The present duty and endeavour of the saints. Opened in a sermon at Pauls upon the Lords day December, 14th. 1645. / By Joseph Caryl, minister of the Gospell at Magnus neere London-Bridge.
And lest any should be in the darke about this duty, what it is to walke as children of the light, the Apostle steps aside into a Patenthesis, at the 9th verse to explain it, The fruit of the Spirit (who or which is light) is in all goodnesse and righteousnesse and truth.
And lest any should be in the dark about this duty, what it is to walk as children of the Light, the Apostle steps aside into a Patenthesis, At the 9th verse to explain it, The fruit of the Spirit (who or which is Light) is in all Goodness and righteousness and truth.
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The former way, he that had bought five yoke of Oxen, went to prove them, Luk. 14. 19. The Apostle speakes of the proofe or tryall of Faith, which is much more precious then of Gold that perisheth (1 Pet. 1. 7.) The word bearing a native Allusion to the tryall of mettals, especially of Gold by the Test, or by the Touch-stone.
The former Way, he that had bought five yoke of Oxen, went to prove them, Luk. 14. 19. The Apostle speaks of the proof or trial of Faith, which is much more precious then of Gold that Perishes (1 Pet. 1. 7.) The word bearing a native Allusion to the trial of metals, especially of Gold by the Test, or by the Touchstone.
then let them use the office of a Deacon, being found (upon proofe) blamelesse, 1 Tim. 3. 10. And thus all who professe CHRIST, are exhorted to Prove themselves, whether they be in the Faith, 2 Cor. 13. 5. Besides this experimentall proofe of things and persons, there is a logicall or a rationall proofe of Doctrines, of which we must understand that rule given the Thessalonians (1 Epist. 5. 21) Prove all things, hold fast that which is good.
then let them use the office of a Deacon, being found (upon proof) blameless, 1 Tim. 3. 10. And thus all who profess CHRIST, Are exhorted to Prove themselves, whither they be in the Faith, 2 Cor. 13. 5. Beside this experimental proof of things and Persons, there is a logical or a rational proof of Doctrines, of which we must understand that Rule given the Thessalonians (1 Epistle 5. 21) Prove all things, hold fast that which is good.
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namely Practise, Rom. 12. 2. Be not conformed to this World, but be yee transformed by the renewing of your minds, that yee may prove what is that good,
namely practice, Rom. 12. 2. Be not conformed to this World, but be ye transformed by the renewing of your minds, that ye may prove what is that good,
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To be Acceptable, imports more then to be Pleasing. The composition of the word increases the sence of it, into Well-pleasing or very well-pleasing, yea Best-pleasing; In this language the Apostle exhorts Servants to be obedient to their owne Masters,
To be Acceptable, imports more then to be Pleasing. The composition of the word increases the sense of it, into Well-pleasing or very Well-pleasing, yea Best-pleasing; In this language the Apostle exhorts Servants to be obedient to their own Masters,
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The word is translated Well-pleasing, Phil. 4. 18. and (in another forme) Well-pleased, (Heb. 13. 21.) both in reference to Free-almes, and deeds of Noblest-charity.
The word is translated Well-pleasing, Philip 4. 18. and (in Another Form) Well-pleased, (Hebrew 13. 21.) both in Referente to Free-almes, and Deeds of Noblest-charity.
So then the Apostles meaning is, that we must not only try, approve and practise those things, which possibly may be pleasing to God in some low degree, such things as set as a step beyond his displeasure;
So then the Apostles meaning is, that we must not only try, approve and practise those things, which possibly may be pleasing to God in Some low degree, such things as Set as a step beyond his displeasure;
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It is the duty of the Children of light diligently to try (and having by tryall found out, to) approve and Practise, what is best-pleasing and most contentfull to the Lord.
It is the duty of the Children of Light diligently to try (and having by trial found out, to) approve and Practise, what is best-pleasing and most contentful to the Lord.
It did not satisfie holy David to be kept from Presumptuous sinnes, and to be innocent from the Great transgression, unlesse the words of his mouth and the Meditation of his heart might be acceptable in the sight of the Lord, his strength and his Redeemer, Psal. 19. 14. How desirous was he, to have his actions accepted, who could not beare it, that a word or a thought of his, should misse of acceptation? The Apostle inferres this duty upon the whole matter of our Gospel-priviledges, Heb. 12. 28. Wherefore we receiving a Kingdome, which cannot be shaken, let us have Grace whereby we may serve him acceptably, with reverence and Godly feare.
It did not satisfy holy David to be kept from Presumptuous Sins, and to be innocent from the Great Transgression, unless the words of his Mouth and the Meditation of his heart might be acceptable in the sighed of the Lord, his strength and his Redeemer, Psalm 19. 14. How desirous was he, to have his actions accepted, who could not bear it, that a word or a Thought of his, should miss of acceptation? The Apostle infers this duty upon the Whole matter of our Gospel-privileges, Hebrew 12. 28. Wherefore we receiving a Kingdom, which cannot be shaken, let us have Grace whereby we may serve him acceptably, with Reverence and Godly Fear.
