rather be pious without prosperity, then prosperous without piety. Though you may love many things beside Religion, yet you may not love any thing above religion.
Let me rather be pious without Prosperity, then prosperous without piety. Though you may love many things beside Religion, yet you may not love any thing above Religion.
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The earth that is our work-house, but heaven that is our storehouse. This is a place to run in, and that is a place to rest in. Yet a Beleever on his dying pillow being asked how he did, O, saith he, sorry for nothing but that I am going to that Country where wages are received, and no works performed. That is the sixteenth.
The earth that is our workhouse, but heaven that is our storehouse. This is a place to run in, and that is a place to rest in. Yet a Believer on his dying pillow being asked how he did, Oh, Says he, sorry for nothing but that I am going to that Country where wages Are received, and no works performed. That is the sixteenth.
They are too busie Bishops, that lord it over others Diócesses. We are to allow beleevers for their failings: though we are not to allow beleevers in their failings. Be thou diligent to know the state of thy flocks,
They Are too busy Bishops, that lord it over Others Diócesses. We Are to allow believers for their failings: though we Are not to allow believers in their failings. Be thou diligent to know the state of thy flocks,
Plato entertaining some friends at a neatly spread table, Diogenes coming in tramples upon it, saying, Calco fastum Platonis, I trample upon the pride of Plato;
Plato entertaining Some Friends At a neatly spread table, Diogenes coming in tramples upon it, saying, Calco fastum Plato's, I trample upon the pride of Plato;
Thou hypocrite, first cast out the beam out of thine own eye, and then shalt thou see clearly to cast the moat out of thy brrthers eye. Mat. 7. 5. What dost thou get by throwing of stones in at thy enemies windows,
Thou hypocrite, First cast out the beam out of thine own eye, and then shalt thou see clearly to cast the moat out of thy brrthers eye. Mathew 7. 5. What dost thou get by throwing of stones in At thy enemies windows,
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whilst thy own Children look out at the casements? He that blows in a heap of dust, is in danger to put out his own eyes: Is not the worst mens practices, a comment on the best mens principles?
while thy own Children look out At the casements? He that blows in a heap of dust, is in danger to put out his own eyes: Is not the worst men's practices, a comment on the best men's principles?
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Are there not the same lusts lodging in your hearts, that are reigning in their lives? The reason why there is so little self-manifestation, is because there is so little self-examination. For want of this men are like Travellers, skilled in other Countries, but ignorant of their own.
are there not the same Lustiest lodging in your hearts, that Are reigning in their lives? The reason why there is so little self-manifestation, is Because there is so little self-examination. For want of this men Are like Travellers, skilled in other Countries, but ignorant of their own.
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The trial of our selves, is the ready road to the knowledge of our selves. He that buys a jewel in a case, deserves to be couzened with a Bristol stone.
The trial of our selves, is the ready road to the knowledge of our selves. He that buys a jewel in a case, deserves to be cozened with a Bristol stone.
then cast your eyes inward. Contemplation, that is a perspective glass to see our Saviour in, but examination that is a looking-glass to see our selves in. Bring your selves to the standard,
then cast your eyes inward. Contemplation, that is a perspective glass to see our Saviour in, but examination that is a looking-glass to see our selves in. Bring your selves to the standard,
whether your spirits be chairs for vice to sit in, or thrones for grace to rule in; whether you be one of Christ Spouses, or one of the Devils harlots.
whither your spirits be chairs for vice to fit in, or thrones for grace to Rule in; whither you be one of christ Spouses, or one of the Devils harlots.
But such as are more religious, are less censorious. Why dost thou judge another mans servant, Rom. 14. 4. They that are fellow-creatures with men, should not be fellow-judges with God.
But such as Are more religious, Are less censorious. Why dost thou judge Another men servant, Rom. 14. 4. They that Are fellow-creatures with men, should not be fellow-judges with God.
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For want of this men have their accounts to cast up, when they should have their accounts to give up, They have their evidences of grace to seek, when they should have their evidences of grace to shew:
For want of this men have their accounts to cast up, when they should have their accounts to give up, They have their evidences of grace to seek, when they should have their evidences of grace to show:
They lye down with such hopes in their beds of rest, which they dare not lye down withall in their beds of dust. Because he considereth and turneth away from all his transgressions, Ezek. 18. 28. Conversion begins in consideration.
They lie down with such hope's in their Beds of rest, which they Dare not lie down withal in their Beds of dust. Because he Considereth and turns away from all his transgressions, Ezekiel 18. 28. Conversion begins in consideration.
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Examine your selves whether ye be in the faith or no (or whether the faith be in you or no) prove your own selves, know ye not your own selves, that Jesus Christ is in you except you be reprobates? 2 Cor. 13. 5. See whether your hearts be the cabinets of such a jewel.
Examine your selves whither you be in the faith or no (or whither the faith be in you or not) prove your own selves, know you not your own selves, that jesus christ is in you except you be Reprobates? 2 Cor. 13. 5. See whither your hearts be the cabinets of such a jewel.
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though there be no vision thats less pleasurable, yet there's no vision thats more profitable: till you know how deep the pit is in to which you are faln, you will never seek to get out of it again.
though there be no vision thats less pleasurable, yet there's no vision thats more profitable: till you know how deep the pit is in to which you Are fallen, you will never seek to get out of it again.
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so we have but some raggs to cover our nakedness, we seek not a remedy to cure our naughtiness. He that trusts his heart is a fool, and yet such fools are we as to trust our hearts; the heart its that which God searches by his Omnisciency, and its that which man should search by his industry;
so we have but Some rags to cover our nakedness, we seek not a remedy to cure our naughtiness. He that trusts his heart is a fool, and yet such Fools Are we as to trust our hearts; the heart its that which God Searches by his Omnisciency, and its that which man should search by his industry;
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The readiest way to know whither or no you are in Christ, is to know whither or no Christ is in you; for the fruit is more visible then the root; thats the Seventeenth.
The Readiest Way to know whither or not you Are in christ, is to know whither or no christ is in you; for the fruit is more visible then the root; thats the Seventeenth.
remember now thy Creator in the days of thy youth, while the evil days come not nor the years draw nigh when thou shalt say I have no pleasure in them, Eccl. 12. 1. In the stilling of strong waters, the first thats drawn is fuller of spirits then the rest that follows.
Remember now thy Creator in the days of thy youth, while the evil days come not nor the Years draw High when thou shalt say I have no pleasure in them, Ecclesiastes 12. 1. In the stilling of strong waters, the First thats drawn is fuller of spirits then the rest that follows.
The first of the first fruits of thy land, thou shalt bring into the house of the Lord thy God, Exo. 23. 19. The way to have the whole harvest of your lives sanctified by God, is to have the first fruits of your lives dedicated to God.
The First of the First fruits of thy land, thou shalt bring into the house of the Lord thy God, Exo. 23. 19. The Way to have the Whole harvest of your lives sanctified by God, is to have the First fruits of your lives dedicated to God.
Your Naturalists tels us that the most orient pearls are generated of the morning due. They who are in Christ before us, are like to be in Christ above us.
Your Naturalists tells us that the most orient Pearls Are generated of the morning due. They who Are in christ before us, Are like to be in christ above us.
O how amiable are the golden apples of grace, in the silver pictures of age? God prizes a young friend, but punishes an old Enemy: Old sinners are like old serpents, the fullest of poyson.
Oh how amiable Are the golden Apples of grace, in the silver pictures of age? God prizes a young friend, but Punishes an old Enemy: Old Sinners Are like old Serpents, the Fullest of poison.
Thou writest bitter thing against me, thou makest me to possess the sins of my youth, Job 13. 26. Needs must that Iron gather rust that is not often filed.
Thou Writer bitter thing against me, thou Makest me to possess the Sins of my youth, Job 13. 26. Needs must that Iron gather rust that is not often filed.
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I am Alpha and Omega, the beginning and the ending, or as some, the first and the last, Rev. 1. 8. He that is the first and the last, will be served from the first to the last; you can never come to soon to him who is your beginning;
I am Alpha and Omega, the beginning and the ending, or as Some, the First and the last, Rev. 1. 8. He that is the First and the last, will be served from the First to the last; you can never come to soon to him who is your beginning;
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But whats seting out without holding out? Mutability is at best but the badg of infirmity. Letters ingraven in the bark of a tree whist it is young grow up with it till it comes to be old;
But whats setting out without holding out? Mutability is At best but the badge of infirmity. Letters engraven in the bark of a tree whist it is young grow up with it till it comes to be old;
Philosophy playes vvith this, Nullum violentum est perpetuum; There is nothing permanent that is violent; as a stone thats mounted upvvards, vvhen it loses its impress, sinks dovvnvvards;
Philosophy plays with this, Nullum violentum est perpetuum; There is nothing permanent that is violent; as a stone thats mounted upwards, when it loses its Impress, sinks downwards;
it would have bin well if we had made as much conscience in our liberty as we have had liberty for our conscience: but we have gone from one Religion unto all, till at last we are come from all Religions unto none: Every varition from unity, is but a progression towards nullity: be thou faithful unto death,
it would have been well if we had made as much conscience in our liberty as we have had liberty for our conscience: but we have gone from one Religion unto all, till At last we Are come from all Religions unto none: Every varition from unity, is but a progression towards nullity: be thou faithful unto death,
be not weary in well doing, for in due season you shall reap if you faint not, Gal. 6. 9. To see a ship sink in the harbor, is more grievous then if it had perisht in the open Sea.
be not weary in well doing, for in due season you shall reap if you faint not, Gal. 6. 9. To see a ship sink in the harbour, is more grievous then if it had perished in the open Sea.
they have driven furiously in Religion, but within a few years they have knockt off there Chariot wheels. After they have lifted up their hands to God, they have lift up their heels against him: that mans beginning was in Hypocrisie, whose ending is in apostacy. You look for happiness, as long as God hath a being in heaven;
they have driven furiously in Religion, but within a few Years they have knocked off there Chariot wheels. After they have lifted up their hands to God, they have lift up their heels against him: that men beginning was in Hypocrisy, whose ending is in apostasy. You look for happiness, as long as God hath a being in heaven;
That man must carry his grace within him to the dust, that would have his grace carry him with it to Christ; if any man draw back, my soul shall have no pleasure in him.
That man must carry his grace within him to the dust, that would have his grace carry him with it to christ; if any man draw back, my soul shall have no pleasure in him.
Christ is more tender of his body mysticall, then he was of his body natural. A beleiver though he may fall fowly, yet he shall never fall finally. The gates of hell, shall not prevail against the Saints of Heaven.
christ is more tender of his body mystical, then he was of his body natural. A believer though he may fallen foully, yet he shall never fallen finally. The gates of hell, shall not prevail against the Saints of Heaven.
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The fiery darts of the Devil, that in themselves are intentionally mortal, shall be to such Eventually medcinal: These bees may startle thee to keep thee wakeful, but they shall not sting thee to make thee woful. Thy light may be Eclipsed for a time,
The fiery darts of the devil, that in themselves Are intentionally Mortal, shall be to such Eventually medcinal: These Bees may startle thee to keep thee wakeful, but they shall not sting thee to make thee woeful. Thy Light may be Eclipsed for a time,
Our labours are never fulfilled, till our lives are expired: Religion if it be a thing that is troublesom, it will be a thing that tyresome: there is no thing constant but what is pleasant; though a Saint may some times be weary in doing the work of the Lord,
Our labours Are never fulfilled, till our lives Are expired: Religion if it be a thing that is troublesome, it will be a thing that tyresome: there is no thing constant but what is pleasant; though a Saint may Some times be weary in doing the work of the Lord,
Habitus non amittitur, licet actus intermittitur, the•e may be an omission of grace, but there cannot be an amission of grace; this babe may lye upon a sick bed,
Habitus non amittitur, licet actus intermittitur, the•e may be an omission of grace, but there cannot be an amission of grace; this babe may lie upon a sick Bed,
Christians are like crocodiles, that are growing till they are dying, or like the Moon that increases in her beauty, till she arrives at the full of her glory: take heed of putting off the robes of piety, whilst you are on this side eternity.
Christians Are like crocodiles, that Are growing till they Are dying, or like the Moon that increases in her beauty, till she arrives At the full of her glory: take heed of putting off the robes of piety, while you Are on this side eternity.
its the sparkling Diamond that is set in the Apostiles Crown. 2 Tim. 4. 7. I have fought a good fight, I have finisht my course, I have kept the faith:
its the sparkling Diamond that is Set in the Apostiles Crown. 2 Tim. 4. 7. I have fought a good fight, I have finished my course, I have kept the faith:
Many complain for want of liberty who thrust their feet in Satans fetters; the woman thou gavest me, she gave me of the tree and I did eat, Gen. 3. 12. I took that as a gift from her, whom thou gavest as a gift to me;
Many complain for want of liberty who thrust their feet in Satan fetters; the woman thou Gavest me, she gave me of the tree and I did eat, Gen. 3. 12. I took that as a gift from her, whom thou Gavest as a gift to me;
He cannot be the unrighteous upholder, of what he is the righteous avenger. O Blasphemy! canst thou charge the Sun with darkness, by whom the heavens are inlightned;
He cannot be the unrighteous upholder, of what he is the righteous avenger. Oh Blasphemy! Canst thou charge the Sun with darkness, by whom the heavens Are enlightened;
till we tast the bitterness of our own misery, we shall never relish the sweetness of Gods mercy; till you see how foul your faces are, you will never pay tribute to Christ for washing of them.
till we taste the bitterness of our own misery, we shall never relish the sweetness of God's mercy; till you see how foul your faces Are, you will never pay tribute to christ for washing of them.
Men should not glory in what they have received, but they should give glory for what they have received. The grace of God without the God of grace, its but like a clock that stands still,
Men should not glory in what they have received, but they should give glory for what they have received. The grace of God without the God of grace, its but like a clock that Stands still,
If he call us to the work of Angels, he will supply us with the strength of Angels: For when we were without strength, in due time Christ dyed for the ungodly.
If he call us to the work of Angels, he will supply us with the strength of Angels: For when we were without strength, in due time christ died for the ungodly.
But of him, and through him and to him are all things, to whom be glory for ever, Amen, Rom. 11. 36. The humble heart knows no fountain but Gods grace, and the upright man knows no end but Gods glory.
But of him, and through him and to him Are all things, to whom be glory for ever, Amen, Rom. 11. 36. The humble heart knows no fountain but God's grace, and the upright man knows no end but God's glory.
Take heed of turning a sacred priviledge into a privy sacriledge. If he give the grace that is not due to us, shall we deny the praise that is due to him.
Take heed of turning a sacred privilege into a privy sacrilege. If he give the grace that is not due to us, shall we deny the praise that is due to him.
Others they make their end their God, but we must make God our end: The firmament is made more glorious by one sun then by all the stars that are seated in their several orbs:
Others they make their end their God, but we must make God our end: The firmament is made more glorious by one sun then by all the Stars that Are seated in their several orbs:
Whether you eat or drink, or whatsoever you do, do all to the glory of God, 1 Cor. 10. 31. From the lowest act of nature to the highest act of grace, there is no plea for the pride of man, but for the praise of God. Not unto us, not unto us,
Whither you eat or drink, or whatsoever you do, do all to the glory of God, 1 Cor. 10. 31. From the lowest act of nature to the highest act of grace, there is no plea for the pride of man, but for the praise of God. Not unto us, not unto us,
Go forth O ye daughters of Sion, and behold King Solomon with the crown, wherewith his mother crowned him, in the day of his Espousals, Cant 3. 11. The body it hath two eyes,
Go forth Oh you daughters of Sion, and behold King Solomon with the crown, wherewith his mother crowned him, in the day of his Espousals, Cant 3. 11. The body it hath two eyes,
When the people saw what Paul had done, they lifted up their voyces, saying, The Gods are come down to us in the likeness of men, Act. 14. 11. But do they take that glory to themselves thats given to them from others? No, v. 1. Why do you these things? we also are men of like passions with you:
When the people saw what Paul had done, they lifted up their voices, saying, The God's Are come down to us in the likeness of men, Act. 14. 11. But do they take that glory to themselves thats given to them from Others? No, v. 1. Why do you these things? we also Are men of like passion with you:
But do others so? The people gave a shout saying, It is the voyce of God and not of men, Act. 12. 22. What the people gave foolishly, he took fearlesly.
