Two treatises: I. The saints communion with Jesus Christ, sacramental, spiritual, and celestial; wherein ministers and Christian are excited to a conscientious administration, and participation of that, of late-time, in many places, too much neglected ordinance, the sacrament of the Lords Supper; wherein that great controversie of a free admission is debated. II. Acquaintance with God; the nature of it opened, the practice perswaded, encouraged, directed, cautioned. / As it was lately delivered to the Church of God at Great Yarmouth, by John Brinsley, minister of the Gospel there.
HAving had occasion in the morning in the Celebration of the blessed Sacrament of the Lords Supper, to open unto some of you the three verses foregoing, wherein we have set forth unto us the primitive institution of that Ordinance, I now take hold of these words following, which Saint Luke annexeth to the Passeover, Luk. 22.18. but Saint Matthew and Marke to the Lords Supper; not improbably (as Paraeus conjectures) they might be twice repeated, as an Appendix to both.
HAving had occasion in the morning in the Celebration of the blessed Sacrament of the lords Supper, to open unto Some of you the three Verses foregoing, wherein we have Set forth unto us the primitive Institution of that Ordinance, I now take hold of these words following, which Saint Lycia annexeth to the Passover, Luk. 22.18. but Saint Matthew and Mark to the lords Supper; not improbably (as Pareus Conjectures) they might be twice repeated, as an Appendix to both.
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as relating to the Eucharisticall Cup, which the Demonstrative particle in the Text, (This) this fruit of the Vine, NONLATINALPHABET plainly pointeth at,
as relating to the Eucharistical Cup, which the Demonstrative particle in the Text, (This) this fruit of the Vine, plainly pointeth At,
a Prediction, and a Promise, or a Valediction and a Consolation. The Prediction, or Valediction in the former part, where our Saviour taketh his farewell of his Apostles, of ever having any more such communion with them upon earth,
a Prediction, and a Promise, or a Valediction and a Consolation. The Prediction, or Valediction in the former part, where our Saviour Takes his farewell of his Apostles, of ever having any more such communion with them upon earth,
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[ I say unto you, I will not henceforth drinke of this fruit of the vine ] The Promise, or Consolation in the latter, where hee comforteth them with the hope and assurance of a better Communion [ untill that day when I shall drinke it new, &c. ] These are the two maine parts of the text, which I shall handle severally and briefly, rather glossing upon every thing, then dwelling upon any thing.
[ I say unto you, I will not henceforth drink of this fruit of the vine ] The Promise, or Consolation in the latter, where he comforts them with the hope and assurance of a better Communion [ until that day when I shall drink it new, etc. ] These Are the two main parts of the text, which I shall handle severally and briefly, rather glossing upon every thing, then Dwelling upon any thing.
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NONLATINALPHABET Genimen vitis (as the vulgar Latine hath it) the geniture, or product, the fruit of the Vine that is, Wine; which as elsewhere it is called, the bloud of the Grape, Gen. 49.11.
Genimen vitis (as the Vulgar Latin hath it) the geniture, or product, the fruit of the Vine that is, Wine; which as elsewhere it is called, the blood of the Grape, Gen. 49.11.
A. Here (to let other answers passe) that of Grotius (and some others) seemeth most naturall, who informes us from the Rabbins, that this was the usuall Language in the celebration of the Passeover, where mentioning the Cup, they were wont to call it by no other name but NONLATINALPHABET the fruit of the vine.
A. Here (to let other answers pass) that of Grotius (and Some Others) seems most natural, who informs us from the Rabbis, that this was the usual Language in the celebration of the Passover, where mentioning the Cup, they were wont to call it by no other name but the fruit of the vine.
So ran their set forme of Benediction, which the Master of the feast was wont to use in their consecrating of that cup. Blessed art thou O Lord God, King of the world, who hast made the fruit of the vines.
So ran their Set Form of Benediction, which the Master of the feast was wont to use in their consecrating of that cup. Blessed art thou Oh Lord God, King of the world, who hast made the fruit of the vines.
And hereupon our Saviour, as hee borrowed most of those Sacramental actions which are used in his Supper from the Passeover; so also he retaineth this phrase and manner of speech, calling the Sacramentall Cup, the fruit of the vine.
And hereupon our Saviour, as he borrowed most of those Sacramental actions which Are used in his Supper from the Passover; so also he retaineth this phrase and manner of speech, calling the Sacramental Cup, the fruit of the vine.
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Obs. 1. Such it was in the first institution, the fruit of the vine, wine, not water, (as Chrysostom observes) from this text, against some pernicious Heretickes in his time (as he calleth them) who cleane contrary to our Saviours practise, who turned water into wine, they turned the Sacramentall wine into water;
Obs. 1. Such it was in the First Institution, the fruit of the vine, wine, not water, (as Chrysostom observes) from this text, against Some pernicious Heretics in his time (as he calls them) who clean contrary to our Saviors practice, who turned water into wine, they turned the Sacramental wine into water;
nor yet wine mixed with water, (as they of the Church of Rome will have it, putting a mystery in it) but pure wine, the pure bloud of the grape, (as it is called, Deut. 32.14) such it was in the first institution: and let not any dare either to change, or yet adulterate it with any unwarrantable mixtures.
nor yet wine mixed with water, (as they of the Church of Room will have it, putting a mystery in it) but pure wine, the pure blood of the grape, (as it is called, Deuteronomy 32.14) such it was in the First Institution: and let not any Dare either to change, or yet adulterate it with any unwarrantable mixtures.
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Herein let Christians have an eye to the first patterne, and cleave as close to that as may be, without either Addition or Subtraction; both which Papists are eminently guilty of in the Sacrament of the Lords Supper; of the one in taking away the Cup from the people,
Herein let Christians have an eye to the First pattern, and cleave as close to that as may be, without either Addition or Subtraction; both which Papists Are eminently guilty of in the Sacrament of the lords Supper; of the one in taking away the Cup from the people,
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and so giving them but a halfe Sacrament; of the other, in mingling water with their wine; which whatever shew of wisdome it may carry with it (as Paul saith, those legall observances kept alive by some in his time did Col. 2.23.) yet it is no other but a peice of that NONLATINALPHABET Will-worship, which God will never owne or approve. There is a first Observation.
and so giving them but a half Sacrament; of the other, in mingling water with their wine; which whatever show of Wisdom it may carry with it (as Paul Says, those Legal observances kept alive by Some in his time did Col. 2.23.) yet it is no other but a piece of that Will-worship, which God will never own or approve. There is a First Observation.
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That Cup which in the verses fore-going he had blessed, in this verse he calleth the fruit of the vine. Where then is that Transubstantiation which they of the Church of Rome dreame of? who tell us, that the very substance of the Elements is changed by the words of Consecration, so as they remaine no longer Bread and Wine; but the Body and Bloud of Christ, under those formes and appearances: now surely this was a mystery which our Saviour took no notice of, which if he had, he would not still have called the Sacramentall Cup, as here he doth after Consecration (as if it were purposely to prevent all misconceivings about his former figurative expressions) the fruit of the vine.
That Cup which in the Verses foregoing he had blessed, in this verse he calls the fruit of the vine. Where then is that Transubstantiation which they of the Church of Room dream of? who tell us, that the very substance of the Elements is changed by the words of Consecration, so as they remain no longer Bred and Wine; but the Body and Blood of christ, under those forms and appearances: now surely this was a mystery which our Saviour took no notice of, which if he had, he would not still have called the Sacramental Cup, as Here he does After Consecration (as if it were purposely to prevent all misconceivings about his former figurative expressions) the fruit of the vine.
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Obs. 3. Againe, this Sacramentall Cup our Saviour himselfe here drinketh of, so much is here plainly intimated and implied [ I will not drinke hence-forth ] so then, he had drunke of it at that time, communicating with his Apostles in eating of the same Bread, and drinking of the same Cup with them (which Chrysostome writing upon the former verse observes) and if so, here is then another stone (as Paraeus observes) to throw at the forehead of Romes Goliah, their doctrine of Transubstantiation; as also the Lutherans doctrine of Consubstantiation; both which are strucke dead with this one blow.
Obs. 3. Again, this Sacramental Cup our Saviour himself Here Drinketh of, so much is Here plainly intimated and implied [ I will not drink henceforth ] so then, he had drunk of it At that time, communicating with his Apostles in eating of the same Bred, and drinking of the same Cup with them (which Chrysostom writing upon the former verse observes) and if so, Here is then Another stone (as Pareus observes) to throw At the forehead of Romes Goliath, their Doctrine of Transubstantiation; as also the Lutherans Doctrine of Consubstantiation; both which Are struck dead with this one blow.
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then certainly it was not (for substance) his owne Body and Bloud. What shall we imagine him to feed upon himselfe? to eate his owne flesh, to drinke his owne bloud? Of all Arguments taken up and made use of against these two dangerous errours, I know none more strongly concluding, and clearly convincing then this;
then Certainly it was not (for substance) his own Body and Blood. What shall we imagine him to feed upon himself? to eat his own Flesh, to drink his own blood? Of all Arguments taken up and made use of against these two dangerous errors, I know none more strongly concluding, and clearly convincing then this;
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Q. But it may be demanded, wherefore did our blessed Saviour thus communicate with his Apostles? Why did he eate of that Sacramentall Bread? Why did he drinke of that Sacramentall Cup? Had he any need of either?
Q. But it may be demanded, Wherefore did our blessed Saviour thus communicate with his Apostles? Why did he eat of that Sacramental Bred? Why did he drink of that Sacramental Cup? Had he any need of either?
A. Not so, being himselfe the Substance, he had no need of those shadowes; being himselfe the thing signified, he had no need of those signes. Neither could he expect any benefit to himselfe from this Ordinance, yet he participateth in it;
A. Not so, being himself the Substance, he had no need of those shadows; being himself the thing signified, he had no need of those Signs. Neither could he expect any benefit to himself from this Ordinance, yet he participateth in it;
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even as before he had submitted himselfe to the Sacrament of Baptisme, to be baptised by John, not that he had any need of it (being the immaculate Lamb of God, free from all defilement of sinne, hee needed no washing) or expected any benefit by it,
even as before he had submitted himself to the Sacrament of Baptism, to be baptised by John, not that he had any need of it (being the immaculate Lamb of God, free from all defilement of sin, he needed no washing) or expected any benefit by it,
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] To this end he came into the world, and this he did, he fulfilled all righteousnesse, the righteousnesse of the Law; and thereupon it was that he submitted himselfe to these legall Ordinances, the two Sacraments of the Old Testament, Circumcision and the Passeover. And in like manner he was to fulfill all the righteousnesse of the Gospel; and thereupon he submitted to these Gospel-Ordinances, the Sacraments of the New Testament, Baptisme and the Supper; which he did, not for his owne benefit, but ours.
] To this end he Come into the world, and this he did, he fulfilled all righteousness, the righteousness of the Law; and thereupon it was that he submitted himself to these Legal Ordinances, the two Sacraments of the Old Testament, Circumcision and the Passover. And in like manner he was to fulfil all the righteousness of the Gospel; and thereupon he submitted to these Gospel ordinances, the Sacraments of the New Testament, Baptism and the Supper; which he did, not for his own benefit, but ours.
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And thus did he partake with his Apostles in this Sacrament of the Supper, that he might commend it to them and us, teaching us (as by his Doctrine, so) by this his example.
And thus did he partake with his Apostles in this Sacrament of the Supper, that he might commend it to them and us, teaching us (as by his Doctrine, so) by this his Exampl.
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What? was the Lord Christ himselfe thus made under Ordinances, as under Legall, so under Gospel-Ordinances, and shall any that call themselves Christians set themselves above them? Shall he that was the Institutor and appointer of Gospel-Ordinances,
What? was the Lord christ himself thus made under Ordinances, as under Legal, so under Gospel ordinances, and shall any that call themselves Christians Set themselves above them? Shall he that was the Institutor and appointer of Gospel ordinances,
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as being the Lord of them, submit himselfe to them? and shall any who call themselves his Servants, advance themselves above them? trampling upon them by a meane and low estimation,
as being the Lord of them, submit himself to them? and shall any who call themselves his Servants, advance themselves above them? trampling upon them by a mean and low estimation,
as if they were empty and worthlesse dispensations, as to them? (as some of late times have not spared to call them.) To all such let me speake in the words of our Saviour, Mat. 10.25. It is enough for the Disciple that hee be as his master, and the servant as his Lord ] Not above him;
as if they were empty and worthless dispensations, as to them? (as Some of late times have not spared to call them.) To all such let me speak in the words of our Saviour, Mathew 10.25. It is enough for the Disciple that he be as his master, and the servant as his Lord ] Not above him;
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What? doe we see our Lord and Master Christ sitting at Table with his Apostles, eating of the Sacramentall Bread, and drinking of the Sacramentall Cup, as it were, beginning to them and us;
What? do we see our Lord and Master christ sitting At Table with his Apostles, eating of the Sacramental Bred, and drinking of the Sacramental Cup, as it were, beginning to them and us;
when he had washed their feet, Joh. 13.15. I have given you an example (saith he) that yee should doe as I have done ] And the like I may say of this his communicating with them;
when he had washed their feet, John 13.15. I have given you an Exampl (Says he) that ye should do as I have done ] And the like I may say of this his communicating with them;
our blessed Saviour had no need of this Sacrament, yet partakes of it, to shew his subjection and obedience to Gospel-Institutions. How much more then should we doe the like, who (if we know our selves) cannot but know, that we have continuall need of these Ordinances,
our blessed Saviour had no need of this Sacrament, yet partakes of it, to show his subjection and Obedience to Gospel-Institutions. How much more then should we do the like, who (if we know our selves) cannot but know, that we have continual need of these Ordinances,
Be excited then in the feare of God, you who now stand at a distance from this Ordinance, and are strangers to it, that you would labour to acquaint your selves with it;
Be excited then in the Fear of God, you who now stand At a distance from this Ordinance, and Are Strangers to it, that you would labour to acquaint your selves with it;
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] A promise which however it hath a speciall eye at the administration of Ecclesiasticall Discipline, yet it extendeth generally to al other religious duties.
] A promise which however it hath a special eye At the administration of Ecclesiastical Discipline, yet it extendeth generally to all other religious duties.
so did that King in the Parable, when his Guests were set, who came to celebrate the Nuptials of his Sonne, himselfe cometh in to see them, Matth. 22.11.
so did that King in the Parable, when his Guests were Set, who Come to celebrate the Nuptials of his Son, himself comes in to see them, Matthew 22.11.
so as if there bee but one without his Wedding Garment (the Garment of imputed righteousnesse, and inherent holinesse, of which two this Garment is as it were) woven, the one being as the Woof, the other as the Warp) he cannot goe unspied.
so as if there be but one without his Wedding Garment (the Garment of imputed righteousness, and inherent holiness, of which two this Garment is as it were) woven, the one being as the Woof, the other as the Warp) he cannot go unspied.
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Among the twelve there was one Judas, (who I am sure was at the Passeover, and for ought I know might as well be at the Lords Supper also;) Him the Apostles suspect not,
Among the twelve there was one Judas, (who I am sure was At the Passover, and for ought I know might as well be At the lords Supper also;) Him the Apostles suspect not,
Thus, if there be a Judas, an Hypocrite, a close Hypocrite, (for such a one was he) that shal dare at any time to draw nigh to this Table, how closly soever he may carry it,
Thus, if there be a Judas, an Hypocrite, a close Hypocrite, (for such a one was he) that shall Dare At any time to draw High to this Table, how closely soever he may carry it,
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there is one that seeth him, even the Master of this feast, the Lord Christ, who is there present, eying and observing the Guests, taking notice with what preparation, what disposition, what affection they come to his Table,
there is one that sees him, even the Master of this feast, the Lord christ, who is there present, Eyeing and observing the Guests, taking notice with what preparation, what disposition, what affection they come to his Table,
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So did that King in the Parable (in the place forenamed:) He was very sensible of that dis-respect shewne to himselfe in the slighting of his invitation.
So did that King in the Parable (in the place forenamed:) He was very sensible of that disrespect shown to himself in the slighting of his invitation.