But what had this man done while he lived upon the earth, which moved the Lord to dispence with that Great Statute of Heaven (which in our reading was dispenc'd with but once more) It is appointed for all men once to die, (Heb. 9. 27.) The text answers, Before his translation, he had this testimony, that he pleased God.
But what had this man done while he lived upon the earth, which moved the Lord to dispense with that Great Statute of Heaven (which in our reading was dispensed with but once more) It is appointed for all men once to die, (Hebrew 9. 27.) The text answers, Before his Translation, he had this testimony, that he pleased God.
but a Testimony he had, That he pleased God. Were there none before that age who had this Testimony? Yes, Abel pleased God so much, that man could not endure he should live;
but a Testimony he had, That he pleased God. Were there none before that age who had this Testimony? Yes, Abel pleased God so much, that man could not endure he should live;
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All preferments and offices are in the guift and at the dispose of this Lord. Promotion comes neither from the East nor from the West, nor from the South;
All preferments and Offices Are in the gift and At the dispose of this Lord. Promotion comes neither from the East nor from the West, nor from the South;
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But God is the Judge, he putteth downe one, and setteth up another, Psal. 75. 6, 7. When King Herod was highly displeased, with them of Tyre and Sidon, they came with one accord unto him and desired Peace,
But God is the Judge, he putteth down one, and sets up Another, Psalm 75. 6, 7. When King Herod was highly displeased, with them of Tyre and Sidon, they Come with one accord unto him and desired Peace,
but every mans judgement is of the Lord, Prov. 29. 26. Why hath the Rulers so many suitors for his favour? Is it not because the judgement of inferiours proceeds from him? Salomon denies not this,
but every men judgement is of the Lord, Curae 29. 26. Why hath the Rulers so many Suitors for his favour? Is it not Because the judgement of inferiors proceeds from him? Solomon Denies not this,
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because hee can over-rule the Rulers heart to give a right judgement, and will himself give the last judgement (from which there lyes no appeale) to every man.
Because he can overrule the Rulers heart to give a right judgement, and will himself give the last judgement (from which there lies no appeal) to every man.
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The Apostles method is, First to Prove all things then hold fast that which is good, 1 Thes. 5. 21. And the reason why many doe not hold fast that which is good is,
The Apostles method is, First to Prove all things then hold fast that which is good, 1 Thebes 5. 21. And the reason why many do not hold fast that which is good is,
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The Treble Turne which this Kingdome felt in a few yeares (not many yeares since) from Popery to Protestantisme, from This to That, from That to This againe, is a proofe, to this day bewaylable, of their unsteddinesse, who Practise what they have not Proved.
The Triple Turn which this Kingdom felt in a few Years (not many Years since) from Popery to Protestantism, from This to That, from That to This again, is a proof, to this day bewaylable, of their unsteddinesse, who practice what they have not Proved.
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Vaine-glory and the applause of men, made the Pharisies frequent in Prayer, Fasting, and Almes-deeds, the spiritualnesse and holinesse of which Duties they tasted not ( Math. 6.) Covetousnesse caused the Sichemites to submit to Circumcision, their consciences were not taken with it.
Vainglory and the applause of men, made the Pharisees frequent in Prayer, Fasting, and Almsdeeds, the spiritualness and holiness of which Duties they tasted not (Math. 6.) Covetousness caused the Sichemites to submit to Circumcision, their Consciences were not taken with it.
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The argument which moved them, lay in the Cattle and earthly goods of Iacobs family, not in the heavenly Good, which that Covenant sealed and assured from God, Gen. 34. 17. Shall not their Cattle,
The argument which moved them, lay in the Cattle and earthly goods of Iacobs family, not in the heavenly Good, which that Covenant sealed and assured from God, Gen. 34. 17. Shall not their Cattle,
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and their substance and every beast of theirs, be ours, Vers 25. How many are daily led by feare of censures from men, by desire of concurrence and compliance with men, by the sway and streame of Times, at the meere appointment and command of Man, to doe or forbeare those things at which their Consciences never scrupled, with which their consciences never closed? I will leave but two words with this Generation.
and their substance and every beast of theirs, be ours, Vers 25. How many Are daily led by Fear of censures from men, by desire of concurrence and compliance with men, by the sway and stream of Times, At the mere appointment and command of Man, to do or forbear those things At which their Consciences never scrupled, with which their Consciences never closed? I will leave but two words with this Generation.