But do Others so? The people gave a shout saying, It is the voice of God and not of men, Act. 12. 22. What the people gave foolishly, he took fearlessly.
Giving thanks to the Father who hath made us meet to be partakers of the inheritance of the Saints in light, Col. 1. 12. Its very meet that he should be magnified by us, that makes us meet to be glorified with him: The whisperings of the voyce are ecchoed back in an exact concave.
Giving thanks to the Father who hath made us meet to be partakers of the inheritance of the Saints in Light, Col. 1. 12. Its very meet that he should be magnified by us, that makes us meet to be glorified with him: The whisperings of the voice Are echoed back in an exact concave.
As the best of means should make us fruitful, so the least of mercies should make us thankeful. The four and twenty Elders fall down before him that sate on the Throne,
As the best of means should make us fruitful, so the least of Mercies should make us thankful. The four and twenty Elders fallen down before him that sat on the Throne,
and worshipt him that lives for ever and ever, and east their crowns before the throne, Rev. 4. 10. A divine soul knows that whatsoever oyntment is poured out upon Christs head, runs down to the skirts of his garment.
and worshipped him that lives for ever and ever, and east their crowns before the throne, Rev. 4. 10. A divine soul knows that whatsoever ointment is poured out upon Christ head, runs down to the skirts of his garment.
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What he gives to him in copper, shall be returned to him in silver: yea the onely way of keeping our Crowns on our heads, is the casting our Crown at his feet.
What he gives to him in copper, shall be returned to him in silver: yea the only Way of keeping our Crowns on our Heads, is the casting our Crown At his feet.
and men court the vail when they should kifs the face. That man that is a labouring Bee for earthly prosperity, will be but an idle drone for heavenly felicity.
and men court the Vail when they should kifs the face. That man that is a labouring Bee for earthly Prosperity, will be but an idle drone for heavenly felicity.
If you be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God, Col. 3. 1. The same pen writes fair, or blots as his skill or rudeness is that handles it.
If you be risen with christ, seek those things which Are above, where christ Sitteth on the right hand of God, Col. 3. 1. The same pen writes fair, or blots as his skill or rudeness is that handles it.
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So our affections according to their objects about which they are conversant, become either like fiery chariots to carry us to perfection, or like Pharoahs chariots to hurry us to perdition.
So our affections according to their objects about which they Are conversant, become either like fiery chariots to carry us to perfection, or like Pharaohs chariots to hurry us to perdition.
nor of drying up of these waters, but of diverting them into their proper channels; nor of plucking up of these plants, but of setting them in a right soil.
nor of drying up of these waters, but of diverting them into their proper channels; nor of plucking up of these plants, but of setting them in a right soil.
If we had souls without any bodies, then there would be no need of earth to keep us, if we had bodies without any souls then there would be no need of heaven to crown us.
If we had Souls without any bodies, then there would be no need of earth to keep us, if we had bodies without any Souls then there would be no need of heaven to crown us.
But such as have no present holiness, are for a present happiness. There be many that say, Who will shew us any good, Psal. 4. 6. any good will serve the turns of those that know not the chiefest good. But Lord lift thou up the light of thy countenance upon us.
But such as have no present holiness, Are for a present happiness. There be many that say, Who will show us any good, Psalm 4. 6. any good will serve the turns of those that know not the chiefest good. But Lord lift thou up the Light of thy countenance upon us.
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Why should you be so taken with your riches, that shall be taken from your riches, or dote upon a flower which a day may wither? They that are travelling beyond the world, they shoulst be trading above the world; but such are not easily awakened that fall so fast asleep on the worlds pillow:
Why should you be so taken with your riches, that shall be taken from your riches, or dote upon a flower which a day may wither? They that Are traveling beyond the world, they Shouldst be trading above the world; but such Are not Easily awakened that fallen so fast asleep on the world's pillow:
But now they desire a better Country, that is a heavenly, Heb. 11. 16. The Gauls when they had tasted the sweet wine of Italy, asked where the grapes grew,
But now they desire a better Country, that is a heavenly, Hebrew 11. 16. The Gauls when they had tasted the sweet wine of Italy, asked where the grapes grew,
There is no more comparison to be made between heaven and earth, then there is between a peice of rusty iron, and a peice of refined gold. St. Austin saith, Spes vitae immortalis, est vita vitae mortalis:
There is no more comparison to be made between heaven and earth, then there is between a piece of rusty iron, and a piece of refined gold. Saint Austin Says, Spes vitae Immortal, est vita vitae Mortalis:
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The hope of life immortal, is the life of our lives mortal. Its the expectation of their future heritage, which is the Saints Jacobs staff to walk through this dark pilgrimage. If in this life only we have hope in Christ, we were of all men the most miserable;
The hope of life immortal, is the life of our lives Mortal. Its the expectation of their future heritage, which is the Saints Jacobs staff to walk through this dark pilgrimage. If in this life only we have hope in christ, we were of all men the most miserable;
for in this we groan earnestly, desiring to be cloathed upon with our house which is from heaven, 2 Cor. 5. 2. A beleever longs to be there most of all, where he shall be best of all: He is not only one that grows in what is gracious, but he is one that groans for what is glorious.
for in this we groan earnestly, desiring to be clothed upon with our house which is from heaven, 2 Cor. 5. 2. A believer longs to be there most of all, where he shall be best of all: He is not only one that grows in what is gracious, but he is one that groans for what is glorious.
Perfection is the boundary of expectation; as it likes no other, so it looks no further: every thing in Eternity, is wound up to its highest capciaty. Behold I see the heavens opened,
Perfection is the boundary of expectation; as it likes no other, so it looks no further: every thing in Eternity, is wound up to its highest capciaty. Behold I see the heavens opened,
and the Son of man standing on the right hand of God, Act. 7. 56. A beleiver can sweetly see with an eye that is purified, what he shall shortly see with an eye that is glorified. Here it is that mercy is received unmixed, and majesty is viewed unvailed. What's a Pebble that is worthless, to a Pearl that is matchless. Enter thou into the joy of thy Lord!
and the Son of man standing on the right hand of God, Act. 7. 56. A believer can sweetly see with an eye that is purified, what he shall shortly see with an eye that is glorified. Here it is that mercy is received unmixed, and majesty is viewed Unveiled. What's a Pebble that is worthless, to a Pearl that is matchless. Enter thou into the joy of thy Lord!
Come ye blessed of my father, inherit the kingdom prepared for you before the foundation of the world, Mat. 25. 34. That which makes hell so full of horror, is that its below all hopes: That which makes heaven so full of splendor, is that its above all fears.
Come you blessed of my father, inherit the Kingdom prepared for you before the Foundation of the world, Mathew 25. 34. That which makes hell so full of horror, is that its below all hope's: That which makes heaven so full of splendour, is that its above all fears.
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Who would not work for glory with the greatest diligence, and wait for glory with the greatest patience, seeing we advance the interest whilst we stay for the principal!
Who would not work for glory with the greatest diligence, and wait for glory with the greatest patience, seeing we advance the Interest while we stay for the principal!
There are some deluded Professors that aspire after earthly scepters; as if the place where Saints are to be crucified, were the place where Sts. are to be glorified;
There Are Some deluded Professors that aspire After earthly sceptres; as if the place where Saints Are to be Crucified, were the place where Sts. Are to be glorified;
then certainly the Church here should rather be in a state triumphant, then in a state militant; In heaven the crown is made for them, and in heaven the crown shall be worn by them.
then Certainly the Church Here should rather be in a state triumphant, then in a state militant; In heaven the crown is made for them, and in heaven the crown shall be worn by them.
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I go to prepare a place for you, Joh. 14. 2. Our Redeemer is our Forerunner; he that takes possession of us on earth, takes possession for us of heaven.
I go to prepare a place for you, John 14. 2. Our Redeemer is our Forerunner; he that Takes possession of us on earth, Takes possession for us of heaven.
A soul once landed at that heavenly shoar, is past all tempestuous storms. Many temptations may stand against a heavenly Christian, but no temptations can stand before a heavenly Christian. Flying birds, are never taken in fowling snares. Whats all that you enjoy here,
A soul once landed At that heavenly shore, is passed all tempestuous storms. Many temptations may stand against a heavenly Christian, but no temptations can stand before a heavenly Christian. Flying Birds, Are never taken in fowling snares. Whats all that you enjoy Here,
but as dying sparks of that living flame, or as languishing raies of that shining sun; or as small drops of that overflowing spring. Whom though now ye see him not,
but as dying sparks of that living flame, or as languishing rays of that shining sun; or as small drops of that overflowing spring. Whom though now you see him not,
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yet beleeving, ye rejoyce with joy unspeakable and full of glory, 1 Pet. 1. 8. If there be so much delight in beleiving, oh how much delight is there in beholding! whats the woing day to the wedding day? or the sealing of the Conveyance, to the enjoying of the inheritance? or the fore tastes of glory, to the full draughts of glory. Solomon saith, The spirit of a man is as the candle of the Lord.
yet believing, you rejoice with joy unspeakable and full of glory, 1 Pet. 1. 8. If there be so much delight in believing, o how much delight is there in beholding! whats the wooing day to the wedding day? or the sealing of the Conveyance, to the enjoying of the inheritance? or the before tastes of glory, to the full draughts of glory. Solomon Says, The Spirit of a man is as the candle of the Lord.
When the candle of the soul shal be taken out of the dark lanthorn of the body how gloriously shall it shine? if the picture of holiness be so comely in its rough draught, how lovely a peice will it be in all its perfections,
When the candle of the soul shall be taken out of the dark lantern of the body how gloriously shall it shine? if the picture of holiness be so comely in its rough draught, how lovely a piece will it be in all its perfections,
when every grace that is but here in its minority, shall be there in its maturity! Thus have I dispatcht the first General, the Doctrinal Explication.
when every grace that is but Here in its minority, shall be there in its maturity! Thus have I dispatched the First General, the Doctrinal Explication.
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Natural men they obey natural principles, and spiritual men they obey spiritual principles. No man can expect that bitter roots should produce sweet fruits:
Natural men they obey natural principles, and spiritual men they obey spiritual principles. No man can expect that bitter roots should produce sweet fruits:
To Gods omnipotence theres nothing impossible, to Gods omniscience theres nothing invisible. Momus complain'd of Vulcan that he had not set a Grate at every mans breast,
To God's omnipotence theres nothing impossible, to God's omniscience theres nothing invisible. Momus complained of Megalo that he had not Set a Grate At every men breast,
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And thou sayest how doth God know? can he judge thorow the dark cloud? Thick clouds are a covering to him that he seeth not, Job 22. 13, 14. How fain would the heart of man draw a vaile over the face of God.
And thou Sayest how does God know? can he judge thorough the dark cloud? Thick Clouds Are a covering to him that he sees not, Job 22. 13, 14. How fain would the heart of man draw a veil over the face of God.
Ʋnderstand, O ye brutish among the people, O ye fools, when will you be wise? He that planted the eare, shall he not hear? He that formed the eye, shall he not see? Psal. 94. 8, 9. What will you make him deaf that gives you ears? and him blind that gives you eyes? These instead of being men amongst beasts, they are beasts amongst men:
Ʋnderstand, Oh you brutish among the people, Oh you Fools, when will you be wise? He that planted the ear, shall he not hear? He that formed the eye, shall he not see? Psalm 94. 8, 9. What will you make him deaf that gives you ears? and him blind that gives you eyes? These instead of being men among beasts, they Are beasts among men:
Plato saith of the King of Lydaea, that he had a Ring, which when he turned the head to the Palme of his hand, he could see every one and himselfe walk invisible.
Plato Says of the King of Lydaea, that he had a Ring, which when he turned the head to the Palm of his hand, he could see every one and himself walk invisible.
For we must all appear before the Judgment Seat of Christ, that every one may receive the things done in his body, according to that he hath done, whither it be good, or whither it be evil;
For we must all appear before the Judgement Seat of christ, that every one may receive the things done in his body, according to that he hath done, whither it be good, or whither it be evil;
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awake and sing ye that dwell in dust, Isa. 26. 19. All the creatures in the world that have made their meals of mans flesh, shall find that they have eaten morsels too hard for the digestion of their weak stomacks.
awake and sing you that dwell in dust, Isaiah 26. 19. All the creatures in the world that have made their meals of men Flesh, shall find that they have eaten morsels too hard for the digestion of their weak stomachs.
In the day that God shall judge the secrets of men by Jesus Christ according to my Gospel, 2 Rom. 16. The same Rule that God hath given the creature to act by, the same Rule he hath taken himselfe to judge by.
In the day that God shall judge the secrets of men by jesus christ according to my Gospel, 2 Rom. 16. The same Rule that God hath given the creature to act by, the same Rule he hath taken himself to judge by.
Because he hath appointed a day in which he will judge the world in righteousnesse, by that man whom he hath ordained, Acts 17. 31. Its the Son of man by whom the world was redeemed,
Because he hath appointed a day in which he will judge the world in righteousness, by that man whom he hath ordained, Acts 17. 31. Its the Son of man by whom the world was redeemed,
and hide us from the face of him that sits on the Throne, and from the wrath of the Lamb, Rev. 6. 16. If you cannot endure Christs coming as a refining fire,
and hide us from the face of him that sits on the Throne, and from the wrath of the Lamb, Rev. 6. 16. If you cannot endure Christ coming as a refining fire,
You that despise the death of the Lamb, how will ye endure the wrath of the Lamb? If the day of mercy leave you gracelesse, the day of judgment will find you speechlesse.
You that despise the death of the Lamb, how will you endure the wrath of the Lamb? If the day of mercy leave you graceless, the day of judgement will find you speechless.
One observes, That the Resurrection of the body is placed between the remission of sins and everlasting life, to show that then only is the Resurrection a benefit,
One observes, That the Resurrection of the body is placed between the remission of Sins and everlasting life, to show that then only is the Resurrection a benefit,
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The King lets his brother alone at present, but such was the Countries custome, that if the Executioners of justice sounded a Trumpet at any mans doore, he was presently to be led forth to death.
The King lets his brother alone At present, but such was the Countries custom, that if the Executioners of Justice sounded a Trumpet At any men door, he was presently to be led forth to death.
who hearing the messenger comes with a pale and trembling countenance into his brothers presence, and beseeches the King to let him know wherein he had offended him. Oh Brother, saith the King;
who hearing the Messenger comes with a pale and trembling countenance into his Brother's presence, and Beseeches the King to let him know wherein he had offended him. O Brother, Says the King;
By thy words thou shalt be justified, and by thy words thou shalt be condemned, Math. 12. 37. The Arrowes of idle words though they be shot out of sight, will hereafter drop downe upon the heads of those that drew the bow.
By thy words thou shalt be justified, and by thy words thou shalt be condemned, Math. 12. 37. The Arrows of idle words though they be shot out of sighed, will hereafter drop down upon the Heads of those that drew the bow.
How can you heare the dolefull knell of an everlasting funerall! Will those transient glances of former prosperity, lighten the load of future calamity?
How can you hear the doleful knell of an everlasting funeral! Will those Transient glances of former Prosperity, lighten the load of future calamity?
They that were here their derisions, shall not be there their companions. The Saints enjoyments shall be incomparable, when the sinners torments shall be intollerable.
They that were Here their derisions, shall not be there their Sodales. The Saints enjoyments shall be incomparable, when the Sinners torments shall be intolerable.
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O how will those Magistrates dare to appeare before his Tribunall, that have stained the sword of Authority with the blood of innocency, by turning its back against the vitious,
Oh how will those Magistrates Dare to appear before his Tribunal, that have stained the sword of authority with the blood of innocency, by turning its back against the vicious,
I beseech you therefore Brethren, by the mercies of God, that you present your bodies a living sacrifice, holy and acceptable to God, Rom. 12. 1. He that makes 〈 ◊ 〉 hath, must have all he makes.
I beseech you Therefore Brothers, by the Mercies of God, that you present your bodies a living sacrifice, holy and acceptable to God, Rom. 12. 1. He that makes 〈 ◊ 〉 hath, must have all he makes.