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And so sensible is the Lord Christ of the like dis-respect offered to himselfe in slighting this Ordinance of his, wherein he calleth men to have communion with himselfe;
And so sensible is the Lord christ of the like disrespect offered to himself in slighting this Ordinance of his, wherein he calls men to have communion with himself;
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A third scruples at the manner of Administration, and among all other things, the gesture now used, viz. sitting, especially at the Table, which he looketh upon as too familiar and homely (though it be (for substance) the very same with that wherein our Saviour at first administred it,
A third scruples At the manner of Administration, and among all other things, the gesture now used, viz. sitting, especially At the Table, which he looks upon as too familiar and homely (though it be (for substance) the very same with that wherein our Saviour At First administered it,
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A fourth liketh not the tongue that blesseth, or the hand that reacheth forth the Elements. A fifth (it may be) is not in love and charity with some, nor yet desires to be.
A fourth liketh not the tongue that Blesses, or the hand that reaches forth the Elements. A fifth (it may be) is not in love and charity with Some, nor yet Desires to be.
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but whether they be such as will justifie this their refusall and neglect, let them see to it, knowing that they must one day give an account hereof to the Master of this feast, who is thus present there as an Observer.
but whither they be such as will justify this their refusal and neglect, let them see to it, knowing that they must one day give an account hereof to the Master of this feast, who is thus present there as an Observer.
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The cup of blessing which we blesse, is it not the communion of the bloud of Christ? The bread which wee breake, is it not the communion of the Body of Christ? (saith the Apostle, 1 Cor. 10.16) A Sacrament, wherein Christians have communion,
The cup of blessing which we bless, is it not the communion of the blood of christ? The bred which we break, is it not the communion of the Body of christ? (Says the Apostle, 1 Cor. 10.16) A Sacrament, wherein Christians have communion,
who being there spiritually present, doth (as it were) sup with them, and they with him; he reaching forth unto them (by the hands of his Ministers) the outward signes, and together with them the things signified by them, Himselfe, his owne Body, his owne Bloud. This he did to his Apostles at the institution of this Sacrament, reaching forth the Bread and Wine to them, hee gave Him-selfe with them;
who being there spiritually present, does (as it were) sup with them, and they with him; he reaching forth unto them (by the hands of his Ministers) the outward Signs, and together with them the things signified by them, Himself, his own Body, his own Blood. This he did to his Apostles At the Institution of this Sacrament, reaching forth the Bred and Wine to them, he gave Himself with them;
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All which should induce Christians to a conscientious attendance upon this Ordinance, to come to it readily, and to use it reverently. But I promised not to dwell upon any thing.
All which should induce Christians to a conscientious attendance upon this Ordinance, to come to it readily, and to use it reverently. But I promised not to dwell upon any thing.
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We see what is here meant by this fruit of the vine, and how our Saviour himselfe drank thereof, communicating with his Apostles in this Sacrament of his Supper, touching which he now giveth them to take notice, that this was his last Supper, the last Sacrament, the last meale that ever he should eate with them upon earth.
We see what is Here meant by this fruit of the vine, and how our Saviour himself drank thereof, communicating with his Apostles in this Sacrament of his Supper, touching which he now gives them to take notice, that this was his last Supper, the last Sacrament, the last meal that ever he should eat with them upon earth.
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when that Prophesied (which himselfe speaketh of, verse thirty one of this Chapter) should be accomplished upon him and his, viz. That the shepherd should be smitten,
when that Prophesied (which himself speaks of, verse thirty one of this Chapter) should be accomplished upon him and his, viz. That the shepherd should be smitten,
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and the sheep of the flock should be scattered abroad (which was made good in his Passion, where his Disciples lest him, every one shifting for himselfe;
and the sheep of the flock should be scattered abroad (which was made good in his Passion, where his Disciples lest him, every one shifting for himself;
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This he did, and that so much the rather upon this account. So he tels them concerning the Passeover, Luk. 22.15. With desire have I desired to eat this Passeover with you, before I suffer.
This he did, and that so much the rather upon this account. So he tells them Concerning the Passover, Luk. 22.15. With desire have I desired to eat this Passover with you, before I suffer.
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how long they shall have opportunity; they are 1 To doe good while they may; expressing their affections to their Brethren while God giveth opportunity;
how long they shall have opportunity; they Are 1 To do good while they may; expressing their affections to their Brothers while God gives opportunity;
as giving any countenance to their intemperance in drinking of those Healths, which are alwayes sicknesse to the soule, and often to the body, or yet stumble at it, it being no other then what the Psalmist maketh use of, Psal. 116, 13. I will take the cup of salvation;
as giving any countenance to their intemperance in drinking of those Healths, which Are always sickness to the soul, and often to the body, or yet Stumble At it, it being no other then what the Psalmist makes use of, Psalm 116, 13. I will take the cup of salvation;
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Calicem salutum (as the Originall hath it) the cup of Healths; so he calleth that cup which the Israelites were wont to take and drinke at the offering of their Eucharisticall Sacrifices, and giving thankes to God for their deliverances.
Calicem salutum (as the Original hath it) the cup of Healths; so he calls that cup which the Israelites were wont to take and drink At the offering of their Eucharistical Sacrifices, and giving thanks to God for their Deliverances.
and (as it were) beginning to his Church, thereby laying the foundation of an Ordinance, which should be of perpetuall use unto it in all succeeding ages.
and (as it were) beginning to his Church, thereby laying the Foundation of an Ordinance, which should be of perpetual use unto it in all succeeding ages.
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So the Apostle presseth it upon his Galatians, cap. 6.10. As we have therefore opportunity, let us doe good unto all men, especially to them who are of the houshold of faith.
So the Apostle Presseth it upon his Galatians, cap. 6.10. As we have Therefore opportunity, let us do good unto all men, especially to them who Are of the household of faith.
] NONLATINALPHABET whilst God continueth to us our lives, and putteth advantages into our hands, make use of them for the good of others; working whilst our day lasteth.
] while God Continueth to us our lives, and putteth advantages into our hands, make use of them for the good of Others; working while our day lasteth.
So did our blessed Saviour, as he tels his Disciples, Joh. 9.4. I must work the works of him that sent me while it is day, the night cometh when no man can work.
So did our blessed Saviour, as he tells his Disciples, John 9.4. I must work the works of him that sent me while it is day, the night comes when no man can work.
such a night was that which came upon our Saviour in his Passion, which (speaking to the chiefe Priests and Elders ) he calleth their houre, and the power of darknesse, Luke 22.53. a time wherein he had not that opportunity of working such workes as formerly he did;
such a night was that which Come upon our Saviour in his Passion, which (speaking to the chief Priests and Elders) he calls their hour, and the power of darkness, Lycia 22.53. a time wherein he had not that opportunity of working such works as formerly he did;
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Whether there be Prophesies, they shall faile, or whether there be Tongues, they shall cease (saith the Apostle) 1 Cor. 13.8. such gifts shall be of no use in heaven.
Whither there be prophecies, they shall fail, or whither there be Tongues, they shall cease (Says the Apostle) 1 Cor. 13.8. such Gifts shall be of no use in heaven.
Let it be so with Christians, to whom God is pleased to give any inclination or warning of their approaching dissolution, let them now take all advantages that his providence putteth into their hands,
Let it be so with Christians, to whom God is pleased to give any inclination or warning of their approaching dissolution, let them now take all advantages that his providence putteth into their hands,
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2. And upon the like account Christians are to receive good, readily imbracing, and carefully improving all opportunities which God putteth into their hands,
2. And upon the like account Christians Are to receive good, readily embracing, and carefully improving all opportunities which God putteth into their hands,
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and to make use of it while they have it. This is that our Saviour presseth upon the Jewes, Joh. 12.35. Yet a little while (saith hee) is the light with you, walke whilst you have the light.
and to make use of it while they have it. This is that our Saviour Presseth upon the Jews, John 12.35. Yet a little while (Says he) is the Light with you, walk while you have the Light.
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as it was pre-signified in that prodigious and preter-naturall Eclipse happening at his Passion, where the Sun was darkned at noonday, so as there was darknesse over all the Land (the Land of Judea) Matth. 27.45. A sad presage of an insuing darknesse, which not long after came upon that people, a dreadfull darknesse, a darknesse of ignorance, and a darknesse of misery: Of ignorance, the light being taken from them they were struck with spirituall blindnesse.
as it was presignified in that prodigious and preternatural Eclipse happening At his Passion, where the Sun was darkened At noonday, so as there was darkness over all the Land (the Land of Judea) Matthew 27.45. A sad presage of an ensuing darkness, which not long After Come upon that people, a dreadful darkness, a darkness of ignorance, and a darkness of misery: Of ignorance, the Light being taken from them they were struck with spiritual blindness.
and of thicke darknesse, wherein their Sunne was turned into darknesse (as the Prophet Joel describeth the day of their calamity, Joel 2.31. such was the darknesse which came upon that Nation for their not making use of the light while they injoyed it.
and of thick darkness, wherein their Sun was turned into darkness (as the Prophet Joel Describeth the day of their calamity, Joel 2.31. such was the darkness which Come upon that nation for their not making use of the Light while they enjoyed it.
Though there bee given unto you the bread of adversity, and the water of affliction (though God be pleased to exercise you in sundry kindes, having with-drawne from you many of these Temporall mercies which formerly you have injoyed) yet your Teachers are not removed into corners,
Though there be given unto you the bred of adversity, and the water of affliction (though God be pleased to exercise you in sundry Kinds, having withdrawn from you many of these Temporal Mercies which formerly you have enjoyed) yet your Teachers Are not removed into corners,
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and the sheep of this fold scattered, who can tell? who knoweth but that every Sermon that we preach unto you may be the last? And that we shall speake no more to you in the name of the Lord.
and the sheep of this fold scattered, who can tell? who Knoweth but that every Sermon that we preach unto you may be the last? And that we shall speak no more to you in the name of the Lord.
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2 And as upon the Word, so upon the Sacrament, the Sacrament of the Lords Supper, which through the mercy and goodness of God is yet held forth unto you in this Congregation,
2 And as upon the Word, so upon the Sacrament, the Sacrament of the lords Supper, which through the mercy and Goodness of God is yet held forth unto you in this Congregation,
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What our Saviour once said to the Jewes in his time, Matth. 13.17. Many Prophets and righteous men have desired to see the things which you see, and have not seen them.
What our Saviour once said to the Jews in his time, Matthew 13.17. Many prophets and righteous men have desired to see the things which you see, and have not seen them.
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hereof you have sad presidents in divers parts of this Nation, where the use of this Ordinance being for a time unhappily discontinued (such is the calamity (that I say not the iniquity) of the times) they know not how in any comfortable way to their owne satisfaction and others, to retrive and recover it againe.
hereof you have sad Presidents in diverse parts of this nation, where the use of this Ordinance being for a time unhappily discontinued (such is the calamity (that I say not the iniquity) of the times) they know not how in any comfortable Way to their own satisfaction and Others, to retrieve and recover it again.
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Though this Tree of life (like that in the Revelation, chap. 22.2.) shall, (as it hath done) still yeeld her fruit every moneth, yet you, (who are to reckon your lives not by Moneths, but by dayes, Few and evill have the dayes of the yeares of my life been (so runs Jacobs computation) Gen. 17 9. Man that is borne of a woman is of few dayes (saith Job, Job 14.1.) when one Sacrament is past,
Though this Tree of life (like that in the Revelation, chap. 22.2.) shall, (as it hath done) still yield her fruit every Monn, yet you, (who Are to reckon your lives not by Months, but by days, Few and evil have the days of the Years of my life been (so runs Jacobs computation) Gen. 17 9. Man that is born of a woman is of few days (Says Job, Job 14.1.) when one Sacrament is past,
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and in measure fit for Sacramentall communion, to a more conscientious attending upon this Ordinance. Which exhortation let me direct to two sorts of persons:
and in measure fit for Sacramental communion, to a more conscientious attending upon this Ordinance. Which exhortation let me Direct to two sorts of Persons:
1 You who as yet stand aloof off from it, waiting (it may be) to see which way the wind will turne, what changes and alterations time may bring forth, that so you may more wisely (as you thinke) comply with it;
1 You who as yet stand aloof off from it, waiting (it may be) to see which Way the wind will turn, what changes and alterations time may bring forth, that so you may more wisely (as you think) comply with it;
And if so, thinke afore-hand how sadly this may lye upon your spirits in the day of sicknesse, at the houre of death, that you have upon such slight & unwarrantable grounds neglected this Ordinance of God, which (through his blessing upon it) might have been of speciall use,
And if so, think aforehand how sadly this may lie upon your spirits in the day of sickness, At the hour of death, that you have upon such slight & unwarrantable grounds neglected this Ordinance of God, which (through his blessing upon it) might have been of special use,
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so oft as your Tables are spread you afford your presence, and why should it not bee thus at Gods Table? surely thus it would be, were you but as sensible of Spirituall decayes as of Corporall,
so oft as your Tables Are spread you afford your presence, and why should it not be thus At God's Table? surely thus it would be, were you but as sensible of Spiritual decays as of Corporal,
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Who knoweth what Cup, what bitter cup is coming towards him? or how nigh he may be to his last conflict with that last enemy, Death? wherein all comfort will be little enough;
Who Knoweth what Cup, what bitter cup is coming towards him? or how High he may be to his last conflict with that last enemy, Death? wherein all Comfort will be little enough;
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upon this account neglect not this viaticum, this soveraigne cordiall, to drink of the fruit of the vine, the Sacramentall Cup, so often as it is by the Ministers of God, in his name and way, reached forth unto you.
upon this account neglect not this viaticum, this sovereign cordial, to drink of the fruit of the vine, the Sacramental Cup, so often as it is by the Ministers of God, in his name and Way, reached forth unto you.
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so in the act of receiving to raise up our hearts, that what wee doe, we may doe it with all our might, with all possible intention of soule and spirit;
so in the act of receiving to raise up our hearts, that what we do, we may do it with all our might, with all possible intention of soul and Spirit;
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So doth our blessed Saviour here, celebrating of this Feast with his Apostles, and having drunke of that Sacramentall Cup; Henceforth (saith he) I shall drink no more of this fruit of the vine.
So does our blessed Saviour Here, celebrating of this Feast with his Apostles, and having drunk of that Sacramental Cup; Henceforth (Says he) I shall drink no more of this fruit of the vine.
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Untill, a word spoken in season, which (as the Wise-man saith) is verbum bonum, a good word, Prov. 15.23. Like apples of gold, with pictures of silver, Prov. 25.11. Amiable and acceptable;
Until, a word spoken in season, which (as the Wiseman Says) is verbum bonum, a good word, Curae 15.23. Like Apples of gold, with pictures of silver, Curae 25.11. Amiable and acceptable;
such was this [ Untill ] unto the Apostles here, who could not but be much troubled at the former words, to heare that their Master and they must now part, that this was the last meale that ever they were like to have together;
such was this [ Until ] unto the Apostles Here, who could not but be much troubled At the former words, to hear that their Master and they must now part, that this was the last meal that ever they were like to have together;
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So was it to the Elders of Ephesus, when Paul told them, that they should see his face no more, Act. 20.25. This made a deep impression upon their spirits (as the last verse of that Chapter informes us.) And they all wept sore (saith the thirty seventh) and fell on Pauls neck and kissed him, sorrowing most of all for the words which he spake, that they should see his face no more.
So was it to the Elders of Ephesus, when Paul told them, that they should see his face no more, Act. 20.25. This made a deep impression upon their spirits (as the last verse of that Chapter informs us.) And they all wept soar (Says the thirty seventh) and fell on Paul's neck and kissed him, sorrowing most of all for the words which he spoke, that they should see his face no more.
and questionlesse it could not but doe the like to the Apostles here, to heare the like from their master; that he and they must now part, that this was the last Cup that ever hee should drinke with them;
and questionless it could not but do the like to the Apostles Here, to hear the like from their master; that he and they must now part, that this was the last Cup that ever he should drink with them;
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To allay this griefe, he therefore prefently subjoynes this consolatory promise, staying their hearts, and comforting them with the hope and assurance of another,
To allay this grief, he Therefore presently subjoins this consolatory promise, staying their hearts, and comforting them with the hope and assurance of Another,
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] The like we finde again, John 21. where our Saviour putting the like question to Peter, and some of the Apostles with him, Children, have ye any meat? Vers. 5. Afterwards he dined with them upon their miraculous draught of fishes, Ver. 12, 13. And thus eating with them, (though it be not expressed,
] The like we find again, John 21. where our Saviour putting the like question to Peter, and Some of the Apostles with him, Children, have you any meat? Vers. 5. Afterwards he dined with them upon their miraculous draught of Fish, Ver. 12, 13. And thus eating with them, (though it be not expressed,
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Secondly, Our Saviour was not as yet entred into his Fathers Kingdom; being in that interval, in a middle state, betwixt mortality and glory, as himself telleth Mary, John 20.17. Touch me not (saith he) for I am not yet ascended unto my Father.