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ly, they fall under the reproof of this point, who will not Practise what, or who practise contrary to what their understandings, have proved or tried,
lie, they fallen under the reproof of this point, who will not Practise what, or who practice contrary to what their understandings, have proved or tried,
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The wrath of God is revealed from heaven against their unrighteousnesse, who (thus) hold the truth in unrighteousnesse, Rom. 1. 18. Truth is not only free,
The wrath of God is revealed from heaven against their unrighteousness, who (thus) hold the truth in unrighteousness, Rom. 1. 18. Truth is not only free,
lest it should exercise due dominion and command over their actions. Such is their case who smother the light of cleare Principles received, and know better,
lest it should exercise due dominion and command over their actions. Such is their case who smother the Light of clear Principles received, and know better,
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Thou knowest his will (so the same Apostle chides them too) and approvest the things that that are more excellent, being instructed out of the law, Rom. 2. 18. Thou therefore that teachest another, teachest thou not thy selfe? &c. As that man is happie, who condemneth not himselfe in that thing which hee alloweth, (by a scandalous practise of it) Rom. 14. 22. So happie is that man who condemneth not himself, in that thing which he alloweth, by a scandalous neglect of it.
Thou Knowest his will (so the same Apostle chides them too) and approvest the things that that Are more excellent, being instructed out of the law, Rom. 2. 18. Thou Therefore that Teachest Another, Teachest thou not thy self? etc. As that man is happy, who Condemneth not himself in that thing which he alloweth, (by a scandalous practice of it) Rom. 14. 22. So happy is that man who Condemneth not himself, in that thing which he alloweth, by a scandalous neglect of it.
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While a Heretick would logically justifie his false opinion, and while these hypocrites will not practically follow their true opinion, they both really (though neither of them intentionally) condemne their own persons.
While a Heretic would logically justify his false opinion, and while these Hypocrites will not practically follow their true opinion, they both really (though neither of them intentionally) condemn their own Persons.
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The greatest number would faine please those who are great in Dignity, and sometime they who are great in dignity will industriously please the greatest Number.
The greatest number would feign please those who Are great in Dignity, and sometime they who Are great in dignity will industriously please the greatest Number.
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When Herod had killed Iames the Brother of the Lord with the Sword, because he saw it pleased the Iewes, he proceeded further to take Peter also ( Act. 12. 3.) He cares not to spill the blood of an innocent,
When Herod had killed James the Brother of the Lord with the Sword, Because he saw it pleased the Iewes, he proceeded further to take Peter also (Act. 12. 3.) He Cares not to spill the blood of an innocent,
Nor at any time used we flattering words, as ye know (you must have heard them had we used them) nor a cloake of Covetousnesse (that I confesse is beyond your sight, Covetousnesse is a close sinne,
Nor At any time used we flattering words, as you know (you must have herd them had we used them) nor a cloak of Covetousness (that I confess is beyond your sighed, Covetousness is a close sin,
and the intendment of it closer, but) God is witnesse, nor of men sought we glory, &c. Glory or gaine, profit or praise, are the usuall provocations to such flattery.
and the intendment of it closer, but) God is witness, nor of men sought we glory, etc. Glory or gain, profit or praise, Are the usual provocations to such flattery.
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Many such wrackt and weather-beaten wretches, will complaine at last, that they too much sought and pleased themselves with the Faire-weather and warme Sunshine of the world.
Many such wracked and Weather-beaten wretches, will complain At last, that they too much sought and pleased themselves with the Fair-weather and warm Sunshine of the world.
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After Achitophel had sinfully ingratiated himself with Absolom, to betray David, and Iudas with the Scribes and Pharisies to betray CHRIST, they both fell out with themselves and ended their lives under the disfavour of their own Consciences.
After Ahithophel had sinfully ingratiated himself with Absalom, to betray David, and Iudas with the Scribes and Pharisees to betray CHRIST, they both fell out with themselves and ended their lives under the disfavour of their own Consciences.
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and could never get a good word, or a good looke from them againe: And they who have not found that quarrell endlesse, have taken soare revenges upon Themselves,
and could never get a good word, or a good look from them again: And they who have not found that quarrel endless, have taken soar revenges upon Themselves,
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and could not recover their peace, till they had acknowledged and bewayled their owne cowardise. Cranmer, puts his right-hand into the fire, which had subscribed his Recantation.
and could not recover their peace, till they had acknowledged and bewailed their own cowardice. Cranmer, puts his right-hand into the fire, which had subscribed his Recantation.
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but it is a farre greater for a man to be loathed by his owne Soule. There is a twofold Self-loathing; First, of Repentance; secondly, of Desperation; this latter is there portion:
but it is a Far greater for a man to be loathed by his own Soul. There is a twofold Self-loathing; First, of Repentance; secondly, of Desperation; this latter is there portion:
God is above mans Rhetorick, or perswasions, why then doth he say, Doe I perswade men, or God? His meaning is, doe I perswade the things of men or of God, doe I perswade you to heare and obey Men or God:
God is above men Rhetoric, or persuasions, why then does he say, Do I persuade men, or God? His meaning is, do I persuade the things of men or of God, do I persuade you to hear and obey Men or God:
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yet God and some men are never, God and no man are alwaies (in this sence) Monothelites: And therefore they who resolve to please men alwaies, shall be sure to please God but seldome, if at all.
yet God and Some men Are never, God and no man Are always (in this sense) Monothelites: And Therefore they who resolve to please men always, shall be sure to please God but seldom, if At all.