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O Jerusalem wash thy heart from wickedness, how long shall vain thoughts lodge within thee? Jer. 4. 14. Vaine thoughts defile the heart as well as vile thoughts;
Oh Jerusalem wash thy heart from wickedness, how long shall vain thoughts lodge within thee? Jer. 4. 14. Vain thoughts defile the heart as well as vile thoughts;
the former offered up leane sacrifices to Apollo, the latter fat ones: Yet in their warres, the Lacedamonians were alwayes conquerours, and the Athenians were alwayes conquered;
the former offered up lean Sacrifices to Apollo, the latter fat ones: Yet in their wars, the Lacedamonians were always conquerors, and the Athenians were always conquered;
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as the Leprosie got into the wals occasioned the demolishing of the house, Sin it stands as a But at which God may shoot every Arrow till he hath emptied his whole Quiver.
as the Leprosy god into the walls occasioned the demolishing of the house, since it Stands as a But At which God may shoot every Arrow till he hath emptied his Whole Quiver.
If you will be nibbling at the bait, the hook will enter into your bowels. O think of that time wherein you shall be ashamed of nothing but your wickednesse,
If you will be nibbling At the bait, the hook will enter into your bowels. Oh think of that time wherein you shall be ashamed of nothing but your wickedness,
The pleasures of sin are suddenly abortive, but the pains of sin are eternally extensive. How soon did our first parents eat their forbidden fruit!
The pleasures of since Are suddenly abortive, but the pains of since Are eternally extensive. How soon did our First Parents eat their forbidden fruit!
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Even in laughter the heart is sorrowful, and the end of that mirth is heaviness, Proverbs 14. 13. The Serpent of sensual delight alwayes carries a sting in its taile.
Even in laughter the heart is sorrowful, and the end of that mirth is heaviness, Proverbs 14. 13. The Serpent of sensual delight always carries a sting in its tail.
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You that sin for your profit, will never profit by your sins. O that England would look with Scripture Spectacles upon all its rased Tabernacles, and say,
You that sin for your profit, will never profit by your Sins. Oh that England would look with Scripture Spectacles upon all its rased Tabernacles, and say,
What fruit had you of those things whereof you are now ashamed? Romans 6. 21. What advantage doth Dives reap in hell of all the delicate banquets that he had on earth? What taste hath Cleopatra now of her draught of dissolved Pearls? The stench and torment of everlasting burnings, will take away the sweetest perfumes that ever sin was powdered with.
What fruit had you of those things whereof you Are now ashamed? Romans 6. 21. What advantage does Dives reap in hell of all the delicate banquets that he had on earth? What taste hath Cleopatra now of her draught of dissolved Pearls? The stench and torment of everlasting burnings, will take away the Sweetest perfumes that ever since was powdered with.
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Did Christ open his veins for our redemption, and shall not we open our mouths for his vindication? The Crown is fallen from our heads, wo unto us for we have sinned, Lamenta. 5. 16. Sin it doth not only unman us, but it doth uncrown us:
Did christ open his Veins for our redemption, and shall not we open our mouths for his vindication? The Crown is fallen from our Heads, woe unto us for we have sinned, Lamenta. 5. 16. since it does not only unman us, but it does uncrown us:
The fashion of this world passes away, NONLATINALPHABET: 1 Cor. 7. 31. The most excellent and flourishing peeces of the whole creation, are continually posting to dissolution.
The fashion of this world passes away,: 1 Cor. 7. 31. The most excellent and flourishing Pieces of the Whole creation, Are continually posting to dissolution.
Have you not seen some who have begun their lives in a Palace, to end their lives in a Prison? The golden Chains about their necks, have been turned into iron fetters about their feet.
Have you not seen Some who have begun their lives in a Palace, to end their lives in a Prison? The golden Chains about their necks, have been turned into iron fetters about their feet.
Where doth that fish swim that will not nible at that hook on which there hangs a golden bait? How many perish for the having of that which doth perish in the using?
Where does that Fish swim that will not nibble At that hook on which there hangs a golden bait? How many perish for the having of that which does perish in the using?
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The world pretends to be a Nurse, but if you draw her breasts, in the one you will find the water of vanity, in the other the wind of vexation of spirit.
The world pretends to be a Nurse, but if you draw her breasts, in the one you will find the water of vanity, in the other the wind of vexation of Spirit.
Labor not for the meat that perisheth, but for the meat that endureth to everlasting life, John 6. 27. Who would loose a Crown above, for a Crum below?
Labour not for the meat that Perishes, but for the meat that Endureth to everlasting life, John 6. 27. Who would lose a Crown above, for a Crumb below?
he heapeth up riches, and knoweth not who shall gather them, Psal. 39. 6. He that views an Ox grazing in a fat Pasture, concludes he is but preparing for the slaughter.
he heapeth up riches, and Knoweth not who shall gather them, Psalm 39. 6. He that views an Ox grazing in a fat Pasture, concludes he is but preparing for the slaughter.
if it were not for labour, who would be rich? and if it were not for riches, who would labour? But see vers. 5. Wilt thou set thine eyes upon that which is not? whilest they are, they are not.
if it were not for labour, who would be rich? and if it were not for riches, who would labour? But see vers. 5. Wilt thou Set thine eyes upon that which is not? whilst they Are, they Are not.
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Every spiritual soul is Heavens free-born flame, raked up in the Embers of flesh and blood, therefore restlessely works it selfe through all combustibles till it returns thither again.
Every spiritual soul is Heavens freeborn flame, raked up in the Embers of Flesh and blood, Therefore restlessly works it self through all combustibles till it returns thither again.
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Those wells that are of Gods digging, can never be too full of water. He loves to see the plants of righteousnesse laden with the fruits of righteousnesse.
Those wells that Are of God's digging, can never be too full of water. He loves to see the plants of righteousness laden with the fruits of righteousness.
The most famous Pilots of the Roman Sea, when they came within the fight of the shoare, have quitted the bottome of merit, to saile in the bark of mercy, crying out, Tutissimum est in sola Dei misericordia acquiescere.
The most famous Pilots of the Roman Sea, when they Come within the fight of the shore, have quit the bottom of merit, to sail in the bark of mercy, crying out, Tutissimum est in sola Dei misericordia acquiescere.
neither count I my life dear to my self, so that I may finish my course with joy, Acts 20. 24. Did Christ lay downe his life to obtaine the purchase of Heaven? and shall not we lay out our lives to obtaine the possession of Heaven? Is it worth his passion? and is it not worth our action? Alass, what's our sweat to his blood!
neither count I my life dear to my self, so that I may finish my course with joy, Acts 20. 24. Did christ lay down his life to obtain the purchase of Heaven? and shall not we lay out our lives to obtain the possession of Heaven? Is it worth his passion? and is it not worth our actium? Alas, what's our sweat to his blood!
So likewise ye, when ye shall have done all those things which are commanded you, say, we are unprofitable servants, we have done that which was our duty to doe, Luk. 17. 10. Not only when all is to be done,
So likewise you, when you shall have done all those things which Are commanded you, say, we Are unprofitable Servants, we have done that which was our duty to do, Luk. 17. 10. Not only when all is to be done,
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Duties they are via ad regnum, not causa regnandi. Feare not little flock, it's your Fathers good pleasure to give you a Kingdome, Luke 12. 32. Heaven is not the product of mans labour,
Duties they Are via ad Kingdom, not causa regnandi. fear not little flock, it's your Father's good pleasure to give you a Kingdom, Lycia 12. 32. Heaven is not the product of men labour,
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All our operations are cloath'd with imperfections there's aliquid infectivum, and aliquid defectivum. Our most sublime and spiritual duties, are not wound up to the height of a Command:
All our operations Are clothed with imperfections there's Aliquid infectivum, and Aliquid defectivum. Our most sublime and spiritual duties, Are not wound up to the height of a Command:
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seek, and ye shall find; knock, and it shall be opened unto you, Matthew 7. 7. Continued Importunity is the most learned Oratory; repeated knocks soonest opens heavengates.
seek, and you shall find; knock, and it shall be opened unto you, Matthew 7. 7. Continued Importunity is the most learned Oratory; repeated knocks soonest Opens heavengates.
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He that will not heare the voice of Christ, shall never see the face of Christ He that saith He abideth in him, ought to walk even as he also walk, 1 John 2. 6. Then only doth the Watch of our lives move with uprightnesse,
He that will not hear the voice of christ, shall never see the face of christ He that Says He Abideth in him, ought to walk even as he also walk, 1 John 2. 6. Then only does the Watch of our lives move with uprightness,
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The Lord is our Judge, the Lord is our Lawgiver, the Lord is our King, he will save us, Isa. 33. 22. Where ever Christ is a Priest for Redemption, he is a Prince for Dominion;
The Lord is our Judge, the Lord is our Lawgiver, the Lord is our King, he will save us, Isaiah 33. 22. Where ever christ is a Priest for Redemption, he is a Prince for Dominion;
And being made perfect, he became the Author of eternal salvation, unto all them that obey him; Heb. 5. 9. Jesus Christ where he is a fountain of happinesse, there he is a fountain of holinesse;
And being made perfect, he became the Author of Eternal salvation, unto all them that obey him; Hebrew 5. 9. jesus christ where he is a fountain of happiness, there he is a fountain of holiness;
Blessed are they that do his Commandemen•s, that they may have right to the tree of life, Revel. 22. 4. To look upon a promise without a pr•cept is the Road way to presumption;
Blessed Are they that do his Commandemen•s, that they may have right to the tree of life, Revel. 22. 4. To look upon a promise without a pr•cept is the Road Way to presumption;
Come unto me all ye thatlabour, and are heavy laden, and I will give you rest, Matthew 11. 28. But what follows? vers. 29. Take my yoke upon you, and learn of me.
Come unto me all the thatlabour, and Are heavy laden, and I will give you rest, Matthew 11. 28. But what follows? vers. 29. Take my yoke upon you, and Learn of me.
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To be lascivious because God is gracious, what's this but to split that ship in the Sea, which should Land us at the Shore? To live in a holy obedience to a Heavenly Father is the liberty of Gods sons,
To be lascivious Because God is gracious, what's this but to split that ship in the Sea, which should Land us At the Shore? To live in a holy Obedience to a Heavenly Father is the liberty of God's Sons,
To think that he should perform the Obligation, when we brake the Condition, is as if a man should expect to see the blood in his body before his Vein be opened;
To think that he should perform the Obligation, when we brake the Condition, is as if a man should expect to see the blood in his body before his Vein be opened;
The Sword of Joshua must go along with the Prayers of Moses; and the Prayers of Moses must go along with the Sword of Joshua: If they had fought and had not prayed they had not obtained the victory,
The Sword of joshua must go along with the Prayers of Moses; and the Prayers of Moses must go along with the Sword of joshua: If they had fought and had not prayed they had not obtained the victory,
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Thou shalt not follow a multitude to doe evill, Exod. 23. 2. Let them be never so mighty they are not to be feared, let them be never so many they are not to be followed.
Thou shalt not follow a multitude to do evil, Exod 23. 2. Let them be never so mighty they Are not to be feared, let them be never so many they Are not to be followed.
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Strait is the Gaete, and narrow is the way that leadeth unto life, and few there be that find it, Math. 7. 14. The Persians thought a crooked nose a great ornament,
Strait is the Gaete, and narrow is the Way that leads unto life, and few there be that find it, Math. 7. 14. The Persians Thought a crooked nose a great ornament,
They who follow after others in sinning, are like to follow after others in suffering; and then the number of the faggots, will but multiply the fury of the fire.
They who follow After Others in sinning, Are like to follow After Others in suffering; and then the number of the faggots, will but multiply the fury of the fire.
In heaven are the best fruitions, but in hell are the most companions. Beleevers, though their natures are the sweetest, yet their numbers are the smallest.
In heaven Are the best fruitions, but in hell Are the most Sodales. Believers, though their nature's Are the Sweetest, yet their numbers Are the Smallest.
Our fathers have eaten sowre grapes, and the childrens teeth are set on edge. The generallity of persons, they will rather walke in the way that the most goe,
Our Father's have eaten sour grapes, and the Children's teeth Are Set on edge. The generality of Persons, they will rather walk in the Way that the most go,
Say not in your hearts, why may not I be drunk as well as Noah? and commit Adultery as well as David? Did you ever hear of any that put out their eyes,
Say not in your hearts, why may not I be drunk as well as Noah? and commit Adultery as well as David? Did you ever hear of any that put out their eyes,
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The Lord called to Adam and said unto him, where art thou? Gen. 3. 9. Not where wert thou? but where art thou? Oh how quickly hast thou morgaged that inheritance which I so lately setled on thee in Paradice!
The Lord called to Adam and said unto him, where art thou? Gen. 3. 9. Not where Wertenberg thou? but where art thou? O how quickly hast thou mortgaged that inheritance which I so lately settled on thee in Paradise!
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Adams want was rather will then power, but our want is rather power then will. Psal. 119. 5. O that my wayes were directed, that I might keep thy statutes.
Adams want was rather will then power, but our want is rather power then will. Psalm 119. 5. Oh that my ways were directed, that I might keep thy statutes.
There's much of the wild Olive in him thats ingrafted into the true Olive: Our graces are our best Jewels, but they do not here yeild their full lustre.
There's much of the wild Olive in him thats ingrafted into the true Olive: Our graces Are our best Jewels, but they do not Here yield their full lustre.
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I said in my hast, I am cut off from before thine eyes, nevertheless thou heardest the voice of my supplication, Psal. 31. 22. Who would have thought that ever those prayers should have had any prevalency, that were mixed with so much infidelity.
I said in my haste, I am Cut off from before thine eyes, nevertheless thou heardest the voice of my supplication, Psalm 31. 22. Who would have Thought that ever those Prayers should have had any prevalency, that were mixed with so much infidelity.
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Death as it leaves the body soul-lesse, so it leaves the soul sinlesse, For if there be first a willing mind, it is accepted according to that a man hath,
Death as it leaves the body soulless, so it leaves the soul sinless, For if there be First a willing mind, it is accepted according to that a man hath,
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O what clusters of Grapes hang all along our way to Canaan! Its a true expression of Tertullian, Major esset authoritas imperantis quamutili•as servientis;
O what clusters of Grapes hang all along our Way to Canaan! Its a true expression of Tertullian, Major esset Authoritas imperantis quamutili•as servientis;
But seek ye first the Kingdome of God, and his righteousnesse, and all these things shall be added unto you, Matthew 6. 33. Our work below is the best done,
But seek you First the Kingdom of God, and his righteousness, and all these things shall be added unto you, Matthew 6. 33. Our work below is the best done,
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and no good thing will he withhold from them that walk uprightly, Psal. 84. 11. What need he fear darknesse that hath a Sun to guid him? Or they dread dangers, that have a shield to guard them?
and no good thing will he withhold from them that walk uprightly, Psalm 84. 11. What need he Fear darkness that hath a Sun to guide him? Or they dread dangers, that have a shield to guard them?
Sinners they look upon times of obedience, as upon times of hindrance; they trust to their own unutterable toylings, and not to his unalterable undertakings;
Sinners they look upon times of Obedience, as upon times of hindrance; they trust to their own unutterable toilings, and not to his unalterable undertakings;
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If the fountain be still running, why shouldst thou fear the want of filling? The Lord is my sheepheard, I shall not want, Psal. 23. 1. The sheep of Christ may change their pasture,
If the fountain be still running, why Shouldst thou Fear the want of filling? The Lord is my shepherd, I shall not want, Psalm 23. 1. The sheep of christ may change their pasture,
Is not the life more then meat? and the body then rayment? Matthew 6. 25. If he trust us with the greater, shall we distrust him for the lesser? He that hath given us our beings, will give us our blessings, the great husband-man never over-stocked his owne Commons.
Is not the life more then meat? and the body then raiment? Matthew 6. 25. If he trust us with the greater, shall we distrust him for the lesser? He that hath given us our beings, will give us our blessings, the great husbandman never overstocked his own Commons.