Secondly, Our Saviour was not as yet entered into his Father's Kingdom; being in that interval, in a middle state, betwixt mortality and glory, as himself Telleth Marry, John 20.17. Touch me not (Says he) for I am not yet ascended unto my Father.
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] But thirdly, should we suppose him then in his Fathers Kingdom (as he was upon the confines of it, being then in a state of immortality ) yet the like cannot be said of his Apostles, their condition being not yet changed.
] But Thirdly, should we suppose him then in his Father's Kingdom (as he was upon the confines of it, being then in a state of immortality) yet the like cannot be said of his Apostles, their condition being not yet changed.
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Secondly, Others (in the second place) by [ That day ] understand The day of Pentecost. Of this day our Saviour had spoken to his Apostles before, telling them, that then they should see the Kingdom of God come with power.
Secondly, Others (in the second place) by [ That day ] understand The day of Pentecost. Of this day our Saviour had spoken to his Apostles before, telling them, that then they should see the Kingdom of God come with power.
So Saint Mark sets it down, Chap. 9.1. Verily I say unto you, that there be some of them which stand here, who shall not taste of death, till they have seen the Kingdom of God come with power.
So Saint Mark sets it down, Chap. 9.1. Verily I say unto you, that there be Some of them which stand Here, who shall not taste of death, till they have seen the Kingdom of God come with power.
] So it did at that day, when after our Saviours Ascension, the Holy Ghost was poured out upon the Apostles in such a wonderful manner, to the admiration of all the beholders;
] So it did At that day, when After our Saviors Ascension, the Holy Ghost was poured out upon the Apostles in such a wondered manner, to the admiration of all the beholders;
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This is ofttimes called the Kingdom of God. And in this Kingdom, Christ hath a Communion, a sweet Communion with his people, as it were eating and drinking with them.
This is ofttimes called the Kingdom of God. And in this Kingdom, christ hath a Communion, a sweet Communion with his people, as it were eating and drinking with them.
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Such is that communion which he maketh promise of, to every one that will hear his voice (the voice of the Gospel) and open the door, (the door of his heart, to receive,
Such is that communion which he makes promise of, to every one that will hear his voice (the voice of the Gospel) and open the door, (the door of his heart, to receive,
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and entertain him by Faith and Love.) I will come (saith he) and sup with him, and he with me, Revel. 3.20. That is, Communicate Graces and Comforts to him, holding a comfortable communion with him.
and entertain him by Faith and Love.) I will come (Says he) and sup with him, and he with me, Revel. 3.20. That is, Communicate Graces and Comforts to him, holding a comfortable communion with him.
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Thus doth Christ (as it were) feast with his people upon Earth, bringing them into his Banquetting House, (or House of Wine ) (as the Spouse phraseth it, Cant. 2.4) the Publick Assemblies, where his Ordinances are as so many Conduits, running with the best wine;
Thus does christ (as it were) feast with his people upon Earth, bringing them into his Banqueting House, (or House of Wine) (as the Spouse Phraseth it, Cant 2.4) the Public Assemblies, where his Ordinances Are as so many Conduits, running with the best wine;
and in a spiritual way, (as it were) inebriating them, as the vulgar Latine renders that of the Psalmist, Psal. 36.8. Inebriabuntur ab ubertate domus tuae, They shall be inebriated with the plentiful fulness of thy house.
and in a spiritual Way, (as it were) inebriating them, as the Vulgar Latin renders that of the Psalmist, Psalm 36.8. Inebriabuntur ab ubertate domus tuae, They shall be inebriated with the plentiful fullness of thy house.
And in a like sense Christ may be said to have drunk of the fruit of the Vine, with his Apostles after his Ascension; still holding communion with them, being absent from them in Body, yet he was present with them in Spirit; sending the Comforter to them.
And in a like sense christ may be said to have drunk of the fruit of the Vine, with his Apostles After his Ascension; still holding communion with them, being absent from them in Body, yet he was present with them in Spirit; sending the Comforter to them.
And this he did, thereby supplying the want of his bodily presence, and filling their hearts with joy, according as he had promised he would do, Joh. 16.24.
And this he did, thereby supplying the want of his bodily presence, and filling their hearts with joy, according as he had promised he would do, John 16.24.
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which terme, I conceive cannot so fitly bee applied either to the day of Pentecost, or yet to the Kingdome of Grace; which though it be sometimes called the Kingdome of God, and of Christ, and oft times the Kingdome of Heaven,
which term, I conceive cannot so fitly be applied either to the day of Pentecost, or yet to the Kingdom of Grace; which though it be sometime called the Kingdom of God, and of christ, and oft times the Kingdom of Heaven,
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In the fourth place then, (to hold you no longer in suspence) understand we this of the Kingdome of glory. This is the Fathers Kingdome. [ Then shall the righteous shine forth as the Sunne in the Kingdome of their Father (saith our Saviour) Matth. 13.43. that is, in the Kingdome of Heaven, the Kingdome of glory.
In the fourth place then, (to hold you no longer in suspense) understand we this of the Kingdom of glory. This is the Father's Kingdom. [ Then shall the righteous shine forth as the Sun in the Kingdom of their Father (Says our Saviour) Matthew 13.43. that is, in the Kingdom of Heaven, the Kingdom of glory.
And this our Saviour calleth the Kingdome of his Father. So is the Kingdome of Glory, in a peculiar way, the Fathers Kingdome. I finde two reasons given for it.
And this our Saviour calls the Kingdom of his Father. So is the Kingdom of Glory, in a peculiar Way, the Father's Kingdom. I find two Reasons given for it.
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1 In as much as there hath been the Fathers Residence, there hath he manifested the presence of his Glory in a more constant and continued way then either of the other persons;
1 In as much as there hath been the Father's Residence, there hath he manifested the presence of his Glory in a more constant and continued Way then either of the other Persons;
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As for the Son, the second Person, he came down from Heaven, and was Incarnate, leaving the bosome of the Father hee came and dwelt amongst us, dis-robing himselfe of his Majesty and glory, he tooke upon him the forme of a Servant. And the Holy Ghost, the third person here descended upon him, and after his Ascension was as it were imployed by him as his Agent, each of them occasionally appearing,
As for the Son, the second Person, he Come down from Heaven, and was Incarnate, leaving the bosom of the Father he Come and dwelled among us, disrobing himself of his Majesty and glory, he took upon him the Form of a Servant. And the Holy Ghost, the third person Here descended upon him, and After his Ascension was as it were employed by him as his Agent, each of them occasionally appearing,
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2 But (secondly, and as I conceive more genuinely) the Kingdome of the Father, in as much as the precedency and chiefe Government of that Kingdome shall for ever rest in him.
2 But (secondly, and as I conceive more genuinely) the Kingdom of the Father, in as much as the precedency and chief Government of that Kingdom shall for ever rest in him.
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As for the Kingdome of Grace, that is committed to the Sonne, who sitting at the right hand of his Father in Heaven, ruleth in the midst of his enemies upon earth;
As for the Kingdom of Grace, that is committed to the Son, who sitting At the right hand of his Father in Heaven, Ruleth in the midst of his enemies upon earth;
but the Kingdome of Glory is more peculiarly the Fathers, to whom the Lord Christ shall at the last day resigne up that his Oeconomicall Kingdome (as they call it.) That Kingdome which as Mediator he hath received from his Father, he shall then surrender it up unto him againe,
but the Kingdom of Glory is more peculiarly the Father's, to whom the Lord christ shall At the last day resign up that his Economical Kingdom (as they call it.) That Kingdom which as Mediator he hath received from his Father, he shall then surrender it up unto him again,
And in this Kingdome it is that our Saviour here promiseth to his Apostles this Communion, telling them, that henceforth he would no more drink of the fruit of the vine,
And in this Kingdom it is that our Saviour Here promises to his Apostles this Communion, telling them, that henceforth he would no more drink of the fruit of the vine,
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Nay it is more probable (saith Piscator ) that he did not, in as much (saith he) as it was not the custom of the Jews to drink wine at their common and ordinary meals,
Nay it is more probable (Says Piscator) that he did not, in as much (Says he) as it was not the custom of the jews to drink wine At their Common and ordinary meals,
but onely at their more solemn Feasts and Banquets. But this also may seem to be an evasion, rather then a solution; and therefore I shall not flie to it, neither need I.
but only At their more solemn Feasts and Banquets. But this also may seem to be an evasion, rather then a solution; and Therefore I shall not fly to it, neither need I.
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and as he did at this his last Supper. He did not now, either eat or drink for any bodily nourishment or refreshment, having no more need of meats or drinks,
and as he did At this his last Supper. He did not now, either eat or drink for any bodily nourishment or refreshment, having no more need of Meats or drinks,
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nor yet in a way of social communion; onely for the confirming of the Faith of his Apostles in the certainty of his Resurrection, he shewed them what he could do.
nor yet in a Way of social communion; only for the confirming of the Faith of his Apostles in the certainty of his Resurrection, he showed them what he could do.
Even as speaking to his Apostles after his Resurrection, Luke 24.44. he tells them, These are the words which I spake unto you, while I was yet with you.
Even as speaking to his Apostles After his Resurrection, Lycia 24.44. he tells them, These Are the words which I spoke unto you, while I was yet with you.
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Even as our Saviour answering the carnal reasonings of the Sadduces, against the Resurrection, tells them, That in the Resurrection they neither marry,
Even as our Saviour answering the carnal reasonings of the Sadducees, against the Resurrection, tells them, That in the Resurrection they neither marry,
Not standing in need of marriage, or yet of meats and drinks. The Kingdom of God is not meat and drink, saith the Apostle, speaking of the Kingdom of Grace, Rom. 14.17. much less the Kingdom of glory, where there is no need, no use of either;
Not standing in need of marriage, or yet of Meats and drinks. The Kingdom of God is not meat and drink, Says the Apostle, speaking of the Kingdom of Grace, Rom. 14.17. much less the Kingdom of glory, where there is no need, no use of either;
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no other then what we finde often practised by our Saviour himself, and that not onely without any absurdity (as Maldonate notes upon it) but with a special elegance and accurateness of Speech.
no other then what we find often practised by our Saviour himself, and that not only without any absurdity (as Maldonate notes upon it) but with a special elegance and accurateness of Speech.
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Thus speaking to that Disciple, who being invited to follow him, desired that he might first go and bury his Father, (be assistant unto him in his decrepit age,
Thus speaking to that Disciple, who being invited to follow him, desired that he might First go and bury his Father, (be assistant unto him in his decrepit age,
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and perform his last office to him, when he should dye) Let the dead (saith he) bury their dead, Matth. 8.22. Let them that are spiritually dead, bury them that are corporally dead: Those who are dead in sin, bury those that are dead for sin. So again, speaking to the Woman of Samaria, Joh. 4.13, 14. He tells her, Whosoever shall drink of this water, shall thirst again:
and perform his last office to him, when he should die) Let the dead (Says he) bury their dead, Matthew 8.22. Let them that Are spiritually dead, bury them that Are corporally dead: Those who Are dead in since, bury those that Are dead for since. So again, speaking to the Woman of Samaria, John 4.13, 14. He tells her, Whosoever shall drink of this water, shall thirst again:
Where by the Kingdom of God in the former part, we are to understand the Doctrine of the Kingdom, the Gospel; In the latter part, the Heavenly Kingdom, Eternal life and glory. And the very like do we here meet within the Text. Drinking of the fruit of the Vine, in the former part it is to be understood properly, of natural wine, in the latter part mystically of spiritual wine.
Where by the Kingdom of God in the former part, we Are to understand the Doctrine of the Kingdom, the Gospel; In the latter part, the Heavenly Kingdom, Eternal life and glory. And the very like do we Here meet within the Text. Drinking of the fruit of the Vine, in the former part it is to be understood properly, of natural wine, in the latter part mystically of spiritual wine.
Thus the Spirit of God in Scripture, is wont for the most part (as it were) emollire Allegorias, to soften Allegories, which otherwise might seem hard, by some such additaments.
Thus the Spirit of God in Scripture, is wont for the most part (as it were) emollire Allegorias, to soften Allegories, which otherwise might seem hard, by Some such additaments.
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Thus Saint Peter speaking to beleevers, he tells them, That they as [ lively stones ] were built up a [ spiritual house ] an holy Priesthood to offer up [ spiritual sacrifice. ] 1 Pet. 2.5. In like manner the Spirit speaking of Rome, (or the Roman Empire) where the Bodies of Gods Saints should lie slain, he stiles it, That great City, which spiritually is called Sodom and Egypt, Revel. 11.8. Not literally, but mystically;
Thus Saint Peter speaking to believers, he tells them, That they as [ lively stones ] were built up a [ spiritual house ] an holy Priesthood to offer up [ spiritual sacrifice. ] 1 Pet. 2.5. In like manner the Spirit speaking of Room, (or the Roman Empire) where the Bodies of God's Saints should lie slave, he stile it, That great city, which spiritually is called Sodom and Egypt, Revel. 11.8. Not literally, but mystically;
not natural, but mystical wine, which he therefore calleth new. Even as the Church of God, whereof Old Jerusalem was a Type, is called The New Jerusalem, Revel. 21.2. NONLATINALPHABET, that is, Not the earthly, but the Heavenly Jerusalem, Jerusalem which is above, (as the Apostle calleth it) Gal. 4.26.
not natural, but mystical wine, which he Therefore calls new. Even as the Church of God, whereof Old Jerusalem was a Type, is called The New Jerusalem, Revel. 21.2., that is, Not the earthly, but the Heavenly Jerusalem, Jerusalem which is above, (as the Apostle calls it) Gal. 4.26.
Even thus our Saviour speaking of Celestial glory, and happiness here, he calleth it New Wine, NONLATINALPHABET, that is, Wine of another kinde, NONLATINALPHABET (as Grotius explains it) Intellectual, Spiritual Wine.
Even thus our Saviour speaking of Celestial glory, and happiness Here, he calls it New Wine,, that is, Wine of Another kind, (as Grotius explains it) Intellectual, Spiritual Wine.
Under those two words comprehending all spiritual and heavenly blessings, Grace and Glory. And thus do some understand that Speech of Christ to his Church, Cant. 5.1. Where he tells her, I have drunk my wine, with my milk.
Under those two words comprehending all spiritual and heavenly blessings, Grace and Glory. And thus do Some understand that Speech of christ to his Church, Cant 5.1. Where he tells her, I have drunk my wine, with my milk.
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1 Wine is a generous, sweet, and delectable liquor, most pleasant to the pallate, and gratefull to the stomack, one of the preciousest juyces that the earth produceth.
1 Wine is a generous, sweet, and delectable liquour, most pleasant to the palate, and grateful to the stomach, one of the preciousest juices that the earth Produceth.
Hence it is that the mutuall love betwixt Christ and his Church is compared to Wine, and preferred before it, Thy love is better then wine (saith the Church to Christ) Cant. 1.2. How much better is thy love then wine? (saith Christ to his Church) Cant. 4.10. more sweet, more pleasant;
Hence it is that the mutual love betwixt christ and his Church is compared to Wine, and preferred before it, Thy love is better then wine (Says the Church to christ) Cant 1.2. How much better is thy love then wine? (Says christ to his Church) Cant 4.10. more sweet, more pleasant;
Should I leave my wine, (saith the Vine in Jothams parable) which cheareth God and man, Judg. 9.13. Wine maketh glad the heart of man (saith the Psalmist ) Psal. 104.15. Whereupon Solomon (called by the name of Lemuel, that is, of God, a King of Gods making) Prov. 31.6. adviseth to give wine to those that are of heavy hearts.
Should I leave my wine, (Says the Vine in Jothams parable) which Cheereth God and man, Judges 9.13. Wine makes glad the heart of man (Says the Psalmist) Psalm 104.15. Whereupon Solomon (called by the name of Lemuel, that is, of God, a King of God's making) Curae 31.6. adviseth to give wine to those that Are of heavy hearts.