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The two Witnesses tormented them that dwelt upon the earth, Rev. 11. 10. How could two torment millions? What were the racks or engines upon which they held the world in paine? It was their plaine-speaking and plaine-doing what was acceptable to the Lord.
The two Witnesses tormented them that dwelled upon the earth, Rev. 11. 10. How could two torment millions? What were the racks or Engines upon which they held the world in pain? It was their plain-speaking and plaine-doing what was acceptable to the Lord.
when honour comes from God only. The meaning of Christ is, unlesse (though wee sleight not honour from men) we can rest satisfied with honour from God only, We cannot (which is our honoring of God) beleeve him.
when honour comes from God only. The meaning of christ is, unless (though we sleight not honour from men) we can rest satisfied with honour from God only, We cannot (which is our honouring of God) believe him.
even till some call it vaine precisenesse & others wilfull stubbornesse. When Pharaoh came to the lowest termes of a composition with Moses about the departure of the children of Israel out of Egypt;
even till Some call it vain preciseness & Others wilful Stubbornness. When Pharaoh Come to the lowest terms of a composition with Moses about the departure of the children of Israel out of Egypt;
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Was not this obstinacy in Moses? Why was he thus rigid and peremptory with so great a King? Surely if Moses had bin to please himselfe onely in the agreement, he had accepted his owne peace and the deliverance of Israel on those or easier termes to Pharoah, but he had a God to please whose right he could not give away in the least thing.
Was not this obstinacy in Moses? Why was he thus rigid and peremptory with so great a King? Surely if Moses had been to please himself only in the agreement, he had accepted his own peace and the deliverance of Israel on those or Easier terms to Pharaoh, but he had a God to please whose right he could not give away in the least thing.
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I will not bate an ace, or loose a title. The lips of the righteous know what is acceptable, Prov. 10. 32. To know is the worke of the understanding, to speak is the worke of the lips:
I will not bore an ace, or lose a title. The lips of the righteous know what is acceptable, Curae 10. 32. To know is the work of the understanding, to speak is the work of the lips:
therefore his lips are sayd to know (as Davids hands are said to understand and hee to governe by the understanding of his hands, Psal. 78. 72. His hands understood more then the heads of ordinary Princes) in this sence (I say) the lips of a righteous man are said to know.
Therefore his lips Are said to know (as Davids hands Are said to understand and he to govern by the understanding of his hands, Psalm 78. 72. His hands understood more then the Heads of ordinary Princes) in this sense (I say) the lips of a righteous man Are said to know.
The Holy Apostles put this question to the Vote of their professed Enemies, Whether it be right in the sight of God to hearken unto you more then unto God, judge yee.
The Holy Apostles put this question to the Vote of their professed Enemies, Whither it be right in the sighed of God to harken unto you more then unto God, judge ye.
or the great things of the Gospell, but those also, which most looke upon, but as ( Minucia's ) small matters, the tything of Mint and Cummin, formes, circumstances and (as it were) curiosities in Religion.
or the great things of the Gospel, but those also, which most look upon, but as (Minucia's) small matters, the tithing of Mint and Cummin, forms, Circumstances and (as it were) curiosities in Religion.
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And this must be upon Aarons forehead, that hee might beare the iniquity of the Holy things which the Children of Israel should hallow in all their holy guifts;
And this must be upon Aaron's forehead, that he might bear the iniquity of the Holy things which the Children of Israel should hallow in all their holy Gifts;
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When they Past I will not heare their cry, and when they offer burnt offerings and an oblation I will not accept them, Ier. 14. 12. They sacrifice Flesh for the sacrifice of mine offerings,
When they passed I will not hear their cry, and when they offer burned offerings and an oblation I will not accept them, Jeremiah 14. 12. They sacrifice Flesh for the sacrifice of mine offerings,
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To what purpose is the multitude of your Sacrifices unto me saith the Lord, I am full of the burnt ▪ offerings of Rams and of the fat of fed beasts, Isa. 1. 11. The Lord was full, not as a man is full, with feeding plentifully upon meat he likes,
To what purpose is the multitude of your Sacrifices unto me Says the Lord, I am full of the burned ▪ offerings of Rams and of the fat of fed beasts, Isaiah 1. 11. The Lord was full, not as a man is full, with feeding plentifully upon meat he likes,
When God sayth to a People, to what purpose are your Prayers, your humblings, your fastings? I am full of them, It is an argument he accepts none of them.