Have I been a wildernesse unto Israel? a land of darknesse? Wherefore say my people, we are Lords, we will come no more unto thee, Jer. 2. 31. God was not a wilderness to Israel, when Israel was in the wildernesse;
Have I been a Wilderness unto Israel? a land of darkness? Wherefore say my people, we Are lords, we will come no more unto thee, Jer. 2. 31. God was not a Wilderness to Israel, when Israel was in the Wilderness;
yea, when they were put to their hardest pinch, he made a dry lane, with watery walls, through the deepe channells of the Red Sea. They were never better liking,
yea, when they were put to their Hardest pinch, he made a dry lane, with watery walls, through the deep channels of the Read Sea. They were never better liking,
and of that which is to come, 1 Tim. 4. 8. Who knows how many sweet productions, are in the wombe of this morning Sun. So that men shall say, verily, there is a reward for the righteous:
and of that which is to come, 1 Tim. 4. 8. Who knows how many sweet productions, Are in the womb of this morning Sun. So that men shall say, verily, there is a reward for the righteous:
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but in this the servant hath all the profit, and the Master none, 2 Sam. 6. 11. And the Arke of the Lord continued in the house of Obed-Edom the Gittite for three months:
but in this the servant hath all the profit, and the Master none, 2 Sam. 6. 11. And the Ark of the Lord continued in the house of Obed-Edom the Gittite for three months:
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and what is our enjoyments without contentment? what's abundance of possessions, if linked to abundance of vexations? Wicked men make this world their treasure,
and what is our enjoyments without contentment? what's abundance of possessions, if linked to abundance of vexations? Wicked men make this world their treasure,
When this person came to lye upon his dying pillow, he sent for this Minister, saying, here's your bond, Christ hath paid me all, he hath left nothing for you to pay.
When this person Come to lie upon his dying pillow, he sent for this Minister, saying, here's your bound, christ hath paid me all, he hath left nothing for you to pay.
Man that is borne of a woman, is few of dayes, and full of troubles, Job 14. 1. The creatures life and existence is of a very short and small continuance.
Man that is born of a woman, is few of days, and full of Troubles, Job 14. 1. The creatures life and existence is of a very short and small Continuance.
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Seneca said truly, Maximum vivendi impedimentum est expectatio quae pendet in crastino, the greatest hinderance of well living, is the expectation of long life.
Senecca said truly, Maximum vivendi impedimentum est expectatio Quae Pendet in crastino, the greatest hindrance of well living, is the expectation of long life.
Therefore men so little prepare for death, because they so little think on death; they think not of living any better, till they think not of living any longer.
Therefore men so little prepare for death, Because they so little think on death; they think not of living any better, till they think not of living any longer.
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The Aegyptians sold their funerall balms in the Temple of Venus; to shew that where they prayed for their nativity, they might not forget their mortallity.
The egyptians sold their funeral balms in the Temple of Venus; to show that where they prayed for their Nativity, they might not forget their mortality.
Boast not of to morrow, for thou knowest not what a day may bring forth, Prov. 27. Man is such a pur-blind creature, that he cannot unerringly see a day before him:
Boast not of to morrow, for thou Knowest not what a day may bring forth, Curae 27. Man is such a purblind creature, that he cannot unerringly see a day before him:
When the soul in death takes its flight from its loving maite, they shall meet no more till the general Assises. 2 Cor. 6. 2. Behold now is the acceptable time; behold, now is the day of salvation.
When the soul in death Takes its flight from its loving maite, they shall meet no more till the general Assizes. 2 Cor. 6. 2. Behold now is the acceptable time; behold, now is the day of salvation.
Where the means of grace is greatest, there the day of grace is shortest: Thou mayest be unhappy all thy dayes for the neglect of this dayes happinesse.
Where the means of grace is greatest, there the day of grace is Shortest: Thou Mayest be unhappy all thy days for the neglect of this days happiness.
Seek the Lord whilest he may be found, call upon him whilest he is near, Isa. 55. 6. Sirs, The sufferings of eternal death, are but the Issue of the slightings of eternal life.
Seek the Lord whilst he may be found, call upon him whilst he is near, Isaiah 55. 6. Sirs, The sufferings of Eternal death, Are but the Issue of the slightings of Eternal life.
What asad thing is it, that such rich Mines should be opened, and not a penny of this treasure fall to your share? Some are gone so far in the way of sinning, that there's small hopes of their returning.
What asad thing is it, that such rich Mines should be opened, and not a penny of this treasure fallen to your share? some Are gone so Far in the Way of sinning, that there's small hope's of their returning.
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Know that there is but one Heaven, miss of that, and where wilt thou take up thylodging but in Hell? A vicious man expires and goes out like a Tallow Candle, leaving a stench behind him;
Know that there is but one Heaven, miss of that, and where wilt thou take up thylodging but in Hell? A vicious man expires and Goes out like a Tallow Candle, leaving a stench behind him;
Yet so much monstrous wickednesse is there lodged in the hearts of men, that they adde spurs and whips to that Horse that of himself rushes too fast into the Battel;
Yet so much monstrous wickedness is there lodged in the hearts of men, that they add spurs and whips to that Horse that of himself Rushes too fast into the Battle;
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The Fable saith, That the Butterfiye aske the Owle, how she should do with the Candle that had singed her Wings? who counselled her not so much as to behold its smoak.
The Fable Says, That the Butterfiye ask the Owl, how she should do with the Candle that had singed her Wings? who counseled her not so much as to behold its smoke.
If thou canst not step over the narrow Brook, why dost thou imagine it so easie to stride over the swelling Ocean? Let him that thinks he stands, take heed least he fall, 1 Cor. 10. 12. You will quickly loose your standing,
If thou Canst not step over the narrow Brook, why dost thou imagine it so easy to stride over the swelling Ocean? Let him that thinks he Stands, take heed lest he fallen, 1 Cor. 10. 12. You will quickly lose your standing,
What will you lay that in the Chamber, which laid Christ in the Manger? Is your house so largely built, that you can afford that a harbour, which you know to be a Traytor?
What will you lay that in the Chamber, which laid christ in the Manger? Is your house so largely built, that you can afford that a harbour, which you know to be a Traitor?
A sick man abhors the Cup out of which he took his loathsome physick: A beleever he disbands those Auxiliaries, that have yielded strength to his Adversaries.
A sick man abhors the Cup out of which he took his loathsome physic: A believer he disbands those Auxiliaries, that have yielded strength to his Adversaries.
If Ruth will lye at the feet of Boaz, her next remove is into the bed of Boaz; If you take the Devils Cup into your hands, you will quickly lift it to your heads.
If Ruth will lie At the feet of Boaz, her next remove is into the Bed of Boaz; If you take the Devils Cup into your hands, you will quickly lift it to your Heads.
Others they make an earthly use of things that are heavenly, but we should make a heavenly use of things that are earthly, we should put a golden Bias into a Leaden Bowl, that it may run true to him that made it.
Others they make an earthly use of things that Are heavenly, but we should make a heavenly use of things that Are earthly, we should put a golden Bias into a Leaden Bowl, that it may run true to him that made it.
I say unto you make to your selves friends of the Mammon of unrighteousnesse, that when ye faile they may receive you into everlasting habitation, Luke 16. 9. There is a way to plume the wings of riches,
I say unto you make to your selves Friends of the Mammon of unrighteousness, that when you fail they may receive you into everlasting habitation, Lycia 16. 9. There is a Way to plume the wings of riches,
That can advance Flints and Pibbles into a neer resemblance to precious stones: The beast on the Altar differed not in kind from the beast at the Slaughter.
That can advance Flints and Pebbles into a near resemblance to precious stones: The beast on the Altar differed not in kind from the beast At the Slaughter.
There is a lawful craft of coyning your money over again, and adding the Image and Superscription of God to what is Caesars. They say of the Philosophers stone, that it turns what ever it touches into Gold:
There is a lawful craft of coining your money over again, and adding the Image and Superscription of God to what is Caesars. They say of the Philosophers stone, that it turns what ever it touches into Gold:
to cry aloud, Give us this day our daily bread, and then to whisper out, Hallowed be thy name; What's this but to open our Windows to let in the light,
to cry aloud, Give us this day our daily bred, and then to whisper out, Hallowed be thy name; What's this but to open our Windows to let in the Light,
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He shall never want mercy, that doth not play the wanton with mercy, but if the child crumbles away the meat on his Trencher, no wonder if there come a Voyder.
He shall never want mercy, that does not play the wanton with mercy, but if the child crumbles away the meat on his Trencher, no wonder if there come a Voider.
If it be a sin to return to man evil for evil, what is it to return to God evil for good? When we gather the fruit, we should cast our eyes upon the root;
If it be a since to return to man evil for evil, what is it to return to God evil for good? When we gather the fruit, we should cast our eyes upon the root;
That's a serious observation of a great Traveller, that notwithstanding all the Religious pretences of the Conclave of Rome, that the Indians have brought more of the Spaniards to worship their gold,
That's a serious observation of a great Traveller, that notwithstanding all the Religious pretences of the Conclave of Room, that the Indians have brought more of the Spanish to worship their gold,
and it is sad that ever that should prove a true prediction, Qui majores terras possident, minores sensus solvunt, that they who have the largest crops, should send into Gods house the fewest Tythes.
and it is sad that ever that should prove a true prediction, Qui Majores terras possident, minores sensus solvunt, that they who have the Largest crops, should send into God's house the fewest Tithes.
'Tis a divine saying of devout Bernard, That ingratitude is a parching wind which dries up the spring of bounty, the dew of mercy, and the current of clemency.
It's a divine saying of devout Bernard, That ingratitude is a parching wind which dries up the spring of bounty, the due of mercy, and the current of clemency.
'Twas the Commendation of a gracious person ▪ that though he was sometimes full of pains yet he was at all times full of patience, he was often found mourning under his corruption,
'Twas the Commendation of a gracious person ▪ that though he was sometime full of pains yet he was At all times full of patience, he was often found mourning under his corruption,
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What though he take a wife out of your bosom, so he take her into his bosom? You may hug a creature with so much hardness as to kill it with kindnesle,
What though he take a wife out of your bosom, so he take her into his bosom? You may hug a creature with so much hardness as to kill it with kindnesle,
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Beleevers when their candles are put out, they can fetch their light from the Sun; and when their streames are cut off, they can drink their waters at the spring.
Believers when their Candles Are put out, they can fetch their Light from the Sun; and when their streams Are Cut off, they can drink their waters At the spring.
The birds of Paradise make the swiftest flights, when they have the smallest feathers: These Nightingals warble out their pleasantest tunes, when they set their breast against the thornes.
The Birds of Paradise make the swiftest flights, when they have the Smallest Feathers: These Nightingales warble out their Pleasantest Tunis, when they Set their breast against the thorns.
therefore the heart of the sons of men is fully set in them to do evill, Eccl. 8. 11. Because he goes on to spare them, they go on to provoke him;
Therefore the heart of the Sons of men is Fully Set in them to do evil, Ecclesiastes 8. 11. Because he Goes on to spare them, they go on to provoke him;
He that being often reproved hardens his neck, shall suddenly be destroyed, and that without remedy, Proverbs 29. 1. God loves all men, so as to forbear them, but few men so as to forgive them.
He that being often reproved hardens his neck, shall suddenly be destroyed, and that without remedy, Proverbs 29. 1. God loves all men, so as to forbear them, but few men so as to forgive them.
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Deus non expectabat Angelos, non expectabat Adamum, God did not wait for the Angels, nor for Adam; but our Garrisons are fairly summoned, before they be furiously stormed.
Deus non expectabat Angels, non expectabat Adamum, God did not wait for the Angels, nor for Adam; but our Garrisons Are fairly summoned, before they be furiously stormed.
now will I cry like a travelling woman, I will destroy and devour at once, Isa. 42. 14. The longer God is a fetching about his hand, the heavier will be the blow;
now will I cry like a traveling woman, I will destroy and devour At once, Isaiah 42. 14. The longer God is a fetching about his hand, the Heavier will be the blow;
We pity a body that's going to the Block, shall we not pity a soal that's going to the Pit? He dyes the most comfortably, that lives the most vertuously.
We pity a body that's going to the Block, shall we not pity a soal that's going to the Pit? He dies the most comfortably, that lives the most virtuously.
If he turn not, he will whet his sword, he hath bent his bow and made it ready, Psal. 7. 12. The whetting of the sword is but a putting on a sharper edge to give a deeper wound.
If he turn not, he will whet his sword, he hath bent his bow and made it ready, Psalm 7. 12. The whetting of the sword is but a putting on a sharper edge to give a Deeper wound.
Sinners either seek out a Saviour to deliver you from the wrath of God, or else find out a shoulder to bear you up under the wrath of God; That's the Fifteenth.
Sinners either seek out a Saviour to deliver you from the wrath of God, or Else find out a shoulder to bear you up under the wrath of God; That's the Fifteenth.
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There are many that are temporally miserable, that are eternally happy; and there are many that are temporally happy, that shall be eternally miserable.
There Are many that Are temporally miserable, that Are eternally happy; and there Are many that Are temporally happy, that shall be eternally miserable.
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Will you read a peice of Davids Letany, Psal. 17. 14. From men which are thy hand, O Lord, from men of the world, which have their portion in this life, whose belly thou sillest with thy hid treasure.
Will you read a piece of Davids Letany, Psalm 17. 14. From men which Are thy hand, Oh Lord, from men of the world, which have their portion in this life, whose belly thou sillest with thy hid treasure.
but such as may be followed with showers of Brimstone? They may fleet the Cream of earthly enjoyment, that did never taste of the Milk of Heavenly refreshment.
but such as may be followed with showers of Brimstone? They may fleet the Cream of earthly enjoyment, that did never taste of the Milk of Heavenly refreshment.
Do they beleeve it's worth the while to sell all for the Pearl of price, who when they have done think themselves miserable after the bargain? Then said Jesus to the twelve, will ye also go away? John 6. 67. Peter as the mouth of all the rest, speaks the mind of all the rest;
Do they believe it's worth the while to fell all for the Pearl of price, who when they have done think themselves miserable After the bargain? Then said jesus to the twelve, will you also go away? John 6. 67. Peter as the Mouth of all the rest, speaks the mind of all the rest;
The nearer you are to such a spring, the clearer will be your streams; yea, when every Gourd is withered, here's a shaddow that will yeeld you shelter.
The nearer you Are to such a spring, the clearer will be your streams; yea, when every Gourd is withered, here's a shadow that will yield you shelter.
I cannot but sadly reflect on the unstableness of rotten Professors: An applauded Christ shall have many Hosanahs, when a condemned Christ hath many Crucifiges;
I cannot but sadly reflect on the unstableness of rotten Professors: an applauded christ shall have many Hosanahs, when a condemned christ hath many Crucifiges;
Tell me soul, was there nothing within thee that could draw thee to him? and is there any thing without thee that shall draw thee from him? Who would leave a substance to court a shaddow? Or prize the Picture to the disdain of the person? Can any thing do you so much good as his presence,
Tell me soul, was there nothing within thee that could draw thee to him? and is there any thing without thee that shall draw thee from him? Who would leave a substance to court a shadow? Or prize the Picture to the disdain of the person? Can any thing do you so much good as his presence,
Thus saith the Lord, what iniquity have your fathers found in me, that they are gone far from me, Jeremy 2. 5. Corruption is a good ground for declension;
Thus Says the Lord, what iniquity have your Father's found in me, that they Are gone Far from me, Jeremiah 2. 5. Corruption is a good ground for declension;
This is not for Heathens to turn Christians, but for Christians to turn Heathens. That Hawke that flies after the worlds prey, will hardly stoop to Gods lure.
This is not for heathens to turn Christians, but for Christians to turn heathens. That Hawk that flies After the world's prey, will hardly stoop to God's lure.
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Doe you thinke he would spread a Table before us and bind us up with a touch not, tast not, handle not? Godlinesse will allow us to taste of the world as sawce,
Do you think he would spread a Table before us and bind us up with a touch not, taste not, handle not? Godliness will allow us to taste of the world as sauce,
I may say of the earth, as the Philosopher said of the City of Athens, that it was a City Ad peregrinandum jucunda, but ad in habitandum non tuta, Pleasant for journying, but not safe for dwelling:
I may say of the earth, as the Philosopher said of the city of Athens, that it was a city Ad peregrinandum Jucunda, but and in habitandum non Tuta, Pleasant for journeying, but not safe for Dwelling:
How are cares bound to crowns? anxiety disfigures the face of prosperity, and makes it like a Christall glasse blown on by an impure breath, that retains little or nothing of its native lustre.
How Are Cares bound to crowns? anxiety disfigures the face of Prosperity, and makes it like a Crystal glass blown on by an impure breath, that retains little or nothing of its native lustre.