Wine being of a spirituous nature, it exhilarateth the spirits, it maketh merry, Eccles. 10.19. And in this property again, it is a fit embleme of heavenly joy:
Wine being of a spirituous nature, it exhilarateth the spirits, it makes merry, Eccles. 10.19. And in this property again, it is a fit emblem of heavenly joy:
Where ever the Kingdom of God is, there is joy. It is so with his Kingdom of Grace, of which the Apostle tells us, that it consisteth in Righteousness, Peace, and Joy, Rom. 14.17. much more in his Kingdom of glory there is joy. Enter thou into thy masters joy, Matth. 25.23. And nothing but joy.
Where ever the Kingdom of God is, there is joy. It is so with his Kingdom of Grace, of which the Apostle tells us, that it Consisteth in Righteousness, Peace, and Joy, Rom. 14.17. much more in his Kingdom of glory there is joy. Enter thou into thy Masters joy, Matthew 25.23. And nothing but joy.
New wine ] So called, not onely because it is of another kinde (as I said) but of a better, a more excellent kinde. Thus the Hebrews, (as Maldonate noteth upon it) are wont to call a thing that is excellent, New. O sing unto the Lord a new song, (saith the Psalmist ) Psal. 96.1. & 98.1. that is, (as he expounds it) an excellent song.
New wine ] So called, not only Because it is of Another kind (as I said) but of a better, a more excellent kind. Thus the Hebrews, (as Maldonate notes upon it) Are wont to call a thing that is excellent, New. O sing unto the Lord a new song, (Says the Psalmist) Psalm 96.1. & 98.1. that is, (as he expounds it) an excellent song.
In this sense (among others) the Gospel command concerning love, may be called a New commandment, 1 John 2.7, 8. and the Gospel covenant, a new covenant, Heb. 8.8.
In this sense (among Others) the Gospel command Concerning love, may be called a New Commandment, 1 John 2.7, 8. and the Gospel Covenant, a new Covenant, Hebrew 8.8.
And such is this wine in the Kingdom of God, new wine, true Nectar (which the Poets fained to be the drink of the gods) of a more excellent kinde then any here upon Earth.
And such is this wine in the Kingdom of God, new wine, true Nectar (which the Poets feigned to be the drink of the God's) of a more excellent kind then any Here upon Earth.
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even that wine which is prepared for Babylon, Rev. 14.10. The wine of the wrath of God, which is poured out without mixture into the cup of his indignation.
even that wine which is prepared for Babylon, Rev. 14.10. The wine of the wrath of God, which is poured out without mixture into the cup of his Indignation.
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he may make them drink the wine of astonishment (as the Psalmist complains, Psa. 60.3.) wringing out unto them waters of a full cup (as he elsewhere speaketh Psal. 73.10.) laying out unto them a large measure of sore afflictions;
he may make them drink the wine of astonishment (as the Psalmist complains, Psa. 60.3.) wringing out unto them waters of a full cup (as he elsewhere speaks Psalm 73.10.) laying out unto them a large measure of soar afflictions;
] Such a change can God make in the affairs of this world, and I doubt not but he will yet doe it in a great measure for his Church in the latter daies, to which that promise seems to relate:
] Such a change can God make in the affairs of this world, and I doubt not but he will yet do it in a great measure for his Church in the latter days, to which that promise seems to relate:
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then having finished his suffering worke, he entered into his rest, from thenceforth injoying unspeakable glory and happinesse. And herein he tells his Apostles that they should also have a share with him. So it followeth;
then having finished his suffering work, he entered into his rest, from thenceforth enjoying unspeakable glory and happiness. And herein he tells his Apostles that they should also have a share with him. So it follows;
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Thus he is brought in expressing himselfe to his Church in the place fore-named, Cant. 5.1. I am come into my garden, my sister, my spouse, I have gathered my myrrhe with my spices, I have eaten my hony combe with my hony, I have dranke my wine with my milk;
Thus he is brought in expressing himself to his Church in the place forenamed, Cant 5.1. I am come into my garden, my sister, my spouse, I have gathered my myrrh with my spices, I have eaten my honey comb with my honey, I have drank my wine with my milk;
so of Glory hereafter, where entering into his Garden, his heavenly Paradise, he doth as Job speaketh of himselfe Job 31.17.) not eat his morsell by himselfe alone, or drink his wine alone, ingrossing that heavenly glory to himselfe,
so of Glory hereafter, where entering into his Garden, his heavenly Paradise, he does as Job speaks of himself Job 31.17.) not eat his morsel by himself alone, or drink his wine alone, engrossing that heavenly glory to himself,
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This is that which he makes promise of to his Apostles, Matth. 19. where when Peter (speaking in the name of the rest (as often on other occasions he doth) demands of his Master what recompence they should have for that love and respect which they had shown unto him, in forsaking al for his sake, he receiveth this answer from him (ver. 28.) Verily, I say unto you, that yee which have followed me in the regeneration,
This is that which he makes promise of to his Apostles, Matthew 19. where when Peter (speaking in the name of the rest (as often on other occasions he does) demands of his Master what recompense they should have for that love and respect which they had shown unto him, in forsaking all for his sake, he receives this answer from him (for. 28.) Verily, I say unto you, that ye which have followed me in the regeneration,
when he should sit as Lord Cheife Justice upon the Bench, they should sit as his Justices, as his Assessors. To the like purpose is that other promise.
when he should fit as Lord Chief justice upon the Bench, they should fit as his Justices, as his Assessors. To the like purpose is that other promise.
as my Father hath appointed unto me, that yee may eate and drinke at my Table in my Kingdome, &c. ] Thus having had communion with him upon earth, he promiseth them that they should have communion with him in heaven.
as my Father hath appointed unto me, that ye may eat and drink At my Table in my Kingdom, etc. ] Thus having had communion with him upon earth, he promises them that they should have communion with him in heaven.
where their Lord and Master eating and drinking with them in the Sacrament of his Supper, tels them, that one day, hee would drinke that wine new with them, have a sweet and blessed communion with them in the Kingdome of his Father, whereof that Sacramental Communion was a Representation and a Pledge; this he promiseth to his Apostles.
where their Lord and Master eating and drinking with them in the Sacrament of his Supper, tells them, that one day, he would drink that wine new with them, have a sweet and blessed communion with them in the Kingdom of his Father, whereof that Sacramental Communion was a Representation and a Pledge; this he promises to his Apostles.
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where I am, there shall also my servant be, Joh. 12.26. This was a branch of his last Will, as he declares it, Joh. 17.24. Father, I will that they also whom thou hast given mee (given to beleeve on me, as the 20. ver.
where I am, there shall also my servant be, John 12.26. This was a branch of his last Will, as he declares it, John 17.24. Father, I will that they also whom thou hast given me (given to believe on me, as the 20. ver.
The glory which thou hast given me, I have given them (so we have it ver. 22.) That glory and happinesse which God the Father had by promise insured upon his Son Christ, by a like promise Christ maketh it over to all true beleevers, estating it upon them.
The glory which thou hast given me, I have given them (so we have it for. 22.) That glory and happiness which God the Father had by promise insured upon his Son christ, by a like promise christ makes it over to all true believers, estating it upon them.
Come yee blessed of my Father, inherit the Kingdome prepared for you from the foundation of the world, Matth. 25.34 Such a blessed Communion shall they have with Christ in heaven, who have here a spirituall communion with him upon earth. Quest.
Come ye blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the world, Matthew 25.34 Such a blessed Communion shall they have with christ in heaven, who have Here a spiritual communion with him upon earth. Quest.
To day shalt thou be with me in paradise, saith our Saviour to the penitent theef, Luke 23.43. promising to meet with him in a place of rest and happiness;
To day shalt thou be with me in paradise, Says our Saviour to the penitent thief, Lycia 23.43. promising to meet with him in a place of rest and happiness;
his soul (his better part) was conveyed in recessum quietis aeternae, into the retiring place of eternal rest in Heaven, where he should have communion with Abraham, the Father of the faithful,
his soul (his better part) was conveyed in recessum quietis aeternae, into the retiring place of Eternal rest in Heaven, where he should have communion with Abraham, the Father of the faithful,
Here beginneth that blessed communion which the Saints shal have with Jesus Christ. Upon their dissolution they shall thenceforth be with him, beholding, enjoying him, and haing enjoyed of him.
Here begins that blessed communion which the Saints shall have with jesus christ. Upon their dissolution they shall thenceforth be with him, beholding, enjoying him, and haing enjoyed of him.
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when the bodies of Gods Saints being raised out of their dust, and reunited to their glorified spirits, shall be made joynt partakers of eternal glory and happiness with Jesus Christ. Now shall this their blessed communion be at the full, which was before but in the change; and hereupon it is, that our Saviour here in the Text referreth this his drinking of this new wine with his Apostles unto that day, NONLATINALPHABET, until that day, the day of judgement, which is frequently in Scripture by way of eminency so called [ That day. ] But the Brethren are not in darkness, that [ that day ] should evertake you as a theif, (saith the Apostle to his Thessalonians, 1 Thes. 5.4. speaking of the day of the Lord, (as the second verse explains it) the day of his coming to judgement.
when the bodies of God's Saints being raised out of their dust, and Reunited to their glorified spirits, shall be made joint partakers of Eternal glory and happiness with jesus christ. Now shall this their blessed communion be At the full, which was before but in the change; and hereupon it is, that our Saviour Here in the Text Refers this his drinking of this new wine with his Apostles unto that day,, until that day, the day of judgement, which is frequently in Scripture by Way of eminency so called [ That day. ] But the Brothers Are not in darkness, that [ that day ] should evertake you as a thief, (Says the Apostle to his Thessalonians, 1 Thebes 5.4. speaking of the day of the Lord, (as the second verse explains it) the day of his coming to judgement.
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He shall come to be glorified in his Saints, and to be admired in all them that beleeve [ in that day ] (sith the same Apostle,) 2 Thes. 1.10. I know whom I have beleeved (saith he) and I am perswaded that he is able to keep that which I have committed unto him against [ that day. ] 2 Tim. 1.12.
He shall come to be glorified in his Saints, and to be admired in all them that believe [ in that day ] (sith the same Apostle,) 2 Thebes 1.10. I know whom I have believed (Says he) and I am persuaded that he is able to keep that which I have committed unto him against [ that day. ] 2 Tim. 1.12.
And again, Hence forth is laid up for me a crown of glory; which the Lord the righteous Judge shall give unto me at [ that day. ] 2 Tim. 4.8. meaning, the time of Christs second coming, his coming to judgment;
And again, Hence forth is laid up for me a crown of glory; which the Lord the righteous Judge shall give unto me At [ that day. ] 2 Tim. 4.8. meaning, the time of Christ second coming, his coming to judgement;
Ye which have followed me in the Regeneration, where the Son of Man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, &c. ] Where those words [ In the Regeneration ] are more fitly referred unto the latter part of the verse,
You which have followed me in the Regeneration, where the Son of Man shall fit in the throne of his glory, you also shall fit upon twelve thrones, etc. ] Where those words [ In the Regeneration ] Are more fitly referred unto the latter part of the verse,
then to the former (as Beza and Grotius note upon it) as pointing at the day of the general Resurrection, which shall be a day of renovation; when there shall be new Heavens, and a new Earth (as St. Peter tells us) 2 Pet. 3.13. and a general restitution of all things (as he also saith of it) Acts 3.21.
then to the former (as Beza and Grotius note upon it) as pointing At the day of the general Resurrection, which shall be a day of renovation; when there shall be new Heavens, and a new Earth (as Saint Peter tells us) 2 Pet. 3.13. and a general restitution of all things (as he also Says of it) Acts 3.21.
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being here begotten to a lively hope (as the same Apostle hath it, 1 Pet. 1.3.) they shall there be put into the actual and full possession of the thing hoped for, Receiving the end of their faith, the salvation of their Souls, (as it there followeth, vers. 9.) Then shall they sit with Jesus Christ, having a full communion with him;
being Here begotten to a lively hope (as the same Apostle hath it, 1 Pet. 1.3.) they shall there be put into the actual and full possession of the thing hoped for, Receiving the end of their faith, the salvation of their Souls, (as it there follows, vers. 9.) Then shall they fit with jesus christ, having a full communion with him;
Gods Saints shall be gathered from all quarters of the world, and brought to that NONLATINALPHABET, that Caenaculum, that large upper room (possibly represented by that, wherein our Saviour celebrated the Passover, Luk. 22.12.) The heavenly Guest-chamber, where they shall have a sweet communion with Jesus Christ, and one with another.
God's Saints shall be gathered from all quarters of the world, and brought to that, that Caenaculum, that large upper room (possibly represented by that, wherein our Saviour celebrated the Passover, Luk. 22.12.) The heavenly Guest-chamber, where they shall have a sweet communion with jesus christ, and one with Another.
Then shall be that great Supper, the last marriage Supper of the Lamb, (of which, that mentioned Rev. 19.9. shall be a praeludium ) when he shall drink this new wine (of which, not improbably that new wine which he made of water, at the marriage in Cana of Galilee was a Type,) with all those who have here had a spiritual communion with him upon Earth. Quest.
Then shall be that great Supper, the last marriage Supper of the Lamb, (of which, that mentioned Rev. 19.9. shall be a praeludium) when he shall drink this new wine (of which, not improbably that new wine which he made of water, At the marriage in Cana of Galilee was a Type,) with all those who have Here had a spiritual communion with him upon Earth. Quest.
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First, This will he do to them, because they are his favorites; even as King Ahasuerus going to the banquet of Wine, which Esther had prepared for him, taketh Haman along with him, being his special favorit, Esth. 5.5. Such were the Apostles to Christ, being upon earth;
First, This will he do to them, Because they Are his favorites; even as King Ahasuerus going to the banquet of Wine, which Esther had prepared for him, Takes Haman along with him, being his special favourite, Esth. 5.5. Such were the Apostles to christ, being upon earth;
All Favorites. The people upon whom Jesus Christ hath set a peculiar love, ( who hath loved us, and washed us from our sins in his own blood, Rev. 1.5.) whom he hath taken into a nearer relation to himself, then others;
All Favorites. The people upon whom jesus christ hath Set a peculiar love, (who hath loved us, and washed us from our Sins in his own blood, Rev. 1.5.) whom he hath taken into a nearer Relation to himself, then Others;
Even so their joyes are his joyes; which shall not bee fulfilled without them. Whence it is that the Church is called his fulnesse, Ephes. 1.23. The fulnesse of him, that filleth all in all.
Even so their Joys Are his Joys; which shall not be fulfilled without them. Whence it is that the Church is called his fullness, Ephesians 1.23. The fullness of him, that fills all in all.
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Church, that though hee have a fulnesse in himselfe, and that not repletive onely, but diffasive also, communicating of his fulnesse to others, not receiving any thing from them,
Church, that though he have a fullness in himself, and that not repletive only, but diffasive also, communicating of his fullness to Others, not receiving any thing from them,
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Use 1. By way of Consolation. So our Saviour himselfe here intends what he saith to his Apostles, that it might be as a Cordiall, first to himselfe, then to them. To himselfe, to strengthen his approaching Passion; to them, to comfort them concerning his departing from them:
Use 1. By Way of Consolation. So our Saviour himself Here intends what he Says to his Apostles, that it might be as a Cordial, First to himself, then to them. To himself, to strengthen his approaching Passion; to them, to Comfort them Concerning his departing from them:
So did our blessed Saviour here, apprehending that bitter cup coming towards him, which he was to drink in his passion, he sets before him this cup, this sweet cup, which he should drinke of in his exaltation. This is that which the Apostle tels us, Heb. 12.2.
So did our blessed Saviour Here, apprehending that bitter cup coming towards him, which he was to drink in his passion, he sets before him this cup, this sweet cup, which he should drink of in his exaltation. This is that which the Apostle tells us, Hebrew 12.2.
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and despised the shame, &c. ] Thus did he drown all his sorrowes and fears in this cup of new wine, in the apprehension of that heavenly glory which waited for him after his suffering worke was over.
and despised the shame, etc. ] Thus did he drown all his sorrows and fears in this cup of new wine, in the apprehension of that heavenly glory which waited for him After his suffering work was over.
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In this way it was (as is most probably conjectured) that the Angell of God is said to have strengthened him in his Agony, Luk. 22.43. And there appeared unto him an Angell from heaven strengthning him.
In this Way it was (as is most probably conjectured) that the Angel of God is said to have strengthened him in his Agony, Luk. 22.43. And there appeared unto him an Angel from heaven strengthening him.