When God say to a People, to what purpose Are your Prayers, your humblings, your Fastings? I am full of them, It is an argument he accepts none of them.
Thirdly, the comfort which arises from the sence of our acceptation with Christ is unspeakable. Iacob was much comforted in a probability, that his Brother Esau would accept him.
Thirdly, the Comfort which arises from the sense of our acceptation with christ is unspeakable. Iacob was much comforted in a probability, that his Brother Esau would accept him.
and afterward I will see his face, peradventure he will accept of me, Gen. 32. 20. It was some comfort to him to have but a ground of hope, that the clouds which had bin so long gathered in the brow of Esau would shortly dissolve ▪ and that he might enjoy the shine of a pleased looke, from his angry, revengefull Brother.
and afterwards I will see his face, Peradventure he will accept of me, Gen. 32. 20. It was Some Comfort to him to have but a ground of hope, that the Clouds which had been so long gathered in the brow of Esau would shortly dissolve ▪ and that he might enjoy the shine of a pleased look, from his angry, revengeful Brother.
How earnestly doth the Apostle Paul bespeake, yea beg Prayers, that the service which he had for Hierusalem, might be accepted with the Saints, Rom. 15. 31. It is no small comfort to have a place in the hearts of the Saints.
How earnestly does the Apostle Paul bespeak, yea beg Prayers, that the service which he had for Jerusalem, might be accepted with the Saints, Rom. 15. 31. It is no small Comfort to have a place in the hearts of the Saints.
Paul found it so, and he could not conceale it, 2 Cor. 1. 12. Our rejoycing is this, the testimony of our Conscience, &c. Acceptance with the men of the world (while we keepe a good Conscience) is a great mercy;
Paul found it so, and he could not conceal it, 2 Cor. 1. 12. Our rejoicing is this, the testimony of our Conscience, etc. Acceptance with the men of the world (while we keep a good Conscience) is a great mercy;
For as the testimony of God against us is more terrible then that of our own hearts (1 Ioh. 3. 20.) If our heart condemne us, God is greater then our hearts and knoweth all things:
For as the testimony of God against us is more terrible then that of our own hearts (1 John 3. 20.) If our heart condemn us, God is greater then our hearts and Knoweth all things:
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Who can expresse how sweet it is to heare well with God, and to receive this Testimony, that wee please him? When Conscience speakes us faire, we have Peace;
Who can express how sweet it is to hear well with God, and to receive this Testimony, that we please him? When Conscience speaks us fair, we have Peace;
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Carnall policy might have prompted Daniel thus, Meats in their owne nature are indifferent, and the reason upon which the command of their distinction is grounded may (possibly) be of an inferiour Nature to the preservation of mine and my brethrens lives, which,
Carnal policy might have prompted daniel thus, Meats in their own nature Are indifferent, and the reason upon which the command of their distinction is grounded may (possibly) be of an inferior Nature to the preservation of mine and my Brothers' lives, which,
But the Story tels us, how the Lord calmed and meek'ned the Spirit of the Prince of the Eunuchs towards Daniel, insomuch that he endangers his owne head to the King, rather then he will force the conscience of a Captive.
But the Story tells us, how the Lord calmed and meek'ned the Spirit of the Prince of the Eunuchs towards daniel, insomuch that he endangers his own head to the King, rather then he will force the conscience of a Captive.
And therefore winkes at his under Officer dispencing with the rigour of that hard Law. Who would not purpose in his heart to keepe close to the will of Christ,
And Therefore winks At his under Officer Dispensing with the rigour of that hard Law. Who would not purpose in his heart to keep close to the will of christ,
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When his people were few in number yea very few and strangers in the Land, when they went from one Nation to another, from one Kingdome to another people.
When his people were few in number yea very few and Strangers in the Land, when they went from one nation to Another, from one Kingdom to Another people.
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Hence the Lord that he might encourage the Iewes after they were safe in Canaan, to come up freely to the place of his worship, gives them this assurance.
Hence the Lord that he might encourage the Iewes After they were safe in Canaan, to come up freely to the place of his worship, gives them this assurance.
No man shall desire thy Land when thou shalt goe up to appeare before the Lord thy God thrice in the yeare (Exod. 24. 34.) God can keepe not only hands from spoyling, but hearts from desiring.
No man shall desire thy Land when thou shalt go up to appear before the Lord thy God thrice in the year (Exod 24. 34.) God can keep not only hands from spoiling, but hearts from desiring.
And as the concupiscible appetite in man is under his command, so also is the iracible. He can stay anger and wrath as well as covetousnesse and desire.
And as the concupiscible appetite in man is under his command, so also is the iracible. He can stay anger and wrath as well as covetousness and desire.