Most men are like that silly woman, that when her house was on fire so minded the saving of her goods, that she left her child rosting in the flames, at last being put in remembrance of it, she cryes out, O my child, my child.
Most men Are like that silly woman, that when her house was on fire so minded the Saving of her goods, that she left her child roasting in the flames, At last being put in remembrance of it, she cries out, Oh my child, my child.
In a vigorous, well complexioned, flourishing body, there's a feeble languishing and consuming soul; The evil disposition of the latter, spoils the good composition of the former.
In a vigorous, well complexioned, flourishing body, there's a feeble languishing and consuming soul; The evil disposition of the latter, spoils the good composition of the former.
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There's such an eagernesse in contending for the wealth that's given to the sons of men, that there is no earnestnesse in contending for the faith that's delivered to the Saints of God:
There's such an eagerness in contending for the wealth that's given to the Sons of men, that there is no earnestness in contending for the faith that's Delivered to the Saints of God:
A Garden inclosed is my Sister, my Spouse, a spring shut up, and a Fountain sealed, Cant. 4. 12. God as he hath a hedge of affliction to keepe his people from wandring,
A Garden enclosed is my Sister, my Spouse, a spring shut up, and a Fountain sealed, Cant 4. 12. God as he hath a hedge of affliction to keep his people from wandering,
What darkness can obscure them who have a Sun above them, or what dangers can injure them who have a Shield about them? When thou passest thorow the waters, I will be with thee,
What darkness can Obscure them who have a Sun above them, or what dangers can injure them who have a Shield about them? When thou passest thorough the waters, I will be with thee,
when thou walkest thorow the fire, thou shalt not be burnt, neither shall the flame kindle upon thee, Isa. 43. 2. Here is a dangerous voyage, but a safe convoy.
when thou walkest thorough the fire, thou shalt not be burned, neither shall the flame kindle upon thee, Isaiah 43. 2. Here is a dangerous voyage, but a safe convoy.
Behold he that keeps Israel neither slumbers nor sleeps, though Israel so kept doe both sleep and slumber, Psal. 121. 4. It was the saying of Alexander, Tuto dormirinam Antipater vigilavit, I slept securely whilst Antipater watcht.
Behold he that keeps Israel neither slumbers nor sleeps, though Israel so kept do both sleep and slumber, Psalm 121. 4. It was the saying of Alexander, Tutor dormirinam Antipater vigilavit, I slept securely while Antipater watched.
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When the waters cover the earth, whither should such a Dove-like spirit flye but to the Ark? He that came on earth to make us righteous, will come from Heaven to make us glorious.
When the waters cover the earth, whither should such a Dovelike Spirit fly but to the Ark? He that Come on earth to make us righteous, will come from Heaven to make us glorious.
For ye had compassion on me in my bonds, and took joyfully the spoiling of your goods, knowing in your selves that ye have in Heaven a better and a more enduring substance, Heb. 10. 34. Who would look for so fair a Jewel to lye upon so foul a Dunghil;
For you had compassion on me in my bonds, and took joyfully the spoiling of your goods, knowing in your selves that you have in Heaven a better and a more enduring substance, Hebrew 10. 34. Who would look for so fair a Jewel to lie upon so foul a Dunghill;
What hath he pluckt thee out of the fire of damnation, and will he leave thee in the water of affliction? It is not long before you shall Trumpet out that saying;
What hath he plucked thee out of the fire of damnation, and will he leave thee in the water of affliction? It is not long before you shall Trumpet out that saying;
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For Ireckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us, Romans 8. 18. These fall as far short of glory as the smallest fraction of the greatest number,
For I reckon that the sufferings of this present time Are not worthy to be compared with the glory which shall be revealed in us, Romans 8. 18. These fallen as Far short of glory as the Smallest fraction of the greatest number,
or as the least filings of Gold of the riches of the whole Indies. If the early glimmerings of our Lord Jesus Christ shroud so much joy and strength within their own beams as over-powers the cross, what will his Meridian Rayes of glory doe when they are revealed!
or as the least filings of Gold of the riches of the Whole Indies. If the early glimmerings of our Lord jesus christ shroud so much joy and strength within their own beams as overpowers the cross, what will his Meridian Rays of glory do when they Are revealed!
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Will you cast them both into the scales of the Sanctuary, 2 Cor. 4. 17. For our light affliction which is but for a moment, worketh for us a more exceeding and eternal weight of glory.
Will you cast them both into the scales of the Sanctuary, 2 Cor. 4. 17. For our Light affliction which is but for a moment, works for us a more exceeding and Eternal weight of glory.
Things that are exceeding sharp calls for much Sugar to make them sweet. Death is a thing that hath the most ungrateful taste to the creatures pallate.
Things that Are exceeding sharp calls for much Sugar to make them sweet. Death is a thing that hath the most ungrateful taste to the creatures palate.
It's called The firstfruits of the spirit, Romans 8. 28. It's called The earnest of the spirit, 2 Cor. 1. 22. It's a tast to shew us the sweetnesse of eternal life,
It's called The Firstfruits of the Spirit, Romans 8. 28. It's called The earnest of the Spirit, 2 Cor. 1. 22. It's a taste to show us the sweetness of Eternal life,
As darknesse is the absence of light when the Sun is removed from its Horizon, so is death the privation of life when the soul is removed from its Prison;
As darkness is the absence of Light when the Sun is removed from its Horizon, so is death the privation of life when the soul is removed from its Prison;
we have here but jus ad rem, there we shall have jus in re; Here we have an expectation of our fruitions, there we shall have the fruition of our expectations.
we have Here but jus ad remembering, there we shall have jus in re; Here we have an expectation of our fruitions, there we shall have the fruition of our Expectations.
Shall Christ willingly come down from Heaven to earth to dye for us, and shall not we willingly go up from earth to Heaven to live with him? A Saints loathnesse to expire doth not spring from this root,
Shall christ willingly come down from Heaven to earth to die for us, and shall not we willingly go up from earth to Heaven to live with him? A Saints loathness to expire does not spring from this root,
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The fresh Rivers of carnal pleasure run into a salt Sea of despairing tears, when the wet seeds-time of a pious life ushers in the Sun-shiny Harvest of a peacefull death.
The fresh rivers of carnal pleasure run into a salt Sea of despairing tears, when the wet Seeds-time of a pious life ushers in the Sunshiny Harvest of a peaceful death.
It's storied of Adrianus, that seeing many Christians put to such cruel and bitter deaths, he askt some of them what it was that they suffered such cruel torments for, to whom they answered, Speramus illa bona quae oculus non videt, auras non audivit, in cor hominis non ascenderunt;
It's storied of Adrianus, that seeing many Christians put to such cruel and bitter death's, he asked Some of them what it was that they suffered such cruel torments for, to whom they answered, Speramus illa Bona Quae oculus non videt, auras non audivit, in cor hominis non ascenderunt;
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he doth not use to waft souls to Heaven like passengers in a Ship, who are shut under the Hatches and see nothing all the way they are sailing to their Port:
he does not use to waft Souls to Heaven like passengers in a Ship, who Are shut under the Hates and see nothing all the Way they Are sailing to their Port:
Where ever there is a trade driven for Heaven, the Spirit of Christ doth first open the Shop windows, I must work the works of him that sent me, whilest it is day, the night cometh wherein no man can work, John 9. 4. You cannot do the work of the day unlesse you have the light of the day;
Where ever there is a trade driven for Heaven, the Spirit of christ does First open the Shop windows, I must work the works of him that sent me, whilst it is day, the night comes wherein no man can work, John 9. 4. You cannot do the work of the day unless you have the Light of the day;
My people perish for want of knowledge, Hosea 4. 6. Men in the mist of ignorance, are like Ships that sail desperately against those Rocks that splits them eternally.
My people perish for want of knowledge, Hosea 4. 6. Men in the missed of ignorance, Are like Ships that sail desperately against those Rocks that splits them eternally.
He shall come in flaming fire taking vengance on them that know not God, and obey not the Gospel of our Lord Jesus Christ, 2 Thess. 1. 8. Your want of judgement is a sin against which Christ will come to judgement.
He shall come in flaming fire taking vengeance on them that know not God, and obey not the Gospel of our Lord jesus christ, 2 Thess 1. 8. Your want of judgement is a since against which christ will come to judgement.
Ah how do Owl-eyed sinners take that for Devotion, which is but Superstition, and that for a Bethel, which is but a Babel! The weaker light we have of truth, the more easily may we be cheated with error in the stead of truth.
Ah how do Owl-eyed Sinners take that for Devotion, which is but Superstition, and that for a Bethel, which is but a Babel! The Weaker Light we have of truth, the more Easily may we be cheated with error in the stead of truth.
To preserve it as a Goshen from the darknesse of Aegypt, is the way to rid it of the Frogs and Locusts of Aegypt. An arrogant mans will is not more rebellious,
To preserve it as a Goshen from the darkness of Egypt, is the Way to rid it of the Frogs and Locusts of Egypt. an arrogant men will is not more rebellious,
and inheritance amongst them that are sanctified by faith in me, Acts 26. 18. The strength of the Sun-beams can scatter the darkest Clouds, as well as consume the thinest Vapors.
and inheritance among them that Are sanctified by faith in me, Acts 26. 18. The strength of the Sunbeams can scatter the Darkest Clouds, as well as consume the thinest Vapours.
In nature there's some sparkles of light, but so rak't under the ashes of disolute thoughts and practises, that though it be not quite smother'd yet it's scarce discerned;
In nature there's Some sparkles of Light, but so raked under the Ashes of dissolute thoughts and practises, that though it be not quite smothered yet it's scarce discerned;
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and although the glorious lineaments of his draught are much defac't, yet there are such reliques and remainders left behind, that as in fullyed Maps we may guesse at former lines.
and although the glorious lineaments of his draught Are much defaced, yet there Are such Relics and remainders left behind, that as in fullyed Maps we may guess At former lines.
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The Heavens declares the glory of God, and the Firmament sheweth his handy work, Psal. 19. 1. They who could not unclapse the book of Scripture, have laid before them the volume of nature.
The Heavens declares the glory of God, and the Firmament shows his handy work, Psalm 19. 1. They who could not unclapse the book of Scripture, have laid before them the volume of nature.
The invisible things of God from the creation of the world are clearly seen, being understood by the things that are made, Rom. 1. 20. From the second causes we may easily arrive at the first;
The invisible things of God from the creation of the world Are clearly seen, being understood by the things that Are made, Rom. 1. 20. From the second Causes we may Easily arrive At the First;
They have but a narrow inspection into the works of nature, that cannot in them discover the God of nature, which is Commentum Dei mirabile, as Lactantius calls it; That's the first.
They have but a narrow inspection into the works of nature, that cannot in them discover the God of nature, which is Commentum Dei Marvelous, as Lactantius calls it; That's the First.
The Mandrakes give a smell, and at our Gates are all manner of pleasant fruits, new and old which I have laid up for thee, O my beloved, Cant. 7. 13. Love never shakes the Boughs,
The Mandrakes give a smell, and At our Gates Are all manner of pleasant fruits, new and old which I have laid up for thee, Oh my Beloved, Cant 7. 13. Love never shakes the Boughs,
Seaven years service seemed nothing to Jacob, because of the love he did bear to Rachel, Omnia facilia habenti charitatem, saith Austin; Love as it acts the most excellently,
Seaven Years service seemed nothing to Jacob, Because of the love he did bear to Rachel, Omnia facilia Habenti charitatem, Says Austin; Love as it acts the most excellently,
I have heard of a wife that grudged obedience to her husband, because she thought him unworthy to receive it, to whom it was answered, Though he that married her was unworthy of her observance;
I have herd of a wife that grudged Obedience to her husband, Because she Thought him unworthy to receive it, to whom it was answered, Though he that married her was unworthy of her observance;
yet he that made her was worthy of her obedience, and whatsoever she had to say against her husband, she had nothing to say against the command of God.
yet he that made her was worthy of her Obedience, and whatsoever she had to say against her husband, she had nothing to say against the command of God.
In Christ Jesus neither circumcision availeth any thing, nor uncircumsion, but faith which worketh by love, Gal. 5. 6. The Christians love advances by equal paces with the Christians faith,
In christ jesus neither circumcision availeth any thing, nor uncircumsion, but faith which works by love, Gal. 5. 6. The Christians love advances by equal paces with the Christians faith,
For all the law is fulfilled in one word (Gal. 5. 14.) What's that? surely it is too big for any mouth to utter, Thou shalt love thy neighbour as thy self.
For all the law is fulfilled in one word (Gal. 5. 14.) What's that? surely it is too big for any Mouth to utter, Thou shalt love thy neighbour as thy self.
Love its called an old Commandement, and a new Commandement, 1 John 2. 7, 8. It's as old as the Law of Moses, and yet as new as the Gospel of Jesus Christ.
Love its called an old Commandment, and a new Commandment, 1 John 2. 7, 8. It's as old as the Law of Moses, and yet as new as the Gospel of jesus christ.
though both be never so much shaken together, the oyl will be uppermost; Or if you please, as one rising Sun which drowns the light of numberless Starres:
though both be never so much shaken together, the oil will be uppermost; Or if you please, as one rising Sun which drowns the Light of numberless Stars:
cs d vbb av-x av av-d vvn av, dt n1 vmb vbi j; cc cs pn22 vvb, c-acp pi vvg n1 r-crq vvz dt n1 pp-f j n2:
When thou saidst seek ye my face, my heart answered, thy face I will seeke, Psal. 27. 8. The heart of obedience, is the obedience of the heart: That's the second.
When thou Said seek you my face, my heart answered, thy face I will seek, Psalm 27. 8. The heart of Obedience, is the Obedience of the heart: That's the second.
In Gods injoyning our supplications there's the shewing forth of his greatnesse, in Gods fulfilling our supplications there's the shining forth of his goodnesse:
In God's enjoining our supplications there's the showing forth of his greatness, in God's fulfilling our supplications there's the shining forth of his Goodness:
As he prayed the forme of his countenance was altered, and his rayment was white and glistering, Luk. 9. 28, 29. Christ had the brightest Sunshine of his fathers affection,
As he prayed the Form of his countenance was altered, and his raiment was white and glistering, Luk. 9. 28, 29. christ had the Brightest Sunshine of his Father's affection,
Tell me Sirs, is not that mercy worth the breath of a sinner, which was worth the blood of a Saviour? then to pray we can do no more to the removing of our own miseries,
Tell me Sirs, is not that mercy worth the breath of a sinner, which was worth the blood of a Saviour? then to pray we can do no more to the removing of our own misery's,
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Lord, what wilt thou give me seeing I goe childless? So say you, Lord what wilt thou give me seeing I goe gracelesse? Prayer is the souls trading to Heaven for such commodities,
Lord, what wilt thou give me seeing I go childless? So say you, Lord what wilt thou give me seeing I go graceless? Prayer is the Souls trading to Heaven for such commodities,
Peter was kept in prison, but prayer was made without ceasing for him, (Act. 12. 5.) And prayer fetcht an Angel out of Heaven, to fetch Peter ▪ out of prison:
Peter was kept in prison, but prayer was made without ceasing for him, (Act. 12. 5.) And prayer fetched an Angel out of Heaven, to fetch Peter ▪ out of prison:
Are you made spirituall Priests, and will you not offer up spirituall sacrifices? Our affections should fly like an Eagle when our expressions creep like a snaile.
are you made spiritual Priests, and will you not offer up spiritual Sacrifices? Our affections should fly like an Eagl when our expressions creep like a snail.
And this is the confidence that we have in him, that if we ask any thing according to his will he hears us, 1 Joh. 5. 18. That soul shall have its will of God, that desires nothing but what God wills.
And this is the confidence that we have in him, that if we ask any thing according to his will he hears us, 1 John 5. 18. That soul shall have its will of God, that Desires nothing but what God wills.