] This he did, not by infusing, or communicating to him any power or vertue, but by presenting unto his humanity (his divinity being for the present asleep,
] This he did, not by infusing, or communicating to him any power or virtue, but by presenting unto his humanity (his divinity being for the present asleep,
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and the influence of it for the time suspended, (as Grotius there ingeniously explains it) the certain assurance of a speedy victory, and insuing glory.
and the influence of it for the time suspended, (as Grotius there ingeniously explains it) the certain assurance of a speedy victory, and ensuing glory.
And in the like way let me (as an Angell, and Minister of Christ) strengthen your hearts against what ever tentations and sufferings yee are subject unto, viz. by setting this new wine before you.
And in the like Way let me (as an Angel, and Minister of christ) strengthen your hearts against what ever tentations and sufferings ye Are Subject unto, viz. by setting this new wine before you.
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So Salomon (or rather Bathsheba, for he learned that lesson from his Mother, as in the first verse of the Chapter he acknowledgeth) adviseth in the place forenamed, Prov. 31.6, 7. Give strong drink to him that is ready to perish,
So Solomon (or rather Bathsheba, for he learned that Lesson from his Mother, as in the First verse of the Chapter he acknowledgeth) adviseth in the place forenamed, Curae 31.6, 7. Give strong drink to him that is ready to perish,
] And this counsell shall I here lay hold upon, making use of it in a spirituall way, giving this new wine to those that are of heavy hearts, presenting unto dejected spirits in their disconsolate condition this cup of consolation, which I shal desire all such not only to tast, but to drink of,
] And this counsel shall I Here lay hold upon, making use of it in a spiritual Way, giving this new wine to those that Are of heavy hearts, presenting unto dejected spirits in their disconsolate condition this cup of consolation, which I shall desire all such not only to taste, but to drink of,
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and that a hearty draught, to sit at it. So doe Wine bibbers use to doe at their wine, against whom the Prophet denounceth that woe, which I shall desire all such Good-fellowes to take notice of, Isa 5.11. Woe unto them that rise up early in the morning, that they may follow strong drink, that continue till night, till wine inflame them.
and that a hearty draught, to fit At it. So do Wine bibbers use to do At their wine, against whom the Prophet Denounceth that woe, which I shall desire all such Good-fellows to take notice of, Isaiah 5.11. Woe unto them that rise up early in the morning, that they may follow strong drink, that continue till night, till wine inflame them.
sit at it, continue by it, I mean, by Divine meditation, and serious contemplation, often setting before them the joy and glory of Heaven, which God hath prepared for his Saints and servants,
fit At it, continue by it, I mean, by Divine meditation, and serious contemplation, often setting before them the joy and glory of Heaven, which God hath prepared for his Saints and Servants,
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and their gall, (as the Church describes her sad condition in Babylon, Lam. 3.19.) But let them remember there is wine, new wine laid up in Heaven for them.
and their Gall, (as the Church describes her sad condition in Babylon, Lam. 3.19.) But let them Remember there is wine, new wine laid up in Heaven for them.
And how should the thought hereof comfort and strengthen the hearts of all the sons and daughters of Sion, in the midst of what ever sufferings? especially,
And how should the Thought hereof Comfort and strengthen the hearts of all the Sons and daughters of Sion, in the midst of what ever sufferings? especially,
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Drinking of his bitter cup, they shall drink of his sweet cup; drinking of his Vinegar, his old and sowre wine here, they shall drink with him of his new and sweet wine another day.
Drinking of his bitter cup, they shall drink of his sweet cup; drinking of his Vinegar, his old and sour wine Here, they shall drink with him of his new and sweet wine Another day.
Therefore I appoint unto you a Kingdom, as my Father hath appointed me, that ye may eat and drink at my table in my Kingdom, Luke 22.28, 29. Thus being sharers with Christ in his Cross, they shall be also in his Crown. If we suffer with him, we shall also be glorified with him;
Therefore I appoint unto you a Kingdom, as my Father hath appointed me, that you may eat and drink At my table in my Kingdom, Lycia 22.28, 29. Thus being sharers with christ in his Cross, they shall be also in his Crown. If we suffer with him, we shall also be glorified with him;
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reign with him, Rom. 8.17. 2 Tim. 2.12. Christians! Be ye more in the thought of this, feeling your hearts oppressed with the weight of temporal sufferings, do but cast the glory of Heaven into the contrary ballance against them.
Reign with him, Rom. 8.17. 2 Tim. 2.12. Christians! Be you more in the Thought of this, feeling your hearts oppressed with the weight of temporal sufferings, do but cast the glory of Heaven into the contrary balance against them.
So did Moses, of whom the Apostle tells us, Heb. 11.26. That he esteemed the reproach of Christ (for Christs sake) greater riches then the treasures of Egypt;
So did Moses, of whom the Apostle tells us, Hebrew 11.26. That he esteemed the reproach of christ (for Christ sake) greater riches then the treasures of Egypt;
This is the Christians NONLATINALPHABET, of which the same Apostle speaketh in the Chapter foregoing, Vers. 35. Cast not away your confidence, which hath great recompence of reward;
This is the Christians, of which the same Apostle speaks in the Chapter foregoing, Vers. 35. Cast not away your confidence, which hath great recompense of reward;
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The one being comparatively light, the other ponderous; the one momentany, the other eternal. So the Apostle weighing them in the ballance of the Sanctuary, sets his Tekel upon the former, in that elegant Enantiôsis of his, 2 Cor. 4.17.
The one being comparatively Light, the other ponderous; the one momentany, the other Eternal. So the Apostle weighing them in the balance of the Sanctuary, sets his Tekel upon the former, in that elegant Enantiôsis of his, 2 Cor. 4.17.
and to flesh and blood it is a bitter cup. The bitterness of death is past (saith Agag, when he thought to have escaped with his life,) 1 Sam. 15.32. I finde more bitter then death (saith the Preacher, of the deceitful woman,) Eccles. 7.26. Death is a bitter cup;
and to Flesh and blood it is a bitter cup. The bitterness of death is passed (Says Agag, when he Thought to have escaped with his life,) 1 Sam. 15.32. I find more bitter then death (Says the Preacher, of the deceitful woman,) Eccles. 7.26. Death is a bitter cup;
and inculcated upon them? Where he maketh promise to those who shall stick close to him, following him (as his Apostles had done) that they shall sup with him in another world;
and inculcated upon them? Where he makes promise to those who shall stick close to him, following him (as his Apostles had done) that they shall sup with him in Another world;
When we are to part with our nearest, and dearest relations, Husbands to part with their Wives, Wives with their Husbands; Parents with their Children, or Children with their Parents: These are to be taken from us by death, who while they lived, were the delight of our eyes,
When we Are to part with our nearest, and dearest relations, Husbands to part with their Wives, Wives with their Husbands; Parents with their Children, or Children with their Parents: These Are to be taken from us by death, who while they lived, were the delight of our eyes,
where speaking of those calamitous times which should come upon that Nation, wherein all neighborly offices of love and respect one to another, should be wholly neglected and laid aside, among other things, he saith, That they should not give the cup of consolation to their Brethren for their Father,
where speaking of those calamitous times which should come upon that nation, wherein all neighborly Offices of love and respect one to Another, should be wholly neglected and laid aside, among other things, he Says, That they should not give the cup of consolation to their Brothers for their Father,
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or for their Mother,) when any of their friends were in heaviness for the loss of those who were near and dear to them, not to put them to the trouble and charge of a feast (as the custom now a days is, not so fitly and approvedly,
or for their Mother,) when any of their Friends were in heaviness for the loss of those who were near and dear to them, not to put them to the trouble and charge of a feast (as the custom now a days is, not so fitly and approvedly,
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or else to send in to them provisions of meat and drink, that so by eating and drinking with them, they might help them the better to digest, and put over their grief.
or Else to send in to them provisions of meat and drink, that so by eating and drinking with them, they might help them the better to digest, and put over their grief.
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Though they shall not return to you, yet you shall go to them (as David said of his childe, 2 Sam. 12.23.) So as you and they shall have a meeting in Heaven, where you shall both have a sweet communion with Jesus Christ, and (so far forth as may make for your mutual happiness) one with another;
Though they shall not return to you, yet you shall go to them (as David said of his child, 2 Sam. 12.23.) So as you and they shall have a meeting in Heaven, where you shall both have a sweet communion with jesus christ, and (so Far forth as may make for your mutual happiness) one with Another;
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2. Which that we may accordingly apply, and bring home to our selves, be we exhorted (in the second place) every of us, to endeavor to make this sure to our selves, That we be (as Paul calleth beleevers, Rom. 9.8.) Children of the promise; such as to whom this promise belongs.
2. Which that we may accordingly apply, and bring home to our selves, be we exhorted (in the second place) every of us, to endeavour to make this sure to our selves, That we be (as Paul calls believers, Rom. 9.8.) Children of the promise; such as to whom this promise belongs.
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And here content not we our selves with an outward, visible communion: Not, but that also we must have a regard unto this, to have an outward communion with Jesus Christ, to own him, follow him in a visible profession of his Name, and to meet him in his Ordinances;
And Here content not we our selves with an outward, visible communion: Not, but that also we must have a regard unto this, to have an outward communion with jesus christ, to own him, follow him in a visible profession of his Name, and to meet him in his Ordinances;
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Which Ordinance Christians ought the rather to have regard unto, and make use of, in as much as it is both a sign and a pledge of their heavenly communion.
Which Ordinance Christians ought the rather to have regard unto, and make use of, in as much as it is both a Signen and a pledge of their heavenly communion.
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where your sitting at the Table, and there eating and drinking of the Sacramental Bread and Wine together, carrieth with it a more lively representation and resemblance of that heavenly communion, which one day you hope to have with Jesus Christ,
where your sitting At the Table, and there eating and drinking of the Sacramental Bred and Wine together, Carrieth with it a more lively representation and resemblance of that heavenly communion, which one day you hope to have with jesus christ,
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So much is not obscurely insinuated unto us in those expressions, which our blessed Saviour is pleased to make use of in describing and setting forth that heavenly communion;
So much is not obscurely insinuated unto us in those expressions, which our blessed Saviour is pleased to make use of in describing and setting forth that heavenly communion;
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which he doth by sitting, Matth. 8.11. Many shall come from the East, and from the West, and shall sit down with Abraham, and Isaac, and Jacob, in the Kingdom of God.
which he does by sitting, Matthew 8.11. Many shall come from the East, and from the West, and shall fit down with Abraham, and Isaac, and Jacob, in the Kingdom of God.
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And so again, by eating and drinking at the Table, Luke 22.30. I appoint unto you a Kingdom, &c. That ye may eat and drink at my Table. NONLATINALPHABET, At my Table.
And so again, by eating and drinking At the Table, Lycia 22.30. I appoint unto you a Kingdom, etc. That you may eat and drink At my Table., At my Table.
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An expression questionless derived from his last Supper, which he had then administred; where his Apostles sate down with him, eating and drinking at his table.
an expression questionless derived from his last Supper, which he had then administered; where his Apostles sat down with him, eating and drinking At his table.
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Thus they then celebrated the Passover; not standing (which gesture was appropriated unto that first Passover in Egypt, because they were to eat it in haste, (as Moses tells them, Exod. 12.11.) but sitting, their ordinary table gesture, as the Evangelists Matthew and Mark both express it, Matth. 26.20. Mark 14.18.
Thus they then celebrated the Passover; not standing (which gesture was appropriated unto that First Passover in Egypt, Because they were to eat it in haste, (as Moses tells them, Exod 12.11.) but sitting, their ordinary table gesture, as the Evangelists Matthew and Mark both express it, Matthew 26.20. Mark 14.18.
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Which was to them a representation of that heavenly communion, which there he promiseth they should have with him in Heaven; shadowing it out not onely in the actions of eating and drinking; but also in the posture of sitting, and eating and drinking at the table. Which I desire it may be the rather taken notice of,
Which was to them a representation of that heavenly communion, which there he promises they should have with him in Heaven; shadowing it out not only in the actions of eating and drinking; but also in the posture of sitting, and eating and drinking At the table. Which I desire it may be the rather taken notice of,
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And upon this double account (amongst others) it ought not to be neglected, but conscientiously attended upon, where it is according to Christs Institution held forth.
And upon this double account (among Others) it ought not to be neglected, but conscientiously attended upon, where it is according to Christ Institution held forth.
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he followed his Master in an outward profession, as well, as the rest of the Apostles; he heard his word; he participated with him in the Passover, and for ought I know, in the Supper also.
he followed his Master in an outward profession, as well, as the rest of the Apostles; he herd his word; he participated with him in the Passover, and for ought I know, in the Supper also.
being first a Traytor to his Master, and after, his own executioner, he went NONLATINALPHABET, to his own place, (as St. Luke tells us, Acts 1.25.) that is, to that Hell, which was a place more fit for him,
being First a Traitor to his Master, and After, his own executioner, he went, to his own place, (as Saint Lycia tells us, Acts 1.25.) that is, to that Hell, which was a place more fit for him,
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and a place to which, for his treachery and perfidiousness, he was by God justly designed, (as that Text is commonly (and I think properly) expounded.)
and a place to which, for his treachery and perfidiousness, he was by God justly designed, (as that Text is commonly (and I think properly) expounded.)
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See then that we go further, that we have an inward, spiritual, invisible, mystical communion with the Lord Jesus. That, being ingrafted into him, not onely Sacramentally (as all persons baptized are) but really, and truly united to him by faith and love, we be made partakers of his Spirit, which may transform us into his Image. That Christ may dwell in our hearts, being present in us by the influence of his Grace and Spirit;
See then that we go further, that we have an inward, spiritual, invisible, mystical communion with the Lord jesus. That, being ingrafted into him, not only Sacramentally (as all Persons baptised Are) but really, and truly united to him by faith and love, we be made partakers of his Spirit, which may transform us into his Image. That christ may dwell in our hearts, being present in us by the influence of his Grace and Spirit;
communicating to us the vertue of his death and resurrection, whereby we may be inabled to die unto sin, and to live unto righteousness; shewing forth his vertues, expressing his life, imitating his obedience, in doing and suffering the will of our heavenly Father;
communicating to us the virtue of his death and resurrection, whereby we may be enabled to die unto since, and to live unto righteousness; showing forth his Virtues, expressing his life, imitating his Obedience, in doing and suffering the will of our heavenly Father;
not onely hearing, but receiving his words (as the Apostles are said to do, John 17.8.) not onely eating of his bread, and drinking of his cup in the Sacrament, (which many do upon earth, who shall never eat or drink at his table in Heaven) but that we eat his flesh, and drink his blood; applying the merits of his death unto our selves, unto our justification;
not only hearing, but receiving his words (as the Apostles Are said to do, John 17.8.) not only eating of his bred, and drinking of his cup in the Sacrament, (which many do upon earth, who shall never eat or drink At his table in Heaven) but that we eat his Flesh, and drink his blood; applying the merits of his death unto our selves, unto our justification;
looking up to him, and by faith hanging upon him for a continual supply of his Spirit, whereby we may be strengthned in the inward man, and changed from glory to glory;
looking up to him, and by faith hanging upon him for a continual supply of his Spirit, whereby we may be strengthened in the inward man, and changed from glory to glory;
and knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ (as the Apostle speaketh, Ephes. 4.13.) Having such a communion with this our blessed Lord and Saviour here, in his Kingdom of grace upon earth, we shall have a blessed Communion with him in his Kingdom of glory in Heaven, where we shall drink of this fruit of the Vine new with him to all eternity.
and knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of christ (as the Apostle speaks, Ephesians 4.13.) Having such a communion with this our blessed Lord and Saviour Here, in his Kingdom of grace upon earth, we shall have a blessed Communion with him in his Kingdom of glory in Heaven, where we shall drink of this fruit of the Vine new with him to all eternity.
IN this Verse (as Junius looketh upon it) we have a briefe Epitomie and Summary of all the Counsell and Comfort which the wise Temanite Eliphaz holdeth forth unto his afflicted friend Job in the latter part of this Chapter.
IN this Verse (as Junius looks upon it) we have a brief Epitome and Summary of all the Counsel and Comfort which the wise Temanite Eliphaz holds forth unto his afflicted friend Job in the latter part of this Chapter.
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Mine eye at present is principally upon the former of these, Counsell; which, setting aside the mistake in the personall Application of it, we shall finde in it selfe wholesome, and soveraign.