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When a mans wayes please God he maketh even his enemies to be at Peace with him. (Prov. 16. 7.) why then should we displease God to avoid the warres and emnities of men? Austin brings in some excusing their compliances with the sinfull customes of those times, in drinking Healths, thus.
When a men ways please God he makes even his enemies to be At Peace with him. (Curae 16. 7.) why then should we displease God to avoid the wars and Enmities of men? Austin brings in Some excusing their compliances with the sinful customs of those times, in drinking Healths, thus.
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That God, who sees that for love to him, thou wouldest not conforme to their drunken customes, will give thee favour in their eyes, who thus threatned thee to drinke.
That God, who sees that for love to him, thou Wouldst not conform to their drunken customs, will give thee favour in their eyes, who thus threatened thee to drink.
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Even as he often makes those who feare not God contrary to all men (1 Thes. 2. 15.) They shall not long please either good or bad, who care not to please God.
Even as he often makes those who Fear not God contrary to all men (1 Thebes 2. 15.) They shall not long please either good or bad, who care not to please God.
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No man (saith CHRIST) having drunke old Wine, straightway desireth new, for he saith, the old is better. (Luke 5. 39.) The Favour of God is old Wine, even as old as Eternity.
No man (Says CHRIST) having drunk old Wine, straightway Desires new, for he Says, the old is better. (Lycia 5. 39.) The Favour of God is old Wine, even as old as Eternity.
And therefore as the three children in Daniel told Nebuchadnezar, (chap. 3. 17. 18.) Our God whom we serve is able to deliver us from the burning furnace,
And Therefore as the three children in daniel told Nebuchadnezzar, (chap. 3. 17. 18.) Our God whom we serve is able to deliver us from the burning furnace,
When David danced with all his might before the Arke, Michal Sauls daughter looking out at a window despised him in her heart (2 Sam. 6. 16.) and at the 20. th verse jeeres him with her tongue:
When David danced with all his might before the Ark, Michal Saul's daughter looking out At a window despised him in her heart (2 Sam. 6. 16.) and At the 20. that verse jeers him with her tongue:
How glorious was the King of Israel to day, &c. But was Davids zeale cooled or his spirit troubled because he missed acceptance with his Queen in that Holy service? Nothing lesse; hee despises that shame:
How glorious was the King of Israel to day, etc. But was Davids zeal cooled or his Spirit troubled Because he missed acceptance with his Queen in that Holy service? Nothing less; he despises that shame:
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and will be base in mine owne eyes, &c. As if David had sayd; Madam, those higher raptures and actings of my Devotion, were never intended to please thee, but God:
and will be base in mine own eyes, etc. As if David had said; Madam, those higher raptures and actings of my Devotion, were never intended to please thee, but God:
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I trust that you shall know, that we are not reprobates (that is, I doubt not but we shall give proofe that we are not rejected of CHRIST, not deserve to be disregarded of you.) Now I pray to God that yet doe no evill, not that we should appeare approved,
I trust that you shall know, that we Are not Reprobates (that is, I doubt not but we shall give proof that we Are not rejected of CHRIST, not deserve to be disregarded of you.) Now I pray to God that yet do no evil, not that we should appear approved,
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but that yee should doe that which is honest, though we be as reprobates, Chap. 13. v. 6. 7. As if he had said, I am not in this, projecting for my owne reputation among you,
but that ye should do that which is honest, though we be as Reprobates, Chap. 13. v. 6. 7. As if he had said, I am not in this, projecting for my own reputation among you,
What a spring of comfort arises to the Soule and makes glad the whole city of God, upon the evidences of acceptation with him? When we consider, that if we are once accepted with him, we shall be so forever;
What a spring of Comfort arises to the Soul and makes glad the Whole City of God, upon the evidences of acceptation with him? When we Consider, that if we Are once accepted with him, we shall be so forever;
Ye are cleane (saith Christ) through the Word which I have spoken to you, Ioh. 15. 3. And he prayes, Sanctifie them thorough thy truth, thy Word is truth (Ioh. 17. 17.) That which is pure will make pure.
You Are clean (Says christ) through the Word which I have spoken to you, John 15. 3. And he prays, Sanctify them through thy truth, thy Word is truth (John 17. 17.) That which is pure will make pure.
All the ordinances of Worship beare this Inscription, Holinesse to the Lord, and are appointed to worke Holinesse in Man. That which is not serviceable to this end,
All the ordinances of Worship bear this Inscription, Holiness to the Lord, and Are appointed to work Holiness in Man. That which is not serviceable to this end,
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The Apostle prayes for his Philippians, that they might approve things which were excellent (chap. 1. 10.) or things which differ: That is, those things which differ from others in way of excellence; For things differ two wayes. First, in their kind; secondly, in their qualities.
The Apostle prays for his Philippians, that they might approve things which were excellent (chap. 1. 10.) or things which differ: That is, those things which differ from Others in Way of excellence; For things differ two ways. First, in their kind; secondly, in their qualities.