The intercession of Christ is a golden Censor, and can we desire him to offer up our drossy prayer for incense? It was an expression of Luthers, Fiat voluntas mea, Domine quia tua;
The Intercession of christ is a golden Censor, and can we desire him to offer up our drossy prayer for incense? It was an expression of Luthers, Fiat Voluntas mea, Domine quia tua;
nothing will get up to Heaven, but that which doth come down from Heaven: Deny not God faith in prayer, and God will not deny a faithfull prayer. That is the Third.
nothing will get up to Heaven, but that which does come down from Heaven: Deny not God faith in prayer, and God will not deny a faithful prayer. That is the Third.
that they which have beleeved in God, might be carefull to maintaine good works, Titus 3. 8. It's reported of the Christall, that there's such a vertue in it, that it will quicken all other stones,
that they which have believed in God, might be careful to maintain good works, Titus 3. 8. It's reported of the Crystal, that there's such a virtue in it, that it will quicken all other stones,
The Devill if he can but undermine the foundation he will soone overthrow the building; as take away the corner stone, and yon indanger all the other stones.
The devil if he can but undermine the Foundation he will soon overthrow the building; as take away the corner stone, and yond endanger all the other stones.
dt n1 cs pns31 vmb p-acp vvi dt n1 pns31 vmb av vvi dt n1; c-acp vvb av dt n1 n1, cc av-d vvi d dt j-jn n2.
Will you see how two gracious persons dash their feet against temptations? Lord, if thou hadst been here, my Brother had not dyed, John 11. 32. As if Christ could not have saved his life when he was absent,
Will you see how two gracious Persons dash their feet against temptations? Lord, if thou Hadst been Here, my Brother had not died, John 11. 32. As if christ could not have saved his life when he was absent,
Faith is not only the instrument to receive the righteousnesse of Christ for our justification, but it's the instrument to receive the holiness of Christ for our sanctification:
Faith is not only the Instrument to receive the righteousness of christ for our justification, but it's the Instrument to receive the holiness of christ for our sanctification:
He that beleeves, out of his belly shall flow rivers of living waters, Joh. 7. 38. Hence it is, that when the Saints would advance to a high pitch in other graces, they pray for an increase of this grace:
He that believes, out of his belly shall flow Rivers of living waters, John 7. 38. Hence it is, that when the Saints would advance to a high pitch in other graces, they pray for an increase of this grace:
Sin shall not have dominion over you, for you are not under the Law, but under grace, Rom. 6. 14. Lusts they may stirre like wounded souldiers on their knees;
since shall not have dominion over you, for you Are not under the Law, but under grace, Rom. 6. 14. Lustiest they may stir like wounded Soldiers on their knees;
A Beleever is like Joseph, though the Archers sorely grieved him, and shot at him, yet his bow abode in strength, and all his Arrowes were safe in the Quiver.
A Believer is like Joseph, though the Archers sorely grieved him, and shot At him, yet his bow Abided in strength, and all his Arrows were safe in the Quiver.
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All the offers of reconciliation which are made to unbeleeving persons, they are like sparks of fire falling into a river of water, that are extinguisht by it as soon as ever they light upon it.
All the offers of reconciliation which Are made to unbelieving Persons, they Are like sparks of fire falling into a river of water, that Are extinguished by it as soon as ever they Light upon it.
they stand as spectators on the shoare; whilst the Vessell is tossed on the Sea. Shame is that which ambicious nature abhors, and danger is that which timorous nature declines.
they stand as spectators on the shore; while the Vessel is tossed on the Sea. Shame is that which ambitious nature abhors, and danger is that which timorous nature declines.
pns32 vvb p-acp n2 p-acp dt n1; cs dt n1 vbz vvn p-acp dt n1 n1 vbz d r-crq j n1 vvz, cc n1 vbz d r-crq j n1 vvz.
and not like water from a pit, that is fetcht forth by artificiall Engines. Some never take up any resolutions but when they are under sharp afflictions;
and not like water from a pit, that is fetched forth by artificial Engines. some never take up any resolutions but when they Are under sharp afflictions;
cc xx av-j n1 p-acp dt n1, cst vbz vvn av p-acp j n2. d av-x vvi a-acp d n2 cc-acp c-crq pns32 vbr p-acp j n2;
but all these blossomes falls from the Tree without bearing of any fruits: when they are raised from their sick-bed pains, they fall from their sick-bed vowes;
but all these blossoms falls from the Tree without bearing of any fruits: when they Are raised from their sickbed pains, they fallen from their sickbed vows;
cc-acp d d n2 vvz p-acp dt n1 p-acp vvg pp-f d n2: c-crq pns32 vbr vvn p-acp po32 n1 n2, pns32 vvb p-acp po32 n1 n2;
Behold, I come quickly, & my reward is with me, to give every man according as his works shall be, Revel. 22. 12. This very expression may much excite to eminency in Religion:
Behold, I come quickly, & my reward is with me, to give every man according as his works shall be, Revel. 22. 12. This very expression may much excite to eminency in Religion:
He thought it was not his duty to be his brothers keeper, but never thought it was against his duty to be his brothers executioner. Assem. Annot. in loc.
He Thought it was not his duty to be his Brother's keeper, but never Thought it was against his duty to be his Brother's executioner. Assem. Annot in loc.
Nullum vitium tetrius qua• avaritia praesertim in principinus & Remp. gu•ernantibus; habere Rem ab questui, non modo •u•pecst, sedetiam s•el•ratum, & nesarium. Sibelius conc. sept. p. 143.
Nullum Vitium tetrius qua• avaritia Especially in principinus & Remp. gu•ernantibus; habere Remembering ab questui, non modo •u•pecst, sedetiam s•el•ratum, & nesarium. Sibelius Conc. Sept. p. 143.
Eos ad altius quod dam foecunditatis genus Ch•istus excitat & attollit, dum hujusmodi illis interrogationem proponit, Quid eximiivos facitis? fructus longè praestantissimos ab iis expectat, qui longè eminentissimum & doctorem, & doctrinam habuerunt, &c. Rous inter. reg. Dei Tract. 1. cap. 10. p. 157, 158.
Eos ad Highly quod dam foecunditatis genus Ch•istus excitat & attollit, dum hujusmodi illis interrogationem proponit, Quid eximiivos Facitis? fructus long praestantissimos ab iis Expects, qui long eminentissimum & Doctorem, & Doctrinam habuerunt, etc. Rous inter. reg. Dei Tract. 1. cap. 10. p. 157, 158.
NONLATINALPHABET, significat quid redundans, vel quid superabundans. Leigh. •rit sacr. NONLATINALPHABET quid impar. NONLATINALPHABET ultra, velquid excellens, NONLATINALPHABET supra. •reg. Etym. par.
, significat quid redundans, vel quid superabundans. Leigh. •rit Sacred. quid impar. ultra, velquid excellens, supra. •reg. Etym. par.
Quin & familiaribus quaeren. tibus vellet n Olympiae in stadio decurrere? (era• enim pedibus velor) soquidem, respondit, reges sunt meum d•certaturi. Plut. in ini •vit A. lex & Q. Curt. •. 1.
Quin & familiaribus quaeren. tibus vellet n Olympiae in Stadio decurrere? (era• enim pedibus velor) soquidem, respondit, reges sunt meum d•certaturi. Plutarch in ini •vit A. lex & Q. Curt. •. 1.
Nè propter ▪ humanam gloriam boni essent (Christiani) docuit enim illos Magister illorum dicens, Cavete sacere justitiam vestram, &c. Aug. de. Civ. Dei l. 5. c 14,
Nè propter ▪ humanam gloriam boni essent (Christians) Doctrine enim Illos Magister Illorum dicens, Beware sacere justitiam vestram, etc. Aug. de. Civ. Dei l. 5. c 14,
They did them in Synagogis, ut videantur à s•pientibus: & in vicis, ut videantur à turhis, & hoc non ut den• honum exemplum videntibus, sed ut honorificentur ab hominibus. G•rran. in loc.
They did them in Synagogues, ut videantur à s•pientibus: & in vicis, ut videantur à turhis, & hoc non ut den• honum exemplum videntibus, sed ut honorificentur ab hominibus. G•rran. in loc.
O quot babet isle in saeculo imitatores, qui festucam in oculo fratris vident, trabē autem in oculo suo non considerant. Stel. in loc. Nec quicquam jam ferre potest Caesar•• priorem, Pompeiusve parem. Lucan.
O quot babet Isle in saeculo Imitators, qui festucam in oculo fratris vident, trabē autem in oculo Sue non considerant. Stel in loc. Nec quicquam jam Far potest Caesar•• priorem, Pompeius Parem. Lucan.
Isti omnes similes illis sunt qui pro bonae valitudine sacrificant, & in ipso sacro epulis se ingurgitant, quae bone valetudini sunt contrariae. Stamp. prompt. Mor. p. 120.
Isti omnes similes illis sunt qui Pro bonae valitudine sacrificant, & in ipso Sacred epulis se ingurgitant, Quae bone valetudini sunt contrariae. Stamp. prompt. Mor. p. 120.
Thus Aeneas tells •ido how unwilling Anchises was to live after the ruines of Troy. Abnegat excisâ vitam producere Trojâ. Virg. Aen. l. 2. propè fin•m. Virum { que } hortatus ut pi•tat•m perfectam custodirent: hâc enim 〈 ◊ 〉 quit) & pax conservatur, & bella conficiuntur. Theod. Hist. Ec. l. •. c. 25.
Thus Aeneas tells •ido how unwilling Anchises was to live After the ruins of Troy. Abnegate excisâ vitam producere Trojâ. Virg Aen. l. 2. propè fin•m. Virum { que } hortatus ut pi•tat•m perfectam custodirent: hâc enim 〈 ◊ 〉 quit) & pax conservatur, & Bella conficiuntur. Theod. Hist. Ec. l. •. c. 25.
Non debetis jugum ducere cum infidelibus, quia alius habitus est in vobis, alius in illis; in vobis qu•dem est habitus justitiae ▪ in illis verò est habitus in quitatis Aquin. in loc.
Non debetis jugum ducere cum infidelibus, quia alius habitus est in vobis, alius in illis; in vobis qu•dem est habitus justitiae ▪ in illis verò est habitus in quitatis Aquinas in loc.
Vt ligna arida igni admota cito flammam concipiunt, sit bomines ob naturae corruptionem aliorum improborum exemplis facillinie impelluntur, ut secure eadem committere audeant. Idem. ib.
Vt Ligna Arida Fire admota Quick flammam concipiunt, sit bomines ob naturae corruptionem Aliorum improborum exemplis facillinie impelluntur, ut secure Same commit audeant. Idem. ib.
Theodosius tame •si in ipsâregiâ natus educatus { que } erat, nihil tamen ex illa educatione omn no contraxit mollitiae, tarditatisve Socr. Eccl. Hist. l. 7. I, 22.
Theodosius tame •si in ipsâregiâ Born educatus { que } erat, nihil tamen ex illa education omn no contraxit mollitiae, tarditatisve Socr Ecclesiastes Hist. l. 7. I, 22.
Non mediocris titulus virtutis inter pravos vivere •onum, & inter ma lignantes innoce tiae retinere caendorem, & mo•um lenitatem. Bern. in cant. serm. 48.
Non mediocris titulus virtue inter pravos vivere •onum, & inter ma lignantes Innocent tiae retinere caendorem, & mo•um lenitatem. Bern. in Cant. sermon. 48.
All the States, & Societies of men upon earth being compared to the Church, are but like thorns unto Lillies and Roses, without all beauty, and delight, unpleasant and harmful plants. Pemble in his serm. on 2 Ca•. 1.
All the States, & Societies of men upon earth being compared to the Church, Are but like thorns unto Lilies and Roses, without all beauty, and delight, unpleasant and harmful plants. Pemble in his sermon. on 2 Ca•. 1.
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Illius enim uxor prior irretita-laqueis Ariani •rroris, irretivit, & ipsum adduxit ad communem secum in barathrum casum. Theod. Eccl. Hist. lib. 4. cap. 12.
Illius enim uxor prior irretita-laqueis Ariani •rroris, irretivit, & ipsum Lead ad communem secum in barathrum casum. Theod. Ecclesiastes Hist. lib. 4. cap. 12.
Supersint in nobis peccati reliquiae adhaerentes carni nostrae, donee s•mus in hâc v•tâ, at hae reliquiae mort• toll•atur. ••use. •oc. 〈 ◊ 〉. de •em. pec. p. 53.
Supersint in nobis peccati reliquiae adhaerentes Carni Nostrae, donee s•mus in hâc v•tâ, At hae reliquiae mort• toll•atur. ••use. •oc. 〈 ◊ 〉. de •em. pec. p. 53.
Thus the Proconsul perswaded and besought the noble German (who suffered under Verus) Vt quoniam admodum ju•enis, & in flore esset, sui ipsius misereretur. Euseb. Hist. Eccl. cap. 15.
Thus the Proconsul persuaded and besought the noble German (who suffered under Verus) Vt quoniam admodum ju•enis, & in flore esset, sui Himself misereretur. Eusebius Hist. Ecclesiastes cap. 15.
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Thus Polycarpe was assaulted by Herod, and Nicetes, who said, Quidnam mali fuerit dicere Domine Caefar, sacrificare { que } & conservari? But he answered, Facturus non sum quod consulitis; and chose rather a flaming fire then to consent unto their fawning words. Euseb. ubi prius.
Thus Polycarp was assaulted by Herod, and Nicetas, who said, Quidnam mali fuerit dicere Domine Caefar, sacrificare { que } & conservari? But he answered, Facturus non sum quod consulitis; and chosen rather a flaming fire then to consent unto their fawning words. Eusebius ubi prius.
av np1 vbds vvn p-acp np1, cc n2, r-crq vvd, np1 fw-la fw-la fw-la fw-la np1, fw-la { fw-fr } cc fw-la? p-acp pns31 vvd, np1 fw-fr fw-la fw-la fw-la; cc vvd av-c dt j-vvg n1 av pc-acp vvi p-acp po32 j-vvg n2. np1 fw-la fw-la.
Those that forget benefits bestowed are not more to blame (in a very heathens account) then those that forget to bestow them: Qui beneficium non redit uon magis peccat, quam qui non dat. Sen. de Bon. l. 1.
Those that forget benefits bestowed Are not more to blame (in a very Heathens account) then those that forget to bestow them: Qui beneficium non Redeem uon magis peccat, quam qui non that. Sen. de Bon. l. 1.
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Audite, O divites, novam è coelo artem; novas colligendi thesaurimodus, SPARGERE. Errastis hactenus, nam dando ditescimus, non corradendo, & servando. Drex. Christian. Zod. Sig 7. p. 63.
Audite, O divites, novam è coelo Artem; novas colligendi thesaurimodus, SPARGERE. Errastis Hactenus, nam Dando ditescimus, non corradendo, & servando. Drex. Christian. Zod Sig 7. p. 63.
Venite benedicti, fragmen panis samelico dedistis; en mensam paratissimam; venit, aeternum ••ulaturi peregrinos tecto non exclusistis, angelorum civis ves esse j•b•o &c. Drex. Libro jam citato. p. 68.
Venite Blessing, fragmen Paris samelico dedistis; en Mensam paratissimam; venit, aeternum ••ulaturi Peregrinos tecto non exclusistis, Angels civis ves esse j•b•o etc. Drex. Libro jam Citato. p. 68.
Cor ut est sons vitae, itactiam omnium pravarum cogita ionum ▪ Diaholus & adjutor & incensoresse potest, non autem ea•um a•ctor, Chem. Hat. Evan. p. 15. 28.
Cor ut est Sons vitae, itactiam omnium pravarum cogita ionum ▪ Diaholus & adjutor & incensoresse potest, non autem ea•um a•ctor, Chemistry Hat. Evan p. 15. 28.
When Alexander had read a long Epistle written by Antipater against his mother Olympias, he said unto him Ignoras in finitas epistolas unicâ? matris lachrymâ oblilaerari. Plut. in vita Al•x.
When Alexander had read a long Epistle written by Antipater against his mother Olympias, he said unto him Ignoras in finitas epistolas unicâ? matris lachrymâ oblilaerari. Plutarch in vita Al•x.
Siquem detuis charis mortali exitu perdidisse•, ingemisteres dolenter, & flere; Animam tuam misere perdidisti & non acriter plangis, non jugiter ingemiscis. Cypryan de lapsis.
Siquem detuis charis mortali exitu perdidisse•, ingemisteres Dolenter, & flere; Animam tuam misere You have lost & non acriter plangis, non Jugiter ingemiscis. Cyprian de Lapsis.
They are like the inh•bitants of Asia, who (as Agesilaus affirmes) si libertate fruerentur, mali, si servirent, boni essent. Plut. Apoth. sec. 84.