Mine eye At present is principally upon the former of these, Counsel; which, setting aside the mistake in the personal Application of it, we shall find in it self wholesome, and sovereign.
] The word in the originall is ( Na ) which may bee translated either quaese, or nune; either, I pray thee, or now. In the former sense it is used often,
] The word in the original is (Na) which may be translated either quaese, or nune; either, I pray thee, or now. In the former sense it is used often,
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who having before dealt somwhat harshly and rigidly with his friend Job, now he changeth his note, speaking to him in a more milde and gentle language, that so his former words might the rather take place with him,
who having before dealt somewhat harshly and rigidly with his friend Job, now he changes his note, speaking to him in a more mild and gentle language, that so his former words might the rather take place with him,
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To which end also he here intimates unto him the serious and earnest desire which he had of his good and welfare, that by hearkning to his advice, he might reap the comfort and benefit of it. [ I pray thee. ]
To which end also he Here intimates unto him the serious and earnest desire which he had of his good and welfare, that by Harkening to his Advice, he might reap the Comfort and benefit of it. [ I pray thee. ]
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and that where need is NONLATINALPHABET, cuttingly, sharpely; setting their sinnes in order before them, thundering out the Judgements of God against them in case they shall persist in them (as Eliphaz here doth in the former part of this chapter) yet withall they are to deale lovingly and affectionately with them, imitating the Physician, who wraps his bitter pils in Sugar;
and that where need is, cuttingly, sharply; setting their Sins in order before them, thundering out the Judgments of God against them in case they shall persist in them (as Eliphaz Here does in the former part of this chapter) yet withal they Are to deal lovingly and affectionately with them, imitating the physician, who wraps his bitter pills in Sugar;
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or gives his Patient some sweet morsell after a distasteful potion: Thus are they to sweeten tart Reprehensions, with milde and affectionate Insinuations;
or gives his Patient Some sweet morsel After a distasteful potion: Thus Are they to sweeten tart Reprehensions, with mild and affectionate Insinuations;
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breathing love into the bosomes of those whom they are inforced to deale harshly with, making it manifest they desire nothing more then that their advice and counsel may bee accepted of them.
breathing love into the bosoms of those whom they Are enforced to deal harshly with, making it manifest they desire nothing more then that their Advice and counsel may be accepted of them.
I beseech you Brethren (saith Paul to his Romans ) chap. 12.1. As if God did beseech you by us, we pray you in Christs stead, be yee reconciled to God, 2 Cor. 5.20. A language fit for a Gospell Minister. But I shall not dwell upon it.
I beseech you Brothers (Says Paul to his Romans) chap. 12.1. As if God did beseech you by us, we pray you in Christ stead, be ye reconciled to God, 2 Cor. 5.20. A language fit for a Gospel Minister. But I shall not dwell upon it.
he hath smitten and he will bind us up. ] Hos. 6.1. Not to come in unto God at such a time, is a double iniquity, no small aggravation of a former Rebellion.
he hath smitten and he will bind us up. ] Hos. 6.1. Not to come in unto God At such a time, is a double iniquity, no small aggravation of a former Rebellion.
So the Lord chargeth it upon Israel, in that knowne place, Amos 4. where he repeats this as the burden of his complaint, no less then five several times.
So the Lord charges it upon Israel, in that known place, Amos 4. where he repeats this as the burden of his complaint, no less then five several times.
In their affliction they will seek me early (or diligently,) Hosea 5. ult. To this end, it is that God breaketh forth upon those whom he hath a gracious purpose towards.
In their affliction they will seek me early (or diligently,) Hosea 5. ult. To this end, it is that God breaks forth upon those whom he hath a gracious purpose towards.
when they estrange themselves from him, and other invitations take not place with them, he causeth the fire of his wrath to break forth upon them, by that means to bring them home to himself.
when they estrange themselves from him, and other invitations take not place with them, he Causes the fire of his wrath to break forth upon them, by that means to bring them home to himself.
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The other reference of this particle ( Now ) is to Eliphaz his foregoing discourse. In the verses foregoing Eliphaz had been discoursing unto Job, (as Paul did once unto Felix ) of judgement: Shewing what disasters, what mischiefs had befaln wicked and ungodly men, such as had no regard to have any acquaintance with God, and to walk with him.
The other Referente of this particle (Now) is to Eliphaz his foregoing discourse. In the Verses foregoing Eliphaz had been discoursing unto Job, (as Paul did once unto Felix) of judgement: Showing what disasters, what mischiefs had befallen wicked and ungodly men, such as had no regard to have any acquaintance with God, and to walk with him.
Hast thou marked the old way (saith he) which wicked men have trodden? Vers. 15. (the old way, or the way of the old, viz. The old world before the flood, (as some expound it) which were cut down before the time, whose foundation was overflown with a flood, Vers. 16. They were swept away with that universal deluge. Thus dealt God with them:
Hast thou marked the old Way (Says he) which wicked men have trodden? Vers. 15. (the old Way, or the Way of the old, viz. The old world before the flood, (as Some expound it) which were Cut down before the time, whose Foundation was overflown with a flood, Vers. 16. They were swept away with that universal deluge. Thus dealt God with them:
if not with water, yet with fire; which he doth sometimes literally, as he did them of Sodom and Gomorrah; oft times metaphorically, consuming them by his judgements, his wrath breaking forth upon them like unto fire.
if not with water, yet with fire; which he does sometime literally, as he did them of Sodom and Gomorrah; oft times metaphorically, consuming them by his Judgments, his wrath breaking forth upon them like unto fire.
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To this end, God requires that judgement should be executed upon the presumptuous sinner in so severe and exemplary a manner, Deut. 17. That man shall die, Vers. 12. Die without mercy.
To this end, God requires that judgement should be executed upon the presumptuous sinner in so severe and exemplary a manner, Deuteronomy 17. That man shall die, Vers. 12. Die without mercy.
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When thy judgements are in the earth, the inhabitants of the world will learn righteousness, (saith the Prophet) Isai. 26.9. they will learn, that is, they do, or ought to do it. Applic. And this do we.
When thy Judgments Are in the earth, the inhabitants of the world will Learn righteousness, (Says the Prophet) Isaiah 26.9. they will Learn, that is, they do, or ought to do it. Application And this do we.
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so as they have been cut down before the time, taken away by untimely deaths, not living out half their days (as David saith of Bloody and deceitful men, Psal. 55. last.) and their foundation hath been overflown with a flood.
so as they have been Cut down before the time, taken away by untimely death's, not living out half their days (as David Says of Bloody and deceitful men, Psalm 55. last.) and their Foundation hath been overflown with a flood.
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teaching us to decline those ways which they have trodden, that so we may never pledge them in that cup of wrath and vengeance which they have drunk of.
teaching us to decline those ways which they have trodden, that so we may never pledge them in that cup of wrath and vengeance which they have drunk of.
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So we finde them called, Joel 3.17. where the Prophet speaking of the New Jerusalem, the Church under the Gospel, he saith, [ She shall be holy, and there shall no stranger pass thorow her any more;
So we find them called, Joel 3.17. where the Prophet speaking of the New Jerusalem, the Church under the Gospel, he Says, [ She shall be holy, and there shall no stranger pass thorough her any more;
neither whatsoever worketh abomination, &c. ] Such shall be the purity of the Church in the latter days, through the strict exercise of Discipline, that no prophane person shall be admitted into the bosome of it, to have and hold communion with it.
neither whatsoever works abomination, etc. ] Such shall be the purity of the Church in the latter days, through the strict exercise of Discipline, that no profane person shall be admitted into the bosom of it, to have and hold communion with it.
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Being alienated from the life of God, through the ignorance that is in them, because of the blindness of their minde (as Saint Paul saith of the Gentiles, Eph. 4.18.) Such are all men by nature,
Being alienated from the life of God, through the ignorance that is in them, Because of the blindness of their mind (as Saint Paul Says of the Gentiles, Ephesians 4.18.) Such Are all men by nature,
Which natural strangeness (in the second place) is habituated, confirmed, and increased more and more, by their continuing and going on in a course of actual sin.
Which natural strangeness (in the second place) is habituated, confirmed, and increased more and more, by their Continuing and going on in a course of actual since.
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What men in this condition are to do, Acquaint themselves with God. This is the lesson which Eliphaz here holdeth forth unto Job. And I wish it may make an impression upon every of our hearts that hear it this day;
What men in this condition Are to do, Acquaint themselves with God. This is the Lesson which Eliphaz Here holds forth unto Job. And I wish it may make an impression upon every of our hearts that hear it this day;
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Acquaint thy self ] Hasken (saith the Original,) A word, which (as our New Annotators well observe upon the Text) is to be found in this conjugation (in Hiphil ) but onely in two other places, besides this, in the Scripture. The one is Psal. 139.3. where David speaking of Gods omniscience, his all-seeing providence, he saith, Thou art acquainted with all my ways. (Hiskaneta) Assuevisti, thou art accustomed, acquainted. Where the word imports the full and perfect knowledge which God had of Davids actions and words:
Acquaint thy self ] Hasken (Says the Original,) A word, which (as our New Annotators well observe upon the Text) is to be found in this conjugation (in Hiphil) but only in two other places, beside this, in the Scripture. The one is Psalm 139.3. where David speaking of God's omniscience, his All-seeing providence, he Says, Thou art acquainted with all my ways. (Hiskaneta) Assuevisti, thou art accustomed, acquainted. Where the word imports the full and perfect knowledge which God had of Davids actions and words:
for going out of her way, and falling down to save his life, she demands of him, [ Was I ever wont to do so unto thee? ] Where the word (being the same) importeth a customary use and practice.
for going out of her Way, and falling down to save his life, she demands of him, [ Was I ever wont to do so unto thee? ] Where the word (being the same) imports a customary use and practice.
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Now from these two places being put together, we may collect and take up what is the full comprehension of this word here in the Text, where Eliphaz adviseth Job to acquaint himself with God.
Now from these two places being put together, we may collect and take up what is the full comprehension of this word Here in the Text, where Eliphaz adviseth Job to acquaint himself with God.
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] That is, first learn to know him, then accustom thy self unto him, walk with him. In these two standeth the acquaintance which one friend hath with another:
] That is, First Learn to know him, then accustom thy self unto him, walk with him. In these two Stands the acquaintance which one friend hath with Another:
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First in knowing, and then conversing each with other. And in these two standeth a Christians acquaintance with his God, in knowing of him, and walking with him.
First in knowing, and then conversing each with other. And in these two Stands a Christians acquaintance with his God, in knowing of him, and walking with him.
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Not onely a confused knowledge. Such was the knowledge of the Gentiles, the Heathen, of whom the Apostle saith, They knew God, Rom. 1.21. This they did naturali jure, non familiari (as Tertullian distinguisheth, ) onely in a natural way;
Not only a confused knowledge. Such was the knowledge of the Gentiles, the Heathen, of whom the Apostle Says, They knew God, Rom. 1.21. This they did naturali jure, non familiari (as Tertullian Distinguisheth,) only in a natural Way;
but this was not worth the name of knowledge. And therefore the same Pen elsewhere without any contradiction affirms the contrary, That they did not know God, 1 Thes. 4.5. The Gentiles which know not God.
but this was not worth the name of knowledge. And Therefore the same Pen elsewhere without any contradiction affirms the contrary, That they did not know God, 1 Thebes 4.5. The Gentiles which know not God.
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A man that is said to be acquainted with God, he must apprehend him as his God, a God in Covenant. Such was Abrahams, and Moses his, and Davids acquaintance with God.
A man that is said to be acquainted with God, he must apprehend him as his God, a God in Covenant. Such was Abrahams, and Moses his, and Davids acquaintance with God.
my God, my strength, in whom I will trust, &c. (saith the Psalmist,) Psal. 18.2. This is the knowledge of Faith. Concerning which, God maketh that promise to his Church under the Gospel, Jer. 31.34. They shall all know me from the least of them to the greatest of them.
my God, my strength, in whom I will trust, etc. (Says the Psalmist,) Psalm 18.2. This is the knowledge of Faith. Concerning which, God makes that promise to his Church under the Gospel, Jer. 31.34. They shall all know me from the least of them to the greatest of them.
3. Yet further, to the compleating and perfecting of this acquaintance, there is required also another kinde of knowledge, a knowledge of experience. This is sometimes called by the name of acquaintance. As it is said of Christ, Isa. 53.3. That he was a man acquainted with sorrows;
3. Yet further, to the completing and perfecting of this acquaintance, there is required also Another kind of knowledge, a knowledge of experience. This is sometime called by the name of acquaintance. As it is said of christ, Isaiah 53.3. That he was a man acquainted with sorrows;
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] Job had before heard much of God, much of his power, wisdom, mercy, goodness, &c. which he had received from his Ancestors, having himself had the benefit of a religious education;
] Job had before herd much of God, much of his power, Wisdom, mercy, Goodness, etc. which he had received from his Ancestors, having himself had the benefit of a religious education;
hearing and answering their prayers, &c. Here is the first thing, wherein this acquaintance with God doth consist, in knowing him, with a knowledge of speculation, farth, experience.
hearing and answering their Prayers, etc. Here is the First thing, wherein this acquaintance with God does consist, in knowing him, with a knowledge of speculation, farth, experience.
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The second thing is Communion with him, walking with him. Such acquaintance had Enoch with his God, he walked with him, Gen. 5.22, 24. The like had Noah, of whom it is said, Gen. 6.9. And Noah walked with God. ] Thus do they that are of acquaintance, walk together.
The second thing is Communion with him, walking with him. Such acquaintance had Enoch with his God, he walked with him, Gen. 5.22, 24. The like had Noah, of whom it is said, Gen. 6.9. And Noah walked with God. ] Thus do they that Are of acquaintance, walk together.
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as David saith of himself, Psal. 16.8. I have set the Lord always before me, because he is on my right hand, &c. ] Thus did he walk with God, living continually in his presence.
as David Says of himself, Psalm 16.8. I have Set the Lord always before me, Because he is on my right hand, etc. ] Thus did he walk with God, living continually in his presence.
What goings? Why, his goings thorow the Sea, (so the Chaldee there paraphraseth it, The house of Israel have seen the going of thy Majesty upon the Sea, ) and his going in the Wilderness; so the seventh verse of that Psalm may seem to explain it, [ When thou wentest forth before thy people,
What goings? Why, his goings thorough the Sea, (so the Chaldee there Paraphraseth it, The house of Israel have seen the going of thy Majesty upon the Sea,) and his going in the Wilderness; so the seventh verse of that Psalm may seem to explain it, [ When thou wentest forth before thy people,
And in the like way Christians come by their acquaintance with him, by thus walking with him, by beholding and observing his goings, his special providences, the exercises of his power, mercy,
And in the like Way Christians come by their acquaintance with him, by thus walking with him, by beholding and observing his goings, his special providences, the exercises of his power, mercy,
Speaking to him in prayer and praise; hearing him speak to them by his Word and Spirit. Thus have the Saints of God acquainted themselves with him, often speaking to him.
Speaking to him in prayer and praise; hearing him speak to them by his Word and Spirit. Thus have the Saints of God acquainted themselves with him, often speaking to him.
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] And David the like [ Evening and morning, and at noon, will I pray and cry aloud, &c. ] Psal. 55.17. Such was his set and constant course of devotion;
] And David the like [ Evening and morning, and At noon, will I pray and cry aloud, etc. ] Psalm 55.17. Such was his Set and constant course of devotion;
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That is one of the characters of Davids blessed man; He is one that walketh in the ways of his God, Psal. 119.3. that is, in his Law (as the first verse explaineth it.) This Law he receiveth from the mouth of his God.
That is one of the characters of Davids blessed man; He is one that walks in the ways of his God, Psalm 119.3. that is, in his Law (as the First verse Explaineth it.) This Law he receives from the Mouth of his God.
what it is for a man to acquaint himself with God. The doctrinal part of which duty being thus opened, I shall now come to that which I principally aym at, Application.
what it is for a man to acquaint himself with God. The doctrinal part of which duty being thus opened, I shall now come to that which I principally aim At, Application.
Which I shall direct onely in that way wherein here I meet with it in the Text, a way of Exhortation. Acquaint now thy self with God, saith Eliphaz to Job. And let me in the Name of God bespeak every soul that heareth me this day, in the very same language, Now acquaint you your selves with him.