This the Apostles counsel aymes at ( Phil. 4. 8.) Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report;
This the Apostles counsel aims At (Philip 4. 8.) Whatsoever things Are true, whatsoever things Are honest, whatsoever things Are just, whatsoever things Are pure, whatsoever things Are lovely, whatsoever things Are of good report;
that is, (as I conceive) whatsoever things (among those things, which are True, honest, just, pure, lovely, of good report) are most vertuous and praise-worthy, thinke on those things, those things doe.
that is, (as I conceive) whatsoever things (among those things, which Are True, honest, just, pure, lovely, of good report) Are most virtuous and praiseworthy, think on those things, those things do.
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and among the Graces covet the best, 1 Cor. 13. 13. God fed the Israelites with the finest of the wheat (Psal. 81. 16.) Course bread might have kept them alive,
and among the Graces covet the best, 1 Cor. 13. 13. God fed the Israelites with the Finest of the wheat (Psalm 81. 16.) Course bred might have kept them alive,
For without Faith it is impossible to please God, Heb. 11. 6. And whatsoever is not of Faith is Sin, Rom. 14. 23. By the former text, the works of Infidels and unbeleevers who have no faith at all, are cast out as unacceptable:
For without Faith it is impossible to please God, Hebrew 11. 6. And whatsoever is not of Faith is since, Rom. 14. 23. By the former text, the works of Infidels and unbelievers who have no faith At all, Are cast out as unacceptable:
the sin of Omission lyes in neglecting that which we know to be the will of God, not in a forbearing to act that of which we are really doubtfull whether it be his will or no:
the since of Omission lies in neglecting that which we know to be the will of God, not in a forbearing to act that of which we Are really doubtful whither it be his will or no:
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Such then must pray much, reade much, conferre much, that they may know more. Many (saith Daniel prophecying of the latter times) shall run too and fro, and knowledge shall be increased.
Such then must pray much, read much, confer much, that they may know more. Many (Says daniel prophesying of the latter times) shall run too and from, and knowledge shall be increased.
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He that thus searches for wisdom, is promised to find it. And he that cannot learn of his neighbour, may expect to be taught of God. Only take this caution: Be very humble and meeke:
He that thus Searches for Wisdom, is promised to find it. And he that cannot Learn of his neighbour, may expect to be taught of God. Only take this caution: Be very humble and meek:
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for the uncleane shall not passe over it, but it shall be for those, (namely the Saints) or he shall be with them, as a guide to conduct and lead them,
for the unclean shall not pass over it, but it shall be for those, (namely the Saints) or he shall be with them, as a guide to conduct and led them,
Shouldest thou love them which hate the Lord? said the Prophet to Iehoshaphat, 2 Chr. 19. 2. It is alike unpleasing to God whether we love and embrace those who hate him,
Shouldst thou love them which hate the Lord? said the Prophet to Jehoshaphat, 2 Christ 19. 2. It is alike unpleasing to God whither we love and embrace those who hate him,
But who are they whom God accepts, and how may we distinguish them? Take their character from the Apostle Peters mouth, Act. 10. 34. 35. Of a truth I perceive, that God is no respecter of persons,
But who Are they whom God accepts, and how may we distinguish them? Take their character from the Apostle Peter's Mouth, Act. 10. 34. 35. Of a truth I perceive, that God is no respecter of Persons,
The Apostle Paul useth the same Argument, to move the dissenting Brethren of that age to a forbearance of bitternesse one towards another, Rom. 14. 2, 3. One beleeveth that he may eate all things, another who is weake eateth herbes.
The Apostle Paul uses the same Argument, to move the dissenting Brothers of that age to a forbearance of bitterness one towards Another, Rom. 14. 2, 3. One Believeth that he may eat all things, Another who is weak Eateth herbs.
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What shall they doe in this case? may they devour one another, because they cannot eate the same meat? Heare his decision of this quarrell and the ground of it.
What shall they do in this case? may they devour one Another, Because they cannot eat the same meat? Hear his decision of this quarrel and the ground of it.
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and if in any thing (any such thing he meanes, as with which Saint-ship may consist) If in any (such) thing, yee be other vse minded, God shall reveale even this unto you.
and if in any thing (any such thing he means, as with which Saintship may consist) If in any (such) thing, ye be other use minded, God shall reveal even this unto you.