They Are like the inh•bitants of Asia, who (as Agesilaus affirms) si Libertate fruerentur, mali, si servirent, boni essent. Plutarch Apothecary. sec. 84.
When Alexanders Army was ready to perish with thirst, he himself refufed water that was proffered to him, with this Heroick Ipeech, Nec solus bibere sustineo, nec tam ex iguum dividere omnibus possum. Quin. Curt. l. •. Sect 5.
When Alexanders Army was ready to perish with thirst, he himself refufed water that was proffered to him, with this Heroic Ipeech, Nec solus bibere sustineo, nec tam ex iguum dividere omnibus possum. Quin. Curt. l. •. Sect 5.
Inimi•um seris? teipsum jam lethaliter laesisti; et hoc est Prunas è foco rapere, sed omnium primò sibi manus amburere, dein alios iis perfundere, Drex. Sig. 9. p. 84.
Inimi•um seris? teipsum jam lethaliter laesisti; et hoc est Prunes è foco Rapier, sed omnium primò sibi manus amburere, dein Alioth iis perfundere, Drex. Sig. 9. p. 84.
Nobilissimum & generosissimum vindictae geaus est, ignoscere cum possis ulcisci; & longe glorio sius est tacendo vincere inimicum, quam respondendo. Drex. ibid.
Nobilissimum & generosissimum vindictae geaus est, ignoscere cum possis ulcisci; & long glorio sius est tacendo vincere Inimicum, quam respondendo. Drex. Ibid.
Non asperè quantum existimo, non duriter, non modo imperiofo, ista tolluntur; magis docendo, quam jubendo; magis monendo, quam minando. Aug. ep. 64. ad Aur.
Non asperè quantum existimo, non duriter, non modo imperiofo, ista tolluntur; magis docendo, quam jubendo; magis monendo, quam minando. Aug. Epistle. 64. and Aur
Tu cum crescente tuo marsupio, crescit pariter animo, & cum decrescente decrescis; tristitia contraberis, cum illud exinanitur; & lati•a solveris (aut certè superbiâ inflaris, cum impletur. in Bern. Cant. ser. 21.
Tu cum crescente tuo marsupio, crescit pariter animo, & cum decrescente decrescis; Tristitia contraberis, cum illud exinanitur; & lati•a solveris (Or certè superbiâ inflaris, cum impletur. in Bern. Cant ser. 21.
Quam multi non quaerunt Jesum nisi ut illis benefaciat! 〈 ◊ ◊ 〉 officium non pro augendi•vi tutibus, sed pro requirendis subsidiis inhiare solent. Aq•i. in loc.
Quam multi non quaerunt Jesus nisi ut illis benefaciat! 〈 ◊ ◊ 〉 officium non Pro augendi•vi tutibus, sed Pro requirendis Subsidies inhiare solent. Aq•i. in loc.
fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la n1! 〈 sy sy 〉 fw-la fw-fr fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la j. fw-la. p-acp n1.
Vae vobis quia avaritiam vestram Colore Religionis depingitis & Diabolo, Christi arma praestatis, ut iniquitas ametur, dum pietas aestimatur. Gor. in loc.
Vae vobis quia avaritiam vestram Colore Religion depingitis & Diabolo, Christ arma praestatis, ut iniquitas ametur, dum pietas aestimatur. Gor. in loc.
Illud quasi cacoethes penitimmè inssium est, ut cum ▪ in gravissimis nobis ipsis nimium facilè, & indulgentur ignoscimus, aliorum tamen judices inclementissimi, & censores rigidissimi sumus. Chem. Evan. Har. cap. 51.
Illud quasi cacoethes penitimmè inssium est, ut cum ▪ in gravissimis nobis Ipse Nimium facilè, & indulgentur ignoscimus, Aliorum tamen Judges inclementissimi, & censores rigidissimi sumus. Chemistry Evan Harry cap. 51.
Quod in morbis accidit cum invaluere per longas moras, ut Serò medicina paretur; idem judicandum, nisi quis a puero rectam viam meat, et eidem assuescat. Rive•. in Ps. 119. 9.
Quod in morbis accidit cum invaluere per longas moras, ut Serò medicina paretur; idem judicandum, nisi quis a puero rectam viam meat, et Eidem assuescat. Rive•. in Ps. 119. 9.
Vestis Aaronica expraescripto Dei deorsum ad pedes habuit, in circuitu quasi mala punica, et tintinnabula aurea. Mala punica, inter omnes alios sructus, sola coronae cujusdam spociem habent; illa coront est virtutum perfectio, & consummatio, finis enim coronat opus; Hanc idcirco coronam Deus necia principio, nec in medio, sed ad pedes posuit tunicae sacerdioalis. Id. ibid.
Clothing Aaronic expraescripto Dei deorsum ad pedes Habuit, in circuitu quasi mala punica, et tintinnabula Aurea. Mala punica, inter omnes Alioth sructus, sola coronae cujusdam spociem habent; illa coront est Virtues Perfection, & consummatio, finis enim Coronat opus; Hanc Idcirco Crown Deus necia principio, nec in medio, sed ad pedes He placed tunicae sacerdioalis. Id. Ibid.
Quis non illius vitae desiderio praesentem vitam despiciat? Quis non illius a•undantiae de•ectamento divit•as te•poris labentis exhor ▪ reat ▪ &c. Fulg. in Epist. 6. ad Theodor.
Quis non Illius vitae Desire praesentem vitam despiciat? Quis non Illius a•undantiae de•ectamento divit•as te•poris labentis exhort ▪ reat ▪ etc. Fulg in Epistle 6. and Theodorus.
Tunc (ut fama est) primum gustantes vinum ex •taliâ delatum, sic illius admiratione amentes facti sunt omnes, ut collectis armis, &c. quaesicrint eam terram, in quá hujusmodi fructus oriratur. Plut. in vit. Camil.
Tunc (ut fama est) primum gustantes vinum ex •taliâ delatum, sic Illius admiration Amentes facti sunt omnes, ut collectis armis, etc. quaesicrint eam terram, in quá hujusmodi fructus oriratur. Plutarch in vit. Camel
Est Deus totus oculus, totus intellectus, imd totus sapientia, et int•lligentla; Quomodo igitur non omnia videt? (et paucis interjectis) Qui praesto aliisut omnia vide ant, et intelligant, ego non videbo? Zanch: de Nat: Dei. Lib. 3. Cap. 2. Quest. 3.
Est Deus totus oculus, totus Intellectus, imd totus sapientia, et int•lligentla; Quomodo igitur non omnia videt? (et paucis interjectis) Qui praesto aliisut omnia vide Ant, et Intelligent, ego non videbo? Zanchius: the Nat: Dei. Lib. 3. Cap. 2. Quest. 3.
Omnes nos, generaliter sine excaptione, manifestari, evidentèr sine absconsione oportet, inexcusabiliter sine evas•one; •nte Tribunal, praesentialiter sine procuratore. Gor. in loc.
Omnes nos, generaliter sine excaptione, manifestari, evidentèr sine Absconsione oportet, inexcusabiliter sine evas•one; •nte Tribunal, praesentialiter sine procuratore. Gor. in loc.
Fruere, ut libet, hujus mundi voluptatibus, quòd si rebus hujus seculi insolescas, et abutaris, haud dubiè acerrimas aliquando lues paenas et extremo occurres judicio, in quo vitae tuae redditurus es rationem. Arboreus in loc.
Fruere, ut libet, hujus mundi voluptatibus, quòd si rebus hujus Seculi insolescas, et Abutaris, haud dubiè acerrimas aliquando lues Penalty et extremo occurs Judicio, in quo vitae tuae redditurus es rationem. Arboreus in loc.
Indicat quod Deus incorporeus est, oportet igitur, et incorpoream ejus culturam esse, hoc est per animam, et intellectus puritatem nos es offere Aquin. in loc.
Indicat quod Deus incorporeus est, oportet igitur, et incorpoream His culturam esse, hoc est per animam, et Intellectus puritatem nos es offere Aquinas in loc.
Nonne per peccatū mors, et per mortem omnes ejus comites paenae, cruciatus, et miseriae hujus vitae omnes? porro peccatum toti mundo detrimentum adfert. Stap. in Dom. 5. Post Epiph. Tex. 4.
Nonne per peccatū mors, et per mortem omnes His comites Paenae, Cruelties, et miseriae hujus vitae omnes? porro peccatum Totius mundo detrimentum adfert. Stap. in Dom. 5. Post Epiphany Tex. 4.
Ex his spinis colligitur, non laetitia conscientiae sed labruscae remorsus interioris non retributio gloriae, sed labruscae Gehennae. Gorran. In locum.
Ex his spinis colligitur, non Laetitia conscientiae sed labruscae remorsus interioris non Retribution Glory, sed labruscae Gehenna. Gorran. In locum.
Hoc loco notantur duo ▪ 1. Inutilitas temporalis lucri; 2. Irrecuperabilitas spiritualis Damni. Gorr. in Loc. Quid expedit concervar• aurum lapides, et gemmas, et cum his in interitum pute• inferior is demorgi? Bzovius ▪ ubi priu•.
Hoc loco notantur duo ▪ 1. Inutilitas temporalis lucri; 2. Irrecuperabilitas spiritualis Damn. Gorr. in Loc. Quid expedit concervar• aurum lapides, et gemmas, et cum his in Interitum pute• inferior is demorgi? Bzovius ▪ ubi priu•.
Praeciosa nux apparet haec vita exteriús, sed sicultro veritatis aperias, videbis quod nil nisivermes, et putredo sintinterius. Gerhard ▪ Medit. 38.
Praeciosa nux Appears haec vita exteriús, sed sicultro veritatis aperias, You will see quod nil nisivermes, et putredo sintinterius. Gerhard ▪ Meditate 38.
Mundi honores, divitiae, et voluptates sunt tanquam uxae acerbae, etpoma viridia at { que } immatura; sed specaem anium, et viriditatem Diabolus ostendit, acerbitatem tacet. Stapl: in Dom. 1. Quadr: Tex. 8.
Mundi honores, divitiae, et pleasures sunt tanquam uxae acerbae, etpoma viridia At { que } immatura; sed specaem anium, et viriditatem Diabolus ostendit, acerbitatem tacet. Staple: in Dom. 1. Square: Tex. 8.
Ampla, ac locuples facultas perditionem infe•r dicitur; refugienda est ampla possessio, ne consequatur profunda perditio. Salv. ad Eccles. Cath. l. 2. p. 404.
Ampla, ac Locuples facultas perditionem infe•r dicitur; refugienda est ampla possessio, ne consequatur profunda Perdition. Salvation and Eccles. Catholic l. 2. p. 404.
In hederâ qua delectabatur Jonas, parabat Deus vermem ut exarescet; ita in rebus mundanis quibus amore multi adhaerescunt, nihil est stabile, sed vermes corruptionis in illis nascuntur. Gerhard. Medit. 38.
In hederâ qua delectabatur Jonah, parabat Deus vermem ut exarescet; ita in rebus mundanis quibus amore multi adhaerescunt, nihil est stabile, sed vermes corruptionis in illis nascuntur. Gerhard. Meditate 38.
Nascuntur pomacirca regionem Sodomae, quae delectant exteriori pulchritudine, sed contacta in pulverem abeunt: Pelicitas hujus vitae exteriús delectat, quid si pressiori considerations eam tangas, fumo et pulveri similis apparebit. Gerhard. ubi prius.
Nascuntur pomacirca regionem Sodomae, Quae delectant exteriori pulchritudine, sed contacta in pulverem abeunt: Pelicitas hujus vitae exteriús delectat, quid si pressiori considerations eam tangas, fumo et pulveri Similis apparebit. Gerhard. ubi prius.
Carnales homines vaga, et incerto cursu huc, illuc feruntur, ad bonum optatū adipiscendum — qualibet inani specie boni capiuntur quod in communi tantùm et incerto petunt. Ames. in loc.
Carnales homines Vaga, et incerto cursu huc, Illuc feruntur, ad bonum optatū adipiscendum — qualibet inani specie boni capiuntur quod in Communi tantùm et incerto petunt. Ames. in loc.
Sola particula exclusiva additur non ad seperandas alias virtutes a fide, aut ab homine justificato a quibus seperari non possunt, magis quam lux a sole, aut calor ab igne: sed a causando justificationem, vel ut praeparationes, vel merito, aut dignitate sua. Scharp. de just: controvers. 7. Consule etiam Davent. de just: act. cap. 32. prope finem.
Sola Particula exclusiva additur non ad seperandas alias Virtues a fide, Or ab homine justificato a quibus seperari non possunt, magis quam lux a sole, Or calor ab Ignite: sed a causando justificationem, vel ut praeparationes, vel merito, Or dignitate sua. Sharp. the just: Controversy. 7. Consul etiam Davent. the just: act. cap. 32. Prope finem.
Bona opera sunt necessaria ad salutem ratione praesentiae, at non efficientiae. Id. in Cont. 11. De hâc re vid: Davent. de just. act. cap. 31. conclus. 4, 5, 7. pag. 402. &c.
Bona opera sunt necessaria ad salutem ratione praesentiae, At non efficientiae. Id. in Cont. 11. De hâc re vid: Davent. the just. act. cap. 31. Conclusion. 4, 5, 7. page. 402. etc.
Per scalam meritorum nemo potest ascendere in cae•um, nisi ea servetur integra, et ab imo ad summum minimè intercisa, aut interrupt•. Davent. ubi prius.
Per Scalam meritorum nemo potest ascendere in cae•um, nisi ea servetur Whole, et ab imo ad summum minimè intercisa, Or interrupt•. Davent. ubi prius.
Opera bona haereditatem nobis in caelis paratam tantummodo, ut via, ac conditio in haeredibus requisita praecedunt. Synop. par. Theol: in disp: de bon. oper. Vide etiam Rivet. in Ps. 32. vers. 1. juxta fin.
Opera Bona haereditatem nobis in Caelis paratam tantummodo, ut via, ac Condition in haeredibus Requisita praecedunt. Synopsis par. Theology: in Disp: de bon. Operate. Vide etiam Rivet. in Ps. 32. vers. 1. juxta fin.
Dignitas bonorum operum non ex illorum merito, sed ex sola dei gratiâ aestimanda est; nam si Deus illa secundum legis suae rigorem examinaret; censurâ potius ob imperfectionem suam digna essent, quam favore, ac beneficio ipsius.
Dignitas Bonorum Operum non ex Illorum merito, sed ex sola dei gratiâ aestimanda est; nam si Deus illa secundum Legis suae rigorem examinaret; censurâ potius ob imperfectionem suam Digna essent, quam favore, ac Benefit Himself.
Ipsa salut hominis non debetur alicui per aliquam ejus voluntatem, vel exteriorem operationem quae dicitur cursus; sed procedit ex solâ Dei misericordiâ. Aquin. in loc.
Ipsa salut hominis non debetur alicui per aliquam His voluntatem, vel exteriorem operationem Quae dicitur cursus; sed procedit ex sola Dei misericordiâ. Aquinas in loc.
Quasi dixisset, id quo vobu opus est, petite; Non conceditur quod petitis? Quaerite, Negatur quod quaerites • Pulsate Deus vult cogi. Arrowsin. Tact. sacr. l. 3. cap. 1. sect. 11.
Quasi dixisset, id quo vobu opus est, petite; Non conceditur quod Petition? Seek, Negatur quod quaerites • Pulsate Deus vult Cogi. Arrows in. Tact. Sacred. l. 3. cap. 1. sect. 11.
Jussasme culsâ non neglig•ntur, sine crimine non co•temnan•ur, ubi { que } enim et neglectus culst•bi•e., et contemptus d•mnabi•is est. Bern: de praec: & dispens.
Jussasme culsâ non neglig•ntur, sine crimine non co•temnan•ur, ubi { que } enim et Neglectus culst•bi•e., et Contemptus d•mnabi•is est. Bern: de praec: & dispense.
Observa quomodo Christus ponit discrimen inter judicium Dei, et hominum in culis principum bonum est dicere Domine Domine, quia •dulatores, qui dulcia et suavia auribus personant, sunt plurimae aestimationis apud eos. Multò aliter erit in Regno Coeli, ibi enim cor no strum majoris erit valoris, quam phalerata verba et bona conscientia plus aestimabitur, quam crumena nummis onusta. Stella in Luc: cap. 6. vers. 46.