Which I shall Direct only in that Way wherein Here I meet with it in the Text, a Way of Exhortation. Acquaint now thy self with God, Says Eliphaz to Job. And let me in the Name of God bespeak every soul that hears me this day, in the very same language, Now acquaint you your selves with him.
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A lesson useful and needful for all sorts of persons. Amongst whom we shall finde. 1. Some, and that the greatest part, who have no acquaintance with God at all;
A Lesson useful and needful for all sorts of Persons. among whom we shall find. 1. some, and that the greatest part, who have no acquaintance with God At all;
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And would to God the like might not be too truly said of this, or any other Congregation, that there are some amongst them, who whilest they bear the names of Christians, yet in reality they are little better then Atheists; they have no knowledge of God, no true, sound, distinct knowledge of him.
And would to God the like might not be too truly said of this, or any other Congregation, that there Are Some among them, who whilst they bear the names of Christians, yet in reality they Are little better then Atheists; they have no knowledge of God, no true, found, distinct knowledge of him.
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They are estranged from him through the ignorance that is in them, because of the blindness of their mindes, (as Paul saith of the Gentiles in the place forenamed, Eph. 4.18.)
They Are estranged from him through the ignorance that is in them, Because of the blindness of their minds, (as Paul Says of the Gentiles in the place forenamed, Ephesians 4.18.)
And such are all profane and irreligious persons; of whom we may say as the same Apostle doth of the Heathen, Rom. 1.21. That when they knew God, they did not glorifie him as God.
And such Are all profane and irreligious Persons; of whom we may say as the same Apostle does of the Heathen, Rom. 1.21. That when they knew God, they did not Glorify him as God.
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They seldom or never think of him, God is not in all their thoughts (as David saith of the wicked man, Psal. 10.4.) They do not apprehend his presence with them; they observe not his goings;
They seldom or never think of him, God is not in all their thoughts (as David Says of the wicked man, Psalm 10.4.) They do not apprehend his presence with them; they observe not his goings;
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they are such as call not upon God, (which the same Psalmist maketh a character of a wicked man, Psal. 53.4.) They have no regard to follow God, to walk after him;
they Are such as call not upon God, (which the same Psalmist makes a character of a wicked man, Psalm 53.4.) They have no regard to follow God, to walk After him;
True, there is indeed a generation of men (some whereof, and too many are said to be in this Nation at this day) who pretend to extraordinary familiarity and acquaintance with God,
True, there is indeed a generation of men (Some whereof, and too many Are said to be in this nation At this day) who pretend to extraordinary familiarity and acquaintance with God,
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For you, looking upon you all in one of the former Classes, let me direct the Exhortation to all and every of you, Now, I pray you, acquaint your selves with God.
For you, looking upon you all in one of the former Classes, let me Direct the Exhortation to all and every of you, Now, I pray you, acquaint your selves with God.
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Which counsel, that it may take place with you, let me first awaken you by giving you to know, that if you be not acquainted with God here, you shall never be acquainted with him hereafter.
Which counsel, that it may take place with you, let me First awaken you by giving you to know, that if you be not acquainted with God Here, you shall never be acquainted with him hereafter.
Mark it, (and the Lord set it on upon your spirits;) If you will not acquaint your selves with God here, you shall have no acquaintance with him hereafter.
Mark it, (and the Lord Set it on upon your spirits;) If you will not acquaint your selves with God Here, you shall have no acquaintance with him hereafter.
There is no room for strangers. What the Prophet Joel in the place forecited, saith of the New Jerusalem upon Earth, is much more true of the New Jerusalem in Heaven, There shall no strangers pass through it, or yet enter into it.
There is no room for Strangers. What the Prophet Joel in the place forecited, Says of the New Jerusalem upon Earth, is much more true of the New Jerusalem in Heaven, There shall no Strangers pass through it, or yet enter into it.
There is no peace to the wicked, saith my God, Isa. 48.22. & 57.21. Possibly they may (as too often they do) speak peace to themselves (as the false Prophets did to the Jews, Jer. 6.14. saying, Peace, Peace, when there is no peace.
There is no peace to the wicked, Says my God, Isaiah 48.22. & 57.21. Possibly they may (as too often they do) speak peace to themselves (as the false prophets did to the jews, Jer. 6.14. saying, Peace, Peace, when there is no peace.
Thou wilt keep him in perfect peace, whose minde is stayed on thee (saith the Prophet Isaiah, Chap. 26.3. In (perfect peace) peace, peace, (saith the Original,) that is, all manner of true and found peace.
Thou wilt keep him in perfect peace, whose mind is stayed on thee (Says the Prophet Isaiah, Chap. 26.3. In (perfect peace) peace, peace, (Says the Original,) that is, all manner of true and found peace.
And such peace shall they have who thus acquaint themselves with God; they shall have Peace, peace; outward peace, inward peace. 1. Outward peace, outward tranquillity.
And such peace shall they have who thus acquaint themselves with God; they shall have Peace, peace; outward peace, inward peace. 1. Outward peace, outward tranquillity.
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And thou shalt know that thy Tabernacle shall be at peace, Job 5.23, 24. This is the next and surest way even to outward peace, to be first at peace with God, to be acquainted with him.
And thou shalt know that thy Tabernacle shall be At peace, Job 5.23, 24. This is the next and Surest Way even to outward peace, to be First At peace with God, to be acquainted with him.
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yet when God cometh to awaken them (which sooner or later he will do) acquainting them with their condition, shewing them their estrangedness from him;
yet when God comes to awaken them (which sooner or later he will do) acquainting them with their condition, showing them their estrangedness from him;
apprehending him as their God, a God reconciled to them in Christ. Now being justified by faith, they have peace with God, Rom. 5.1. Inward peace, their Consciences being quieted with the true sense, and apprehension of his love and favor to them. Thus they live in peace:
apprehending him as their God, a God reconciled to them in christ. Now being justified by faith, they have peace with God, Rom. 5.1. Inward peace, their Consciences being quieted with the true sense, and apprehension of his love and favour to them. Thus they live in peace:
The first of Honor; the second of Pleasure; the third of Profit. These are the three chief goods, which the men of this world so earnestly desire, so eagerly hunt after.
The First of Honour; the second of Pleasure; the third of Profit. These Are the three chief goods, which the men of this world so earnestly desire, so eagerly hunt After.
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Now what an honor is it to be acquainted with the great God of Heaven? This was mans chief honor at the first, That he was of Gods acquaintance, having a nearer familiarity and communion with God,
Now what an honour is it to be acquainted with the great God of Heaven? This was men chief honour At the First, That he was of God's acquaintance, having a nearer familiarity and communion with God,
as a man speaketh unto his friend, Exod. 33.11. No honor like unto this, for man to know God, jure familiari (as he phraseth it) in a familiar way, to be acquainted with him.
as a man speaks unto his friend, Exod 33.11. No honour like unto this, for man to know God, jure familiari (as he Phraseth it) in a familiar Way, to be acquainted with him.
To be acquainted with a Prince, so as to have his eye and his ear, to have free access into his presence upon all occasions, to speak familiarly to him, to converse with him, what an honor is it accounted? Such honor (and infinitely greater) have all Gods Saints, who have the like acquaintance with him.
To be acquainted with a Prince, so as to have his eye and his ear, to have free access into his presence upon all occasions, to speak familiarly to him, to converse with him, what an honour is it accounted? Such honour (and infinitely greater) have all God's Saints, who have the like acquaintance with him.
in their converse and communion with God, they finde a sweet soul-complacency. Thence it is that communion with God is called sometimes a delighting in God. Delight thy self also in the Lord, Psal. 37.4. That is, have communion with him;
in their converse and communion with God, they find a sweet soul-complacency. Thence it is that communion with God is called sometime a delighting in God. Delight thy self also in the Lord, Psalm 37.4. That is, have communion with him;
So runs the promise, which the Lord makes unto those who conscionably observe his Sabbaths, on those days acquainting themselves with him, Isa. 58.13, 14. If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day,
So runs the promise, which the Lord makes unto those who Conscionably observe his Sabbaths, on those days acquainting themselves with him, Isaiah 58.13, 14. If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day,
These are the pleasures wherewith the Lord will satisfie those that betake themselves unto him, making him their refuge, putting their trust under the shadow of his wings;
These Are the pleasures wherewith the Lord will satisfy those that betake themselves unto him, making him their refuge, putting their trust under the shadow of his wings;
They shall be abundantly satisfied with the fatness of thy house, and thou shalt make them drink of the rivers of thy pleasures, (saith the Psalmist,) Psal. 37.7, 8. Such entertainment will God give to those who acquaint themselves with him.
They shall be abundantly satisfied with the fatness of thy house, and thou shalt make them drink of the Rivers of thy pleasures, (Says the Psalmist,) Psalm 37.7, 8. Such entertainment will God give to those who acquaint themselves with him.
And thus carnal men are ready to think of this the Christians acquainting himself with God, that there is nothing to be got by it, that there is no profit in it.
And thus carnal men Are ready to think of this the Christians acquainting himself with God, that there is nothing to be god by it, that there is no profit in it.
Great is the gain, great is the profit hereof. Godliness with contentment, is great gain, 1 Tim. 6.6. Godliness is profitable for all things, having the promise of this life, and that which is to come, 1 Tim. 4.8. Such is the profit of this acquaintance. Great good shall come thereby;
Great is the gain, great is the profit hereof. Godliness with contentment, is great gain, 1 Tim. 6.6. Godliness is profitable for all things, having the promise of this life, and that which is to come, 1 Tim. 4.8. Such is the profit of this acquaintance. Great good shall come thereby;
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where explaining what good should come unto him upon his acquainting himself with God, among other things he tells him, Then shalt thou lay up gold as dust,
where explaining what good should come unto him upon his acquainting himself with God, among other things he tells him, Then shalt thou lay up gold as dust,
and the gold of Ophir, as the stones of the brooks, Vers. 24. And in the Verse following, Then shalt thou have plenty of silver, Vers. 25. Gold and silver, these are the Worlds goods, most commonly (how properly I will not say) called by that name.
and the gold of Ophir, as the stones of the brooks, Vers. 24. And in the Verse following, Then shalt thou have plenty of silver, Vers. 25. Gold and silver, these Are the World's goods, most commonly (how properly I will not say) called by that name.
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Answ. In way of answer to this, let me propound two or three encouragements, which may serve as further induce ments to bring in poor sinners unto God.
Answer In Way of answer to this, let me propound two or three encouragements, which may serve as further induce ments to bring in poor Sinners unto God.
So low they were in condition, and so far beneath him in the time of his prosperity, that he would have disdained to have had any thing to do with them, to employ them in the meanest office about him.
So low they were in condition, and so Far beneath him in the time of his Prosperity, that he would have disdained to have had any thing to do with them, to employ them in the Meanest office about him.
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and in the Earth (as the Psalmist phraseth it, Psal. 113.6.) Yet he vouchsafeth graciously to acquaint himself with the meanest of those that shall seek acquaintance with him.
and in the Earth (as the Psalmist Phraseth it, Psalm 113.6.) Yet he vouchsafeth graciously to acquaint himself with the Meanest of those that shall seek acquaintance with him.
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Such was the condescension of the Divine Nature, that it disdained not that near acquaintance with the humane; to take the nature of man into a personal union with it self.
Such was the condescension of the Divine Nature, that it disdained not that near acquaintance with the humane; to take the nature of man into a personal Union with it self.
And such was the condescension of our blessed Saviour upon earth, that he disdained not the acquaintance of those, who upon a vulgar account were the vilest of men,
And such was the condescension of our blessed Saviour upon earth, that he disdained not the acquaintance of those, who upon a Vulgar account were the Vilest of men,
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that he disdaineth not acquaintance with any of those who desire acquaintance with him. 2. Nay (secondly) he offers and tenders this acquaintance to them.
that he disdains not acquaintance with any of those who desire acquaintance with him. 2. Nay (secondly) he offers and tenders this acquaintance to them.
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Even as that great Feastmaker in the Gospel, who sent forth his servants into the high ways, to invite and compel those whom they found, to come in to his Supper, to eat and drink with him, Luke 14.23.
Even as that great Feast maker in the Gospel, who sent forth his Servants into the high ways, to invite and compel those whom they found, to come in to his Supper, to eat and drink with him, Lycia 14.23.
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So doth God send forth his Ministers with the like commission, to invite and compel, by Gospel promises, and legal threatnings, all sorts of poor sinners to come in, that they may have communion with him.
So does God send forth his Ministers with the like commission, to invite and compel, by Gospel promises, and Legal threatenings, all sorts of poor Sinners to come in, that they may have communion with him.
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And this do we forthwith. Now acquaint thy self with him (saith Eliphaz to Job here.) And let me in this sense say the same words to every soul among you, that is yet estranged from God.
And this do we forthwith. Now acquaint thy self with him (Says Eliphaz to Job Here.) And let me in this sense say the same words to every soul among you, that is yet estranged from God.
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If the door of grace be once shut, then they who stand without may knock, as it were taking acquaintance of God, saying, Lord, Lord, open to us, but they shall receive no other answer,
If the door of grace be once shut, then they who stand without may knock, as it were taking acquaintance of God, saying, Lord, Lord, open to us, but they shall receive no other answer,
And therefore, As the Holy Ghost saith, To day if ye will hear his voice, harden not your hearts, (Heb. 3.7, 8.) Now, whilest the day of grace lasteth, now come in.
And Therefore, As the Holy Ghost Says, To day if you will hear his voice, harden not your hearts, (Hebrew 3.7, 8.) Now, whilst the day of grace lasteth, now come in.
The word in the Text (as I shewed you) it imports a customary practise. And such is acquaintance, it is not commonly attained but in continuance of time, by renewed and repeated acts of commerce.
The word in the Text (as I showed you) it imports a customary practice. And such is acquaintance, it is not commonly attained but in Continuance of time, by renewed and repeated acts of commerce.
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thus to seek after God, how they might acquaint themselves with him? As for you who are unfeignedly desirous of it, take these few, and plain directions.
thus to seek After God, how they might acquaint themselves with him? As for you who Are unfeignedly desirous of it, take these few, and plain directions.
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1. In order hereunto (as I told you in opening the nature of the duty) the first thing to be done, is to know him. And thou Solomon, my son, know thou the God of thy Fathers,
1. In order hereunto (as I told you in opening the nature of the duty) the First thing to be done, is to know him. And thou Solomon, my son, know thou the God of thy Father's,
To which end, consult not onely the Book of the Creature, but also of the Scripture: That you may know him not onely by his works, but by his word. Know him to be such a one as he hath there revealed himself to be.
To which end, consult not only the Book of the Creature, but also of the Scripture: That you may know him not only by his works, but by his word. Know him to be such a one as he hath there revealed himself to be.
What he is in himself, what he is in his Son, what are his properties, what his will. This is the key that must let you into this acquaintance, The key of knowledge.
What he is in himself, what he is in his Son, what Are his properties, what his will. This is the key that must let you into this acquaintance, The key of knowledge.
What those are, the Lord himself will tell you, Isa. 1.16. Wash ye, make ye clean, put away the evil of your doings from before mine eyes, &c. Then come and reason with me. ] Mark it;
What those Are, the Lord himself will tell you, Isaiah 1.16. Wash you, make you clean, put away the evil of your doings from before mine eyes, etc. Then come and reason with me. ] Mark it;
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This is that which Joshua tells the people, Josh. 24.19. Ye cannot serve the Lord, for he is an holy God, he is a jealous God, &c. ] A jealous husband cannot endure a corrival in his love, that his wife should communicate her self, between him and a stranger.
This is that which joshua tells the people, Josh. 24.19. You cannot serve the Lord, for he is an holy God, he is a jealous God, etc. ] A jealous husband cannot endure a corrival in his love, that his wife should communicate her self, between him and a stranger.
No more can God, that those who pretend to love him, and to desire intimate acquaintance with him, should embrace the bosom of any sinful, inordinate lust.
No more can God, that those who pretend to love him, and to desire intimate acquaintance with him, should embrace the bosom of any sinful, inordinate lust.
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If I regard iniquity in my heart, the Lord will not hear my prayer (saith David,) Psal. 66.18. He will not own me, he will have no acquaintance with me.
If I regard iniquity in my heart, the Lord will not hear my prayer (Says David,) Psalm 66.18. He will not own me, he will have no acquaintance with me.