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and mind the same thing with them, who are not of the same mind? Yes, we may walke by the same rule of love with those, who (in some things) have not found the same rule of knowledge;
and mind the same thing with them, who Are not of the same mind? Yes, we may walk by the same Rule of love with those, who (in Some things) have not found the same Rule of knowledge;
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and a burthen within the law of that text, Gal. 6. 2) It is sad (I say) that in stead of bearing these burthens for one another, so fulfilling the law of CHRIST, we should resolve to make the bearing of them a violation of the law of Man. Many (perhaps) are willing to beare such light differences as are no burthens;
and a burden within the law of that text, Gal. 6. 2) It is sad (I say) that in stead of bearing these burdens for one Another, so fulfilling the law of CHRIST, we should resolve to make the bearing of them a violation of the law of Man. Many (perhaps) Are willing to bear such Light differences as Are no burdens;
But (as to this point) Here is the patience of the Saints, when all they who feare God and worke Righteousnesse (this counsell aimes at none without that capacity) are accepted by us, though to our own disadvantage.
But (as to this point) Here is the patience of the Saints, when all they who Fear God and work Righteousness (this counsel aims At none without that capacity) Are accepted by us, though to our own disadvantage.
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And when CHRIST sees we have learnt humbly to beare with those who ( fearing him and working righteousnesse ) are yet otherwise minded: he (I doubt not) after we have patiently suffered one another a while, will ease us all of these burthens,
And when CHRIST sees we have learned humbly to bear with those who (fearing him and working righteousness) Are yet otherwise minded: he (I doubt not) After we have patiently suffered one Another a while, will ease us all of these burdens,
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and those so cunning at it, that they could almost cozen the wisest Merchant, would not every one looke well to his bargain, what he bought or how he sold.
and those so cunning At it, that they could almost cozen the Wisest Merchant, would not every one look well to his bargain, what he bought or how he sold.
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Or if it should be sayd, that much counterfeit and base Money is coyned, and that so skilfully, that it may passe for currant, not only with simple Country-men,
Or if it should be said, that much counterfeit and base Money is coined, and that so skilfully, that it may pass for currant, not only with simple Countrymen,
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would not all, be weighing and trying their money before they receive it in payments? Such a sence is in this warning given by Christ, They shall deceive (if it were possible) the very Elect. I beleeve deceiving is growne to this height amongst us;
would not all, be weighing and trying their money before they receive it in payments? Such a sense is in this warning given by christ, They shall deceive (if it were possible) the very Elect. I believe deceiving is grown to this height among us;
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If any (which is to be feared, though it cannot be denied them) shall turne that grace of favour which God in the Scripture allowes an erring Brother into lasciviousnesse;
If any (which is to be feared, though it cannot be denied them) shall turn that grace of favour which God in the Scripture allows an erring Brother into lasciviousness;
The Lord discover to us all the great and necessary duty of seeking, together with the extreame danger of wandering: and teach us to know the method of Satan in bringing poore souls to such confusion.
The Lord discover to us all the great and necessary duty of seeking, together with the extreme danger of wandering: and teach us to know the method of Satan in bringing poor Souls to such confusion.
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nor the strong man in his strength, nor the rich rich man in his riches, Ier. 9. 23. 'Tis true, we must not glory in our selves in opposition to Christ, such glorying is no glory, He that gloryeth must glory in the Lord:
nor the strong man in his strength, nor the rich rich man in his riches, Jeremiah 9. 23. It's true, we must not glory in our selves in opposition to christ, such glorying is no glory, He that Glorieth must glory in the Lord:
The other in the text alleadged, is another man, some man of greater learning and wisdome then our selves, some man whom we greatly reverence and esteem,
The other in the text alleged, is Another man, Some man of greater learning and Wisdom then our selves, Some man whom we greatly Reverence and esteem,
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Thus the misled Papists cry out, Augustine, Hierome, Gregorie, Chrysostome, &c. The most learned names in the severall ages of the Church, held thus, practised this, (though that's denyed them) yet thus they cry, and rejoyce in one another.
Thus the misled Papists cry out, Augustine, Jerome, Gregory, Chrysostom, etc. The most learned names in the several ages of the Church, held thus, practised this, (though that's denied them) yet thus they cry, and rejoice in one Another.
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Slaying of men, firing of houses, spoyling of estates, acceptable to us? Had we proved what is acceptable to the Lord, wee had not tasted what is so unacceptable to our selves.
Slaying of men, firing of houses, spoiling of estates, acceptable to us? Had we proved what is acceptable to the Lord, we had not tasted what is so unacceptable to our selves.
if we shew our selves friends to Christ, by doing whatsoever he hath commanded us, (Joh. 15. 14.) Many places which fed on Gall and wormwood, have now (blessed be God) Bread to eate;
if we show our selves Friends to christ, by doing whatsoever he hath commanded us, (John 15. 14.) Many places which fed on Gall and wormwood, have now (blessed be God) Bred to eat;
Deus qui te videt, per ejus amorem inebria•• non velle, ipse tibi gratiam etiam illorum dabit qui te, ut plus hiberis videbantur cogere. Serm. 2. do de Temp.
Deus qui te videt, per His amorem inebria•• non velle, ipse tibi gratiam etiam Illorum Dabit qui te, ut plus hiberis videbantur cogere. Sermon 2. doe de Temp.