Observa quomodo Christus Ponit discrimen inter judicium Dei, et hominum in culis Principum bonum est dicere Domine Domine, quia •dulatores, qui Dulce et suavia auribus personant, sunt plurimae aestimationis apud eos. Multò aliter erit in Regno Coeli, There enim cor no strum majoris erit valoris, quam phalerata verba et Bona conscientia plus aestimabitur, quam crumena Coins onusta. Stella in Luke: cap. 6. vers. 46.
Sunt promissiones quibus (Deus) tanquam placidissimus conselator solatur, eas tamen abs { que } petitionibus impleri minime promittit — Orati•••s igitur usus ad promissa divina in nobis implenda, tutissimum et certissimum, at { que } infallibile medium est. Bzo. Con. 17. p. 159.
Sunt Promises quibus (Deus) tanquam placidissimus conselator solatur, eas tamen abs { que } petitionibus Impleri minime Promittit — Orati•••s igitur usus ad Promissa Divine in nobis implenda, tutissimum et certissimum, At { que } infallibile medium est. Bzo. Con. 17. p. 159.
Pusillus dicitur grex electorum, respecta majoris numeri reproborum. Beda a Gor. in Luc. 12. 32. citat. Est ergò falsum, et arenosum Jesuitarum fundamentum, quo Ecclesiae suae certitudinem super multitudine adhaerentium, et sectantium fundatam esse contendunt. Chemn. Har. Evan. cap. 110. p. 2068.
Pusillus dicitur grex electorum, respecta majoris Numeri reproborum. Beda a Gor. in Luke 12. 32. citat. Est ergò falsum, et arenosum Jesuitarium fundamentum, quo Ecclesiae suae certitudinem super multitudine adhaerentium, et sectantium fundatam esse contendunt. Chemn. Harry Evan cap. 110. p. 2068.
Christus fideles, vocat NONLATINALPHABET, quia colletione cum Sacerdotibus, Pharisaeis, et reliquo Judaeorum caetu institutâ, et numero sunt pauciores, et aestimatione viliores. Id. Ibid.
Christus fideles, vocat, quia colletione cum Sacerdotibus, Pharisaeis, et reliquo Judaeorum caetu institutâ, et numero sunt pauciores, et estimation viliores. Id. Ibid
Exempla sanctorum non sunt nobis imitanda, nisi quat•nus consentanea sunt cum lege Dei, et cum Christi exemplis; ideo ne { que } Apostolus simpliciter dixit imitatores mei estote, sed adjecit, sicut ago Christi. Zanch. de nat. Dei. l. 3. c. 3. ult. fere verb.
Exempla sanctorum non sunt nobis imitanda, nisi quat•nus consentanea sunt cum lege Dei, et cum Christ exemplis; ideo ne { que } Apostles simpliciter dixit Imitators mei estote, sed adjecit, sicut ago Christ. Zanchius de nat. Dei. l. 3. c. 3. ult. fere verb.
Multi sua peccata tegere volunt, et defendere exemplo Davidis, et aliorum, quorum paenitentiam imita•• opo••ebat, non corum peccata: utere exemplis bonorum, illos { que } in bonis actibus imitare. Stella in Luc. c. 4. vers. 27.
Multi sua Peccata Tegere volunt, et defendere exemplo Davidis, et Aliorum, quorum paenitentiam imita•• opo••ebat, non corum Peccata: Utere exemplis Bonorum, Illos { que } in bonis actibus imitate. Stella in Luke c. 4. vers. 27.
Apostolus commondat Job cum tamen Coeco impetu abreptus, multa impatientiae signa edidit, at etiamsi carnis infirmitate labascit, vol secum tumultuatur, hu• tamen semper redibat, ut se•otum Deo permitteretea. Calvin Loc.
Apostles commondat Job cum tamen Coeco impetu abreptus, Multa impatientiae Signs edidit, At Even if carnis Infirmity labascit, vol secum tumultuatur, hu• tamen semper redibat, ut se•otum God permitteretea. calvin Loc.
Emitto vocem cupientis, et antrelantis — Donec liberati simus semper clamabimus utinam! Suspirabimus ex sensu imbecilitatis nostrae, Donec gaudium plenum sit infruitione. Rivet: in loc.
Emitto vocem cupientis, et antrelantis — Donec Liberati Simus semper clamabimus utinam! Suspirabimus ex sensu imbecilitatis Nostrae, Donec gaudium plenum sit infruitione. Rivet: in loc.
Intalem stupori, excessum adductus fui, ut mihi viderer projectus a conspectu praesentiae tuae; tu verò, exaudita mea oratione, quanto ejus ad fuisti per subventionem et consolationem misericordiae tuae. Titelman in Locum.
Intalem stupori, excessum adductus fui, ut mihi viderer projectus a conspectu praesentiae tuae; tu verò, exaudita mea oration, quanto His ad fuisti per subventionem et consolationem Mercy tuae. Titelman in Locum.
Naufragium sanè paté meretur, qui valido spirante vento, et toto aequore, acerbâ tempestate, jactato; Marē se tamen, vult committere, e• vel expandere, &c. Sic à Deo deteri, et vel in peccatum cadere, vel peccato insistere, et immergi meretur, qui ventos, et tempestates tentationum et occasionum peccati vitare, cùm potest, non contendit, &c. Stapl: in Dom: 11. Post. Pent. Text. 5.
shipwreck sanè paté meretur, qui valido spirante Vento, et toto aequore, acerbâ tempestate, jactato; Marē se tamen, vult commit, e• vel expandere, etc. Sic à God deteri, et vel in peccatum Cadere, vel Peccato Insist, et immergi meretur, qui ventos, et tempestates tentationum et occasionum peccati vitare, cùm potest, non contendit, etc. Staple: in Dom: 11. Post. Pent. Text. 5.
Instrantibus (tentationibus) resistamus, quia facilius non recipiuntur, quam exeunt, et (paulò post) nobis quia non est regredi facile, optimum est omnino non progredi. Idem. Ibid.
Instrantibus (tentationibus) resistamus, quia Facilius non recipiuntur, quam exeunt, et (paulò post) nobis quia non est regredi facile, optimum est Omnino non progredi. Idem. Ibid
Omnes, qui aquâ indigent, praecipites in fontem vadunt, in eum oculos, et animum dirigentes, sed jam benè potati revertuntur, terga fonti animum { que } vertentes: sic multi in suâ siti, et tribulatione Divinae bonitatis fontem inclamant; liberati obliviscuntur. Stapl: Prom: Mor: Dom: 3. Post. Epip: Tex. 5.
Omnes, qui aquâ indigent, Praecipites in fontem vadunt, in Eum Eyes, et animum dirigentes, sed jam benè potati revertuntur, terga fonti animum { que } vertentes: sic multi in suâ siti, et tribulation Divinae bonitatis fontem inclamant; Liberati obliviscuntur. Staple: Prom: Mor: Dom: 3. Post. Epip: Tex. 5.
Sicut nubes virtute radii solaris o terrâ exaltatur, et attollitur, sublatâ autem, ipsu aerem obnubicat, & radios solares obscurat, sic homo ingratus Dei favori exaltatus, Deum posteà spernit, et mandata ejus violat. Stapl: ubi priùs.
Sicut Clouds virtute radii solaris o terrâ exaltatur, et attollitur, sublatâ autem, ipsu aerem obnubicat, & radios Solares obscurat, sic homo Ingrateful Dei favori Exalted, God posteà spernit, et Commandments His violate. Staple: ubi priùs.
Job nihil attendens proprium, solam domini respicit, et commemorat voluntatem, talem suae gratiarum actioni terminum ponens; sit nomen domin? benedictum. Titeiman. in loc.
Job nihil attendens proprium, Solam domini respicit, et commemorate voluntatem, talem suae Gratitude actioni Terminus ponens; sit Nome Domini? Benedict. Titeiman. in loc.
Avibus alas praesecamus, ne altiùs longiusvè evolent; et Deus opes, & vires imminuit, et nobis aufert ne insolenter nos propter dona ejus efferamus, Sibel: Conc: 6. p. 118.
Avibus alas praesecamus, ne altiùs longiusvè evolent; et Deus opes, & vires imminuit, et nobis Aufert ne insolenter nos propter dona His efferamus, Sibel: Conc: 6. p. 118.
Homines plerum { que } in sceleratiora proruunt vitia, et impudentiùs assuescunt malis, quòd non subitò contra illos divina proferatur sententia, tardius { que } illorum flagitiis irascatur Deus. Arbor: in loc.
Homines plerum { que } in sceleratiora proruunt Vices, et impudentiùs assuescunt malis, quòd non subitò contra Illos Divine proferatur sententia, Tardius { que } Illorum flagitiis irascatur Deus. Arbor: in loc.
Regnum Christi, estregnum crucis; ipsius subditi insignes sunt duobus coloribus, rubr•, et candido in scutis suis oftentant crucem rub•am, conspicuam in areâ candidâ, hoc est, laeta pura { que } conscientia. Sibel. Conc: 25. in cap: 16. Matth. p. 324.
Kingdom Christ, estregnum crucis; Himself Subditi insignes sunt duobus coloribus, rubr•, et candido in scutis suis oftentant crucem rub•am, conspicuam in areâ candidâ, hoc est, Laeta Pura { que } conscientia. Sibel. Conc: 25. in cap: 16. Matthew p. 324.
Attende duos (de divite, et Lazaro loquitur) unum in divitiis, et sanitate misorum, alterum in agestate, et vulnere multùm beatum. Fulgent. Epist 2. ad Galla p. 642.
Attend duos (de Divine, et Lazarus loquitur) Unum in divitiis, et sanitate misorum, alterum in agestate, et vulnere multùm Beatum. Fulgent. Epistle 2. and Galla p. 642.
Totus in te (Deus optime) transit affectus cordis mei, ad eo ut nihil prorsus sit in universâ Coelorum amplitudine, quod ipsum possit oblectare, vel •• reficere, nis• tù &c. Titelm• in locum.
Totus in te (Deus optime) transit affectus Cordis mei, ad eo ut nihil prorsus sit in universâ Coelorum Amplitude, quod ipsum possit oblectare, vel •• reficere, nis• tù etc. Titelm• in locum.
Diabolus quando decipere quenquam quaerit, in varias sese transmutat formas, jam in leoninam, jam in vulpinam; aliquando saevit, ut terreat; Nonnunquam blanditur, ut fallat. Sibel: in cap. 16. Matt. conc: 20. p. 256.
Diabolus quando decipere quenquam Query, in Various seize transmutat formas, jam in leoninam, jam in vulpinam; aliquando saevit, ut terreat; Nonnunquam blanditur, ut fallat. Sibel: in cap. 16. Matt. Conc: 20. p. 256.
Christus quidem, rex ille gloriae, magnificum palatium, scil. Ecclesiam in p•trâ ▪ firmissimâ aedificavit, et circuit muro divinae protectionis. Idem pag. 252.
Christus quidem, rex Isle Glory, Magnificum Palatium, scil. Church in p•trâ ▪ firmissimâ aedificavit, et circuit muro Divinae protectionis. Idem page. 252.
Haec est omnium verè in Christo fideliū, vera et solida, et efficacissima consolatio contra omnia hujus mundi adversa. Stap: in Dom: 2. Quadr: text. 2.
Haec est omnium verè in Christ fideliū, vera et Solid, et efficacissima consolatio contra omnia hujus mundi adversa. Stap: in Dom: 2. Square: text. 2.
Amonis nemus in medio habet fontem; aquam solis vecant) sub lucis ortum tepidier manat; medio diei, cùm vehementissimu• est calor, frigida eadem fluit: inclinato in vesperam, calescit; mediâ nocte, fervida exaestuat. Quint. Curt: Lib. 4. Sect: 7:
Amonis Nemus in medio habet fontem; aquam solis vecant) sub lucis Garden tepidier manat; medio Die, cùm vehementissimu• est calor, Frigida Same fluit: inclinato in vesperam, calescit; mediâ nocte, fervida exaestuat. Quint. Curt: Lib. 4. Sect: 7:
Diabolus coecâ cupiditate, et falsis consiliis ita peccatorem excaecavit, ut quietissimè cum suis compedibus ligatus stet, necse ullo prorsus in periculo constitutum putet. Stapl: in Dom: Quin { que } Tex: 5.
Diabolus coecâ cupiditate, et falsis Concilis ita peccatorem excaecavit, ut quietissimè cum suis compedibus Ligature stet, necse ullo prorsus in periculo constitutum putet. Staple: in Dom: Quin { que } Tex: 5.
Est quidem maxima faelicitas a Christo cognosci; sed est ma•ima necessitas, ut nos quo { que } Christū cognoscamus. Idem in Dom: 2. postpasch• Tex: 5.
Est quidem maxima faelicitas a Christ Cognosci; sed est ma•ima Necessity, ut nos quo { que } Christū cognoscamus. Idem in Dom: 2. postpasch• Tex: 5.
Quanquam multa sint peccata fragilitatis, multa malitiae, tamen verissimū est, ignorantiā omnium malorum, et flagitiorum esse fundamentum et principium. Stella in Luc. cap. 15. vers. 12.
Quanquam Multa sint Peccata fragilitatis, Multa malitiae, tamen verissimū est, ignorantiam omnium malorum, et flagitiorum esse fundamentum et principium. Stella in Luke cap. 15. vers. 12.
Nihil dulcius est amore, nihil fortius, nihil jucundius, nec melius in Caelo et in terrâ, quia natus est ex D•o, &c. Id: lib. 3 cap. 5. de Imit: Christi.
Nihil Dulcet est amore, nihil fortius, nihil jucundius, nec Better in Caelo et in terrâ, quia Born est ex D•o, etc. Id: lib. 3 cap. 5. the Imit: Christ.
Christus cum oraret transfigurabatur, ita in oratione magnae fiunt in anima mutationes, quia lumen animae est oratio, quae saepiu• eum, quem invenit desperantem, relinquit exultanter ▪ Ger. med. 25.
Christus cum oraret transfigurabatur, ita in oration Great Fluent in anima mutationes, quia lumen Spirits est oratio, Quae saepiu• Eum, Whom invenit desperantem, relinquit exultanter ▪ Ger. med. 25.
Si fidelis, humilis, et fervens oratio fuerit, caelum sine dubio penetrabit, unde certum est quòd vacu• redire non poterit. Ber Ser. 4. de Quadrag. ult. verb.
Si Fidelis, Humilis, et Fervens oratio fuerit, caelum sine dubio penetrabit, unde certum est quòd vacu• Redire non poterit. Ber Ser. 4. the Quadrag. ult. verb.
Ʋt sol radios suos longè lare { que } per totum terrarum orbem diffundit, sic fides in hominecredente vires sua efficacitèr exerit. Sibel in Mat. 16. 16. conc. 13. in mi•.
Ʋt sol radios suos long lare { que } per totum terrarum orbem diffundit, sic fides in hominecredente vires sua efficacitèr exerit. Sibel in Mathew 16. 16. Conc. 13. in mi•.
Fides salvifica est viva radiae sanctitatis; ma nus, os, et oculus filiorum dei; vinculum quo summo bono, per Christum nobis unitum, unimur. Id. conc. 15. in limine.
Fides salvifica est viva radiae sanctitatis; ma nus, os, et oculus Filiorum dei; vinculum quo Summo Bono, per Christ nobis unitum, unimur. Id. Conc. 15. in limine.
Fides est armaturamentis et sicut scuto repellimus hostiles ictus sic fidem opponimus falsis diaboli suggestionibus. Staplet. in Dom. 4. •ost Epiph. Tex. 2.
Fides est armaturamentis et sicut scuto repellimus hostiles ictus sic fidem opponimus falsis Diaboli suggestionibus. Staple. in Dom. 4. •ost Epiphany Tex. 2.
Fides est cardo super quem vertitur porta Caeli; situla per quam hauritur aqua vitae; annulus ille nuptialis quo mens Deo desponsatur &c. Arrowsin; Tact. sacr. l. 2. cap. 7. Sect. 13.
Fides est cardo super Whom vertitur porta heaven; situla per quam hauritur aqua vitae; annulus Isle nuptialis quo Mens God desponsatur etc. Arrows in; Tact. Sacred. l. 2. cap. 7. Sect. 13.