And therefore, you that desire to acquaint your selves with him, give a Bill of Divorce to all sinful lusts, putting them away out of your hearts and lives, resolving never more to have any acquaintance with them, to give any entertainment to them.
And Therefore, you that desire to acquaint your selves with him, give a Bill of Divorce to all sinful Lustiest, putting them away out of your hearts and lives, resolving never more to have any acquaintance with them, to give any entertainment to them.
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3. Then (in the third place) being thus prepared for this acquaintance, now make use of a Mediator. This course do men take, who desire to acquaint themselves with the Prince, or some great personage, being themselves strangers, much more if they have been enemies to him;
3. Then (in the third place) being thus prepared for this acquaintance, now make use of a Mediator. This course do men take, who desire to acquaint themselves with the Prince, or Some great personage, being themselves Strangers, much more if they have been enemies to him;
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but enemies; (Alienated, and enemies in your mindes by wicked works, saith Paul of his Colossians before conversion, Col. 1.21.) And being such, that they may get acquaintance with God, their onely way is, to make use of a Mediator. What Mediator? Why,
but enemies; (Alienated, and enemies in your minds by wicked works, Says Paul of his colossians before conversion, Col. 1.21.) And being such, that they may get acquaintance with God, their only Way is, to make use of a Mediator. What Mediator? Why,
as there is but one God, so there is but one Mediator betwixt God and Man, the Man Christ Jesus, 1 Tim. 2.5. He is the great favorit of Heaven, of intimate acquaintance with God the Father, having lyen in his bosom from all eternity. Make use of him then;
as there is but one God, so there is but one Mediator betwixt God and Man, the Man christ jesus, 1 Tim. 2.5. He is the great favourite of Heaven, of intimate acquaintance with God the Father, having lyen in his bosom from all eternity. Make use of him then;
by Faith, laying hold upon him, and so come unto God by him, presenting your selves unto God in his Name, through his Merit, and Mediation, craving acceptance in, and thorow him.
by Faith, laying hold upon him, and so come unto God by him, presenting your selves unto God in his Name, through his Merit, and Mediation, craving acceptance in, and thorough him.
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4. And thus coming unto God, then (in the fourth place) in humble-wise take acquaintance of him. Now in all humility challenge thy relations, calling him thy God, and thy Father. Now look upon him as a God reconciled to thee, in and thorow Jesus Christ, and welpleased in him.
4. And thus coming unto God, then (in the fourth place) in humble-wise take acquaintance of him. Now in all humility challenge thy relations, calling him thy God, and thy Father. Now look upon him as a God reconciled to thee, in and thorough jesus christ, and welpleased in him.
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Which being thus happily begun, (now to speak to the second sort of persons) labor to confirm and increase it. Had Eliphaz here looked upon Job, as in truth he was,
Which being thus happily begun, (now to speak to the second sort of Persons) labour to confirm and increase it. Had Eliphaz Here looked upon Job, as in truth he was,
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as a man that had some acquaintance with God already, yet might he have said unto him what here he doth, acquaint thy self with him; do it more and more.
as a man that had Some acquaintance with God already, yet might he have said unto him what Here he does, acquaint thy self with him; do it more and more.
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labor for a more intimate, a more familiar acquaintance with your God. Quest. But how, or in what way shall that be attained? Answ. A useful Question.
labour for a more intimate, a more familiar acquaintance with your God. Quest. But how, or in what Way shall that be attained? Answer A useful Question.
We know but in part (saith Paul of his Corinthians, and of himself,) 1 Cor. 13.9, 12. Such is the knowledge of God, which the most illuminate Saints here attain unto.
We know but in part (Says Paul of his Corinthians, and of himself,) 1 Cor. 13.9, 12. Such is the knowledge of God, which the most illuminate Saints Here attain unto.
As for those who think they know any thing (are most highly opinionated of their own knowledge.) Paul will tell them, They know nothing yet as they ought to know, 1 Cor. 8.2.
As for those who think they know any thing (Are most highly opinionated of their own knowledge.) Paul will tell them, They know nothing yet as they ought to know, 1 Cor. 8.2.
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Secondly, Thus enquiring after him, be serious and frequent in our meditation of him. In this way David came by his acquaintance with God; by being still with him.
Secondly, Thus inquiring After him, be serious and frequent in our meditation of him. In this Way David Come by his acquaintance with God; by being still with him.
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how he satisfieth our souls with marrow and fatness (as the Psalmist speaks, Psal. 63.5.) How he kisseth us with the kisses of his mouth, (as the Spouse phraseth it, Cant. 1.1.) What intimations of his peculiar love he affords us;
how he Satisfieth our Souls with marrow and fatness (as the Psalmist speaks, Psalm 63.5.) How he Kisses us with the Kisses of his Mouth, (as the Spouse Phraseth it, Cant 1.1.) What intimations of his peculiar love he affords us;
which those, who would have intimate acquaintance with him, must make diligent observation of. Fourthly, In the fourth place, thus observing of him, have frequent intercourse with him.
which those, who would have intimate acquaintance with him, must make diligent observation of. Fourthly, In the fourth place, thus observing of him, have frequent intercourse with him.
In this way men come to be acquainted, by having frequent interviews, often meeting together, to see one another, to discourse and converse each with other.
In this Way men come to be acquainted, by having frequent interviews, often meeting together, to see one Another, to discourse and converse each with other.
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Speaking to him by Prayer; hearing from him in his Word; receiving from him the pledges of his love in the Sacraments. And thus meeting him in publick, do the like in private. Publick interviews without private entercourse, will never breed intimate acquaintance.
Speaking to him by Prayer; hearing from him in his Word; receiving from him the pledges of his love in the Sacraments. And thus meeting him in public, do the like in private. Public interviews without private intercourse, will never breed intimate acquaintance.
No better way to get acquaintance with God, then thus frequently to pour forth the heart before him, (as the Psalmist speaketh,) Psal. 62.8. to pour it out by way of Confession, Petition, Thanksgiving.
No better Way to get acquaintance with God, then thus frequently to pour forth the heart before him, (as the Psalmist speaks,) Psalm 62.8. to pour it out by Way of Confessi, Petition, Thanksgiving.
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A constant adhering, and close cleaving unto him. This is that which Moses presseth upon the people, Deut. 10.20. & 13.4. You shall serve him, and cleave unto him. And this do we;
A constant adhering, and close cleaving unto him. This is that which Moses Presseth upon the people, Deuteronomy 10.20. & 13.4. You shall serve him, and cleave unto him. And this do we;
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In conversation, walking before him as in his presence, endeavoring to approve our selves unto him in our whole course, not willingly doing ought that might offend him, that might cause him to turn away his face, and estrange himself from us;
In Conversation, walking before him as in his presence, endeavouring to approve our selves unto him in our Whole course, not willingly doing ought that might offend him, that might cause him to turn away his face, and estrange himself from us;
Which that it may not be inordinate, for the regulating of us herein, take but this one Caveat. In acquainting our selves with God, see that we keep our distance. This do inferiors use to do, who acquaint themselves with superiors;
Which that it may not be inordinate, for the regulating of us herein, take but this one Caveat. In acquainting our selves with God, see that we keep our distance. This do inferiors use to do, who acquaint themselves with superiors;
and it, 1 Tim. 6, 16.) And we poor worms, creeping upon this Molehil of Earth, in acquainting our selves with him, keep our distance; be not too familiar with him;
and it, 1 Tim. 6, 16.) And we poor worms, creeping upon this Molehill of Earth, in acquainting our selves with him, keep our distance; be not too familiar with him;
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God having been familiar with him, Speaking unto him face to face, as a man speaketh to his friend, (as it is expressed, Exod. 33.11.) that is, more plainly and familiarly then with others;
God having been familiar with him, Speaking unto him face to face, as a man speaks to his friend, (as it is expressed, Exod 33.11.) that is, more plainly and familiarly then with Others;
hereupon Moses takes the boldness to desire to see his face, his glory; And he said, I beseech thee shew me thy glory, Vers. 18. i. e. A full manifestation of his Majesty, which,
hereupon Moses Takes the boldness to desire to see his face, his glory; And he said, I beseech thee show me thy glory, Vers. 18. i. e. A full manifestation of his Majesty, which,
For his Nature, let it be enough that God maketh his goodness to pass before us, and that he giveth us a sight of his back-parts. For his Counsels, dive we not too far into them;
For his Nature, let it be enough that God makes his Goodness to pass before us, and that he gives us a sighed of his Back parts. For his Counsels, dive we not too Far into them;
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Thus do they follow God, who pretending to a more then ordinary acquaintance with him, will take upon them to make a sudden and peremptory construction,
Thus do they follow God, who pretending to a more then ordinary acquaintance with him, will take upon them to make a sudden and peremptory construction,
Collecting and concluding (that which the Preacher saith, No man can know, Eccles. 9.1.) Love or hatred, from that which is before them Concluding Gods love to themselves, from his blessing and prospering of them in outward things;
Collecting and concluding (that which the Preacher Says, No man can know, Eccles. 9.1.) Love or hatred, from that which is before them Concluding God's love to themselves, from his blessing and prospering of them in outward things;
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] Should he judge of men by Gods outward dispensations, and dealings with them, he might easily wrong both him and them, in censuring godly men to be Hypocrites,
] Should he judge of men by God's outward dispensations, and dealings with them, he might Easily wrong both him and them, in censuring godly men to be Hypocrites,
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3. Keep our distance in conversing with him. Thus do inferiors in the civil intercourse, which they have with their superiors; though acquainted with them,
3. Keep our distance in conversing with him. Thus do inferiors in the civil intercourse, which they have with their superiors; though acquainted with them,
yet they observe their distance, not being too familiar with them; but shewing such respects to them in their language and deportment, as their eminency requireth.
yet they observe their distance, not being too familiar with them; but showing such respects to them in their language and deportment, as their eminency requires.
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instead of confessing his sins, presenting unto God a catalogue of his good works, [ God I thank thee, I am not as other men, &c. I fast twice in the week, I give tithes of all that I possess, ] Luke 18.11, 12. Thus doth he (as it were) take and challenge acquaintance with God, upon the account of his own demerits.
instead of confessing his Sins, presenting unto God a catalogue of his good works, [ God I thank thee, I am not as other men, etc. I fast twice in the Week, I give Tithes of all that I possess, ] Luke 18.11, 12. Thus does he (as it were) take and challenge acquaintance with God, upon the account of his own demerits.
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He observes his distance, he standeth afar off (in some remote part of the first Court of the Temple,) not so much as lifting up his eyes to Heaven (so taking unto himself shame and confusion of face,) but smiting upon his brest, (in token of true and hearty contrition) he saith, God be merciful to me a sinner.
He observes his distance, he Stands afar off (in Some remote part of the First Court of the Temple,) not so much as lifting up his eyes to Heaven (so taking unto himself shame and confusion of face,) but smiting upon his breast, (in token of true and hearty contrition) he Says, God be merciful to me a sinner.
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That is the caveat which the Preacher giveth to those who make any publick address unto God, Eccles. 5.1. Keep thy foot, when thou goest into the house of God;
That is the caveat which the Preacher gives to those who make any public address unto God, Eccles. 5.1. Keep thy foot, when thou goest into the house of God;
alluding (as some conceived) to that of God to Moses, when appearing to him in the bush, he bids him, Put off thy shooes from thy feet, Exod. 3.5. in token of reverence;
alluding (as Some conceived) to that of God to Moses, when appearing to him in the bush, he bids him, Put off thy shoes from thy feet, Exod 3.5. in token of Reverence;
or (as others) to that ordinary custom of the Priests, who were to wash their feet, when they came to officiate before the Lord, Exod. 30.19, 21. Thus he requireth all who come before the Lord to offer up any spiritual sacrifice unto him, to take heed to their feet, as to their outward gestures, so specially to their inward affections. Keep thy foot,
or (as Others) to that ordinary custom of the Priests, who were to wash their feet, when they Come to officiate before the Lord, Exod 30.19, 21. Thus he requires all who come before the Lord to offer up any spiritual sacrifice unto him, to take heed to their feet, as to their outward gestures, so specially to their inward affections. Keep thy foot,
Remembring that they who would serve God acceptably, must serve him with reverence and godly fear, Heb. 12.28. In both, so take acquaintance of God, as yet observing and keeping our distance.
Remembering that they who would serve God acceptably, must serve him with Reverence and godly Fear, Hebrew 12.28. In both, so take acquaintance of God, as yet observing and keeping our distance.
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4. And lastly, In our walking before him; See that we so walk before him, as that yet we walk after him. So Moses requires the people to do, Deut. 13.4. Ye shall walk after the Lord your God.
4. And lastly, In our walking before him; See that we so walk before him, as that yet we walk After him. So Moses requires the people to do, Deuteronomy 13.4. You shall walk After the Lord your God.
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If the Lord be God, follow him, (saith Eliah to the people,) 1 King. 18.21. Desire to see God go before us in all our ways, taking our directions from him.
If the Lord be God, follow him, (Says Elijah to the people,) 1 King. 18.21. Desire to see God go before us in all our ways, taking our directions from him.
Christs communion with his Apostles. NONLATINALPHABET. Chrysost: Hom. in Mat. 26.28 An argument against Transubstantiation and Consubstantiation. Manifestum argumentum contra Transubstantiatores, & Consubstantiatores, Parae ad loc.
Christ communion with his Apostles.. Chrysostom: Hom. in Mathew 26.28 an argument against Transubstantiation and Consubstantiation. Manifest argumentum contra Transubstantiatores, & Consubstantiatores, Pare ad loc.
The kingdome of glory the Fathers kingdom. Solus pater non descendit de caele, Maldon. ad text. Lorinus in Act. 10.44 The kingdome of glory the place of the Fathers residence, Joh. 1.14.
The Kingdom of glory the Father's Kingdom. Solus pater non descendit de caele, Maldon. ad text. Lorinus in Act. 10.44 The Kingdom of glory the place of the Father's residence, John 1.14.
A threefold answer. Pest resurrectionem comedisse legitur, bibisse vero non legitur. Camer. Myroth. ad loc. Nec erat moris apud Judaeos bibere vinum in prandiis ac caenis quotidianis, sed tantum in solemnioribus conviviis. Piscat. Schol. ad loc.
A threefold answer. Pest resurrectionem comedisse legitur, bibisse vero non legitur. Camer. Myroth. ad loc. Nec erat moris apud Judeans bibere vinum in prandiis ac caenis quotidianis, sed Tantum in solemnioribus conviviis. Physical. Schol. ad loc.
Christs eating and drinking with his Apostles, after his Resurrection, no natural actions. Maldon. ad loc. NONLATINALPHABET. Chrysost. Hom. in Text. Calvin. Maldon. ad loc.
Christ eating and drinking with his Apostles, After his Resurrection, no natural actions. Maldon. ad loc.. Chrysostom Hom. in Text. calvin. Maldon. ad loc.
Soleut Hebraei quitquid prastanthus est, atque suavius, novum appellare. Maldon. ad loc. NONLATINALPHABET excellentiam. Sic & NONLATINALPHABET, Apoc. 2.17. & 3.12. Novum etiam apud latinos dicitur quicquid egregium est. Pollio & ipse amat nova carmina — Camer. Myorth. ad Text.
Soleut Hebrews quitquid prastanthus est, atque suavius, novum appellare. Maldon. ad loc. excellentiam. Sic &, Apocalypse 2.17. & 3.12. Novum etiam apud latinos dicitur quicquid Egregium est. Pollio & ipse amat nova carmina — Camer. Myorth. ad Text.
Christus enim destitutus Divinitatis in se habitantis virtute, humanaeque naturae relictus, ac proinde, NONLATINALPHABET, opus habuit Angelorum solatio. Gro. Annot. in Lu. 22.43. New wine for heavy hearts.
Christus enim Destitutus Divinitatis in se habitantis virtute, humanaeque naturae relictus, ac Therefore,, opus Habuit Angels solatio. Gro. Annot in Lu. 22.43. New wine for heavy hearts.
Longe secùs quâm apud nos in usu est, ubi viduae morte conjugum graviter afflictae mensam vicinis, & cognatis infiruunt. Cartwright. Com. in Prov. 31.6, 7.
Long secùs quâm apud nos in usu est, ubi viduae morte conjugum Graviter afflictae Mensam vicinis, & cognatis infiruunt. Cartwright. Come in Curae 31.6, 7.
